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 2


SECTION CXLV (continued from previous eBook)

And the ruddy geese, and the gallinules and the ducks and
the _karandavas_ and the _plavas_ and the parrots and the male _kokilas_
and the herons in confusion flew in all directions, while some proud
elephants urged by their mates, as also some lions and elephants in
rage, flew at Bhimasena. And as they were distracted at heart through
fear, these fierce animals discharging urine and dung, set up loud yells
with gapping mouths. Thereupon the illustrious and graceful son of the
wind-god, the mighty Pandava, depending upon the strength of his arms,
began to slay one elephant with another elephant and one lion with
another lion while he despatched the others with slaps. And on being
struck by Bhima the lions and the tigers and the leopards, in fright
gave loud cries and discharged urine and dung. And after having
destroyed these the handsome son of Pandu, possessed of mighty strength,
entered into the forest, making all sides resound with his shouts. And
then the long-armed one saw on the slopes of the Gandhamadana a
beautiful plantain tree spreading over many a _yojana_. And like unto a
mad lion, that one of great strength proceeded amain towards that tree
breaking down various plants. And that foremost of strong
persons--Bhima--uprooting innumerable plaintain trunks equal in height
to many palm-trees (placed one above another), cast them on all sides
with force. And that highly powerful one, haughty like a male lion, sent
up shouts. And then he encountered countless beasts of gigantic size,
and stags, and monkeys, and lions, and buffaloes, and aquatic animals.
And what with the cries of these, and what with the shouts of Bhima,
even the beasts and birds that were at distant parts of the wood, became
all frightened. And hearing those cries of beasts and birds, myriads of
aquatic fowls suddenly rose up on wetted wings. And seeing these fowls
of water, that bull among the Bharatas proceeded in that direction; and
saw a vast and romantic lake. And that fathomless lake was, as it were,
being fanned by the golden plantain trees on the coast, shaken by the
soft breezes. And immediately descending into the lake abounding in
lilies and lotuses, he began to sport lustily like unto a mighty
maddened elephant. Having thus sported there for a long while, he of
immeasurable effulgence ascended, in order to penetrate with speed into
that forest filled with trees. Then the Pandava winded with all his
might his loud-blowing shell. And striking his arms with his hands, the
mighty Bhima made all the points of heaven resound. And filled with the
sounds of the shell, and with the shouts of Bhimasena, and also with the
reports produced by the striking of his arms, the caves of the mountain
seemed as if they were roaring. And hearing those loud arm-strokes, like
unto the crashing of thunder, the lions that were slumbering in the
caves, uttered mighty howls. And being terrified by the yelling of the
lions, the elephants, O Bharata, sent forth tremendous roars, which
filled the mountain. And hearing those sounds emitted, and knowing also
Bhimasena to be his brother, the ape Hanuman, the chief of monkeys, with
the view of doing good to Bhima, obstructed the path leading to heaven.
And thinking that he (Bhima) should not pass that way, (Hanuman) lay
across the narrow path, beautified by plantain trees, obstructing it for
the sake of the safety of Bhima. With the object that Bhima might not
come by curse or defeat, by entering into the plantain wood, the ape
Hanuman of huge body lay down amidst the plantain trees, being overcome
with drowsiness. And he began to yawn, lashing his long tail, raised
like unto the pole consecrated to Indra, and sounding like thunder. And
on all sides round, the mountains by the mouths of caves emitted those
sounds in echo, like a cow lowing. And as it was being shaken by the
reports produced by the lashing of the tail, the mountain with its
summits tottering, began to crumble all around. And overcoming that
roaring of mad elephants, the sounds of his tail spread over the varied
slopes of the mountain.

"On those sounds being heard the down of Bhima's body stood on end; and
he began to range that plantain wood, in search of those sounds. And
that one of mighty arms saw the monkey-chief in the plantain wood, on an
elevated rocky base. And he was hard to be looked at even as the
lightning-flash; and of coppery hue like that of the lightning-flash;
and endued with the voice of the lightning-flash; and quick moving as
the lightning-flash; and having his short flesh neck supported on his
shoulders; and with his waist slender in consequence of the fullness of
his shoulders. And his tail covered with long hair, and a little bent at
the end, was raised like unto a banner. And (Bhima) saw Hanuman's head
furnished with small lips, and coppery face and tongue, and red ears,
and brisk eyes, and bare white incisors sharpened at the edge. And his
head was like unto the shining moon; adorned with white teeth within the
mouth; and with mane scattered over, resembling a heap of _asoka_
flowers. And amidst the golden plantain trees, that one of exceeding
effulgence was lying like unto a blazing fire, with his radiant body.
And that slayer of foes was casting glances with his eyes reddened with
intoxication. And the intelligent Bhima saw that mighty chief of
monkeys, of huge body, lying like unto the Himalaya, obstructing the
path of heaven. And seeing him alone in that mighty forest, the
undaunted athletic Bhima, of long arms, approached him with rapid
strides, and uttered a loud shout like unto the thunder. And at that
shout of Bhima, beasts and birds became all alarmed. The powerful
Hanuman, however, opening his eyes partially looked at him (Bhima) with
disregard, with eyes reddened with intoxication. And then smilingly
addressing him, Hanuman said the following words, 'Ill as I am, I was
sleeping sweetly. Why hast thou awakened me? Thou shouldst show kindness
to all creatures, as thou hast reason. Belonging to the animal species,
we are ignorant of virtue. But being endued with reason, men show
kindness towards creatures. Why do then reasonable persons like thee
commit themselves to acts contaminating alike body, speech, and heart,
and destructive of virtue? Thou knowest not what virtue is, neither hast
thou taken council of the wise. And therefore it is that from ignorance,
and childishness thou destroyest the lower animals. Say, who art thou,
and what for hast thou come to the forest devoid of humanity and human
beings? And, O foremost of men, tell thou also, whither thou wilt go
to-day. Further it is impossible to proceed. Yonder hills are
inaccessible. O hero, save the passage obtained by the practice of
asceticism, there is no passage to that place. This is the path of the
celestials; it is ever impassable by mortals. Out of kindness, O hero,
do I dissuade thee. Do thou hearken unto my words. Thou canst not
proceed further from this place. Therefore, O lord, do thou desist. O
chief of men, to-day in every way thou art welcome to this place. If thou
think it proper to accept my words, do thou then, O best of men, rest
here, partaking of fruits and roots, sweet as ambrosia, and do not have
thyself destroyed for naught.'"


SECTION CXLVI

Vaisampayana said, "O represser of foes, hearing these words of the
intelligent monkey-chief, the heroic Bhima answered, 'Who art thou? And
why also hast thou assumed the shape of a monkey? It is a Kshatriya--one
of a race next to the Brahmanas--that asketh thee. And he belongeth to
the Kuru race and the lunar stock, and was borne by Kunti in her womb,
and is one of the sons of Pandu, and is the off spring of the windgod,
and is known by the name of Bhimasena.' Hearing these words of the Kuru
hero, Hanuman smiled, and that son of the wind-god (Hanuman) spake unto
that offspring of the windgod (Bhimasena), saying, 'I am a monkey, I
will not allow thee the passage thou desirest. Better desist and go
back. Do thou not meet with destruction.' At this Bhimasena replied,
'Destruction at anything else do I not ask thee about, O monkey. Do thou
give me passage. Arise! Do not come by grief at my hands.' Hanuman said,
'I have no strength to rise; I am suffering from illness. If go thou
must, do thou go by overleaping me.' Bhima said, 'The Supreme Soul void
of the properties pervadeth a body all over. Him knowable alone by
knowledge, I cannot disregard. And therefore, will I not overleap thee.
If I had not known Him from Whom become manifest all creatures, I would
have leapt over thee and also the mountain, even as Hanuman had bounded
over the ocean.' Thereupon Hanuman said, 'Who is that Hanuman, who had
bounded over the ocean? I ask thee, O best of men. Relate if thou
canst.' Bhima replied, 'He is even my brother, excellent with every
perfection, and endued with intelligence and strength both of mind and
body. And he is the illustrious chief of monkeys, renowned in the
Ramayana. And for Rama's queen, that king of the monkeys even with one
leap crossed the ocean extending over a hundred _yojanas_. That mighty
one is my brother. I am equal unto him in energy, strength and prowess
and also in fight. And able am I to punish thee. So arise. Either give
me passage or witness my prowess to-day. If thou do not listen to my
bidding, I shall send thee to the abode of Yama.'"

Vaisampayana continued. "Then knowing him (Bhima) to be intoxicated with
strength, and proud of the might of his arms, Hanuman, slighting him at
heart, said the following words, 'Relent thou, O sinless one. In
consequence of age, I have no strength to get up. From pity for me, do
thou go, moving aside my tail.' Being thus addressed by Hanuman, Bhima
proud of the strength of his arms, took him for one wanting in energy
and prowess, and thought within himself, 'Taking fast hold of the tail,
will I send this monkey destitute of energy and prowess, to the region
of Yama.' Thereat, with a smile he slightingly took hold of the tail
with his left hand; but could not move that tail of the mighty monkey.
Then with both arms he pulled it, resembling the pole reared in honour
of Indra. Still the mighty Bhima could not raise the tail with both his
arms. And his eye-brows were contracted up, and his eyes rolled, and his
face was contracted into wrinkles and his body was covered with sweat;
and yet he could not raise it. And when after having striven, the
illustrious Bhima failed in raising the tail, he approached the side of
the monkey, and stood with a bashful countenance. And bowing down,
Kunti's son, with joined hands, spake these words, 'Relent thou, O
foremost of monkeys; and forgive me for my harsh words. Art thou a
Siddha, or a god, or a Gandharva, or a Guhyaka? I ask thee out of
curiosity. Tell me who thou art that hast assumed the shape of monkey,
if it be not a secret, O long-armed one, and if I can well hear it. I
ask thee as a disciple, and I, O sinless one, seek thy refuge.'
Thereupon Hanuman said, 'O represser of foes, even to the extent of thy
curiosity to know me, shall I relate all at length. Listen, O son of
Pandu! O lotus-eyed one, I was begotten by the windgod that life of the
world--upon the wife of Kesari. I am a monkey, by name Hanuman. All the
mighty monkey-kings, and monkey-chiefs used to wait upon that son of the
sun, Sugriva, and that son of Sakra, Vali. And, O represser of foes, a
friendship subsisted between me and Sugriva, even as between the wind
and fire. And for some cause, Sugriva, driven out by his brother, for a
long time dwelt with me at the Hri-syamukh. And it came to pass that the
mighty son of Dasaratha the heroic Rama, who is Vishnu's self in the
shape of a human being, took his birth in this world. And in company
with his queen and brother, taking his bow, that foremost of bowmen with
the view of compassing his father's welfare, began to reside in the
Dandaka forest. And from Janasthana, that mighty Rakshasa monarch, the
wicked Ravana, carried away his (Rama's) queen by stratagem and force,
deceiving, O sinless one, that foremost of men, through the agency of a
Rakshasa, Maricha, who assumed the form of a deer marked with gem-like
and golden spots.'"


SECTION CXLVII

"Hanuman said, 'And after his wife was carried away, that descendant of
Raghu, while searching with his brother for his queen, met, on the
summit of that mountain, with Sugriva, chief of the monkeys. Then a
friendship was contracted between him and the high-souled Raghava. And
the latter, having slain Vali installed Sugriva in the kingdom. And
having obtained the kingdom, Sugriva sent forth monkeys by hundreds and
by thousands in search of Sita. And, O best of men, I too with
innumerable monkeys set out towards the south in quest of Sita, O
mighty-armed one. Then a mighty vulture Sampati by name, communicated
the tidings that Sita was in the abode of Ravana. Thereupon with the
object of securing success unto Rama, I all of a sudden bounded over the
main, extending for a hundred _yojanas_. And, O chief of the Bharatas,
having by my own prowess crossed the ocean, that abode of sharks and
crocodiles, I saw in Ravana's residence, the daughter of king Janaka,
Sita, like unto the daughter of a celestial. And having interviewed that
lady, Vaidehi, Rama's beloved, and burnt the whole of Lanka with its
towers and ramparts and gates, and proclaimed my name there, I returned.
Hearing everything from me the lotus-eyed Rama at once ascertained his
course of action, and having for the passage of his army constructed a
bridge across the deep, crossed it followed by myriads of monkeys. Then
by prowess Rama slew those Rakshasas in battle, and also Ravana, the
oppressor of the worlds together with his Rakshasa followers. And having
slain the king of the Rakshasas, with his brother, and sons and kindred,
he installed in the kingdom in Lanka the Rakshasa chief, Vibhishana,
pious, and reverent, and kind to devoted dependants. Then Rama recovered
his wife even like the lost Vaidic revelation. Then Raghu's son, Rama,
with his devoted wife, returned to his own city, Ayodhya, inaccessible
to enemies; and that lord of men began to dwell there. Then that
foremost of kings, Rama was established in the kingdom. Thereafter, I
asked a boon of the lotus-eyed Rama, saying, "O slayer of foes, Rama,
may I live as long as the history of thy deeds remaineth extant on
earth!" Thereupon he said, "So be it." O represser of foes, O Bhima,
through the grace of Sita also, here all excellent objects of
entertainment are supplied to me, whoever abide at this place. Rama
reigned for the thousand and ten hundred years. Then he ascended to his
own abode. Ever since, here Apsaras and Gandharvas delight me, singing
for aye the deeds of that hero, O sinless one. O son of the Kurus, this
path is impassable to mortals. For this, O Bharata, as also with the
view that none might defeat or curse thee, have I obstructed thy passage
to this path trod by the immortals. This is one of the paths to heaven,
for the celestials; mortals cannot pass this way. But the lake in search
of which thou hast come, lieth even in that direction.'"


SECTION CXLVIII

Vaisampayana continued, "Thus addressed, the powerful Bhimasena of
mighty arms, affectionately, and with a cheerful heart, bowed unto his
brother, Hanuman, the monkey-chief, and said in mild words, 'None is
more fortunate than I am; now have I seen my elder brother. It is a
great favour shown unto me; and I have been well pleased with thee. Now
I wish that thou mayst fulfil this desire of mine. I desire to behold, O
hero, that incomparable form of thine, which thou at that time hadst
had, in bounding over the main, that abode of sharks and crocodiles.
Thereby I shall be satisfied, and also believe in thy words.' Thus
addressed, that mighty monkey said with a smile, 'That form of mine
neither thou, not any one else can behold. At that age, the state of
things was different, and doth not exist at present. In the Krita age,
the state of things was one; and in the Treta, another; and in the
Dwapara, still another. Diminution is going on this age; and I have not
that form now. The ground, rivers, plants, and rocks, and _siddhas_,
gods, and celestial sages conform to Time, in harmony with the state of
things in the different yugas. Therefore, do not desire to see my former
shape, O perpetuator of the Kuru race. I am conforming to the tendency
of the age. Verily, Time is irresistible.' Bhimasena said, 'Tell me of
the duration of the different yugas, and of the different manners and
customs and of virtue, pleasure and profit, and of acts, and energy, and
of life and death in the different yugas.' Thereupon Hanuman said, 'O
child, that yuga is called Krita when the one eternal religion was
extant. And in that best of yugas, every one had religious perfection,
and, therefore, there was no need of religious acts. And then virtue
knew no deterioration; nor did people decrease. It is for this that this
age is called Krita (perfect). But in time the yuga had come to be
considered as an inferior one. And, O child, in the Krita age, there
were neither gods, nor demons, nor Gandharvas, nor Yakshas, nor
Rakshasas, nor Nagas. And there was no buying and selling. And the Sama,
the Rich, and the Yajus did not exist. And there was no manual labour.
And then the necessaries of life were obtained only by being thought of.
And the only merit was in renouncing the world. And during that yuga,
there was neither disease, nor decay of the senses. And there was
neither malice, nor pride, nor hypocrisy, nor discord, nor ill-will, nor
cunning, nor fear, nor misery, nor envy, nor covetousness. And for this,
that prime refuge of Yogis, even the Supreme Brahma, was attainable to
all. And Narayana wearing a white hue was the soul of all creatures. And
in the Krita Yuga, the distinctive characteristics of Brahmanas,
Kshatriyas, Vaisyas, and Sudras were natural and these ever stuck to
their respective duties. And then Brahma was the sole refuge, and their
manners and customs were naturally adapted to the attainment of Brahma
and the objects of their knowledge was the sole Brahma, and all their
acts also had reference to Brahma. In this way all the orders attained
merit. And one uniform Soul was the object of their meditation; and
there was only one _mantra_ (the _Om_), and there was one ordinance. And
although of different characteristics, all of them followed a single
Veda; and they had one religion. And according to the divisions of time,
they led the four modes of life, without aiming at any object, and so
they attained emancipation. The religion consisting in the
identification of self with Brahma indicates the Krita Yuga. And in the
Krita Yuga, the virtue of the four orders is throughout entire in
four-fold measure. Such is the Krita Yuga devoid of the three qualities.
Do thou also hear from me of the character of the Treta Yuga. In this
age, sacrifices are introduced, and virtue decreaseth by a quarter. And
Narayana (who is the Soul of all creatures) assumeth a red colour. And
men practise truth, and devote themselves to religion and religious
rites. And thence sacrifices and various religious observances come into
existence. And in the Treta Yuga people begin to devise means for the
attainment of an object; and they attain it through acts and gifts. And
they never deviate from virtue. And they are devoted to asceticism and
to the bestowal of gifts. And the four orders adhere to their respective
duties; and perform rites. Such are the men of the Treta Yuga. In the
Dwapara Yuga, religion decreaseth by one half. And Narayana weareth a
yellow hue. And the Veda becometh divided into four parts. And then some
men retain (the knowledge of) the four Vedas, and some of three Vedas,
and some of one Veda, while others do not know even the Richs. And on
the Shastras becoming thus divided, acts become multiplied. And largely
influenced by passion, people engage in asceticism and gifts. And from
their incapacity to study the entire Veda, it becomes divided into
several parts. And in consequence of intellect having decreased, few are
established in truth. And when people fall off from truth, they become
subject to various diseases; and then lust, and natural calamities
ensue. And afflicted with these, people betake themselves to penances.
And some celebrate sacrifices, desiring to enjoy the good things of
life, or attain heaven. On the coming of the Dwapara Yuga, men become
degenerate, in consequence of impiety. O son of Kunti, in the Kali Yuga
a quarter only of virtue abideth. And in the beginning of this iron age,
Narayana weareth a black hue. And the Vedas and the institutes, and
virtue, and sacrifices, and religious observances, fall into disuse. And
(then) reign _iti_[1], and disease, and lassitude, and anger and other
deformities, and natural calamities, and anguish, and fear of scarcity.
And as the yugas wane, virtue dwindles. And as virtue dwindles away,
creatures degenerate. And as creatures degenerate, their natures undergo
deterioration. And the religious acts performed at the waning of the
yugas, produce contrary effects. And even those that live for several
yugas, conform to these changes. O represser of foes, as regards thy
curiosity to know me, I say this,--Why should a wise person be eager to
know a superfluous matter? (Thus), O long-armed one, have I narrated in
full what thou hadst asked me regarding the characteristics of the
different yugas. Good happen to thee! Do thou return.'"

    [1] It means these six things, unfavourable to crops--excessive
    rain, drought, rats, locusts, birds, and a neighbouring hostile
    king.


SECTION CXLIX

"Bhimasena said, 'Without beholding thy former shape, I will never go
away. If I have found favour with thee, do thou then show me thine own
shape.'"

Vaisampayana continued, "Being thus addressed by Bhima, the monkey with
a smile showed him that form of his in which he had bounded over the
main. And wishing to gratify his brother, Hanuman assumed a gigantic
body which (both) in length and breadth increased exceedingly. And that
monkey of immeasurable effulgence stood there, covering the plantain
grove furnished with trees, and elevating himself to the height reached
by the Vindhya. And the monkey, having attained his lofty and gigantic
body like unto a mountain, furnished with coppery eyes, and sharp teeth,
and a face marked by frown, lay covering all sides and lashing his long
tail. And that son of the Kurus, Bhima, beholding that gigantic form of
his brother, wondered, and the hairs of his body repeatedly stood on
end. And beholding him like unto the sun in splendour, and unto a golden
mountain, and also unto the blazing firmament, Bhima closed his eyes.
Thereupon Hanuman addressed Bhima with a smile, saying, 'O sinless one,
thou art capable of beholding my size up to this extent. I can, however,
go on swelling my size as long as I wish. And, O Bhima, amidst foes, my
size increaseth exceedingly by its own energy.'"

Vaisampayana said, "Witnessing that dreadful and wonderful body of
Hanuman, like unto the Vindhya mountain, the son of the wind-god became
bewildered. Then with his down standing erect, the noble-minded Bhima,
joining his hands, replied unto Hanuman saying (there), 'O lord, by me
have been beheld the vast dimensions of thy body. Do thou (now), O
highly powerful one, decrease thyself by thy own power. Surely I cannot
look at thee, like unto the sun risen, and of immeasurable (power), and
irrepressible, and resembling the mountain Mainaka. O hero, to-day this
wonder of my heart is very great, that thou remaining by his side, Rama
should have encountered Ravana personally. Depending on the strength of
thy arms, thou wert capable of instantly destroying Lanka, with its
warriors, and horses, elephants and chariots. Surely, O son of the
wind-god, there is nothing that is incapable of being achieved by thee;
and in fight, Ravana together with his followers was no match for thee
single-handed.'"

Vaisampayana continued, "Thus addressed by Bhima, Hanuman, the chief of
monkeys, answered in affectionate words uttered in solemn accents. 'O
mighty-armed one, O Bharata, it is even as thou sayest. O Bhimasena,
that worst of Rakshasas was no match for me. But if I had slain
Ravana--that thorn of the worlds--the glory of Raghu's son would have
been obscured;--and for this it is that I left him alone. By slaying
that lord of the Rakshasas together with his followers, and bringing
back Sita unto his own city, that hero hath established his fame among
men. Now, O highly wise one, being intent on the welfare of thy
brothers, and protected by the wind-god, do thou go along a fortunate
and auspicious way. O foremost of the Kurus, this way will lead thee to
the Saugandhika wood. (Proceeding in this direction), thou wilt behold
the gardens of Kuvera, guarded by Yakshas and Rakshasas. Do thou not
pluck the flowers (there) personally by thy own force; for the gods
deserve regard specially from mortals. O best of the Bharata race, the
gods confer their favour (upon men), (being propitiated) by offerings,
and _homas_, and reverential salutations, and recitation of _mantras_,
and veneration, O Bharata. Do thou not, therefore, act with rashness, O
child; and do thou not deviate from the duties of thy order. Sticking to
the duties of thy order, do thou understand and follow the highest
morality. Without knowing duties and serving the old, even persons like
unto Vrihaspati cannot understand profit and religion. One should
ascertain with discrimination those cases in which vice goeth under the
name of virtue, and virtue goeth under the name of vice,--(cases) in
which people destitute of intelligence become perplexed. From religious
observances proceedeth merit; and in merit are established the Vedas;
and from the Vedas sacrifices come into existence; and by sacrifices are
established the gods. The gods are maintained by the (celebration of)
sacrifices prescribed by the Vedas and the religious ordinances; while
men maintain themselves by (following) the ordinances of Vrihaspati and
Usanas and also by these avocations, by which the world is
maintained,--serving for wages, (receiving) taxes, merchandise,
agriculture and tending kine and sheep. The world subsisteth by
profession. The (study of the) three Vedas and agriculture and trade and
government constitutes, it is ordained by the wise, the professions of
the twice born ones; and each order maintaineth itself by following the
profession prescribed for it. And when these callings are properly
pursued, the world is maintained with ease. If, however, people do not
righteously lead their lives, the world becometh lawless, in consequence
of the want of Vedic merit and government. And if people do not resort
to (their) prescribed vocations, they perish, but by regularly following
the three professions, they bring about religion. The religion of the
Brahmanas consisteth in the knowledge of the soul and the hue of that
order alone is universally the same. The celebration of sacrifices, and
study and bestowal of gifts are well-known to be the three duties common
(to all these orders). Officiating at sacrifices, teaching and the
acceptance of gifts are the duties of a Brahmana. To rule (the subjects)
is the duty of the Kshatriya; and to tend (cattle), that of the Vaisya,
while to serve the twice-born orders is said to be the duty of the
Sudra. The Sudras cannot beg alms, or perform _homas_, or observe vows;
and they must dwell in the habitation of their masters. Thy vocation, O
son of Kunti, is that of the Kshatriya, which is to protect (the
subjects). Do thou carry out thy own duties, in an humble spirit,
restraining thy senses. That king alone can govern, who taketh counsel
of experienced men, and is helped by honest, intelligent and learned
ministers; but a king who is addicted to vices, meeteth with defeat.
Then only is the order of the world secured, when the king duly
punisheth and conferreth favours. Therefore, it is necessary to ascertain
through spies the nature of the hostile country, its fortified places
and the allied force of the enemy and their prosperity and decay and the
way in which they retain the adhesion of the powers they have drawn to
their side. Spies are among the important auxiliaries of the king; and
tact, diplomacy, prowess, chastisement, favour and cleverness lead to
success. And success is to be attained through these, either in
separation, or combined--namely, conciliation, gift, sowing dissensions,
chastisement, and sight. And, O chief of the Bharatas, polity hath for
its root diplomacy; and diplomacy also is the main qualification of
spies. And polity, if well judged conferreth success. Therefore, in
matters of polity the counsels of Brahmanas should be resorted to. And
in secret affairs, these should not be consulted,--namely, a woman, a
sot, a boy, a covetous person, a mean-minded individual, and he that
betrayeth signs of insanity. Wise men only should be consulted, and
affairs are to be despatched through officers that are able. And polity
must be executed through persons that are friendly; but dunces should in
all affairs be excluded. In matters religious, pious men; and in matters
of gain, wise men; and in guarding families, eunuchs; and in all crooked
affairs, crooked men, must be employed. And the propriety or impropriety
of the resolution of the enemy, as also their strength or weakness, must
be ascertained through one's own as well as hostile spies. Favour should
be shown to honest persons that have prudently sought protection; but
lawless and disobedient individuals should be punished. And when the
king justly punisheth and showeth favour, the dignity of the law is well
maintained. O son of Pritha, thus have I expounded, unto thee the hard
duties of kings difficult to comprehend. Do thou with equanimity
observe these as prescribed for thy order. The Brahmanas attain heaven
through merit, mortification of the senses, and sacrifice. The Vaisyas
attain excellent state through gifts, hospitality, and religious acts.
The Kshatriyas attain the celestial regions by protecting and chastising
the subjects, uninfluenced by lust, malice, avarice and anger. If kings
justly punish (their subjects), they go to the place whither repair
meritorious persons.'"


SECTION CL

Vaisampayana said, "Then contracting that huge body of his, which he had
assumed at will, the monkey with his arms again embraced Bhimasena. And
O Bharata, on Bhima being embraced by his brother, his fatigue went off,
and all (the powers of body) as also his strength were restored. And
having gained great accession of strength, he thought that there was
none equal to him in physical power. And with tears in his eyes, the
monkey from affection again addressed Bhima in choked utterance, saying,
'O hero, repair to thy own abode. May I be incidentally remembered by
thee in thy talk! O best of Kurus, do not tell any one that I abide
here. O thou of great strength, the most excellent of the wives of the
gods and Gandharvas resort to this place, and the time of their arrival
is nigh. My eyes have been blessed (by seeing thee). And, O Bhima,
having felt a human being by coming in contact with thee, I have been
put in mind of that son of Raghu, who was Vishnu himself under the name
of Rama, and who delighted the heart of the world; and who was as the
sun in regard to the lotus face of Sita, and also to that
darkness--Ravana. Therefore, O heroic son of Kunti, let not thy meeting
with me be fruitless. Do thou with fraternal feeling ask of me a boon, O
Bharata. If this be thy wish, that going to Varanavata, I may destroy
the insignificant sons of Dhritarashtra--even this will I immediately
do. Or if this be thy wish that, that city may be ground by me with
rocks, or that I may bind Duryodhana and bring him before thee, even
this will I do to-day, O thou of mighty strength.'"

Vaisampayana said, "Hearing those words of that high-souled one,
Bhimasena with a cheerful heart answered Hanuman, saying, 'O foremost of
monkeys, I take all this as already performed by thee. Good happen to
thee. O mighty-armed one! I ask of thee this,--be thou well pleased with
me. O powerful one, on thy having become our protector, the Pandavas
have found help. Even by thy prowess shall we conquer all foes.' Thus
addressed, Hanuman said unto Bhimasena, 'From fraternal feeling and
affection, I will do good unto thee, by diving into the army of thy foes
copiously furnished with arrows and javelins. And, O highly powerful
one, O hero, when thou shall give leonine roars, then shall I with my
own, add force to shouts. Remaining on the flagstaff of Arjuna's car
will I emit fierce shouts that will damp the energy of thy foes. Thereby
ye will slay them easily.' Having said this unto Pandu's son, and also
pointed him out the way. Hanuman vanished at that spot."


SECTION CLI

Vaisampayana said, "When that foremost of monkeys had gone away, Bhima,
the best of strong men, began to range the huge Gandhamadana along that
path. And he went on, thinking of Hanuman's body and splendour
unrivalled on earth, and also of the greatness and dignity of
Dasaratha's son. And proceeding in search of the place filled with
lotuses of that kind, Bhima beheld romantic woods, and groves, and
rivers, and lakes graced with trees bearing blossoms, and flowery
woodlands variegated with various flowers. And, O Bharata, he beheld
herds of mad elephants besmeared with mud, resembling masses of pouring
clouds. And that graceful one went on with speed, beholding by the
wayside woods wherein there stood with their mates deer of quick
glances, holding the grass in their mouths. And fearless from prowess,
Bhimasena, as if invited by the breeze-shaken trees of the forest ever
fragrant with flowers, bearing delicate coppery twigs, plunged into the
mountainous regions inhabited by buffaloes, bears and leopards. And on
the way, he passed by lotus-lakes haunted by maddened black-bees, having
romantic descents and woods, and on account of the presence of
lotus-buds, appearing as if they had joined their hands (before Bhima).
And having for his provisions on the journey the words of Draupadi,
Bhima went on with speed, his mind and sight fixed on the blooming
slopes of the mountain. And when the sun passed the meridian, he saw in
the forest scattered over with deer, a mighty river filled with fresh
golden lotuses. And being crowded with swans and Karandavas, and graced
with Chakravakas, the river looked like a garland of fresh lotuses put
on by the mountain. And in that river that one of great strength found
the extensive assemblage of Saugandhika lotuses, effulgent as the rising
sun, and delightful to behold. And beholding it, Pandu's son thought
within himself that his object had been gained, and also mentally
presented himself before his beloved worn out by exile."


SECTION CLII

Vaisampayana said, "Having reached that spot, Bhimasena saw in the
vicinity of the Kailasa cliff, that beautiful lotus lake surrounded by
lovely woods, and guarded by the Rakshasas. And it sprang from the
cascades contiguous to the abode of Kuvera. And it was beautiful to
behold, and was furnished with a wide-spreading shade and abounded in
various trees and creepers and was covered with green lilies. And this
unearthly lake was filled with golden lotuses, and swarmed with diverse
species of birds. And its banks were beautiful and devoid of mud. And
situated on the rocky elevation this expanse of excellent water was
exceedingly fair. And it was the wonder of the world and healthful and
of romantic sight. In that lake the son of Kunti saw, the water of
ambrosial taste and cool and light and clear and fresh; and the Pandava
drank of it profusely. And that unearthly receptacle of waters was
covered with celestial Saugandhika lotuses, and was also spread over
with beautiful variegated golden lotuses of excellent fragrance having
graceful stalks of _lapis lazulis_. And swayed by swans and Karandavas,
these lotuses were scattering fresh farina. And this lake was the
sporting region of the high-souled Kuvera, the king of the Yakshas. And
it was held in high regard by the Gandharvas, the Apsaras and the
celestials. And it was frequented by the celestial sages and the Yakshas
and the Kimpurushas and the Rakshasas and the Kinnaras; and it was
well-protected by Kuvera. And as soon as he beheld that river and that
unearthly lake, Kunti's son, Bhimasena of mighty strength became
exceedingly delighted. And agreeably to the mandate of their king,
hundreds and thousands of Rakshasas, named Krodhavasas, were guarding
that lake, wearing uniforms and armed with various weapons. And as that
repressor of foes, Kunti's son, the heroic Bhima of dreadful prowess,
clad in deer-skins and wearing golden armlets and equipped with weapons
and girding his sword on, was fearlessly proceeding, with the view of
gathering the lotus, those (Rakshasas) saw him and immediately began to
address each other, shouting forth, 'It behoveth you to enquire for the
errand on which this foremost of men, clad in deer skins, and equipped
with arms, hath come.' Then they all approached the effulgent Vrikodara
of mighty arms and asked, 'Who art thou? Thou shouldst answer our
questions. We see thee in the guise of an ascetic and yet armed with
weapons. O thou of mighty intelligence, do thou unfold unto us the
object with which thou hast come (hither).'"


SECTION CLIII

"Bhima said, 'I am the son of Pandu, and next by birth to Yudhishthira
the just, and my name is Bhimasena. O Rakshasas, I have come with my
brothers to the jujube named Visala. At that place, Panchali saw an
excellent Saugandhika lotus, which, of a certainty, was carried thither
by the wind from this region. She wisheth to have those flowers in
abundance. Know ye, ye Rakshasas, that I am engaged in fulfilling the
desire of my wedded wife of faultless features, and have come hither to
procure the flowers.' Thereat the Rakshasas said, 'O foremost of men,
this spot is dear unto Kuvera, and it is his sporting region. Men
subject to death cannot sport here. O Vrikodara, the celestial sages,
and the gods taking the permission of the chief of the Yakshas, drink of
this lake, and sport herein. And, O Pandava, the Gandharvas and the
Apsaras also divert themselves in this lake. That wicked person who,
disregarding the lord of treasures, unlawfully attempteth to sport here,
without doubt, meeteth with destruction. Disregarding him, thou seekest
to take away the lotuses from this place by main force. Why then dost
thou say that thou art the brother of Yudhishthira the just? First,
taking the permission of the lord of Yakshas, do thou drink of this lake
and take away the flowers. If thou dost not do this, thou shall not be
able even to glance at a single lotus.' Bhimasena said, 'Ye Rakshasas, I
do not see the lord of wealth here. And even if I did see that mighty
king, I would not beseech him: Kshatriyas never beseech (any body). This
is the eternal morality; and I by no means wish to forsake the Kshatriya
morality. And, further this lotus-lake hath sprung from the cascades of
the mountain; it hath not been excavated in the mansion of Kuvera.
Therefore it belongeth equally to all creatures with Vaisravana. In
regard to a thing of such a nature, who goeth to beseech another?'"

Vaisampayana said, "Having said this unto the Rakshasas, the
mighty-armed and exceedingly unforbearing Bhimasena of great strength
plunged into the lotus-lake. Thereat that powerful one was forbidden by
the Rakshasas, saying, 'Do not do this;' and they from all sides began
to abuse him in anger. But slighting these Rakshasas, that mighty one of
dreadful prowess plunged (farther and farther). Now they all prepared
for opposing him. And with eyes rolling, they upraised their arms, and
rushed in wrath at Bhimasena, exclaiming, 'Seize him! Bind him! Hew him!
We shall cook Bhimasena, and eat him up!' Thereupon that one of great
force, taking his ponderous and mighty mace inlaid with golden plates,
like unto the mace of Yama himself, turned towards those, and then said,
'Stay!' At this, they darted at him with vehemence, brandishing lances,
and axes, and other weapons. And wishing to destroy Bhima, the dreadful
and fierce Krodhavasas surrounded Bhima on all sides. But that one,
being endued with strength, had been begotten by Vayu in the womb of
Kunti; and he was heroic and energetic, and the slayer of foes, and ever
devoted to virtue and truth, and incapable of being vanquished by
enemies through prowess. Accordingly this high-souled Bhima defeating
all the manoeuvres of the foes, and breaking their arms, killed on the
banks of the lake more than a hundred, commencing with the foremost. And
then witnessing his prowess and strength, and the force of his skill,
and also the might of his arms, and unable to bear (the onset), those
prime heroes all of a sudden fled on all sides in bands.

"Beaten and pierced by Bhimasena, those Krodhavasas quitted the field of
battle, and in confusion quickly fled towards the Kailasa cliff,
supporting themselves in the sky. Having thus by the exercise of his
prowess defeated those hosts, even as Sakra had defeated the armies of
Daityas and Danavas, he (Bhima), now that he had conquered the enemy,
plunged into the lake and began to gather the lotuses, with the object
of gaining his purpose. And as he drank of the waters, like unto nectar,
his energy and strength were again fully restored; and he fell to
plucking and gathering Saugandhika lotuses of excellent fragrance. On
the other hand, the Krodhavasas, being driven by the might of Bhima and
exceedingly terrified, presented themselves before the lord of wealth,
and gave an exact account of Bhima's prowess and strength in fight.
Hearing their words, the god (Kuvera) smiled and then said, 'Let Bhima
take for Krishna as many lotuses as he likes. This is already known to
me.' Thereupon taking the permission of the lord of wealth, those
(Rakshasas) renouncing anger, went to that foremost of the Kurus, and in
that lotus-lake beheld Bhima alone, disporting in delight."


SECTION CLIV

Vaisampayana said, "Then, O best of the Bharatas, Bhima began to collect
those rare unearthly, variegated and fresh flowers in abundance.

"And it came to pass that a high and violent wind, piercing to the
touch, and blowing about gravels, arose, portending battle. And
frightful meteors began to shoot, with thundering sounds. And being
enveloped by darkness, the sun became pale, his rays being obscured. And
on Bhima displaying his prowess, dreadful sounds of explosion rang
through the sky. And the earth began to tremble, and dust fell in
showers. And the points of the heavens became reddened. And beasts and
birds began to cry in shrill tones. And every thing became enveloped in
darkness; and nothing could be distinguished. And other evil omens
besides these appeared there. Witnessing these strange phenomena,
Dharma's son Yudhishthira, the foremost of speakers, said, 'Who is it
that will overcome us? Ye Pandavas who take delight in battle, good
betide you! Do ye equip yourselves. From what I see, I infer that the
time for the display of our prowess hath drawn nigh.' Having said this,
the king looked around. Then not finding Bhima, that represser of foes,
Dharma's son, Yudhishthira, enquired of Krishna and the twins standing
near regarding his brother, Bhima, the doer of dreadful deeds in battle,
saying, 'O Panchali, is Bhima intent upon performing some great feat, or
hath that one delighting in daring deeds already achieved some brave
deed? Portending some great danger, these omens have appeared all
around, indicating a fearful battle.' When Yudhishthira said this, his
beloved queen, the high-minded Krishna of sweet smiles, answered him, in
order to remove his anxiety. 'O king, that Saugandhika lotus which
to-day had been brought by the wind, I had out of love duly shown unto
Bhimasena; and I had also said unto that hero, If thou canst find many
of this species, procuring even all of them, do thou return speedily,--O
Pandava, that mighty armed one, with the view of gratifying my desire,
may have gone towards the north-east to bring them.' Having heard these
words of hers, the king said unto the twins, 'Let us together follow the
path taken by Vrikodara. Let the Rakshasas carry those Brahmanas that
are fatigued and weak. O Ghatotkacha, O thou like unto a celestial, do
thou carry Krishna. I am convinced and it is plain that Bhima hath dived
into the forest; for it is long since he hath gone, and in speed he
resembleth the wind, and in clearing over the ground, he is swift like
unto Vinata's son, and he will ever leap into the sky, and alight at his
will. O Rakshasas, we shall follow him through your prowess. He will not
at first do any wrong to the Siddhas versed in the Vedas.' O best of the
Bharatas, saying, 'So be it,' Hidimva's son and the other Rakshasas who
knew the quarter where the lotus lake of Kuvera was situated, started
cheerfully with Lomasa, bearing the Pandavas, and many of the Brahmanas.
Having shortly reached that spot, they saw that romantic lake covered
with Saugandhika and other lotuses and surrounded by beautiful woods.
And on its shores they beheld the high-souled and vehement Bhima, as
also the slaughtered Yakshas of large eyes, with their bodies, eyes,
arms and thighs smashed, and their heads crushed. And on seeing the
high-souled Bhima, standing on the shore of that lake in an angry mood,
and with steadfast eyes, and biting his lip, and stationed on the shore
of the lake with his mace upraised by his two hands, like unto Yama with
his mace in his hand at the time of the universal dissolution,
Yudhishthira the just, embraced him again and again, and said in sweet
words, 'O Kaunteya, what hast thou done? Good betide thee! If thou
wishest to do good unto me, thou shouldst never again commit such a rash
act, nor offend the gods.' Having thus instructed the son of Kunti, and
taken the flowers those god-like ones began to sport in that very lake.
At this instant, the huge-bodied warders of the gardens, equipped with
rocks for weapons, presented themselves at the spot. And seeing
Yudhishthira the just and the great sage Lomasa and Nakula and Sahadeva
and also the other foremost of Brahmanas, they all bowed themselves down
in humility. And being pacified by Yudhishthira the just, the Rakshasas
became satisfied. And with the knowledge of Kuvera, those foremost of
Kurus for a short time dwelt pleasantly at that spot on the slopes of
the Gandhamadana, expecting Arjuna."


SECTION CLV

Vaisampayana said, "Once upon a time Yudhishthira, while living at that
place, addressed Krishna, his brother, and the Brahmanas, saying, 'By us
have been attentively seen one after another sacred and auspicious
_tirthas_, and woods, delightful to beheld, which had ere this been
visited by the celestials and the high-souled sages, and which had been
worshipped by the Brahmanas. And in various sacred asylums we have
performed ablutions with Brahmanas, and have heard from them the lives
and acts of many sages, and also of many royal sages of yore, and other
pleasant stories. And with flowers and water have the gods been
worshipped by us. And with offerings of fruits and roots as available at
each place we have gratified the _pitris_. And with the high-souled ones
have we performed ablutions in all sacred and beautiful mountains and
lakes, and also in the highly sacred ocean. And with the Brahmanas we
have bathed in the Ila, and in the Saraswati, and in the Sindhu, and in
the Yamuna, and in the Narmada, and in various other romantic _tirthas_.
And having passed the source of the Ganga, we have seen many a lovely
hill and the Himalaya mountains, inhabited by various species of birds,
and also the jujube named Visala, where there is the hermitage of Nara
and Narayana. And (finally) we have beheld this unearthly lake, held in
veneration by the Siddhas, the gods and the sages. In fact, O foremost
of Brahmanas, we have one by one carefully seen all celebrated and
sacred spots in company with the high-souled Lomasa. Now, O Bhima, how
shall we repair to the sacred abode of Vaisravana, inhabited by the
Siddhas? Do thou think of the means of entering (the same).'"

Vaisampayana said, "When that king had said this, an aerial voice spake,
saying. 'Thou will not be able to go to that inaccessible spot. By this
very way, do thou repair from this region of Kuvera to the place whence
thou hadst come even to the hermitage of Nara and Narayana, known by the
name of Vadari. Thence, O Kaunteya, thou wilt repair to the hermitage of
Vrishaparva, abounding in flowers and fruit, and inhabited by the
Siddhas and the Charanas. Having passed that, O Partha, thou wilt
proceed to the hermitage of Arshtishena, and from thence thou wilt behold
the abode of Kuvera.' Just at that moment the breeze became fresh, and
gladsome and cool and redolent of unearthly fragrance; and it showered
blossoms, And on hearing the celestial voice from the sky, they all were
amazed,--more specially those earthly _rishis_ and the Brahmanas. On
hearing this mighty marvel, the Brahmana Dhaumya, said, 'This should not
be gainsaid. O Bharata, let this be so.' Thereupon, king Yudhishthira
obeyed him. And having returned to the hermitage of Nara and Narayana,
he began to dwell pleasantly, surrounded by Bhimasena and his other
brothers, Panchali, and the Brahmanas."


SECTION CLVI

Vaisampayana continued, "Thus dwelling with the Brahmanas in that best
of mountains, in expectation of Arjuna's return, when the Pandavas had
grown confident and when all those Rakshasas together with Bhima's son
had departed, one day while Bhimasena was away, a Rakshasa all of a
sudden carried off Yudhishthira the just and the twins and Krishna. That
Rakshasa (in the guise of a Brahmana) had constantly remained in the
company of the Pandavas, alleging that he was a high-class Brahmana,
skilled in counsel, and versed in all the _Sastras_. His object was to
possess himself of the bows, the quivers and the other material
implements belonging to the Pandavas; and he had been watching for an
opportunity of ravishing Draupadi. And that wicked and sinful one was
named Jatasura. And, O king of kings, Pandu's son (Yudhishthira) had
been supporting him, but knew not that wretch like unto a fire covered
with ashes.

"And once on a day while that represser of foes, Bhimasena, was out
hunting, he (the Rakshasa), seeing Ghatotkacha and his followers scatter
in different directions and seeing those vow-observing great _rishis_,
of ascetic wealth, viz., Lomasa and the rest, away for bathing and
collecting flowers, assumed a different form, gigantic and monstrous and
frightful; and having secured all the arms (of the Pandavas) as also
Draupadi, that wicked one fled away taking the three Pandavas. Thereupon
that son of Pandu, Sahadeva, extricated himself with exertion, and by
force snatched the sword named Kausika from the grasp of the enemy and
began to call Bhimasena, taking the direction in which that mighty one
had gone. And on being carried off Yudhishthira the just, addressed him
(that Rakshasa), saying, 'O stupid one, thy merit decreaseth (even by
this act of thine). Dost thou not pay heed unto the established order of
nature? Whether belonging to the human race, or to the lower orders, all
pay regard to virtue,--more specially the Rakshasas. In the first
instance, they knew virtue better than others. Having considered all
these, thou ought to adhere to virtue. O Rakshasa, the gods, the
_pitris_, the Siddhas, the _rishis_, the Gandharvas, the brutes and even
the worms and ants depend for their lives on men; and thou too liveth
through that agency. If prosperity attendeth the human race, thy race
also prospereth; and if calamities befall the former, even the
celestials suffer grief. Being gratified by offerings, do the gods
thrive. O Rakshasa, we are the guardians, governors and preceptors of
kingdoms. If kingdoms become unprotected, whence can proceed prosperity
and happiness? Unless there be offence, a Rakshasa should not violate a
king. O man-eating one, we have committed no wrong, ever so little.
Living on _vighasa_, we serve the gods and others to the best of our
power. And we are ever intent upon bowing down to our superiors and
Brahmanas. A friend, and one confiding, and he whose food hath been
partaken of, and he that hath afforded shelter, should never be injured.
Thou hast lived in our place happily, being duly honoured. And, O
evil-minded one, having partaken of our food, how canst thou carry us
off? And as thy acts are so improper and as thou hast grown in age
without deriving any benefit and as thy propensities are evil, so thou
deservest to die for nothing, and for nothing wilt thou die to-day. And
if thou beest really evil-disposed and devoid of all virtue, do thou
render us back our weapons and ravish Draupadi after fight. But if
through stupidity thou must do this deed, then in the world thou wilt
only reap demerit and infamy. O Rakshasa, by doing violence to this
female of the human race, thou hast drunk poison, after having shaken
the vessel.' Thereupon, Yudhishthira made himself ponderous to the
Rakshasa. And being oppressed with the weight, he could not proceed
rapidly as before. Then addressing Draupadi, Nakula and Sahadeva,
Yudhishthira said, 'Do ye not entertain any fear of this wretched
Rakshasa, I have checked his speed. The mighty-armed son of the Wind-god
may not be far away; and on Bhima coming up at the next moment, the
Rakshasa will not live.' O king, staring at the Rakshasa bereft of
sense, Sahadeva addressed Yudhishthira, the son of Kunti, saying, 'What
can be more meritorious for a Kshatriya than to fall in fight, or defeat
a foe? O repressor of foes, we will fight and either this one will slay
us, or we shall slay him, O mighty-armed one. Verily this is the place
and time, O king. And, O thou of unfailing prowess, the time hath come
for the display of our Kshatriya virtue. It behoveth us to attain heaven
either by gaining victory or being slain. If the sun sets to-day, the
Rakshasa living yet, O Bharata, I will not any more say that I am a
Kshatriya. Ho! Ho! Rakshasa, say! I am Pandu's son, Sahadeva. Either,
after having killed me, carry off this lady, or being slain, lie
senseless here.'

"Madri's son, Sahadeva, was speaking thus, when Bhimasena made his
appearance, with a mace in his hand, like unto Vasava himself wielding
the thunder-bolt. And here he saw his two brothers and the noble-minded
Draupadi (on the shoulders of the demon), and Sahadeva on the ground
rebuking the Rakshasa and also that stupid Rakshasa himself deprived of
sense by Fate, going round in different directions through bewilderment
caused by Destiny. And finding his brothers and Draupadi being carried
off, Bhima of mighty strength was fired with wrath, and addressed the
Rakshasa, saying, 'I had ere this found thee out for a wicked wight from
thy scrutiny of our weapons; but as I had no apprehension of thee, so I
had not slain thee at that time. Thou wert in the disguise of a
Brahmana--nor didst thou say anything harsh unto us. And thou didst take
delight in pleasing us. And thou also didst not do us wrong. And,
furthermore, thou wert our guest. How could I, therefore, slay thee, who
wert thus innocent of offence, and who wert in the disguise of a
Brahmana? He that knowing such a one to be even a Rakshasa, slayeth him,
goes to hell. Further, thou canst not be killed before the time cometh.
Surely to-day thou hast reached the fullness of thy time in as much as
thy mind hath been thus turned by the wonder-performing Fate towards
carrying off Krishna. By committing thyself to this deed, thou hast
swallowed up the hook fastened to the line of Fate. So like unto a fish
in water, whose mouth hath been hooked, how canst thou live to-day? Thou
shall not have to go whither thou intendest to, or whither thou hadst
already gone mentally; but thou shall go whither have repaired Vaka and
Hidimva.'

"Thus addressed by Bhima, the Rakshasa in alarm put them down; and being
forced by Fate, approached for fight. And with his lips trembling in
anger he spake unto Bhima, saying, 'Wretch! I have not been bewildered;
I had been delaying for thee. Today will I offer oblations of thy blood
to those Rakshasas who, I had heard, have been slain by thee in fight.'
Thus addressed, Bhima, as if bursting with wrath, like unto Yama himself
at the time of the universal dissolution, rushed towards the Rakshasa,
licking the corners of his mouth and staring at him as he struck his own
arms with the hands. And seeing Bhima waiting in expectation of fight,
the Rakshasa also darted towards him in anger, like unto Vali towards
the wielder of the thunderbolt, repeatedly gaping and licking the
corners of his mouth. And when a dreadful wrestling ensued between those
two, both the sons of Madri, waxing exceeding wroth rushed forward; but
Kunti's son, Vrikodara, forbade them with a smile and said, 'Witness ye!
I am more than a match for this Rakshasa. By my own self and by my
brothers, and by my merit, and by my good deeds, and by my sacrifices,
do I swear that I shall slay this Rakshasa.' And after this was said,
those two heroes, the Rakshasa and Vrikodara challenging each other,
caught each other by the arms. And they not forgiving each other, then
there ensued a conflict between the infuriated Bhima and the Rakshasa,
like unto that between a god and a demon. And repeatedly uprooting
trees, those two of mighty strength struck each other, shouting and
roaring like two masses of clouds. And those foremost of athletes, each
wishing to kill the other, and rushing at the other with vehemence,
broke down many a gigantic tree by their thighs. Thus that encounter
with trees, destructive of plants, went on like unto that between the
two brothers Vali and Sugriva--desirous of the possession of a single
woman. Brandishing trees for a moment, they struck each other with them,
shouting incessantly. And when all the trees of the spot had been pulled
down and crushed into fibres by them endeavouring to kill each other,
then, O Bharata, those two of mighty strength, taking up rocks, began to
fight for a while, like unto a mountain and a mighty mass of clouds. And
not suffering each other, they fell to striking each other with hard and
large crags, resembling vehement thunder-bolts. Then from strength
defying each other, they again darted at each other, and grasping each
other by their arms, began to wrestle like unto two elephants. And next
they dealt each other fierce blows. And then those two mighty ones began
to make chattering sounds by gnashing their teeth. And at length, having
clenched his fist like a five-headed snake, Bhima with force dealt a
blow on the neck of the Rakshasa. And when struck by that fist of Bhima,
the Rakshasa became faint, Bhimasena stood, catching hold of that
exhausted one. And then the god-like mighty-armed Bhima lifted him with
his two arms, and dashing him with force on the ground, the son of Pandu
smashed all his limbs. And striking him with his elbow, he severed from
his body the head with bitten lips and rolling eyes, like unto a fruit
from its stem. And Jatasura's head being severed by Bhimasena's might,
he fell besmeared with gore, and having bitten lips. Having slain
Jatasura, Bhima presented himself before Yudhishthira, and the foremost
Brahmanas began to eulogise him (Bhima) even as the Marutas (eulogise)
Vasava."


SECTION CLVII

Vaisampayana continued, "On that Rakshasa having been slain, that lord,
the royal son of Kunti, returned to the hermitage of Narayana and began
to dwell there. And once on a time, remembering his brother Jaya
(Arjuna), Yudhishthira summoned all his brothers, together with Draupadi
and said these words, 'We have passed these four years peacefully
ranging the woods. It hath been appointed by Vibhatsu that about the
fifth year he will come to that monarch of mountains, the excellent
cliff Sweta, ever graced with festivities held by blooming plants and
maddened Kokilas and black bees, and peacocks, and chatakas and
inhabited by tigers, and boars and buffaloes, and gavayas, and deer, and
ferocious beasts; and sacred; and lovely with blown lotuses of a hundred
and a thousand petals, and blooming lilies and blue lilies and
frequented by the celestials and the Asuras. And we also, eagerly
anxious of meeting him on his arrival have made up our minds to repair
thither. Partha of unrivalled prowess hath appointed with me, saying, "I
shall remain abroad for five years, with the object of learning military
science." In the place like unto the region of the gods, shall we behold
the wielder of Gandiva arrive after having obtained the weapons.' Having
said this, the Pandava summoned the Brahmanas, and the sons of Pritha
having gone round the ascetics of rigid austerities and thereby pleased
them, informed them of the matter mentioned above. Thereupon the
Brahmanas gave their assent, saying, 'This shall be attended by
prosperity and welfare. O foremost of the Bharatas, these troubles shall
result in happiness. O pious one, gaining the earth by the Kshatriya
virtue, thou shall govern it.' Then in obedience to these words of the
ascetics, that represser of foes, Yudhishthira, set out with his
brothers and those Brahmanas, followed by the Rakshasa and protected by
Lomasa. And that one of mighty energy, and of staunch vows, with his
brothers, at places went on foot and at others were carried by the
Rakshasas. Then king Yudhishthira, apprehending many troubles, proceeded
towards the north abounding in lions and tigers and elephants. And
beholding on the way the mountain Mainaka and the base of the
Gandhamadana and that rocky mass Sweta and many a crystal rivulet higher
and higher up the mountain, he reached on the seventeenth day the sacred
slopes of the Himalayas. And, O king, not far from the Gandhamadana,
Pandu's son beheld on the sacred slopes of the Himavan covered with
various trees and creepers the holy hermitage of Vrishaparva surrounded
by blossoming trees growing near the cascades. And when those repressers
of foes, the sons of Pandu, had recovered from fatigue, they went to the
royal sage, the pious Vrishaparva and greeted him. And that royal sage
received with affection those foremost of Bharatas, even as his own
sons. And those repressers of foes passed there seven nights, duly
regarded. And when the eighth day came, taking the permission of that
sage celebrated over the worlds, they prepared to start on their
journey. And having one by one introduced unto Vrishapava those
Brahmanas, who, duly honoured, remained in his charge as friends; and
having also entrusted the highsouled Vrishaparva with their remaining
robes, the sons of Pandu, O king, left in the hermitage of Vrishaparva
their sacrificial vessels together with their ornaments and jewels. And
wise and pious and versed in every duty and having a knowledge of the
past as well as the future, that one gave instructions unto those best
of the Bharatas, as unto his own sons. Then taking his permission those
high-souled ones set out towards the north. And as they set out the
magnanimous Vrishaparva followed them to a certain distance. Then having
entrusted the Pandavas unto the care of the Brahmanas and instructed and
blessed them and given directions concerning their course, Vrishaparva
of mighty energy retraced his steps.

"Then Kunti's son, Yudhishthira of unfailing prowess, together with his
brothers, began to proceed on foot along the mountain path, inhabited by
various kinds of beasts. And having dwelt at the mountain slopes,
densely overgrown with trees, Pandu's son on the fourth day reached the
Sweta mountain, like unto a mighty mass of clouds, abounding in streams
and consisting of a mass of gold and gems. And taking the way directed
by Vrishaparva, they reached one by one the intended places, beholding
various mountains. And over and over they passed with ease many
inaccessible rocks and exceedingly impassable caves of the mountain. And
Dhaumya and Krishna and the Parthas and the mighty sage Lomasa went on
in a body and none grew tired. And those highly fortunate ones arrived
at the sacred and mighty mountain resounding with the cries of birds and
beasts and covered with various trees and creepers and inhabited by
monkeys, and romantic and furnished with many lotus-lakes and having
marshes and extensive forests. And then with their down standing erect,
they saw the mountain Gandhamadana, the abode of Kimpurushas, frequented
by Siddhas and Charanas and ranged by Vidyadharis and Kinnaris and
inhabited by herds of elephants and thronged with lions and tigers and
resounding with the roars of Sarabhas and attended by various beasts.
And the war-like sons of Pandu gradually entered into the forest of the
Gandhamadana, like unto the Nandana gardens, delightful to the mind and
heart and worthy of being inhabited and having beautiful groves. And as
those heroes entered with Draupadi and the high-souled Brahmanas, they
heard notes uttered by the mouths of birds, exceedingly sweet and
graceful to the ear and causing delight and dulcet and broken by reason
of excess of animal spirits. And they saw various trees bending under
the weight of fruits in all seasons, and ever bright with flowers--such
as mangoes and hog-plums and bhavyas and pomegranates, citrons and jacks
and lakuchas and plantains and aquatic reeds and parvatas and champakas
and lovely kadamvas and vilwas, wood-apples and rose-apples and kasmaris
and jujubes and figs and glomerous figs and banians and aswatthas and
khirikas and bhall atakas and amalkas and bibhitakas and ingudas and
karamardas and tindukas of large fruits--these and many others on the
slopes of the Gandhamadana, clustered with sweet and nectarine fruits.
And besides these, they beheld champakas and asokas and ketakas and
vakulas and punnagas and saptaparnas and karnikaras, and patals, and
beautiful kutajas and mandaras, and lotuses, and parijatas, and
kovidaras and devadarus, and salas, and palmyra palms, and tamalas, and
pippalas, and salmalis and kinsukas, and singsapas, and saralas and
these were inhabited by Chakoras, and wood-peckers and chatakas, and
various other birds, singing in sweet tones pleasing to the ear. And
they saw lakes beautiful on all sides with aquatic birds, and covered
all around with kumudas, and pundarikas, and kokanadas, and utpalas, and
kalharas, and kamalas and thronged on all sides with drakes and ruddy
geese, and ospreys, and gulls and karandavas, and plavas, and swans, and
cranes, and shags, and other aquatic birds. And those foremost of men
saw those lotus-lakes beautified with assemblages of lotuses, and
ringing with the sweet hum of bees, glad, and drowsy on account of
having drunk the intoxicating honey of lotuses, and reddened with the
farina falling from the lotus cups. And in the groves they beheld with
their hens peacocks maddened with desire caused by the notes of
cloud-trumpets; and those woods-loving glad peacocks drowsy with desire,
were dancing, spreading in dalliance their gorgeous tails, and were
crying in melodious notes. And some of the peacocks were sporting with
their mates on kutaja trees covered with creepers. And some sat on the
boughs of the kutajas, spreading their gorgeous tails, and looking like
crowns worn by the trees. And in the glades they beheld the graceful
sindhuvaras like unto the darts of Cupid. And on the summits of the
mountain, they saw blooming karnikaras bearing blossoms of a golden hue,
appearing like ear-rings of excellent make. And in the forest they saw
blossoming kuruvakas, like unto the shafts of Cupid, which smiteth one
with desire and maketh him uneasy. And they saw tilakas appearing like
unto beauty-spots painted on the forehead of the forest. And they saw
mango trees graced with blossoms hummed over by black bees, and serving
the purpose of Cupid's shafts. And on the slopes of the mountain there
were diverse blossoming trees, looking lovely, some bearing flowers of a
golden hue, and some, of the hue of the forest-conflagration, and some,
red and some sable, and some green like unto lapises. And besides these,
there were ranges of salas and tamalas and patalas and vakula trees,
like unto garlands put on by the summits of the mountain. Thus gradually
beholding on the slopes of the mountain many lakes, looking transparent
like crystal, and having swans of white plumage and resounding with
cries of cranes, and filled with lotuses and lilies, and furnished with
waters of delicious feel; and also beholding fragrant flowers, and
luscious fruits, and romantic lakes, and captivating trees, the Pandavas
penetrated into the forest with eyes expanded with wonder. And (as they
proceeded) they were fanned by the breeze of balmy feel, and perfumed by
kamalas and utpalas and kalharas and pundarikas. Then Yudhishthira
pleasantly spake unto Bhima saying, 'Ah! O Bhima, beautiful is this
forest of the Gandhamadana. In this romantic forest there are various
heavenly blossoming wild trees and creepers, bedecked with foliage and
fruit, nor are there any trees that do not flower. On these slopes of
the Gandhamadana, all the trees are of sleek foliage and fruit. And
behold how these lotus-lakes with fullblown lotuses, and ringing with
the hum of black bees, are being agitated by elephants with their mates.
Behold another lotus-lake girt with lines of lotuses, like unto a second
Sree in an embodied form wearing garlands. And in this excellent forest
there are beautiful ranges of woods, rich with the aroma of various
blossoms, and hummed over by the black bees. And, O Bhima, behold on all
sides the excellent sporting ground of the celestials. By coming here,
we have attained extra-human state, and been blessed. O Partha, on these
slopes of the Gandhamadana, yon beautiful blossoming trees, being
embraced by creepers with blossoms at their tops, look lovely. And, O
Bhima, hark unto the notes of the peacocks crying with their hens on the
mountain slopes. And birds such as chakoras, and satapatras, and
maddened kokilas, and parrots, are alighting on these excellent
flowering trees. And sitting on the twigs, myriads of jivajivakas of
scarlet, yellow and red hues, are looking at one another. And the cranes
are seen near the spots covered with green and reddish grass, and also
by the side of the cascades. And those birds, bhringarajas, and
upachakras, and herons are pouring forth their notes charming to all
creatures. And, lo! with their mates, these elephants furnished with
four tusks, and white as lotuses, are agitating that large lake of the
hue of lapises. And from many cascades, torrents high as several palmyra
palms (placed one upon another) are rushing down from the cliffs. And
many argent minerals splendid, and of the effulgence of the sun, and
like unto autumnal clouds, are beautifying this mighty mountain. And in
some places there are minerals of the hue of the collyrium, and in some
those like unto gold, in some, yellow orpiment and in some, vermilion,
and in some, caves of red arsenic like unto the evening clouds and in
some, red chalk of the hue of the rabbit, and in some, minerals like
unto white and sable clouds; and in some, those effulgent as the rising
sun, these minerals of great lustre beautify the mountain. O Partha, as
was said by Vrishaparva, the Gandharvas and the Kimpurushas, in company
with their loves, are visible on the summits of the mountain. And, O
Bhima, there are heard various songs of appropriate measures, and also
Vedic hymns, charming to all creatures. Do thou behold the sacred and
graceful celestial river Mahaganga, with swans, resorted to by sages and
Kinnaras. And, O represser of foes, see this mountain having minerals,
rivulets, and beautiful woods and beasts, and snakes of diverse shapes
and a hundred heads and Kinnaras, Gandharvas and Apsaras.'"

Vaisampayana said, "Having attained excellent state, those valiant and
warlike repressers of foes with Draupadi and the high-souled Brahmanas
were exceedingly delighted at heart, and they were not satiated by
beholding that monarch of mountains. Thereafter they saw the hermitage
of the royal sage Arshtishena, furnished with flowers and trees bearing
fruits. Then they went to Arshtishena versed in all duties of rigid
austerities, skeleton-like, and having muscles bare."


SECTION CLVIII

Vaisampayana continued, "Having approached that one, whose sins had been
consumed by asceticism, Yudhishthira announced his name, and gladly
greeted him, bending his head. And then Krishna, and Bhima, and the
devout twins, having bowed down their heads unto the royal sage, stood
(there) surrounding him. And that priest of the Pandavas, the virtuous
Dhaumya, also duly approached that vow-observing sage. And by his
prophetic eye that virtuous Muni had already known (the identity of)
those foremost of the Kurus, the sons of Pandu. And he said unto them.
'Be ye seated.' And that one of rigid austerities, after having duly
received that chief of the Kurus, when the latter with his brothers had
seated himself enquired after his welfare saying, 'Dost thou not turn
thy inclination upon untruth? And art thou intent upon virtue? And, O
Partha, hath not thy attention to thy father and thy mother diminished?
Are all thy superiors, and the aged, and those versed in the Vedas,
honoured by thee? And O Pritha's son, dost thou not turn thy inclination
unto sinful acts? And dost thou, O best of the Kurus, properly know how
to perform meritorious acts, and to eschew wicked deeds? Dost thou not
exalt thyself? And are pious men gratified, being honoured by thee? And
even dwelling in the woods, dost thou follow virtue alone? And, O
Partha, doth not Dhaumya grieve at thy conduct? Dost thou follow the
customs of thy ancestors, by charity, and religious observances, and
asceticism, and purity, and candour, and forgiveness? And dost thou go
along the way taken by the royal sages? On the birth of a son in their
(respective) lines, the _Pitris_ in their regions, both laugh and
grieve, thinking--Will the sinful acts of this son of ours harm us, or
will meritorious deeds conduce to our welfare? He conquereth both the
worlds that payeth homage unto his father, and mother, and preceptor,
and Agni, and fifthly, the soul.' Yudhishthira said, 'O worshipful one,
those duties have been mentioned by thee as excellent. To the best of my
power I duly and properly discharge them.'

"Arshtishena said, 'During the Parvas sages subsisting on air and water
come unto this best of the mountains ranging through the air. And on the
summits of the mountain are seen amorous Kimpurushas with their
paramours, mutually attached unto each other; as also, O Partha, many
Gandharvas and Apsaras clad in white silk vestments; and lovely-looking
Vidyadharas, wearing garlands; and mighty Nagas, and Suparnas, and
Uragas, and others. And on the summits of the mountain are heard, during
the Parvas, sounds of kettle-drums, and tabors, shells and mridangas. O
foremost of the Bharatas, even by staying here, ye shall hear those
sounds; do ye by no means feel inclined to repair thither. Further, O
best of the Bharata race, it is impossible, to proceed beyond this. That
place is the sporting-region of the celestials. There is no access
thither for mortals. O Bharata, at this place all creatures bear
ill-will to, and the Rakshasas chastise, that man who committeth
aggression, be it ever so little. Beyond the summit of this Kailasa
cliff, is seen the path of the celestial sages. If any one through
impudence goeth beyond this, the Rakshasas slay him with iron darts and
other weapons. There, O child, during the Parvas, he that goeth about on
the shoulders of men, even Vaisravana is seen in pomp and grandeur
surrounded by the Apsaras. And when that lord of all the Rakshasas is
seated on the summit, all creatures behold him like unto the sun arisen.
O best of Bharatas, that summit is the sporting-garden of the
celestials, and the Danavas, and the Siddhas, and Vaisravana. And during
the Parvas, as Tumburu entertaineth the Lord of treasures, the sweet
notes of his song are heard all over the Gandhamadana. O child, O
Yudhishthira, here during the Parvas, all creatures see and hear marvels
like this. O Pandavas, till ye meet with Arjuna, do ye stay here,
partaking of luscious fruits, and the food of the Munis. O child as thou
hast come hither, do thou not betray any impertinence. And, O child,
after living here at thy will and diverting thyself as thou listest,
thou wilt at length rule the earth, having conquered it by the force of
thy arms.'"


SECTION CLIX

Janamejaya said, "How long did my great grandsires, the highsouled sons
of Pandu of matchless prowess, dwell in the Gandhamadana mountain? And
what did those exceedingly powerful ones, gifted with manliness, do? And
what was the food of those high-souled ones, when those heroes of the
worlds dwelt (there)? O excellent one, do thou relate all about this. Do
thou describe the prowess of Bhimasena, and what that mighty-armed one
did in the mountain Himalayan. Surely, O best of Brahmanas, he did not
fight again with the Yakshas. And did they meet with Vaisravana? Surely,
as Arshtishena said, the lord of wealth cometh thither. All this, O thou
of ascetic wealth, I desire to hear in detail. Surely, I have not yet
been fully satisfied by hearing about their acts."

Vaisampayana continued, "Having heard from that one of incomparable
energy, (Arshtishena), that advice conducive to their welfare, those
foremost of the Bharatas, began to behave always accordingly. Those best
of men, the Pandavas, dwelt upon the Himavan, partaking of the food
eaten by the Munis, and luscious fruit, and the flesh of deer killed
with unpoisoned shafts and various kinds of pure honey. Living thus,
they passed the fifth year, hearing various stories told by Lomasa. O
lord, saying, 'I shall be present when occasion ariseth,' Ghatotkacha,
together with all the Rakshasas, had ere this already gone away. Those
magnanimous ones passed many months in the hermitage of Arshtishena,
witnessing many marvels. And as the Pandavas were sporting there
pleasantly, there came to see them some complacent vow-observing Munis
and Charanas of high fortune, and pure souls. And those foremost of the
Bharata race conversed with them on earthly topics. And it came to pass
that when several days has passed, Suparna all of a sudden carried off
an exceedingly powerful and mighty Naga, living in the large lake. And
thereupon that mighty mountain began to tremble, and the gigantic trees,
break. And all the creatures and the Pandavas witnessed the wonder. Then
from the brow of that excellent mountain, the wind brought before the
Pandavas various fragrant and fair blossoms. And the Pandavas, and the
illustrious Krishna, together with their friends, saw those unearthly
blossoms of five hues. And as the mighty-armed Bhimasena was seated at
ease upon the mountain, Krishna addressed him, saying, 'O best of the
Bharata race, in the presence of all the creatures, these flowers of
five hues, carried by the force of the wind raised by Suparna, are
falling in amain on the river Aswaratha. In Khandava thy high-souled
brother, firm in promise, had baffled Gandharvas and Nagas and Vasava
himself, and slain fierce Rakshasas, and also obtained the bow Gandiva.
Thou also art of exceeding prowess and the might of thy arms is great,
and irrepressible, and unbearable like unto the might of Sakra. O
Bhimasena, terrified with the force of thy arms, let all the Rakshasas
betake themselves to the ten cardinal points, leaving the mountain. Then
will thy friends be freed from fear and affliction, and behold the
auspicious summit of this excellent mountain furnished with variegated
flowers. O Bhima, I have for long cherished this thought in my
mind,--that protected by the might of thy arms, I shall see that
summit.'

"Thereupon, like a high-mettled bull that hath been struck, Bhimasena,
considering himself as censured by Draupadi, could not bear (that). And
that Pandava of the gait of a lion or a bull, and graceful, and
generous, and having the splendour of gold, and intelligent, and strong,
and proud, and sensitive, and heroic, and having red eyes, and broad
shoulders, and gifted with the strength of mad elephants, and having
leonine teeth and a broad neck, and tall like a young sala tree, and
highsouled, and graceful in every limb, and of neck having the whorls of
a shell and mighty-armed, took up his bow plaited at the back with gold,
and also his sword. And haughty like unto a lion, and resembling a
maddened elephant, that strong one rushed towards that cliff, free from
fear or affliction. And all the creatures saw him equipped with bows and
arrows, approaching like a lion or a maddened elephant. And free from
fear or affliction, the Pandava taking his mace, proceeded to that
monarch of mountains causing the delight of Draupadi. And neither
exhaustion, nor fatigue, nor lassitude, nor the malice (of others),
affected that son of Pritha and the Wind-god. And having arrived at a
rugged path affording passage to one individual only, that one of great
strength ascended that terrible summit high as several palmyra palms
(placed one upon another). And having ascended that summit, and thereby
gladdened Kinnaras, and great Nagas, and Munis, and Gandharvas, and
Rakshasas, that foremost of the Bharata line, gifted with exceeding
strength described the abode of Vaisravana, adorned with golden crystal
palaces surrounded on all sides by golden walls having the splendour of
all gems, furnished with gardens all around, higher than a mountain
peak, beautiful with ramparts and towers, and adorned with door-ways and
gates and rows of pennons. And the abode was graced with dallying
damsels dancing around, and also with pennons waved by the breeze. And
with bent arms, supporting himself on the end of his bow, he stood
beholding with eagerness the city of the lord of treasures. And
gladdening all creatures, there was blowing a breeze, carrying all
perfumes, and of a balmy feel. And there were various beautiful and
wonderful trees of diverse hues resounding with diverse dulcet notes.
And at that place the foremost of the Bharatas surveyed the palace of
the Lord of the Rakshasas scattered with heaps of gems, and adorned with
variegated garlands. And renouncing all care of life the mighty-armed
Bhimasena stood motionless like a rock, with his mace and sword and bow
in his hands. Then he blew his shell making the down of his adversaries
stand erect; and twanging his bow-string, and striking his arms with the
hands he unnerved all the creatures. Thereat with their hairs standing
erect, the Yakshas and Rakshasas began to rush towards the Pandavas, in
the direction of those sounds. And taken by the arms of the Yakshas and
Rakshasas the flamed maces and clubs and swords and spears and javelins
and axes, and when, O Bharata, the fight ensued between the Rakshasas
and Bhima, the latter by arrows cut off the darts, javelins and axes of
those possessing great powers of illusion, and he of exceeding strength
with arrows pierced the bodies of the roaring Rakshasas, both of those
that were in the sky, and of those that remained on the earth. And Bhima
of exceeding strength was deluged with the mighty sanguine rain sprung
from the bodies of the Rakshasas with maces and clubs in their hands and
flowing on all sides from their persons. And the bodies and hands of the
Yakshas and Rakshasas were seen to be struck off by the weapon
discharged by the might of Bhima's arms. And then all the creatures saw
the graceful Pandava densely surrounded by the Rakshasas, like unto the
Sun enveloped by clouds. And even as the Sun surrounds everything with
his rays, that mighty-armed and strong one of unfailing prowess, covered
all with arrows destroying foes. And although menacing and uttering
yells, the Rakshasas did not see Bhima embarrassed. Thereupon, with
their bodies mangled, the Yakshas afflicted by fear of Bhimasena began to
utter frightful sounds of distress, throwing their mighty weapons. And
terrified at the wielder of a strong bow, they fled towards the southern
quarter, forsaking their maces and spears and swords and clubs and axes.
And then there stood, holding in his hands darts and maces, the
broad-chested and mighty-armed friend of Vaisravana, the Rakshasa named
Maniman. And that one of great strength began to display his mastery and
manliness. And seeing them forsake the fight, he addressed them with a
smile, 'Going to Vaisravana's abode, how will ye say unto that lord of
wealth, that numbers have been defeated by a single mortal in battle?'
Having said this unto them that Rakshasa, taking in his hands clubs and
javelins and maces, set out and rushed towards the Pandava. And he
rushed in amain like a maddened elephant. Bhimasena pierced his sides
with three choice arrows. And the mighty Maniman, on his part, in wrath
taking and flourishing a tremendous mace hurled it at Bhimasena.
Thereupon Bhimasena beset with innumerable shafts sharpened on stones,
hurled that mighty mace in the sky, dreadful, and like unto the
lightning flash. But on reaching the mace those shafts were baffled; and
although discharged with force by that adept at hurling the mace, still
they could not stay its career. Then the mighty Bhima of dreadful
prowess, baffled his (the Rakshasa's) discharge by resorting to his
skill in mace-fighting. In the meanwhile, the intelligent Rakshasa had
discharged a terrible iron club, furnished with a golden shaft. And that
club, belching forth flames and emitting tremendous roars, all of a
sudden pierced Bhima's right arm and then fell to the ground. On being
severely wounded by that club, that bowman, Kunti's son, of immeasurable
prowess, with eyes rolling in ire, took up his mace. And having taken
that iron mace, inlaid with golden plates, which caused the fear of foes
and brought on their defeat, he darted it with speed towards the mighty
Maniman, menacing (him) and uttering shouts. Then Maniman on his part,
taking his huge and blazing dart, with great force discharged it at
Bhima, uttering loud shouts. Thereat breaking the dart with the end of
his mace, that mighty-armed one skilled in mace-fighting, speedily
rushed to slay him, as Garuda (rushed) to slay a serpent. Then all of a
sudden, advancing ahead in the field, that mighty-armed one sprang into
the sky and brandishing his mace hurled it with shouts. And like unto
the thunder-bolt hurled by Indra, that mace like a pest, with the speed
of the wind destroyed the Rakshasa and then fell to the ground. Then all
the creatures saw that Rakshasa of terrible strength slaughtered by
Bhima, even like a bull slain by a lion. And the surviving Rakshasas
seeing him slain on the ground went towards the east, uttering frightful
sounds of distress."


SECTION CLX

Vaisampayana said, "Hearing various sounds resounding in the caves of
the mountain and not seeing Bhimasena, Kunti's son, Ajatasatru and the
twin sons of Madri and Dhaumya and Krishna and all the Brahmanas and the
friends (of the Pandavas), were filled with anxiety. Thereupon,
entrusting Draupadi to the charge of Arshtishena and equipped in their
arms, those valiant and mighty charioteers together began to ascend the
summit of the mountain. And having reached the summit, as those
repressors of foes and mighty bowmen and powerful charioteers they were
looking about, saw Bhima and those huge Rakshasas of mighty strength and
courage weltering in a state of unconsciousness having been struck down
by Bhima. And holding his mace and sword and bow, that mighty-armed one
looked like Maghavan, after he had slain the Danava hosts. Then on
seeing their brother, the Pandavas, who had attained excellent state,
embraced him and sat down there. And with those mighty bowmen, that
summit looked grand like heaven graced by those foremost of celestials,
the highly fortunate Lokapalas. And seeing the abode of Kuvera and the
Rakshasas, lying slain on the ground, the king addressed his brother who
was seated, saying, 'Either it be through rashness, or through
ignorance, thou hast, O Bhima, committed a sinful act. O hero, as thou
art leading the life of an anchorite, this slaughter without cause is
unlike thee. Acts, it is asserted by those versed in duties, as are
calculated to displease a monarch, ought not to be committed. But thou
hast, O Bhimasena, committed a deed which will offend even the gods. He
that disregarding profit and duty, turneth his thoughts to sin must, O
Partha, reap the fruit of his sinful actions. However, if thou seekest
my good, never again commit such a deed.'"

Vaisampayana continued, "Having said this to his brother, Vrikodara the
virtuous, the highly energetic and firm-minded son of Kunti,
Yudhishthira versed in the particulars of (the science of) profit,
ceased, and began to reflect on that matter.

"On the other hand, the Rakshasas that had survived those slain by Bhima
fled in a body towards the abode of Kuvera. And they of exceeding
fleetness having speedily reached Vaisravana's abode, began to utter
loud cries of distress, being afflicted with the fear of Bhima. And, O
king bereft of their weapons and exhausted and with their mail besmeared
with gore and with dishevelled hair they spake unto Kuvera, saying. 'O
lord, all thy foremost Rakshasas fighting with maces and clubs and
swords and lances and barbed darts, have been slain. O lord of
treasures, a mortal, trespassing into the mountain, hath, singlehanded,
slaughtered all thy Krodhavasa Rakshasas assembled together. And, O lord
of wealth, there lie the foremost of the Yakshas and Rakshasas senseless
and dead, having been struck down; and we have been let off through his
favour. And thy friend, Maniman also hath been slain. All this hath been
done by a mortal. Do thou what is proper, after this.' Having heard
this, that lord of all the Yaksha hosts waxing wroth, with eyes reddened
in anger, exclaimed, 'What!' And hearing of Bhima's second (act of)
aggression, that lord of treasures, the king of the Yakshas, was filled
with wrath, and said, 'Yoke' (the horses). Thereat unto a car of the hue
of dark clouds, and high as a mountain summit, they yoked steeds having
golden garments. And on being yoked unto the car, those excellent horses
of his, graced with every noble quality and furnished with the ten
auspicious curls of hair and having energy and strength, and adorned
with various gems and looking splendid, as if desirous of speeding like
the wind, began to neigh at each other the neighing emitted at (the hour
of) victory. And that divine and effulgent king of the Yakshas set out,
being eulogised by the celestials and Gandharvas. And a thousand
foremost Yakshas of reddened eyes and golden lustre and having huge
bodies, and gifted with great strength, equipped with weapons and
girding on their swords, followed that high-souled lord of treasures.
And coursing through the firmament they (the steeds) arrived at the
Gandhamadana, as if drawing forward the sky with their fleetness. And
with their down standing erect, the Pandavas saw that large assemblage
of horses maintained by the lord of wealth and also the highsouled and
graceful Kuvera himself surrounded by the Yaksha hosts. And seeing those
mighty charioteers the son of Pandu, possessed of great strength,
equipped with bows and swords, Kuvera also was delighted; and he was
pleased at heart, keeping in view the task of the celestials. And like
unto birds, they, (the Yakshas) gifted with extreme celerity, alighted
on the summit of the mountain and stood before them (the Pandavas), with
the lord of treasures at their head. Then, O Bharata, seeing him pleased
with the Pandavas, the Yakshas and the Gandharvas stood there, free from
agitation. Then thinking themselves as having transgressed, those
high-souled and mighty charioteers, the Pandavas, having bowed down unto
that lord, the giver of wealth stood surrounding the lord of treasures
with joined hands. And the lord of treasures sat on that excellent seat,
the elegant Pushpaka, constructed by Viswakarma, painted with diverse
colours. And thousands of Yakshas and Rakshasas, some having huge frames
and some ears resembling pegs, and hundreds of Gandharvas and hosts of
Apsaras sat in the presence of that one seated, even as the celestials
sit surrounding him of a hundred sacrifices and wearing a beautiful
golden garland on his head and holding in his hands his noose and sword
and bow, Bhima stood, gazing at the lord of wealth. And Bhimasena did
not feel depressed either on having been wounded by the Rakshasas, or
even in that plight seeing Kuvera arrive.

"And that one going about on the shoulders of men, on seeing Bhima stand
desirous of fighting with sharpened shafts, said unto Dharma's son, 'O
Partha, all the creatures know thee as engaged in their good. Do thou,
therefore, with thy brothers fearlessly dwell on this summit of the
mountain. And, O Pandava, be thou not angry with Bhima. These Yakshas
and Rakshasas had already been slain by Destiny: thy brother hath been
the instrument merely. And it is not necessary to feel shame for the act
of impudence that hath been committed. This destruction of the Rakshasas
had been foreseen by the gods. I entertain no anger towards Bhimasena.
Rather, O foremost of the Bharata race, I am pleased with him;
nay,--even before coming here, I had been gratified with this deed of
Bhima.'"

Vaisampayana said, "Having spoken thus unto the king, (Kuvera) said unto
Bhimasena, 'O child, O best of the Kurus, I do not mind this, O Bhima,
as in order to please Krishna, thou hast, disregarding the gods and me
also, committed this rash act, namely, the destruction of the Yakshas
and the Rakshasas, depending on the strength of thy arms, I am
well-pleased with thee. O Vrikodara, to-day I have been freed from a
terrible curse. For some offence, that great Rishi, Agastya, had cursed
me in anger. Thou hast delivered me by this act (of thine). O Pandu's
son, my disgrace had ere this been fated. No offence, therefore, in any
way, attaches unto thee, O Pandava.'

"Yudhishthira said, 'O divine one, why wast thou cursed by the
high-souled Agastya? O god, I am curious to hear about the occasion of
that imprecation. I wonder that at that very moment, thou together with
thy forces and attendants wast not consumed by the ire of that
intelligent one.'

"Thereupon the lord of treasures said, 'At Kusasthali, O king, once
there was held a conclave of the gods. And surrounded by grimvisaged
Yakshas, numbering three hundred maha-padmas, carrying various weapons,
I was going to that place. And on the way, I saw that foremost of sages,
Agastya, engaged in the practice of severe austerities on the bank of
the Yamuna, abounding in various birds and graced with blossoming trees.
And, O king, immediately on seeing that mass of energy, flaming and
brilliant as fire, seated with upraised arms, facing the sun, my friend,
the graceful lord of the Rakshasas, Maniman, from stupidity,
foolishness, hauteur and ignorance discharged his excrement on the crown
of that Maharshi. Thereupon, as if burning all the cardinal points by
his wrath, he said unto me, "Since, O lord of treasures, in thy very
presence, disregarding me, this thy friend hath thus affronted me, he,
together with thy forces, shall meet with destruction at the hands of a
mortal. And, O wicked-minded one, thou also, being distressed on account
of thy fallen soldiers, shalt be freed from thy sin, on beholding that
mortal. But if they follow thy behests, their (the soldier's) powerful
sons shall not incur by this dreadful curse." This curse I received
formerly from that foremost of Rishis. Now, O mighty king, have I been
delivered by thy brother Bhima.'"


SECTION CLXI

"The lord of treasures said, 'O Yudhishthira, patience, ability,
(appropriate) time and place and prowess--these five lead to success in
human affairs. O Bharata, in the Krita Yuga, men were patient and able
in their respective occupations and they knew how to display prowess.
And, O foremost of the Kshatriyas, a Kshatriya that is endued with
patience and understandeth the propriety regarding place and time and is
versed in all mortal regulations, can alone govern the world for a long
time,--nay, in all transactions. He that behaveth thus, acquireth, O
hero, fame in this world and excellent state in the next. And by having
displayed his prowess at the proper place and time, Sakra with the
Vasus hath obtained the dominion of heaven. He that from anger cannot
see his fall and he that being naturally wicked and evilminded followeth
evil and he that knoweth not the propriety relative to acts, meet with
destruction both in this world and the next. The exertions of that
stupid person become fruitless, who is not conversant with the
expediency regarding time and acts, and he meeteth with destruction both
in this world and the next. And the object of that wicked and deceitful
persons is vicious, who, aiming at mastery of every kind, committeth
some rash act. O best of men, Bhimasena is fearless, and ignorant of
duties, and haughty, and of the sense of a child, and unforbearing. Do
thou, therefore, check him. Repairing again to the hermitage of the
pious sage Arshtishena, do thou reside there during the dark fortnight,
without fear or anxiety. O lord of men, deputed by me, all the
Gandharvas residing at Alaka, as also those dwelling in this mountain,
will, O mighty-armed one, protect thee, and these best of the Brahmanas.
And, O king, O chief among virtuous men, knowing that Vrikodara hath
come hither out of rashness, do thou check him. Henceforth, O monarch,
beings living in the forest will meet you, wait upon you and always
protect you all. And, ye foremost of men, my servants will always
procure for you various meats and drinks of delicious flavour. And, O
son, Yudhishthira, even as by reason of your being the progeny of
spiritual intercourse, Jishnu is entitled to the protection of Mahendra,
and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins
possessed of strength, of the Aswins,--so ye all are entitled to my
protection. That one next by birth to Bhimasena, Phalguna, versed in the
science of profit and all mortal regulations, is well in heaven. And, O
child, those perfections that are recognised in the world as leading to
heaven, are established in Dhananjaya even from his very birth. And
self-restraint, and charity, and strength, and intelligence, and
modesty, and fortitude, and excellent energy--even all these are
established in that majestic one of magnificent soul. And, O Pandava,
Jishnu never committed any shameful act through poverty of spirit. And
in the world, none ever say that Partha hath uttered an untruth. And, O
Bharata, honoured by the gods, _pitris_, and the Gandharvas, that
enhancer of the glory of the Kurus is learning the science of weapons in
Sakra's abode. And, O Partha, in heaven he that with justice had brought
under his subjection all the rulers of the earth, even that exceedingly
powerful and highly energetic monarch, the grandsire of thy father,
Santanu himself, is well-pleased with the behaviour of that wielder of
the Gandiva--the foremost of his race. And, O king, abiding in Indra's
regions, he who on the banks of the Yamuna had worshipped the gods, the
_pitris_, and the Brahmanas, by celebrating seven grand horse
sacrifices, that great grandsire of thine, the emperor Santanu of severe
austerities, who hath attained heaven, hath enquired of thy welfare.'"

Vaisampayana said, "Having heard these words of the dispenser of wealth,
the Pandavas were well-pleased with them. Then lowering his club and
mace and sword and bow, that foremost of the Bharatas bowed down unto
_Kuvera_. And that giver of protection, the lord of treasures, seeing
him prostrate, said, 'Be thou the destroyer of the pride of foes, and
the enhancer of the delight of friends. And ye oppressors of enemies, do
ye live in our romantic region. The _Yakshas_ will not cross your
desires. Gudakesa, after having acquired mastery over weapons, will come
back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.'

"Having thus instructed Yudhishthira of excellent deeds, the lord of the
_Guhyakas_, vanished from that best of mountains. And thousands upon
thousands of _Yakshas_, and _Rakshasas_ followed him in vehicles spread
over with checkered cushions, and decorated with various jewels. And as
the horses proceeded towards the abode of Kuvera, a noise arose as of
birds flying in the air. And the chargers of the lord of treasures
speedily coursed through the sky as if drawing forward the firmament,
and devouring the air.

"Then at the command of the lord of wealth, the dead bodies of the
_Rakshasas_ were removed from the summit of the mountain. As the
intelligent Agastya had fixed this period as the limit of (the duration
of) his curse, so being slain in conflict, the _Rakshasas_ were freed
from the imprecation. And being honoured by the _Rakshasas_, the
Pandavas for several nights dwelt pleasantly in those habitations."


SECTION CLXII

Vaisampayana continued, "Then, O represser of foes, at sunrise, having
finished his daily devotions, _Dhaumya_ came unto the Pandavas, with
_Arshtishena_. And having bowed down unto the feet of Arshtishena and
Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then
Dhaumya taking Yudhishthira's right hand, said these words, looking at
the east, 'O mighty monarch, this king of mountains, Mandara lieth vast,
covering the earth up to the ocean. O Pandava, Indra and Vaisravana
preside over this point graced with woods and forests and mountains.
And, O child, the intelligent sages versed in every duty, say, that this
(region) is the abode of Indra and king Vaisravana. And the twice-born
ones, and the sages versed in the duties, and the _Sidhas_, and the
_Sadhyas_, and the celestials pay their adorations unto the Sun as he
riseth from this point. And that lord of all living beings, king _Yama_,
conversant with duty, presideth over yonder southern region whither come
the spirits of the departed. And this is _Sanyamana_, the abode of the
lord of departed spirits, sacred, and wonderful to behold, and crowned
with prime prosperity. And the intelligent ones call that monarch of
mountains (by the name of) Asta. Having, O king, arrived at this, the
Sun ever abideth by the truth. And king _Varuna_ protects all creatures,
abiding in this king of mountains, and also in the vast deep. And, O
highly fortunate one, there illumining the northern regions, lieth the
puissant Mahameru, auspicious and the refuge of those knowing _Brahma_,
where is the court of _Brahma_, and remaining where that soul of all
creatures, _Prajapati_, hath created all that is mobile and immobile.
And the _Mahameru_ is the auspicious and healthy abode even of the seven
mind-born sons of _Brahma_, of whom _Daksha_ was the seventh. And, O
child, here it is that the seven celestial _rishis_ with Vasishtha at
their head rise and set. Behold that excellent and bright summit of the
Meru, where sitteth the great sire (_Brahma_) with the celestials happy
in self-knowledge. And next to the abode of _Brahma_ is visible the
region of him who is said to be the really primal Cause or the origin of
all creatures, even that prime lord, god Narayana, having neither
beginning nor end. And, O king, that auspicious place composed of all
energies even the celestials, cannot behold. And the region of the
high-souled _Vishnu_, by its native splendour, exceeding in effulgence
the sun or fire, cannot be beheld by the gods, or the Danavas. And the
region of Narayana lieth resplendent to the east of the _Meru_, where, O
child, that lord of all creatures, the self-create primal Cause of the
universe, having manifested all beings, looketh splendid of his
excellent grace. O child, not to speak of the _Maharshis_-even
_Brahmarshis_ have no access to that place. And, O best of the Kurus, it
is the _Yatis_ only who have access to it. And, O Pandu's son, (at that
place) luminaries cannot shine by him; there that lord of inconceivable
soul alone shineth transcendental. There by reverence, and severe
austerities, Yatis inspired by virtue of pious practices, attain
Narayana Hari. And, O Bharata, repairing thither, and attaining that
universal Soul--the self-create and eternal God of gods, high-souled
ones, of _Yoga_ success, and free from ignorance and pride have not to
return to this world. O highly fortunate Yudhishthira, this region is
without beginning, or deterioration, or end for it is the very essence
of that God. And, O son of the Kurus, the Sun and the Moon every day go
round this Meru, coursing in an opposite direction. And, O sinless one,
O mighty monarch, the other luminaries also go round this king of
mountains in the self-same way. Thus the worshipful Sun who dispelleth
darkness, goeth round this (mountain) obscuring other luminaries. Then
having set, and passed the evening, that Maker of day, the Sun, taketh a
northerly course. Then again nearing the _Meru_, the divine Sun (ever)
intent on the good of all beings, again courseth, facing the east. And
in this way, the divine Moon also together with the stars goeth round
this mountain, dividing the month unto several sections, by his arrival
at the Parvas. Having thus unerringly coursed round the mighty _Meru_,
and, nourished all creatures, the Moon again repaireth unto the
_Mandar_. In the same way, that destroyer of darkness--the divine
Sun--also moveth on this unobstructed path, animating the universe.
When, desirous of causing dew, he repaireth to the south, then there
ensueth winter to all creatures. Then the Sun, turning back from the
south, by his rays draweth up the energy from all creatures both mobile
and immobile. Thereupon, men become subject to perspiration, fatigue,
drowsiness and lassitude; and living beings always feel disposed to
slumber. Thence, returning through unknown regions, that divine
effulgent one causeth shower, and thereby reviveth beings. And having,
by the comfort caused by the shower, wind, and warmth, cherished the
mobile and the immobile, the powerful Sun resumeth his former course. O
Partha, ranging thus, the Sun unerringly turneth on the wheel of Time,
influencing created things. His course is unceasing; he never resteth, O
Pandava. Withdrawing the energy of all beings, he again rendereth it
back. O Bharata, dividing time into day and night, and Kala, and
Kashiba, that lord, the Sun, dealeth life and motion to all created
things.'"


SECTION CLXIII

Vaisampayana continued, "Dwelling in that best of mountains those
high-souled ones observing excellent vows, felt themselves attracted (to
that place), and diverted themselves, eager to behold Arjuna. And
multitudes of _Gandharvas_ and _Maharshis_ gladly visited those
energetic ones, possessing prowess, of chaste desires and being the
foremost of those endued with truth and fortitude. And having arrived at
that excellent mountain furnished with trees bearing blossoms, those
mighty charioteers were exceedingly delighted, even as the _Marutas_, on
arriving at the celestial regions. And experiencing great exhilaration,
they lived (there), seeing the slopes and summits of that mighty
mountain, filled with flowers, and resonant with the cries of peacocks
and cranes. And on that beautiful mountain they beheld lakes filled with
lotuses, and having their shores covered with trees, and frequented by
darkness, and _karandavas_ and swans. And the flourishing
sporting-regions, graceful on account of the various flowers, and
abounding in gems, was capable of captivating that king, the dispenser
of wealth (_Kuvera_). And always ranging (there), those foremost of
ascetics (the Pandavas) were incapable of conceiving (the significance
of) that Summit, furnished with mighty trees, and masses of
wide-spreading clouds. And, O great hero, owing to its native splendour,
and also on account of the brilliance of the annual plants, there was no
difference there between night and day. And staying in the mountain,
remaining in which the Sun of unrivalled energy cherisheth the mobile
and immobile things, those heroes and foremost of men beheld the rising
and the setting of the Sun. And having seen the rising and the setting
points of the Sun and the rising and the setting mountain, and all the
cardinal points, as well as the intervening spaces ever blazing with the
rays of the Dispeller of darkness, those heroes, in expectation of the
arrival of that mighty charioteer firm in truth, became engaged in
reciting the _Vedas_, practising the daily rituals, chiefly discharging
the religious duties, exercising sacred vows, and abiding by the truth.
And saying, 'Let us even here experience delight by joining without
delay Arjuna accomplished in arms,' those highly blessed Parthas became
engaged in the practice of _Yoga_. And beholding romantic woods on that
mountain, as they always thought of _Kiriti_, every day and night
appeared unto them even as a year. From that very moment joy had taken
leave of them when, with Dhaumya's permission, the high-souled _Jishnu_,
matting his hair, departed (for the woods). So, how could they, absorbed
in his contemplation, experience happiness there? They had become
overwhelmed with grief ever since the moment when at the command of his
brother, Yudhishthira, _Jishnu_ of the tread of a mad elephant had
departed from the _Kamyaka_ forest. O Bharata, in this way, on that
mountain those descendants of Bharata passed a month with difficulty,
thinking of him of the white steeds, who had gone to _Vasava's_ abode
for learning arms. And Arjuna, having dwelt for five years in the abode
of him of a thousand eyes, and having from that lord of celestials
obtained all the celestial weapons,--such as those of _Agni_, of
_Varuna_, of _Soma_, of _Vayu_, of _Vishnu_, of _Indra_, of _Pasupati_,
of _Brahma_, of _Parameshthi_, of _Prajapati_, of _Yama_, of _Dhata_, of
_Savita_, of _Tvashta_, and of _Vaisravana_; and having bowed down to
and gone round him of a hundred sacrifices, and taken his (Indra's)
permission, cheerfully came to the Gandhamadana."


SECTION CLXIV

Vaisampayana continued, "And it came to pass that one day as those
mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked
with horses of the effulgence of lightning, arrive all on a sudden, they
were delighted. And driven by Matali, that blazing car, suddenly
illuminating the sky, looked like smokeless flaming tongues of fire, or
a mighty meteor embosomed in clouds. And seated in that car appeared
_Kiriti_ wearing garlands and new-made ornaments. Then Dhananjaya
possessing the prowess of the wielder of the thunder-bolt, alighted on
that mountain, blazing in beauty. And that intelligent one decked in a
diadem and garlands, having alighted on the mountain, first bowed down
at the feet of _Dhaumya_, and then at those of _Ajatasatru_. And he also
paid homage unto Vrikodara's feet; and the twins also bowed down unto
him. Then going to Krishna, and having cheered her, he stood before his
(elder) brother in humble guise. And on meeting with that matchless one,
they were exceedingly delighted. And he also meeting with them rejoiced
exceedingly, and began to eulogise the king. And seeing before them that
car driving in which the slayer of Namuchi had annihilated seven
phalanxes of _Diti's_ offspring, the magnanimous Parthas went round it.
And being highly pleased, they offered excellent worship unto Matali, as
unto the lord of the celestials himself. And then the son of the Kuru
king duly enquired of him after the health of all the gods. And Matali
also greeted them. And having instructed the Parthas even as a father
doth his sons, he ascended that incomparable car, and returned to the
lord of the celestials.

"And when Matali had gone away, that foremost of the royal race, Sakra's
son, the high-souled destroyer of all foes made over unto his love, the
mother of _Sutasoma_, beautiful precious gems and ornaments having the
splendour of the sun, which had been presented to him by Sakra. Then,
sitting in the midst of those foremost of the Kurus, and those best of
the _Brahmanas_, effulgent like unto fire or the sun, he began to relate
all as it had happened, saying, 'In this way, I have learnt weapons from
_Sakra_, _Vayu_, and the manifest _Siva_; and all the celestials with
Indra also have been pleased with me, on account of my good behaviour,
and concentration.'

"After having briefly narrated unto them his sojourn in heaven, _Kiriti_
of spotless deeds agreeably slept that night with the two sons of
Madri."


SECTION CLXV

Vaisampayana said, "Then when the night had been spent, Dhananjaya,
together with his brothers, paid homage unto Yudhishthira the just. And,
O Bharata, at this moment, proceeding from the celestials there arose
mighty and tremendous sounds of a musical instrument, and the rattling
of car-wheels, and the tolling of bells. And there at all the beasts and
beasts of prey and birds emitted separate cries. And from all sides in
cars resplendent as the sun, hosts of _Gandharvas_ and _Apsaras_ began
to follow that represser of foes, the lord of the celestials. And
ascending a car yoked with steeds, decorated with burnished gold, and
roaring like clouds, that king of the celestials, _Purandara_ blazing in
beauty came unto the Parthas. And having arrived (at that place), he of
a thousand eyes descended from his car. And as soon as Yudhishthira the
just saw that high-souled one, he together with his brothers, approached
that graceful king of the immortals. And in accordance with the
ordinance that generous one duly worshipped him of immeasurable soul, in
consequence with his dignity. And then Dhananjaya possessed of prowess,
having bowed down unto _Purandara_, stood before the lord of the
celestials in humble guise, like unto a servant. And seeing the sinless
Dhananjaya having ascetic merit, bearing clotted hair, stand in humility
before the lord of celestials, Yudhishthira, the son of Kunti, of great
energy, smelt (the crown) of his head. And beholding _Phalguna_ (in that
attitude), he was exceedingly glad; and by worshipping the king of the
celestials, he experienced the highest bliss. Then unto that
strongminded monarch, swimming in felicity, the intelligent lord of the
celestials, Purandara, spake, saying, 'Thou shalt rule the earth, O
Pandava. Blessed be thou! Do thou, O Kunti's son, again repair unto
Kamyaka.'

"That learned man who for a year leading the _Brahmacharya_ mode of
life, subduing his senses and observing vows, peruseth with rapt
attention this meeting of _Sakra_ with the Pandavas, liveth a hundred
years free from disturbances, and enjoying happiness."


SECTION CLXVI

Vaisampayana continued, "When _Sakra_ had gone to his proper place,
_Vibhatsu_ together with his brothers and Krishna, paid homage unto the
son of Dharma. Then smelling the crown of the head of that Pandava, who
was thus paying homage, (Yudhishthira) in accents faltering on account
of joy, addressed Arjuna, saying, 'O Arjuna, how didst thou pass this
period in heaven? And how has thou obtained the weapons, and how also
hast thou gratified the lord of the celestials? And, O Pandava, has thou
adequately secured the weapons? Have the lord of the celestials and
_Rudra_ gladly granted thee the weapons? And how hast thou beheld the
divine _Sakra_, and the wielder of _Pinaka_? And how has thou obtained
the weapons? And in what manner didst thou worship (them)? And what
service hadst thou done unto that repressor of foes, the worshipful one
of a hundred sacrifices, that he said unto thee, "By thee have I been
gratified?" All this, O highly effulgent one, I wish to hear in detail.
And, O sinless one, the manner in which thou didst please Mahadeva and
the king of the celestials and, O repressor of foes, the service thou
hadst done to the wielder of the thunder-bolt,--do thou, O Dhananjaya,
relate all this in detail.'

"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a
hundred sacrifice and the divine _Sankara_ also. O grinder of foes, O
king, having acquired that science which thou hadst directed me (to
learn), I at thy command went to the forest, for practising penances.
From _Kamyaka_ repairing to the _Bhrigutunga_, I spent there one night,
being engaged in austerities. And it came to pass that on the next I saw
a certain _Brahmana_. And he asked me, saying, "O son of Kunti, whither
wilt thou go?" Thereupon, O descendant of the Kurus, I truly related
unto him everything. And, O best of kings, having heard the true
account, the _Brahmana_ became well-pleased with me, and, O king,
praised me. Then the _Brahmana_, pleased with me, said, "O Bharata, be
thou engaged in austerities. By performing penances, thou wilt in a
short time behold the lord of the celestials." And according to his
advice I ascended the _Himavan_, and, O mighty king, began to practise
penances, (the first) month subsisting on fruit and roots. I spent the
second month, subsisting on water. And, O Pandava, in the third month I
totally abstained from food. And in the fourth month I remained with
upraised arms. And a wonder it is that I did not lose any strength. And
it came to pass that when the first day of the fifth month had been
spent, there appeared before me a being wearing the form of a boar,
turning up the earth with his mouth, stamping the ground with his feet,
rubbing the earth with his breast, and momentarily going about in a
frightful manner. And him followed a great being in the guise of a
hunter furnished with the bow, arrows, and the sword, and surrounded by
females. Thereupon, taking my bow and the two inexhaustible quivers, I
pierced with shafts that terrible and frightful creature. And
simultaneously (with me) that hunter also drawing a strong bow, more
severely struck at (the animal), as if shaking my mind. And, O king, he
also said unto me, "Why hast thou, transgressing the rules of hunting,
hit the animal first hit at by me? With these sharpened shafts will I
destroy thy pride. Stay!" Then that mighty-bodied one holding the bow
rushed at me. And with volleys of mighty shafts, he covered me entirely,
even as a cloud covereth a mountain with showers. Then, on my part, I
covered him with a mighty discharge of arrows. Thereupon, with steady
arrows having their points aflame, and inspired with _mantras_, I
pierced him even as (Indra) riveth a mountain with a thunderbolt. Then
his person began to be multiplied a hundredfold and a thousandfold. At
this, I pierced all his bodies with shafts. Then again all those forms
became one, O Bharata. Thereat I struck at it. Next, he now assumed a
small body with a huge head, and now a huge body with a small head. And,
O king, he then assumed his former person and approached me for fight.
And, O foremost of the Bharata race, when in the encounter I failed to
overwhelm him with arrows, I fixed the mighty weapon of the Wind-god.
But I failed to discharge it at him, and this was a wonder. And when
that weapon thus failed of effect, I was struck with amazement. However,
O king, exerting myself more vigorously, I again covered that being with
a mighty multitude of shafts. Then taking _Sthuna-karna_, and _Varuna_
and _Salava_, and _Asmavarsha_ weapons, I assailed him, profusely
showering shafts. But, O king, he instantly swallowed up even all these
weapons of mine. And when all those (weapons) had been swallowed up, I
discharged the weapon presided over by Brahma. And when the blazing
arrows issuing from that weapon were heaped upon him all around, and
being thus heaped over by that mighty weapon discharged by me, he
increased (in bulk). Then all the world became oppressed with the energy
begotten of the weapon hurled by me, and the firmament and all the
points of the sky became illumined. But that one of mighty energy
instantly baffled even that weapon. And, O monarch, when that weapon
presided over by _Brahma_ had been baffled I was possessed with terrible
fear. Thereupon immediately holding even my bow and the two
inexhaustible quivers, I shot at that being, but he swallowed up all
those weapons. And when all the weapons had been baffled and swallowed
up, there ensued a wrestling between him and myself. And we encountered
each other first with blows and then with slaps. But incapable of
overcoming that being, I fell down stupefied on the ground. Thereupon, O
mighty king, with a laugh, that wonderful being at my sight vanished at
that spot together with the women. Having accomplished this, O
illustrious monarch, that divine one assumed another and unearthly form
(clad in) wonderful raiment. And renouncing the form of a hunter, that
divine lord of the gods, resumed his own unearthly appearance and that
mighty god stood (there). Then appeared before me with _Uma_ that
manifest divine one, having the bull for his mark, wielding the
_Pinaka_, bearing serpents and capable of assuming many forms. And, O
repressor of foes, advancing towards me, standing even then in the field
ready for conflict, that wielder of the trident addressed me saying, "I
am well-pleased with thee." Then that divine one held up my bows and the
couple of quivers furnished with inexhaustible shafts and returned them
unto me saying, "Do thou ask some boon, O Kunti's son. I am well-pleased
with thee. Tell me, what I shall do for thee. And, O hero, express the
desire that dwelleth in thy heart. I will grant it. Except immortality
alone, tell me as to the desire that is in thy heart." Thereat with my
mind intent on the acquisition of arms, I only bowed down unto Siva and
said, "O divine one, if thou beest favourably disposed towards me, then
I wish to have this boon,--I wish to learn all the weapons that are with
thy god-head." Then the god _Tryamvaka_ said unto me, "I will give. O
Pandava, my own weapon _Raudra_ shall attend upon thee." Thereupon
_Mahadeva_, well-pleased, granted to me the mighty weapon, _Pasupata_.
And, having granted that eternal weapon, he also said unto me, "This
must never be hurled at mortals. If discharged at any person of small
energy, it would consume the universe. Shouldst thou (at any time) be
hard pressed, thou mayst discharge it. And when all thy weapons have
been completely baffled, thou mayst hurl it." Then when he having the
bull for his mark, had been thus gratified, there stood manifest by my
side that celestial weapon, of resistless force capable of baffling all
weapons and destructive of foes and the hewer of hostile forces and
unrivalled and difficult to be borne even by the celestials, the demons
and the _Rakshasas_. Then at the command of that god, I sat me down
there. And in my very sight the god vanished from the spot.'"


SECTION CLXVII

"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme
Soul, _Tryamvaka_, I passed the night at that place. And having passed
the night, when I had finished the morning rituals, I saw that foremost
of the _Brahmanas_ whom I had seen before. And unto him I told all as it
had happened, O Bharata, namely, that I had met the divine _Mahadeva_.
Thereupon, O king of kings, well-pleased, he said unto me, "Since thou
hast beheld the great god, incapable of being beheld by any one else,
soon wilt thou mix with _Vaivaswata_ and the other _Lokapalas_ and the
lord of the celestials; and Indra too will grant thee weapons." O king,
having said this unto me and having embraced me again and again, that
_Brahmana_ resembling the Sun, went away whither he listed. And, O
slayer of foes, it came to pass that on the evening of that day
refreshing the whole world, there began to blow a pure breeze. And in my
vicinity on the base of the _Himalaya_ mountain fresh, fragrant and fair
flowers began to bloom. And on all sides there were heard charming
symphony and captivating hymns relating to Indra. And before the lord of
the celestial hosts of _Apsaras_ and _Gandharvas_ chanted various songs.
And ascending celestial cars, there approached the _Marutas_ and the
followers of _Mahendra_ and the dwellers of heaven. And afterwards,
Marutvan together with _Sachi_ and all the celestials appeared on the
scene in cars yoked with horses elegantly adorned. And at this very
moment, O king, he that goeth about on the shoulders of men manifested
himself unto me in excellent grace. And I saw _Yama_ seated on the south
and _Varuna_ and the lord of the celestials at their respective regions.
And, O foremost of men, O mighty monarch, they after having cheered me
said, "O Savyasachin, behold us--the Lokapalas--seated. For the
performance of the task of the gods thou hast obtained the sight of
_Sankara_. Do thou now receive weapons from us seated around."
Thereupon, O lord, having bowed down unto those foremost of the
celestials with regard, I duly accepted those mighty weapons. And then
they recognised me as one of their own. Afterwards the gods repaired to
the quarter from whence they had come. And that lord of the celestials,
the divine Maghavan too having ascended his glorious chariot, said, "O
_Phalguna_, thou shalt have to repair unto the celestial region. O
Dhananjaya, even before this thy arrival I knew that thou wouldst come
hither. Then I have, O best of the Bharatas, manifested myself unto
thee. As formerly thou hadst performed thy ablution in the various
_tirthas_ and now hast performed severe austerities, so thou wilt be
able to repair unto the celestial regions, O Pandava. Thou wilt,
however, again have to practise extreme penance, for thou shouldst at
any rate journey to heaven. And at my command, Matali shall take thee to
the celestial regions. Thou hast already been recognised by the
celestials and the celestial sages of high soul." Thereupon I said unto
Sakra, "O divine one, be thou favourable unto me. With the view of
learning arms do I beseech thee that thou mayst be my preceptor." At
this Indra said, "O child, having learnt weapons thou wouldst perform
terrible deeds and with this object thou desirest to obtain the weapons.
However, obtain thou the arms, as thou desirest." Then I said, "O slayer
of foes, I never would discharge these celestial weapons at mortals
except when all my other arms should have been baffled. Do thou, O lord
of the celestials, grant me the celestial weapons (so that) I may
hereafter obtain the regions attainable by warriors." Indra said, "O
Dhananjaya it is to try thee that I have said such words unto thee.
Having been begotten of me this speech of thine well becometh thee. Do
thou, O Bharata, repairing unto my abode learn all the weapons of
_Vayu_, of _Agni_, of the _Vasus_, of _Varuna_, of the _Marutas_, of the
_Siddhas_, of Brahma, of the Gandharvas, of the Uragas, of the
Rakshasas, of Vishnu and of the _Nairitas_; and also all the weapons
that are with me, O perpetuator of the Kuru race." Having said this unto
me _Sakra_ vanished at the very spot. Then, O king, I saw the wonderful
and sacred celestial car yoked with steeds arrive conducted by Matali.
And when the Lokapalas went away Matali said unto me, "O thou of mighty
splendour, the lord of the celestials is desirous of seeing thee. And O
mighty-armed one, do thou acquire competence and then perform thy task.
Come and behold the regions, attainable by merit and come unto heaven
even in this frame. O Bharata, the thousand-eyed lord of the celestials
wisheth to see thee." Thus addressed by Matali, I, taking leave of the
mountain Himalaya and having gone round it ascended that excellent car.
And then the exceedingly generous Matali, versed in equine lore, drove
the steeds, gifted with the speed of thought or the wind. And when the
chariot began to move that charioteer looking at my face as I was seated
steadily, wondered and said these words, "Today this appeareth unto me
strange and unprecedented that being seated in this celestial car, thou
hast not been jerked ever so little. O foremost of Bharata race, I have
ever remarked that at the first pull by the steeds even the lord of the
celestials himself getteth jerked. But all the while that the car had
moved, thou hast been sitting unshaken. This appeareth unto me as
transcending even the power of _Sakra_."

"'Having said this, O Bharata, Matali soared in the sky and showed me
the abodes of the celestials and their palaces. Then the chariot yoked
with steeds coursed upwards. And the celestials and the sages began to
worship (that car), O prince of men. And I saw the regions, moving
anywhere at will, and the splendour also of the highly energetic
_Gandharvas, Apsaras_, and the celestial sages. And _Sakra's_
charioteer, Matali, at once showed me _Nandana_ and other gardens and
groves belonging to the celestials. Next I beheld Indra's abode,
_Amaravati_, adorned with jewels and trees yielding any sort of fruit
that is desired. There the Sun doth not shed heat; nor doth heat or cold
or fatigue there affect (one), O king. And, O great monarch, the
celestials feel neither sorrow nor poverty of spirit, nor weakness, nor
lassitude, O grinder of foes. And, O ruler of men, the celestials and
the others have neither anger nor covetousness. And, O king, in the
abodes of the celestials, the beings are ever contented. And there the
trees ever bear verdant foliage, and fruits, and flowers; and the
various lakes are embalmed with the fragrance of lotuses. And there the
breeze is cool, and delicious, and fragrant, and pure, and inspiring.
And the ground is variegated with all kinds of gems, and adorned with
blossoms. And there were seen innumerable beautiful beasts and in the
air innumerable rangers of the sky. Then I saw the _Vasus_, and the
_Rudras_, and the _Sadhyas_ with the _Marutas_, and the _Adityas_, and
the two _Aswins_ and worshipped them. And they conferred their benison
on me, granting me strength and prowess, and energy, and celebrity, and
(skill in) arms, and victory in battle. Then, entering that romantic
city adored by the _Gandharvas_ and the celestials, with joined hands, I
stood before the thousand-eyed lord of the celestials. Thereupon, that
best of bestowers gladly offered unto me half of his seat; and _Vasava_
also with regard touched my person. And, O Bharata, with the view of
acquiring arms and learning weapons, I began to dwell in heaven,
together with the gods and the _Gandharvas_ of generous souls. And
_Viswavana's_ son, _Chitrasena_ became my friend. And he, O king,
imparted unto me the entire _Gandharva_ (science). And, O monarch, I
happily lived in _Sakra's_ abode, well cared for having all my desires
gratified, learning weapons, listening to the notes of songs, and the
clear sounds of musical instruments, and beholding the foremost of
_Apsaras_ dance. And without neglecting to study the arts, which I
learnt properly, my attention was specially fixed on the acquisition of
arms. And that lord of a thousand eyes was pleased with that purpose of
mine. Living thus in heaven, O king, I passed this period.

"'And when I had acquired proficiency in weapons, and gained his
confidence that one having for his vehicle the horse (_Uchchaisrava_),
(Indra), patting me on the head with his hand, said these words, "Now
even the celestials themselves cannot conquer thee,--what shall I say of
imperfect mortals residing on earth? Thou hast become invulnerable in
strength, irrepressible, and incomparable in fight." Then with the hair
of his body standing on end, he again accosted me saying, "O hero, in
fighting with weapons none is equal unto thee. And, O perpetuator of the
Kuru race, thou art even watchful, and dexterous, and truthful, and of
subdued senses, and the protector of the _Brahmanas_ and adept in
weapons, and warlike. And, O Partha, together with (a knowledge of) the
five modes, using (them), thou hast obtained five and ten weapons and,
therefore, there existeth none, who is thy peer. And thou hast perfectly
learnt the discharge (of those weapons) and (their) withdrawal, and
(their) re-discharge and re-withdrawal, and the _Prayaschitta_ connected
(with them), and also their revival, in case of their being baffled.
Now, O represser of foes, the time hath arrived for thy paying the
preceptor's fee. Do thou promise to pay the fee; then I shall unfold
unto thee what thou wilt have to perform." Thereat, O king, I said unto
the ruler of the celestials, "If it be in my power to do the work, do
thou consider it as already accomplished by me." O king, when I had said
these words, Indra with a smile said unto me "Nothing is there in the
three worlds that is not in thy power (to achieve). My enemies, those
_Danavas_, named _Nivata-Kavachas_, dwell in the womb of the ocean. And
they number thirty million and are notorious, and all of equal forms and
strength and splendour. Do thou slay them there, O Kunti's son; and that
will be thy preceptor's fee."

"'Saying this he gave unto me the highly resplendent celestial car,
conducted by Matali, furnished with hair resembling the down of
peacocks. And on my head he set this excellent diadem. And he gave me
ornaments for my body, like unto his own. And he granted unto me the
impenetrable mail--the best of its kind, and easy to the touch; and
fastened unto the _Gandiva_ this durable string. Then I set out,
ascending that splendid chariot riding on which in days of yore, the
lord of the celestials and vanquished _Vali_--that son of _Virochana_.
And, O ruler of men, startled by the rattling of the car, all the
celestials, approached (there), taking me to be the king of the
celestials. And seeing me, they asked, "O Phalguna, what art thou going
to do?" And I told them as it had fallen out,--and said, "I shall even
do this in battle. Ye that are highly fortunate, know that I have set
out desirous of slaying the _Nivata-Kavachas_. O sinless ones, do ye
bless me." Thereupon, they began to eulogise me even as they (eulogise)
the god, _Purandara_. And they said, "Riding on this car, _Maghavan_
conquered in battle _Samvara_, and _Namuchi_, and _Vala_, and _Vritra_,
and _Prahrada_, and _Naraka_. And mounted on this car also Maghavan, had
conquered in battle many thousands and millions and hundreds of millions
of _Daityas_. And, O _Kaunteya_, thou also, riding on this car, by thy
prowess shalt conquer the _Nivata-Kavachas_ in conflict, even as did the
self-possessed Maghavan in days of yore. And here is the best of shells;
by this also thou shalt defeat the _Danavas_. And by this it is that the
high souled _Sakra_ conquered the words." Saying this, the gods offered
(unto me) this shell, _Devadatta_, sprung in the deep; and I accepted it
for the sake of victory. And at this moment, the gods fell extolling me.
And in order to be engaged in action, I proceeded to the dreadful abode
of the _Danavas_, furnished with the shell, the mail, and arrows, and
taking my bow.'"


SECTION CLXVIII

"Arjuna continued, 'Then at places eulogised by the _Maharshis_, I
(proceeded, and at length) beheld the ocean--that inexhaustible lord of
waters. And like unto flowing cliffs were seen on it heaving billows,
now meeting together and now rolling away. And there (were seen) all
around barks by thousands filled with gems. And there were seen
_timingilas_ and tortoises and _makaras_ like unto rock submerged in
water. And on all sides round thousands of shells sunk in water appeared
like stars in the night covered by light clouds. And thousands upon
thousands of gems were floating in heaps and a violent wind was blowing
about in whirls--and this was wonderful to behold. And having beheld
that excellent lord of all waters with powerful tides, I saw at a short
distance the city of the demons filled with the _Danavas_. And even
there, entering underneath the earth, Matali skilled in guiding the car,
sitting fast on the chariot drove it with force; and he dashed on,
frightening that city with the rattling of his chariot. And hearing that
rattling of the chariot like unto the rumbling of the clouds in the sky,
the _Danavas_, thinking me to be the lord of the celestials, became
agitated. And thereupon they all, frightened at heart, stood holding in
their hands bows and arrows and swords and javelins and axes and maces
and clubs. Then having made arrangements for the defence of the city,
the _Danavas_, with minds alarmed, shut the gates, so that nothing could
be discovered. Thereupon taking my shell, _Devadatta_, of tremendous
roars, I again and again winded it with exceeding cheerfulness. And
filling all the firmament, those sounds produced echoes. Thereat mighty
beings were terrified and they hid (themselves). And then, O Bharata,
all of them adorned with ornaments, those offsprings of _Diti_--the
_Nivata-Kavachas_--made their appearance by thousands, donning diverse
mail and taking in their hands various weapons and equipped with mighty
iron javelins and maces and clubs and hatchets and sabres and discs and
_sataghnis_ and _bhusundis_ and variegated and ornamented swords. Then,
after deliberating much as to the course of the car, Matali began to
guide the steeds on a (piece of) level ground, O foremost of the
Bharatas. And owing to the swiftness of those fleet coursers conducted
by him, I could see nothing--and this was strange. Then the _Danavas_
there began to sound thousands of musical instruments, dissonant and of
odd shapes. And at those sounds, fishes by hundreds and by thousands,
like unto hills, having their senses bewildered by that noise, fled
suddenly. And mighty force flew at me, the demons discharging sharpened
shafts by hundreds and by thousands. And then, O Bharata, there ensued a
dreadful conflict between me and the demons, calculated to extinguish
the _Nivata Kavachas_. And there came to the mighty battle the
_Devarshis_ and the _Danavarshis_ and the _Brahmarshis_ and the
_Siddhas_. And desirous of victory, the _Munis eulogised_ me with the
same sweet-speeches that (they had eulogised) Indra with, at the war,
(which took place) for the sake of _Tara_.'"


SECTION CLXIX

"Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle
in a body the _Nivata-Kavachas_, equipped with arms. And obstructing the
course of the car, and shouting loudly, those mighty charioteers,
hemming me in on all sides, covered me with showers of shafts. Then
other demons of mighty prowess, with darts and hatchets in their hands,
began to throw at me spears and axes. And that mighty discharge of
darts, with numerous maces and clubs incessantly hurled fell upon my
car. And other dreadful and grim-visaged smiters among the
_Nivata-Kavachas_, furnished with bows and sharpened weapons, ran at me
in fight. And in the conflict, shooting from the _Gandiva_ sundry swift
arrows coursing straight, I pierced each of them with ten. And they were
driven back by those stone-whetted shafts of mine. Then on my steeds
being swiftly driven by Matali, they began to display various movements
with the speed of the wind. And being skilfully guided by Matali, they
began to trample upon the sons of _Diti_. And although the steeds yoked
unto that mighty chariot numbered hundreds upon hundreds, yet being
deftly conducted by Matali, they began to move, as if they were only a
few. And by their tread, and by the rattling of the chariot wheels and
by the volleys of my shafts, the _Danavas_ began to fall by hundreds.
And others accoutred in bows, being deprived of life, and having their
charioteers slain, were carried about by the horses. Then, covering all
sides and directions, all (the _Danavas_) skilled in striking entered
into the contest with various weapons, and thereat my mind became
afflicted. And I witnessed (this instance of) the marvellous prowess of
Matali, viz., that he guided those fiery steeds with ease. Then, O king,
in the conflict, with diverse fleet weapons I pierced by hundreds and by
thousands (demons) bearing arms. And, O slayer of foes, seeing me thus
range the field putting forth every exertion, the heroic charioteer of
_Sakra_ was well-pleased. And oppressed by those steeds and that car,
some (of them) met with annihilation; and others desisted from fight;
while (other) _Nivata-Kavachas_, challenged by us in battle and being
harassed with shafts offered opposition unto me, by (discharging) mighty
showers of arrows. Thereupon, with hundreds and thousands of sundry
fleet weapons inspired with the _mantras_ relating to _Brahma's_
weapons, I swiftly began to burn them. And being sore pressed by me,
those mighty _asuras_ waxing wroth afflicted me together, by pouring
torrents of clubs and darts and swords. Then, O Bharata, I took up that
favourite weapon of the lord of the celestials, Maghavan by name, prime
and of fiery energy and by the energy of that weapon I cut into a
thousand pieces the _Tomaras_, together with the swords and the tridents
hurled by them. And having cut off their arms I in ire pierced them each
with ten shafts. And in the field arrows were shot from the _Gandiva_
like unto rows of black-bees; and this Matali admired. And their shafts
also showered upon me; but those powerful (arrows) I cut off with my
shafts. Then on being struck the _Nivata-Kavachas_ again covered me on
all sides with a mighty shower of arrows. And having neutralised the
force of the arrows by excellent swift and flaming weapons capable of
baffling arms, I pierced them by thousands. And blood began to flow from
their torn frames, even as in the rainy season waters run down from the
summits of mountains. And on being wounded by my fleet and
straight-coursing shafts of the touch of Indra's thunder-bolt, they
became greatly agitated. And their bodies were pierced at hundreds of
places; and the force of their arms diminished. Then the
_Nivata-Kavachas_ fought me by (the help of) illusion.'"


SECTION CLXX

"Arjuna said, 'Then with rocks of the proportions of trees, there
commenced a mighty shower of crags; and this exercised me exceedingly.
And in that high encounter, I crushed (those crags) by swift-speeding
showers of arrows, issuing from Mahendra's weapon, like unto the
thunder-bolt itself. And when the rocks had been reduced to powder,
there was generated fire; and the rocky dust fell like unto masses of
flames. And when the showers of crags had been repelled, there happened
near me a mightier shower of water, having currents of the proportions
of an axle. And falling from the welkin, those thousands of powerful
torrents covered the entire firmament and the directions and the
cardinal points. And on account of the pouring of the shower, and of the
blowing of the wind, and of roaring of the _Daityas_, nothing could be
perceived. And touching heaven and the entire earth, and incessantly
falling on the ground, the showers bewildered me. Thereupon, I
discharged that celestial weapon which I had learnt from Indra--even the
dreadful and flaming _Visoshana_: and by that the water was dried up.
And, O Bharata, when the rocky shower had been destroyed, and the watery
shower had been dried up, the _Danavas_ began to spread illusions of
fire and wind. Then by aqueous appliances I extinguished the flames; and
by a mighty rock-issuing arm, resisted the fury of the winds. And when
these had been repelled, the _Danavas_, irrepressible in battle, O
Bharata, simultaneously created various illusions. And there happened a
tremendous horrifying shower of rocks and dreadful weapons of fire and
wind. And that illusory downpour afflicted me in fight. And then on all
sides there appeared a dense and thick darkness. And when the world had
been enveloped in deep and dense darkness, the steeds turned away,
Matali fell off, and from his hand the golden lash fell to the earth.
And, O foremost of the Bharatas, being frightened, he again and again
cried, "Where art thou?" And when he had been stupefied, a terrible fear
possessed me. And then in a hurry, he spake unto me, saying, "O Partha,
for the sake of nectar, there had taken place a mighty conflict between
the gods and the demons. I had seen that (encounter), O sinless one. And
on the occasion of the destruction of Samvara, there had occurred a
dreadful and mighty contest. Nevertheless I had acted as charioteer to
the lord of the celestials. In the same way, on the occasion of the
slaying of _Vritra_, the steeds had been conducted by me. And I had also
beheld the high and terrific encounter with _Virochana's_ son, and, O
Pandava, with _Vala_, and with _Prahrada_ and with others also. In these
exceedingly dreadful battles, I was present; but, O Pandu's son, never
(before) had I lost my senses. Surely the Greatfather hath ordained the
destruction of all creatures; for this battle cannot be for any other
purpose than destruction of the universe." Having heard these words of
his, "pacifying my perturbation by my own effort, I will destroy the
mighty energy of the illusion spread by the _Danavas_" quoth I unto the
terrified Matali. "Behold the might of my arms, and the power of my
weapons and of the bow, _Gandiva_. To-day even by (the help of)
illusion-creating arms, will I dispel this deep gloom and also this
horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself."
Having said this, O lord of men, I created for the good of the
celestials, an illusion of arms capable of bewildering all beings. And
when (their) illusion had been dispelled, some of the foremost amongst
the _Asuras_, of unrivalled prowess, again spread diverse kinds of
illusion. Thereupon, now (the world) displayed itself, and now it was
devoured by darkness; and now the world disappeared from view and now it
was submerged under water. And when it had brightened up, Matali,
sitting in front of the car, with the wellconducted steeds, began to
range that hair-erecting field. Then the fierce _Nivata-Kavachas_
assailed me. And finding my opportunity, I began to send them to the
mansion of Yama. Thereupon, in that conflict then raging, calculated to
annihilate the _Nivata-Kavachas_ on a sudden, I could not see the
_Danavas_ concealed by illusion.'"


SECTION CLXXI

"Arjuna continued, 'Remaining invisible the _Daityas_ began to fight
with the help of illusion. And I too fought with them, resorting to the
energy of visible weapons. And the shafts duly discharged from the
_Gandiva_, began to sever their heads at those different places where
they were respectively stationed. And thus assailed by me in the
conflict, the _Nivata-Kavachas_, all on a sudden withdrawing the
illusion, entered into their own city. And when the _Daityas_ had fled,
and when all had become visible, I there discovered hundreds and
thousands of the slain. And there I saw by hundreds their shivered
weapons, ornaments, limbs, and mail. And the horses could not find room
for moving from one place to another; and on a sudden with a bound, they
fell to coursing in the sky. Then remaining invisible, the
_Nivata-Kavachas_ covered the entire welkin with masses of crags. And, O
Bharata, other dreadful _Danavas_, entering into the entrails of the
earth, took up horses' legs and chariot-wheels. And as I was fighting,
they, hard besetting my horses with rocks, attacked me together with
(my) car. And with the crags that had fallen and with others that were
falling, the place where I was, seemed to be a mountain cavern. And on
myself being covered with crags and on the horses being hard pressed, I
became sore distressed and this was marked by Matali. And on seeing me
afraid, he said unto me, "O Arjuna, Arjuna! be thou not afraid; send
that weapon, the thunder-bolt, O lord of men." Hearing those words of
his, I then discharged the favourite weapon of the king of the
celestials--the dreadful thunderbolt. And inspiring the Gandiva with
_mantras_, I, aiming at the locality of the crags, shot sharpened iron
shafts of the touch of the thunder-bolt. And sent by the thunder, those
adamantine arrows entered into all those illusions and into the midst of
those _Nivata-Kavachas_. And slaughtered by the vehemence of the
thunder, those _Danavas_ resembling cliffs, fell to the earth together
in masses. And entering amongst those _Danavas_ that had carried away
the steeds of the car into the interior of the earth, the shafts sent
them into the mansion of _Yama_. And that quarter was completely covered
with the _Nivata-Kavachas_ that had been killed or baffled, comparable
unto cliffs and lying scattered like crags. And then no injury appeared
to have been sustained either by the horses, or by the car, or by
Matali, or by me, and this seemed strange. Then, O king, Matali
addressed me smiling, "Not in the celestials themselves, O Arjuna, is
seen the prowess that is seen in thee." And when the _Danava_ hosts had
been destroyed, all their females began to bewail in that city, like
unto cranes in autumn. Then with Matali I entered that city, terrifying
with the rattling of my car the wives of the _Nivata-Kavachas_.
Thereupon, seeing those ten thousand horses like unto peacocks (in hue),
and also that chariot resembling the sun, the women fled in swarms. And
like unto (the sounds of) rocks falling on a mountain, sounds arose of
the (falling) ornaments of the terrified dames. (At length), the
panic-stricken wives of the _Daityas_ entered into their respective
golden places variegated with innumerable jewels. Beholding that
excellent city, superior to the city of the celestials themselves, I
asked Matali, saying, "Why do not the celestials reside in such (a
place)? Surely, this appeareth superior to the city of Purandara."
Thereat, Matali said, "In days of yore, O Partha, even this was the city
of our lord of the celestials. Afterwards the celestials were driven
from hence by the _Nivata-Kavachas_. Having performed the most rigid
austerities, they had gratified the Grand-father and had asked (and
obtained) the boons--namely, that they might reside here, and that they
might be free from danger in wars with the gods." Then _Sakra_ addressed
the self-create lord saying, "Do thou, O lord, desirous of our own
welfare do what is proper." Thereupon, O Bharata, in this matter the
Lord commanded (Indra), saying, "O slayer of foes, in another body, even
thou shalt be (the destroyer of the _Danavas_)." Then, in order to
slaughter them, _Sakra_ rendered unto thee those weapons. The gods had
been unable to slay these, who have been slain by thee. O Bharata, in
the fullness of time, hadst thou come hither, in order to destroy them
and thou hast done so. O foremost of men, with the object that the
demons might be killed, Mahendra had conferred on thee the excellent
prime energy of these weapons.'

"Arjuna continued, 'After having destroyed the _Danavas_, and also
subdued that city, with Matali I again went to that abode of the
celestials.'"


SECTION CLXXII

"Arjuna continued, 'Then while returning, I happened to descry a mighty
unearthly city, moving at will, and having the effulgence of fire or the
sun. And that city contained various trees composed of gems, and
sweet-voiced feathered ones. And furnished with four gates, and
gate-ways, and towers, that impregnable (city) was inhabited by the
_Paulamas_ and _Kalakanjas_. And it was made of all sorts of jewels and
was unearthly, and of wonderful appearance. And it was covered with
trees of all kinds of gems, bearing fruits and flowers. And it contained
exceedingly beautiful unearthly birds. And it always swarmed throughout
with cheerful _Asuras_, wearing garlands, and bearing in their hands
darts, two edged swords, maces, bows, and clubs. And, O king, on seeing
this wonderful city of the Daityas, I asked Matali saying, "What is this
that looketh so wonderful?" Thereat, Matali replied, "Once on a time a
_Daitya's_ daughter, named _Pulama_ and a mighty female of the _Asura_
order, _Kalaka_ by name, practised severe austerities for a thousand
celestial years. And at the end of their austerities, the self-create
conferred on them boons. And, O king of kings, they received these
boons,--that their offspring might never suffer misfortune; that they
might be incapable of being destroyed even by the gods, the _Rakshasas_
and the _Pannagas_; and that they might obtain a highly effulgent and
surpassingly fair aerial city, furnished with all manner of gems and
invincible even by the celestials, the _Maharshis_, the _Yakshas_, the
_Gandharvas_, the _Pannagas_, the _Asuras_ and the _Rakshasas_. O best
of the Bharatas, this is that unearthly aerial city devoid of the
celestials, which is moving about, having been created for the
_Kalakeyas_, by _Brahma_ himself. And this city is furnished with all
desirable objects, and is unknown of grief or disease. And, O hero,
celebrated under the name of _Hiranyapura_, this mighty city is
inhabited by the _Paulamas_ and the _Kalakanjas_; and it is also guarded
by those mighty _Asuras_. And, O king, unslayed by any of the gods,
there they dwell cheerfully, free from anxiety and having all their
desires gratified, O foremost of kings. Formerly, _Brahma_ had destined
destruction at the hands of mortals. Do thou, O Partha, in fight,
compass with that weapon--the thunder-bolt--the destruction of the
mighty and irrepressible _Kalakanjas_."'

"Arjuna continued, 'O lord of men, learning that they were incapable of
being destroyed by the celestials and the _Asuras_, I cheerfully said
unto Matali, "Do thou speedily repair into yonder city. With weapons
will I compass the annihilation of the haters of the lord of the
celestials. Surely, there exist no wicked haters of the gods who ought
not to be slain by me." Thereupon Matali took me to the vicinity of
_Hiranyapura_ on the celestial chariot yoked with steeds. And seeing me,
those sons of Diti, wearing various kinds of attire and ornament and
accoutred in mail, flew at me with a mighty rush. And those foremost of
the _Danavas_, of exceeding prowess, in wrath attacked me with arrows
and _bhallas_ and clubs and two-edged swords, and _tomaras_. Thereat, O
king, resorting to my strength of lore, I resisted that great volley of
weapons by a mighty shower of shafts; and also confounded them in
conflict by ranging around in my car. And being bewildered, the
_Danavas_ began to push each other down. And having been confounded,
they rushed at one another. And with flaming arrows, I severed their
heads by hundreds. And hard pressed by me, the offspring of Diti, taking
shelter within (their) city, soared with it to the firmament, resorting
to the illusion proper to the _Danavas_. Thereupon, O son of the Kurus,
covering the way of the _Daityas_, with a mighty discharge of shafts I
obstructed their course. Then by virtue of the bestowal of the boon, the
_Daityas_ supported themselves easily on that sky-ranging unearthly
aerial city, going anywhere at will and like unto the sun. And now (the
city) entered unto the earth and now it rose upwards; and at one time it
went in a crooked way and at another time it submerged into water. At
this, O represser of foes, I assailed that mighty city, going anywhere
at will, and resembling _Amaravati_. And, O best of the Bharatas, I
attacked the city containing those sons of Diti, with multitudes of
shafts, displaying celestial weapons. And battered and broken by the
straight-coursing iron shafts, shot by me, the city of the _Asuras_, O
king, fell to the earth. And they also, wounded by my iron arrows having
the speed of the thunder, began, O monarch, to go about, being urged by
destiny. Then ascending to the sky, Matali, as if falling in front,
swiftly descended to the earth, on that chariot of solar resplendence.
Then, O Bharata, environed me sixty thousand cars belonging to those
wrathful ones eager to battle with me. And with sharpened shafts graced
with feathers of the vulture, I destroyed those (cars). At this,
thinking, "These our hosts are incapable of being vanquished by
mortals," they became engaged in the conflict, like unto the surges of
the sea. Thereupon I gradually began to fix (on the string) unearthly
weapons. At this, thousands of weapons (shot) by those wonderfully
warring charioteers, by degrees opposed my unearthly arms and in the
field I saw hundreds and thousands of mighty (demons) ranging on their
cars, in various manoeuvres. And being furnished with variegated mail
and standards and diverse ornaments, they delighted my mind. And in the
conflict I could not afflict them by showers of shafts, but they did not
afflict me. And being afflicted by those innumerable ones, equipped in
weapons and skilled in fight, I was pained in that mighty encounter and
a terrible fear seized me. Thereupon collecting (my energies) in fight,
I (bowed down) unto that god of gods, _Raudra_, and saying, "May welfare
attend on all beings!" I fixed that mighty weapon which, celebrated
under the name of _Raudra_, is the destroyer of all foes. Then I beheld
a male person having three heads, nine eyes, three faces, and six arms.
And his hair was flaming like fire or the sun. And, O slayer of foes,
for his dress, he had mighty serpents, putting out their tongues. And
saying, O best of the Bharatas, the dreadful and eternal _Raudra_, I
being free from fear, set it on the _Gandiva_; and, bowing unto the
three-eyed _Sarva_ of immeasurable energy, let go (the weapon), with the
object of vanquishing those foremost of the _Danavas_, O Bharata. And, O
lord of men, as soon as it had been hurled, there appeared on the scene
by thousands, forms of deer, and of lions, and of tigers, and of bears
and of buffaloes, and of serpents, and of kine, and of sarabhas, and of
elephants, and of apes in multitudes, and of bulls, and of boars, and of
cats, and of dogs, and of spectres, and of all the _Bhurundas_, and of
vultures, and of Garudas, of _chumaras_, and of all the leopards, and of
mountains, and of seas, and of celestials, and of sages, and of all the
_Gandharvas_, and of ghosts with the _Yakshas_, and of the haters of the
gods, (_Asuras_), and of the _Guhyakas_ in the field, and of the
_Nairitas_ and of elephant-mouthed sharks, and of owls, and of beings
having the forms of fishes and horses, and of beings bearing swords and
various other weapons, and of _Rakshasas_ wielding maces and clubs. And
on that weapon being hurled all the universe became filled with these as
well as many others wearing various shapes. And again and again wounded
by beings of various sights with (pieces of) flesh, fat, bones, and
marrow on their persons,--some having three heads, and some four tusks,
and some four mouths, and some four arms,--the _Danavas_ met with
destruction. And, then, O Bharata, in a moment I slew all those
_Danavas_, with other swarms of arrows composed of the quintessence of
stone, flaming like fire or the sun, and possessed of the force of the
thunder-bolt. And, seeing them hewn by the _Gandiva_, and deprived of
life, and thrown from the sky, I again bowed unto that god--the
Destroyer of _Tripura_. And, seeing those adorned with unearthly
ornaments, crushed by the weapon, the _Raudra_, the charioteer of the
celestials, experienced the greatest delight. And having witnessed the
accomplishment of that unbearable feat incapable of being achieved even
by the celestials themselves, Matali, the charioteer of Sakra, paid
homage unto me; and well-pleased, with joint hands said these words.
"The feat that hath been achieved by thee, is incapable of being borne
even by the gods, nay,--in battle, the lord of the celestials himself
cannot perform this deed. The sky-coursing mighty city incapable of
being destroyed by the gods and the Asuras hast thou, O hero, crushed by
thy own prowess and by the energy of asceticism." And when that aerial
city had been destroyed, and when the _Danavas_ also had been slain,
their wives, uttering cries of distress, like unto Kurari birds, with
hair dishevelled came out of the city. And bewailing for their sons and
brothers and fathers, they fell on the ground and cried with distressful
accents. And on being deprived for their lords, they beat their breasts,
their garlands and ornaments fallen off. And that city of _Danavas_, in
appearance like unto the city of the _Gandharvas_ filled with
lamentations and stricken with dole and distress, and bereft of grace
even like unto a lake deprived of (its) elephants, or like unto a forest
deprived of trees and (deprived of its) masters, looked no longer
beautiful--but it vanished, like a cloud-constructed city. And when I
had accomplished the task, from the field Matali took me of delighted
spirits, unto the abode of the lord of the celestials. And having slain
those mighty Asuras, and destroyed _Hiranyapura_, and having also killed
the _Nivata-Kavachas_, I came unto Indra. And, O exceedingly resplendent
one, as it had fallen out, Matali related in detail unto Devendra that
entire achievement of mine. And with the Marutas, hearing of the
destruction of _Hiranyapura_, of the neutralisation of the illusion, and
of the slaughter of the highly powerful Nivatakavachas in fight, the
prosperous thousand-eyed divine _Purandara_ was well pleased, and
exclaimed, "Well done; Well done!" And the king of the celestials
together with the celestials, cheering me again and again, said these
sweet words, "By thee hath been achieved a feat incapable of being
achieved by the gods and the Asuras. And, O Partha, by slaying my mighty
enemies, thou hast paid the preceptor's fee. And, O Dhananjaya, thus in
battle shalt thou always remain calm, and discharge the weapons
unerringly, and there shall not stand thee in fight celestials, and
_Danavas_, and _Rakshasas_, and _Yakshas_, and _Asuras_, and
_Gandharvas_ and birds and serpents. And, O Kaunteya, by conquering it
even by the might of thy arms, Kunti's son Yudhishthira, will rule the
earth."'"


SECTION CLXXIII

"Arjuna continued, 'Then firmly confident, the sovereign of the
celestials considering as his own, pertinently said these words unto me
wounded by cleaving shafts, "All the celestial weapons, O Bharata, are
with thee, so no man on earth will by any means be able to over-power
thee. And, O son, when thou art in the field, Bhishma and Drona and
Kripa and Karna and Sakuni together with other Kshatriyas shall not
amount unto one-sixteenth part of thee." And the lord Maghavan granted
me this golden garland and this shell, Devadatta, of mighty roars, and
also his celestial mail impenetrable and capable of protecting the body.
And Indra himself set on my (head) this diadem. And _Sakra_ presented me
with these unearthly apparels and unearthly ornaments, elegant and rare.
In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's
sacred abode with the children of the _Gandharvas_. Then, well-pleased,
_Sakra_, together with the celestials, addressed me, saying, "O Arjuna,
the time hath come for thy departure; thy brothers have thought of
thee." Thus, O Bharata, remembering the dissensions arising from that
gambling, did I, O king, pass those five years in the abode of Indra.
Then have I come and seen thee surrounded by our brothers on the summit
of this lower range of the _Gandhamadana_.'

"Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons
have been obtained by thee; by fortune it is that the master of the
immortals hath been adored by thee. O repressor of foes, by fortune it
is that the divine _Sthanu_ together with the goddess had become
manifest unto thee and been gratified by thee in battle, O sinless one;
by fortune it is that thou hadst met with the Lokapalas, O best of the
Bharatas. O Partha, by fortune it is that we have prospered; and by
fortune it is that thou hast come back. To-day I consider as if the
entire earth engarlanded with cities hath already been conquered, and as
if the sons of Dhritarashtra have already been subdued. Now, O Bharata,
I am curious to behold those celestial weapons wherewith thou hadst
slain the powerful _Nivata-Kavachas_.'

"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the
celestial weapons with which I slew the fierce _Nivata-Kavachas_.'"

Vaisampayana said, "Thus having related (the facts touching) the
arrival, Dhananjaya passed that night there, together with all his
brothers."


SECTION CLXXIV

Vaisampayana continued, "And when the night had passed, Yudhishthira the
just, arose and together with his brothers, performed the necessary
duties. He then spake unto Arjuna, that delight of his mother, saying,
'O Kaunteya, do thou show (me) those weapons with which thou vanquished
the _Danavas_.' Thereat, O king, the exceedingly powerful Dhananjaya,
the son of Pandu, duly practising extreme purity, showed those weapons,
O Bharata, which had been given unto him by the celestials. Dhananjaya
seated on the earth, as his chariot, which had the mountain for its
pole, the base of the axle and the cluster of beautiful-looking bamboo
trees for its socket-pole, looked resplendent with that celestial armour
of great lustre, took his bow _Gandiva_ and the conch-shell given to him
by the gods, commenced to exhibit those celestial weapons in order. And
as those celestial weapons had been set, the Earth being oppressed with
the feet (of Arjuna), began to tremble with (its) trees; and the rivers
and the mighty main became vexed; and the rocks were riven; and the air
was hushed. And the sun did not shine; and fire did not flame; and by no
means did the Vedas of the twice-born once shine. And, O Janamejaya, the
creatures peopling the interior of the earth, on being afflicted, rose
and surrounded the Pandava, trembling with joined hands and contorted
countenances. And being burnt by those weapons, they besought Dhananjaya
(for their lives). Then the _Brahmarshis_, and the _Siddhas_, and the
_Maharshis_ and the mobile beings--all these appeared (on the scene).
And the foremost _Devarshis_, and the celestials and the _Yakshas_ and
the _Rakshasas_ and the _Gandharvas_ and the feathered tribes and the
(other) sky-ranging beings--all these appeared (on the scene). And the
Great-sire and all the Lokapalas and the divine Mahadeva, came thither,
together with their followers. Then, O great king, bearing unearthly
variegated blossoms _Vayu_ (the Wind-god) fell to strewing them around
the Pandava. And sent by the celestials, the _Gandharvas_ chanted
various ballads; and, O monarch, hosts of the _Apsaras_ danced (there).
At such a moment, O king, sent by the celestials, Narada arrived (there)
and addressed Partha in these sweet words, 'O Arjuna, Arjuna, do thou
not discharge the celestial weapons. These should never be discharged
when there is no object (fit). And when there is an object (present),
they should also by no means be hurled, unless one is sore pressed; for,
O son of the Kurus, to discharge the weapons (without occasion), is
fraught with great evil. And, O Dhananjaya, being duly kept as thou hast
been instructed to these powerful weapons will doubtless conduce to thy
strength and happiness. But if they are not properly kept, they, O
Pandava, will become the instrument for the destruction of the three
worlds. So thou shouldst not act in this way again. O Ajatasatru, thou
too wilt behold even these weapons, when Partha will use them for
grinding (thy) enemies in battle.'"

Vaisampayana continued, "Having prevented Partha the immortals with
others that had come there, went to each his place, O foremost of men.
And, O Kaurava, after they had all gone, the Pandavas began to dwell
pleasantly in the same forest, together with Krishna."


SECTION CLXXV

Janamejaya said, "When that prince among heroes, having been accomplished
in arms, had returned from the abode of the slayer of Vritra, what did
Pritha's sons do in company with the warlike Dhananjaya?"

Vaisampayana said, "In company with that hero equal unto Indra,
Arjuna--that foremost of men, sported in the pleasure-gardens of the
lord of treasures (situated) in those woods on that romantic and
excellent mountain. And surveying those peerless and various
pleasure-grounds filled with diverse trees, that chief of men, _Kiriti_,
ever intent upon arms, ranged at large, bow in hand. And having through
the grace of king Vaisravana obtained a residence, those sons of a
sovereign cared not for the prosperity of men. And, O king, that period
of their (lives) passed peacefully. And having Partha in their company,
they spent four years there even like a single night. And as the
Pandavas lived in the wood, (these four years) and the former six,
numbering ten, passed smoothly with them.

"Then having seated themselves before the king, the vehement son of the
Wind-god, with _Jishnu_ and the heroic twins, like unto the lord of the
celestials, earnestly addressed the king in these beneficial and
pleasant words. 'It is only to render thy promise effectual and to
advance thy interests, that, O king of the Kurus, forsaking the forest,
we do not go to slay Suyodhana together with all his followers. Although
deserving of happiness, yet have we been deprived of happiness. And this
is the eleventh year that (in this state) we have been living (in the
forest). And hereafter, deluding that one of evil mind and character,
shall we easily live out the period of non-discovery. And at thy
mandate, O monarch, free from apprehension, we have been ranging the
woods, having relinquished our honour. Having been tempted by our
residence in the vicinity, they (our enemies) will not believe that we
have removed to a distant realm. And after having lived there
undiscovered for a year, and having wreaked our revenge on that wicked
wight, Suyodhana, with his followers, we shall easily root out that
meanest of men, slaying him and regaining our kingdom. Therefore, O
Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in
this region like unto heaven itself, we shall forget our sorrows. In
that case, O Bharata, thy fame like unto a fragrant flower shall vanish
from the mobile and the immobile worlds. By gaining that kingdom of the
Kuru chiefs, thou wilt be able to attain (great glory), and to perform
various sacrifices. This that thou art receiving from _Kuvera_, thou
wilt, O foremost of men, be able to attain any time. Now, O Bharata,
turn thy mind towards the punishment and destruction of foes that
committed wrongs. O king, the wielder of the thunderbolt himself is
incapable of standing thy prowess. And intent upon thy welfare, he,
having _Suparna_ for his mark (Krishna), and also the grandson of Sini
(Satyaki) never experience pain, even when engaged in encounter with the
gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too,
O best of kings. And as Krishna together with the Yadavas is intent upon
thy welfare, so am I also, O foremost of monarchs, and the heroic twins
accomplished in war. And encountering the enemy, we, having for our main
object the attainment by thee of wealth and prosperity, will destroy
them.'"

Vaisampayana continued, "Then having learnt that intention of theirs,
the magnanimous and excellent son of Dharma, versed in religion and
profit, and of immeasurable prowess, went round Vaisravana's abode. And
Yudhishthira the just, after bidding adieu unto the palaces, the rivers,
the lakes, and all the _Rakshasas_, looked towards the way by which (he)
had come (there). And then looking at the mountain also, the high-souled
and pure-minded one besought that best of mountains, saying, 'O foremost
of mountains, may I together with my friends, after having finished my
task, and slain my foes, and regained my kingdom, see thee again,
carrying on austerities with subdued soul.' And this also he determined
on. And in company with his younger brothers and the _Brahmanas_, the
lord of the Kurus proceeded even along that very road. And Ghatotkacha
with his followers began to carry them over the mountain cascades. And
as they started, the great sage _Lomasa_, advising them even as a father
doth his son, with a cheerful heart, went unto the sacred abode of the
dwellers of heaven. Then advised also by Arshtishena, those first of
men, the Parthas, went alone beholding romantic _tirthas_ and
hermitages, and other mighty lakes."


SECTION CLXXVI

Vaisampayana said, "When they had left their happy home in the beautiful
mountain abounding in cascades, and having birds, and the elephants of
the eight quarters, and the supernatural attendants of _Kuvera_ (as
dwellers thereof), all happiness forsook those foremost of men of
Bharata's race. But afterwards on beholding _Kuvera's_ favourite
mountain, _Kailasa_, appearing like clouds, the delight of those
pre-eminent heroes of the race of Bharata, became very great. And those
foremost of heroic men, equipped with scimitars and bows, proceeded
contentedly, beholding elevations and defiles, and dens of lions and
craggy causeways and innumerable water-falls and lowlands, in different
places, as also other great forests inhabited by countless deer and
birds and elephants. And they came upon beautiful woodlands and rivers
and lakes and caves and mountain caverns; and these frequently by day
and night became the dwelling place of those great men. And having dwelt
in all sorts of inaccessible places and crossing _Kailasa_ of
inconceivable grandeur, they reached the excellent and surpassingly
beautiful hermitage of _Vrishaparba_. And meeting king Vrishaparba and
received by him, they became free from depression and then they
accurately narrated in detail to Vrishaparba the story of their sojourn
in the mountains. And having pleasantly passed one night in his sacred
abode frequented by gods and _Maharshis_, those great warriors proceeded
smoothly towards the jujube tree called Visala and took up their
quarters there. Then all those magnanimous men having reached the place
of Narayana, continued to live there, bereft of all sorrow, at beholding
_Kuvera's_ favourite lake, frequented by gods and _Siddhas_. And viewing
that lake, those foremost of men, the sons of Pandu traversed that
place, renouncing all grief even as immaculate _Brahmana rishis_ (do) on
attaining a habitation in the _Nandana_ gardens. Then all those warriors
having in due course happily lived at Badari for one month, proceeded
towards the realm of Suvahu, king of the _Kiratas_, by following the
same track by which they had come. And crossing the difficult Himalayan
regions, and the countries of China, Tukhara, Darada and all the climes
of Kulinda, rich in heaps of jewels, those warlike men reached the
capital of Suvahu. And hearing that those sons and grandsons of kings
had all reached his kingdom, Suvahu, elated with joy, advanced (to meet
them). Then the best of the Kurus welcomed him also. And meeting king
Suvahu, and being joined by all their charioteers with Visoka at their
head and by their attendants, Indrasena and others, and also by the
superintendents and servants of the kitchen, they stayed there
comfortably for one night. Then taking all the chariots and chariot-men
and dismissing Ghatotkacha together with his followers, they next
repaired to the monarch of mountains in the vicinity of the _Yamuna_. In
the midst of the mountain abounding in waterfalls and having grey and
orange-coloured slopes and summits covered with a sheet of snow, those
warlike men having then found the great forest of Visakhayupa like unto
the forest of Chitraratha and inhabited by wild boars and various kinds
of deer and birds, made it their home. Addicted to hunting as their
chief occupation, the sons of Pritha peacefully dwelt in that forest for
one year. There in a cavern of the mountain, Vrikodara, with a heart
afflicted with distraction and grief, came across a snake of huge
strength distressed with hunger and looking fierce like death itself. At
this crisis Yudhishthira, the best of pious men, became the protector of
Vrikodara and he, of infinite puissance, extricated Bhima whose whole
body had been fast gripped by the snake with its folds. And the twelfth
year of their sojourn in forests having arrived, those scions of the
race of Kuru, blazing in effulgence, and engaged in asceticism, always
devoted principally to the practice of archery, repaired cheerfully from
that Chitraratha-like forest to the borders of the desert, and desirous
of dwelling by the _Saraswati_ they went there, and from the banks of
that river they reached the lake of _Dwaitabana_. Then seeing them enter
_Dwaitabana_, the dwellers of that place engaged in asceticism,
religious ordinances, and self-restraining exercises and in deep and
devout meditation and subsisting on things ground with stone (for want
of teeth) having procured grass-mats and water-vessels, advanced to meet
them. The holy fig, the rudaraksha, the rohitaka, the cane and the
jujube, the catechu, the sirisha, the bel and the inguda and the karira
and pilu and sami trees grew on the banks of the _Saraswati_. Wandering
about with contentment in (the vicinity of) the _Saraswati_ which was,
as it were, the home of the celestials, and the favourite (resort) of
_Yakshas_ and _Gandharvas_ and _Maharshis_, those sons of kings lived
there in happiness."


SECTION CLXXVII

Janamejaya said, "How was it, O sage! that Bhima, of mighty prowess and
possessing the strength of ten thousand elephants, was stricken with
panic at (the sight of) that snake? Thou hast described him, that slayer
of his enemies, as dismayed and appalled with fear, even him, who by
fighting at the lotus lake (of Kuvera) became the destroyer of _Yakshas_
and _Rakshasas_ and who, in proud defiance, invited to a single combat,
Pulastya's son, the dispenser of all riches. I desire to hear this (from
you); great indeed is my curiosity."

Vaisampayana continued, "O king, having reached king Vrishaparva's
hermitage, while those fearful warriors were living in various wonderful
woods, Vrikodara roaming at pleasure, with bow in hand and armed with a
scimitar, found that beautiful forest, frequented by gods and
_Gandharvas_. And then he beheld (some) lovely spots in the Himalayan
mountains, frequented by _Devarshis_ and _Siddhas_ and inhabited by
hosts of _Apsaras_, resounded here and there with (the warbling of)
birds--the _chakora_, the _chakrabaka_, the _jibajibaka_ and the cuckoo
and the _Bhringaraja_, and abounding with shady trees, soft with the
touch of snow and pleasing to the eye and mind, and bearing perennial
fruits and flowers. And he beheld mountain streams with waters
glistening like the _lapis lazuli_ and with ten thousand snow-white
ducks and swans and with forests of _deodar_ trees forming (as it were)
a trap for the clouds; and with _tugna_ and _kalikaya_ forests,
interspersed with yellow sandal trees. And he of mighty strength, in the
pursuit of the chase, roamed in the level and desert tracts of the
mountain, piercing his game with unpoisoned arrows. In that forest the
famous and mighty Bhimasena, possessing the strength of a hundred
elephants, killed (many) large wild boars, with the force (of his arms).
And endowed with terrible prowess and mighty strength, and powerful as
the lion or the tiger, and capable of resisting a hundred men, and
having long arms, and possessing the strength of a hundred elephants, he
killed many antelopes and wild boars and buffaloes. And here and there,
in that forest he pulled out trees by the roots, with great violence and
broke them too, causing the earth and the woods and the (surrounding)
places to resound. And then shouting and trampling on the tops of
mountains, and causing the earth to resound with his roars, and striking
his arms, and uttering his war-cry, and slapping and clapping his hands,
Bhimasena, exempt from decay, and ever-proud and without fear, again and
again leaped about in those woods. And on hearing the shouts of
Bhimasena, powerful lions and elephants of huge strength, left their
lairs in fright. And in that same forest, he fearlessly strolled about
in search of game; and like the denizens of the woods, that most valiant
of men, the mighty Bhimasena, wandered on foot in that forest. And he
penetrated the vast forest, shouting strange whoops, and terrifying all
creatures, endowed with strength and prowess. And then being terrified,
the snakes hid (themselves) in caves, but he, overtaking them with
promptitude, pursued them slowly. Then the mighty Bhimasena, like unto
the Lord of the Celestials, saw a serpent of colossal proportions,
living in one of the mountain fastnesses and covering the (entire) cave
with its body and causing one's hair to stand on end (from fright). It
had its huge body stretched like a hillock, and it possessed gigantic
strength, and its body was speckled with spots and it had a
turmeric-like (yellow) colour and a deep copper-coloured mouth of the
form of a cave supplied with four teeth; and with glaring eyes, it was
constantly licking the corners of its mouth. And it was the terror of
all animated beings and it looked like the very image of the Destroyer
Yama; and with the hissing noise of its breath it lay as if rebuking (an
in-comer). And seeing Bhima draw so near to him, the serpent, all on a
sudden, became greatly enraged, and that goat-devouring snake violently
seized Bhimasena in his grip. Then by virtue of the boon that had been
received by the serpent, Bhimasena with his body in the serpent's grip,
instantly lost all consciousness. Unrivalled by that of others, the
might of Bhimasena's arms equaled the might of ten thousand elephants
combined. But Bhima, of great prowess, being thus vanquished by the
snake, trembled slowly, and was unable to exert himself. And that one of
mighty arms and of leonine shoulders, though possessed of strength of ten
thousand elephants, yet seized by the snake, and overpowered by virtue
of the boon, lost all strength. He struggled furiously to extricate
himself, but did not succeed in any wise baffling this (snake)."


SECTION CLXXVIII

Vaisampayana continued, "And the powerful Bhimasena, having thus come
under the power of the snake, thought of its mighty and wonderful
prowess; and said unto it, 'Be thou pleased to tell me, O snake, who
thou art. And, O foremost of reptiles, what wilt thou do with me? I am
Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just.
And endued as I am with the strength of ten thousand elephants, how hast
thou been able to overpower me? In fight have been encountered and slain
by me innumerable lions, and tigers, and buffaloes, and elephants. And,
O best of serpents, mighty _Rakshasas_ and _Pisachas_, and _Nagas_, are
unable to stand the force of my arms. Art thou possessed of any magic,
or hast thou received any boon, that although exerting myself, I have
been overcome by thee? Now I have been convinced that the strength of
men is false, for, O serpent, by thee hath such mighty strength of men
been baffled.'"

Vaisampayana continued, "When the heroic Bhima of noble deed had said
this, the snake caught him, and coiled him all round with his body,
having thus subdued that mighty-armed one, and freed his plump arms
alone, the serpent spake these words, 'By good fortune it is that,
myself being hungry, after long time the gods have to-day destined thee
for my food; for life is dear unto every embodied being, I should relate
unto thee the way in which I have come by this snake form. Hear, O best
of the pious, I have fallen into this plight on account of the wrath of
the _Maharshis_. Now desirous of getting rid of the curse, I will
narrate unto thee all about it. Thou hast, no doubt, heard of the royal
sage, _Nahusha_. He was the son of Ayu, and the perpetuator of the line
of thy ancestors. Even I am that one. For having affronted the
_Brahmanas_ I, by (virtue of) Agastya's malediction, have come by this
condition. Thou art my agnate, and lovely to behold.--so thou shouldst
not be slain by me,--yet I shall to-day devour thee! Do thou behold the
dispensation of Destiny! And be it a buffalo, or an elephant, none
coming within my reach at the sixth division of the day, can, O best of
men, escape. And, O best of the Kurus, thou hast not been taken by an
animal of the lower order, having strength alone,--but this (hath been
so) by reason only of the boon I have received. As I was falling rapidly
from Sakra's throne placed on the front of his palace, I spake unto that
worshipful sage (Agastya), "Do thou free me from this curse." Thereat
filled with compassion, that energetic one said unto me, "O king, thou
shall be freed after the lapse of some time." Then I fell to the earth
(as a snake); but my recollection (of former life) did not renounce me.
And although it be so ancient, I still recollect all that was said. And
the sage said unto me, "That person who conversant with the relation
subsisting between the soul and the Supreme Being, shall be able to
answer the questions put by thee, shall deliver thee. And, O king, taken
by thee, strong beings superior to thee, shall immediately lose their
strength." I heard these words of those compassionate ones, who felt
attached unto me. And then the Brahmanas vanished. Thus, O highly
effulgent one, having become a serpent, I, doing exceedingly sinful
acts, live in unclean hell, in expectation of the (appointed) time.' The
mighty-armed Bhimasena addressed the serpent, saying, 'I am not angry, O
mighty snake,--nor do I blame myself. Since in regard to happiness and
misery, men sometimes possess the power of bringing and dismissing them,
and sometimes do not. Therefore one should not fret one's mind. Who can
baffle destiny by self-exertion? I deem destiny to be supreme, and
self-exertion to be of no avail. Smitten with the stroke of destiny, the
prowess of my arms lost, behold me to-day fallen unto this condition
without palpable cause. But to-day I do not so much grieve for my own
self being slain, as I do for my brothers deprived of their kingdom, and
exiled into the forest. This Himalaya is inaccessible, and abounds with
_Yakshas_ and the _Rakshasas_. And searching about for me, they will be
distracted. And hearing that I have been killed, (my brothers) will
forego all exertion, for, firm in promise, they have hitherto been
controlled by my harsh speech, I being desirous of gaining the kingdom.
Or the intelligent Arjuna (alone), being versed in every lore, and
incapable of being overcome by gods and _Rakshasas_ and _Gandharvas_,
will not be afflicted with grief. That mighty-armed and exceedingly
powerful one is able single-handed to speedily pull down from his place
even the celestials. What shall I say of the deceitfully gambling son of
Dhritarashtra, detested of all men, and filled with haughtiness and
ignorance! And I also grieve for my poor mother, affectionate to her
sons, who is ever solicitous for our greatness in a large measure than
is attained by our enemies. O serpent, the desire that forlorn one had
in me will all be fruitless in consequence of my destruction. And gifted
with manliness, the twins, Nakula and Sahadeva, following their elder
brother (me), and always protected by the strength of my arms, will,
owing to my destruction, be depressed and deprived of their prowess, and
stricken with grief. This is what I think.' In this way Vrikodara
lamented profusely. And being bound by the body of the snake, he could
not exert himself.

"On the other hand, Kunti's son, Yudhishthira, (seeing) and reflecting
on dreadful ill omens, became alarmed. Terrified by the blaze of the
points of the horizon, jackals stationing themselves on the right of
that hermitage, set up frightful and inauspicious yells. And ugly
_Vartikas_ as of dreadful sight, having one wing, one eye, and one leg,
were seen to vomit blood, facing the sun. And the wind began to blow
dryly, and violently, attracting grits. And to the right all the beasts
and birds began to cry. And in the rear the black crows cried, 'Go!'
'Go!' And momentarily his (Yudhishthira's) right arm began to twitch,
and his chest and left leg shook (of themselves). And indicating evil
his left eye contracted spasmodically. Thereupon, O Bharata, the
intelligent Yudhishthira the just, inferring some great calamity (to be
imminent), asked Draupadi, saying, 'Where is Bhima?' Thereat Panchali
said that Vrikodara had long gone out. Hearing this, that mighty-armed
king set out with Dhaumya, after having said unto Dhananjaya, 'Thou
shouldst protect Draupadi.' And he also directed Nakula and Sahadeva to
protect the _Brahmanas_. And issuing from the hermitage that lord,
Kunti's son, following the footprints of Bhimasena, began to search for
him in that mighty forest. And on coming to the east, he found mighty
leaders of elephant-herds (slain) and saw the earth marked with Bhima's
(foot-prints). Then seeing thousands of deer and hundreds of lions lying
in the forest, the king ascertained his course. And on the way were
scattered trees pulled down by the wind caused by the thighs of that
hero endued with the speed of the wind as he rushed after the deer. And
proceeding, guided by those marks, to a spot filled with dry winds and
abounding in leafless vegetables, brackish and devoid of water, covered
with thorny plants and scattered over with gravel, stumps and shrubs and
difficult of access and uneven and dangerous, he saw in a mountain
cavern his younger brother motionless, caught in the folds of that
foremost of snakes."


SECTION CLXXIX

Vaisampayana continued, "Yudhishthira, finding his beloved brother
coiled by the body of the serpent, said these words: 'O son of Kunti,
how hast thou come by this misfortune! And who is this best of serpents
having a body like unto a mountain mass?' Bhimasena said, 'O worshipful
one, this mighty being hath caught me for food. He is the royal sage
Nahusha living in the form of a serpent.' Yudhishthira said, 'O
longlived one, do thou free my brother of immeasurable prowess; we will
give thee some other food which will appease thy hunger.' The serpent
said, 'I have got for diet even this son of a king, come to my mouth of
himself. Do thou go away. Thou shouldst not stay here. (If thou
remainest here) thou too shall be my fare to-morrow. O mighty-armed one,
this is ordained in respect of me, that he that cometh unto my place,
becometh my food and thou too art in my quarter. After a long time have
I got thy younger brother as my food; I will not let him off; neither do
I like to have any other food.' Thereat Yudhishthira said, 'O serpent,
whether thou art a god, or a demon, or an _Uraga_, do thou tell me
truly, it is Yudhishthira that asketh thee, wherefore, O snake, hast
thou taken Bhimasena? By obtaining which, or by knowing what wilt thou
receive satisfaction, O snake, and what food shall I give thee? And how
mayst thou free him.' The serpent said, 'O sinless one, I was thy
ancestor, the son of Ayu and fifth in descent from the Moon. And I was a
king celebrated under the name of Nahusha. And by sacrifices and
asceticism and study of the Vedas and self-restraint and prowess I had
acquired a permanent dominion over the three worlds. And when I had
obtained such dominion, haughtiness possessed me. And thousands of
_Brahmanas_ were engaged in carrying my chair. And intoxicated by
supremacy, I insulted those _Brahmanas_. And, O lord of the earth, by
Agastya have I been reduced to this pass! Yet, O Pandava, to this day
the memory (of my former birth) hath not forsaken me! And, O king, even
by the favour of that high-souled Agastya, during the sixth division of
the day have I got for meal thy younger brother. Neither will I set him
free, nor do I wish for any other food. But if to-day thou answerest the
questions put by me, then, I shall deliver Vrikodara!' At this
Yudhishthira said, 'O serpent, ask whatever thou listest! I shall, if I
can, answer thy questions with the view of gratifying thee, O snake!
Thou knowest fully what should be known by _Brahmanas_. Therefore, O
king of snakes, hearing (thee) I shall answer thy queries!'

"The serpent said, 'O Yudhishthira, say--Who is a _Brahmana_ and what
should be known? By thy speech I infer thee to be highly intelligent.'

"Yudhishthira said, 'O foremost of serpents, he, it is asserted by the
wise, in whom are seen truth, charity, forgiveness, good conduct,
benevolence, observance of the rites of his order and mercy is a
_Brahmana_. And, O serpent, that which should be known is even the
supreme _Brahma_, in which is neither happiness nor misery--and
attaining which beings are not affected with misery; what is thy
opinion?'

"The serpent said, 'O Yudhishthira, truth, charity, forgiveness,
benevolence, benignity, kindness and the _Veda_[2] which worketh the
benefit of the four orders, which is the authority in matters of
religion and which is true, are seen even in the _Sudra_. As regards the
object to be known and which thou allegest is without both happiness and
misery, I do not see any such that is devoid of these.'

    [2] In as much as the rites performed by the Sudras have their
    origin in the Vedas.

"Yudhishthira said, 'Those characteristics that are present in a
_Sudra_, do not exist in a _Brahmana_; nor do those that are in a
_Brahmana_ exist in a _Sudra_. And a _Sudra_ is not a _Sudra_ by birth
alone--nor a _Brahmana_ is _Brahmana_ by birth alone. He, it is said by
the wise, in whom are seen those virtues is a _Brahmana_. And people
term him a Sudra in whom those qualities do not exist, even though he be
a _Brahmana_ by birth. And again, as for thy assertion that the object
to be known (as asserted by me) doth not exist, because nothing exists
that is devoid of both (happiness and misery), such indeed is the
opinion, O serpent, that nothing exists that is without (them) both. But
as in cold, heat doth not exist, nor in heat, cold, so there cannot
exist an object in which both (happiness and misery) cannot exist?'

"The serpent said, 'O king, if thou recognise him as a Brahmana by
characteristics, then, O long-lived one, the distinction of caste
becometh futile as long as conduct doth not come into play.'

"Yudhishthira said, 'In human society, O mighty and highly intelligent
serpent, it is difficult to ascertain one's caste, because of
promiscuous intercourse among the four orders. This is my opinion. Men
belonging to all orders (promiscuously) beget offspring upon women of
all the orders. And of men, speech, sexual intercourse, birth and death
are common. And to this the Rishis have borne testimony by using as the
beginning of a sacrifice such expressions as--_of what caste so ever we
may be, we celebrate the sacrifice_. Therefore, those that are wise have
asserted that character is the chief essential requisite. The natal
ceremony of a person is performed before division of the umbilical cord.
His mother then acts as its _Savitri_ and his father officiates as
priest. He is considered as a _Sudra_ as long as he is not initiated in
the _Vedas_. Doubts having arisen on this point, O prince of serpents,
Swayambhuba Manu has declared, that the mixed castes are to be regarded
as better than the (other) classes, if having gone through the
ceremonies of purification, the latter do not conform to the rules of
good conduct, O excellent snake! Whosoever now conforms to the rules of
pure and virtuous conduct, him have I, ere now, designated as a
_Brahmana_.' The serpent replied, 'O Yudhishthira, thou art acquainted
with all that is fit to be known and having listened to thy words, how
can I (now) eat up thy brother Vrikodara!'"


SECTION CLXXX

"Yudhishthira said, 'In this world, you are so learned in the _Vedas_
and _Vedangas_; tell me (then), what one should do to attain salvation?'

"The serpent replied, 'O scion of the Bharata's race, my belief is that
the man who bestows alms on proper objects, speaks kind words and tells
the truth and abstains from doing injury to any creature goes to
heaven.'

"Yudhishthira enquired, 'Which, O snake, is the higher of the two, truth
or alms-giving? Tell me also the greater or less importance of kind
behaviour and of doing injury to no creature.'

"The snake replied, 'The relative merits of these virtues, truth and
alms-giving, kind speech and abstention from injury to any creature, are
known (measured) by their objective gravity (utility). Truth is
(sometimes) more praiseworthy than some acts of charity; some of the
latter again are more commendable than true speech. Similarly, O mighty
king, and lord of the earth, abstention from doing injury to any
creature is seen to be important than good speech and vice-versa. Even
so it is, O king, depending on effects. And now, if thou hast anything
else to ask, say it all, I shall enlighten thee!' Yudhishthira said,
'Tell me, O snake, how the incorporal being's translation to heaven, its
perception by the senses and its enjoyment of the immutable fruits of
its actions (here below), can be comprehended.' The snake replied, 'By
his own acts, man is seen to attain to one of the three conditions of
human existence, of heavenly life, or of birth in the lower animal
kingdom. Among these, the man who is not slothful, who injures no one
and who is endowed with charity and other virtues, goes to heaven, after
leaving this world of men. By doing the very contrary, O king, people
are again born as men or as lower animals. O my son, it is particularly
said in this connection, that the man who is swayed by anger and lust
and who is given to avarice and malice falls away from his human state
and is born again as a lower animal, and the lower animals too are
ordained to be transformed into the human state; and the cow, the horse
and other animals are observed to attain to even the divine state.[3] O
my son, the sentient being, reaping the fruits of his actions, thus
transmigrates through these conditions; but the regenerate and wise man
reposes his soul in the everlasting Supreme Spirit. The embodied spirit,
enchained by destiny and reaping the fruits of its own actions, thus
undergoes birth after birth but he that has lost touch of his actions,
is conscious of the immutable destiny of all born beings.[4]'

    [3] More literally, the state of the gods. It may appropriately
    be remarked here that the ordinary Hindu gods, of the post-Vedic
    period, like the gods of Ancient Greece and Italy, were simply a
    class of superhuman beings, distinctly contra-distinguished from
    the Supreme Spirit, the _Paramatman_ or _Parabrahma_. After
    death, a virtuous man was supposed to be transformed into one of
    these so-called gods.

    [4] This is the well-known and popular doctrine of
    transmigration of souls.

"Yudhishthira asked, 'O snake, tell me truly and without confusion how
that dissociated spirit becomes cognisant of sound, touch, form,
flavour, and taste. O great-minded one, dost thou not perceive them,
simultaneously by the senses? Do thou, O best of snakes, answer all
these queries!' The snake replied, 'O long-lived one, the thing called
_Atman_ (spirit), betaking itself to corporeal tenement and manifesting
itself through the organs of sense, becomes duly cognisant of
perceptible objects. O prince of Bharata's race, know that the senses,
the mind, and the intellect, assisting the soul in its perception of
objects, are called _Karanas_. O my son, the eternal spirit, going out
of its sphere, and aided by the mind, acting through the senses, the
receptacles of all perceptions, successively perceives these things
(sound, form, flavour, &c). O most valiant of men, the mind of living
creatures is the cause of all perception, and, therefore, it cannot be
cognisant of more than one thing at a time. That spirit, O foremost of
men, betaking itself to the space between the eyebrows, sends the high
and low intellect to different objects. What the _Yogins_ perceive after
the action of the intelligent principle by that is manifested the action
of the soul.'

"Yudhishthira said, 'Tell me the distinguishing characteristics of the
mind and the intellect. The knowledge of it is ordained as the chief
duty of persons meditating on the Supreme Spirit.'

"The snake replied, 'Through illusion, the soul becomes subservient to
the intellect. The intellect, though known to be subservient to the
soul, becomes (then) the director of the latter. The intellect is
brought into play by acts of perception; the mind is self-existent. The
Intellect does not cause the sensation (as of pain, pleasure, &c), but
the mind does. This, my son, is the difference between the mind and the
intellect. You too are learned in this matter, what is your opinion?'

"Yudhishthira said, 'O most intelligent one, you have fine intelligence
and you know all that is fit to be known. Why do you ask me that
question? You knew all and you performed such wonderful deeds and you
lived in heaven. How could then illusion overpower you? Great is my
doubt on this point.' The snake replied, 'Prosperity intoxicates even
the wise and valiant men. Those who live in luxury, (soon) lose their
reason. So, I too, O Yudhishthira, overpowered by the infatuation of
prosperity, have fallen from my high state and having recovered my
self-consciousness, am enlightening thee thus! O victorious king, thou
hast done me a good turn. By conversing with thy pious self, my painful
curse has been expiated. In days of yore, while I used to sojourn in
heaven in a celestial chariot, reveling in my pride, I did not think of
anything else, I used to exact tribute from _Brahmarshis, Devas,
Yakshas, Gandharvas, Rakshasas, Pannagas_ and all other dwellers of the
three worlds. O lord of earth, such was the spell of my eyes, that on
whatever creature, I fixed them, I instantly destroyed his power.
Thousands of _Brahmarshis_ used to draw my chariot. The delinquency, O
king, was the cause of my fall from my high prosperity. Among them,
Agastya was one day drawing my conveyance, and my feet came in contact
with his body; Agastya then pronounced (this curse) on me, in anger,
"Ruin seize thee, do thou become a snake." So, losing my glory, I fell
down from that excellent car and while falling, I beheld myself turned
into a snake, with head downwards. I thus implored that Brahmana, "May
this curse be extinguished, O adorable one! You ought to forgive one who
has been so foolish from infatuation." Then he kindly told me this, as I
was being hurled down (from heaven), "The virtuous king Yudhishthira
will save thee from this curse, and when, O king, horrible sin of pride
will be extinguished in thee, thou shalt attain salvation." And I was
struck with wonder on seeing (this) power of his austere virtues; and
therefore, have I questioned thee about the attributes of the Supreme
Spirit and of _Brahmanas_. Truth, charity, self-restraint, penance,
abstention from doing injury to any creature, and constancy in virtue,
these, O king, and not his race or family connections, are the means, by
which a man must always secure salvation. May this brother of thine, the
mighty Bhimasena, meet with good luck and may happiness abide with thee!
I must go to Heaven again.'"

Vaisampayana continued, "So saying, that king, Nahusha, quitted his
serpentine form, and assuming his celestial shape he went back to
Heaven. The glorious and pious Yudhishthira, too, returned to his
hermitage with Dhaumya and his brother Bhima. Then the virtuous
Yudhishthira narrated all that, in detail, to the _Brahmanas_ who had
assembled (there). On hearing that, his three brothers and all the
_Brahmanas_ and the renowned Draupadi too were covered with shame. And
all those excellent _Brahmanas_ desiring the welfare of the Pandavas,
admonished Bhima for his foolhardiness, telling him not to attempt such
things again, and the Pandavas too were greatly pleased at seeing the
mighty Bhima out of danger, and continued to live there pleasantly."


SECTION CLXXXI

(_Markandeya-Samasya Parva_)

Vaisampayana said, "While they were dwelling at that place, there set in
the season of the rains, the season that puts an end to the hot weather
and is delightful to all animated beings. Then the black clouds,
rumbling loudly, and covering the heavens and the cardinal points,
ceaselessly rained during day and night. These clouds, counted by
hundreds and by thousands, looked like domes in the rainy season. From
the earth disappeared the effulgence of the sun; its place was taken by
the stainless lustre of the lightning; the earth became delightful to
all, being overgrown with grass, with gnats and reptiles in their joy;
it was bathed with rain and possessed with calm. When the waters had
covered all, it could not be known whether the ground was at all even or
uneven;--whether there were rivers or trees or hills. At the end of the
hot season, the rivers added beauty to the woods being themselves full
of agitated waters, flowing with great force and resembling serpents in
the hissing sound they made. The boars, the stags and the birds, while
the rain was falling upon them began to utter sounds of various kinds
which could be heard within the forest tracts. The _chatakas_, the
peacocks and the host of male _Kohilas_ and the excited frogs, all ran
about in joy. Thus while the Pandavas were roaming about in the deserts
and sandy tracts, the happy season of rain, so various in aspect and
resounding with clouds passed away. Then set in the season of autumn,
thronged with ganders and cranes and full of joy; then the forest tracts
were overrun with grass; the river turned limpid; the firmament and
stars shone brightly., And the autumn, thronged with beasts and birds,
was joyous and pleasant for the magnanimous sons of Pandu. Then were
seen nights, that were free from dust and cool with clouds and
beautified by myriads of planets and stars and the moon. And they beheld
rivers and ponds, adorned with lilies and white lotuses, full of cool
and pleasant water. And while roving by the river _Saraswati_ whose
banks resembled the firmament itself and were overgrown with canes, and
as such abounded in sacred baths, their joy was great. And those heroes
who wielded powerful bows, were specially glad to see the pleasant river
_Saraswati_, with its limpid waters full to the brim. And, O Janamejaya,
the holiest night, that of the full moon in the month of _Kartika_ in
the season of autumn, was spent by them while dwelling there! And the
sons of Pandu, the best of the descendants of Bharata, spent that
auspicious juncture with righteous and magnanimous saints devoted to
penance. And as soon as the dark fortnight set in immediately after, the
sons of Pandu entered the forest named the Kamyaka, accompanied by
Dhananjaya and their charioteers and cooks."


SECTION CLXXXII

Vaisampayana said, "O son of Kuru, they, Yudhishthira and others, having
reached the forest of _Kamyaka_, were hospitably received by hosts of
saints and they lived together with Krishna. And while the sons of Pandu
were dwelling in security in that place, many _Brahmanas_ came to wait
upon them. And a certain _Brahmana_ said, 'He the beloved friend of
Arjuna, of powerful arms and possessed of self control, descendant of
_Sura_, of a lofty intellect, will come, for, O ye foremost of the
descendants of Kuru, Hari knows that ye have arrived here. For, Hari has
always a longing for your sight and always seeks your welfare. And
Markandeya, who lived very many years devoted to great austerities,
given to study and penance, will erelong come and meet you.' And the
very moment that he was uttering these words, there was beheld Krishna,
coming thitherward upon a car unto which were yoked the horses Saivya
and Sugriva,--he the best of those that ride on cars, accompanied by
Satyabhama, is like Indra by Sachi, the daughter of Pulaman. And the son
of Devaki came, desirous to see those most righteous of the descendants
of Kuru. And the sagacious Krishna, having alighted from the car,
prostrated himself, with pleasure in his heart, before the virtuous
king, in the prescribed way, and also before Bhima, that foremost of
powerful men. And he paid his respects to Dhaumya, while the twin
brothers prostrated themselves to him. And he embraced Arjuna of the
curly hair; and spoke words of solace to the daughter of Drupada. And
the descendant of the chief of the Dasaraha tribe, that chastiser of
foes, when he saw the beloved Arjuna come near him, having seen him
after a length of time, clasped him again and again. And so too
Satyabhama also, the beloved consort of Krishna, embraced the daughter
of Drupada, the beloved wife of the sons of Pandu. Then these sons of
Pandu, accompanied by their wife and priests, paid their respects to
Krishna, whose eyes resembled the white lotus and surrounded him on all
sides. And Krishna, when united with Arjuna, the son of Pritha, the
winner of riches and the terror of the demons assumed a beauty
comparable to that of _Siva_, the magnanimous lord of all created
beings, when he, the mighty lord, is united with Kartikeya (his son).
And Arjuna, who bore a circlet of crowns on his head, gave an account of
what had happened to him in the forest to Krishna, the elder brother of
Gada. And Arjuna asked, saying, 'How is Subhadra, and her son
Abhimanyu?' And Krishna, the slayer of Madhu, having paid his respects
in the prescribed form to the son of Pritha, and to the priest, and
seating himself with them there, spoke to king Yudhishthira, in words of
praise. And he said, 'O king, Virtue is preferable to the winning of
kingdoms; it is, in fact, practice of austerities! By you who have
obeyed with truth and candour what your duty prescribed, have been won
both this world and that to come! First you have studied, while
performing religious duties; having acquired in a suitable way the whole
science of arms, having won wealth by pursuing the methods prescribed
for the military caste, you have celebrated all the time-honoured
sacrificial rites. You take no delight in sensual pleasures; you do not
act, O lord of men, from motives of enjoyment, nor do you swerve from
virtue from greed of riches; it is for this, you have been named the
Virtuous King, O son of Pritha! Having won kingdoms and riches and means
of enjoyment, your best delight has been charity and truth and practice
of austerities, O King, and faith and meditation and forbearance and
patience! When the population of Kuru-jangala beheld Krishna outraged in
the assembly hall, who but yourself could brook that conduct, O Pandu's
son, which was so repugnant both to virtue and usage? No doubt, you
will, before long, rule over men in a praiseworthy way, all your desires
being fulfilled. Here are we prepared to chastise the Kurus, as soon as
the stipulation made by you is fully performed!' And Krishna, the
foremost of the _Dasarha_ tribe, then said to Dhaumya and Bhima and
Yudhishthira, and the twins and Krishna, 'How fortunate that by your
blessing Arjuna the bearer of the coronet, has arrived after having
acquired the science of arms!' And Krishna, the leader of the _Dasarha_
tribe, accompanied by friends, likewise spoke to Krishna, the daughter
of Yajnasena, saying, 'How fortunate that you are united, safe and
secure, with Arjuna, the winner of riches!' And Krishna also said, 'O
Krishna, O daughter of Yajnasena, those sons of yours, are devoted to
the study of the science of arms, are well-behaved and conduct
themselves on the pattern, O Krishna, of their righteous friends. Your
father and your uterine brothers proffer them a kingdom and territories;
but the boys find no joy in the house of Drupada, or in that of their
maternal uncles. Safely proceeding to the land of the Anartas, they take
the greatest delight in the study of the science of arms. Your sons
enter the town of the _Vrishnis_ and take an immediate liking to the
people there. And as you would direct them to conduct themselves, or as
the respected Kunti would do, so does Subhadra direct them in a watchful
way. Perhaps, she is still more careful of them. And, O Krishna, as
Rukmini's son is the preceptor of Aniruddha, of Abhimanyu, of Sunitha,
and of Bhanu; so he is the preceptor and the refuge of your sons also!
And a good preceptor, would unceasingly give them lessons in the
wielding of maces and swords and bucklers, in missiles and in the arts
of driving cars and of riding horses, being valiant. And he, the son of
Rukmini, having bestowed a very good training upon them, and having
taught them the art of using various weapons in a proper way, takes
satisfaction at the valorous deeds of your sons, and of Abhimanyu, O
daughter of Drupada! And when your son goes out, in pursuit of
(out-door) sports, each one of them is followed thither by cars and
horses and vehicles and elephants.' And Krishna said to the virtuous
king, Yudhishthira, 'The fighting men of the _Dasarha_ tribe, and the
_Kukuras_, and the _Andhakas_--let these, O king, place themselves at
thy command--let them perform what thou desirest them. O lord of men,
let the army of the tribe of Madhus, (resistless) like the wind, with
their bows and led by Balarama whose weapon is the plough--let that
army, equipped (for war), consisting of horsemen and foot soldiers and
horses and cars and elephants, prepare to do your bidding. O son of
Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful
men, together with his followers and his hosts of friends to the path
betaken by the lord of Saubha, the son of the Earth! You, O ruler of
men, are welcome to stick to that stipulation which was made in the
assembly-hall--but let the city of Hastina be made ready for you, when
the hostile force has been slain by the soldiers of the _Dasarha_ tribe!
Having roamed at your pleasure in all those places where you may desire
to go, having got rid of your grief and freed from all your sins--you
will reach the city of Hastina--the well-known city situated in the
midst of a fine territory!'--Then the magnanimous king having been
acquainted with the view, thus clearly set forth by Krishna that best of
men, and, having applauded the same, and having deliberated, thus spoke
with joined palms unto Kesava, 'O Kesava, no doubt, thou art the refuge
of the sons of Pandu; for the sons of Pandu have their protector in
thee! When the time will come, there is no doubt that thou wilt do all
the work just mentioned by thee; and even more than the same! As
promised by us, we have spent all the twelve years in lonely forests. O
Kesava, having in the prescribed way completed the period for living
unrecognised, the sons of Pandu will take refuge in thee. This should be
the intention of those that associate with thee, O Krishna! The sons of
Pandu swerve not from the path of truth, for the sons of Pritha with
their charity and their piety with their people and their wives and with
their relations have their protector in thee!'"

Vaisampayana said, "O descendant of Bharata, while Krishna, the
descendant of the _Vrishnis_ and the virtuous king, were thus talking,
there appeared then the saint Markandeya, grown grey in the practise of
penances. And he had seen many thousand years of life, was of a pious
soul, and devoted to great austerities. Signs of old age he had none;
and deathless he was, and endued with beauty and generous and many good
qualities. And he looked like one only twenty-five years old. And when
the aged saint, who had seen many thousand years of life, came, all the
_Brahmanas_ paid their respects to him and so did Krishna together with
Pandu's son. And when that wisest saint, thus honoured, took his seat in
a friendly way, Krishna addressed him, in accordance with the views of
the _Brahmanas_ and of Pandu's sons, thus,--

"'The sons of Pandu, and the _Brahmanas_ assembled here, and the
daughter of Drupada, and Satyabhama, likewise myself, are all anxious to
hear your most excellent words, O Markandeya! Propound to us the holy
stories of events of bygone times, and the eternal rules of righteous
conduct by which are guided kings and women and saints!'"

Vaisampayana continued, "When they had all taken their seats, Narada
also, the divine saint, of purified soul, came on a visit to Pandu's
sons. Him also, then, of great soul, all those foremost men of superior
intellect, honoured in the prescribed form, by offering water to wash
his feet, and the well-known oblation called the _Arghya_. Then the
godlike saint, Narada, learning that they were about to hear the speech
of Markandeya, expressed his assent to the arrangement. And he, the
deathless, knowing what would be opportune, said smilingly, 'O saint of
the _Brahmana_ caste, speak what you were about to say unto the sons of
Pandu!' Thus addressed, Markandeya, devoted to great austerities,
replied, 'Wait a moment. A great deal will be narrated.' Thus addressed,
the sons of Pandu, together with those twice-born ones, waited a moment,
looking at that great saint, (bright) as the mid-day sun."

Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having
observed that the great saint was willing to speak, questioned him with a
view to suggesting topics to speak upon, saying, 'You who are ancient
(in years), know the deeds of gods and demons, and illustrious saints,
and of all the royal ones. We consider you as worthy of being worshipped
and honoured; and we have long yearned after your company. And here is
this son of Devaki, Krishna, who has come to us on a visit. Verily, when
I look at myself, fallen away from happiness, and when I contemplate the
sons of Dhritarashtra, of evil life, flourishing in every way, the idea
arises in me that it is _man_ who does all acts, good or bad, and that
it is _he_ that enjoys the fruit the acts bring forth. How then is god
the agent? And, O best of those that are proficient in the knowledge of
God, how is it that men's actions follow them? Is it in this world? Or
is it in some subsequent existence? And, O best of righteous men among
the twice-born, in what way is an embodied animated being joined by his
good and evil deeds that seek him out? Is it after death? Or is it in
this world? And, O descendant of Bhrigu, is what we experience in this
world the result of the acts of this very life? Or will the acts of this
life bear fruit in the world to come? And where do the actions of an
animated being who is dead find their resting place?'

"Markandeya said, 'O best of those that can speak, this question befits
thee, and is just what it should be. Thou knowest all that there is to
know. But thou art asking this question, simply for the sake of form.
Here I shall answer thee: listen to me with an attentive mind, as to how
in this world and in that to come, a man experienceth happiness and
misery. The lord of born beings, himself sprung first of all, created,
for all embodied beings, bodies which were stainless, pure, and obedient
to virtuous impulses, O wisest of the descendants of Kuru! The ancient
men had all their desires fulfilled, were given to praiseworthy courses
of life, were speakers of truth, godly and pure. All were equal to the
gods, could ascend to the sky at their pleasure, and could come back
again; and all went about at their pleasure. And they had their death
and their life also under their own control; and they had few
sufferings; had no fear; and had their wishes fulfilled; and they were
free from trouble; could visit the gods and the magnanimous saints; knew
by heart all righteous rules; were self-controlled and free from envy.
And they lived many thousand years; and had many thousand sons. Then in
course of time they came to be restricted to walking solely on the
surface of the earth, overpowered by lust and wrath, dependent for
subsistence upon falsehood and trick, overwhelmed by greed and
senselessness. Then those wicked men, when disembodied, on account of
their unrighteous and unblessed deeds, went to hell in a crooked way.
Again and again, they were grilled, and, again and again they began to
drag their miserable existence in this wonderful world. And their
desires were unfulfilled, the objects unaccomplished, and their
knowledge became unavailing. And their senses were paralysed and they
became apprehensive of everything and the cause of other people's
sufferings. And they were generally marked by wicked deeds, and born in
low families; they became wicked and afflicted with diseases, and the
terror of others. And they became short-lived and sinful and they reaped
the fruit of their terrible deeds. And coveting everything, they became
godless and indifferent in mind, O son of Kunti! The destiny of every
creature after death is determined by his acts in this world. Thou hast
asked me where this treasure of acts of the sage and the ignorant
remain, and where they enjoy the fruit of their good and evil deeds! Do
thou listen to the regulations on this subject! Man with his subtle
original body created by God lays up a great store of virtue and vice.
After death he quits his frail (outer) body and is immediately born
again in another order of beings. He never remains non-existent for a
single moment. In his new life his actions follow him invariably as
shadow and, fructifying, makes his destiny happy or miserable. The wise
man, by his spiritual insight, knows all creatures to be bound to an
immutable destiny by the destroyer and incapable of resisting the
fruition of his actions in good or evil fortune. This, O Yudhishthira,
is the doom of all creatures steeped in spiritual ignorance. Do thou now
hear of the perfect way attained by men of high spiritual perception!
Such men are of high ascetic virtue and are versed in all profane and
holy writ, diligent in performing their religious obligations and
devoted to truth. And they pay due homage to their preceptors and
superiors and practise Yoga, are forgiving, continent and energetic and
pious and are generally endowed with every virtue. By the conquest of
the passions, they are subdued in mind; by practising _yoga_ they become
free from disease, fear and sorrow; they are not troubled (in mind). In
course of birth, mature or immature, or while ensconced in the womb, in
every condition, they with spiritual eyes recognize the relation of
their soul to the supreme Spirit. Those great-minded _Rishis_ of
positive and intuitive knowledge passing through this arena of actions,
return again to the abode of the celestials. Men, O king, attain what
they have in consequence of the grace of the gods of Destiny or of their
own actions. Do thou not think otherwise. O Yudhishthira, I regard that
as the highest good which is regarded so in this world. Some attain
happiness in this world, but not in the next; others do so in the next,
but not in this. Some, again, attain happiness in this as well as in the
next world; and others neither here nor in the next world. Those that
have immense wealth, shine every day with well-decorated persons. O
slayer of mighty foes, being addicted to carnal pleasures, they enjoy
happiness only in this world, but not in the next. But those who are
engaged in spiritual meditations and the study of the Vedas, who are
diligent in asceticism, and who impair the vigour of their bodies by
performing their duties, who have subdued their passions, and who
refrain from killing any animated being, those men, O slayer of thy
enemies, attain happiness in the next world, but not in this! Those who
first live a pious life, and virtuously acquire wealth in due time and
then marry and perform sacrifices, attain bliss both in this and the
next world. Those foolish men again who do not acquire knowledge, nor
are engaged in asceticism or charity or increasing their species, or in
encompassing the pleasures and enjoyments of this world, attain bliss
neither in this nor in the next world. But all of you are proficient in
knowledge and possessed of great power and strength and celestial
vigour. For the extermination (of the wicked) and for serving the
purposes of the gods, ye have come from the other world and have taken
your birth in this! Ye, who are so valiant, and engaged in asceticism,
self-restraining exercises, and religious ordinances, and fond of
exertion, after having performed great deeds and gratified the gods and
_Rishis_ and the _Pitris_, ye will at last in due course attain by your
own acts the supreme region--the abode of all virtuous men! O ornament
of Kuru's race, may no doubts cross thy mind on account of these thy
sufferings, for this affliction is for thy good!'"


SECTION CLXXXIII

Vaisampayana continued,--"The sons of Pandu said to the high-souled
Markandeya, 'We long to hear of the greatness of the _Brahmanas_. Do
thou tell us of it!' Thus asked, the revered Markandeya, of austere
virtue and high spiritual energy, and proficient in all departments of
knowledge, replied, 'A strong-limbed, handsome young prince of the race
of the Haihayas, a conqueror of hostile cities, (once) went out hunting.
And (while) roaming in the wilderness of big trees and thickets of
grass, he saw, at no great distance from him, a _Muni_ with the skin of
a black antelope for his upper garment, and killed him for a deer.
Pained at what he had done, and his senses paralysed with grief, he
repaired to the presence of the more distinguished of the _Haihaya_
chiefs. The lotus-eyed prince related to them the particulars. On
hearing the account, O my son, and beholding the body of the _Muni_ who
had subsisted on fruits and roots, they were sorely afflicted in mind.
And they all set out enquiring here and there as they proceeded, as to
whose son the _Muni_ might be. And they soon after reached the hermitage
of Arishtanemi, son of Kasyapa. And saluting that great _Muni_, so
constant in austerity, they all remained standing, while the _Muni_, on
his part, busied himself about their reception. And they said unto the
illustrious _Muni_, "By a freak of destiny, we have ceased to merit thy
welcome: indeed, we have killed a Brahmana!" And the regenerate _Rishi_
said to them, "How hath a Brahmana come to be killed by you, and say
where may be he? Do ye all witness the power of my ascetic practices!"
And they, having related everything to him as it had happened went back,
but found not the body of the dead _Rishi_ on the spot (where they had
left it). And having searched for him, they returned, ashamed and bereft
of all perception, as in a dream. And then, O thou conqueror of hostile
cities, the _Muni_ Tarkshya, addressed them, saying, "Ye princes, can
this be the Brahmana of your killing? This Brahmana, endowed with occult
gifts from spiritual exercises, is, indeed, my son!" Seeing that
_Rishi_, O lord of the earth, they were struck with bewilderment. And
they said, "What a marvel! How hath the dead come to life again? Is it
the power of his austere virtue by which he hath revived again? We long
to hear this, O Brahmana, if, indeed, it can be divulged?" To them, he
replied, "Death, O lords of men, hath no power over us! I shall tell ye
the reason briefly and intelligibly. We perform our own sacred duties;
therefore, have we no fear of death; we speak well of _Brahmanas_ but
never think any ill of them; therefore hath death no terror for us.
Entertaining our guests with food and drink, and our dependants with
plenty of food, we ourselves (then) partake of what is left; therefore
we are not afraid of death. We are peaceful and austere and charitable
and forbearing and fond of visiting sacred shrines, and we live in
sacred places; therefore we have no fear of death. And we live in places
inhabited by men who have great spiritual power; therefore hath death no
terror for us. I have briefly told ye all! Return ye now all together,
cured of all worldly vanity. Ye have no fear of sin!" Saying _amen_, O
foremost scion of Bharata's race, and saluting the great _Muni_, all
those princes joyously returned to their country.'"


SECTION CLXXXIV

"Markandeya continued, 'Do ye again hear from me the glory of the
_Brahmanas_! It is said that a royal sage of the name of _Vainya_ was
once engaged in performing the horse-sacrifice and that Atri desired to
go to him for alms. But Atri subsequently gave up his desire of wealth,
from religious scruples. After much thought he, of great power, became
desirous of living in the woods, and, calling his wife and sons
together, addressed them thus, "Let us attain the highly tranquil and
complete fruition of our desires. May it, therefore, be agreeable to you
to repair quickly to the forest for a life of great merit." His wife,
arguing from motives of virtue also then said to him, "Hie thee to the
illustrious prince Vainya, and beg of him vast riches! Asked by thee,
that royal sage, engaged in sacrifice will give thee wealth. Having gone
there, O regenerate _Rishi_, and received from him vast wealth, thou
canst distribute it among thy sons and servants and then thou canst go
whithersoever thou pleasest. This, indeed, is the higher virtue as
instanced by men conversant with religion." Atri replied, "I am
informed, O virtuous one, by the high-souled Gautama, that Vainya is a
pious prince, devoted to the cause of truth; but there are _Brahmanas_
(about his persons) who are jealous of me; and as Gautama hath told me
this, I do not venture to go there, for (while) there, if I were to
advise what is good and calculated to secure piety and the fulfilment of
one's desires, they would contradict me with words unproductive of any
good. But I approve of any counsel and will go there; Vainya will give
me kine and hoards of riches."'

"Markandeya continued, 'So saying, he, of great ascetic merit, hastened
to Vainya's sacrifice and reaching the sacrificial altar and making his
obeisance to the king and praising him with well-meaning speeches, he
spoke these words, "Blessed art thou, O king! Ruling over the earth,
thou art the foremost of sovereigns! The _Munis_ praise thee, and
besides thee there is none so versed in religious lore!" To him the
_Rishi_ Gautama, of great ascetic merit, then indignantly replied
saying, "Atri, do not repeat this nonsense. (It seems) thou art not in
thy proper senses. In this world of ours, Mahendra the lord of all
created beings (alone) is the foremost of all sovereigns!" Then, O,
great prince, Atri said to Gautama, "As Indra, the lord of all
creatures, ruleth over our destinies, so doth this king! Thou art
mistaken. It is thou who hast lost thine senses from want of spiritual
perception!" Gautama replied, "I know I am not mistaken; it is thou who
art labouring under a misconception in this matter. To secure the king's
countenance, thou art flattering him in (this) assembly of the people.
Thou dost not know what the highest virtue, nor dost thou feel the need
for it. Thou art like a child steeped in ignorance, for what then hast
thou become (so) old in years?"'

"Markandeya continued, 'While those two men were thus disputing in the
presence of the _Munis_, who were engaged in Vainya's sacrifice the
latter enquired, "What is the matter with them, that maketh them talk so
vociferously?" Then the very pious Kasyapa learned in all religious
lore, approaching the disputants asked them what was the matter. And
then Gautama, addressing that assembly of great _Munis_ said, "Listen, O
great _Brahmanas_, to the point in dispute between us. Atri hath said
that Vainya is the ruler of our destinies; great is our doubt on this
point."'

"Markandeya continued, 'On hearing this, the great-mind _Munis_ went
instantly to Sanatkumara who was well versed in religion to clear their
doubt. And then he of great ascetic merit, having heard the particulars
from them addressed them these words full of religious meaning. And
Sanatkumara said, "As fire assisted by the wind burneth down forests, so
a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined
with a Brahmana's destroyeth all enemies. The sovereign is the
distinguished giver of laws and the protector of his subjects. He is (a
protector of created beings) like Indra, (a propounder of morals) like
Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the
ruler of men's destinies. Who does not think it proper to worship the
individual of whom such terms as 'preserver of created beings,' 'royal,'
'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth,'
'ruler of men,' are applied in praise? The king is (also) styled the
prime cause (of social order, as being the promulgator of laws), 'the
virtuous in wars,' (and therefore, preserver after peace), 'the
watchman,' 'the contented,' 'the lord,' 'the guide to salvation,' 'the
easily victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner
of battles' and 'the cherisher of the true religion.' The _Rishis_,
fearful of sin, entrusted (the temporal) power to the Kshatriyas. As
among the gods in heaven the Sun dispelleth darkness by his effulgence,
so doth the king completely root out sin from this earth. Therefore is
the king's greatness deduced from the evidences of the sacred books, and
we are bound to pronounce for that side which hath spoken in favour of
the king."'

"Markandeya continued, 'Then that illustrious prince, highly pleased
with the victorious party, joyfully said to Atri, who had praised him
erewhile, "O regenerate _Rishi_, thou hast made and styled me the
greatest and most excellent of men here, and compared me to the gods;
therefore, shall I give thee vast and various sorts of wealth. My
impression is that thou art omniscient. I give thee, O well-dressed and
well-adorned one, a hundred millions of gold coins and also ten _bharas_
of gold." Then Atri, of high austere virtues and great spiritual powers,
thus welcomed (by the king), accepted all the gifts without any breach
of propriety, and returned home. And then giving his wealth to his sons
and subduing his self, he cheerfully repaired to the forest with the
object of performing penances.'"


SECTION CLXXXV

"Markandeya continued, 'O thou conqueror of hostile cities, in this
connection Saraswati too, when interrogated by that intelligent _Muni_
Tarkshya, had said (this). Do thou listen to her words! Tarkshya had
asked, saying, "Excellent lady, what is the best thing for a man to do
here below, and how must he act so that he may not deviate from (the
path of) virtue. Tell me all this, O beautiful lady, so that instructed
by thee, I may not fall away from the path of virtue! When and how must
one offer oblations to the (sacred) fire and when must he worship so
that virtue may not be compromised? Tell me all this, O excellent lady,
so that I may live without any passions, craving, or desire, in this
world."'

"Markandeya continued, 'Thus questioned by that cheerful _Muni_ and
seeing him eager to learn and endued with high intelligence, Saraswati
addressed these pious and beneficial words to the Brahmana, Tarkshya.'

"'Saraswati said, "He who is engaged in the study of the _Vedas_, and
with sanctity and equanimity perceives the supreme Godhead in his proper
sphere, ascends the celestial regions and attains supreme beatitude with
the Immortals. Many large, beautiful, pellucid and sacred lakes are
there, abounding with fish, flowers, and golden lilies. They are like
shrines and their very sight is calculated to assuage grief. Pious men,
distinctively worshipped by virtuous well-adorned golden-complexioned
_Apsaras_, dwell in contentment on the shores of those lakes. He who
giveth cows (to Brahmanas) attaineth the highest regions; by giving
bullocks he reacheth the solar regions, by giving clothes he getteth to
the lunar world, and by giving gold he attaineth to the state of the
Immortals. He who giveth a beautiful cow with a fine calf, and which is
easily milked and which doth not run away, is (destined) to live for as
many years in the celestial regions as there are hairs on the body of
that animal. He who giveth a fine, strong, powerful, young bullock,
capable of drawing the plough and bearing burdens, reacheth the regions
attained by men who give ten cows. When a man bestoweth a
well-caparisoned _kapila_ cow with a brazen milk-pail and with money
given afterwards, that cow becoming, by its own distinguished qualities,
a giver of everything reacheth the side of the man who gave her away. He
who giveth away cows, reapeth innumerable fruits of his action, measured
by the hairs on the body of that animal. He also saveth (from perdition)
in the next world his sons and grandsons and ancestors to the seventh
generation. He who presenteth to a Brahmana, sesamum made up in the form
of a cow, having horns made of gold, with money besides, and a brazen
milk-pail, subsequently attaineth easily to the regions of the _Vasus_.
By his own acts man descends into the darksome lower regions, infested
by evil spirits (of his own passions) like a ship tossed by the storm in
the high seas; but the gift of kine to Brahmanas saves him in the next
world. He who giveth his daughter in marriage, in the _Brahma_ form, who
bestoweth gifts of land on Brahmanas and who duly maketh other presents,
attaineth to the regions of Purandara. O Tarkshya, the virtuous man who
is constant in presenting oblations to the sacred fire for seven years,
sanctifieth by his own action seven generations up and down."

"'Tarkshya said, "O beautiful lady, explain to me who ask thee, the
rules for the maintenance of the sacred fire as inculcated in the
_Vedas_. I shall now learn from thee the time-honoured rules for
perpetually keeping up the sacred fire."'"


SECTION CLXXXVI

"Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya,
'Do thou now narrate the history of Vaivaswata Manu.'

"Markandeya replied, 'O king, O foremost of men, there was a powerful
and great _Rishi_ of the name of Manu. He was the son of Vivaswan and
was equal unto _Brahma_ in glory. And he far excelled his father and
grandfather in strength, in power, in fortune, as also in religious
austerities. And standing on one leg and with uplifted hand, that lord
of men did severe penance in the jujube forest called Visala. And there
with head downwards and with steadfast eyes he practised the rigid and
severe penance for ten thousand years. And one day, whilst he was
practising austerities there with wet clothes on and matted hair on
head, a fish approaching the banks of the Chirini, addressed him thus,
"Worshipful sir, I am a helpless little fish, I am afraid of the large
ones; therefore, do thou, O great devotee, think it worth thy while to
protect me from them; especially as this fixed custom is well
established amongst us that the strong fish always preys upon the weak
ones. Therefore do thou think it fit to save me from being drowned in
this sea of terrors! I shall requite thee for thy good offices." On
hearing these words from the fish, Vaivaswata Manu was overpowered with
pity and he took out the fish from the water with his own hands. And the
fish which had a body glistening like the rays of the moon when taken
out of the water was put back in an earthen water-vessel. And thus
reared that fish O king, grew up in size and Manu tended it carefully
like a child. And after a long while, it became so large in size, that
there was no room for it in that vessel. And then seeing Manu (one day),
it again addressed these words to him, "Worshipful sir, do thou appoint
some better habitation for me." And then the adorable Manu, the
conqueror of hostile cities, took it out of that vessel and carried it
to a large tank and placed it there. And there again the fish grew for
many a long year. And although the tank was two _yojanas_ in length and
one _yojana_ in width, even there, O lotus-eyed son of Kunti and ruler
of men, was no room for the fish to play about! And beholding Manu it
said again, "O pious and adorable father, take me to the Ganga, the
favourite spouse of the Ocean so that I may live there; or do as thou
listest. O sinless one, as I have grown to this great bulk by thy favour
I shall do thy bidding cheerfully." Thus asked the upright and continent
and worshipful Manu took the fish to the river Ganga and he put it into
the river with his own hands. And there, O conqueror of thy enemies, the
fish again grew for some little time and then beholding Manu, it said
again, "O lord, I am unable to move about in the Ganga on account of my
great body; therefore, worshipful sir, do thou please take me quickly to
the sea!" O son of Pritha, Manu then taking it out of the Ganga, carried
it to the sea and consigned it there. And despite its great bulk, Manu
transported it easily and its touch and smell were also pleasant to him.
And when it was thrown into the sea by Manu, it said these words to him
with a smile, "O adorable being, thou hast protected me with special
care; do thou now listen to me as to what thou shouldst do in the
fulness of time! O fortunate and worshipful sir, the dissolution of all
this mobile and immobile world is nigh at hand. The time for the purging
of this world is now ripe. Therefore do I now explain what is good for
thee! The mobile and immobile divisions of the creation, those that have
the power of locomotion, and those that have it not, of all these the
terrible doom hath now approached. Thou shall build a strong massive ark
and have it furnished with a long rope. On that must thou ascend, O
great _Muni_, with the seven _Rishis_ and take with thee all the
different seeds which were enumerated by regenerate Brahmanas in days of
yore, and separately and carefully must thou preserve them therein. And
whilst there, O beloved of the _Munis_, thou shall wait for me, and I
shall appear to thee like a horned animal, and thus, O ascetic, shall
thou recognise me! And I shall now depart, and thou shall act according
to my instructions, for, without my assistance, thou canst not save
thyself from that fearful flood." Then Manu said unto the fish, "I do
not doubt all that thou hast said, O great one! Even so shall I act!"
And giving instructions to each other, they both went away. And Manu
then, O great and powerful king and conqueror of thy enemies, procured
all the different seeds as directed by the fish, and set sail in an
excellent vessel on the surging sea. And then, O lord of the earth, he
bethought himself of that fish. And the fish too, O conqueror of thy
enemies and foremost scion of Bharata's race, knowing his mind, appeared
there with horns on his head. And then, O tiger among men, beholding in
the ocean that horned fish emerging like a rock in the form of which he
had been before appraised, he lowered the ropy noose on its head. And
fastened by the noose, the fish, O king and conqueror of hostile cities,
towed the ark with great force through the salt waters. And it conveyed
them in that vessel on the roaring and billow beaten sea. And, O
conqueror of thy enemies and hostile cities, tossed by the tempest on
the great ocean, the vessel reeled about like a drunken harlot. And
neither land nor the four cardinal points of the compass, could be
distinguished. And there was water every where and the waters covered
the heaven and the firmament also. And, O bull of Bharata's race, when
the world was thus flooded, none but Manu, the seven _Rishis_ and the
fish could be seen. And, O king, the fish diligently dragged the boat
through the flood for many a long year and then, O descendant of Kuru
and ornament of Bharata's race, it towed the vessel towards the highest
peak of the Himavat. And, O Bharata, the fish then told those on the
vessel to tie it to the peak of the Himavat. And hearing the words of
the fish they immediately tied the boat on that peak of the mountain
and, O son of Kunti and ornament of Bharata's race, know that that high
peak of the Himavat is still called by the name of _Naubandhana_ (the
harbour). Then the fish addressing the associated _Rishis_ told them
these words, "I am Brahma, the Lord of all creatures; there is none
greater than myself. Assuming the shape of a fish, I have saved you from
this cataclysm. Manu will create (again) all beings--gods, _Asuras_ and
men, all those divisions of creation which have the power of locomotion
and which have it not. By practicing severe austerities he will acquire
this power, and with my blessing, illusion will have no power over him."

"'So saying the fish vanished instantly. And Vaivaswata Manu himself
became desirous of creating the world. In this work of creation illusion
overtook him and he, therefore, practised great asceticism. And endowed
with ascetic merit, Manu, O ornament of Bharata's race, again set about
his work of creating all beings in proper and exact order. This story
which I have narrated to thee and the hearing of which destroyeth all
sin, is celebrated as the Legend of the Fish. And the man who listeneth
every day to this primeval history of Manu, attaineth happiness and all
other objects of desire and goeth to heaven.'"


SECTION CLXXXVII

"Then the virtuous king Yudhishthira in all humility again enquired of
the illustrious Markandeya, saying, 'O great _Muni_, thou hast seen many
thousands of ages pass away. In this world there is none so longlived as
thou! O best of those that have attained the knowledge of Supreme
Spirit, there is none equal to thee in years except the great-minded
_Brahma_ living in the most exalted place. Thou, O Brahmana, worshippest
_Brahma_ at the time of the great dissolution of the universe, when this
world is without sky and without the gods and _Danavas_. And when that
cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate
_Rishi_, beholdest _Brahma_ duly re-create the four orders of beings
after having filled the cardinal points with air and consigned the
waters to their proper place. Thou, O great Brahmana, hast worshipped in
his presence the great Lord and Grandsire of all creatures with soul
rapt in meditation and entirely swallowed up in Him! And, O Brahmana,
thou hast many a time witnessed with thy eyes, the primeval acts of
creation, and, plunged in severe ascetic austerities, thou hast also
surpassed the _Prajapatis_ themselves! Thou art esteemed as one who is
nearest to Narayana, in the next world. Many a time in days of yore hast
thou beheld the Supreme Creator of the universe with eyes of spiritual
abstraction and renunciation, having first opened thy pure and
lotus-like heart--the only place where the multiform Vishnu of universal
knowledge may be seen! It is for this, O learned _Rishi_, by the grace
of God neither all-destroying Death, nor dotage that causeth the decay
of the body, hath any power over thee! When neither the sun, nor the
moon, nor fire, nor earth, nor air, nor sky remains, when all the world
being destroyed looketh like one vast ocean, when the _Gods_ and
_Asuras_ and the great _Uragas_ are annihilated, and when the
great-minded _Brahma_, the Lord of all creatures, taking his seat on a
lotus flower, sleepeth there, then thou alone remainest to worship him!
And, O best of Brahman as thou hast seen all this that occurred before,
with thy own eyes. And thou alone hast witnessed many things by the
senses, and never in all the worlds hath there been any thing unknown to
thee! Therefore do I long to hear any discourse explaining the causes of
things!'

"Markandeya replied, 'Indeed, I shall explain all, after having bowed
down to that Self-existent, Primordial Being, who is eternal and
undeteriorating and inconceivable, and who is at once vested with and
divested of attributes. O tiger among men, this Janardana attired in
yellow robes is the grand Mover and Creator of all, the Soul and Framer
of all things, and the lord of all! He is also called the Great, the
Incomprehensible, the Wonderful and the Immaculate. He is without
beginning and without end, pervades all the world, is Unchangeable and
Undeteriorating. He is the Creator of all, but is himself uncreate and
is the Cause of all power. His knowledge is greater than that of all the
gods together. O best of kings and pre-eminent of men, after the
dissolution of the universe, all this wonderful creation again comes
into life. Four thousand years have been said to constitute the _Krita
Yuga_. Its dawn also, as well as its eve, hath been said to comprise
four hundred years. The _Treta-Yuga_ is said to comprise three thousand
years, and its dawn, as well as its eve, is said to comprise three
hundred years. The _Yuga_ that comes next is called _Dwapara_, and it
hath been computed to consist of two thousand years. Its dawn, as well
as its eve, is said to comprise two hundred years. The next _Yuga_,
called _Kali_, is said to comprise one thousand years and its dawn, as
well as eve, is said to comprise one hundred years. Know, O king, that
the duration of the dawn is the same as that of the eve of a _Yuga_. And
after the _Kali Yuga_ is over, the _Krita Yuga_ comes again. A cycle of
the _Yugas_ thus comprised a period of twelve thousand years. A full
thousand of such cycles would constitute a _day of Brahma_. O tiger
among men, when all this universe is withdrawn and ensconced within its
home--the Creator himself--that disappearance of all things is called by
the learned to be Universal Destruction. O bull of the Bharata race,
towards the end of the last mentioned period of one thousand years,
i.e., when the period wanted to complete a cycle is short, men generally
become addicted to falsehood in speech. O son of Pritha, then sacrifices
and gifts and vows, instead of being performed by principals are
suffered to be performed by representatives! Brahmanas then perform acts
that are reserved for the _Sudras_, and the _Sudras_ betake themselves
to the acquisition of wealth. Then Kshatriyas also betake themselves to
the practice of religious acts. In the _Kali_ age, the Brahmanas also
abstain from sacrifices and the study of the Vedas, are divested of
their staff and deer-skin, and in respect of food become omnivorous.
And, O son, the Brahmanas in that age also abstain from prayers and
meditation while the Sudras betake themselves to these! The course of
the world looketh contrary, and indeed, these are the signs that
foreshadow the Universal Destruction. And, O lord of men, numerous
_Mleccha_ kings then rule over the earth! And those sinful monarchs,
addicted to false speech, govern their subjects on principles that are
false. The _Andhhas_, the _Sakas_, the _Pulindas_, the _Yavanas_, the
_Kamvojas_, the _Valhikas_ and the _Abhiras_, then become, O best of
men, possessed of bravery and the sovereignty of the earth. This, O
tiger among men, becometh the state of the world during the eve, O
Bharata, of the _Kali_ age! Not a single Brahmana then adhereth to the
duties of his order. And the Kshatriyas and the Vaisyas also, O monarch,
follow practices contrary to those that are proper for their own orders.
And men become short-lived, weak in strength, energy, and prowess; and
endued with small might and diminutive bodies, they become scarcely
truthful in speech. And the human population dwindles away over large
tracts of country, and the regions of the earth, North and South, and
East and West, become crowded with animals and beasts of prey. And
during this period, they also that utter _Brahma_, do so in vain. The
_Sudras_ address _Brahmanas_, saying, _Bho_, while the Brahmanas address
Sudras, saying _Respected Sir_. And, O tiger among men, at the end of
the _Yuga_, animals increase enormously. And, O king, odours and
perfumes do not then become so agreeable to our sense of scent, and, O
tiger among men, the very tastes of things do not then so well accord
with our organs of taste as at other periods! And, O king, women then
become mothers of numerous progeny, endued with low statures, and
destitute of good behaviour and good manners. And they also make their
very mouths serve the purposes of the organ of procreation. And famine
ravages the habitations of men, and the highways are infested by women
of ill fame, while females in general, O king, become at such periods
hostile to their lords and destitute of modesty! And, O king, the very
kine at such periods yield little milk, while the trees, sat over with
swarms of crows, do not produce many flowers and fruits. And, O lord of
the earth, regenerate classes, tainted with the sin of slaying
Brahmanas, accept gifts from monarchs that are addicted to falsehood in
speech. And filled with covetousness and ignorance, and bearing on their
persons the outward symbols of religion, they set out on eleemosynary
rounds, afflicting the people of the Earth. And people leading domestic
lives, afraid of the burden of taxes, become deceivers, while Brahmanas,
falsely assuming the garb of ascetics, earn wealth by trade, with nails
and hair unpared and uncut. And, O tiger among men, many of the
twice-born classes become, from avarice of wealth, religious mendicants
of the _Brahmacharin_ order. And, O monarch, men at such periods behave
contrary to the _modes_ of life to which they betake themselves, and
addicted to intoxicating drinks and capable of violating the beds of
their preceptors, their desires are all of this world, pursuing matters
ministering to the flesh and the blood. And O tiger among men, at such
period the asylums of ascetics become full of sinful and audacious
wretches ever applauding lives of dependence. And the illustrious
chastiser of Paka never showers rain according to the seasons and the
seeds also that are scattered on earth, do not, O Bharata, all sprout
forth. And men, unholy in deed and thought, take pleasure in envy and
malice. And, O sinless one, the earth then becometh full of sin and
immorality. And, O lord of the earth, he that becometh virtuous at such
periods doth not live long. Indeed, the earth becometh reft of virtue in
every shape. And, O tiger among men, the merchants and traders then full
of guile, sell large quantities of articles with false weights and
measures. And they that are virtuous do not prosper; while they that are
sinful proper exceedingly. And virtue loseth her strength while sin
becometh all powerful. And men that are devoted to virtue become poor
and short-lived; while they that are sinful become long-lived and win
prosperity. And in such times, people behave sinfully even in places of
public amusements in cities and towns. And men always seek the
accomplishment of their ends by means that are sinful. And having earned
fortunes that are really small they become intoxicated with the pride of
wealth. And O monarch, many men at such periods strive to rob the wealth
that hath from trust been deposited with them in secrecy. And wedded to
sinful practices, they shamelessly declare--_there is nothing in
deposit_. And beasts of prey and other animals and fowl may be seen to
lie down in places of public amusement in cities and towns, as well as
in sacred edifices. And, O king girls of seven or eight years of age do
then conceive, while boys of ten or twelve years beget offspring. And in
their sixteenth year, men are overtaken with decrepitude and decay and
the period of life itself is soon outrun. And O king, when men become so
short-lived, more youths act like the aged; while all that is observable
in youth may be noticed in the old. And women given to impropriety of
conduct and marked by evil manners, deceive even the best of husbands
and forget themselves with menials and slaves and even with animals. And
O king, even women that are wives of heroes seek the companionship of
other men and forget themselves with these during the life-time of their
husbands.

"'O king, towards the end of those thousands of years constituting the
four _Yugas_ and when the lives of men become so short, a drought occurs
extending for many years. And then, O lord of the earth, men and
creatures endued with small strength and vitality, becoming hungry die
by thousands. And then, O lord of men, seven blazing Suns, appearing in
the firmament, drink up all the waters of the Earth that are in rivers
or seas. And, O bull of the Bharata race, then also everything of the
nature of wood and grass that is wet to dry, is consumed and reduced to
ashes. And then, O Bharata, the fire called _Samvartaka_ impelled by the
winds appeareth on the earth that hath already been dried to cinders by
the seven Suns. And then that fire, penetrating through the Earth and
making its appearance, in the nether regions also, begetteth great
terror in the hearts of the _gods_, the _Danavas_ and the _Yakshas_.
And, O lord of the earth, consuming the nether regions as also
everything upon this Earth that fire destroyeth all things in a moment.
And that fire called _Samvartaka_ aided by that inauspicious wind,
consumeth this world extending for hundreds and thousands of _yojanas_.
And that lord of all things, that fire, blazing forth in effulgence
consumeth this universe with gods and _Asuras_ and _Gandharvas_ and
_Yakshas_ and _Snakes_ and _Rakshasas_. And there rise in the sky deep
masses of clouds, looking like herds of elephants and decked with
wreaths of lightning that are wonderful to behold. And some of those
clouds are of the hue of the blue lotus; and some are of the hue of the
water-lily; and some resemble in tint the filaments of the lotus and
some are purple and some are yellow as turmeric and some of the hue of
the crows' egg. And some are bright as the petals of the lotus and some
red as vermillion. And some resemble palatial cities in shape and some
herds of elephants. And some are of the form of lizards and some of
crocodiles and sharks. And, O king, the clouds that gather in the sky on
the occasion are terrible to behold and wreathed with lightnings, roar
frightfully. And those vapoury masses, charged with rain, soon cover the
entire welkin. And, O king, those masses of vapour then flood with water
the whole earth with her mountains and forests and mines. And, O bull
among men, urged by the Supreme Lord those clouds roaring frightfully,
soon flood over the entire surface of the earth. And pouring in a great
quantity of water and filling the whole earth, they quench that terrible
inauspicious fire (of which I have already spoken to thee). And urged by
the illustrious Lord those clouds filling the earth with their downpour
shower incessantly for twelve years. And then, O Bharata, the Ocean
oversteps his continents, the mountains sunder in fragments, and the
Earth sinks under the increasing flood. And then moved on a sudden by
the impetus of the wind, those clouds wander along the entire expanse of
the firmament and disappear from the view. And then, O ruler of men, the
Self-create Lord--the first Cause of everything--having his abode in the
lotus, drinketh those terrible winds and goeth to sleep, O Bharata!

"'And then when the universe become one dead expanse of water, when all
mobile and immobile creatures have been destroyed, when the _gods_ and
the _Asuras_ cease to be, when the _Yakshas_ and the _Rakshasas_ are no
more, when man is not, when trees and beasts of prey have disappeared,
when the firmament itself has ceased to exist, I alone, O lord of the
earth, wander in affliction. And, O best of kings, wandering over that
dreadful expanse of water, my heart becometh afflicted in consequence of
my not beholding any creature! And, O king, wandering without cessation,
through that flood, I become fatigued, but I obtain no resting place!
And some time after I behold in that expanse of accumulated waters a
vast and wide-extending banian tree, O lord of earth! And I then behold,
O Bharata, seated on a conch, O king, overlaid with a celestial bed and
attached to a far-extended bough of that banian, a boy, O great king, of
face fair as the lotus or the moon, and of eyes, O ruler of men, large
as petals of a full blown lotus! And at this sight, O lord of earth,
wonder filled my heart. And I asked myself, "How doth this boy alone sit
here when the world itself hath been destroyed?" And, O king, although I
have full knowledge of the Past, the Present, and the Future, still I
failed to learn anything of this by means of even ascetic meditation.
Endued with the lustre of the _Atasi_ flower, and decked with the mark
of _Sreevatsa_, he seemed to me to be like the abode of _Lakshmi_,
herself. And that boy, of eyes like the petals of the lotus, having the
mark of _Sreevatsa_, and possessed of blazing effulgence, then addressed
me in words highly pleasant to the ear, saying, "O sire, I know thee to
be fatigued and desirous of rest. O Markandeya of Bhrigu's race, rest
thou here as long as thou wishest. O best of _Munis_, entering within my
body, rest thou there. That hath been the abode assigned to thee by me.
I have been pleased with thee." Thus addressed by that boy, a sense of
total disregard possessed me in respect both of my long life and state
of manhood. Then that boy suddenly opened his mouth, and as fate would
have it, I entered his mouth deprived of the power of motion. But O
king, having suddenly entered into the stomach of that boy, I behold
there the whole earth teeming with cities and kingdoms. And, O best of
men, while wandering through the stomach of that illustrious one, I
behold the Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki;
the Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the
Sindhu, the Vipasa, and the Godavari; the Vaswokasara, the Nalini and
the Narmada; the Tamra, and the Venna also of delightful current and
sacred waters; the Suvenna, the Krishna-venna, the Irama, and the
Mahanadi; the Vitasti, O great king, and that large river, the Cavery;
the one also, O tiger among men, the Visalya, and the Kimpuna also. I
beheld all these and many other rivers that are on the earth! And, O
slayer of foes, I also beheld there the ocean inhabited by alligators
and sharks, that mine of gems, that excellent abode of waters. And I
beheld there the firmament also, decked with the Sun and the Moon,
blazing with effulgence, and possessed of lustre of fire of the Sun. And
I beheld there, O king, the earth also, graced with woods and forests.
And, O monarch, I beheld there many Brahmanas also, engaged in various
sacrifices; and the Kshatriyas engaged in doing good to all the orders;
and the Vaisyas employed in pursuits in agriculture; and the Sudras
devoted to the service of the regenerate classes. And, O king, while
wandering through the stomach of that high-souled one, I also beheld the
Himavat and the mountains of Hemakuta. And I also saw Nishada, and the
mountains of Sweta abounding in silver. And, O king, I saw there the
mountain Gandhamadana, and, O tiger among men, also Mandara and the huge
mountains of Nila. And, O great king, I saw there the golden mountains
of Meru and also Mahendra and those excellent mountains called the
Vindhyas. And I beheld there the mountains of Malaya and of Paripatra
also. These and many other mountains that are on earth were all seen by
me in his stomach. And all these were decked with jewels and gems. And,
O monarch, while wandering through his stomach, I also beheld lions and
tigers and boars and, indeed, all other animals that are on earth, O
great king! O tiger among men, having entered his stomach, as I wandered
around, I also beheld the whole tribe of the _gods_ with their chief
Sakra, the _Sadhyas_, the _Rudras_, the _Adityas_, the _Guhyakas_, the
_Pitris_, the _Snakes_ and the _Nagas_, the feathery tribes, the
_Vasus_, the _Aswins_, the _Gandharvas_, the _Apsaras_, the _Yakshas_,
the _Rishis_, the hordes of the _Daityas_ and the _Danavas_, and the
_Nagas_ also, O king, and the sons of _Singhika_ and all the other
enemies of the gods; indeed what else of mobile and immobile creatures
may be seen on earth, were all seen by me, O monarch, within the stomach
of that high-souled one. And, O lord, living upon fruits I dwelt within
his body for many centuries wandering over the entire universe that is
there. Never did I yet, O king, behold the limits of his body. And when,
O lord of earth, I failed to measure the limits of that high-souled
one's body, even though I wandered within him continuously in great
anxiety of mind, I then, in thought and deed sought the protection of
that boon-giving and pre-eminent Deity, duly acknowledging his
superiority. And when I had done this, O king, I was suddenly projected
(from within his body) through that high-souled one's open mouth by
means, O chief of men, of a gust of wind. And, O king, I then beheld
seated on the branch of that very banian that same Being of immeasurable
energy, in the form of a boy with the mark of _Sreevatsa_ (on his
breast) having, O tiger among men, swallowed up the whole universe. And
that boy of blazing effulgence and bearing the mark of _Sreevatsa_ and
attired in yellow robes, gratified with me, smilingly addressed me,
saying, "O Markandeya, O best of _Munis_, having dwelt for some time
within my body, thou hast been fatigued! I shall however speak unto
thee." And as he said this to me, at that very moment I acquired a new
sight, so to speak, in consequence of which I beheld myself to be
possessed of true knowledge and emancipated from the illusions of the
world. And, O child, having witnessed the inexhaustible power of that
Being of immeasurable energy, I then worshipped his revered and
well-shaped feet with soles bright as burnished copper and well-decked
with toes of mild red hue, having placed them carefully on my head and
joining my palms in humility and approaching him with reverence. I
beheld that Divine Being who is the soul of all things and whose eyes
are like the petals of the lotus. And having bowed unto him with joined
hands I addressed him saying, "I wish to know thee, O Divine Being, as
also this high and wonderful illusion of thine! O illustrious one,
having entered into thy body through thy mouth, I have beheld the entire
universe in thy stomach! O Divine Being, the gods, the _Danavas_ and the
_Rakshasas_, the _Yakshas_, the _Gandharvas_, and the _Nagas_, indeed,
the whole universe mobile and immobile, are all within thy body! And
though I have ceaselessly wandered through thy body at a quick pace,
through thy grace, O God, my memory faileth me not. And, O great lord, I
have come out of thy body at thy desire but not of mine! O thou of eyes
like lotus leaves, I desire to know thee who art free from all faults!
Why dost thou stay here in the form of a boy having swallowed up the
entire universe? It behoveth thee to explain all this to me. Why, O
sinless one, is the entire universe within thy body? How long also, O
chastiser of foes, wilt thou stay here? Urged by a curiosity that is not
improper for Brahmanas, I desire, O Lord of all the gods, to hear all
this from thee, O thou of eyes like lotus leaves, with every detail and
exactly as it all happens, for all I have seen, O Lord, is wonderful and
inconceivable!" And thus addressed by me, that deity of deities, of
blazing effulgence and great beauty, that foremost of all speakers
consoling me properly, spoke unto me these words.'"


SECTION CLXXXVIII

"Markandeya continued, 'The Deity then said, "O Brahmana, the gods even
do not know me truly! As however, I have been gratified with thee, I
will tell thee how I created the universe! O regenerate _Rishi_, thou
art devoted to thy ancestors and hast also sought my protection! Thou
hast also beheld me with thy eyes, and thy ascetic merit also is great!
In ancient times I called the waters by the name of _Nara_; and because
the waters have ever been my _ayana_ or home, therefore have I been
called _Narayana_ (the _water-homed_). O best of regenerate ones, I am
_Narayana_, the Source of all things, the Eternal, the Unchangeable. I
am the Creator of all things, and the Destroyer also of all. I am
Vishnu, I am Brahma and I am Sakra, the chief of the gods. I am king
Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva,
I am Soma, and I am Kasyapa the lord of the created things. And, O best
of regenerate ones, I am he called _Dhatri_, and he also that is called
_Vidhatri_, and I am Sacrifice embodied. Fire is my mouth, the earth my
feet, and the Sun and the Moon are my eyes; the Heaven is the crown of
my head, the firmament and the cardinal points are my ears; the waters
are born of my sweat. Space with the cardinal points are my body, and
the Air is my mind. I have performed many hundreds of sacrifices with
gifts in profusion. I am always present in the sacrifices of the gods;
and they that are cognisant of the _Vedas_ and officiate therein, make
their offerings to me. On earth the Kshatriya chiefs that rule over men,
in performing their sacrifices from desire of obtaining heaven, and the
Vaisyas also in performing theirs from desire of winning those happy
regions, all worship me at such times and by those ceremonials. It is I
who, assuming the form of Sesha support (on my head) this earth bounded
by the four seas and decked by Meru and Mandara. And O regenerate one,
it is I who, assuming the form of a boar, had raised in days of yore
this earth sunk in water. And, O best of Brahmanas, it is I who,
becoming the fire that issues out of the _Equine mouth_, drink up the
waters (of the ocean) and create them again. In consequence of my energy
from my mouth, my arms, my thighs, and my feet gradually sprang
Brahmanas and Kshatriyas and Vaisyas and Sudras. It is from me that the
_Rik_, the _Sama_, the _Yajus_, and the _Atharvan_ Vedas spring, and it
is in me that they all enter when the time cometh. Brahmanas devoted to
asceticism, they that value Peace as the highest attribute, they that
have their souls under complete control, they that are desirous of
knowledge, they that are freed from lust and wrath and envy, they that
are unwedded to things of the earth, they that have their sins
completely washed away, they that are possessed of gentleness and
virtue, and are divested of pride, they that have a full knowledge of
the Soul, all worship me with profound meditation. I am the flame known
as _Samvartaka_, I am the Wind called by that name, I am the Sun wearing
that appellation, and I am the fire that hath that designation. And, O
best of Brahmanas, those things that are seen in the firmament as stars,
know them to be the pores of my skin. The ocean--those mines of gems and
the four cardinal points, know, O Brahmana, are my robes, my bed, and my
home. By me have they been distributed for serving the purposes of the
gods. And, O best of men, know also that lust, wrath, joy, fear, and the
over-clouding of the intellect, are all different forms of myself. And,
O Brahmana, whatever is obtained by men by the practice of truth,
charity, ascetic austerities, and peace and harmlessness towards all
creatures, and such other handsome deeds, is obtained because of my
arrangements. Governed by my ordinance, men wander within my body, their
senses overwhelmed by me. They move not according to their will but as
they are moved by me. Regenerate Brahmanas that have thoroughly studied
the _Vedas_, that have tranquillity in their souls, they that have
subdued their wrath, obtain a high reward by means of their numerous
sacrifices. That reward, however, is unattainable by men that are wicked
in their deeds, overwhelmed by covetousness, mean and disreputable with
souls unblessed and impure. Therefore, must thou know, O Brahmana that
this reward which is obtained by persons having their souls under
control and which is unobtainable by the ignorant and the foolish,--this
which is attainable by asceticism alone,--is productive of high merit.
And, O best of men, at those times when virtue and morality decrease and
sin and immorality increase, I create myself in new forms. And, O
_Muni_, when fierce and malicious _Daityas_ and _Rakshasas_ that are
incapable of being slain by even the foremost of the gods, are born on
earth, I then take my birth in the families of virtuous men, and
assuming human body restore tranquillity by exterminating all evils.
Moved by my own _maya_, I create gods and men, and _Gandharvas_ and
_Rakshasas_, and all immobile things and then destroy them all myself
(when the time cometh). For the preservation of rectitude and morality I
assume a human form, and when the season for action cometh, I again
assume forms that are inconceivable. In the _Krita_ age I become white,
in the _Treta_ age I become yellow, in the _Dwapara_ I have become red
and in the _Kali_ age I become dark in hue. In the _Kali_ age, the
proportion of immorality becometh three-fourths, (a fourth only being
that of morality). And when the end of the _Yuga_ cometh, assuming the
fierce form of Death, alone I destroy all the three worlds with their
mobile and immobile existences. With three steps, I cover the whole
Universe; I am the Soul of the universe; I am the source of all
happiness; I am the humbler of all pride; I am omnipresent; I am
infinite; I am the Lord of the senses; and my prowess is great. O
Brahmana, alone do I set a-going the wheel of Time; I am formless; I am
the Destroyer of all creatures; and I am the cause of all efforts of all
my creatures. O best of _Munis_, my soul completely pervadeth all my
creatures, but, O foremost of all regenerate ones, no one knoweth me. It
is me that the pious and the devoted worship in all the worlds. O
regenerate one, whatever of pain thou hast felt within my stomach, know,
O sinless one, that all that is for thy happiness and good fortune. And
whatever of mobile and immobile objects thou hast seen in the world,
everything hath been ordained by my Soul which is the Spring of all
existence. The grandsire of all creatures is half my body; I am called
Narayana, and I am bearer of the conch-shell, the discus and the mace. O
regenerate _Rishi_, for a period measured by a thousand times the length
of the _Yugas_, I who am the Universal Soul sleep overwhelming all
creatures in insensibility. And, O best of regenerate _Rishis_, I stay
here thus for all time, in the form of a boy though I am old, until
Brahma waketh up. O foremost of Brahmanas, gratified with thee, I who am
_Brahma_ have repeatedly granted thee boons, O thou who art worshipped
by regenerate _Rishis_! Beholding one vast expanse of water and seeing
that all mobile and immobile creatures have been destroyed, thou wert
afflicted with melancholy. I know this, and it is for this that I showed
thee the universe (within my stomach). And while thou wert within my
body, beholding the entire universe, thou wert filled with wonder and
deprived of thy senses. O regenerate _Rishi_, it is for this that thou
wert speedily brought out by me through my mouth. I have (now) told thee
of that Soul which is incapable of being comprehended by the gods and
the _Asuras_. And as long as that great ascetic, the holy Brahma, doth
not awake, thou, O regenerate _Rishi_, canst happily and trustfully
dwell here. And when that Grandsire of all creatures awaketh up, I will
then, O best of Brahmanas, alone create all creatures endued with
bodies, the firmament, the earth, light, the atmosphere, water, and
indeed all else of mobile and immobile creatures (that thou mayst have
seen) on the earth!"'

"Markandeya continued, 'Having said so unto me that wonderful Deity
vanished, O son, from my sight! I then beheld this varied and wondrous
creation start into life. O king, O thou foremost of the Bharata race, I
witnessed all this, so wonderful, O thou foremost of all virtuous men,
at the end of the _Yuga_! And the Deity, of eyes large as lotus leaves,
seen by me, in days of yore is this tiger among men, this Janardana who
hath become thy relative! It is in consequence of the boon granted to me
by this one that memory doth not fail me, that the period of my life, O
son of Kunti, is so long and death itself is under my control. This is
that ancient and supreme Lord Hari of inconceivable soul who hath taken
his birth as Krishna of the Vrishni race, and who endued with mighty
arms, seemeth to sport in this world! This one is _Dhatri_ and
_Vidhatri_, the Destroyer of all the Eternal, the bearer of the
_Sreevatsa_ mark on his breast, the Lord of the lord of all creatures,
the highest of the high, called also Govinda! Beholding this foremost of
all gods, this ever-victorious Being, attired in yellow robes, this
chief of the Vrishni race, my recollection cometh back to me! This
Madhava is the father and mother of all creatures! Ye bulls of the Kuru
race, seek ye the refuge of this Protector!'"

Vaisampayana continued, "Thus addressed, the sons of Pritha and those
bulls among men--the twins, along with Draupadi, all bowed down unto
Janardana. And that tiger among men deserving of every respect thus
revered by the sons of Pandu, then consoled them all with words of great
sweetness."


SECTION CLXXXIX

Vaisampayana said "Yudhishthira, the son of Kunti, once more asked the
great _Muni_ Markandeya about the future course of the government of the
Earth.

"And Yudhishthira said, 'O thou foremost of all speakers, O _Muni_ of
Bhrigu's race, that which we have heard from thee about the destruction
and re-birth of all things at the end of the _Yuga_, is, indeed, full of
wonder! I am filled with curiosity, however, in respect of what may
happen in the _Kali_ age. When morality and virtue will be at an end,
what will remain there! What will be the prowess of men in that age,
what their food, and what their amusements? What will be the period of
life at the end of the _Yuga_? What also is the limit, having attained
which the _Krita_ age will begin anew? Tell me all in detail, O _Muni_,
for all that thou narratest is varied and delightful.'

"Thus addressed, that foremost of _Munis_ began his discourse again,
delighting that tiger of the Vrishni race and the sons of Pandu as well.
And Markandeya said, 'Listen, O monarch, to all that hath been seen and
heard by me, and to all, O king of kings, that hath been known to me by
intuition from the grace of the God of gods! O bull of the Bharata race,
listen to me as I narrate the future history of the world during the
sinful age. O bull of the Bharata race, in the _Krita_ age, everything
was free from deceit and guile and avarice and covetousness; and
morality like a bull was among men, with all the four legs complete. In
the _Treta_ age sin took away one of these legs and morality had three
legs. In the _Dwapara_, sin and morality are mixed half and half; and
accordingly morality is said to have two legs only. In the dark age (_of
Kali_), O thou best of the Bharata race, morality mixed with three parts
of sin liveth by the side of men. Accordingly morality then is said to
wait on men, with only a fourth part of itself remaining. Know, O
Yudhishthira, that the period of life, the energy, intellect and the
physical strength of men decrease in every _Yuga_! O Pandava, the
Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the _Kali_ age)
will practise morality and virtue deceitfully and men in general will
deceive their fellows by spreading the net of virtue. And men with false
reputation of learning will, by their acts, cause Truth to be contracted
and concealed. And in consequence of the shortness of their lives they
will not be able to acquire much knowledge. And in consequence of the
littleness of their knowledge, they will have no wisdom. And for this,
covetousness and avarice will overwhelm them all. And wedded to avarice
and wrath and ignorance and lust men will entertain animosities towards
one another, desiring to take one another's lives. And Brahmanas and
Kshatriyas and Vaisyas with their virtue contracted and divested of
asceticism and truth will all be reduced to an equality with the Sudras.
And the lowest orders of men will rise to the position of the
intermediate ones, and those in intermediate stations will, without
doubt, descend to the level of the lowest ones. Even such, O
Yudhishthira, will become the state of the world at the end of the
_Yuga_. Of robes those will be regarded the best that are made of flax,
and of grain the _Paspalum frumentacea_[5] will be regarded the best.
Towards this period men will regard their wives as their (only) friends.
And men will live on fish and milk, goats and sheep, for cows will be
extinct. And towards that period, even they that are always observant of
vows, will become covetous. And opposed to one another, men will, at
such a time, seek one another's lives; and divested of _Yuga_, people
will become atheists and thieves. And they will even dig the banks of
streams with their spades and sow grains thereon. And even those places
will prove barren for them at such a time. And those men who are devoted
to ceremonial rites in honour of the deceased and of the gods, will be
avaricious and will also appropriate and enjoy what belongs to others.
The father will enjoy what belongs to the son; and the son, what belongs
to the father. And those things will also be enjoyed by men in such
times, the enjoyment of which hath been forbidden in the scriptures. And
the Brahmanas, speaking disrespectfully of the Vedas, will not practise
vows, and their understanding clouded by the science of disputation,
they will no longer perform sacrifices and the _Homa_. And deceived by
the false science of reasons, they will direct their hearts towards
everything mean and low. And men will till low lands for cultivation and
employ cows and calves that are one year old, in drawing the plough and
carrying burthens. And sons having slain their sires, and sires having
slain their sons will incur no opprobrium. And they will frequently save
themselves from anxiety by such deeds, and even glory in them. And the
whole world will be filled with _mleccha_ behaviour and notions and
ceremonies, and sacrifices will cease and joy will be nowhere and
general rejoicing will disappear. And men will rob the possession of
helpless persons, of those that are friendless and of wisdoms also. And,
possessed of small energy and strength, without knowledge and given to
avarice and folly and sinful practices men will accept with joy the
gifts made by wicked people with words of contempt. And, O son of Kunti,
the kings of the earth, with hearts wedded to sin without knowledge and
always boastful of their wisdom, will challenge one another from desire
of taking one another's life. And the Kshatriyas also towards the end of
such a period will become the thorns of the earth. And filled with
avarice and swelling with pride and vanity and, unable and unwilling to
protect (their subjects), they will take pleasure in inflicting
punishments only. And attacking and repeating their attacks upon the
good and the honest, and feeling no pity for the latter, even when they
will cry in grief, the Kshatriyas will, O Bharata, rob these of their
wives and wealth. And no one will ask for a girl (for purposes of
marriage) and no one will give away a girl (for such purposes), but the
girls will themselves choose their lords, when the end of the _Yuga_
comes. And the kings of the earth with souls steeped in ignorance, and
discontented with what they have, will at such a time, rob their
subjects by every means in their power. And without doubt the whole
world will be _mlecchified_.[6] And when the end of the _Yuga_ comes,
the right hand will deceive the left; and the left, the right. And men
with false reputation of learning will contract Truth and the old will
betray the senselessness of the young, and the young will betray the
dotage of the old. And cowards will have the reputation of bravery and
the brave will be cheerless like cowards. And towards the end of the
_Yuga_ men will cease to trust one another. And full of avarice and
folly the whole world will have but one kind of food. And sin will
increase and prosper, while virtue will fade and cease to flourish. And
Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no
remnants of their orders. And all men towards the end of the Yuga will
become members of one common order, without distinction of any kind. And
sires will not forgive sons, and sons will not forgive sires. And when
the end approaches, wives will not wait upon and serve their husbands.
And at such a time men will seek those countries where wheat and barley
form the staple food. And, O monarch, both men and women will become
perfectly free in their behaviour and will not tolerate one another's
acts. And, O Yudhishthira, the whole world will be _mlecchified_. And
men will cease to gratify the gods by offerings of _Sraddhas_. And no
one will listen to the words of others and no one will be regarded as a
preceptor by another. And, O ruler of men, intellectual darkness will
envelop the whole earth, and the life of man will then be measured by
sixteen years, on attaining to which age death will ensue. And girls of
five or six years of age will bring forth children and boys of seven or
eight years of age will become fathers. And, O tiger among kings, when
the end of the _Yuga_ will come, the wife will never be content with her
husband, nor the husband with his wife. And the possessions of men will
never be much, and people will falsely bear the marks of religion, and
jealousy and malice will fill the world. And no one will, at that time,
be a giver (of wealth or anything else) in respect to any one else. And
the inhabited regions of the earth will be afflicted with dearth and
famine, and the highways will be filled with lustful men and women of
evil repute. And, at such a time, the women will also entertain an
aversion towards their husbands. And without doubt all men will adopt
the behaviour of the _mlecchas_, become omnivorous without distinction,
and cruel in all their acts, when the end of the _Yuga_ will come. And,
O thou foremost of the Bharatas, urged by avarice, men will, at that
time, deceive one another when they sell and purchase. And without a
knowledge of the ordinance, men will perform ceremonies and rites, and,
indeed, behave as listeth them, when the end of the _Yuga_ comes. And
when the end of the _Yuga_ comes, urged by their very dispositions, men
will act cruelly, and speak ill of one another. And people will, without
compunction, destroy trees and gardens. And men will be filled with
anxiety as regards the means of living. And, O king, overwhelmed with
covetousness, men will kill Brahmanas and appropriate and enjoy the
possessions of their victims. And the regenerate ones, oppressed by
Sudras, and afflicted with fear, and crying _Oh_ and _Alas_, will wander
over the earth without anybody to protect them. And when men will begin
to slay one another, and become wicked and fierce and without any
respect for animal life, then will the _Yuga_ come to an end. And, O
king, even the foremost of the regenerate ones, afflicted by robbers,
will, like crows, fly in terror and with speed, and seek refuge, O
perpetuator of the Kuru race, in rivers and mountains and inaccessible
regions. And always oppressed by bad rulers with burthens of taxes, the
foremost of the regenerate classes, O lord of the earth, will, in those
terrible times, take leave of all patience and do improper acts by
becoming even the servants of the Sudras. And Sudras will expound the
scriptures, and Brahmanas will wait upon and listen to them, and settle
their course of duty accepting such interpretations as their guides. And
the low will become the high, and the course of things will look
contrary. And renouncing the gods, men will worship bones and other
relics deposited within walls. And, at the end of the _Yuga_, the Sudras
will cease to wait upon and serve the Brahmanas. And in the asylums of
great _Rishis_, and the teaching institutions of Brahmanas, and in
places sacred to the gods and sacrificial compounds, and in sacred
tanks, the earth will be disfigured with tombs and pillars containing
bony relics and not graced with temples dedicated to the gods. All this
will take place at the end of the _Yuga_, and know that these are the
signs of the end of the _Yuga_. And when men become fierce and destitute
of virtue and carnivorous and addicted to intoxicating drinks, then doth
the _Yuga_ come to an end. And, O monarch, when flowers will be begot
within flowers, and fruits within fruits, then will the _Yuga_ come to
an end. And the clouds will pour rain unseasonably when the end of the
_Yuga_ approaches. And, at that time, ceremonial rites of men will not
follow one another in due order, and the Sudras will quarrel with the
Brahmanas. And the earth will soon be full of _mlecchas_, and the
Brahmanas will fly in all directions for fear of the burthen of taxes.
And all distinctions between men will cease as regards conduct and
behaviour, and afflicted with honorary tasks and offices, people will
fly to woody retreats, subsisting on fruits and roots. And the world
will be so afflicted, that rectitude of conduct will cease to be
exhibited anywhere. And disciples will set at naught the instructions of
preceptors, and seek even to injure them. And preceptors impoverished
will be disregarded by men. And friends and relatives and kinsmen will
perform friendly offices for the sake of the wealth only that is
possessed by a person. And when the end of the _Yuga_ comes, everybody
will be in want. And all the points of the horizon will be ablaze, and
the stars and stellar groups will be destitute of brilliancy, and the
planets and planetary conjunctions will be inauspicious. And the course
of the winds will be confused and agitated, and innumerable meteors will
flash through the sky, foreboding evil. And the Sun will appear with six
others of the same kind. And all around there will be din and uproar,
and everywhere there will be conflagrations. And the Sun, from the hour
of his rising to that of setting, will be enveloped by Rahu. And the
deity of a thousand eyes will shower rain unseasonably. And when the end
of the _Yuga_ comes, crops will not grow in abundance. And the women
will always be sharp in speech and pitiless and fond of weeping. And
they will never abide by the commands of their husbands. And when the
end of the _Yuga_ comes, sons will slay fathers and mothers. And women,
living uncontrolled, will slay their husbands and sons. And, O king,
when the end of the _Yuga_ comes, _Rahu_ will swallow the Sun
unseasonably. And fires will blaze up on all sides. And travellers
unable to obtain food and drink and shelter even when they ask for
these, will lie down on the wayside refraining from urging their
solicitations. And when the end of the _Yuga_ comes, crows and snakes
and vultures and kites and other animals and birds will utter frightful
and dissonant cries. And when the end of the _Yuga_ comes, men will cast
away and neglect their friends and relatives and attendants. And, O
monarch, when the end of the _Yuga_ comes, men abandoning the countries
and directions and towns and cities of their occupation, will seek for
new ones, one after another. And people will wander over the earth,
uttering, "_O father, O son_", and such other frightful and rending
cries.

    [5] The word in the text is _Kora-dushakas_, supposed by Wilson
    to be the _Paspalum frumentacea_ (_vide_ Dict.).

    [6] The word in the text is _mlecchibhutam_. The Sanskrit
    grammar affords a great facility for the formation of verbs from
    substantives. _Mlecchify_ may be hybrid, but it correctly and
    shortly signifies the Sanskrit word.

"'And when those terrible times will be over, the creation will begin
anew. And men will again be created and distributed into the four orders
beginning with Brahmanas. And about that time, in order that men may
increase, Providence, according to its pleasure, will once more become
propitious. And then when the Sun, the Moon, and Vrihaspati will, with
the constellation _Pushya_[7], enter the same sign, the _Krita_ age will
begin again. And the clouds will commence to shower seasonably, and the
stars and stellar conjunctions will become auspicious. And the planets,
duly revolving in their orbits, will become exceedingly propitious. And
all around, there will be prosperity and abundance and health and peace.
And commissioned by Time, a Brahmana of the name of _Kalki_ will take
his birth. And he will glorify Vishnu and possess great energy, great
intelligence, and great prowess. And he will take his birth in a town of
the name of _Sambhala_ in an auspicious Brahmana family. And vehicles
and weapons, and warriors and arms, and coats of mail will be at his
disposal as soon as he will think of them. And he will be the king of
kings, and ever victorious with the strength of virtue. And he will
restore order and peace in this world crowded with creatures and
contradictory in its course. And that blazing Brahmana of mighty
intellect, having appeared, will destroy all things. And he will be the
Destroyer of all, and will inaugurate a new _Yuga_. And surrounded by
the Brahmanas, that Brahmana will exterminate all the _mlecchas_
wherever those low and despicable persons may take refuge.'"

    [7] _Pushya_ is the eighth lunar asterism consisting of three
    stars, of which one is, the Cancer. (Vide Wilson's Diet.).


SECTION CLXL

"Markandeya continued, 'Having exterminated the thieves and robbers,
_Kalki_ will, at a great Horse-sacrifice, duly give away this earth to
the Brahmanas, and having established anew the blessed rectitude
ordained by the Self-create, _Kalki_, of sacred deeds and illustrious
reputation, will enter a delightful forest, and the people of this earth
will imitate his conduct, and when the Brahmanas will have exterminated
the thieves and robbers, there will be prosperity everywhere (on earth).
And as the countries of the earth will one after another be subjugated,
that tiger among Brahmanas, _Kalki_, having placed deer skins and lances
and tridents there, will roam over the earth, adored by foremost
Brahmanas and showing his regard for them and engaged all the while in
slaughtering thieves and robbers. And he will exterminate the thieves
and robbers amid heart-rending cries of "_Oh, father--Oh, mother!--O
son!_" and the like, and O Bharata, when sin will thus have been rooted
out and virtue will flourish on arrival of the _Krita_ age, men will
once more betake themselves to the practice of religious rites. And in
the age that will set in, viz., the _Krita_, well-planted gardens and
sacrificial compounds and large tanks and educational centres for the
cultivation of Brahmanic lore and ponds and temples will re-appear
everywhere. And the ceremonies and rites of sacrifices will also begin
to be performed. And the Brahmanas will become good and honest, and the
regenerate ones, devoted to ascetic austerities, will become _Munis_ and
the asylums of ascetics, which had before been filled with wretches will
once more be homes of men devoted to truth, and men in general will
begin to honour and practise truth. And all seeds, sown on earth, will
grow, and, O monarch, every kind of crop will grow in every season. And
men will devotedly practise charity and vows and observances, and the
Brahmanas devoted to meditation and sacrifices will be of virtuous soul
and always cheerful, and the rulers of the earth will govern their
kingdoms virtuously, and in the _Krita_ age, the Vaisyas will be devoted
to the practices of their order. And the Brahmanas will be devoted to
their six-fold duties (of study, teaching, performance of sacrifices on
their own account, officiating at sacrifices performed by others,
charity and acceptance of gifts), and the Kshatriyas will be devoted to
feats of prowess. And Sudras will be devoted to service of the three
(high) orders.

"'These, O Yudhishthira, are the courses of the _Krita_, the _Treta_,
the _Dwapara_ and the succeeding age. I have now narrated to thee
everything. I have also told thee, O son of Pandu, the periods embraced
by the several _Yugas_ as generally known. I have now told thee
everything appertaining to both the past and the future as narrated by
_Vayu_ in the _Parana_ (which goes by his name and) which is adored by
the _Rishis_. Being immortal I have many a time beheld and otherwise
ascertained the courses of the world. Indeed, all I have seen and felt I
have now told thee. And, O thou of unfading glory, listen now with thy
brothers to something else I will presently tell thee for clearing thy
doubts about religion! O thou foremost of virtuous men, thou shouldst
always fix thy soul on virtue, for, O monarch, a person of virtuous soul
obtaineth bliss both here and hereafter. And, O sinless one, listen to
the auspicious words that I will now speak to thee. _Never do thou
humiliate a Brahmana, for a Brahmana, if angry, may by his vow destroy
the three worlds._'"

Vaisampayana continued, "Hearing these words of Markandeya, the royal
head of the Kurus, endued with intelligence and possessed of great
lustre, spoke these words of great wisdom, 'O _muni_, if I am to protect
my subjects, to what course of conduct should I adhere? And how should I
behave so that I may not fall away from the duties of my order?'

"Markandeya, hearing this, answered, 'Be merciful to all creatures, and
devoted to their good. Love all creatures, scorning none. Be truthful in
speech, humble, with passions under complete control, and always devoted
to the protection of thy people. Practise virtue and renounce sin, and
worship thou the manes and the god and whatever thou mayst have done
from ignorance or carelessness, wash them off and expiate them by
charity. Renouncing pride and vanity, be thou possessed to humility and
good behaviour. And subjugating the whole earth, rejoice thou and let
happiness be thine. This is the course of conduct that accords with
virtue. I have recited to thee all that was and all that will be
regarded as virtuous. There is nothing appertaining to the past or the
future that is unknown to thee. Therefore, O son, take not to heart this
present calamity of thine. They that are wise are never overwhelmed when
they are persecuted by _Time_. O thou of mighty arms, the very dwellers
of heaven cannot rise superior to Time. Time afflicts all creatures. O
sinless one, let not doubt cross thy mind regarding the truth of what I
have told thee, for, if thou sufferest doubt to enter thy heart, thy
virtue will suffer diminution! O bull of the Bharata race, thou art born
in the celebrated family of the Kurus. Thou shouldst practise that which
I have told thee, in thought, word and deed.'

"Yudhishthira answered, 'O thou foremost of the regenerate ones, at thy
command I will certainly act according to all the instructions thou hast
given me, and which, O lord, are all so sweet to the ear. O foremost of
Brahmanas, avarice and lust I have none, and neither fear nor pride nor
vanity. I shall, therefore, O lord, follow all that thou hast told me.'"

Vaisampayana continued, "Having listened to the words of the intelligent
Markandeya, the sons of Pandu, O king, along with the wielder of the bow
called _Saranga_, and all those bulls among Brahmanas, and all others
that were there, became filled with joy. And having heard those blessed
words appertaining to olden time, from Markandeya gifted with wisdom,
their hearts were filled with wonder."


SECTION CLXLI

Janamejaya said, "It behoveth thee to narrate to me in full the
greatness of the Brahmanas even as the mighty ascetic Markandeya had
expounded it to the sons of Pandu."

Vaisampayana said, "The eldest son of Pandu had asked Markandeya saying,
'It behoveth thee to expound to me the greatness of Brahmanas.'
Markandeya answered him saying, 'Hear, O king, about the behaviour of
Brahmanas in days of old.'

"And Markandeya continued, 'There was a king, by name Parikshit in
Ayodhya and belonging to the race of Ikshvaku. And once upon a time
Parikshit went a-hunting. And as he was riding alone on a horse chasing
deer, the animal led him to a great distance (from the habitations of
men). And fatigued by the distance he had ridden and afflicted with
hunger and thirst he beheld in that part of the country whither he had
been led, a dark and dense forest, and the king, beholding that forest,
entered it and seeing a delightful tank within the forest, both the
rider and the horse bathed in it, and refreshed by the bath and placing
before his horse some stalks and fibres of the lotus, the king sat by
the side of the tank. And while he was lying by the side of the tank, he
heard certain sweet strains of music, and hearing those strains, he
reflected, "I do not see here the foot-prints of men. Whose and whence
then these strains?" And the king soon beheld a maiden of great beauty
gathering flowers singing all the while, and the maiden soon came before
the king, and the king thereupon asked her, "Blessed one, who art thou
and whose?" And she replied, "I am a maiden." And the king said, "I ask
thee to be mine." And the maiden answered, "Give me a pledge, for then
only I can be thine, else not." And the king then asked about the pledge
and the girl answered, "Thou wilt never make me cast my eyes on water",
and the king saying, "So be it," married her, and king Parikshit having
married her sported (with her) in great joy, and sat with her in
silence, and while the king was staying there, his troops reached the
spot, and those troops beholding the monarch stood surrounding him, and
cheered by the presence of troops, the king entered a handsome vehicle
accompanied by his (newly) wedded wife. And having arrived at his
capital he began to live with her in privacy. And persons that were even
near enough to the king could not obtain any interview with him and the
minister-in-chief enquired of those females that waited upon the king,
asking, "What do ye do here?" And those women replied, "We behold here a
female of unrivalled beauty. And the king sporteth with her, having
married her with a pledge that he would never show her water." And
hearing those words, the minister-in-chief caused an artificial forest
to be created, consisting of many trees with abundant flowers and
fruits, and he caused to be excavated within that forest and towards one
of its sides a large tank, placed in a secluded spot and full of water
that was sweet as _Amrita_. The tank was well covered with a net of
pearls. Approaching the king one day in private, he addressed the king
saying, "This is a fine forest without water. Sport thou here joyfully!"
And the king at those words of his minister entered that forest with
that adorable wife of his, and the king sported with her in that
delightful forest, and afflicted with hunger and thirst and fatigued and
spent, the king beheld a bower of Madhavi creepers[8] and entering that
bower with his dear one, the king beheld a tank full of water that was
transparent and bright as nectar, and beholding that tank, the king sat
on its bank with her and the king told his adorable wife, "Cheerfully do
thou plunge into this water!" And she, hearing those words plunged into
the tank. But having plunged into the water she appeared not above the
surface, and as the king searched, he failed to discover any trace of
her. And the king ordered the waters of the tank to be baled out, and
thereupon he beheld a frog sitting at the mouth of a hole, and the king
was enraged at this and promulgated an order saying, "Let frogs be
slaughtered everywhere in my dominions! Whoever wishes to have an
interview with me must come before me with a tribute of dead frogs." And
accordingly when frogs began to be terribly slaughtered, the affrighted
frogs represented all that had happened unto their king, and the king of
the frogs assuming the garb of an ascetic came before the king
Parikshit, and having approached the monarch, he said, "O king, give not
thyself up to wrath! Be inclined to grace. It behoveth thee not to slay
the innocent frogs." Here occurs a couple of _Slokas_. (They are
these):--"O thou of unfading glory, slay not the frogs! Pacify thy
wrath! The prosperity and ascetic merits of those that have their souls
steeped in ignorance suffer diminution! Pledge thyself not to be angry
with the frogs! What need hast thou to commit such sin! What purpose
will be served by slaying the frogs!" Then king Parikshit whose soul was
filled with woe on account of the death of her that was dear to him,
answered the chief of the frogs who had spoken to him thus, "I will not
forgive the frogs. On the other hand, I will slay them. By these wicked
wretches hath my dear one been swallowed up. The frogs, therefore,
always deserve to be killed by me. It behoveth thee not, O learned one,
to intercede on their behalf." And hearing these words of Parikshit, the
king of the frogs with his senses and mind much pained said, "Be
inclined to grace, O king! I am the king of the frogs by name Ayu. She
who was thy wife is my daughter of the name of Susobhana. This, indeed,
is an instance of her bad conduct. Before this, many kings were deceived
by her." The king thereupon said to him, "I desire to have her. Let her
be granted to me by thee!" The king of the frogs thereupon bestowed his
daughter upon Parikshit, and addressing her said, "Wait upon and serve
the king." And having spoken these words to his daughter, he also
addressed her in wrath saying, "Since thou hast deceived many Kings for
this untruthful behaviour of thine, thy offspring will prove
disrespectful to Brahmanas!" But having obtained her, the king became
deeply enamoured of her in consequence of her companionable virtues, and
feeling that he had, as it were, obtained the sovereignty of the three
worlds, he bowed down to the king of the frogs and reverenced him in due
form and then with utterance choked in joy and tears said, "I have been
favoured indeed!" And the king of the frogs obtaining the leave of his
daughter, returned to the place from which he had come and some time
after the king begot three sons upon her and those sons were named Sala
and Dala and Vala, and some time after, their father, installing the
eldest of them of all on the throne and setting his heart on asceticism,
retired into the forest. One day Sala while out a-hunting, beheld a deer
and pursued it, on his car, and the prince said to his charioteer,
"Drive thou fast." And the charioteer, thus addressed, replied unto the
king, saying, "Do not entertain such a purpose. This deer is incapable
of being caught by thee. If indeed _Vami_ horses had been yoked to thy
car, then couldst thou have taken it." Thereupon the king addressed his
charioteer, saying, "Tell me all about _Vami_ horses, otherwise I will
slay thee." Thus addressed the charioteer became dreadfully alarmed and
he was afraid of the king and also of Vamadeva's curse and told not the
king anything and the king then lifting up his scimitar said to him,
"Tell me soon, else I will slay thee." At last afraid of the king, the
charioteer said, "The _Vami_ horses are those belonging to Vamadeva;
they are fleet as the mind." And unto his charioteer who had said so,
the king said, "Repair thou to the asylum of Vamadeva." And reaching the
asylum of Vamadeva the king said unto that _Rishi_, "O holy one, a deer
struck by me is flying away. It behoveth thee to make it capable of
being seized by me by granting me thy pair of _Vami_ horses." The
_Rishi_ then answered him saying, "I give thee my pair of _Vami_ horses.
But after accomplishing thy object, my _Vami_ pair you should soon
return." The king then taking those steeds and obtaining the leave of
the _Rishi_ pursued the deer, having yoked the _Vami_ pair unto his car,
and after he had left the asylum he spoke unto his charioteer saying,
"These jewels of steeds the Brahmanas do not deserve to possess. These
should not be returned to Vamadeva." Having said this and seized the
deer he returned to his capital and placed those steeds within the inner
apartments of the palace.

    [8] An Indian creeper of the order of _Goertnera racemosa_. It
    bears large white flowers of much fragrance.

"'Meanwhile the _Rishi_ reflected, "The prince is young. Having obtained
an excellent pair of animals, he is sporting with it in joy without
returning it to me. Alas, what a pity it is!" And reflecting in this
strain, the _Rishi_ said unto a disciple of his, after the expiration of
a month, "Go, O Atreya, and say to the king that if he has done with the
_Vami_ steeds, he should return them unto thy preceptor." And the
disciple Atreya, thereupon, repairing to the king, spoke unto him as
instructed, and the king replied saying, "This pair of steeds deserves
to be owned by kings. The Brahmanas do not deserve to possess jewels of
such value. What business have Brahmanas with horses? Return thou
contentedly!" And Atreya, thus addressed by the king, returned and told
his preceptor all that had happened, and hearing this sad intelligence,
Vamadeva's heart was filled with wrath, and repairing in person to the
king he asked him for his steeds, and the king refused to give the
_Rishi_ what the latter asked, and Vamadeva said, "O lord of earth, give
me thou my _Vami_ horses. By them hast thou accomplished a task which
was almost incapable of being accomplished by thee. By transgressing the
practices of Brahmanas and Kshatriyas, subject not thyself, O king, to
death by means of the terrible noose of Varuna." And hearing this, the
king answered, "O Vamadeva, this couple of excellent well-trained, and
docile bulls are fit animals for Brahmanas. O great _Rishi_, (take them
and) go with them wherever thou likest. Indeed, the very _Vedas_ carry
persons like thee." Then Vamadeva said, "O king, the _Vedas_ do, indeed,
carry persons like us. But that is in the world hereafter. In this
world, however, O king, animals like these carry me and persons like me
as also all others." At this the king answered, "Let four asses carry
thee, or four mules of the best kind, or even four steeds endued with
the speed of the wind. Go thou with these. This pair of _Vami_ horses,
however, deserves to be owned by Kshatriyas. Know thou, therefore, that
these are not thine." At this, Vamadeva said, "O king, terrible vows
have been ordained for the Brahmanas. If I have lived in their
observance, let four fierce and mighty Rakshasas of terrible mien and
iron bodies, commanded by me, pursue thee with desire of slaying, and
carry thee on their sharp lances, having cut up thy body into four
parts." Hearing this, the king said, "Let those, O Vamadeva, that know
thee as a Brahmana that in thought, word, and deed, is desirous of
taking life, at my command, armed with bright lances and swords
prostrate thee with thy disciples before me." Then Vamadeva answered, "O
king, having obtained these my _Vami_ steeds, thou hadst said, '_I will
return them_.' Therefore, give me back my _Vami_ steeds, so thou mayst
be able to protect thy life." Hearing this, the king said, "Pursuit of
deer hath not been ordained for the Brahmanas. I do punish thee,
however, for thy untruthfulness. From this day, too, obeying all thy
commands I will, O Brahmana, attain to regions of bliss." Vamadeva then
said, "A Brahmana cannot be punished in thought, word or deed. That
learned person who by ascetic austerities succeedeth in knowing a
Brahmana to be so, faileth not to attain to prominence in this world."'

"Markandeya continued, 'After Vamadeva had said this, there arose, O
king, (four) _Rakshasas_ of terrible mien, and as they, with lances in
their hands, approached the king for slaying him, the latter cried
aloud, saying, "If, O Brahmana, all the descendants of Ikshvaku's race,
if (my brother) Dala, if all these Vaisyas acknowledge my sway, then I
will not yield up the _Vami_ steeds to Vamadeva, for these men can never
be virtuous." And while he was uttering those words, those _Rakshasas_
slew him, and the lord of earth was soon prostrated on the ground. And
the Ikshvakus, learning that their king had been slain, installed Dala
on the throne, and the Brahmana Vamadeva thereupon going to the kingdom
(of the Ikshvakus), addressed the new monarch, saying, "O king, it hath
been declared in all the sacred books that persons should give away unto
Brahmanas. If thou fearest sin, O king, give me now the _Vami_ steeds
without delay." And hearing these words of Vamadeva, the king in anger
spoke unto his charioteer, saying, "Bring me an arrow from those I have
kept, which is handsome to behold and tempered with poison, so that
pierced by it Vamadeva may lie prostrate in pain, torn by the dogs."
Hearing this, Vamadeva answered, "I know, O king, that thou hast a son
of ten years of age, called Senajita, begotten upon thy queen. Urged by
my word, slay thou that dear boy of thine without delay by means of thy
frightful arrows!"'

"Markandeya continued, 'At these words of Vamadeva, O king, that arrow
of fierce energy, shot by the monarch, slew the prince in the inner
apartments, and hearing this, Dala said there and then, "Ye people of
Ikshvaku's race, I will do ye good. I shall slay this Brahmana today,
grinding him with force. Bring me another arrow of fierce energy. Ye
lords of earth, behold my prowess now." And at these words of Dala,
Vamadeva said, "This arrow of terrible mien and tempered with poison,
that thou aimest at me, thou shall not, O ruler of men, be able to aim
nor even to shoot." And thereupon the king said, "Ye men of Ikshvaku's
race, behold me incapable of shooting the arrow that hath been taken up
by me. I fail to compass the death of this Brahmana. Let Vamadeva who is
blessed with a long life live." Then Vamadeva said, "Touching thy queen
with this arrow, thou mayst purge thyself of the sin (of attempting to
take the life of a Brahmana)." And king Dala did as he was directed and
the queen then addressed the _Muni_, and said, "O Vamadeva, let me be
able to duly instruct this wretched husband of mine from day to day,
imparting unto him words of happy import; and let me always wait upon
and serve the Brahmanas, and by this acquire, O Brahmana, the sacred
regions hereafter." And hearing these words of the queen, Vamadeva said,
"O thou of beautiful eyes, thou hast saved this royal race. Beg thou an
incomparable boon. I will grant thee whatever thou mayst ask. And, O
thou faultless one, rule thou, O princess, these thy kinsmen and this
great kingdom of the Ikshvakus!" And hearing these words of Vamadeva the
princess said, "This, O holy one, is the boon I seek, viz., that my
husband may now be freed from his sin, and that thou mayst be employed
in thinking of the weal of his son and kinsmen. This is the boon that I
ask, O thou foremost of Brahmanas!"'

"Markandeya continued, 'Hearing these words of the queen, that _Muni_, O
thou foremost of the Kuru race, said, "So be it." And thereupon king
Dala became highly glad and gave unto the _Muni_ his _Vami_ steeds,
having bowed down unto him with reverence!'"


SECTION CLXLII

Vaisampayana said, "The _Rishis_, the Brahmanas, and Yudhishthira then
asked Markandeya, saying, 'How did the _Rishi_ Vaka become so long
lived?'

"Thus asked by them, Markandeya answered, 'The royal sage Vaka is a
great ascetic and endowed with long life. Ye need not enquire into the
reason of this.'

"Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just,
along with his brothers, then asked Markandeya saying, 'It hath been
heard by us that both Vaka and Daivya are of great souls and endowed
with immortality and that those _Rishis_, held in universal reverence,
are the friends of the chief of the gods. O Holy One, I desire to listen
to the (history of the) meeting of Vaka and Indra that is full of both
joy and woe. Narrate thou that history unto us succinctly.'

"Markandeya said, 'When that horrible conflict between the gods and the
_Asuras_ was over, Indra became the ruler of the three worlds. The
clouds showered rain copiously. And the dwellers of the world had
abundance of harvests, and were excellent in disposition. And devoted to
virtue, they always practised morality and enjoyed peace. And all
persons, devoted to the duties of their respective orders, were
perfectly happy and cheerful, and the slayer of Vala, beholding all the
creatures of the world happy and cheerful, became himself filled with
joy. And he of a hundred sacrifices, the chief of the _gods_ seated on
the back of his elephant Airavata, surveyed his happy subjects, and he
cast his eyes on delightful asylums of _Rishis_, on various auspicious
rivers, towns full of prosperity, and villages and rural regions in the
enjoyment of plenty. And he also cast his eyes upon kings devoted to the
practice of virtue and well-skilled in ruling their subjects. And he
also looked upon tanks and reservoirs and wells and lakes and smaller
lakes all full of water and adored by best of Brahmanas in the
observance, besides, of various excellent vows, and then descending on
the delightful earth, O king, the god of a hundred sacrifices, proceeded
towards a blessed asylum teeming with animals and birds, situated by the
side of the sea, in the delightful and auspicious regions of the East on
a spot overgrown with abundance of vegetation. And the chief of the gods
beheld Vaka in that asylum, and Vaka also, beholding the ruler of the
Immortals, became highly glad, and he worshipped Indra by presenting him
with water to wash his feet, a carpet to sit upon, the usual offering of
the _Arghya_, and fruit and roots. And the boon-giving slayer of Vala,
the divine ruler of those that know not old age, being seated at his
ease, asked Vaka the following question, "O sinless _Muni_, thou hast
lived for a hundred years! Tell me, O Brahmana, what the sorrows are of
those that are immortal!"'

"Markandeya continued, 'Hearing this, Vaka answered, saying, "Life with
persons that are disagreeable, separation from those that are agreeable
and beloved, companionship with the wicked, these are the evils which
they that are immortal have to bear. The death of sons and wives, of
kinsmen and friends, and the pain of dependence on others, are some of
the greatest of evils. (These may all be noticed in a deathless life).
There is no more pitiable sight in the world, as I conceive, than that
of men destitute of wealth being insulted by others. The acquisition of
family dignity by those that have it not, the loss of family dignity by
those that have it, unions and disunions,--these all are noticeable by
those that lead deathless lives. How they that have no family dignity
but have prosperity, win what they have not--all this, O god of a
hundred sacrifices, is before thy very eyes! What can be more pitiable
than the calamities and reverses sustained by the gods, the _Asuras_,
the _Gandharvas_, men, the snakes, and the _Rakshasas_! They that have
been of good families suffer afflictions in consequence of their
subjection to persons that are ill-born and the poor are insulted by the
rich. What can be more pitiable than these? Innumerable examples of such
contradictory dispensations are seen in the world. The foolish and the
ignorant are cheerful and happy while the learned and the wise suffer
misery! Plentiful instances of misery and woe are seen among men in this
world! (They that lead deathless lives are destined to behold all these
and suffer on that account.)"

"'Indra then said, "O thou of great good fortune, tell me again, what
the joys are of those persons that lead deathless lives,--joys that are
adored by gods and _Rishis_!"

"'Vaka answered, "If without having to associate with a wicked friend, a
man cooks scanty vegetables in his own house at the eight or the twelfth
part of the day, there can be nothing happier than that.[9] He in whose
case the day is not counted is not called voracious. And, O Maghavan,
happiness is even his own whose scanty vegetables are cooked. Earned by
his own efforts, without having to depend upon any one, he that eateth
even fruits and vegetables in his own house is entitled to respect. He
that eateth in another's house the food given to him in contempt, even
if that food be rich and sweet, doth what is despicable. This,
therefore, is the opinion of the wise that fie on the food of that mean
wretch who like a dog or a _Rakshasa_ eateth at another's house. If
after treating guests and servants and offering food to the manes a good
Brahmana eateth what remains, there can be nothing happier than that.
There is nothing sweeter or more sacred, O thou of a hundred sacrifices,
than that food which such a person takes after serving the guest with
the first portion thereof. Each mouthful (of rice) that the Brahmana
eats after having served the guest, produces merit equal to what
attaches to the gift of a thousand kine. And whatever sins such a one
may have committed in his youth are all washed away of a certainty. The
water in the hands of the Brahmana that hath been fed and honoured with
a pecuniary gift (after the feeding is over) when touched with water
(sprinkled by him that feeds), instantly purges off all the sins of the
latter!"

    [9] They, therefore, that lead deathless lives can enjoy this
    bliss from day to day for ever.

"'Speaking of these and various other things with Vaka, the chief of the
gods went away to heaven.'"[10]

    [10] It is difficult to understand how all that Vaka says can be
    an answer to Indra's question. The chief of the gods enquires:
    What are the joys of those that lead deathless lives? Vaka
    breaks away unto a confused rigmarole about the merits of
    independence and the religious merit of entertaining guests and
    servants. All the printed editions have the passage as rendered
    here.


SECTION CLXLIII

Vaisampayana said, "Then the sons of Pandu again addressed Markandeya
saying, 'Thou hast told us of greatness of Brahmanas. We desire now to
hear of the greatness of the royal Kshatriyas!" Thus addressed by them,
the great _Rishi_ Markandeya spoke, 'Listen now to the greatness of the
royal Kshatriyas. A certain king of the name of Suhotra belonging to the
Kuru race went on a visit to the great _Rishis_. And as he was returning
from that visit, he beheld king Sivi the son of Usinara, seated on his
car, and as each came before the other, each saluted the other as best
befitted his age and each regarding himself as the equal of the other in
respect of qualities, refused to give the way to the other. And at this
juncture Narada appeared there, and beholding what had happened, the
celestial _Rishi_ asked, "Why is it that ye both stand here blocking
each other's way?" And thus questioned both of them spoke to Narada
saying, "O holy one, do not speak so. The sages of old have declared
that the way should be given to one who is superior or to him that is
abler. We, however, that stand blocking each other's way are equal to
each other in every respect. Judged properly there is no superiority
amongst us." Thus addressed by them, Narada recited three _slokas_.
(They are these), "O thou of the Kuru race, he that is wicked behaveth
wickedly even unto him that is humble; he also that is humble behaveth
with humility and honestly unto him that is wicked! He that is honest
behaveth honestly even towards the dishonest. Why should he not behave
honestly towards him that is honest? He that is honest regardeth the
service that is done to him, as if it were a hundred times greater than
it is. Is this not current amongst the gods themselves? Certainly it is
the royal son of Usinara who is possessed of goodness that is greater
than thine. One should conquer the mean by charity; the untruthful by
truth, the man of wicked deeds by forgiveness; and the dishonest by
honesty. Both of you are large-hearted. Let one amongst you stand aside,
according to the indication of the above _slokas_." And having said so
Narada became silent, and hearing what Narada had said the king of the
Kuru race walking round _Sivi_, and praising his numerous achievements,
gave him the way and went on in his course. It was even thus that Narada
had described the high blessedness of the royal Kshatriyas.'"


SECTION CLXLIV

"Markandeya continued, 'Listen now to another story. One day as king
Yayati, the son of Nahusha, was sitting on his throne, surrounded by the
citizens, there came unto him a Brahmana desirous of soliciting wealth
for his preceptor, and approaching the king, the Brahmana said, "O king,
I beg of thee wealth for my preceptor according to my covenant." And the
king said, "O Holy One, tell me what thy covenant is." And thereupon the
Brahmana said, "O king, in this world when men are asked for alms, they
entertain contempt for him that asketh it. I therefore, ask thee, O
king, with what feelings thou wilt give me what I ask and upon which I
have set my heart." And the king replied saying, "Having given away a
thing, I never boast of it. I never also listen to solicitations for
things that cannot be given. I listen, however, to prayers for things
that can be given and giving them away I always become happy. I will
give thee a thousand kine. The Brahmana that asks me for a gift is
always dear to me. I am never angry with the person that begs of me and
I am never sorry for having given away a thing!" And the Brahmana then
obtained from the king a thousand kine and went away.'"


SECTION CLXLV

Vaisampayana said, "The son of Pandu again addressed the _Rishi_ and
said, 'Speak thou unto us of the high fortune of royal Kshatriyas!' And
Markandeya said, 'There were two kings of the name of Vrishadarbha and
Seduka and both of them were conversant with morals and with weapons of
attack and defence. And Seduka knew that Vrishadarbha had from his
boyhood an unuttered vow that he would give no other metal unto
Brahmanas save gold and silver. And once on a time a Brahmana having
completed his study of the _Vedas_ came unto Seduka and uttering a
benediction upon him begged of him wealth for his preceptor, saying,
"Give me a thousand steeds." And thus addressed, Seduka said unto him,
"It is not possible for me to give thee this for thy preceptor.
Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a
highly virtuous king. Go and beg of him. He will grant thy request. Even
this is his unuttered vow." Hearing these words that Brahmana went to
Vrishadarbha and begged of him a thousand steeds, and the king thus
solicited, struck the Brahmana with a whip and thereupon the Brahmana
said, "Innocent as I am, why dost thou attack me thus?" And the Brahmana
was on the point of cursing the king, when the latter said, "O Brahmana,
dost thou curse him that doth not give thee what thou askest? Or, is
this behaviour proper for a Brahmana?" And the Brahmana said, "O king of
kings, sent unto thee by Seduka, I come before thee for this." The king
said, "I will give thee now whatever tribute may come to me before the
morning expire. How indeed, can I send away the man empty-handed who
hath been whipped by me." And having said this the king gave unto that
Brahmana the entire proceeds of that day and that was more than the
value of a thousand horses.'"


SECTION CLXLVI

"Markandeya said, 'One day it was resolved by the gods that they should
descend on the earth and try the goodness and virtue of king Sivi, the
son of Usinara. And addressing each other,--"_Well_"--Agni and Indra
came to the earth. And Agni took the form of a pigeon flying away from
Indra who pursued him in the form of a hawk, and that pigeon fell upon
the lap of king Sivi who was seated on an excellent seat. And the priest
thereupon addressing the king said, "Afraid of the hawk and desirous of
saving its life, this pigeon hath come to thee for safety. The learned
have said that the falling of a pigeon upon one's body forebodeth a
great danger. Let the king that understands omens give away wealth for
saving himself from the danger indicated." And the pigeon also addressed
the king and said, "Afraid of the hawk and desirous of saving my life I
have come to thee for protection. I am a _Muni_. Having assumed the form
of a pigeon, I come to thee as a seeker of thy protection. Indeed, I
seek thee as my life. Know me as one possessed of Vedic lore, as one
leading the _Brahmacharya_ mode of life, as one possessed also of
self-control and ascetic virtues. And know me further as one that has
never spoken disagreeably unto his preceptor, as one possessed of every
virtue indeed, as one that is sinless. I repeat the Vedas, I know their
prosody; indeed, I have studied all the Vedas letter by letter. I am not
a pigeon. Oh, do not yield me up to the hawk. The giving up of a learned
and pure Brahmana can never be a good gift." And after the pigeon said
so, the hawk addressed the king, and said, "Creatures do not come into
the world in the same particular order. In the order of creation, thou
mayst, in a former birth, have been begotten by this pigeon. It is not
proper for thee, O king, to interfere with my food by protecting this
pigeon (even though he might have been thy father)." And thus addressed,
the king said, "Hath any one, before this, seen birds thus speak the
pure speech of man? Knowing what this pigeon sayeth, and this hawk also,
how can we act to-day according to virtue? He that giveth up an
affrighted creature seeking protection, unto its foe, doth not obtain
protection when he is in need of it himself. Indeed, the very clouds do
not shower rain seasonably for him, and the seeds though scattered do
not grow for him. He that giveth up an afflicted creature seeking
protection unto its foe, hath to see his offspring die in childhood. The
ancestor of such a person can never dwell in heaven; indeed, the very
gods decline to accept the libations of clarified butter poured by him
into the fire. He that giveth up an affrighted creature seeking
protection, unto its foe, is struck with the thunder-bolt by the gods
with Indra at their head. The food that he eateth is unsanctified, and
he, of a narrow soul, falleth from heaven very soon. O hawk, let the
people of the Sivi tribe place before thee a bull cooked with rice
instead of this pigeon. And let them also carry to the place where thou
livest in joy, meat in abundance." And hearing this, the hawk said, "O
king, I do not ask for a bull, nor, indeed, any other meat, nor meat
more in quantity than that of this pigeon. It hath been given to me by
the gods. The creature, therefore, is my food today in consequence of
its death that hath been ordained. Therefore, O monarch, give it up to
me." Thus addressed by the hawk, the king said, "Let my men see and
carefully carry the bull to thee with every limb entire. Let that bull
be the ransom of this creature afflicted with fright and let it be
carried to thee before my eyes. Oh, slay not this pigeon! I will yield
up my very life, yet I would not give up this pigeon. Dost thou not
know, O hawk, that this creature looketh like a sacrifice with the
_Soma_ juice? O blessed one, cease to take so much trouble for it. I
cannot, by any means, yield up the pigeon to thee. Or, O hawk, if it
pleases thee, command me to do some such thing which I may do for thee,
which may be agreeable to thee, and upon doing which the men of the Sivi
tribe may yet in joy bless me in terms of applause. I promise thee that
I will do what thou mayst did me do." And at this appeal of the king,
the hawk said, "O king, if thou givest me as much flesh as would be
equal to the weight of the pigeon, cutting it off thy right thigh; then
can the pigeon be properly saved by thee; then wouldst thou do what
would be agreeable to me and what the men of the Sivi tribe would speak
of in terms of praise." And the king agreed to this and he cut off a
piece of flesh from his right thigh and weighed it against the pigeon.
But the pigeon weighed heavier. And thereupon the king cut off another
piece of his flesh, but the pigeon still weighed heavier, and then the
king cut off pieces of flesh from all parts of his body and placed them
on the scale. But the pigeon still weighed heavier, and then the king
himself ascended the scale and he felt no grief at this and beholding
this, the hawk disappeared there saying--(The pigeon hath been)
_Saved_,--And the king asked the pigeon saying, "O pigeon, let the Sivis
know who the hawk is. None but the lord of the universe could do as he
did. O Holy One, answer thou this question of mine!" And the pigeon then
said, "I am the smoke-bannered Agni called also Vaiswanara. The hawk is
none other than Sachi's lord armed with the thunder-bolt. O son of
Suratha, thou art a bull among men. We came to try thee. These pieces of
flesh, O king, that thou hast cut off with thy sword from thy body for
saving me have caused gashes in thy body. I will make these marks
auspicious and handsome and they will be of the colour of gold and emit
a sweet perfume, and earning great fame and respected by the gods and
the _Rishis_ thou shall long rule these subjects of thine, and a son
will spring from thy flank who shall be called _Kapataroman_. O king,
thou shalt obtain this son of the name of _Kapataroman_ from out of thy
own body and thou wilt behold him become the foremost of the
_Saurathas_, blazing with renown, possessed of bravery and great
personal beauty!"'"


SECTION CLXLVII

Vaisampayana said, "And the son of Pandu once more addressed Markandeya,
saying, 'Tell us again of the great good fortune of kings.' And
Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of
Viswamitra's race, many kings. And there came unto that sacrifice the
three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi,
the son of Usinara. And after the sacrifice was completed, Ashtaka was
proceeding on his car along with his brothers when they all beheld
Narada coming that way and they saluted the celestial _Rishi_ and said
unto him, "Ride thou on this car with us." And Narada, saying, _So be
it_, mounted on the car, and one among those kings having gratified the
holy and celestial _Rishi_ Narada, said, "O Holy One, I desire, to ask
thee something." And the _Rishi_ said, "Ask." And the person, thus
permitted, said, "All four of us are blessed with long lives and have
indeed every virtue. We shall, therefore, be permitted to go to a
certain heaven and dwell there for a long period. Who amongst us,
however, O king, shall fall down first?" Thus questioned the _Rishi_
said, "This Ashtaka shall first come down." And thereupon the enquirer
asked, "For what cause?" And the _Rishi_ answered, "I lived for a few
days in the abode of Ashtaka. He carried me (one day) on his car out of
the town and there I beheld thousands of kine distinguished from one
another by difference of hue. And beholding those kine I asked Ashtaka
whose they were and Ashtaka answered me, saying, '_I have given away
these kine.' By this answer_ he gave expression to his own praise. It is
for this answer of his that Ashtaka shall have to come down." And after
Narada had said so, one of them again enquired, saying, "Three of us
then will stay in heaven. Amongst us three, who shall fall down first?"
And the _Rishi_ answered, "Pratardana." And the enquirer asked, "For
what cause?" And the _Rishi_ answered, "I lived for some days in the
abode of Pratardana also. And he carried me on his car one day. And
while doing so, a Brahmana asked him saying, '_Give me a horse_!' And
Pratardana replied, '_After returning, I will give thee one_!' And
thereupon the Brahmana said, '_Let it be given to me soon_.' And as the
Brahmana spoke those words, the king gave unto him the steed that had
been yoked on the right-hand wheel of the car. And there came unto him
another Brahmana desirous of obtaining a steed. And the king having
spoken to him in the same way, gave him the steed that had been yoked on
the left wheel of his car. And having given away the horse unto him, the
king proceeded on his journey. And then there came unto the king another
Brahmana desirous of obtaining a horse. And the king soon gave him the
horse on the left front of his car, unyoking the animal. And having done
so, the king proceeded on his journey. And then there came unto the king
another Brahmana desirous of obtaining a horse. And the king said unto
him, '_Returning, I will give thee a horse_.' But the Brahmana said,
'_Let the steed be given to me soon_.' And the king gave him the only
horse he had. And seizing the yoke of the car himself, the king began to
draw it. And as he did so, he said, '_There is now nothing for the
Brahmanas_.' The king had given away, it is true, but he had done so
with detraction. And for that speech of his, he shall have to fall down
from heaven." And after the _Rishi_ had said so, of the two that
remained, one asked, "Who amongst us two shall fall down?" And the
_Rishi_ answered, "Vasumanas." And the enquirer asked, "For what
reason?" And Narada said, "In course of my wanderings I arrived at the
abode of Vasumanas. And at that time the Brahmanas were performing the
ceremony of _Swastivachana_ for the sake of a flowery car.[11] And I
approached the king's presence. And after the Brahmanas had completed
the ceremony, the flowery car became visible to them. And I praised that
car, and thereupon the king told me, '_Holy one, by thee hath this car
been praised. Let this car, therefore, be thine_.' And after this I went
to Vasumanas another time when I was in need of a (flowery) car. And I
admired the car, and the king said, '_It is thine_.' And I went to the
king a third time and admired the car again. And even then the king
exhibiting the flowery car to the Brahmanas, cast his eyes on me, and
said, '_O holy one, thou hast praised the flowery car sufficiently_."
And the king only said these words, without making me a gift of that
car. And for this he will fall down from heaven."

    [11] The ceremony of _Swastivachana_ is described to be "a
    religious rite, preparatory to any important observance, in
    which the Brahmanas strew boiled rice on the ground, and invoke
    the blessings of the gods on the ceremony about to commence"
    (_Vide_ Wilson's Diet).

    A flowery car was, probably, one of celestial make that the
    kings procured from heaven by performing costly rites and
    ceremonies. These were sometimes exhibited to the people, and
    prior to these exhibitions, the ceremony of _Swastivachana_ was
    performed.

"'And one among them said, "Of the one who is to go with thee, who will
go and who will fall down?" And Narada answered, saying, "Sivi will go,
but I will fall down." "For what reason?" asked the enquirer. And Narada
said, "I am not the equal of Sivi. For one day a Brahmana came unto Sivi
and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi
replied unto him, saying. 'What shall I do? Let me have thy orders.' And
the Brahmana answered, 'This thy son known by the name of Vrihadgarbha
should be killed. And, O king, cook him for my food.' And hearing this,
I waited to see what would follow. And Sivi then killed his son and
cooking him duly and placing that food in a vessel and taking it upon
his head, he went out in search of the Brahmana and while Sivi was thus
seeking, for the Brahmana, some one told him, 'The Brahmana thou
seekest, having entered thy city, is setting fire to thy abode and he is
also setting fire, in wrath, to thy treasury, thy arsenal, the
apartments of the females and thy stables for horses and elephants.' And
Sivi heard all this, without change of colour, and entering his city
spoke unto the Brahmana, 'O holy one, the food has been cooked.' And the
Brahmana hearing this spoke not a word and from surprise he stood with
downcast looks. And Sivi with a view to gratifying the Brahmana said, 'O
holy one, eat thou this.' And the Brahmana looking at Sivi for a moment
said, 'Eat it thyself.' And thereupon Sivi said, 'Let it be so.' And
Sivi cheerfully taking the vessel from his head desired to eat it and
thereupon the Brahmana caught hold of Sivi's hand and addressing him
said, 'Thou hast conquered wrath. There is nothing that thou canst not
give unto the Brahmanas.' And saying this, that Brahmana adored Sivi,
and then as Sivi cast his eyes before him, he beheld his son standing
like a child of the _gods_, decked in ornaments and yielding a fragrance
from his body and the Brahmana, having accomplished all this, made
himself visible and it was _Vidhatri_ himself who had thus come in that
guise to try that royal sage, and after _Vidhatri_ had disappeared, the
counsellors addressed the king, saying, 'Thou knowest everything. For
what didst thou do all this?' And Sivi answered, 'It was not for fame,
nor for wealth, nor from desire of acquiring objects of enjoyment that I
did all this. This course is not sinful. It is for this that I do all
this. The path which is trodden by the virtuous is laudable. My heart
always inclineth towards such a course. This high instance of Sivi's
blessedness I know, and I have, therefore, narrated it duly!'"'"


SECTION CLXLVIII

Vaisampayana said, "The sons of Pandu and those _Rishis_ then asked
Markandeya, 'Is there anybody that is blessed with longer life than
thou?' And Markandeya answered them, saying, 'There is without doubt, a
royal sage of the name of Indradyumna and his virtue having diminished,
he fell from heaven, crying, "My achievements are lost!" And he came
unto me and asked, "Dost thou know me?" And I answered him, saying,
"From our anxiety to acquire religious merit we do not confine ourselves
to any home. We live but for a night in the same village or town. A
person like us, therefore, cannot possibly know thy pursuits. The fasts
and vows we observe render us weak in body and unable to follow any
worldly pursuits on our own behalf. Hence, one like us cannot possibly
know thee." He then asked me, "Is there any one who is longer lived than
thou?" I answered him, saying, "There liveth on the Himavat an owl of
the name of Pravarakarna. He is older than I. He may know thee. The part
of the Himavat where he dwelleth is far off from here." And at this
Indradyumna became a horse and carried me to where that owl lived and
the king asked the owl, saying, "Dost thou know me?" And the owl seemed
to reflect for a moment and then said unto the king, "I do not know
thee." And the royal sage Indradyumna thereupon asked the owl, "Is there
any one who is older than thou?" And thus asked the owl answered,
saying, "There is a lake of the name of Indradyumna. In that lake
dwelleth a crane of the name of Nadijangha. He is older than we. Ask
thou him." And at this king Indradyumna taking both myself and the owl
went to that lake where the crane Nadijangha dwelt. And that crane was
asked by us, "Dost thou know the king Indradyumna?" And the crane
thereupon seemed to reflect a little and then said, "I do not know king
Indradyumna." And the crane was asked by us, "Is there any one who is
older than thou?" And he answered us, saying, "There dwelleth in this
very lake a tortoise of the name of Akupara. He is older than I. He may
know something of this king. Therefore, enquire ye of Akupara." And then
that crane gave information to the tortoise, saying, "It is intended by
us to ask thee something. Please come to us." And hearing this the
tortoise came out of the lake to that part of the bank where we all were
and as he came there we asked him, saying, "Dost thou know this king
Indradyumna?" And the tortoise reflected for a moment. And his eyes were
filled with tears and his heart was much moved and he trembled all over
and was nearly deprived of his senses. And he said with joined hands,
"Alas, do I not know this one? He had planted the sacrificial stake a
thousand times at the time of kindling the sacrificial fire. This lake
was excavated by the feet of the cows given away by this king unto the
Brahmanas on the completion of the sacrifice. I have lived here ever
since." And after the tortoise had said all this, there came from the
celestial regions a car. And an aerial voice was heard which said,
addressing Indradyumna, "Come thou and obtain the place thou deservest
in heaven! Thy achievements are great! Come thou cheerfully to thy
place! Here also are certain _slokas_: The report of virtuous deeds
spreadeth over the earth and ascendeth to heaven. As long as that report
lasts, so long is the doer said to be in heaven. The man whose evil
deeds are bruited about, is said to fall down and live, as long as that
evil report lasts in the lower regions. Therefore should man be virtuous
in his acts if he is to gain Heaven. And he should seek refuge in
virtue, abandoning a sinful heart."

"'And hearing these words, the king said, "Let the car stay here as
long as I do not take these old persons to the places whence I brought
them.' And having brought me and the owl Pravarakarna to our respective
places, he went away, riding on that car, to the place that was fit for
him. Being longlived, I witness all this."'"

Vaisampayana continued, "It was thus that Markandeya narrated all this
unto the son of Pandu. And after Markandeya finished, the sons of Pandu
said, 'Blessed be thou! Thou hadst acted properly in causing king
Indradyumna who had fallen from Heaven to regain his sphere!' And
Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus
raised the royal sage Nriga who had sunk in hell and caused him to
regain Heaven!'"


SECTION CLXLIX

Vaisampayana said, "King Yudhishthira, hearing from the illustrious
Markandeya the story of the royal sage Indradyumna's regaining of
Heaven, again asked the _Muni_, saying, 'O great _Muni_, tell me in what
condition should a man practise charity in order to gain admission into
the regions of Indra? Is it by practising charity while leading a
domestic mode of life, or in boyhood, or in youth, or in old age? O,
tell me about the respective merits reaped from the practice of charity
in these different stages of life.'

"Markandeya said, 'Life that is futile is of four kinds. Charity also
that is futile is of sixteen kinds. His life is vain who hath no son;
and his also who is out of pale of virtue: and his too who liveth on the
food of other; and, lastly, his who cooketh for himself without giving
therefrom unto the _Pitris_, the gods, and the guests, and who eateth of
it before these all. The gift to one that has fallen away from the
practice of virtuous vows, as also the gift of wealth that has been
earned wrongly, are both in vain. The gift to a fallen Brahmana, that to
a thief, that also to a preceptor that is false, is in vain. The gift to
an untruthful man, to a person that is sinful, to one that is
ungrateful, to one that officiates at sacrifices performed by all
classes of people residing in a village, to one that sells the
_Vedas_,[12] to a Brahmana that cooks for Sudra, to one that too by
birth is a Brahmana but who is destitute of the occupations of his
order, is in vain. The gift to one that has married a girl after the
accession of puberty, to females, to one that sports with snakes, and to
one that is employed in menial offices, is also in vain. These sixteen
kinds of gifts are productive of no merits. That man who with mind
clouded with darkness giveth away from fear or anger, enjoyeth the merit
of such gift while he is in the womb of his mother. The man who (under
other circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit
thereof while he is in old age. Therefore, O king, the man who wishes to
win the way of heaven, should under all conditions, make gifts unto
Brahmanas of everything that he wishes to give away.'

    [12] A man is said to sell the Vedas who lectures on the Vedas
    taking fees from the hearers.

"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from
all the four orders, save others as well as themselves?"

"Markandeya said, 'By _Japa_,[13] and _Mantras_,[14] and _Homa_[15] and
the study of the _Vedas_, the Brahmanas construct a _Vedic_ boat[16]
wherewith they save both others and themselves. The gods themselves are
pleased with that man who gratifieth the Brahmanas. Indeed, a man may
attain heaven at the command of a Brahmana. Thou wilt, O king, without
doubt ascend to regions of everlasting bliss, in consequence of thy
worship of the _Pitris_ and the gods, and thy reverence for the
Brahmanas, even though thy body is filled with phlegmatic humours and
withal so dull and inert! He that desires virtue and heaven should adore
the Brahmanas. One should feed Brahmanas with care on occasions of
_Sraddhas_, although those among them that are cursed or fallen should
be excluded. They also should be carefully excluded that are either
excessively fair or excessively black, that have diseased nails, that
are lepers, that are deceitful, that are born in bastardy of widows or
of women having husbands alive; and they also that support themselves by
the profession of arms. That _Sraddha_ which is censurable, consumeth
the performer thereof like fire consuming fuel. If they that are to be
employed in _Sraddhas_ happen to be dumb, blind, or deaf, care should be
taken to employ them along with Brahmanas conversant with the Vedas. O
Yudhishthira, listen now unto whom thou shouldst give. He that knoweth
all the _Vedas_ should give only to that able Brahmana who is competent
to rescue both the giver and himself, for he, indeed, is to be regarded
as able who can rescue both the giver and himself. O son of Pritha, the
sacred fires do not receive such gratification from libations of
clarified butter, from offerings of flowers and sandal and other
perfumed pastes as from the entertainment of guests. Therefore, do thou
strive to entertain guests, O son of Pandu! O king, they that give unto
guests water to wash their feet, butter to rub over their (tired) legs,
light during the hours of darkness, food, and shelter, have not to go
before Yama. The removal (after worship) of the flowery offerings unto
the gods, the removal of the remnants of a Brahmana's feast, waiting
(upon a Brahmana) with perfumed pastes, and the massaging of a
Brahmana's limbs, are, each of them, O foremost of kings, productive of
greater merit than the gift of kine. A person, without doubt, rescueth
himself by the gift of a _Kapila_ cow. Therefore, should one give away a
_Kapila_ cow decked with ornaments unto Brahmanas. O thou of the Bharata
race, one should give unto a person of good lineage and conversant with
the Vedas; unto a person that is poor; unto one leading a domestic mode
of life but burdened with wife and children; unto one that daily adoreth
the sacred fire; and unto one that hath done thee no service. Thou
shouldst always give unto such persons but not to them that are in
affluence. What merit is there, O thou foremost of the Bharata race, by
giving unto one that is affluent? One cow must be given unto one
Brahmana. A single cow must not be given unto many. For if the cow so
given away (unto many) be sold, the giver's family is lost for three
generations. Such a gift would not assuredly rescue the giver nor the
Brahmana that takes it. He who giveth eighty _Ratis_ of pure gold,
earneth the merit of giving away a hundred pieces of gold for ever. He
that giveth away a strong bull capable also of drawing the plough, is
certainly rescued from all difficulties and finally goeth to heaven. He
that giveth away land unto a learned Brahmana, hath all his desires
fulfilled. The tired traveller, with weakened limbs and feet besmeared
with dust, asks for the name of him that may give him food. There are
men who answer him by telling him the name. That wise man who informs
these toil-worn ones of the name of the person who may give them food,
is, without doubt, regarded as equal in merit unto the giver himself of
food. Therefore, abstaining from other kinds of gift, give thou food.
There is no merit (arising out of gifts) that is so great as that of
giving food. The man that according to the measure of his might gives
well-cooked and pure food unto the Brahmanas, acquires, by that act of
his, the companionship of Prajapati (_Brahma_). There is nothing
superior to food. Therefore, food is regarded as the first and foremost
of all things (to be given away). It hath been said that food itself is
_Prajapati_. And _Prajapati_ is regarded as the Year. And the Year is
sacrifice. And everything is established in sacrifice, for it is from
sacrifice that all creatures, mobile and immobile, take their origin.
For this reason, it hath been heard by us, food is the foremost of all
things. They that give away lakes and large pieces of water, and tanks
and wells, and shelter and food and they that have sweet words for all,
have not to hear the admonitions of Yama. With him who gives rice, and
wealth earned by his labour, unto Brahmana of good behaviour, the earth
is satisfied. And she poureth upon him showers of wealth. The giver of
food walketh first, after him the speaker of truth and he that giveth
unto persons that do not solicit. But the three go to the same place.'"

    [13] _Japa_ is the silent recitation of particular _Mantras_.

    [14] _Mantras_ are particular formulae of worship. They are for
    the most part rhythmic compositions, believed to be of great
    efficacy.

    [15] The _Homa_ is that sacrificial rite which consists of
    pouring libations of clarified butter into fire.

    [16] _Vedamayi nou_. Lit, a boat made of the Vedas.

Vaisampayana continued, "Hearing all this, Yudhishthira, along with his
younger brothers, impelled by curiosity, again addressed the high-souled
Markandeya, saying, 'O great _Muni_, what is the distance of Yama's
region from that of men? What is its measurement? How also do men pass
it over? And by what means? O, tell me all this!'

"Markandeya said, 'O king, O them foremost of virtuous men, this
question of thine appertains to a great mystery. It is sacred and much
applauded by the _Rishis_. Appertaining as it also does to virtue, I
will speak of it to thee. The distance of Yama's region from the abode
of men is, O king, eighty-six thousand _Yojanas_! The way is over space,
without water, and very terrible to behold. Nowhere on that road is the
shade of a tree, nowhere any water, and nowhere any resting place in
which the traveller, when fatigued, may rest for some moments. And men
and women and all on earth that have life, are forcibly led along this
way by the messengers of Yama. Those creatures that obey the mandates of
the grim king, and they, O king, that have given horses and other good
conveyances unto Brahmanas, proceed along this way on those animals and
vehicles. And they that have given umbrellas proceed along this way with
umbrellas warding off the sun's rays. And they that have given food,
proceed without hunger, while they that have not given food proceed
afflicted with hunger. And they that have given robes, proceed along
this way attired in robes while they that have given none, proceed
naked. And they that have given gold, proceed in happiness, themselves
decked in ornaments. And they that have given land, proceed with every
desire completely gratified. And they that have given grain, proceed
without being afflicted with any want. And they that have given houses,
proceed happily on cars. And those men that have given something to
drink, proceed with cheerful hearts unafflicted with thirst. And they
that have given lights, proceed happily lighting the way before them.
And they that have given kine, proceed along the way happily, freed from
all their sins. And they that have fasted for a month, proceed on cars
drawn by swans. And they who have fasted for six nights, proceed on cars
drawn by peacocks. And, O son of Pandu, he that fasteth three nights
upon only one meal without a second during this period goeth into a
region free from disease and anxiety. And water hath this excellent
property that it produceth happiness in the region of Yama. And they
that give water find for themselves a river there of the name of
Pushpodaka. And the givers of water on the earth drink cool and
ambrosial draughts from that stream. And they that are of evil deeds
have pus ordained for them. Thus, O great king, that river serveth all
purposes. Therefore, O king, adore thou duly these Brahmanas (that are
with thee). Weak in limbs owing to the way he has walked, and besmeared
with the dust of the high-road, the traveller enquireth for the name of
him who giveth food, and cometh in hope to his house. Adore thou him
with reverent attention, for he indeed is a guest, and he is a Brahmana.
The gods with Indra at their head follow him as he proceedeth. And if he
is adored, the gods with Indra become gratified, and if he is not
adored, the celestials with their chief become cheerless. Therefore, O
thou foremost of kings, worship thou these Brahmanas duly. I have thus
spoken to thee upon a hundred subjects. What dost thou desire to hear
from me again?'

"Yudhishthira said, 'O master, conversant thou art with virtue and
morality, and so I desire to repeatedly listen to thee as thou speakest
on sacred subjects appertaining to virtue and morals.'

"Markandeya said, 'O king, I will now speak on another sacred subject
appertaining to eternal interests and capable of washing off all sins.
Listen thou with rapt attention. O thou foremost of the Bharatas, the
merit equal to that of giving away a _Kapila_ cow in (the _tirtha_
called) _Jyeshtha-Pushkara_ arises from washing the feet of Brahmanas.
As long as the earth remains wet with water which a Brahmana hath
touched with his feet, so long do _Pitris_ drink water of cups made of
lotus-leaves. If the guest is welcomed (with enquiries about his
welfare), the deities of fire become glad; and if he is offered a seat,
it is the god of a hundred sacrifices, who is gratified. If his feet are
washed, it is the _Pitris_ who are delighted; and if he is fed it is
_Prajapati_ that is pleased. One should with collected soul, give a cow
when (during her throes) the feet and head of her calf are visible,
before her delivery is complete. A cow with her calf in the air in
course of falling from the uterus to the earth, is to be regarded as
equal to the earth herself. He, therefore, that giveth away such a cow,
reapeth the merit of giving away the earth. And he that giveth away such
a cow, is adored in heaven for as many thousands of _Yugas_ as there are
bristles on the bodies of the animal and her young one together. And, O
Bharata, he that having accepted a thing in gift giveth it away
immediately unto a person that is virtuous and honest, reapeth very
great merit. Without doubt, he reapeth the fruit of giving away the
whole earth to her utmost limits and with her oceans and seas and caves,
her mountains and forests and woods. That Brahmana who eateth in silence
from a plate, keeping his hands between his knees, succeedeth in
rescuing others. And those Brahmanas that abstain from drink and who are
never spoken of by others as having any faults and who daily read the
_Samhitas_, are capable of rescuing others. Libations of butter and
edible offerings should all be presented to a Brahmana who is learned in
the _Vedas_. And as libations of clarified butter poured into fire never
go in vain, so gift to virtuous Brahmanas learned in the _Vedas_ can
never go in vain. The Brahmanas have anger for their weapon; they never
fight with arms of iron and steel. Indeed the Brahmanas slay with anger
like Indra slaying the Asuras with his thunder-bolt. Thus prelection
appertaining to virtue and morality is now over. Hearing this, the
_Munis_ of the forest of _Naimisha_ were filled with delight. And those
ascetics were also freed from grief and anger by listening to it. And
they were also purged of all their sins in consequence of this. And, O
king, those human beings that listen to it become freed from the
obligation of rebirth.'

"Yudhishthira said, 'O thou of great wisdom, what purification is there
by which a Brahmana may always keep himself pure? I desire to hear of it
from thee, O thou foremost of all virtuous men!'

"Markandeya answered, 'There are three kinds of purity, viz., purity in
speech, purity in deed, and purity achieved by use of water. He that has
recourse to these three different kinds of purity, attains, without
doubt, to heaven. That Brahmana who adoreth the goddess _Sandhya_ in the
morning and the evening, and who recites meditatively the sacred goddess
_Gayairi_ who is the mother of the _Vedas_, sanctified by the latter, is
freed from all his sins. Even if he accepts in gift the entire earth
with her oceans, he doth not, on that account, suffer the least
unhappiness. And those heavenly bodies in the sky including the sun that
may be inauspicious and hostile towards him soon become auspicious and
favourable towards him in consequence of these acts of his, while those
stars that are auspicious and favourable become more auspicious and more
favourable in consequence of such conduct of his. And terrible Rakshasas
subsisting on animal food, of gigantic and fierce mien, all become
unable to prevail over a Brahmana who practiseth these purifications.
The Brahmanas are even like blazing fires. They incur no fault in
consequence of teaching, of officiating at sacrifices, and of accepting
gifts from others. Whether the Brahmana be cognisant of the _Vedas_ or
ignorant of them, whether they be pure or impure, they should never be
insulted, for Brahmanas are like fires. As the fire that blazeth up in
the place set apart for the cremation of the dead is never regarded
impure on that account, so the Brahmana, be he learned or ignorant, is
always pure. He is great and a very god! Cities that are adorned with
walls and gates and palaces one after another, lose their beauty if they
are bereft of Brahmanas. That, indeed, O king, is a city where Brahmanas
accomplished in the _Vedas_, duly observing the duties of their order
and possessed of learning and ascetic merit, reside. O son of Pritha,
that spot, be it a wood or pasture land, where learned Brahmanas reside,
hath been called a city. And that place, O king, becometh a _tirtha_
also. By approaching a king that offereth protection, as also a Brahmana
possessed of ascetic merit, and by offering worship unto both, a man may
purge off his sins immediately. The learned have said that ablutions in
the sacred _tirthas_, recitation of the names of holy ones, and converse
with the good and virtuous, are all acts worthy of applause. They that
are virtuous and honest always regard themselves as sanctified by the
holy companionship of persons like themselves and by the water of pure
and sacred converse. The carrying of three staffs, the vow of silence,
matted hair on head, the shaving of the crown, covering one's person
with barks and deerskins, the practice of vows, ablutions, the worship
of fire, abode in the woods, emaciating the body, all these are useless
if the heart be not pure. The indulgence of the six senses is easy, if
purity be not sought in the object of enjoyment. Abstinence, however,
which of itself is difficult, is scarcely easy without purity of the
objects of enjoyment. O king of kings, among the six senses, the mind
alone that is easily moved is the most dangerous! Those high-souled
persons that do not commit sins in word, deed, heart and soul, are said
to undergo ascetic austerities, and not they that suffer their bodies to
be wasted by fasts and penances. He that hath no feeling of kindness for
relatives cannot be free from sin even if his body be pure. That
hard-heartedness of his is the enemy of his asceticism. Asceticism,
again, is not mere abstinence from the pleasures of the world. He that
is always pure and decked with virtue, he that practises kindness all
his life, is a _Muni_ even though he may lead a domestic life. Such a
man is purged of all his sins. Fasts and other penances cannot destroy
sins, however much they may weaken and dry up the body that is made of
flesh and blood. The man whose heart is without holiness, suffers
torture only by undergoing penances in ignorance of their meaning. He is
never freed from sins of such acts. The fire he worshippeth doth not
consume his sins. It is in consequence of holiness and virtue alone that
men attain to regions of blessedness, and fasts and vows become
efficacious. Subsistence on fruits and roots, the vow of silence, living
upon air, the shaving of the crown, abandonment of a fixed home, the
wearing of matted locks on the head, lying under the canopy of heaven,
daily fasts, the worship of fire, immersion in water, and lying on the
bare ground,--these alone cannot produce such a result. They only that
are possessed of holiness succeed, by knowledge and deeds, to conquer
disease, decrepitude and death, and acquire a high status. As seeds that
have been scorched by fire do not sprout forth, so the pains that have
been burnt by knowledge cannot effect the soul. This inert body that is
only like a block of wood when destitute of souls, is, without doubt,
short lived like froth in the ocean. He that obtaineth a view of his
soul, the soul that resideth in every body, by help of one or half of a
rhythmic line (of the _Vedas_), hath no more need for anything. Some
obtaining a knowledge of identity with the Supreme Soul from but two
letters (of the _Vedas_) and some from hundreds and thousands of
rhythmic lines, acquire salvation, for the knowledge of one's identity
with the Supreme Soul is the sure indication of salvation. The men of
old, distinguished for their knowledge, have said, neither this world
nor that hereafter nor bliss can be his who is disturbed by doubts. And
belief of one's identity with the Supreme Soul is the indication of
salvation. He that knoweth the true meaning of the Vedas, understandeth
their true use. Such a man is affrighted at the Vedic ritual like a man
at sight of a forest conflagration. Giving up dry disputation, have
recourse to _Sruti_ and _Smriti_, and seek thou, with the aid of thy
reason, the knowledge of the Undecaying One that is without a second.
One's search (after this knowledge) becometh futile from defect of
means. Therefore, should one carefully strive to obtain that knowledge
by aid of the _Vedas_. The _Vedas_ are the Supreme Soul; they are His
body; they are the Truth. The soul that is bounded by the animal
organism is incompetent to know Him in whom all the _Vedas_ merge. That
Supreme Soul, however, is capable of being known by the pure intellect.
The existence of the _gods_ as stated in the _Vedas_, the efficacy of
acts, and the capacity for action of being furnished with bodies, are
noticeable in every _Yuga_. Independence of these and annihilation are
to be sought from purity of the senses. Therefore, the suspension of the
function of the senses is the true fasting. One may attain to heaven by
asceticism, one may obtain objects of enjoyment by the practice of
charity and may have his sins purged off by ablutions in _tirthas_. But
complete emancipation cannot be had except by knowledge.'"

Vaisampayana continued, "Thus addressed, O great king, by the _Rishi_,
Yudhishthira of great fame then said, 'O holy one, I desire to listen to
the rules about that charity which is meritorious.'

"Markandeya said, 'O great king, O Yudhishthira, the rules about charity
which thou wishest to hear from me are always highly regarded by me.
Listen now to the mysteries of charity as expounded in the _sruti_ and
the _smritis_! A man that performs a _sraddha_ in the conjunction called
_Gajacchaya_ at a place that is fanned by the leaves of the _Aswattha_
tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand
_kalpas_. O king, he that foundeth a _dharmasala_ and established there
a person to look after all comers, is crowned with the merits of all the
sacrifices. He that giveth away a horse at a _tirtha_ where the current
of the river runneth in a direction opposite to its general course,
reapeth merit that is inexhaustible. The guest that comes to one's house
for food is none other than Indra himself. If he is entertained with
food, Indra himself conferreth on the best merit that is inexhaustible.
As men cross seas by vessels, so are the givers mentioned above are
saved from all their sins. So what is given unto Brahmanas produceth,
like gift of curds, inexhaustible merits. A gift on particular lunations
produceth merit that is twice as much as a gift on other days. That in a
particular season produceth merit ten times greater that in other
seasons. That in a particular year produceth merit a hundred times
greater than in other years. And lastly, a gift on the last day of the
last month of the year produceth merit that is inexhaustible. A gift
also that is made while the Sun is on the solstitial points, one again
that is made on the last day of the Sun's path through Libra, Aries,
Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and
the Sun, produce merit that is inexhaustible. The learned have also said
that gifts made during the seasons produce merit that is ten times,
those made during the change of seasons, a hundred times--and those made
during the days when _Rahu_ is visible, a thousand times--greater than
what is produced by gifts at other time; while a gift made on the last
day of the Sun's course through Libra and Aries produces merit that
knows no diminution. O king, no one can enjoy landed possessions unless
he giveth away land, and no one can go on cars and vehicles unless he
giveth away these. Indeed a person on rebirth obtaineth the fruition of
whatever objects he hath in view at the time of making a gift to a
Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the
cows from the Sun. He, therefore, that giveth away gold, land, and kine
attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing
so eternal as a gift. Where, therefore, in the three worlds is anything
that is more auspicious? It is for this, O king, that they who have
great intelligence say that there is nothing higher and greater in the
three worlds than gift!'"


SECTION CC

Vaisampayana said, "Having, O great king, heard from the illustrious
Markandeya the history of the attainment of heaven by the royal sage
Indradyumna, Yudhishthira, that bull of the Bharata race, once more
asked that sinless _Muni_ endued with great ascetic merit and long life,
saying, 'Thou knowest, O virtuous one, the entire host of the gods, the
_Danavas_, and the _Rakshasas_. Thou art acquainted also with various
royal genealogies and many eternal lines of _Rishis_! O best of
Brahmanas, there is nothing in this world that thou dost not know! Thou
knowest also, O _Muni_, many delightful stories about _men, Snakes_ and
_Rakshasas_; about gods, _Gandharvas_, and _Yakshas_, and about
_Kinnaras_ and _Apsaras_! I desire now to hear from thee, O best of
Brahmanas, as to why Kuvalaswa--that unvanquished king of Ikshavaku's
race changed his name, assuming another, viz., _Dhundhumara_. O thou
best of Bhrigu's line, I desire to know in detail why the name of
Kuvalaswa of great intelligence underwent such a change!'"

Vaisampayana continued, "Thus addressed by Yudhishthira, the great
_Muni_ Markandeya, O Bharata, then began the history of Dhundhumara!"

"Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee
all! The story of Dhundhumara is a moral one. Listen to it then! Listen
now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race
came to be known as Dhundhumara. O son, O Bharata, there was a
celebrated _Rishi_ of the name of Utanka and, O thou of the Kuru race,
Utanka had his hermitage in a delightful wilderness. And, O great king,
the _Rishi_ Utanka underwent ascetic austerities of the severest kind
and the lord Utanka underwent those penances for numberless years with
the object of obtaining the favours of Vishnu, and gratified with his
penances that illustrious Lord presented himself before Utanka. And
beholding the Deity, the _Rishi_ in all humility began to gratify him
with many hymns, and Utanka said, "O thou of great effulgence all
creatures with the gods, _Asuras_ and human beings, all things that are
mobile or immobile, even _Brahma_ himself, the Vedas, and all things
that are capable of being known, have, O lord, been created by thee! The
firmament is thy head, O god, and the sun and the moon are thy eyes!
And, O Unfading One, the winds are thy breath and fire thy energy! The
directions of the horizon constitute thy arms and the great ocean thy
stomach! And, O god, the hills and mountains constitute thy thigh and
the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and
the plants the bristles on thy body. And, O lord, Indra and Soma and
Agni and Varuna, indeed all the gods, the _Asuras_ and the great Snakes
all wait upon thee with humility, adoring thee with various hymns! O
Lord of the Universe, created things are pervaded by thee. The great
_Rishis_ of high energy and ever plunged in ascetic meditation, always
adore thee. When thou art gratified, the universe is in peace. And when
thou art angry, terror pervadeth every soul. Thou art, O Lord, the great
dispeller of all terrors and thou art the One Supreme Male Being! Thou
art the cause of happiness of both gods and human beings! And, O Lord,
by three steps of thine thou didst cover the three worlds! And it was by
thee that the _Asuras_ in the height of their power were destroyed! It
is owing to thy prowess, O God, that the celestials obtained peace and
happiness and, O thou of great effulgence, it was thy anger that
destroyed hundred great _Daitya_ chiefs. Thou art the Creator and
destroyer of all creatures in the world. It is by adoring thee that the
gods have obtained happiness." It was thus, O Yudhishthira, that the
high-souled Utanka praised the Lord of the senses. And Vishnu,
therefore, said unto Utanka, "I am gratified with thee. Ask thou the
boon that thou desirest." And Utanka said, "This indeed hath been a
great boon to me, in that I have been able to behold Hari, that eternal
Being, that divine Creator, that Lord of the universe!" Thus addressed
Vishnu said, "I am gratified with this absence of all desires on thy
part and with thy devotion, O thou best of men! But, O Brahmanas, O
regenerate one, thou shouldst of a certainty accept some boon from me!"
Thus requested by Hari to accept a boon Utanka then, O thou best of
Bharatas, with joined hands begged a boon saying, "O illustrious one, O
thou of eyes like lotus leaves, if thou hast been gratified with me,
then let my heart always rest on virtue, truth, and self-content. And, O
Lord, let my heart always turn to thee in devotion." And hearing these
words of Utanka, the holy one said, "O regenerate one, all this shall
happen to thee through my grace. And there will also appear in thee a
_yoga_ power endued with which thou shalt achieve a great thing for the
dwellers of Heaven, as also for the triple world. Even now a great
_Asura_ of the name of Dhundhu is undergoing ascetic penances of fierce
austerity with the object of destroying the triple world. Hear now as to
who will slay that _Asura_. O son, there will appear a king of
invincible energy and great prowess and he will be born in the race of
Ikshvaku and will be known by the name of Vrihadaswa who will have a son
of the name of Kuvalaswa endued with great holiness and self-control and
celebrity. And that best of kings will be furnished with _yoga_ power
springing from me and urged and commended by thee, O regenerate _Rishi_,
that king will be the slayer of the Asura Dhundhu." And having said
these words unto that Brahmana, Vishnu disappeared there and then.'"


SECTION CCI

"Markandeya said, 'O king, after the death of Ikshvaku, a highly
virtuous king of the name of _Sasada_, ascending the throne of Ayodhya
ruled this earth. And from _Sasada_ was descended Kakutstha of great
energy. And Kakutstha had a son of name Anenas. And Anenas had a son
named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa
sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang
Sravastha and it was by this Sravastha that the city called _Sravasthi_
was built and from Sravastha was descended Vrihadaswa and from
Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons
and all these sons were fierce and powerful and skilled in learning. And
Kuvalaswa excelled his father in every quality. And when the time came,
his father Vrihadaswa installed him--the brave and highly virtuous
Kuvalaswa--on the throne. And having thus made over the royal dignity to
his son, that slayer of foes--king Vrihadaswa of great intelligence--
retired into the woods for asceticism.'

"Markandeya continued, 'O king, when the royal sage Vrihadaswa was about
to retire into the woods, that best of Brahmanas, Utanka heard of it.
And Utanka who was possessed of great energy and immeasurable soul,
approached that foremost of all wielders of weapons and best of men. And
approaching him, the _Rishis_ began to persuade him to give up
asceticism. And Utanka said, "O king, to protect (the people) is thy
duty. It behoveth thee to do that duty of thine. Let us be free from all
anxiety through thy grace. Possessed as thou art of a great soul,
protected by thee, the earth will be freed from all dangers. Therefore,
it behoveth thee, not to retire into the woods. Great merit attaches to
the act of protecting people in this world. Such merit can never be
acquired in the woods. Let not thy heart, therefore, turn to this
course. The merit, great king, that was acquired in days of old by great
royal sages by protecting their subjects was so great that nothing equal
to it could be seen. The king should always protect his subjects. It
behoveth thee, therefore, to protect thy people. O lord of the earth, I
cannot (at present) perform my ascetic devotions peacefully. Close to my
asylum there is a sea of sands known by the name of _Ujjalaka._ And it
occupies a level country and is without any water. And it extends many
_yojanas_ in length and breadth and in that desert dwells a chief of the
_Danavas_ called Dhundhu by name. And Dhundhu is the son of Madhu and
Kaitabha, and is fierce and terrible and possessed of great prowess. And
endued with immeasurable energy, that _Danava_, O king, dwelleth under
the ground, and, O king, it behoveth thee to retire into the woods,
having first slain that _Asura_. That _Asura_ is now lying still in the
observance of an ascetic penance of great austerity and, O king, the
object he hath in view is sovereignty over the celestials as also of the
three worlds. And, O king, having obtained a boon from the Grandsire of
all creatures, that _Asura_ hath become incapable of being slain by the
gods and _Daityas_ and _Rakshasas_ and _Gandharvas_. Slay though him, O
king, and blessed be thou and let not thy heart turn to any other
course. By slaying him thou wilt without doubt, achieve a great thing
and thou wilt also obtain eternal and undying fame. And O king, when at
the end of every year that wicked _Asura_ lying covered with sands,
wakes up and begins to breathe, then the whole earth with her mountains,
forests and woods begins to tremble. And his breath raiseth up clouds of
sands, and shroudeth the very sun, and for seven days continually the
earth tremble all over, and sparks and flames of fire mixed with smoke
spread far around and for all this, O king, I cannot rest in peace in my
asylum. Slay thou him, O king, for the good of the world. Indeed, when
that _Asura_ is slain the triple world will be in peace and happiness.
That thou art competent, O king, to slay that _Asura_, I fully believe.
Thy energy will be enhanced by Vishnu with the addition of his own. In
days of old, O king, Vishnu gave this boon that the king who should slay
this fierce and great _Asura_ would be pervaded by the invincible energy
of Vishnu himself. Bearing that invincible _Vaishnava_ energy in
thyself, slay thou, O great king, that _Daitya_ of fierce prowess.
Possessed as Dhundhu is of mighty energy, no one, O king, that is endued
with small energy himself will be capable of consuming him, even if he
were to strive for a hundred years."'"


SECTION CCII

"Markandeya said, 'Thus addressed by Utanka, that unvanquished royal
sage, with joined hands, O thou foremost of the Kuru race, replied unto
Utanka, saying, "This visit of thine, O Brahmana, will not be in vain.
This my son, O holy one, known by the name of Kuvalaswa is endued with
steadiness and activity. In prowess also he is unequaled on earth.
Without doubt he will accomplish all this that is agreeable to thee,
aided by all his brave sons endued with arms like unto iron maces. Give
me leave to retire, O Brahmana, for I have now given up my weapons."
Thus addressed by the king, that _Muni_ of immeasurable energy replied
unto him, saying, "So be it." And the royal sage Vrihadaswa then, having
commended his son to obey the behest of the high-souled Utanka saying,
"Let it be done by thee," himself retired into an excellent forest.'

"Yudhishthira said, 'O holy one, O thou possessed of the wealth of
asceticism, who was this _Daitya_ of great energy? Whose son and whose
grandson was he? I desire to know all this; O thou possessed of the
wealth of asceticism I never heard of this mighty _Daitya_ before. I
desire to know all this truly, O holy one, and with all particulars in
detail, O thou of great wisdom and ascetic wealth!'

"Markandeya said, 'O monarch, know everything as it happened, O ruler of
men, as I narrate the particulars truly, O thou of great wisdom! When
the world became one broad expanse of water and creatures mobile and
immobile were destroyed, when, O bull of the Bharata race, the entire
creation came to its end, He who is the Source and Creator of the
Universe, viz., the Eternal and unfading Vishnu, He who is called by
_Munis_ crowned with ascetic success as the Supreme Lord of the
Universe, that Being of great holiness, then lay in _Yoga_ sleep on the
wide hood of the Snake Sesha of immeasurable energy, and the Creator of
the Universe, that highly-blessed and holy Hari, knowing no
deterioration, lay on the hood of that Snake encircling the whole Earth
and as the Deity lay asleep on that bed, a lotus, endued with great
beauty and effulgence equal unto that of the Sun, sprang from his navel.
And from that lotus possessed of effulgence like unto the Sun's, sprang
the Grandsire _Brahma_, that lord of the worlds who is the four _Vedas_,
who hath four forms and four faces, who is invincible in consequence of
his own energy and who is endued with mighty strength and great prowess
and as the Lord Hari of wondrous frame, possessed of great lustre and
decked with a crown and the _Kaustubha_ gem and attired in purple silk,
lay stretched for many a _yojana_ on that excellent bed furnished by the
hood of the snake itself extending far and wide, blazing, O king, in his
beauty and the lustre of his own body like a thousand Suns concentrated
in one mass. He was beheld some time after by two _Danavas_ of great
prowess named Madhu and Kaitabha and beholding Hari (in that posture)
and the Grandsire with eyes like lotus-leaves seated on that lotus, both
Madhu and Kaitabha wandered much and they began to terrify and alarm
Brahma of immeasurable prowess, and the illustrious Brahma alarmed by
their continued exertions trembled on his seat, and at his trembling the
stalk of the lotus on which he was seated began to tremble and when the
lotus-stalk trembled, Kesava awoke. And awakened from his slumber,
Govinda beheld those _Danavas_ of mighty energy, and beholding them the
Deity said unto them, "Welcome, ye mighty ones! I am gratified with you!
Therefore, I will grant you excellent boons!" And thereupon both those
proud and mighty _Danavas_, O king, laughingly replied unto Hrishikesa,
saying, "Ask boons of us, O Divine one! O thou that art the Supreme
Deity, we are disposed to grant thee a boon. Indeed, we will grant thee
a boon! Therefore, ask thou of us anything that cometh to thy mind."
Thus addressed by them the holy one spoke, "Ye brave ones, I will accept
a boon from you. There is a boon that I desire. Both of you are
possessed of mighty energy. There is no male person like unto any of
you. O ye of unbaffled prowess, submit ye to be slain by me. Even that
is what I desire to accomplish for the good of the world." Hearing these
words of the Deity, both Madhu and Kaitabha said, "We have never before
spoken an untruth; no, not even in jest; what shall we say of other
occasions! O thou foremost of male Beings, know that we have ever been
firm in truth and morality. In strength, in forms, in beauty, in virtue,
in asceticism, in charity, in behaviour, in goodness, in self control,
there is no one equal unto either of us. A great danger, O Kesava, hath
approached us. Accomplish thou, therefore, what thou hast said. No one
can prevail over Time. But, O Lord, there is one thing that we desire to
be done by thee. O thou best and foremost of all Deities, thou must slay
us at a spot that is absolutely uncovered. And, O thou of excellent
eyes, we also desire to become thy sons. This is the boon that we
desire, know then, O chief of the gods! Let not that, O Deity, be false
which thou hadst at first promised to us." The Holy One then replied
unto them saying, "Yes, I will do as ye desire. Everything will be as ye
wish!"

"Markandeya continued, 'Then Govinda began to reflect but uncovered
space found he none and when he could not discover any spot that was
uncovered on earth or in the sky, that foremost Deity then beheld his
thighs to be absolutely uncovered. And there, O king, the illustrious
Deity cut off the heads of Madhu and Kaitabha with his keenedged
discus!'"


SECTION CCIII

"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu
and Kaitabha, and possessed of great energy and prowess, he underwent
ascetic penances of great austerity and he stood erect on one leg and
reduced his body to a mass of only veins and arteries, and Brahma,
gratified with him, gave him a boon. And the boon he had asked of the
lord Prajapati was in these words, "Let no one among the gods, the
_Danavas_, the _Rakshas_, the Snakes, the _Gandharvas_ and the
_Rakshasas_ be capable of slaying me. Even this is the boon that I ask
of thee." And the Grandsire replied unto him saying, "Let it be as thou
wishest. Go thy way." And thus addressed by the Grandsire, the _Danava_
placed the feet of the Deity on his head and having thus touched with
reverence the Deity's feet he went away and possessed of mighty energy
and prowess. Dhundhu, having obtained the boon hastily approached Vishnu
remembering the death of his father at the hands of that Deity, and the
wrathful Dhundhu having vanquished the gods with the _Gandharvas_ began
to distress all the celestials with Vishnu at their head. And at last O
bull of the Bharata race, that wicked souled _Asura_ arriving at a sea
of sands known by the name of Ujjalaka, began to distress to the utmost
of his might the asylum of Utanka. And endued with fierce energy,
Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave
underneath the sands in the observance of fierce ascetic and severe
austerities with the object of destroying the triple world, and while
the _Asura_ lay breathing near the asylum of Utanka that _Rishi_
possessed of the splendour of fire, king Kualaswa with his troops,
accompanied by the Brahmana Utanka, as also by all his sons set out for
that region, O bull of the Bharata race! And after that grinder of foes,
the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand
sons all of whom were exceedingly powerful, the illustrious Lord Vishnu
filled him with his own energy at the command of Utanka and impelled by
the desire of benefiting the triple world and while that invincible hero
was proceeding on his way a loud voice was heard in the sky repeating
the words, "This fortunate and unslayable one will become the destroyer
of Dhundhu to-day." And the gods began to shower upon him celestial
flowers. And the celestial kettle drums began to sound their music
although none played upon them. And during the march of that wise one,
cool breezes began to blow and the chief of the celestials poured gentle
showers wetting the dust on the roads and, O Yudhishthira, the cars of
the celestials could be seen high over the spot where the mighty _Asura_
Dhundhu was. The gods and _Gandharvas_ and great _Rishis_ urged by
curiosity, came there to behold the encounter between Dhundhu and
Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own
energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of
sands and the king ordered that wilderness to be excavated and after the
king's sons had excavated that sea of sands for seven days, they could
see the mighty _Asura_ Dhundhu. And, O bull of the Bharata race, the
huge body of that _Asura_ lay within those sands, effulgent in its own
energy like the Sun himself. And Dhundhu, O king, was lying covering the
western region of the desert and surrounded on all sides by the sons of
Kuvalaswa, the _Danava_ was assaulted with sharp-pointed shafts and
maces and heavy and short clubs and axes and clubs, with iron spikes and
darts and bright and keen-edged swords, and thus assaulted, the mighty
_Danava_ rose from his recumbent posture in wrath. And enraged, the
_Asura_ began to swallow those various weapons that were hurled at him
and he vomited from his mouth fiery flames like unto those of the fire
called _Samvarta_ that appeareth at the end of the _Yuga_ and by those
flames of his, the _Asura_ consumed all the sons of the king and, O
tiger among men, like the Lord Kapila of old consuming the sons of king
Sagara, the infuriated _Asura_ overwhelming the triple world with the
flames vomited from his mouth, achieved that wonderful feat in a moment.
And, O thou best of the Bharatas, when all those sons of king Kuvalaswa
were consumed by the fire emitted by the _Asura_ in wrath, the monarch,
possessed as he was of mighty energy, then approached the _Danava_ who,
like unto a second Kumbhakarna of mighty energy, had come to the
encounter after waking from his slumbers. From the body of the king, O
monarch, then began to flow a mighty and copious stream of water and
that stream soon extinguished, O king, the fiery flames emitted by the
_Asura_. And, O great king, the royal Kuvalaswa, filled with _Yoga_
force, having extinguished those flames by the water that issued from
his body, consumed that _Daitya_ of wicked prowess with the celebrated
weapon called _Brahma_ for relieving the triple world of its fears, and
the royal sage Kuvalaswa, having consumed that great _Asura_, that foe
of the celestials and slayer of all enemies, by means of that weapon
became like unto a second chief of the triple world and the high-souled
king Kuvalaswa having slain the _Asura_ Dhundhu, became from that
time known by the name of _Dhundhumara_ and from that time he came to be
regarded as invincible in battle, and the gods and the great _Rishis_
who had come to witness that encounter were so far gratified with him
that they addressed him saying, "Ask thou a boon of us!" And thus
solicited by the gods, the king bowed to them and filled with joy, the
king said unto them, with joined hands these words, "Let me be always
able to give wealth unto superior Brahmanas! Let me be invincible as
regards all foes! Let there be friendship between myself and Vishnu! Let
me have no ill-feeling towards any creature! Let my heart always turn to
virtue! And let me (finally) dwell in heaven for ever!" And the gods and
the _Rishis_ and Utanka, hearing this were exceedingly gratified and all
of them said, "Let it be as thou wishest!" And, O king, having also
blessed him with many other speeches, the gods and the great _Rishis_
then went away to their respective abodes. And, O Yudhishthira, after
the slaughter of all his sons, king Kuvalaswa had still three sons left,
and, O thou of the Bharata race, they were called _Dridaswa_ and
_Kapilaswa_ and _Chandraswa_. It is from them, O king, that the
illustrious line of kings belonging to Ikshvaku's race, all possessed of
immeasurable prowess, hath sprung.

"'It was thus, O best of king, that that great _Daitya_ of the name
Dhundhu, the son of Madhu and Kaitabha was slain by Kuvalaswa and it was
for this also that king came to be called by the name of _Dhundhumara_.
And indeed, the name he assumed was no empty one but was literally true.

"'I have now told thee all that thou hadst asked me, viz., all about
that person in consequence of whose act the story of Dhundhu's death
hath become famous. He that listeneth to this holy history connected
with the glory of Vishnu, becometh virtuous and obtaineth children. By
listening to this story on particular lunations, one becometh blessed
with long life and great good fortune. And freed from every anxiety one
ceaseth to have any fear of diseases.'"


SECTION CCIV

Vaisampayana said, "O thou foremost of the Bharata race, king
Yudhishthira then asked the illustrious Markandeya a difficult question
about morality, saying, 'I desire to hear, O holy one, about the high
and excellent virtue of women. I desire to hear from thee, O Brahmana,
discourse about the subtle truths of morality. O regenerate _Rishi_, O
best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the
father, the mother, the preceptor--these and other objects ordained by
the gods, appear to us as Deities embodied! All these that are reverend
ones are worthy of our best regard. So also is the woman who adoreth one
lord. The worship that chaste wives offer unto their husbands appeareth
to me to be fraught with great difficulty. O adorable one, it behoveth
thee to discourse to us of the high and excellent virtue of chaste
wives--of wives who restraining all their senses and keeping their
hearts under complete control regard their husbands as veritable gods. O
holy and adorable one, all this appears to me to be exceedingly
difficult of accomplishment. O regenerate one, the worship that sons
offer to their mothers and fathers and that wives offer to their
husbands, both seem to me to be highly difficult. I do not behold
anything that is more difficult than the severe virtue of chaste women.
O Brahmana, the duties that women of good behaviour discharge with care
and the conduct that is pursued by good sons towards their fathers and
mothers appear to me to be most difficult of performance. Those women
that are each devoted to but one lord, they that always speak the truth,
they that undergo a period of gestation for full ten months--there is
nothing, O Brahmana, that is more difficult than that is done by these.
O worshipful one, women bring forth their offspring with great hazard to
themselves and great pain and rear their children, O bull among
Brahmanas, with great affection! Those persons also who being always
engaged in acts of cruelty and thereby incurring general hatred, succeed
yet in doing their duties accomplish what, in my opinion, is exceedingly
difficult. O regenerate one, tell me the truths of the duties of the
Kshatriya order. It is difficult, O twice-born one, for those
high-souled ones to acquire virtue who by the duties of their order are
obliged to do what is cruel. O holy one, thou art capable of answering
all questions; I desire to hear thee discourse on all this. O thou
foremost of Bhrigu's race, I desire to listen to all this, waiting
respectfully on thee, O thou of excellent vows!'

"Markandeya said, 'O thou foremost of the Bharata race, I will discourse
to thee on all this truly, however difficult of answer thy question may
be. Listen to me, therefore, as I speak unto thee. Some regard the
mother as superior and some the father. The mother, however, that
bringeth forth and reareth up offspring what is more difficult. Fathers
also, by ascetic penances, by worship of the gods, by adorations addressed
to them, by bearing cold and heat, by incantations and other means desire
to have children. And having by these painful expedients obtained
children that are so difficult of acquisition, they then, O hero, are
always anxious about the future of their sons and, O Bharata, both the
father and the mother desire to see in their sons fame and achievements
and prosperity and offspring and virtue. That son is virtuous who
realises these hopes of his parents. And, O great king, that son with
whom the father and the mother are gratified, achieveth eternal fame and
eternal virtue both here and thereafter. As regards women again, neither
sacrifice nor _sraddhas_, nor fasts are of any efficacy. By serving
their husbands only they can win heaven. O king, O Yudhishthira,
remembering this alone, listen thou with attention to the duties of
chaste women.'"


SECTION CCV

"Markandeya said, 'There was, O Bharata, a virtuous ascetic of the name
of Kausika and endued with wealth of asceticism and devoted to the study
of the _Vedas_, he was a very superior Brahmana and that best of
Brahmanas studied all the _Vedas_ with the _Angas_ and the _Upanishadas_
and one day he was reciting the _Vedas_ at the foot of a tree and at
that time there sat on the top of that tree a female crane and that
she-crane happened at that time to befoul the Brahmana's body and
beholding that crane the Brahmana became very angry and thought of doing
her an injury and as the Brahmana cast his angry glances upon the crane
and thought also of doing her an injury, she fell down on the ground and
beholding the crane thus fallen from the tree and insensible in death,
the Brahmana was much moved by pity and the regenerate one began to
lament for the dead crane saying, "Alas, I have done a bad deed, urged
by anger and malice!"

"Markandeya continued, 'Having repeated these words many times, that
learned Brahmana entered a village for procuring alms. And, O bull of
the Bharata race, in course of his eleemosynary round among the houses
of persons of good lineage, the Brahmana entered one such house that he
knew from before. And as he entered the house, he said, "_Give_." And he
was answered by a female with the word, "_Stay_." And while the
housewife was engaged, O king, in cleaning the vessel from which alms
are given, her husband, O thou best of the Bharatas, suddenly entered
the house, very much afflicted with hunger. The chaste housewife beheld
her husband and disregarding the Brahmana, gave her lord water to wash
his feet and face and also a seat and after that the black-eyed lady,
placing before her lord savoury food and drink, humbly stood beside him
desirous of attending to all his wants. And, O Yudhishthira, that
obedient wife used every day to eat the orts of her husband's plate and,
always conducting herself in obedience to the wishes of the lord, that
lady ever regarded her husband, and all her heart's affections inclined
towards her lord. Of various and holy behaviour and skilful in all
domestic duties and attentive to all her relatives, she always did what
was agreeable and beneficial to her husband and she also, with rapt
senses attended to the worship of the gods and the wants of guests and
servants and her mother-in-law and father-in-law.

"'And while the lady of handsome eyes was still engaged in waiting upon
her lord, she beheld that Brahmana waiting for alms and beholding him,
she remembered that she had asked him to wait. And remembering all this,
she felt abashed. And then that chaste woman possessed of great fame,
took something for alms and went out, O thou foremost of the Bharatas,
for giving it unto that Brahmana. And when she came before him, the
Brahmana said, "O best of women, O blessed one, I am surprised at thy
conduct! Having requested me to wait saying, '_Stay_' thou didst not
dismiss me!"'

"Markandeya continued, 'O lord of men, beholding that Brahmana filled
with wrath and blazing with his energy, that chaste woman began to
conciliate him and said, "O learned one, it behoveth thee to forgive me.
My husband is my supreme god. He came hungry and tired and was being
served and waited upon by me." Hearing this, the Brahmana said, "With
thee Brahmanas are not worthy of superior regard. Exaltest thou thy
husband above them? Leading a domestic life, dost thou disregard
Brahmanas? Indra himself boweth down unto them, what shall I say of men
on earth. Proud woman, dost thou not know it, hast thou never heard it,
that the Brahmanas are like fire and may consume the entire earth?" At
these words of that Brahmana the woman answered, "I am no she-crane, O
regenerate _Rishi_! O thou that art endued with the wealth of
asceticism, cast off this anger of thine. Engaged as thou are, what
canst thou do to me with these angry glances of thine? I do not
disregard Brahmanas. Endued with great energy of soul, they are like
unto the gods themselves. But, O sinless one, this fault of mine it
behoveth thee to forgive. I know the energy and high dignity of
Brahmanas that are possessed of wisdom. The waters of the ocean have
been made brackish and undrinkable by the wrath of the Brahmanas. I know
also the energy of _Munis_ of souls under complete control and endued
with blazing ascetic merit. The fire of their wrath to this day hath not
been extinguished in the forest of Dandaka. It was for his having
disregarded the Brahmanas that the great _Asura_--the wicked and
evil-minded Vatapi was digested when he came in contact with Agastya. It
hath been heard by us that the powers and merits of high-souled
Brahmanas are great. But, O Brahmana, as regenerate ones of high souls
are great in wrath, so are they equally great in forgiveness. Therefore,
O sinless one, it behoveth thee to forgive me in the matter of this my
offence. O Brahmana, my heart inclineth to that merit which springeth
from the service of my husband, for I regard my husband as the highest
among all the gods. O best of Brahmanas, I practise that virtue which
consists in serving my husband whom I regard as the highest Deity.
Behold, O regenerate one, the merit that attaches to the service of
one's husband! I know that thou hast burnt a she-crane with thy wrath!
But, O best of regenerate ones, the anger that a person cherishes is the
greatest of foes which that person hath. The gods know him for a
Brahmana who hath cast off anger and passion. The gods know him for a
Brahmana who always speaketh the truth here, who always gratifieth his
preceptor, and who, though injured himself, never returneth the injury.
The gods know him for a Brahmana who hath his senses under control, who
is virtuous and pure and devoted to the study of the Vedas, and who hath
mastery over anger and lust. The gods know him for a Brahmana who,
cognisant of morals and endued with mental energy, is catholic in
religion and looketh upon all equal unto himself. The gods know him for
a Brahmana who studieth himself and teacheth others, who performeth
sacrifices himself and officiateth at the sacrifices of others, and who
giveth away to the best of his means. The gods know that bull among the
regenerate ones for a Brahmana who, endued with liberality of soul,
practiseth the _Brahmacharya_ vow and is devoted to study,--in fact who
is vigilantly devoted to the study of the _Vedas_. Whatever conduceth to
the happiness of the Brahmanas is always recited before these. Ever
taking pleasure in truth, the hearts of such men never find joy in
untruth. O thou best of regenerate ones, it hath been said that the
study of the Vedas, tranquillity of soul, simplicity of behaviour, and
repression of the senses, constitute the eternal duties of the Brahmana.
Those cognisant with virtue and morals have said that truth and honesty
are the highest virtue. Virtue that is eternal is difficult of being
understood. But whatever it is, it is based on _truth_. The ancients
have declared that virtue dependeth on _sruti_. But, O foremost of
regenerate ones, virtue as exposed in _sruti_ appears to be of various
kinds. It is, therefore, too subtle of comprehension. Thou, O holy one,
art cognisant of virtue, pure, and devoted to the study of the _Vedas_.
I think, however, O holy one, that thou dost not know what virtue in
reality is. Repairing to the city of Mithila, enquire thou of a virtuous
fowler there, if indeed, O regenerate one, thou art not really
acquainted with what constitutes the highest virtue. There liveth in
Mithila a fowler who is truthful and devoted to the service of his
parents and who hath senses under complete control. Even he will
discourse to thee on virtue. Blessed be thou, O best of regenerate ones,
if thou likest, repair thither. O faultless one, it behoveth thee to
forgive me, if what I have said be unpalatable, for they that are
desirous of acquiring virtue are incapable of injuring women!"

"'At these words of the chaste woman, the Brahmana replied, saying, "I
am gratified with thee. Blessed be thou; my anger hath subsided, O
beautiful one! The reproofs uttered by thee will be of the highest
advantage to me. Blessed be thou, I shall now go and accomplish what is
so conducive, O handsome one, to my benefit!"

"Markandeya continued, 'Dismissed by her, Kausika, that best of
regenerate ones, left her house, and, reproaching himself, returned to
his own abode.'"


SECTION CCVI

"Markandeya said, 'Continually reflecting upon that wonderful discourse
of the woman, Kausika began to reproach himself and looked very much
like a guilty person and meditating on the subtle ways of morality and
virtue, he said to himself, "I should accept with reverence what the
lady hath said and should, therefore, repair to Mithila. Without doubt
there dwelleth in that city a fowler of soul under complete control and
fully acquainted with the mysteries of virtue and morality. This very
day will I repair unto that one endued with wealth of asceticism for
enquiring of him about virtue." His faith in her was assured by her
knowledge of the death of the she-crane and the excellent words of
virtuous import she had uttered. Kausika thus reflecting with reverence
upon all she had said, set out for Mithila, filled with curiosity. And
he traversed many forests and villages and towns and at last reached
Mithila that was ruled over by Janaka and he beheld the city to be
adorned with the flags of various creeds. And he beheld that beautiful
town to be resounding with the noise of sacrifices and festivities and
furnished with splendid gateways. It abounded with palatial residences
and protected by walls on all sides; it had many splendid buildings to
boast of. And that delightful town was also filled with innumerable
cars. And its streets and roads were many and well-laid and many of them
were lined with shops. And it was full of horses and cars and elephants
and warriors. And the citizens were all in health and joy and they were
always engaged in festivities. And having entered that city, that
Brahmana beheld there many other things. And there the Brahmana enquired
about the virtuous fowler and was answered by some twice-born persons.
And repairing to the place indicated by those regenerate ones, the
Brahmana beheld the fowler seated in a butcher's yard and the ascetic
fowler was then selling venison and buffalo meat and in consequence of
the large concourse of buyers gathered round that fowler, Kausika stood
at a distance. But the fowler, apprehending that the Brahmana had come
to him, suddenly rose from his seat and went to that secluded spot where
the Brahmana was staying and having approached him there, the fowler
said, "I salute thee, O holy one! Welcome art thou, O thou best of
Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may
do for thee. The word that the chaste woman said unto thee, viz.,
_Repair thou to Mithila_, are known to me. I also know for what purpose
thou hast come hither." Hearing these words of the fowler that Brahmana
was filled with surprise. And he began to reflect inwardly, saying,
"This indeed, is the second marvel that I see!" The fowler then said
unto the Brahmana, saying, "Thou art now standing in place that is
scarcely proper for thee, O sinless one. If it pleasest thee, let us go
to my abode, O holy one!"'

"Markandeya continued, '"_So be it_," said the Brahmana unto him,
gladly. And thereupon, the fowler proceeded towards his home with the
Brahmana walking before him. And entering his abode that looked
delightful, the fowler reverenced his guest by offering him a seat. And
he also gave him water to wash his feet and face. And accepting these,
that best of Brahmanas sat at his ease. And he then addressed the
fowler, saying, "It seems to me that this profession doth not befit
thee. O fowler, I deeply regret that thou shouldst follow such a cruel
trade." At these words of the Brahmana the fowler said, "This profession
is that of my family, myself having inherited it from my sires and
grandsires. O regenerate one, grieve not for me owing to my adhering to
the duties that belong to me by birth. Discharging the duties ordained
for me beforehand by the Creator, I carefully serve my superiors and the
old. O thou best of Brahmanas! I always speak the truth, never envy
others; and give to the best of my power. I live upon what remaineth
after serving the gods, guests, and those that depend on me. I never
speak ill of anything, small or great. O thou best of Brahmanas, the
actions of a former life always follow the doer. In this world there are
three principal professions, viz., agriculture, rearing of cattle, and
trade. As regards the other world, the three _Vedas_, knowledge, and the
science of morals are efficacious. Service (of the other three orders)
hath been ordained to be the duty of the Sudra. Agriculture hath been
ordained for the Vaisyas, and fighting for the Kshatriyas, while the
practice of the _Brahmacharya_ vow, asceticism, recitation of _mantras_,
and truthfulness have been ordained for the Brahmanas. Over subjects
adhering to their proper duties, the king should rule virtuously; while
he should set those thereto that have fallen away from the duties of
their order. Kings should ever be feared, because they are the lords of
their subjects. They restrain those subjects of theirs that fall away
from their duties as they restrain the motions of the deer by means of
their shafts. O regenerate _Rishi_, there existeth not in the kingdom of
Janaka a single subject that followeth not the duties of his birth. O
thou best of the Brahmanas, all the four orders here rigidly adhere to
their respective duties. King Janaka punisheth him that is wicked, even
if he be his own son; but never doth he inflict pain on him that is
virtuous. With good and able spies employed under him, he looketh upon
all with impartial eyes. Prosperity, and kingdom, and capacity to
punish, belong, O thou best of Brahmanas, to the Kshatriyas. Kings
desire high prosperity through practice of the duties that belong to
them. The king is the protector of all the four orders. As regards
myself, O Brahmana, I always sell pork and buffalo meat without slaying
those animals myself. I sell meat of animals, O regenerate _Rishi_, that
have been slain by others. I never eat meat myself; never go to my wife
except in her season; I always fast during the day, and eat, O
regenerate one, in the night. Even though the behaviour of his order is
bad, a person may yet be himself of good behaviour. So also a person may
become virtuous, although he may be slayer of animals by profession. It
is in consequence of the sinful acts of kings that virtue decreaseth
greatly, and sin beginneth to prosper. And when all this taketh place
the subjects of the kingdom begin to decay. And it is then, O Brahmana,
that ill-looking monsters, and dwarfs, and hunch-backed and large-headed
wights, and men that are blind or deaf or those that have paralysed eyes
or are destitute of the power of procreation, begin to take their birth.
It is from the sinfulness of kings that their subjects suffer numerous
mischiefs. But this our king Janaka casteth his eyes upon all his
subjects virtuously, and he is always kind unto them who, on their part,
ever adhere to their respective duties. Regarding myself, I always with
good deeds please those that speak well, as also those that speak ill of
me. Those kings that live in the observance of their own proper duties,
who are always engaged in the practice of acts that are good and honest,
who are of souls under complete control and who are endued with
readiness and alacrity, may not depend upon anything else for supporting
their power. Gift of food to the best of one's power, endurance of heat
and cold, firmness in virtue, and a regard and tenderness for all
creatures,--these attributes can never find place in a person, without
an innate desire being present in him of separating himself from the
world. One should avoid falsehood in speech, and should do good without
solicitation. One should never cast off virtue from lust, from wrath, or
from malice. One should never joy immoderately at a good turn or grieve
immoderately at a bad one. One should never feel depressed when
overtaken by poverty, nor when so overtaken abandon the path of virtue.
If at any time one doth what is wrong, he should never do its like
again. One should always urge his soul to the doing of that which he
regardeth as beneficial. One should never return wrong for wrong, but
should act honestly by those that have wronged him. That wretched man
who desireth to do what is sinful, slayeth himself. By doing what is
sinful, one only imitates them that are wicked and sinful. Disbelieving
in virtue they that mock the good and the pure saying, '_There is no
virtue_' undoubtedly meet with destruction. A sinful man swelleth up
like a leather bag puffed up with wind. The thoughts of these wretches
filled with pride and folly are feeble and unprofitable. It is the
heart, the inner soul, that discovereth the fool like the sun that
discovereth forms during the day. The food cannot always shine in the
world by means of self-praise. The learned man, however, even if he be
destitute of beauty, displayeth his lustre by refraining from speaking
ill of others and well of himself. No example, however, can be met with,
in this world, of a person shining brilliantly on account of attributes
to be found in him in their reputed measure. If one repenteth of a wrong
done by him, that repentance washeth off his sin. The resolution of
never doing it again saveth him from future sin, even as, O thou best of
Brahmanas, he may save himself from sin by any of those expiations
obtained in the scriptures. Even this, O regenerate one, is the _sruti_
that may be seen in respect of virtue. He that having before been
virtuous, committeth a sin, or committeth it unknowingly may destroy
that sin. For virtue, O Brahmana, driveth off the sin that men commit
from ignorance. A man, after having committed a sin, should cease to
regard himself any longer as a man. No man can conceal his sins. The
gods behold what one does, also the Being that is within every one. He
that with piety and without detraction hideth the faults of the honest
and the wise like holes in his own attire, surely seeketh his salvation.
If a man seeketh redemption after having committed a sin, without doubt
he is purged of all his sins and looketh pure and resplendent like the
moon emerged from the clouds. A man that seeketh redemption is washed of
all his sins, even as the sun, upon rising, dispelleth all darkness. O
best of Brahmanas, it is temptation that constitutes the basis of sin.
Men that are ignorant commit sin, yielding to temptation alone. Sinful
men generally cover themselves with a virtuous exterior, like wells
whose mouths are covered by long grass. Outwardly they seem to possess
self-control and holiness and indulge in preaching virtuous texts which,
in their mouth are of little meaning. Indeed, everything may be noticed
in them except conduct that is truly virtuous!"'

"Markandeya continued, 'At these words, O best of men, of the fowler,
that Brahmana endued with great wisdom, then asked the fowler, saying,
"How shall I know what is virtuous conduct? Blessed be thou, I desire to
hear this, O thou foremost of virtuous men, from thee. Therefore, O thou
of exalted soul, tell me all about it truly." Hearing these words, the
fowler replied, saying, "O best of Brahmanas, Sacrifices, Gift,
Asceticism, the Vedas, and Truth--these five holy things are ever
present in conduct that is called virtuous. Having subjugated lust and
wrath, pride, avarice, and crookedness, they that take pleasure in
virtue because it is virtue, are regarded as really virtuous and worthy
of the approbation of persons that are virtuous. These persons who are
devoted to sacrifices, and study of the Vedas have no independent
behaviour. They follow only the practices of the honest and the good.
This indeed, is the second attribute of the virtuous. Waiting upon
superiors, Truth, Freedom from anger, and Gift, these four, O Brahmana,
are inseparably connected with behaviour that is virtuous. For the
reputation that a person acquires by setting his heart on virtuous
behaviour and adhering to it rigidly is incapable of acquisition except
by practising the four virtues named above. The essence of the _Vedas_
is Truth: the essence of Truth is self-control, and the essence of
self-control is abstention from the pleasures of the world. These all
are to be noticed in behaviour that is virtuous. They that follow those
deluded fools that mock the forms of faith prevailing among men, are
dragged into destruction for walking in such a sinful path. They,
however, that are virtuous and engaged in the observance of vows, who
are devoted to the _srutis_ and the virtue of abstention from the
pleasure of the world, they in fact who tread in virtue's path and
follow the true religion, they that are obedient to the mandates of
their preceptors, and who reflect upon the sense of the scriptures with
patience and carefulness,--it is these that are said to be possessed of
behaviour that is virtuous; it is these, O Brahmana, that are said to
properly guide their higher intelligence. Forsaking those that are
atheists, those that transgress virtue's limits, those that are of
wicked souls, those that live in sinfulness, betake thyself to knowledge
reverencing those that are virtuous. Lust and temptation are even like
sharks in the river of life; the waters are the five senses. Do thou
cross over to the other side of this river in the boat of patience and
resignation, avoiding the shoals of corporeal existence (repeated births
in this world). The supreme virtue consisting in the exercise of the
intelligent principle and abstraction, when gradually super-added to
virtuous conduct, becomes beautiful like dye on white fabrics.
Truthfulness and abstention from doing injury to any one, are virtues
highly beneficial to all creatures. Of these, that latter is a cardinal
virtue, and is based on truth. Our mental faculties have their proper
play when their foundation is laid in truth, and in the exercise of
virtue truth is of the highest value. Purity of conduct is the
characteristic of all good men. Those that are distinguished for holy
living are good and virtuous. All creatures follow the principles of
conduct which are innate in their nature. The sinful being who has no
control over self acquires lust, anger and other vices. It is the
immemorial rule that virtuous actions are those that are founded on
justice, and it is also ordained by holy men that all iniquitous conduct
is sin. Those who are not swayed by anger, pride, haughtiness and envy,
and those who are quiet and straight-forward, are men of virtuous
conduct. Those who are diligent in performing the rites enjoined in the
three _Vedas_, who are wise, and of pure and virtuous conduct, who
exercise self-restraint and are full of attention to their superior, are
men of virtuous conduct. The actions and conduct of such men of great
power, are very difficult of attainment. They are sanctified by the
purification of their own actions, and consequently sin in them dies out
of itself. This virtue of good conduct is wonderful, ancient, immutable
and eternal; and wise men observing this virtue with holiness, attain to
heaven. These men who believe in the existence of the Deity, who are
free from false pride, and versed in holy writ, and who respect
regenerate (twice-born) men, go to heaven. Among holy men, virtue is
differentiated in three ways--that great virtue which is inculcated in
the _Vedas_, the other which is inculcated in the _dharmashastras_ (the
minor scriptures), and virtuous conduct. And virtuous conduct is
indicated by acquisition of knowledge, pilgrimage to sacred places,
truthfulness, forbearance, purity and straight-forwardness. Virtuous men
are always kind to all creatures, and well-disposed towards regenerate
men. They abstain from doing injury to any creature, and are never rude
in speech. Those good men who know well the consequences of the fruition
of their good and evil deeds, are commended by virtuous men. Those who
are just and good-natured, and endowed with virtue, who wish well of all
creatures, who are steadfast in the path of virtue, and have conquered
heaven, who are charitable, unselfish and of unblemished character, who
succour the afflicted, and are learned and respected by all, who
practise austerities, and are kind to all creatures, are commended as
such by the virtuous. Those who are charitably disposed attain
prosperity in this world, as also the regions of bliss (hereafter). The
virtuous man when solicited for assistance by good men bestow alms on
them by straining to the utmost, even to the deprivation of the comforts
of his wife and servants. Good men having an eye to their own welfare,
as also virtue and the ways of the world, act in this way and thereby
grow in virtue through endless ages. Good persons possessing the virtues
of truthfulness, abstention from doing injury to any one, rectitude,
abstention from evil towards any one, want of haughtiness, modesty,
resignation, self-restraint, absence of passion, wisdom, patience, and
kindness towards all creatures, and freedom from malice and lust, are
the witnesses of the world. These three are said to constitute the
perfect way of the virtuous, viz., a man must not do wrong to any body,
he must bestow alms, and must always be truthful. Those high-souled good
men of virtuous conduct, and settled convictions, who are kind to all
and are full of compassion, depart with contentment from this world to
the perfect way of virtue. Freedom from malice, forbearance, peace of
mind, contentment, pleasant speech, renunciation of desire and anger,
virtuous conduct and actions regulated according to the ordinances of
holy writ, constitute the perfect way of the virtuous. And those who are
constant in virtue follow these rules of virtuous conduct, and having
reached the pinnacle of knowledge, and discriminating between the
various phases of human conduct, which are either very virtuous or the
reverse, they escape from the great danger. Thus, O great Brahmana,
having introduced the subject of virtuous conduct, have I described to
thee all this, according to my own knowledge and to what I have heard on
the subject."'"


SECTION CCVII

"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to
that Brahmana, "Undoubtedly my deeds are very cruel, but, O Brahmana,
Destiny is all-powerful and it is difficult to evade the consequence of
our past actions. And this is the _karmic evil_ arising out of sin
committed in a former life. But, O Brahmana, I am always assiduous in
eradicating the evil. The Deity takes away life, the executioner acts
only as a secondary agent. And we, O good Brahmana, are only such agents
in regard to our _karma_. Those animals that are slain by me and whose
meat I sell, also acquire _karma_, because (with their meat), gods and
guests and servants are regaled with dainty food and the _manes_ are
propitiated. It is said authoritatively that herbs and vegetables, deer,
birds and wild animals constitute the food of all creatures. And, O
Brahmana, king Sivi, the son of Usinara, of great forbearance attained
to heaven, which is hard to reach, giving away his own flesh. And in
days of yore, O Brahmana, two thousand animals used to be killed every
day in the kitchen of king Rantideva; and in the same manner two
thousand cows were killed every day; and, O best of regenerate beings,
king Rantideva acquired unrivalled reputation by distributing food with
meat every day. For the performance of the fourmonthly rites animals
ought to be sacrificed daily. 'The sacred fire is fond of animal food,'
this saying has come down to us. And at sacrifices animals are
invariably killed by regenerate Brahmanas, and these animals being
purged of sin, by incantation of hymns, go to heaven. If, O Brahmana,
the sacred fire had not been so fond of animal food in ancient times, it
could never have become the food of any one. And in this matter of
animal food, this rule has been laid down by _Munis_:--Whoever partakes
of animal food after having first offered it duly and respectfully to
the gods and the _manes_, is not polluted by the act. And such a man is
not at all considered to have partaken of animal food, even, as a
Brahmacharin having intercoursed with his wife during the menstrual
period, is nevertheless considered to be a good Brahmana. After
consideration of the propriety and impropriety of the matter, this rule
has been laid down. King Saudasa, O Brahmana, when under a curse, often
used to prey upon men; what is thy opinion of this matter? And, O good
Brahmana, knowing this to be the consequence of my own actions, I obtain
my livelihood from this profession. The forsaking of one's own
occupation is considered, O Brahmana, to be a sin, and the act of
sticking to one's own profession is without doubt a meritorious act. The
_Karma_ of a former existence never forsakes any creature. And in
determining the various consequences of one's _Karma_, this rule was not
lost sight of by the Creator. A person having his being under the
influence of evil _Karma_, must always consider how he can atone for his
_Karma_, and extricate himself from an evil doom, and the evil _Karma_
may be expiated in various ways. Accordingly, O good Brahmana, I am
charitable, truthful, assiduous in attending on my superior, full of
respect towards regenerate Brahmanas, devoted to and free from pride and
(idle) excessive talk. Agriculture is considered to be a praiseworthy
occupation, but it is well-known that even there, great harm is done to
animal life; and in the operation of digging the earth with the plough,
numberless creatures lurking in the ground as also various other forms
of animal life are destroyed. Dost thou not think so? O good Brahmana,
_Vrihi_ and other seeds of rice are all living organisms. What is thy
opinion on this matter? Men, O Brahmana, hunt wild animals and kill them
and partake of their meat; they also cut up trees and herbs; but, O
Brahmana, there are numberless living organisms in trees, in fruits, as
also in water; dost thou not think so? This whole creation, O Brahmana,
is full of animal life, sustaining itself with food derived from living
organisms. Dost thou not mark that fish preys upon fish, and that
various species of animals prey upon other species, and there are
species the members of which prey upon each other? Men, O Brahmana,
while walking about hither and thither, kill numberless creatures
lurking in the ground by trampling on them, and even men of wisdom and
enlightenment destroy animal life in various ways, even while sleeping
or reposing themselves. What hast thou to say to this?--The earth and
the air all swarm with living organisms, which are unconsciously
destroyed by men from mere ignorance. Is not this so? The commandment
that people should not do harm to any creature, was ordained of old by
men, who were ignorant of the true facts of the case. For, O Brahmana,
there is not a man on the face of this earth, who is free from the sin
of doing injury to creatures. After full consideration, the conclusion
is irresistible that there is not a single man who is free from the sin
of doing injury to animal life. Even the sage, O good Brahmana, whose
vow is to do harm to no creature, doth inflict injury to animal life.
Only, on account of greater needfulness, the harm is less. Men of noble
birth and great qualities perpetrate wicked acts in defiance of all, of
which they are not at all ashamed. Good men acting in an exemplary way
are not commended by other good men; nor are bad men acting in a
contrary way praised by their wicked compeers; and friends are not
agreeable to friends, albeit endowed with high qualities; and foolish
pedantic men cry down the virtues of their preceptors. This reversal of
the natural order of things, O good Brahmana, is seen everywhere in this
world. What is thy opinion as to the virtuousness or otherwise of this
state of things? There is much that can be said of the goodness or
badness of our actions. But whoever is addicted to his own proper
occupation surely acquires great reputation."'"


SECTION CCVIII

"Markandeya continued, 'O Yudhishthira, the virtuous fowler, eminent in
pity, then skilfully addressed himself again to that foremost of
Brahmanas, saying, "It is the dictum of the aged that the ways of
righteousness are subtle, diverse and infinite. When life is at stake
and in the matter of marriage, it is proper to tell an untruth. Untruth
sometimes leads to the triumph of truth, and the latter dwindles into
untruth. Whichever conduces most to the good of all creatures is
considered to be truth. Virtue is thus perverted; mark thou its subtle
ways. O best of virtuous men, man's actions are either good or bad, and
he undoubtedly reaps their fruits. The ignorant man having attained to
an abject state, grossly abuses the gods, not knowing that it is the
consequence of his own evil _karma_. The foolish, the designing and the
fickle, O good Brahmana, always attain the very reverse of happiness or
misery. Neither learning nor good morals, nor personal exertion can save
them. And if the fruits of our exertion were not dependent on anything
else, people would attain the object of their desire, by simply striving
to attain it. It is seen that able, intelligent and diligent persons are
baffled in their efforts, and do not attain the fruits of their actions.
On the other hand, persons who are always active in injuring others and
in practising deception on the world, lead a happy life. There are some
who attain prosperity without any exertion. And there are others, who
with the utmost exertion, are unable to achieve their dues. Miserly
persons with the object of having sons born to them worship the gods,
and practise severe austerities, and those sons having remained in the
womb for ten months at length turn out to be very infamous issue of
their race; and others begotten under the same auspices, decently pass
their lives in luxury with heaps of riches and grain accumulated by
their ancestors. The diseases from which men suffer, are undoubtedly the
result of their own _karma_. They then behave like small deer at the
hands of hunters, and they are racked with mental troubles. And, O
Brahmana, as hunters intercept the flight of their game, the progress of
those diseases is checked by able and skilful physicians with their
collections of drugs. And, thou best of the cherishers of religion, thou
hast observed that those who have it in their power to enjoy (the good
things of this earth), are prevented from doing so from the fact of
their suffering from chronic bowel-complaints, and that many others that
are strong and powerful, suffer from misery, and are enabled with great
difficulty to obtain a livelihood; and that every man is thus helpless,
overcome by misery and illusion, and again and again tossed and
overpowered by the powerful current of his own actions (_karma_). If
there were absolute freedom of action, no creature would die, none would
be subject to decay, or await his evil doom, and everybody would attain
the object of his desire. All persons desire to out distance their
neighbours (in the race of life), and they strive to do so to the utmost
of their power; but the result turns out otherwise. Many are the persons
born under the influence of the same star and the same auspices of good
luck; but a great diversity is observable in the maturity of their
actions. No person, O good Brahmana, can be the dispenser of his own
lot. The actions done in a previous existence are seen to fructify in
our present life. It is the immemorial tradition that the soul is
eternal and everlasting, but the corporeal frame of all creatures is
subject to destruction here (below). When therefore life is
extinguished, the body only is destroyed, but the spirit, wedded to its
actions, travels elsewhere."

"'The Brahmana replied, "O best of those versed in the doctrine of
_karma_, and in the delivery of discourses, I long to know accurately
how the soul becomes eternal." The fowler replied, "The spirit dies not,
there being simply a change of tenement. They are mistaken, who
foolishly say that all creatures die. The soul betakes itself to another
frame, and its change of habitation is called its death. In the world of
men, no man reaps the consequences of another man's _karma_. Whatever
one does, he is sure to reap the consequences thereof; for the
consequences of the _karma_ that is once done, can never be obviated.
The virtuous become endowed with great virtues, and sinful men become
the perpetrators of wicked deeds. Men's actions follow them; and
influenced by these, they are born again." The Brahmana enquired, "Why
does the spirit take its birth, and why does its nativity become sinful
or virtuous, and how, O good man, does it come to belong to a sinful or
virtuous race?" The fowler replied, "This mystery seems to belong to the
subject of procreation, but I shall briefly describe to you, O good
Brahmana, how the spirit is born again with its accumulated load of
_karma_, the righteous in a virtuous, and the wicked in a sinful
nativity. By the performance of virtuous actions it attains to the state
of the gods, and by a combination of good and evil, it acquires the
human state; by indulgence in sensuality and similar demoralising
practices it is born in the lower species of animals, and by sinful
acts, it goes to the infernal regions. Afflicted with the miseries of
birth and dotage, man is fated to rot here below from the evil
consequences of his own actions. Passing through thousands of births as
also the infernal regions, our spirits wander about, secured by the
fetters of their own _karma_. Animate beings become miserable in the
next world on account of these actions done by themselves and from the
reaction of those miseries, they assume lower births and then they
accumulate a new series of actions, and they consequently suffer misery
over again, like sickly men partaking of unwholesome food; and although
they are thus afflicted, they consider themselves to be happy and at
ease and consequently their fetters are not loosened and new _karma_
arises; and suffering from diverse miseries they turn about in this
world like a wheel. If casting off their fetters they purify themselves
by their actions and practise austerities and religious meditations,
then, O best of Brahmanas, they attain the Elysian regions by these
numerous acts and by casting off their fetters and by the purification
of _karma_, men attain those blissful regions where misery is unknown to
those who go there. The sinful man who is addicted to vices, never comes
to the end of his course of iniquities. Therefore must we strive to do
what is virtuous and forbear from doing what is unrighteous. Whoever
with a heart full of gratefulness and free from malice strives to do
what is good, attains wealth, virtue, happiness and heaven (hereafter).
Those who are purified of sins, wise, forbearing, constant in
righteousness, and self-restrained enjoy continuous felicity in this as
well as in the next world. Man must follow the standard of virtue of the
good and in his acts imitate the example of the righteous. There are
virtuous men, versed in holy writ and learned in all departments of
knowledge. Man's proper duty consists in following his own proper
avocation, and this being the case these latter do not become confused
and mixed up. The wise man delights in virtue and lives by
righteousness. And, O good Brahmana, such a man with the wealth of
righteousness which he hereby acquires, waters the root of the plant in
which he finds most virtue. The virtuous man acts thus and his mind is
calmed. He is pleased with his friends in this world and he also attains
happiness hereafter. Virtuous people, O good man, acquire dominion over
all and the pleasure of beauty, flavour, sound and touch according to
their desire. These are known to be the rewards of virtue. But the man
of enlightened vision, O great Brahmana, is not satisfied with reaping
the fruits of righteousness. Not content with that, he with the light of
spiritual wisdom that is in him, becomes indifferent to pain and
pleasure and the vice of the world influenceth him not. Of his own free
will he becometh indifferent to worldly pursuits but he forsaketh not
virtue. Observing that everything worldly is evanescent, he trieth to
renounce everything and counting on more chance he deviseth means for
the attainment of salvation. Thus doth he renounce the pursuits of the
world, shunneth the ways of sin, becometh virtuous and at last attaineth
salvation. Spiritual wisdom is the prime requisite of men for salvation,
resignation and forbearance are its roots. By this means he attaineth
all the objects of this desire. But subduing the senses and by means of
truthfulness and forbearance, he attaineth, O good Brahmana, the supreme
asylum of _Brahma_." The Brahmana again enquired, "O thou most eminent
in virtue and constant in the performance of the religious obligations,
you talk of senses; what are they; how may they be subdued; and what is
the good of subduing them; and how doth a creature reap the fruits
thereof? O pious man, I beg to acquaint myself with the truth of this
matter."'"


SECTION CCIX

"Markandeya continued, 'Hear, O king Yudhishthira what the virtuous
fowler, thus interrogated by that Brahmana, said to him in reply. The
fowler said, "Men's minds are at first bent on the acquisition of
knowledge. That acquired, O good Brahmana, they indulge in their
passions and desires, and for that end, they labour and set about tasks
of great magnitude and indulge in much-desired pleasures of beauty,
flavour, &c. Then follows fondness, then envy, then avarice and then
extinction of all spiritual light. And when men are thus influenced by
avarice, and overcome by envy and fondness, their intellect ceases to be
guided by righteousness and they practise the very mockery of virtue.
Practising virtue with hypocrisy, they are content to acquire wealth by
dishonourable means with the wealth thus acquired the intelligent
principle in them becomes enamoured of those evil ways, and they are
filled with a desire to commit sins. And when, O good Brahmana, their
friends and men of wisdom remonstrate with them, they are ready with
specious answers, which are neither sound nor convincing. From their
being addicted to evil ways, they are guilty of a threefold sin. They
commit sin in thought, in word, as also in action. They being addicted
to wicked ways, all their good qualities die out, and these men of
wicked deeds cultivate the friendship of men of similar character, and
consequently they suffer misery in this world as well as in the next.
The sinful man is of this nature, and now hear of the man of virtue. He
discerns these evils by means of his spiritual insight, and is able to
discriminate between happiness and misery, and is full of respectful
attention to men of virtue, and from practising virtues, his mind
becomes inclined to righteousness." The Brahmana replied, "Thou hast
given a true exposition of religion which none else is able to expound.
Thy spiritual power is great, and thou dost appear to me to be like a
great _Rishi_." The fowler replied, "The great Brahmanas are worshipped
with the same honours as our ancestors and they are always propitiated
with offerings of food before others. Wise men in this world do what is
pleasing to them, with all their heart. And I shall, O good Brahmana,
describe to thee what is pleasing to them, after having bowed down to
Brahmanas as a class. Do thou learn from me the Brahmanic philosophy.
This whole universe unconquerable everywhere and abounding in great
elements, is Brahma, and there is nothing higher than this. The earth,
air, water, fire and sky are the great elements. And form, odour, sound,
touch and taste are their characteristic properties. These latter too
have their properties which are also correlated to each other. And of
the three qualities, which are gradually characterised by each, in order
of priority is consciousness which is called the mind. The seventh is
intelligence and after that comes egoism; and then the five senses, then
the soul, then the moral qualities called _sattwa, rajas_ and _tamas_.
These seventeen are said to be the unknown or incomprehensible
qualities. I have described all this to thee, what else dost thou wish
to know?"'"


SECTION CCX

"Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by
the virtuous fowler, resumed again this discourse so pleasing to the
mind. The Brahmana said, "O best of the cherishers of religion, it is
said that there are five great elements; do thou describe to me in full
the properties of any one of the five." The fowler replied, "The earth,
water, fire, air and sky all have properties interlapping each other. I
shall describe them to thee. The earth, O Brahmana, has five qualities,
water four, fire three and the air and sky together three also. Sound,
touch, form, odour and taste--these five qualities belong to earth, and
sound, touch, form and taste, O austere Brahmana, have been described to
thee as the properties of water, and sound, touch and form are the three
properties of fire and air has two properties sound and touch, and sound
is the property of sky. And, O Brahmana, these fifteen properties
inherent in five elements, exist in all substances of which this
universe is composed. And they are not opposed to one another; they
exist, O Brahmana, in proper combination. When this whole universe is
thrown into a state of confusion, then every corporeal being in the
fulness of time, assumes another _corpus_. It arises and perishes in due
order. And there are present the five elementary substances of which all
the mobile and immobile world is composed. Whatever is perceptible by
the senses, is called _vyakta_ (knowable or comprehensible) and whatever
is beyond the reach of the senses and can only be perceived by guesses,
is known to be _avyakta_ (not _vyakta_). When a person engages in the
discipline of self-examination, after having subdued the senses which
have of their own proper objective play in the external conditions of
sound, form, &c, then he beholds his own spirit pervading the universe,
and the universe reflected in itself. He who is wedded to his previous
_karma_, although skilled in the highest spiritual wisdom, is cognisant
only of his soul's objective existence, but the person whose soul is
never affected by the objective conditions around, is never subject to
ills, owing to its absorption in the elementary spirit of Brahma. When a
person has overcome the domination of illusion, his manly virtues
consisting of the essence of spiritual wisdom, turn to the spiritual
enlightenment which illumines the intelligence of sentient beings. Such
a person is styled by the omnipotent, intelligent Spirit as one who is
without beginning and without end, self-existent, immutable, incorporeal
and incomparable. This, O Brahmana, that thou hast enquired of me is
only the result of self discipline. And this self-discipline can only be
acquired by subduing the senses. It cannot be otherwise, heaven and hell
are both dependent on our senses. When subdued, they lead to heaven;
when indulged in, they lead to perdition. This subjugation of the senses
is the highest means of attaining spiritual light. Our senses are at the
(cause) root of our spiritual advancement as also at the root of our
spiritual degradation. By indulging in them, a person undoubtedly
contracts vices, and by subduing these, he attains salvation. The
self-restrained person who acquires mastery over the six senses inherent
in our nature, is never tainted with sin, and consequently evil has no
power over him. Man's corporeal self has been compared to a chariot, his
soul to a charioteer and his senses to horses. A dexterous man drives
about without confusion, like a quiet charioteer with well-broken
horses. That man is an excellent driver who knows how to patiently wield
the reins of those wild horses,--the six senses inherent in our nature.
When our senses become ungovernable like horses on the high road, we
must patiently rein them in; for with patience, we are sure to get the
better of them. When a man's mind is overpowered by any one of these
senses running wild, he loses his reason, and becomes like a ship tossed
by storms upon the high ocean. Men are deceived by illusion in hoping to
reap the fruits of those six things, whose effects are studied by
persons of spiritual insight, who thereby reap the fruits of their clear
perception."'"


SECTION CCXI

"Markandeya continued, 'O Bharata, the fowler having expounded these
abstruse points, the Brahmana with great attention again enquired of him
about these subtle topics. The Brahmana said, "Do thou truly describe to
me, who now duly ask thee, the respective virtues of the qualities of
_sattwa, rajas_, and _tamas_." The fowler replied, "Very well, I shall
tell thee what thou hast asked. I shall describe separately their
respective virtues, do thou listen. Of them _tamas_ is characterised by
illusion (spiritual), _rajas_ incites (men to action), _sattwa_ is of
great grandeur, and on that account, it is said to be the greatest of
them. He who is greatly under the influence of spiritual ignorance, who
is foolish, senseless and given to dreaming, who is idle, unenergetic
and swayed by anger and haughtiness, is said to be under the influence
of _tamas_. And, O Brahmana _rishi_, that excellent man who is agreeable
in speech, thoughtful, free from envy, industrious in action from an
eager desire to reap its fruits, and of warm temperament, is said to be
under the influence of _rajas_. And he who is resolute, patient, not
subject to anger, free from malice, and is not skilful in action from
want of a selfish desire to reap its fruits, wise and forbearing, is
said to be under the influence of _sattwa_. When a man endowed with the
_sattwa_ quality, is influenced by worldliness, he suffers misery; but
he hates worldliness, when he realises its full significance. And then a
feeling of indifference to worldly affairs begins to influence him. And
then his pride decreases, and uprightness becomes more prominent, and
his conflicting moral sentiments are reconciled. And then self-restraint
in any matter becomes unnecessary. A man, O Brahmana, may be born in the
Sudra caste, but if he is possessed of good qualities, he may attain the
state of _Vaisya_ and similarly that of a _Kshatriya_, and if he is
steadfast in rectitude, he may even become a Brahmana. I have described
to thee these virtues, what else dost thou wish to learn?"'"


SECTION CCXII

"'The Brahmana enquired, "How is it that fire (vital force) in
combination with the earthly element (matter), becomes the corporeal
tenement (of living creatures), and how doth the vital air (the breath
of life) according to the nature of its seat (the muscles and nerves)
excite to action (the corporeal frame)?"' Markandeya said, 'This
question, O Yudhishthira, having been put to the Brahmana by the fowler,
the latter, in reply, said to that high-minded Brahmana. (The fowler
said):--"The vital spirit manifesting itself in the seat of
consciousness, causes the action of the corporeal frame. And the soul
being present in both of them acts (through them). The past, the present
and the future are inseparably associated with the soul. And it is the
highest of a creature's possessions; it is of the essence of the Supreme
Spirit and we adore it. It is the animating principle of all creatures,
and it is the eternal _pumsha_ (spirit). It is great and it is the
intelligence and the _ego_, and it is the subjective seat of the various
properties of elements. Thus while seated here (in a corporeal frame) it
is sustained in all its relations external or internal (to matter or
mind) by the subtle ethereal air called _prana_, and thereafter, each
creature goes its own way by the action of another subtle air called
_Samana_. And this latter transforming itself into _Apana_ air, and
supported by the head of the stomach carries the refuse matter of the
body, urine &c, to the kidneys and intestines. That same air is present
in the three elements of effort, exertion and power, and in that
condition it is called _Udana_ air by persons learned in physical
science, and when manifesting itself by its presence at all the
junctional points of the human system, it is known by the name _Vyana_.
And the internal heat is diffused over all the tissues of our system,
and supported by these kinds of air, it transforms our food and the
tissues and the humours of our system. And by the coalition of _Prana_
and other airs, a reaction (combination) ensues, and the heat generated
thereby is known as the internal heat of the human system which causes
the digestion of our food. The _Prana_ and the _Apana_ air are
interposed within the _Samana_ and the _Udana_ air. And the heat
generated by their coalition causes the growth of the body (consisting
of the seven substances, bones, muscles, &c). And that portion of its
seat extending to as far as the rectum is called _Apana_; and from that
arteries arise in the five airs _Prana_, &c. The _Prana_ air, acted on
by the heat strikes against the extremity of the _Apana_ region and then
recoiling, it reacts on the heat. Above the navel is the region of
undigested food and below it the region of digestion. And the _Prana_
and all other airs of the system are seated in the navel. The arteries
issuing from the heart run upwards and downwards, as also in oblique
directions; they carry the best essence of our food, and are acted upon
by the ten _Prana_ airs. This is the way by which patient _Yogins_ who
have overcome all difficulties, and who view things with an impartial
and equal eye, with their souls seated in the brain, find the Supreme
Spirit, the _Prana_ and the _Apana_ airs are thus present in the body of
all creatures. Know that the spirit is embodied in corporeal disguise,
in the eleven allotropous conditions (of the animal system), and that
though eternal, its normal state is apparently modified by its
accompaniments,--even like the fire purified in its pan,--eternal, yet
with its course altered by its surroundings; and that the divine thing
which is kindred with the body is related to the latter in the same way
as a drop of water to the sleek surface of a lotus-leaf on which it
rolls. Know that _sattwa, rajas_ and _tamas_, are the attributes of all
life and that life is the attribute of spirit, and that the latter again
is an attribute of the Supreme Spirit. Inert, insensible matter is the
seat of the living principle, which is active in itself and induces
activity in others. That thing by which the seven worlds are incited to
action is called the most high by men of high spiritual insight. Thus in
all these elements, the eternal spirit does not show itself, but is
perceived by the learned in spiritual science by reason of their high
and keen perception. A pure-minded person, by purification of his heart,
is able to destroy the good and evil effect of his actions and attains
eternal beatitude by the enlightenment of his inward spirit. That state
of peace and purification of heart is likened to the state of a person
who in a cheerful state of mind sleeps soundly, or the brilliance of a
lamp trimmed by a skillful hand. Such a pure-minded person living on
spare diet perceives the Supreme Spirit reflected in his own, and by
practising concentration of mind in the evening and small hours of the
night, he beholds the Supreme Spirit which has no attributes, in the
light of his heart, shining like a dazzling lamp, and thus he attains
salvation. Avarice and anger must be subdued by all means, for this act
constitutes the most sacred virtue that people can practise and is
considered to be the means by which men can cross over to the other side
of this sea of affliction and trouble. A man must preserve his
righteousness from being overcome by the evil consequences of anger, his
virtues from the effects of pride, his learning from the effects of
vanity, and his own spirit from illusion. Leniency is the best of
virtues, and forbearance is the best of powers, the knowledge of our
spiritual nature is the best of all knowledge, and truthfulness is the
best of all religious obligations. The telling of truth is good, and the
knowledge of truth may also be good, but what conduces to the greatest
good of all creatures, is known as the highest truth. He whose actions
are performed not with the object of securing any reward or blessing,
who has sacrificed all to the requirements of his renunciation, is a
real _Sannyasin_ and is really wise. And as communion with Brahma cannot
be taught to us, even by our spiritual preceptor,--he only giving us a
clue to the mystery--renunciation of the material world is called
_Yoga_. We must not do harm to any creature and must live in terms of
amity with all, and in this our present existence, we must not avenge
ourselves on any creature. Self-abnegation, peace of mind, renunciation
of hope, and equanimity,--these are the ways by which spiritual
enlightenment can always be secured; and the knowledge of self (one's
own spiritual nature) is the best of all knowledge. In this world as
well as hereafter, renouncing all worldly desires and assuming a stoic
indifference, wherein all suffering is at rest, people should fulfil
their religious duties with the aid of their intelligence. The _muni_
who desires to obtain _moksha_ (salvation), which is very difficult to
attain, must be constant in austerities, forbearing, self-restrained,
and must give up that longing fondness which binds him to the things of
this earth. They call these the attributes of the Supreme Spirit. The
_gunas_ (qualities or attributes) that we are conscious of, reduce
themselves to _agunas_ (non-gunas) in Him; He is not bound by anything,
and is perceptible only by the expansion and development of our
spiritual vision; as soon as the illusion of ignorance is dispelled,
this supreme unalloyed beatitude is attained. By foregoing the objects
of both pleasure and pain and by renouncing the feelings which bind him
to the things of this earth, a man may attain Brahma (Supreme Spirit or
salvation). O good Brahmana, I have now briefly explained to thee all
this, as I have heard. What else dost thou wish to know?"'"


SECTION CCXIII

"Markandeya said, 'When, O Yudhishthira, all this mystery of salvation
was explained to that Brahmana, he was highly pleased and he said
addressing the fowler, "All this that thou hast explained, is rational,
and it seems to me that there is nothing in connection with the
mysteries of religion which thou dost not know." The fowler replied, "O
good and great Brahmana, thou shalt perceive with thine own eyes, all
the virtue that I lay claim to, and by reason of which I have attained
this blissful state. Rise, worshipful sir, and quickly enter this inner
apartment. O virtuous man, it is proper that thou shouldst see my father
and my mother."' Markandeya continued, 'Thus addressed the Brahmana went
in, and beheld a fine beautiful mansion. It was a magnificent house
divided in four suites of rooms, admired by gods and looking like one of
their palaces; it was also furnished with seats and beds, and redolent
of excellent perfumes. His revered parents clad in white robes, having
finished their meals, were seated at ease. The fowler, beholding them,
prostrated himself before them with his head at their feet. His aged
parents then addressed him thus, "Rise, O man of piety, rise, may
righteousness shield thee; we are much pleased with thee for thy piety;
mayst thou be blessed with a long life, and with knowledge, high
intelligence, and fulfilment of thy desires. Thou art a good and dutiful
son, for, we are constantly and reasonably looked after by thee, and
even amongst the celestials thou hast not another divinity to worship.
By constantly subduing thyself, thou hast become endowed with the
self-restraining power of Brahmanas and all thy grandsires and ancestors
are constantly pleased with thee for thy self-restraining virtues and
for thy piety towards us. In thought, word or deed thy attention to us
never flags, and it seems that at present thou hast no other thought in
thy mind (save as to how to please us). As Rama, the son of Jamadagni,
laboured to please his aged parents, so hast thou, O Son, done to please
us, and even more." Then the fowler introduced the Brahmana to his
parents and they received him with the usual salutation of welcome, and
the Brahmana accepting their welcome, enquired if they, with their
children and servants, were all right at home, and if they were always
enjoying good health at that time (of life). The aged couple replied,
"At home, O Brahmana, we are all right, with all our servants. Hast
thou, adorable sir, reached this place without any difficulty?"'
Markandeya continued, 'The Brahmana replied, "Yes, I have." Then the
fowler addressing himself to the Brahmana said to him, "These my
parents, worshipful sir, are the idols that I worship; whatever is due
to the gods, I do unto them. As the thirty-three gods with Indra at
their head are worshipped by men, so are these aged parents of mine
worshipped by me. As Brahmanas exert themselves for the purpose of
procuring offering for their gods, so do I act with diligence for these
two (idols of mine). These my father and mother, O Brahmana, are my
supreme gods, and I seek to please them always with offering of flowers,
fruits and gems. To me they are like the three sacred fires mentioned by
the learned; and, O Brahmana, they seem to me to be as good as
sacrifices or the four _Vedas_. My five life-giving airs, my wife and
children and friends are all for them (dedicated to their service). And
with my wife and children I always attend on them. O good Brahmana, with
my own hands I assist them in bathing and also wash their feet and give
them food and I say to them only what is agreeable, leaving out what is
unpleasant. I consider it to be my highest duty to do what is agreeable
to them even though it be not strictly justifiable. And, O Brahmana, I
am always diligent in attending on them. The two parents, the sacred
fire, the soul and the spiritual preceptor, these five, O good Brahmana,
are worthy of the highest reverence from a person who seeks prosperity.
By serving them properly, one acquires the merit of perpetually keeping
up the sacred fire. And it is the eternal and invariable duty of all
householders."'"


SECTION CCXIV

"Markandeya continued, 'The virtuous fowler, having introduced his
(both) parents to that Brahmana as his highest _gurus_, again spoke to
him as follows, "Mark thou the power of this virtue of mine, by which my
inner spiritual vision is extended. For this, thou wast told by that
self-restrained, truthful lady, devoted to her husband, 'Hie thee to
Mithila; for there lives a fowler who will explain to thee, the
mysteries of religion.'" The Brahmana said, "O pious man, so constant in
fulfilling thy religious obligations, bethinking myself of what that
truthful good-natured lady so true to her husband, hath said, I am
convinced that thou art really endowed with every high quality." The
fowler replied, "I have no doubt, my lord, that what that lady, so
faithful to her husband, said to thee about me, was said with full
knowledge of the facts. I have, O Brahmana, explained to thee all this
as a matter of favour. And now, good sir, listen to me. I shall explain
what is good for thee. O good Brahmana, of irreproachable character,
thou hast wronged thy father and thy mother, for thou hast left home
without their permission, for the purpose of learning the _Vedas_. Thou
hast not acted properly in this matter, for thy ascetic and aged parents
have become entirely blind from grief at thy loss. Do thou return home
to console them. May this virtue never forsake thee. Thou art
high-minded, of ascetic merit, and always devoted to thy religion but
all these have become useless to thee. Do thou without delay return to
console thy parents. Do have some regard for my words and not act
otherwise; I tell thee what is good for thee, O Brahmana _Rishi_. Do
thou return home this very day." The Brahmana replied, "This that thou
hast said, is undoubtedly true; mayst thou, O pious man, attain
prosperity; I am much pleased with thee." The fowler said, "O Brahmana,
as thou practisest with assiduousness those divine, ancient, and eternal
virtues which are so difficult of attainment even by pure-minded
persons, thou appearest (to me) like a divine being. Return to the side
of thy father and mother and be quick and diligent in honouring thy
parents; for, I do not know if there is any virtue higher than this."
The Brahmana replied, "By a piece of singular good luck have I arrived
here, and by a piece of similar good luck have I thus been associated
with thee. It is very difficult to find out, in our midst, a person who
can so well expound the mysteries of religion; there is scarcely one man
among thousands, who is well versed in the science of religion. I am
very glad, O great man, to have secured thy friendship; mayst thou be
prosperous. I was on the point of falling into hell, but was extricated
by thee. It was destined to be so, for thou didst (unexpectedly) come in
my way. And, O great man, as the fallen King Yayati was saved by his
virtuous grandsons (daughter's sons), so have I know been saved by thee.
According to thy advice, I shall honour my father and my mother; for a
man with an impure heart can never expound the mysteries of sin and
righteousness. As it is very difficult for a person born in the Sudra
class to learn the mysteries of the eternal religion, I do not consider
thee to be a Sudra. There must surely be some mystery in connection with
this matter. Thou must have attained the Sudra's estate by reason of the
fruition of thine own past _karma_. O magnanimous man, I long to know
the truth about this matter. Do thou tell it to me with attention and
according to thy own inclination."

"'The fowler replied, "O good Brahmana, Brahmanas are worthy of all
respect from me. Listen, O sinless one, to this story of a previous
existence of mine. O son of an excellent Brahmana, I was formerly a
Brahmana, well-read in the _Vedas_, and an accomplished student of the
_Vedangas_. Through my own fault I have been degraded to my present
state. A certain king, accomplished in the science of _dhanurveda_
(science of archery), was my friend; and from his companionship, O
Brahmana, I, too became skilled in archery; and one day the king, in
company with his ministers and followed by his best warriors, went out
on a hunting expedition. He killed a large number of deer near a
hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a
_rishi_ was wounded by that arrow with its head bent out. He fell down
upon the ground, and screaming loudly said, 'I have harmed no one, what
sinful man has done this?' And, my lord, taking him for a deer, I went
up to him and found that he was pierced through the body by my arrow. On
account of my wicked deed I was sorely grieved (in mind). And then I
said to that _rishi_ of severe ascetic merit, who was loudly crying,
lying upon the ground, 'I have done this unwittingly, O _rishi_.' And
also this I said to the _muni_: 'Do thou think it proper to pardon all
this transgression.' But, O Brahmana, the _rishi_, lashing himself into
a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra
class.'"'"


SECTION CCXV

"'The fowler continued, "Thus cursed by that _rishi_, I sought to
propitiate him with these words: 'Pardon me, O _muni_, I have done this
wicked deed unwittingly. It behooves thee to pardon all that. Do thou,
worshipful sir, soothe yourself.' The _rishi_ replied, 'The curse that I
have pronounced can never be falsified, this is certain. But from
kindness towards thee, I shall do thee a favour. Though born in the
Sudra class thou shalt remain a pious man and thou shalt undoubtedly
honour thy parents; and by honouring them thou shalt attain great
spiritual perfection; thou shalt also remember the events of thy past
life and shalt go to heaven; and on the expiation of this curse, thou
shalt again become a Brahmana.' O best of men, thus, of old was I cursed
by that _rishi_ of severe power, and thus was he propitiated by me.
Then, O good Brahmana, I extricated the arrow from his body, and took
him into the hermitage, but he was not deprived of his life (recovered).
O good Brahmana, I have thus described to thee what happened to me of
old, and also how I can go to heaven hereafter." The Brahmana said, "O
thou of great intelligence, all men are thus subject to happiness or
misery, thou shouldst not therefore grieve for that. In obedience to the
customs of thy (present) race, thou hast pursued these wicked ways, but
thou art always devoted to virtue and versed in the ways and mysteries
of the world. And, O learned man, these being the duties of thy
profession, the stain of evil _karma_ will not attach to thee. And after
dwelling here for some little time, thou shalt again become a Brahmana;
and even now, I consider thee to be a Brahmana, there is no doubt about
this. For the Brahmana who is vain and haughty, who is addicted to vices
and wedded to evil and degrading practices, is like a Sudra. On the
other hand, I consider a Sudra who is always adorned with these
virtues,--righteousness, self-restraint, and truthfulness,--as a
Brahmana. A man becomes a Brahmana by his character; by his own evil
_karma_ a man attains an evil and terrible doom. O good man, I believe
that sin in thee has now died out. Thou must not grieve for this, for
men, like thee who art so virtuous and learned in the ways and mysteries
of the world, can have no cause for grief."

"'The fowler replied, "The bodily afflictions should be cured with
medicines, and the mental ones with spiritual wisdom. This is the power
of knowledge. Knowing this, the wise should not behave like boys. Men of
low intelligence are overpowered with grief at the occurrence of
something which is not agreeable to them, or non-occurrence of something
which is good or much desired. Indeed, all creatures are subject to this
characteristic (of grief or happiness). It is not merely a single
creature or class that is subject to misery. Cognisant of this evil,
people quickly mend their ways, and if they perceive it at the very
outset they succeed in curing it altogether. Whoever grieves for it,
only makes himself uneasy. Those wise men whose knowledge has made them
happy and contented, and who are indifferent to happiness and misery
alike, are really happy. The wise are always contented and the foolish
always discontented. There is no end to discontentment, and contentment
is the highest happiness. People who have reached the perfect way, do
not grieve, they are always conscious of the final destiny of all
creatures. One must not give way to discontent[17] for it is like a
virulent poison. It kills persons of undeveloped intelligence, just as a
child is killed by an enraged snake. That man has no manliness whose
energies have left him and who is overpowered with perplexity when an
occasion for the exercise of vigour presents itself. Our actions are
surely followed by their consequences. Whoever merely gives himself up
to passive indifference (to worldly affairs) accomplishes no good.
Instead of murmuring one must try to find out the way by which he can
secure exemption from (spiritual) misery; and the means of salvation
found, he must then free himself from sensuality. The man who has
attained a high state of spiritual knowledge is always conscious of the
great deficiency (instability) of all matter. Such a person keeping in
view the final doom (of all), never grieves. I too, O learned man, do
not grieve; I stay here (in this life) biding my time. For this reason,
O best of men, I am not perplexed (with doubts)". The Brahmana said,
"Thou art wise and high in spiritual knowledge and vast is thy
intelligence. Thou who art versed in holy writ, art content with thy
spiritual wisdom. I have no cause to find fault with thee. Adieu, O best
of pious men, mayst thou be prosperous, and may righteousness shield
thee, and mayst thou be assiduous in the practice of virtue."'

    [17] _Vishada_ is the original. It means discontent, but here it
    means more a mixture of discontent, perplexity and confusion
    than mere discontent.

"Markandeya continued, 'The fowler said to him, "Be it so." And the good
Brahmana walked round him[18] and then departed. And the Brahmana
returning home was duly assiduous in his attention to his old parents. I
have thus, O pious Yudhishthira, narrated in detail to thee this history
full of moral instruction, which thou, my good son, didst ask me to
recite,--the virtue of women's devotion to their husbands and that of
filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of
_munis_, thou hast related to me this good and wonderful moral story;
and listening to thee, O learned man, my time has glided away like a
moment; but, O adorable sir, I am not as yet satiated with hearing this
moral[19] discourse.'"

    [18] A form of Hindu etiquette at parting.

    [19] It is so very difficult to translate the word
    _Karma_,--religion and morals were invariably associated with
    each other in ancient Hindu mind.


SECTION CCXVI

Vaisampayana continued, "The virtuous king Yudhishthira, having listened
to this excellent religious discourse, again addressed himself to the
_rishi_ Markandeya saying, 'Why did the fire-god hide himself in water
in olden times, and why is it that Angiras of great splendour
officiating as fire-god, used to convey[20] oblations during his
dissolution. There is but one fire, but according to the nature of its
action, it is seen to divide itself into many. O worshipful sir, I long
to be enlightened on all these points,--How the Kumara[21] was born, how
he came to be known as the son of Agni (the fire-god) and how he was
begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race,
I desire to learn all this accurately as it happened. O great _muni_, I
am thrilled with great curiosity.' Markandeya replied, 'In this
connection this old story is cited by the learned, as to how the carrier
of oblations (the fire-god) in a fit of rage, sought the waters of the
sea in order to perform a penance, and how the adorable Angiras
transforming himself into the fire-god,[22] destroyed darkness and
distressed the world with his scorching rays. In olden times, O
long-armed hero, the great Angiras performed a wonderful penance in his
hermitage; he even excelled the fire-god, the carrier of oblations, in
splendour and in that state he illumined the whole universe. At that
time the fire-god was also performing a penance and was greatly
distressed by his (Angirasa's) effulgence. He was greatly depressed, but
did not know what to do. Then that adorable god thought within himself,
"Brahma has created another fire-god for this universe. As I have been
practising austerities, my services as the presiding deity of fire have
been dispensed with;" and then he considered how he could re-establish
himself as the _god_ of fire. He beheld the great _muni_ giving heat to
the whole universe like fire, and approached him slowly with fear. But
Angiras said to him, "Do thou quickly re-establish yourself as the fire
animating the universe, thou art well-known in the three stable worlds
and thou wast first created by Brahma to dispel darkness. Do thou, O
destroyer of darkness, quickly occupy thine own proper place." Agni
replied, "My reputation has been injured now in this world. And thou art
become the fire-god, and people will know thee, and not me, as fire. I
have relinquished my god-hood of fire, do thou become the primeval fire
and I shall officiate as the second or Prajapatyaka fire." Angiras
replied, "Do thou become the fire-god and the destroyer of darkness and
do thou attend to thy sacred duty of clearing people's way to heaven,
and do thou, O lord, make me speedily thy first child."' Markandeya
continued, 'Hearing these words of Angiras, the fire-god did as desired,
and, O king, Angiras had a son named Vrihaspati. Knowing him to be the
first son of Angiras by Agni, the gods, O Bharata, came and enquired
about the mystery. And thus asked by the gods he then enlightened them,
and the gods then accepted the explanation of Angiras. In this
connection, I shall describe to thee religious sorts of fire of great
effulgence which are here variously known in the Brahmanas[23] by their
respective uses.'"

    [20] Agni or fire was supposed to convey the oblations offered
    by men to the gods.

    [21] _Kumara_ means a boy, hence a prince. Here Kartika the
    war-god is meant.

    [22] By carrying their oblations to the gods.

    [23] Portions of the Vedas.


SECTION CCXVII

"Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was
the third son of Brahma had a wife of the name of Subha. Do thou hear of
the children he had by her. His son Vrihaspati, O king, was very famous,
large-hearted and of great bodily vigour. His genius and learning were
profound, and he had a great reputation as a counsellor. Bhanumati was
his first-born daughter. She was the most beautiful of all his children.
Angiras's second daughter was called Raga.[24] She was so named because
she was the object of all creature's love. Siniwali was the third
daughter of Angiras. Her body was of such slender make that she was
visible at one time and invisible at another; and for this reason she
was likened to _Rudra's_ daughter. Archismati was his fourth daughter,
she was so named from her great refulgence. And his fifth daughter was
called _Havishmati_, so named from her accepting _havis_ or oblations.
The sixth daughter of Angiras was called Mahismati the pious. O
keen-witted being, the seventh daughter of Angiras is known by the name
of Mahamati, who is always present at sacrifices of great splendour, and
that worshipful daughter of Angiras, whom they call unrivalled and
without portion, and about whom people utter the words _kuhu kuhu_
(wonder), is known by the name of Kuhu.'"

    [24] _Raga_ means love.


SECTION CCXVIII

"Markandeya continued, 'Vrihaspati had a wife (called Tara) belonging to
the lunar world. By her, he had six sons partaking of the energy of
fire, and one daughter. The fire in whose honour oblations of clarified
butter are offered at the Paurnamasya and other sacrifices, was a son of
Vrihaspati called Sanju; he was of great ascetic merit. At the
_Chaturmasya_ (four-monthly) and _Aswamedha_ (horse) sacrifices, animals
are offered first in his honour, and this powerful fire is indicated by
numerous flames. Sanju's wife was called Satya, she was of matchless
beauty and she sprang from Dharma (righteousness) for the sake of truth.
The blazing fire was his son, and he had three daughters of great
religious merit. The fire which is honoured with the first oblations at
sacrifices is his first son called Bharadwaja. The second son of Sanju
is called Bharata in whose honour oblations of clarified butter are
offered with the sacrificial ladle (called Sruk) at all the full moon
(_Paurnamasaya_) sacrifices. Beside these three sons of whom Bharata is
the senior, he had a son named Bharata and a daughter called Bharati.
The Bharata fire is the son of _Prajapati_ Bharata _Agni_ (fire). And, O
ornament of Bharata's race, because he is greatly honoured, he is also
called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It
is said by the Brahmanas that he is worshipped like _Soma_ (with the
same hymns) with offerings of clarified butter. He is joined with Soma
in the secondary oblation of clarified butter and is also called
Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by
his wife Sarayu, and enveloped the sun with his splendour and from being
the presiding genius of the fire sacrifice he is ever mentioned in the
hymns in praise of fire. And the fire _Nischyavana_ praises the earth
only; he never suffers in reputation, splendour and prosperity. The
sinless fire Satya blazing with pure flame is his son. He is free from
all taint and is not defiled by sin, and is the regulator of time. That
fire has another name Nishkriti, because he accomplished the _Nishkriti_
(relief) of all blatant creatures here. When properly worshipped he
vouchsafes good fortune. His son is called Swana, who is the generator
of all diseases; he inflicts severe sufferings on people for which they
cry aloud, and moves in the intelligence of the whole universe. And the
other fire (Vrihaspati's third son) is called Viswajit by men of
spiritual wisdom. The fire, which is known as the internal heat by which
the food of all creatures is digested, is the fourth son of Vrihaspati
known through all the worlds, O Bharata, by the name of Viswabhuk. He is
self-restrained, of great religious merit, and is a _Brahmacharin_ and
he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river
Gomati was his wife and by her all religious-minded men perform their
rites. And that terrible water-drinking sea fire called Vadava is the
fifth son of Vrihaspati. This Brahmic fire has a tendency to move
upwards and hence it is called _Urdhvabhag_, and is seated in the vital
air called _Prana_. The sixth son is called the great Swishtakrit; for
by him oblations became _swishta_ (_su_, excellently, and _ishta_,
offered) and the _udagdhara_ oblation is always made in his honour. And
when all creatures are claimed, the fire called Manyauti becomes filled
with fury. This inexorably terrible and highly irascible fire is the
daughter of Vrihaspati, and is known as _Swaha_ and is present in all
matter. (By the respective influence of the three qualities of _sattwa,
rajas_ and _tamas_, Swaha had three sons). By reason of the first she
had a son who was equaled by none in heaven in personal beauty, and
from this fact he was surnamed by the gods as the _Kama_-fire.[25] (By
reason of the second) she had a son called the _Amogha_ or invincible
fire, the destroyer of his enemies in battle. Assured of success he
curbs his anger and is armed with a bow and seated on a chariot and
adorned with wreaths of flowers. (From the action of the third quality)
she had a son, the great _Uktha_ (the means of salvation) praised by
(akin to) three Ukthas.[26] He is the originator of the great word[27]
and is therefore known as the Samaswasa or the means of rest
(salvation).'"

    [25] Kama is the name of the god of love, Indian Cupid.

    [26] The body, the exciting Cause of our actions is an _uktha_,
    the soul of the vivifier of the body is the second _uktha_, and
    the Supreme Spirit, the inciter of the soul is the third.

    [27] The word of God.


SECTION CCXIX

"Markandeya continued, 'He (_Uktha_) performed a severe penance lasting
for many years, with the view of having a pious son equal unto _Brahma_
in reputation. And when the invocation was made with the _vyahriti_
hymns and with the aid of the five sacred fires, _Kasyapa, Vasistha,
Prana_, the son of _Prana, Chyavana_, the son of _Angiras_, and
_Suvarchaka_--there arose a very bright energy (force) full of the
animating (creative) principle, and of five different colours. Its head
was of the colour of the blazing fire, its arms were bright like the sun
and its skin and eyes were golden-coloured and its feet, O Bharata, were
black. Its five colours were given to it by those five men by reason of
their great penance. This celestial being is therefore described as
appertaining to five men, and he is the progenitor of five tribes. After
having performed a penance for ten thousand years, that being of great
ascetic merit produced the terrible fire appertaining to the _Pitris_
(manes) in order to begin the work of creation, and from his head and
mouth respectively he created Vrihat and Rathantara (day and night) who
quickly steal away (life, &c.). He also created Siva from his navel,
Indra from his might and wind and fire from his soul, and from his two
arms sprang the hymns _Udatta_ and _Anudatta_. He also produced the
mind, and the five senses, and other creatures. Having created these, he
produced the five sons of the _Pitris_. Of these _Pranidhi_ was the son
of _Vrihadratha_. Vrihadratha was the son of Kasyapa. Bhanu was the
godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the
son of Prana. These twenty-five beings are reputed (to have been created
by him). Tapa also created fifteen other gods who obstruct
sacrifices[28]. They are Subhima, Bhima, Atibhima, Bhimavala, Avala,
Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman,[29] and
Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are
divided into three classes of five each. Located here in this world,
they destroy the sacrifices of the gods in heaven; they frustrate their
objects and spoil their oblations of clarified butter. They do this only
to spite the sacred fires carrying oblations to the gods. If the
officiating priests are careful, they place the oblations in their
honour outside of the sacrificial altar. To that particular place where
the sacred fire may be placed, they cannot go. They carry the oblation
of their votaries by means of wings. When appeased by hymns, they do not
frustrate the sacrificial rites. Vrihaduktha, another son of Tapa,
belongs to the Earth. He is worshipped here in this world by pious men
performing _Agnihotra_ sacrifices. Of the son of Tapa who is known as
Rathantara, it is said by officiating priests that the sacrificial
oblation offered in his honour is offered to Mitravinda. The celebrated
Tapa was thus very happy with his sons.'"

    [28] In Hindu Mythology there are no gods who destroy
    sacrifices. It is only the Asuras who do so. The Burdwan
    translator renders this passage,--"fifteen other gods belonging
    to western nations or _Asuras_." It is noticeable that the
    beings that were denounced as _Asuras_ by the Hindus were
    worshipped as Gods (_Asuras_) by the followers of Zarathustra.

    [29] In connection with the names of these Mitra-gods, it is to
    be remembered that Mitra was the name of the principal god of
    the ancient Persians.


SECTION CCXX

"Markandeya continued, 'The fire called Bharata was bound by severe
rules of asceticism. Pushtimati is another name of his fire; for when he
is satisfied he vouchsafes _pushti_ (development) to all creatures, and
for this reason he is called _Bharata_ (or the Cherisher). And that
other fire, by name Siva, is devoted to the worship of Sakti (the forces
of the presiding deity of the forces of Nature), and because he always
relieves the sufferings of all creatures afflicted with misery, he is
called Siva (the giver of good). And on the acquisition of great ascetic
wealth by _Tapa_, an intelligent son named Puranda was born to inherit
the same. Another son named Ushma was also born. This fire is observed
in the vapour of all matter. A third son Manu was born. He officiated as
Prajapati. The Brahmanas who are learned in the Vedas, then speak of the
exploits of the fire Sambhu. And after that the bright Avasathya fire of
great refulgence is spoken of by the Brahmanas. Tapa thus created the
five Urjaskara fires, all bright as gold. These all share the _Soma_
drink in sacrifices. The great sun-god when fatigued (after his day's
labours) is known as the Prasanta fire. He created the terrible _Asuras_
and various other creatures of the earth. Angiras, too created the
_Prajapati_ Bhanu, the son of Tapa. He is also called Vrihadbhanu (the
great Bhanu) by Brahmanas learned in the _Vedas_. Bhanu married Supraja,
and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to
six sons; do thou hear of their progeny. The fire who gives strength to
the weak is called Valada (or the giver of strength). He is the first
son of Bhanu, and that other fire who looks terrible when all the
elements are in a tranquil state is called the Manjuman fire; he is the
second son of Bhanu. And the fire in whose honour oblations of clarified
butter are enjoined to be made here at the _Darsa_ and _Paurnamasya_
sacrifices and who is known as Vishnu in this world, is (the third son
of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra,
the _Agrayana_ oblation is enjoined to be made is called the Agrayana
fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha
who is the source of the oblations which are daily made for the
performance of the _Chaturmasya_ (four-monthly) rites. And Stuva is the
sixth son of Bhanu. Nisa was the name of another wife of that Manu who
is known by the name of Bhanu. She gave birth to one daughter, the two
Agnishtomas, and also five other fire-gods. The resplendent fire-god who
is honoured with the first oblations in company with the presiding deity
of the clouds is called Vaiswanara. And that other fire who is called
the lord of all the worlds is Viswapati, the second son of Manu. And the
daughter of Manu is called Swistakrit, because by oblations unto her one
acquires great merit. Though she was the daughter of Hiranyakasipu, she
yet became his wife for her evil deeds. She is, however, one of the
Prajapatis. And that other fire which has its seats in the vital airs of
all creatures and animates their bodies, is called Sannihita. It is the
cause of our perceptions of sound and form. That divine spirit whose
course is marked with black and white stains, who is the supporter of
fire, and who, though free from sin, is the accomplisher of desired
_karma_, whom the wise regard as a great _Rishi_, is the fire Kapila,
the propounder of the _Yoga_ system called Sankhya. The fire through
whom the elementary spirits always receive the offerings called _Agra_
made by other creatures at the performance of all the peculiar rites in
this world is called Agrani. And these other bright fires famous in the
world, were created for the rectification of the _Agnihotra_ rites when
marred by any defects. If the fires interlap each other by the action of
the wind, then the rectification must be made with the _Ashtakapala_
rites in honour of the fire Suchi. And if the southern fire comes in
contact with the two other fires, then rectification must be made by the
performance of the _Ashtakapala_ rites in honour of the fire Viti. If
the fires in their place called Nivesa come in contact with the fire
called Devagni, then the _Ashtakapala_ rites must be performed in honour
of the fire Suchi for rectification. And if the perpetual fire is
touched by a woman in her monthly course, then for rectification the
_Ashtakapala_ rites must be performed in honour of the fire called
Dasyuman. If at the time of the performance of this _Agnihotra_ rites
the death of any creature is spoken of, or if animals die, then
rectification must be made with the performance of the _Ashtakapala_
rites in honour of the Suraman fire. The Brahmana, who while suffering
from a disease is unable to offer oblations to the sacred fire for three
nights, must make amends for the same by performing the _Ashtakapala_
rites in honour of the northern fire. He who has performed the _Darsa_
and the _Paurnamasya_ rites must make the rectification with the
performance of the _Ashtakapala_ rites in honour of the Patikrit fire.
If the fire of a lying-in room comes in contact with the perpetual
sacred fire, then rectification must be made with the performance of
_Ashtakapala_ rites in honour of the Agniman fire.'"


SECTION CCXXI

"Markandeya continued, 'Mudita, the favourite wife of the fire Swaha,
used to live in water. And Swaha who was the regent of the earth and sky
begot in that wife of his a highly sacred fire called Advanta. There is
a tradition amongst learned Brahmanas that this fire is the ruler and
inner soul of all creatures. He is worshipful, resplendent and the lord
of all the great _Bhutas_ here. And that fire, under the name of
Grihapati, is ever worshipped at all sacrifices and conveys all the
oblations that are made in this world. That great son of Swaha--the
great Adbhuta fire is the soul of the waters and the prince and regent
of the sky and the lord of everything great. His (son), the Bharata
fire, consumes the dead bodies of all creatures. His first Kratu is
known as Niyata at the performance of the _Agnishtoma_ sacrifice. That
powerful prime fire (_Swaha_) is always missed by the gods, because when
he sees Niyata approaching him he hides himself in the sea from fear of
contamination. Searching for him in every direction, the gods could not
(once) find him out and on beholding Atharvan the fire said to him, "O
valiant being, do thou carry the oblations for the gods! I am disabled
from want of strength. Attaining the state of the red-eyed fire, do thou
condescend to do me this favour!" Having thus advised Atharvan, the fire
went away to some other place. But his place of concealment was divulged
by the finny tribe. Upon them the fire pronounced this curse in anger,
"You shall be the food of all creatures in various ways." And then that
carrier of oblations spoke unto _Atharvan_ (as before). Though entreated
by the gods, he did not agree to continue carrying their oblations. He
then became insensible and instantly gave up the ghost. And leaving his
material body, he entered into the bowels of the earth. Coming into
contact with the earth, he created the different metals. Force and scent
arose from his pus; the _Deodar_ pine from his bones; glass from his
phlegm; the _Marakata_ jewel from his bile; and the black iron from his
liver. And all the world has been embellished with these three
substances (wood, stone and iron). The clouds were made from his nails,
and corals from his veins. And, O king, various other metals were
produced from his body. Thus leaving his material body, he remained
absorbed in (spiritual) meditation. He was roused by the penance of
Bhrigu and Angiras. The powerful fire thus gratified with penance,
blazed forth intensely. But on beholding the _Rishi_ (Atharvan), he
again sought his watery refuge. At this extinction of the fire, the
whole world was frightened, and sought the protection of Atharvan, and
the gods and others began to worship him. Atharvan rummaged the whole
sea in the presence of all those beings eager with expectation, and
finding out the fire, himself began the work of creation. Thus in olden
times the fire was destroyed and called back to life by the adorable
Atharvan. But now he invariably carries the oblations of all creatures.
Living in the sea and travelling about various countries, he produced
the various fires mentioned in the _Vedas_.

"'The river Indus, the five rivers (of the Punjab), the Sone, the
Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the
Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three
rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the
Narmada, the Godavari, the Vena, the Upavena, the Bhima, the Vadawa, the
Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the
Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the
mothers of the fires! The fire called Adbhuta had a wife of the name
of Priya, and Vibhu was the eldest of his sons by her. There are as many
different kinds of _Soma sacrifices_ as the number of fires mentioned
before. All this race of fires, first-born of the spirit of Brahma,
sprang also from the race of Atri. Atri in his own mind conceived these
sons, desirous of extending the creation. By this act, the fires came
out of his own Brahmic frame. I have thus narrated to thee the history
of the origin of these fires. They are great, resplendent, and
unrivalled in power, and they are the destroyers of darkness. Know that
the powers of those fires are the same as those of the Adbhuta fire as
related in the Vedas. For all these fires are one and same. This
adorable being, the first born fire, must be considered as one. For like
the _Jyotishtoma_ sacrifice he came out of Angiras body in various
forms. I have thus described to thee the history of the great race of
Agni (fires) who when duly worshipped with the various hymns, carry the
oblations of all creatures to the gods.'"


SECTION CCXXII

"Markandeya continued, 'O sinless scion of Kuru's race, I have described
to thee the various branches of the race of Agni. Listen now to the
story of the birth of the intelligent Kartikeya. I shall tell thee of
that wonderful and famous and highly energetic son of the Adbhuta fire
begotten of the wives of the _Brahmarshis_. In ancient times the _gods_
and _Asuras_ were very active in destroying one another. And the
terrible _Asuras_ always succeeded in defeating the gods. And Purandara
(Indra) beholding the great slaughter of his armies by them and anxious
to find out a leader for the celestial host, thought within himself, "I
must find out a mighty person who observing the ranks of the celestial
army shattered by the _Danavas_ will be able to reorganize it with
vigour." He then repaired to the Manasa mountains and was there deeply
absorbed in thought of nature, when he heard the heart-rending cries of
a woman to the effect, "May some one come quick and rescue me, and
either indicate a husband for me, or be my husband himself." Purandara
said to her, "Do not be afraid, lady!" And having said these words, he
saw Kesin (an _Asura_) adorned with a crown and mace in hand standing
even like a hill of metals at a distance and holding that lady by the
hand. Vasava addressed then that _Asura_ saying, "Why art thou bent on
behaving insolently to this lady? Know that I am the god who wields the
thunderbolt. Refrain thou from doing any violence to this lady." To him
Kesin replied, "Do thou, O Sakra, leave her alone. I desire to possess
her. Thinkest thou, O slayer of Paka, that thou shalt be able to return
home with thy life?" With these words Kesin hurled his mace for slaying
Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin,
furious with rage, hurled a huge mass of rock at him. Beholding that, he
of a hundred sacrifices rent it asunder with his thunderbolt, and it
fell down upon the ground. And Kesin himself was wounded by that falling
mass of rock. Thus sorely afflicted, he fled leaving the lady behind.
And when the _Asura_ was gone, Indra said to that lady, "Who and whose
wife art thou, O lady with a beautiful face, and what has brought thee
here?"'"


SECTION CCXXIII

"'The lady replied, "I am a daughter of Prajapati (the lord of all
creatures, Brahma) and my name is Devasena. My sister Daityasena has ere
this been ravished by Kesin. We two sisters with our maids habitually
used to come to these Manasa mountains for pleasures with the permission
of Prajapati. And the great _Asura_ Kesin used daily to pay his court to
us. Daityasena, O conqueror of Paka, listened to him, but I did not.
Daityasena was, therefore, taken away by him, but, O illustrious one,
thou hast rescued me with thy might. And now, O lord of the celestials,
I desire that thou shouldst select an invincible husband for me." To
this Indra replied, "Thou art a cousin of mine, thy mother being a
sister of my mother Dakshayani, and now I desire to hear thee relate
thine own prowess." The lady replied, "O hero with long arms, I am
_Avala_[30] (weak) but my husband must be powerful. And by the potency
of my father's boon, he will be respected by _gods_ and _Asuras_ alike."
Indra said, "O blameless creature, I wish to hear from thee, what sort
of power thou wishest thy husband to possess." The lady replied, "That
manly and famous and powerful being devoted to Brahma, who is able to
conquer all the celestials, _Asuras, Yakshas, Kinnaras, Uragas,
Rakshasas_, and the evil-minded _Daityas_ and to subdue all the worlds
with thee, shall be my husband."'

    [30] _Avala_ is a common name of women. It means one who has no
    vala or strength or power. The word is also used as an
    adjective.

"Markandeya continued, 'On hearing her speech, Indra was grieved and
deeply thought within himself, "There is no husband for this lady,
answering to her own description." And that god adorned with sun-like
effulgence, then perceived the Sun rising on the Udaya hill,[31] and the
great Soma (Moon) gliding into the Sun. It being the time of the new
Moon, he of a hundred sacrifices, at the _Raudra_[32] moment, observed
the gods and _Asuras_ fighting on the Sunrise hill. And he saw that the
morning twilight was tinged with red clouds. And he also saw that the
abode of Varuna had become blood-red. And he also observed Agni
conveying oblations offered with various hymns by Bhrigu, Angiras, and
others and entering the disc of the Sun. And he further saw the twenty
four _Parvas_ adorning the Sun, and the terrible Soma also present in
the Sun under such surroundings. And observing this union of the Sun and
the Moon and that fearful conjunction of theirs, Sakra thought within
himself, "This terrific conjunction of the Sun and the Moon forebodeth a
fearful battle on the morrow. And the river Sindhu (Indus) too is
flowing with a current of fresh blood and the jackals with fiery laces
are crying to the Sun. This great conjunction is fearful and full of
energy. This union of the Moon (Soma) with the Sun and Agni is very
wonderful. And if Soma giveth birth to a son now, that son may become
the husband of this lady. And Agni also hath similar surroundings now,
and he too is a god. If the two begetteth a son, that son may become the
husband of this lady." With these thoughts that illustrious celestial
repaired to the regions of Brahma, taking Devasena[33] with him. And
saluting the Grandsire he said unto him, "Do thou fix a renowned warrior
as husband of this lady." Brahma replied, "O slayer of _Asuras_, it
shall be as thou hast intended. The issue of that union will be mighty
and powerful accordingly. That powerful being will be the husband of
this lady and the joint leader of thy forces with thee." Thus addressed,
the lord of the celestials and the lady bowed unto him and then repaired
to the place where those great Brahmanas, the powerful celestial
_Rishis_, Vasistha and others, lived. And with Indra at their head, the
other gods also, desirous of drinking the Soma beverage, repaired to the
sacrifices of those _Rishis_ to receive their respective shares of the
offerings. Having duly performed the ceremonies with the bright blazing
fire, those great-minded persons offered oblations to the celestials.
And the _Adbhuta_ fire, that carrier of oblations, was invited with
_mantras_. And coming out of the solar disc, that lordly fire duly
repaired thither, restraining speech. And, O chief of Bharata's race,
that fire entering the sacrificial fire that had been ignited and into
which various offerings were made by the _Rishis_ with recitations of
hymns, took them with him and made them over to the dwellers of heaven.
And while returning from that place, he observed the wives of those
high-souled _Rishis_ sleeping at their ease on their beds. And those
ladies had a complexion beautiful like that of an altar of gold,
spotless like moon-beams, resembling fiery flames and looking like
blazing stars. And seeing those wives of the illustrious Brahmanas with
eager eyes, his mind became agitated and he was smitten with their
charms. Restraining his heart he considered it improper for him to be
thus agitated. And he said unto himself, "The wives of these great
Brahmanas are chaste and faithful and beyond the reach of other people's
desires. I am filled with desire to possess them. I cannot lawfully cast
my eyes upon them, nor ever touch them when they are not filled with
desire. I shall, therefore, gratify myself daily with only looking at
them by becoming their _Garhapatya_ (house-hold) fire."'

    [31] According to the Hindus, the sun rises from and sets behind
    two hills respectively. He rises from the _Udaya_ or Sun-rise
    hill and sets behind the _Asta_ or sun-set hill.

    [32] _Raudra_--belonging to Rudra, the god of fury, violence,
    war, &c.

    [33] _Devasena_ literally means the celestial army. This fable
    seems to be an allegorical representation of the attempts made
    by Indra to procure a leader for the celestial host.

"Markandeya continued, 'The _Adbhuta_ fire, thus transforming himself
into a house-hold one, was highly gratified with seeing those
gold-complexioned ladies and touching them with his flames. And
influenced by their charms he dwelt there for a long time, giving them
his heart and filled with an intense love for them. And baffled in all
his efforts to win the hearts of those Brahmana ladies, and his own
heart tortured by love, he repaired to a forest with the certain object
of destroying himself. A little while before, Swaha, the daughter of
Daksha, had bestowed her love on him. The excellent lady had been
endeavouring for a long time to detect his weak moments; but that
blameless lady did not succeed in finding out any weakness in the calm
and collected fire-god. But now that the god had betaken himself to a
forest, actually tortured by the pangs of love, she thought, "As I too
am distressed with love, I shall assume the guise of the wives of the
seven _Rishis_, and in that disguise I shall seek the fire-god so
smitten with their charms. This done, he will be gratified and my desire
too will be satisfied."'"


SECTION CCXXIV

"Markandeya continued, 'O lord of men, the beautiful Siva endowed with
great virtues and an unspotted character was the wife of Angiras (one of
the seven _Rishis_). That excellent lady (Swaha) at first assuming the
disguise of Siva, sought the presence of Agni unto whom she said, "O
Agni, I am tortured with love for thee. Do thou think it fit to woo me.
And if thou dost not accede to my request, know that I shall commit
self-destruction. I am Siva the wife of Angiras. I have come here
according to the advice of the wives of the other _Rishis_, who have
sent me here after due deliberation."

"'Agni replied, "How didst thou know that I was tortured with love and
how could the others, the beloved wives of the seven _Rishis_, of whom
thou hast spoken, know this?"

"'Swaha replied, "Thou art always a favourite with us, but we are afraid
of thee. Now having read thy mind by well-known signs, they have sent to
thy presence. I have come here to gratify my desire. Be thou quick, O
Agni, to encompass the object of thy desire, my sisters-in-law are
awaiting me. I must return soon."

"Markandeya continued, 'Then Agni, filled with great joy and delight,
married Swaha in the guise of Siva, and that lady joyfully cohabiting
with him, held the _semen virile_ in her hands. And then she thought
within herself that those who would observe her in that disguise in the
forest, would cast an unmerited slur upon the conduct of those Brahmana
ladies in connection with Agni. Therefore, to prevent this, she should
assume the disguise of a bird, and in that state she should more easily
get out of the forest.'

"Markandeya continued, 'Then assuming the disguise of a winged creature,
she went out of the forest and reached the White Mountain begirt with
clumps of heath and other plants and trees, and guarded by strange
seven-headed serpents with poison in their very looks, and abounding
with _Rakshasas_, male and female _Pisachas_, terrible spirits, and
various kinds of birds and animals. That excellent lady quickly
ascending a peak of those mountains, threw that _semen_ into a golden
lake. And then assuming successively the forms of the wives of the
high-souled seven _Rishis_, she continued to dally with Agni. But on
account of the great ascetic merit of Arundhati and her devotion to her
husband (Vasishtha), she was unable to assume her form. And, O chief of
Kuru's race, the lady Swaha on the first lunar day threw six times into
that lake the _semen_ of Agni. And thrown there, it produced a male
child endowed with great power. And from the fact of its being regarded
by the _Rishis_ as _cast off_, the child born therefrom came to be
called by the name of _Skanda_. And the child had six faces, twelve
ears, as many eyes, hands, and feet, one neck, and one stomach. And it
first assumed a form on the second lunar day, and it grew to the size of
a little child on the third. And the limbs of Guha were developed on the
fourth day. And being surrounded by masses of red clouds flashing forth
lightning, it shone like the Sun rising in the midst of a mass of red
clouds. And seizing the terrific and immense bow which was used by the
destroyer of the _Asura_ Tripura for the destruction of the enemies of
the gods, that mighty being uttered such a terrible roar that the three
worlds with their mobile and immobile divisions became struck with awe.
And hearing that sound which seemed like the rumbling of a mass of big
clouds, the great _Nagas, Chitra_ and _Airavata_, were shaken with fear.
And seeing them unsteady that lad shining with sun-like refulgence held
them with both his hands. And with a dart in (another) hand, and with a
stout, red-crested, big cock fast secured in another, that long-armed
son of Agni began to sport about making a terrible noise. And holding an
excellent conch-shell with two of his hands, that mighty being began to
blow it to the great terror of even the most powerful creatures. And
striking the air with two of his hands, and playing about on the
hill-top, the mighty Mahasena of unrivalled prowess, looked as if he
were on the point of devouring the three worlds, and shone like the
bright Sun-god at the moment of his ascension in the heavens. And that
being of wonderful prowess and matchless strength, seated on the top of
that hill, looked on with his numerous faces directed towards the
different cardinal points, and observing various things, he repeated his
loud roars. And on hearing those roars various creatures were prostrate
with fear. And frightened and troubled in mind they sought protection.
And all those persons of various orders who then sought the protection
of that god are known as his powerful Brahmana followers. And rising
from his seat, that mighty god allayed the fears of all those people,
and then drawing his bow, he discharged his arrows in the direction of
the White Mountain. And with those arrows the hill Krauncha, the son of
Himavat, was rent asunder. And that is the reason why swans and vultures
now migrate to the Sumeru mountains. The Krauncha hill, sorely wounded,
fell down uttering fearful groans. And seeing him fallen, the other
hills too began to scream. And that mighty being of unrivalled prowess,
hearing the groans of the afflicted, was not at all moved, but himself
uplifting his mace, yelled forth his war-whoop. And that high-souled
being then hurled his mace of great lustre and quickly rent in twain one
of the peaks of the White Mountain. And the White Mountain being thus
pierced by him was greatly afraid of him and dissociating himself from
the earth fled with the other mountains. And the earth was greatly
afflicted and bereft of her ornaments on all sides. And in this
distress, she went over to _Skanda_ and once more shone with all her
might. And the mountains too bowed down to _Skanda_ and came back and
stuck into the earth. And all creatures then celebrated the worship of
_Skanda_ on the fifth day of the lunar month.'"


SECTION CCXXV

"Markandeya continued, 'When that powerful, high-souled, and mighty
being was born, various kinds of fearful phenomena occurred. And the
nature of males and females, of heat and cold, and of such other pairs
of contraries, was reversed. And the planets, the cardinal points and
the firmaments became radiant with light and the earth began to rumble
very much. And the _Rishis_ even, seeking the welfare of the world,
while they observed all these terrific prodigies on all sides, began
with anxious hearts to restore tranquillity in the universe. And those
who used to live in that Chitraratha forest said, "This very miserable
condition of ours hath been brought about by Agni cohabiting with the
six wives of the seven _Rishis_." Others again who had seen the goddess
assume the disguise of a bird said, "This evil hath been brought about
by a bird." No one ever imagined that Swaha was the authoress of that
mischief. But having heard that the (new born) male child was hers, she
went to Skanda and gradually revealed to him the fact that she was his
mother. And those seven _Rishis_, when they heard that a son of great
power had been born (to them), divorced their six wives with the
exception of the adorable Arundhati, because all the dwellers of that
forest protested that those six persons had been instrumental in
bringing forth the child. Swaha too, O king, said again and again to the
seven _Rishis_, saying, "Ye ascetics, this child is mine, your wives are
not his mother."

"'The great _Muni_ Viswamitra had, after the conclusion of the
sacrifices of the seven _Rishis_, followed unseen the god of fire, while
the latter was tortured with lust. He, therefore, knew everything as it
happened and he was the first to seek the protection of Mahasena. And he
offered divine prayers to Mahasena and all the thirteen auspicious rites
appertaining to childhood, such as the natal and other ceremonies, were
all performed by the great _Muni_ in respect of that child. And for the
good of the world he promulgated the virtues of the six-faced Skanda,
and performed ceremonies in honour of the cock, the goddess _Sakti_, and
the first followers of Skanda. And for this reason he became a great
favourite of the celestial youth. That great _Muni_ then informed the
seven _Rishis_ of the transformations of Swaha and told them that their
wives were perfectly innocent. But though thus informed the seven
_Rishis_ abandoned their spouses unconditionally.'"

"Markandeya continued, 'The celestials having heard of the prowess of
Skanda, all said to Vasava, "O Sakra, do thou kill Skanda without delay
for his prowess is unbearable. And if thou dost not exterminate him, he
will conquer the three worlds with ourselves, and overpowering thee,
will himself become the mighty lord of the celestials." Perplexed in
mind, Sakra replied unto them, "This child is endowed with great
prowess. He can himself destroy the Creator of the Universe, in battle
putting forth his might. I venture not, therefore, to do away with him."
To this the gods replied, "Thou hast no manliness in thee, in that thou
talkest in this manner. Let the great Mothers of the Universe repair
to-day to Skanda. They can master at will any degree of energy. Let them
kill this child." "It shall be so."--the mothers replied. And then they
went away. But on beholding that he was possessed of great might, they
became dispirited, and considering that he was invincible, they sought
his protection and said unto him, "Do thou, O mighty being, become our
(adopted) son. We are full of affection for thee and desirous of giving
thee suck. Lo, the milk oozes from our breasts!" On hearing these words,
the mighty Mahasena became desirous of sucking their breasts and he
received them with due respect and acceded to their request. And that
mightiest of mighty creatures then beheld his father Agni come towards
him. And that god, who is the doer of all that is good, was duly
honoured by his son, and in company with the Mothers, he stayed there by
the side of Mahasena to tend him. And that lady amongst the Mothers who
was born of Anger[34] with a spike in hand kept watch over Skanda even
like a mother guarding her own offspring, and that irascible
red-coloured daughter of the Sea, who lived herself on blood, hugged
Mahasena in her breast and nursed him like a mother. And Agni
transforming himself into a trader with a goat's mouth and followed by
numerous children began to gratify that child of his with toys in that
mountain abode of his.'"

    [34] Anger personified is a deity.


SECTION CCXXVI

"Markandeya continued, 'The planets with their satellites, the _Rishis_
and the Mothers, Agni and numerous other blazing courtiers and many
other dwellers of heaven of terrible mien, waited on Mahasena along with
the Mothers. And the illustrious sovereign of the gods, desirous of
victory but believing success to be doubtful mounted his elephant
Airavata and attended by the other gods advanced towards Skanda. That
mighty being followed by all the celestials was armed with his
thunderbolt. And with the object of slaying Mahasena, he marched with
terrible celestial army of great splendour, sounding their shrill
war-cry and furnished with various sorts of standards, with warriors
encased in various armour and armed with numerous bows and riding on
various animals. When Mahasena beheld the gloriously decked Sakra,
attired in his best clothes, advancing with the determination of slaying
him, he (too on his part) advanced to meet that chief of the celestials.
O Partha, the mighty Vasava, the lord of the celestials, then uttered a
loud shout, to encourage his warriors and marching rapidly with the view
of killing Agni's son and praised by Tridasas[35] and great _Rishis_, he
at length reached the abode of Kartikeya. And then he shouted out with
other gods; and Guha too in response to this, uttered a fearful war-cry
resembling the roaring of the sea. On hearing that noise, the celestial
army behaved like an agitated sea, and was stunned and fixed to the
spot. And that son of _Pavaka_ (the Fire-god) beholding the gods come
near to him with the object of killing him, was filled with wrath, and
gave out rising flame of fire from within his mouth. And these flames
destroyed the celestial forces struggling on the ground. Their heads,
their bodies, their arms and riding animals were all burnt in that
conflagration and they appeared all on a sudden like stars displaced
from their proper spheres. Thus afflicted, the god renounced all
allegiance to the thunder-bolt, and sought the protection of Pavaka's
son; and thus peace was again secured. When he was thus forsaken by the
gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the
right side; and, O great king, it passed through the body of that
high-souled being. And from being struck with the thunder-bolt, there
arose from Skanda's body another being--a youth with a club in hand, and
adorned with a celestial amulet. And because he was born on account of
the piercing of the thunder-bolt, he was named Visakha. And Indra, when
he beheld that another person looking like the fierce destroying
Fire-god had come into being was frightened out of his wits and besought
the protection of Skanda, with the palms of his hands joined together
(as a mark of respect). And that excellent being Skanda, bade him
renounce all fear, with his arm. The gods were then transported with
joy, and their hands too struck up.'"

    [35] Another name of gods, so named from their having only three
    stages of life--viz., infancy, childhood, and youth--and being
    exempt from the fourth--old age.


SECTION CCXXVII

"Markandeya continued, 'Now hear of those terrible and curious-looking
followers of Skanda. A number of male children came into being when
Skanda was struck with the thunder-bolt,--those terrific creatures that
steal (spirit away) little children, whether born, or in the womb and a
number of female children too of great strength were born to him. Those
children adopted Visakha as their father. That adorable and dexterous
Bhadrasakha, having a face like that of a goat was at the time (of the
battle) surrounded by all his sons and daughters whom he guarded
carefully in the presence of the great mothers. And for this reason the
inhabitants of this earth call Skanda the father of _Kumaras_ (little
children). Those persons who desire to have sons born to them, worship
in their places the powerful _Rudra_ in the form of the Fire-god, and
_Uma_ in the form of _Swaha_. And by that means they are blessed with
sons. The daughters begotten by the Fire-god, _Tapa_, went over to
Skanda, who said to them, "What can I do for you?" Those girls replied,
"Do us this favour; by thy blessing, may we become the good and
respected mothers of all the world!" He replied, "Be it so." And that
liberal-minded being repeated again and again, "Ye shall be divided into
Siva and Asiva."[36] And the mothers then departed, having first
established Skanda's sonship, Kaki, Halima, Malini, Vrinhila, Arya,
Palala and Vaimitra, these were the seven mothers of Sisu. They had a
powerful, red-eyed, terrific, and very turbulent son named Sisu born by
the blessing of Skanda. He was reputed as the eighth hero, born of the
mothers of Skanda. But he is also known as the ninth, when that being
with the face of a goat, is included. Know that the sixth face of Skanda
was like that of a goat. That face, O king, is situated in the middle of
the six, and is regarded constantly by the mother. That head by which
Bhadrasakha created the divine energy, is reputed to be the best of all
his heads. O ruler of men, these virtuous wonderful events happened on
the fifth day of the bright half of the lunar month, and on the sixth, a
very fierce and terrific battle was fought at that place."

    [36] i.e., good and evil spirits.


SECTION CCXXVIII

"Markandeya continued, 'Skanda was adorned with a golden amulet and
wreath, and wore a crest and a crown of gold; his eyes were
golden-coloured, and he had a set of sharp teeth; he was dressed in a
red garment and looked very handsome; he had a comely appearance, and
was endowed with all good characteristics and was the favourite of the
three worlds. He granted boons (to people who sought them) and was
brave, youthful, and adorned with bright ear-rings. Whilst he was
reposing himself, the goddess of fortune, looking like a lotus and
assuming a personal embodiment, rendered her allegiance to him. When he
became thus possessed of good fortune, that famous and delicate-looking
creature appeared to all like the moon at its full. And high-minded
Brahmanas worshipped that mighty being, and the _Maharshis_ (great
_rishis_) then said as follows to Skanda, "O thou born of the golden
egg, mayst thou be prosperous and mayst thou become an instrument of
good to the universe! O best of the gods, although thou wast born only
six nights (days) ago, the whole world has owned allegiance to thee
(within this short time), and thou hast also allayed their fears.
Therefore do thou become the Indra (lord) of the three worlds and remove
their cause of apprehension." Skanda replied, "You gentlemen of great
ascetic wealth (tell me) what Indra does with all three worlds and how
that sovereign of the celestials protects the hosts of gods
unremittingly." The _Rishis_ replied, "Indra is the giver of strength,
power, children and happiness to all creatures and when propitiated,
that Lord of the celestials bestows on all the objects of their desire.
He destroys the wicked and fulfils the desires of the righteous; and
that Destroyer of Vala assigns to all creatures their various duties. He
officiates for the sun and the moon in places where there is no sun or
moon; he even when occasion requires it, acts for (serves the purposes
of) fire, air, earth, and water. These are the duties of Indra; his
capacities are immense. Thou too art mighty; therefore great hero, do
thou become our Indra."

"'Sakra said, "O mighty being, do thou make us happy, by becoming our
lord. Excellent being, thou art worthy of the honour; therefore shall we
anoint thee this very day."

"'Skanda replied, "Do thou continue to rule the three worlds with
self-possession, and with thy heart bent on conquest. I shall remain thy
humble servant. I covet not thy sovereignty."

"'Sakra replied, "Thy prowess is unrivalled, O hero, do thou therefore
vanquish the enemies of the gods. People have been struck with wonder at
thy prowess. More specially as I have been bereft of my prowess, and
defeated by thee, now if I were to act as Indra, I should not command
the respect of all creatures, and they would be busy in bringing about
dissensions between us; and then, my lord, they would become the
partisans of one or other of us. And when they formed themselves into
two distinct factions, war as before would be the result of that
defection. And in that war, thou wouldst undoubtedly defeat me without
difficulty and thyself become the lord of all worlds."

"'Skanda replied, "Thou, O Sakra, art my sovereign, as also of the three
worlds; mayst thou be prosperous! Tell me if I can obey any commands of
thine."

"'Indra replied, "At thy bidding, O powerful being, I shall continue to
act as Indra. And if thou hast said this deliberately and in earnest,
then hear me how thou canst gratify thy desire of serving me. Do thou, O
mighty being, take the leadership of the celestial forces accordingly."

"'Skanda replied, "Do thou anoint me as leader, for the destruction of
the Danavas, for the good of the celestials, and for the well-being of
cows and Brahmanas."'

"Markandeya continued, 'Thus anointed by Indra and all other gods, and
honoured by the _Maharshis_, he looked grand at the moment. The golden
umbrella[37] held (over his head) looked like a halo of blazing fire.
That famous god, the Conqueror of Tripura, himself fastened the
celestial wreath of gold, of Viswakarma's manufacture, round his neck.
And, O great man and conqueror of thine enemies, that worshipful god
with the emblem of the bull, had gone there previously with Parvati. He
honoured him with a joyous heart. The Fire-god is called Rudra by
Brahmanas, and from this fact Skanda is called the son of Rudra. The
White Mountain was formed from discharges of Rudra's _semen virile_ and
the sensual indulgences of the Fire-god with the Krittikas took place on
that same White Mountain. And as Rudra was seen by all the dwellers of
heaven to heap honours on the excellent Guha (Skanda), he was for that
reason reputed as the son of Rudra. This child had his being by the
action of Rudra entering into the constitution of the Fire-god, and for
this reason, Skanda came to be known as the son of Rudra. And, O
Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven
Rishis) were instrumental to the birth of the great god Skanda, he was
for that reason reputed as the son of Rudra.'

    [37] One of the ensigns of royalty in Hindustan.

"'That son of Fire-god was clad in a pair of clean red cloths, and thus
he looked grand and resplendent like the Sun peeping forth from behind a
mass of red clouds. And the red cock given to him by the Fire-god,
formed his ensign; and when perched on the top of his chariot, it looked
like the image of the all-destroying fire. And the presiding deity of
the power which conduces to the victory of the god, and which is the
director of the exertions of all creatures, and constitutes their glory,
prop and refuge, advanced before him. And a mysterious charm entered
into his constitution, the charm which manifests its powers on the
battlefield. Beauty, strength, piety, power, might, truthfulness,
rectitude, devotion to Brahmanas, freedom from illusion or perplexity,
protection of followers, destruction of foes, and care of all
creatures,--these, O lord of men, are the inborn virtues of Skanda. Thus
anointed by all the gods, he looked pleased and complacent; and dressed
in his best style, he looked beautiful like the moon at its full. The
much-esteemed incantation of _Vedic_ hymns, the music of the celestial
band, and the songs of gods and _Gandharvas_ then rang on all sides. And
surrounded by all the well-dressed _Apsaras_, and many other gay and
happy-looking _Pisachas_ and hosts of gods, that anointed (by gods) son
of Pavaka disported himself in all his grandeur. To the dwellers of
heaven, the anointed Mahasena appeared like the Sun rising after
extinction of darkness. And then the celestial forces looking upon him
as their leader, surrounded him on all sides in thousands. That adorable
being followed by all creatures then assumed their commands, and praised
and honoured by them, he encouraged them in return.

"'The Performer of a thousand sacrifices then thought of Devasena, whom
he has rescued before. And considering that this being (Skanda) was
undoubtedly destined to be the husband of this lady by Brahma himself,
he had her brought there, dressed her with the best apparel. And the
vanquisher of Vala then said to Skanda, "O foremost of gods, this lady
was, even before thy birth, destined to be thy bride by that
Self-existent Being.[38] Therefore do thou duly accept her lotus-like
beautiful right hand with invocation of the (marital) hymns." Thus told,
he duly married her. And Vrihaspati learned in hymns performed the
necessary prayers and oblations. She who is called Shashthi, Lakshmi,
Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known
among men as Devasena, the wife of Skanda. When Skanda became united to
Devasena in indissoluble bonds of matrimony, then the gods of prosperity
in her own personal embodiment began to serve him with diligence. As
Skanda attained celebrity on the fifth lunar day, that day is called
_Sripanchami_ (or the auspicious fifth day) and as he attained his
object on the sixth, that lunar day is considered to be of great
moment.'"

    [38] Brahma.


SECTION CCXXIX

"Markandeya continued, 'Those six ladies, the wives of the seven
_Rishis_ when they learned that good fortune had smiled on Mahasena and
that he had been made leader of the celestial forces,[39] repaired to
his camp. Those virtuous ladies of high religious merit had been
disowned by the _Rishis_. They lost no time in visiting that leader of
the celestial forces and then addressed him thus, "We, O son, have been
cast out by our god-like husbands, without any cause. Some people spread
the rumour that we gave birth to thee. Believing in the truth of this
story, they became greatly indignant, and banished us from our sacred
places. It behooves thee now to save us from this infamy. We desire to
adopt thee as our son, so that, O mighty being, eternal bliss may be
secured to us by that favour. Do thou thus repay the obligation thou
owest to us."

    [39] Devasenapati is the original. It may mean either the _pati_
    (leader) of the _sena_ (forces) of _devas_ or the _pati_
    (husband) of Devasena.

"'Skanda replied, "O ladies of faultless character, do you accordingly
become my mothers. I am your son and ye shall attain all the objects of
your desire."

"Markandeya continued, 'Then Sakra having expressed a wish to say
something to Skanda, the latter enquired, "What is it?" Being told by
Skanda to speak it out, Vasava said, "The lady Abhijit, the younger
sister of Rohini, being jealous of her seniority, has repaired to the
woods to perform austerities. And I am at a loss to find out a
substitute for the fallen star. May good luck attend on thee, do thou
consult with _Brahma_ (for the purpose of filling up the room) of this
great asterism." Dhanishtha and other asterisms were created by
_Brahma_, and Rohini used to serve the purpose of one such; and
consequently their number was full. And in accordance with Sakra's
advice, Krittika was assigned a place in the heavens, and that star
presided over by _Agni_ shines as if with seven heads. Vinata also said
to Skanda, "Thou art as a son to me, and entitled to offer me the
funeral cakes (at my funeral obsequies). I desire, my son, to live with
thee always."

"'Skanda replied, "Be it so, all honour to thee! Do thou guide me with a
mother's affection, and honoured by thy daughter-in-law, thou shalt
always live with me."'

"Markandeya continued, 'Then the great mothers spoke as follows to
Skanda, "We have been described by the learned as the mothers of all
creatures. But we desire to be thy mothers, do thou honour us."

"'Skanda replied, "Ye are all as mothers to me, and I am your son. Tell
me what I can do to please you."

"'The mothers replied, "The ladies (Brahmi, Maheswari, &c.) were
appointed as mothers of the world in bygone ages. We desire, O great
god, that they be dispossessed of that dignity, and ourselves installed
in their place, and that we, instead of them, be worshipped by the
world. Do thou now restore to us those of our progeny, of whom we have
been deprived, by them on thy account."

"'Skanda replied, "Ye shall not recover those that have been once given
away, but I can give you other offspring if ye like."

"'The mothers replied, "We desire that living with thee and assuming
different shapes we be able to eat up the progeny of those mothers and
their guardians. Do thou grant us this favour."

"'Skanda said, "I can grant you progeny, but this topic on which ye have
just now dilated is a very painful one. May ye be prosperous! All honour
to you, ladies, do ye vouchsafe to them your protecting care."

"'The mothers replied, "We shall protect them, O Skanda, as thou
desirest. Mayst thou be prosperous! But, O mighty being, we desire to
live with thee always."

"'Skanda replied, "So long as children of the human kind do not attain
the youthful state in the sixteenth year of their age, ye shall afflict
them with your various forms, and I too shall confer on you a fierce
inexhaustible spirit. And with that ye shall live happily, worshipped by
all."'

"Markandeya continued, 'And then a fiery powerful being came out of the
body of Skanda for the purpose of devouring the progeny of mortal
beings. He fell down upon the ground, senseless and hungry. And bidden
by Skanda, that genius of evil assumed a terrific form. Skandapasmara is
the name by which it is known among good Brahmanas. Vinata is called the
terrific Sakuni _graha_ (spirit of evil). She who is known as _Putana
Rakshasi_ by the learned is the _graha_ called Putana; that fierce and
terrible looking _Rakshasa_ of a hideous appearance is also called the
_pisacha_, Sita Putana. That fierce-looking spirit is the cause of
abortion in women. Aditi is also known by the name of Revati; her evil
spirit is called Raivata, and that terrible _graha_ also afflicts
children. Diti, the mother of the Daityas (_Asuras_), is also called
Muhkamandika, and that terrible creature is very fond of the flesh of
little children. Those male and female children, O Kaurava, who are said
to have been begotten by Skanda, are spirit of evil and they destroy the
foetus in the womb. They (the _Kumaras_) are known as the husbands of
those very ladies, and children are seized unawares by these cruel
spirits. And, O king, _Surabhi_ who is called the mother of bovine kind
by the wise is best ridden by the evil spirit Sakuni, who in company
with her, devours children on this earth. And Sarama, the mother of
dogs, also habitually kills human beings while still in the womb. She
who is the mother of all trees has her abode in a _karanja_ tree. She
grants boons and has a placid countenance and is always favourably
disposed towards all creatures. Those persons who desire to have
children, bow down to her, who is seated in a _karanja_ tree. These
eighteen evil spirits fond of meat and wine, and others of the same
kind, invariably take up their abode in the lying-in-room for ten days.
Kadru introduces herself in a subtle form into the body of a pregnant
woman and there she causes the destruction of the foetus, and the mother
is made to give birth to a _Naga_ (serpent). And that mother of the
Gandharvas takes away the foetus, and for this reason, conception in
woman turns out to be abortive. The mother of the _Apsaras_ removes the
foetus from the womb, and for this reason such conceptions are said to
be stationary by the learned. The daughter of the Divinity of the Red
Sea is said to have nursed Skanda,--she is worshipped under the name of
Lohitayani on Kadamva trees. Arya acts the same part among female
beings, as Rudra does among male ones. She is the mother of all children
and is distinctly worshipped for their welfare. These that I have
described are the evil spirits presiding over the destinies of young
children, and until children attain their sixteenth year, these spirits
exercise their influence for evil, and after that, for good. The whole
body of male and female spirits that I have now described are always
denominated by men as the spirits of Skanda. They are propitiated with
burnt offerings, ablutions, unguents, sacrifices and other offerings,
and particularly by the worship of Skanda. And, O king, when they are
honoured and worshipped with due reverence, they bestow on men whatever
is good for them, as also valour and long life. And now having bowed
down to Maheswara, I shall describe the nature of those spirits who
influence the destinies of men after they have attained their sixteenth
year.

"'The man who beholds gods while sleeping, or in a wakeful state soon
turns mad, and the spirit under whose influence these hallucinations
take place is called the celestial spirit. When a person beholds his
dead ancestors while he is seated at ease, or lying in his bed, he soon
loses his reason, and the spirit which causes this illusion of sensible
perception, is called the ancestral spirit. The man who shows disrespect
to the _Siddhas_ and who is cursed by them in return, soon runs mad and
the evil influence by which this is brought about, is called the
_Siddha_ spirit. And the spirit by whose influence a man smells sweet
odour, and becomes cognisant of various tastes (when there are no
odoriferous or tasteful substances about him) and soon becomes
tormented, is called the _Rakshasa_ spirit. And the spirit by whose
action celestial musicians (_Gandharvas_) blend their existence into the
constitution of a human being, and make him run mad in no time, is
called the _Gandharva_ spirit. And that evil spirit by whose influence
men are always tormented by _Pisachas_, is called the _Pisacha_ spirit.
When the spirit of _Yakshas_ enters into the system of a human being by
some accident, he loses his reason immediately, and such a spirit is
called the _Yaksha_ spirit. The man who loses his reason on account of
his mind being demoralised with vices, runs mad in no time, and his
illness must be remedied according to methods prescribed in the
_Sastras_. Men also run mad from perplexity, from fear, as also on
beholding hideous sights. The remedy lies in quieting their minds. There
are three classes of spirits, some are frolicsome, some are gluttonous,
and some sensual. Until men attain the age of three score and ten, these
evil influences continue to torment them, and then fever becomes the
only evil spirit that afflicts sentient beings. These evil spirits
always avoid those who have subdued their senses, who are
self-restrained, of cleanly habits, god-fearing and free from laziness
and contamination. I have thus described to thee, O king, the evil
spirits that mould the destinies of men. Thou who art devoted to
Maheswara art never troubled by them.'"


SECTION CCXXX

"Markandeya continued, 'When Skanda had bestowed these powers, Swaha
appeared to him and said, "Thou art my natural son,--I desire that thou
shalt grant exquisite happiness to me."

"'Skanda replied, "What sort of happiness dost thou wish to enjoy?"

"'Swaha replied, "O mighty being, I am the favourite daughter of Daksha,
by name Swaha; and from my youthful days I have been in love with
Hutasana (the Fire-god); but that god, my son, does not understand my
feelings. I desire to live for ever with him (as his wife)."

"'Skanda replied, "From this day, lady, all the oblations that men of
virtuous character, who swerve not from the path of virtue, will offer
to their gods or ancestors with incantation of purifying hymns by
Brahmanas, shall always be offered (through Agni) coupled with the name
of Swaha, and thus, excellent lady, wilt thou always live associated
with Agni, the god of fire."'

"Markandeya continued, 'Thus addressed and honoured by Skanda, Swaha was
greatly pleased; and associated with her husband Pavaka (the Fire-god),
she honoured him in return.

"'Then _Brahma_, the lord of all creatures, said to Mahasena, "Do thou
go and visit thy father Mahadeva, the conqueror of Tripura. Rudra
coalescing with Agni (the Fire-god) and Uma with Swaha have combined to
make thee invincible for the well-being of all creatures. And the semen
of the high-souled Rudra cast into the reproductive organ of Uma was
thrown back upon this hill, and hence the twin Mujika and Minjika came
into being. A portion of it fell into the Blood Sea, another portion,
into the rays of the sun, another upon the earth and thus was it
distributed in five portions. Learned men ought to remember that these
thy various and fierce-looking followers living on the flesh of animals
were produced from the _semen_." "Be it so," so saying, the high-souled
Mahasena with fatherly love, honoured his father Maheswara.'

"Markandeya continued, 'Men who are desirous of acquiring wealth, should
worship those five classes of spirits with the sun flower, and for
alleviation of diseases also worship must be rendered to them. The twin
Mujika and Minjika begotten by Rudra must always be respected by persons
desiring the welfare of little children; and persons who desire to have
children born to them must always worship those female spirits who live
on human flesh and are produced in trees. Thus all _Pisachas_ are said
to be divided into innumerable classes. And now, O king, listen to the
origin of the bells and standards of Skanda. Airavata (Indra's elephant)
is known to have had two bells of the name of Vaijayanti, and the
keen-witted Sakra had them brought to him, and personally gave them to
Guha. Visakha took one of those bells and Skanda the other. The
standards of both Kartikeya and Visakha were of a red colour. That
mighty god Mahasena was pleased with the toys that had been given to him
by the gods. Surrounded by hosts of gods and _Pisachas_ and seated on
the Golden Mountain, he looked splendid in all the grandeur of
prosperity. And that mountain covered with fine forests, also looked
grand in his companionship, just as the Mandara hill abounding with
excellent caves shines with the rays of the sun. The White Mountain was
adorned with whole tracts of wood-land covered with blossoming Santanaka
flowers and with forests of Karavira, Parijata, Jaba and Asoke
trees,--as also with wild tracts overgrown with Kadamva trees; and it
abounded with herds of celestial deer and flocks of celestial birds. And
the rumbling of clouds serving the purpose of musical instruments
sounded like the murmur of an agitated sea, and celestial Gandharvas and
Apsaras began to dance. And there arose a great sound of joy from the
merriment of all creatures. Thus the whole world with Indra himself
seemed to have been transferred to the White Mountain. And all the
people began to observe Skanda with satisfaction in their looks, and
they did not at all feel tired of doing so.'

"Markandeya continued, 'When that adorable son of the Fire-god was
anointed as leader of the celestial army, that grand and happy lord,
Hara (Mahadeva) riding with Parvati in a chariot shining with sunlike
refulgence repaired to a place called Bhadravata. His excellent chariot
was drawn by a thousand lions and managed by _Kala_. They passed through
blank space, and seemed as if they were about to devour the sky; and
striking terror into the heart of all creatures in the mobile divisions
of the worlds, those maned beasts flitted through the air, uttering
fearful growls. And that lord of all animals (Mahadeva) seated in that
chariot with Uma, looked like the sun with flames of lightning
illuminating masses of clouds begirt with Indra's bow (rainbow). He was
preceded by that adorable Lord of riches riding on the backs of human
beings with his attendant Guhyakas riding in his beautiful car Pushpaka.
And Sakra too riding on his elephant Airavata and accompanied by other
gods brought up the rear of Mahadeva, the granter of boons, marching in
this way at the head of the celestial army. And the great _Yaksha
Amogha_ with his attendants--the _Jambhaka Yakshas_ and other
_Rakshasas_ decorated with garlands of flowers--obtained a place in the
right wing of his army; and many gods of wonderful fighting powers in
company with the _Vasus_ and the _Rudras_, also marched with the right
division of his army. And the terrible-looking Yama too in company with
Death marched with him (followed by hundreds of terrible diseases); and
behind him was carried the terrible, sharp-pointed, well-decorated
trident of Siva, called Vijaya. And Varuna, the adorable lord of waters
with his terrible _Pasa_,[40] and surrounded by numerous aquatic
animals, marched slowly with the trident. And the trident Vijaya was
followed by the _Pattisa_[41] of Rudra guarded by maces, balls, clubs
and other excellent weapons. And the _Pattisa_, O king, was followed by
the bright umbrella of Rudra and the Kamandalu served by the
_Maharshis_; and on it progressed in the company of Bhrigu, Angiras and
others. And behind all these rode Rudra in his white chariot,
re-assuring the gods with the exhibition of his powers. And rivers and
lakes and seas, _Apsaras, Rishis_, Celestials, _Gandharvas_ and
serpents, stars, planets, and the children of gods, as also many women,
followed him in his train. These handsome-looking ladies proceeded
scattering flowers all around; and the clouds marched, having made their
obeisance to that god (Mahadeva) armed with the _Pinaka_ bow. And some
of them held a white umbrella over his head, and Agni (the Fire god) and
Vayu (the god of winds) busied themselves with two hairy fans (emblems
of royalty). And, O king, he was followed by the glorious Indra
accompanied by the _Rajarshis_, and singing the praise of that god with
the emblem of the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady
called Mitra in company with Savitri, all proceeded in the train of
Parvati, as also all the Vidyas (presiding deities of all branches of
knowledge) that were created by the learned. The _Rakshasa_ spirit who
delivers to different battalions the commands which are implicitly
obeyed by Indra and other gods, advanced in front of the army as
standard-bearer. And that foremost of _Rakshasas_, by name Pingala, the
friend of Rudra, who is always busy in places where corpses are burnt,
and who is agreeable to all people, marched with them merrily, at one
time going ahead of the army, and falling behind again at another, his
movements being uncertain. Virtuous actions are the offerings with which
the god Rudra is worshipped by mortals. He who is also called Siva, the
omnipotent god, armed with the Pinaka bow, is Maheswara. He is
worshipped in various forms.

    [40] A kind of missile.

    [41] Another kind of weapon.

"'The son of Krittika, the leader of the celestial army, respectful to
Brahmanas, surrounded by the celestial forces, also followed that lord
of the gods. And then Mahadeva said these weighty words to Mahasena, "Do
thou carefully command the seventh army corps of the celestial forces."

"'Skanda replied, "Very well, my lord! I shall command the seventh army
corps. Now tell me quickly if there is anything else to be done."

"'Rudra said, "Thou shall always find me in the field of action. By
looking up to me and by devotion to me shalt thou attain great
welfare."'

"Markandeya continued, 'With these words Maheswara received him in his
embrace, and then dismissed him. And, O great king, after the dismissal
of Skanda, prodigies of various kinds occurred to disturb the equanimity
of the gods.

"'The firmament with the stars was in a blaze, and the whole universe in
a state of utter confusion. The earth quaked and gave forth a rumbling
sound, and darkness overspread the whole world. Then observing this
terrible catastrophy, Sankara with the estimable Uma, and the
celestials with the great _Maharshis_, were much exercised in mind. And
when they had fallen into this state of confusion, there appeared before
them a fierce and mighty host armed with various weapons, and looking
like a mass of clouds and rocks. Those terrible and countless beings,
speaking different languages directed their movements towards the point
where Sankara and the celestials stood. They hurled into the ranks of
the celestial army flights of arrows in all directions, masses of rock,
maces, _sataghnis, prasas_ and _parighas_. The celestial army was thrown
into a state of confusion by a shower of these terrible weapons and
their ranks were seen to waver. The _Danavas_ made a great havoc by
cutting up their soldiers, horses, elephants, chariots and arms. And the
celestial troops then seemed as if they were about to turn their backs
upon the enemy. And numbers of them fell, slain by the _Asuras_, like
large trees in a forest burnt in a conflagration. Those dwellers of
heaven fell with their heads separated from their bodies, and having
none to lead them in that fearful battle, they were slaughtered by the
enemy. And then the god Purandara (Indra), the slayer of Vala, observing
that they were unsteady and hard-pressed by the _Asuras_, tried to rally
them with this speech, "Do not be afraid, ye heroes, may success attend
your efforts! Do ye all take up your arms, and resolve upon manly
conduct, and ye will meet with no more misfortune, and defeat those
wicked and terrible-looking _Danavas_. May ye be successful! Do ye fall
upon the _Danavas_ with me."

"'The dwellers of heaven were re-assured on hearing this speech from
Sakra; and under his leadership, they again rushed against the
_Danavas_. And then the thirty-three crores of gods and all the powerful
_Marutas_ and the _Sadhyas_ with the _Vasus_ returned to the charge. And
the arrows which they angrily discharged against the enemy drew a large
quantity of blood from the bodies of the _Daityas_ and of their horses
and elephants. And those sharp arrows passing through their bodies fell
upon the ground, looking like so many snakes falling from the sides of a
hill. And, O king, the _Daityas_ pierced by those arrows fell fast on
all sides, looking like so many detached masses of clouds. Then the
_Danava_ host, struck with panic at that charge of the celestials on the
field of battle, wavered at that shower of various weapons. Then all the
gods loudly gave vent to their joy, with arms ready to strike; and the
celestial bands too struck up various airs. Thus took place that
encounter, so fearful to both sides: for all the battle-field was
covered with blood and strewn with the bodies of both gods and _Asuras_.
But the gods were soon worsted all on a sudden, and the terrible
_Danavas_ again made a great havoc of the celestial army. Then the
_Asuras_ drums struck up and their shrill bugles were sounded; and the
_Danava_ chiefs yelled their terrific war-cry.

"'Then a powerful _Danava_, taking a huge mass of rock in his hands,
came out of that terrible _Daitya_ army. He looked like the sun peering
forth from against a mass of dark clouds. And, O king, the celestials,
beholding that he was about to hurl that mass of rock at them, fled in
confusion. But they were pursued by Mahisha, who hurled that hillock at
them. And, O lord of the world, by the falling of that mass of rock, ten
thousand warriors of the celestial army were crushed to the ground and
breathed their last. And this act of Mahisha struck terror into the
hearts of the gods, and with his attendant _Danavas_ he fell upon them
like a lion attacking a herd of deer. And when Indra and the other
celestials observed that Mahisha was advancing to the charge, they fled,
leaving behind their arms and colours. And Mahisha was greatly enraged
at this, and he quickly advanced towards the chariot of Rudra; and
reaching near, he seized its pole with his hands. And when Mahisha in a
fit of rage had thus seized the chariot of Rudra, all the Earth began to
groan and the great _Rishis_ lost their senses. And _Daityas_ of huge
proportions, looking like dark clouds, were boisterous with joy,
thinking that victory was assured to them. And although that adorable
god (Rudra) was in that plight, yet he did not think it worth while to
kill Mahisha in battle; he remembered that Skanda would deal the
deathblow to that evil-minded _Asura_. And the fiery Mahisha,
contemplating with satisfaction the prize (the chariot of Rudra) which
he had secured, sounded his war-cry, to the great alarm of the gods and
the joy of the _Daityas_. And when the gods were in that fearful
predicament, the mighty Mahasena, burning with anger, and looking grand
like the Sun advanced to their rescue. And that lordly being was clad in
blazing red and decked with a wreath of red flowers. And cased in armour
of gold he rode in a gold-coloured chariot bright as the Sun and drawn
by chestnut horses. And at his sight the army of the daityas was
suddenly dispirited on the field of battle. And, O great king, the
mighty Mahasena discharged a bright _Sakti_ for the destruction of
Mahisha. That missile cut off the head of Mahisha, and he fell upon the
ground and died. And his head massive as a hillock, falling on the
ground, barred the entrance to the country of the Northern Kurus,
extending in length for sixteen _Yojanas_ though at present the people
of that country pass easily by that gate.

"'It was observed both by the gods and the _Danavas_ that Skanda hurled
his _sakti_ again and again on the field of battle, and that it returned
to his hands, after killing thousands of the enemy's forces. And the
terrible _Danavas_ fell in large numbers by the arrows of the wise
Mahasena. And then a panic seized them, and the followers of Skanda
began to slay and eat them up by thousands and drink their blood. And
they joyously exterminated the _Danavas_ in no time, just as the sun
destroys darkness, or as fire destroys a forest, or as the winds drive
away the clouds. And in this manner the famous Skanda defeated all his
enemies. And the gods came to congratulate him, and he, in turn, paid
his respects to Maheswara. And that son of Krittika looked grand like
the sun in all the glory of his effulgence. And when the enemy was
completely defeated by Skanda and when Maheswara left the battle-field,
Purandara embraced Mahasena and said to him, "This Mahisha, who was made
invincible by the favour of Brahma hath been killed by thee. O best of
warriors, the gods were like grass to him. O strong-limbed hero, thou
hast removed a thorn of the celestials. Thou hast killed in battle
hundreds of Danavas equal in valour to Mahisha who were all hostile to
us, and who used to harass us before. And thy followers too have
devoured them by hundreds. Thou art, O mighty being, invincible in
battle like Uma's lord; and this victory shall be celebrated as thy
first achievement, and thy fame shall be undying in the three worlds.
And, O strong-armed god, all the gods will yield their allegiance to
thee." Having spoken thus to Mahasena, the husband of Sachi left the
place accompanied by the gods and with the permission of the adorable
three-eyed god (Siva). And Rudra returned to Bhadravata, and the
celestials too returned to their respective abodes. And Rudra spoke,
addressing the gods, "Ye must render allegiance to Skanda just as ye do
unto me." And that son of the Fire-god, having killed the Danavas hath
conquered the three worlds, in one day, and he hath been worshipped by
the great _Rishis_. The Brahmana who with due attention readeth this
story of the birth of Skanda, attaineth to great prosperity in this
world and the companionship of Skanda hereafter.'

"Yudhishthira said, 'O good and adorable Brahmana, I wish to know the
different names of that high-souled being, by which he is celebrated
throughout the three worlds.'"

Vaisampayana continued, "Thus addressed by the Pandava in that assembly
of _Rishis_, the worshipful Markandeya of high ascetic merit replied,
'Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame),
Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The
virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The
slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The
fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in
speech), Bhuvaneswara (The lord of the universe), Sisu (The child),
Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna
(The bright-complexioned), Subhanana (Of beautiful face), Amogha
(Incapable of being baffled), Anagha (The sinless), Rudra (The
terrible), Priya (The favourite), Chandranana (Of face like the moon),
Dipta-sasti (The wielder of the blazing lance), Prasantatman (Of
tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber
of even the wicked), Shashthipriya (True favourite of Shashthi), Pavitra
(The holy), Matrivatsala (The reverencer of his mother), Kanya-bhartri
(The protector of virgins), Vibhakta (Diffused over the universe),
Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu
(The Lord), Neta (The leader), Visakha (Reared up by Visakha), Naigameya
(Sprang from the Veda), Suduschara (Difficult of propitiation), Suvrata
(Of excellent vows), Lalita (The beautiful), Valakridanaka-priya (Fond
of toys), Khacharin (The ranger of skies), Brahmacharin (The chaste),
Sura (The brave), Saravanodbhava (Born in a forest of heath), Viswamitra
priya (The favourite of Viswamitra), Devasena-priya (The lover of
Devasena), Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The
doer of agreeable things)--these are the divine names of Kartikeya.
Whoever repeateth them, undoubtedly secureth fame, wealth, and
salvation.'

"Markandeya continued, 'O valiant scion of Kuru's race, I shall now with
due devotion pray to that unrivalled, mighty, six-faced, and valiant
Guha who is worshipped by gods and _Rishis_, enumerating his other
titles of distinction: do thou listen to them: Thou art devoted to
_Brahma_, begotten of Brahma, and versed in the mysteries of _Brahma_.
Thou art called _Brahmasaya_, and thou art the foremost of those who are
possessed of _Brahma_. Thou art fond of _Brahma_, thou art austere like
the Brahmanas and art versed in the great mystery of _Brahma_ and the
leader of the Brahmanas. Thou art _Swaha_, thou art _Swadha_, and thou
art the holiest of the holy, and art invoked in hymns and celebrated as
the six-flamed fire. Thou art the year, thou art the six seasons, thou
art the months, the (lunar) half months, the (solar) declinations, and
the cardinal points of space. Thou art lotus-eyed. Thou art possessed of
a lily-like face. Thou hast a thousand faces and a thousand arms. Thou
art the ruler of the universe, thou art the great Oblation, and thou art
the animating spirit of all the gods and the _Asuras_. Thou art the
great leader of armies. Thou art _Prachanda_ (furious), thou art the
Lord, and thou art the great master and the conqueror of thine enemies.
Thou art _Sahasrabhu_ (multiform), _Sahasratusti_ (a thousand times
content), _Sahasrabhuk_ (devourer of everything), and _Sahasrapad_ (of a
thousand legs), and thou art the earth itself. Thou art possessed of
infinite forms and thousand heads and great strength. According to thine
own inclinations thou hast appeared as the son of Ganga, Swaha, Mahi, or
Krittika. O six-faced god, thou dost play with the cock and assume
different forms according to thy will. Thou art Daksha, Soma, the
Maruta, Dharma, Vayu, the prince of mountains, and Indra, for all time.
Thou art mighty, the most eternal of all eternal things, and the lord of
all lords. Thou art the progenitor of Truth, the destroyer of Diti's
progeny (_Asuras_), and the great conqueror of the enemies of the
celestials. Thou art the personation of virtue and being thyself vast
and minute, thou art acquainted with the highest and lowest points of
virtuous acts, and the mysteries of _Brahma_. O foremost of all gods and
high-souled lord of the Universe, this whole creation is over-spread
with thy energy! I have thus prayed to thee according to the best of my
power. I salute thee who art possessed of twelve eyes and many hands.
Thy remaining attributes transcend my powers of comprehension!'

"'The Brahmana who with due attention readeth this story of the birth of
Skanda, or relateth it unto Brahmanas, or hears it narrated by
regenerate men, attaineth to wealth, long life, fame, children, as also
victory, prosperity and contentment, and the companionship of Skanda.'"


SECTION CCXXXI

(_Draupadi-Satyabhama Samvada_)

Vaisampayana said, "After those Brahmanas and the illustrious sons of
Pandu had taken their seats, Draupadi and Satyabhama entered the
hermitage. And with hearts full of joy the two ladies laughed merrily
and seated themselves at their ease. And, O king, those ladies, who
always spake sweetly to each other, having met after a long time, began
to talk upon various delightful topics arising out of the stories of the
Kurus and the Yadus. And the slender-waisted Satyabhama, the favourite
wife of Krishna and the daughter of Satrajit, then asked Draupadi in
private, saying, 'By what behaviour is it, O daughter of Drupada, that
thou art able to rule the sons of Pandu--those heroes endued with
strength and beauty and like unto the _Lokapalas_ themselves? Beautiful
lady, how is it that they are so obedient to thee and are never angry
with thee? Without doubt the sons of Pandu, O thou of lovely features,
are ever submissive to thee and watchful to do thy bidding! Tell me, O
lady, the reason of this. Is it practice of vows, or asceticism, or
incantation or drug at the time of the bath (in season) or the efficacy
of science, or the influence of youthful appearance, or the recitation
of particular formulae, or _Homa_, or collyrium and other medicaments?
Tell me now, O princess of Panchala, of that blessed and auspicious
thing by which, O Krishna, Krishna may ever be obedient to me.'

"When the celebrated Satyabhama, having said this, ceased, the chaste
and blessed daughter of Drupada answered her, saying, 'Thou askedest me,
O Satyabhama, of the practices of women that are wicked. How can I
answer thee, O lady, about the cause that is pursued by wicked females?
It doth not become thee, lady, to pursue the questions, or doubt me,
after this, for thou art endued with intelligence and art the favourite
wife of Krishna. When the husband learns that his wife is addicted to
incantations and drugs, from that hour he beginneth to dread her like a
serpent ensconced in his sleeping chamber. And can a man that is
troubled with fear have peace, and how can one that hath no peace have
happiness? A husband can never be made obedient by his wife's
incantations. We hear of painful diseases being transmitted by enemies.
Indeed, they that desire to slay others, send poison in the shape of
customary gifts, so that the man that taketh the powders so sent, by
tongue or skin, is, without doubt, speedily deprived of life. Women have
sometimes caused dropsy and leprosy, decrepitude and impotence and
idiocy and blindness and deafness in men. These wicked women, ever
treading in the path of sin, do sometimes (by these means) injure their
husbands. But the wife should never do the least injury to her lord.
Hear now, O illustrious lady, of the behaviour I adopt towards the
high-souled sons of Pandu. Keeping aside vanity, and controlling desire
and wrath, I always serve with devotion the sons of Pandu with their
wives. Restraining jealousy, with deep devotion of heart, without a
sense of degradation at the services I perform, I wait upon my husbands.
Ever fearing to utter what is evil or false, or to look or sit or walk
with impropriety, or cast glances indicative of the feelings of the
heart, do I serve the sons of Pritha--those mighty warriors blazing like
the sun or fire, and handsome as the moon, those endued with fierce
energy and prowess, and capable of slaying their foes by a glance of the
eye. Celestial, or man, or Gandharva, young or decked with ornaments,
wealthy or comely of person, none else my heart liketh. I never bathe or
eat or sleep till he that is my husband hath bathed or eaten or
slept,--till, in fact, our attendants have bathed, eaten, or slept.
Whether returning from the field, the forest, or the town, hastily
rising up I always salute my husband with water and a seat. I always
keep the house and all household articles and the food that is to be
taken well-ordered and clean. Carefully do I keep the rice, and serve
the food at the proper time. I never indulge in angry and fretful
speech, and never imitate women that are wicked. Keeping idleness at
distance I always do what is agreeable. I never laugh except at a jest,
and never stay for any length of time at the house-gate. I never stay
long in places for answering calls of nature, nor in pleasure-gardens
attached to the house. I always refrain from laughing loudly and
indulging in high passion, and from everything that may give offence.
Indeed, O Satyabhama, I always am engaged in waiting upon my lords. A
separation from my lords is never agreeable to me. When my husband
leaveth home for the sake of any relative, then renouncing flowers and
fragrant paste of every kind, I begin to undergo penances. Whatever my
husband drinketh not, whatever my husband eateth not, whatever my
husband enjoyeth not, I ever renounce. O beautiful lady, decked in
ornaments and ever controlled by the instruction imparted to me, I
always devotedly seek the good of my lord. Those duties that my
mother-in-law had told me of in respect of relatives, as also the duties
of alms-giving, of offering worship to the gods, of oblations to the
diseased, of boiling food in pots on auspicious days for offer to
ancestors and guests of reverence and service to those that deserve our
regards, and all else that is known to me, I always discharge day and
night, without idleness of any kind. Having with my whole heart recourse
to humility and approved rules I serve my meek and truthful lords ever
observant of virtue, regarding them as poisonous snakes capable of being
excited at a trifle. I think that to be eternal virtue for women which
is based upon a regard for the husband. The husband is the wife's god,
and he is her refuge. Indeed, there is no other refuge for her. How can,
then, the wife do the least injury to her lord? I never, in sleeping or
eating or adorning any person, act against the wishes of my lord, and
always guided by my husbands, I never speak ill of my mother-in-law. O
blessed lady, my husbands have become obedient to me in consequence of
my diligence, my alacrity, and the humility with which I serve
superiors. Personally do I wait every day with food and drink and
clothes upon the revered and truthful Kunti--that mother of heroes.
Never do I show any preference for myself over her in matters of food
and attire, and never do I reprove in words that princess equal unto the
Earth herself in forgiveness. Formerly, eight thousand Brahmanas were
daily fed in the palace of Yudhishthira from off plates of gold. And
eighty thousand Brahmanas also of the _Snataka_ sect leading domestic
lives were entertained by Yudhishthira with thirty serving-maids
assigned to each. Besides these, ten thousand _yatis_ with the vital
seed drawn up, had their pure food carried unto them in plates of gold.
All these Brahmanas that were the utterers of the _Veda_, I used to
worship duly with food, drink, and raiment taken from stores only after
a portion thereof had been dedicated to the Viswadeva.[42] The
illustrious son of Kunti had a hundred thousand well-dressed
serving-maids with bracelets on arms and golden ornaments on necks, and
decked with costly garlands and wreaths and gold in profusion, and
sprinkled with sandal paste. And adorned with jewels and gold they were
all skilled in singing and dancing. O lady, I knew the names and
features of all those girls, as also what they are and what they were,
and what they did not. Kunti's son of great intelligence had also a
hundred thousand maid-servants who daily used to feed guests, with
plates of gold in their hands. And while Yudhishthira lived in
Indraprastha a hundred thousand horses and a hundred thousand elephants
used to follow in his train. These were the possessions of Yudhishthira
while he ruled the earth. It was I however, O lady, who regulated their
number and framed the rules to be observed in respect of them; and it
was I who had to listen to all complaints about them. Indeed, I knew
everything about what the maid-servants of the palace and other classes
of attendants, even the cow-herds and the shepherds of the royal
establishment, did or did not. O blessed and illustrious lady, it was I
alone amongst the Pandavas who knew the income and expenditure of the
king and what their whole wealth was. And those bulls among the
Bharatas, throwing upon me the burden of looking after all those that
were to be fed by them, would, O thou of handsome face, pay their court
to me. And this load, so heavy and incapable of being borne by persons
of evil heart, I used to bear day and night, sacrificing my ease, and
all the while affectionately devoted to them. And while my husbands were
engaged in the pursuit of virtue, I only supervised their treasury
inexhaustible like the ever-filled receptacle of Varuna. Day and night
bearing hunger and thirst, I used to serve the Kuru princes, so that my
nights and days were equal to me. I used to wake up first and go to bed
last. This, O Satyabhama, hath ever been my charm for making my husbands
obedient to me! This great art hath ever been known to me for making my
husbands obedient to me. Never have I practised the charms of wicked
women, nor do I ever wish to practise them.'"

    [42] The word in the text is "Agrahara," which, as Nilakantha
    explains, means here, "That which is first taken from a heap
    after the dedication of a portion to the Viswadevas." What
    Draupadi means to say is, that she always took care to feed
    those Brahmanas with food "first" taken from the stores,
    without, in fact, having taken anything there from the use of
    anybody else.

Vaisampayana continued, "Hearing those words of virtuous import uttered
by Krishna, Satyabhama, having first reverenced the virtuous princess of
Panchala, answered saying, 'O princess of Panchala, I have been guilty,
O daughter of Yajnasena, forgive me! Among friends, conversations in
jest arise naturally, and without premeditation.'"


SECTION CCXXXII

"Draupadi said, 'I shall now indicate to thee, for attracting the heart
of thy husbands a way that is free from deceit. By adopting it duly,
dear friend, thou will be able to draw away thy lord from other females.
In all the worlds, including that of the celestials, there is no god
equal, O Satyabhama, unto the husband. When he is gratified with thee,
thou mayst have (from thy husband) every object of desire; when he is
angry, all these may be lost. It is from her husband that the wife
obtaineth offspring and various articles of enjoyment. It is from thy
husband that thou mayst have handsome beds and seats, and robes and
garlands, and perfumes, and great fame and heaven itself hereafter. One
cannot obtain happiness here by means that are easy. Indeed, the woman
that is chaste, obtains weal with woe. Always adore Krishna, therefore,
with friendship and love physical sufferings. And do thou also act in a
way, by offering handsome seats and excellent garlands and various
perfumes and prompt service, that he may be devoted to thee, thinking,
"_I am truly loved by her!_" Hearing the voice of thy lord at the gate,
rise thou up from thy seat and stay in readiness within the room. And as
soon as thou seest him enter thy chamber, worship him by promptly
offering him a seat and water to wash his feet. And even when he
commands a maidservant to do anything, get thou up and do it thyself.
Let Krishna understand this temper of thy mind and know that thou
adorest him with all thy heart. And, O Satyabhama, whatever thy lord
speaketh before thee, do not blab of it even if it may not deserve
concealment,--for if any of thy co-wives were to speak of it unto
Vasudeva, he might be irritated with thee. Feed thou by every means in
thy power those that are dear and devoted to thy lord and always seek
his good. Thou shouldst, however, always keep thyself aloof from those
that are hostile to and against thy lord and seek to do him injury, as
also from those that are addicted to deceit. Foregoing all excitement
and carelessness in the presence of men, conceal thy inclinations by
observing silence, and thou shouldst not stay or converse in private
even with thy sons, Pradyumna and Samva. Thou shouldst form attachments
with only such females as are high-born and sinless and devoted to their
lords, and thou shouldst always shun women that are wrathful, addicted
to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as
this is reputable and productive of prosperity; and while it is capable
of neutralising hostility, it also leadeth to heaven. Therefore, worship
thou thy husband, decking thyself in costly garlands and ornaments and
smearing thyself with unguents and excellent perfumes.'"


SECTION CCXXXIII

Vaisampayana said, "Then Kesava, the slayer of Madhu, also called
Janardana, having conversed on various agreeable themes with the
illustrious sons of Pandu and with those Brahmanas that were headed by
Markandeya and having bid them farewell, mounted his car and called for
Satyabhama. And Satyabhama then, having embraced the daughter of
Drupada, addressed her in these cordial words expressive of her feelings
towards her: 'O Krishna, let there be no anxiety, no grief, for thee!
Thou hast no cause to pass thy nights in sleeplessness, for thou wilt
surely obtain back the earth subjugated by thy husbands, who are all
equal unto the gods. O thou of black eyes, women endued with such
disposition and possessed of such auspicious marks, can never suffer
misfortune long. It hath been heard by me that thou shall, with thy
husbands, certainly enjoy this earth peacefully and freed from all
thorns! And, O daughter of Drupada, thou shalt certainly behold the
earth ruled by Yudhishthira after the sons of Dhritarashtra have been
slain and the deeds of their hostility avenged! Thou wilt soon behold
those wives of the Kurus, who, deprived of sense by pride, laughed at
thee while on thy way to exile, themselves reduced to a state of
helplessness and despair! Know them all, O Krishna, that did thee any
injury while thou wert afflicted, to have already gone to the abode of
Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by
Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena
begot by Sahadeva, are well and have become skilled in weapons. Like
Abhimanyu they are all staying at Dwaravati, delighted with the place.
And Subhadra also, cheerfully and with her whole soul, looketh after
them like thee, and like thee joyeth in them and deriveth much happiness
from them. Indeed, she grieveth in their griefs and joyeth in their
joys. And the mother of Pradyumna also loveth them with her whole soul.
And Kesava with his sons Bhanu and others watcheth over them with
especial affection. And my mother-in-law is ever attentive in feeding
and clothing them. And the Andhakas and Vrishnis, including Rama and
others, regard them with affection. And, O beautiful lady, their
affection for thy sons is equal unto what they feel for Pradyumna.'

"Having said these agreeable and truthful and cordial words, Satyabhama
desired to go to Vasudeva's car. And the wife of Krishna then walked
round the queen of the Pandavas. And having done so the beautiful
Satyabhama mounted the car of Krishna. And the chief of the Yadavas,
comforting Draupadi with a smile and causing the Pandavas to return, set
out for his own city, with swift horses (yoked unto his car)."


SECTION CCXXXIV

(_Ghosha-yatra Parva_)

Janamejaya said, "While those foremost of men--the sons of Pritha--were
passing their days in the forest exposed to the inclemencies of the
winter, the summer, the wind and the sun, what did they do, O Brahmana,
after they had reached the lake and woods going by the name of Dwaita?"

Vaisampayana said, "After the sons of Pandu had arrived at that lake,
they chose a residence that was removed from the habitations of men. And
they began to roam through delightful woods and ever charming mountains
and picturesque river-valleys. And after they had taken up their
residence there, many venerable ascetics endued with Vedic lore often
came to see them. And those foremost of men always received those
_Veda_-knowing _Rishis_ with great respect. And one day there came unto
the Kaurava princes a certain Brahmana who was well known on earth for
his powers of speech. And having conversed with the Pandavas for a
while, he went away as pleased him to the court of the royal son of
Vichitravirya. Received with respect by that chief of the Kurus, the old
king, the Brahmana took his seat; and asked by the monarch he began to
talk of the sons of Dharma, Pavana, Indra and of the twins, all of whom
having fallen into severe misery, had become emaciated and reduced owing
to exposure to wind and sun. And that Brahmana also talked of Krishna
who was overwhelmed with suffering and who then had become perfectly
helpless, although she had heroes for her lords. And hearing the words
of that Brahmana, the royal son of Vichitravirya became afflicted with
grief, at the thought of those princes of royal lineage then swimming in
a river of sorrow. His inmost soul afflicted with sorrow and trembling
all over with sighs, he quieted himself with a great effort, remembering
that everything had arisen from his own fault. And the monarch said,
'Alas, how is it that Yudhishthira who is the eldest of my sons, who is
truthful and pious and virtuous in his behaviour, who hath not a foe,
who had formerly slept on beds made of soft _Ranku_ skins, sleepeth now
on the bare ground! Alas, wakened formerly by _Sutas_ and _Magadhas_ and
other singers with his praises, melodiously recited every morning, that
prince of the Kuru race, equal unto Indra himself, is now waked from the
bare ground towards the small hours of the night by a multitude of
birds! How doth Vrikodara, reduced by exposure to wind and sun and
filled with wrath, sleep, in the presence of the princess of Panchala,
on the bare ground, unfit as he is to suffer such lot! Perhaps also, the
intelligent Arjuna, who is incapable of bearing pain, and who, though
obedient to the will of Yudhishthira, yet feeleth himself to be pierced
over all by the remembrance of his wrongs, sleepeth not in the night!
Beholding the twins and Krishna and Yudhishthira and Bhima plunged in
misery, Arjuna without doubt, sigheth like a serpent of fierce energy
and sleepeth not from wrath in the night! The twins also, who are even
like a couple of blessed celestials in heaven sunk in woe though
deserving of bliss, without doubt pass their nights in restless
wakefulness restrained (from avenging their wrongs) by virtue and truth!
The mighty son of the Wind-god, who is equal to the Wind-god himself in
strength, without doubt, sigheth and restraineth his wrath, being tied
through his elder brother in the bonds of truth! Superior in battle to
all warriors, he now lieth quiet on the ground, restrained by virtue and
truth, and burning to slay my children, he bideth his time. The cruel
words that Dussasana spoke after Yudhishthira had been deceitfully
defeated at dice, have sunk deep into Vrikodara's heart, and are
consuming him, like a burning bundle of straw consuming a fagot of dry
wood! The son of Dharma never acteth sinfully; Dhananjaya also always
obeyeth him; but Bhima's wrath, in consequence of a life of exile, is
increasing like a conflagration assisted by the wind! That hero, burning
with rage such as that, squeezeth his hands and breatheth hot and fierce
sighs, as if consuming therewith my sons and grandsons! The wielder of
the _Gandiva_ and Vrikodara, when angry, are like Yama and Kala
themselves; scattering their shafts, which are like unto thunder-bolts,
they exterminate in battle the ranks of the enemy. Alas Duryodhana, and
Sakuni, and the _Suta's_ son, and Dussasana also of wicked soul, in
robbing the Pandavas of their kingdom by means of dice, seem to behold
the honey alone without marking the terrible ruin. A man having acted
rightly or wrongly, expecteth the fruit of those acts. The fruit,
however, confounding him, paralyses him fully. How can man, thereof,
have salvation? If the soil is properly tilled, and the seed sown
therein, and if the god (of rain) showereth in season, still the crop
may not grow. This is what we often hear. Indeed, how could this saying
be true unless, as I think, it be that everything here is dependent on
Destiny? The gambler Sakuni hath behaved deceitfully towards the son of
Pandu, who ever acteth honestly. From affection for my wicked sons I
also have acted similarly. Alas, it is owing to this that the hour of
destruction hath come for the Kurus! Oh, perhaps, what is inevitable
must happen! The wind, impelled or not, will move. The woman that
conceives will bring forth. Darkness will be dispelled at dawn, and day
disappear at evening! Whatever may be earned by us or others, whether
people spend it or not, when the time cometh, those possessions of ours
do bring on misery. Why then do people become so anxious about earning
wealth? If, indeed, what is acquired is the result of fate, then should
it be protected so that it may not be divided, nor lost little by
little, nor permitted to flow out at once, for if unprotected, it may
break into a hundred fragments. But whatever the character of our
possessions, our acts in the world are never lost. Behold what the
energy of Arjuna is, who went into the abode of Indra from the woods!
Having mastered the four kinds of celestial weapons he hath come back
into this world! What man is there who, having gone to heaven in his
human form, wisheth to come back? This would never have been but because
he seeth innumerable Kurus to be at the point of death, afflicted by
Time! The bowman is Arjuna, capable of wielding the bow with his left
hand as well! The bow he wieldeth is the _Gandiva_ of fierce impetus. He
hath, besides, those celestial weapons of his! Who is there that would
bear the energy of these three!'

"Hearing these words of the monarch, the son of Suvala, going unto
Duryodhana, who was then sitting with Karna, told them everything in
private. And Duryodhana, though possessed of little sense, was filled
with grief at what he heard."


SECTION CCXXXV

Vaisampayana said, "Hearing those words of Dhritarashtra, Sakuni, when
the opportunity presented itself, aided by Karna, spoke unto Duryodhana
these words, 'Having exiled the heroic Pandavas by thy own prowess, O
Bharata, rule thou this earth without a rival like the slayer of Samvara
ruling the heaven! O monarch, the kings of the east, the south, the
west, and the north, have all been made tributary to thee! O lord of
earth, that blazing Prosperity which had before paid her court to the
sons of Pandu, hath now been acquired by thee along with thy brothers!
That blazing Prosperity, O king, which we not many days ago saw with
heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be
owned by thee, she having, O mighty-armed monarch, been snatched by thee
from the royal Yudhishthira by force of intellect alone. O slayer of
hostile heroes, all the kings of the earth now living in subjection to
thee, await thy commands, as they did before under Yudhishthira,
awaiting his. O monarch, the goddess Earth with her boundless extent
with girth of seas, with her mountains and forests, and towns and cities
and mines, and decked with woodlands and hills is now thine! Adored by
the Brahmanas and worshipped by the kings, thou blazest forth, O king,
in consequence of thy prowess, like the Sun among the gods in heaven!
Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by
the Maruts, thou shinest, O monarch, like the Moon among the stars! Let
us, therefore, O king, go and look at the sons of Pandu--them who are
now divested of prosperity, them who never obeyed commands, them who
never owed subjection! It hath been heard by us, O monarch, that the
Pandavas are now living on the banks of the lake called _Dwaitavana_,
with a multitude of Brahmanas, having the wilderness for their home. Go
thither, O king, in all thy prosperity, scorching the son of Pandu with
a sight of thy glory, like the Sun scorching everything with his hot
rays! Thyself a sovereign and they divested of sovereignty, thyself in
prosperity and they divested of it, thyself possessing affluence and
they in poverty, behold now, O king, the sons of Pandu. Let the sons of
Pandu behold thee like Yayati, the son of Nahusha, accompanied by a
large train of followers and enjoying bliss that is great. O king, that
blazing Prosperity which is seen by both one's friends and foes, is
regarded as well-bestowed! What happiness can be more complete than that
which he enjoyeth who while himself in prosperity, looketh upon his foes
in adversity, like a person on the hill top looking down upon another
crawling on the earth? O tiger among kings, the happiness that one
derives from beholding his foes in grief, is greater than what one may
derive from the acquisition of offering or wealth or kingdom! What
happiness will not be his who, himself in affluence, will cast his eyes
on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in
costly robes look at the woeful Krishna clad in barks and deer-skins,
and enhance the latter's grief! Let the daughter of Drupada reproach
herself and her life, divested as she is of wealth, for the sorrow that
she will feel upon beholding thy wife decked in ornaments will be far
greater than what she had felt in the midst of the assembly (when
Dussasana had dragged her there)!'"

Vaisampayana continued, "Having thus spoken unto the king, Karna and
Sakuni both remained silent, O Janamejaya, after their discourse was
over."


SECTION CCXXXVI

Vaisampayana said, "Having heard these words of Karna, king Duryodhana
became highly pleased. Soon after, however, the prince became melancholy
and addressing the speaker said, 'What thou tellest me, O Karna, is
always before my mind. I shall not, however, obtain permission to repair
to the place where the Pandavas are residing. King Dhritarashtra is
always grieving for those heroes. Indeed, the king regarded the sons of
Pandu to have become more powerful than before in consequence of their
ascetic austerities. Or, if the king understands our motives, he will
never, having regard to the future, grant us permission, for, O thou of
great effulgence, we can have no other business in the woods of
_Dwaitavana_ than the destruction of the Pandavas in exile! Thou knowest
the words that Kshatri spoke to me, to thyself, and to the son of
Suvala, at the time of the match at dice! Reflecting upon all those
words as also upon all those lamentations (that he and others indulged
in), I cannot make up my mind as to whether I should or should not go! I
shall certainly be highly pleased if I cast my eyes on Bhima and
Phalguna passing their days in pain with Krishna in the woods. The joy
that I may feel in obtaining the sovereignty of the entire earth is
nothing to that which will be mine upon beholding the sons of Pandu
attired in barks of trees and deer-skins. What joy can be greater, O
Karna, that will be mine upon beholding the daughter of Drupada dressed
in red rags in the woods? If king Yudhishthira and Bhima, the sons of
Pandu, behold me graced with great affluence, then only shall I have
attained the great end of my life! I do not, however, see the means by
which I may repair to those woods, by which, in fact, I may obtain the
king's permission to go thither! Contrive thou, therefore, some skilful
plan, with Suvala's son and Dussasana, by which we may go to those
woods! I also, making up my mind today as to whether I should go or not,
approach the presence of the king tomorrow. And when I shall be sitting
with Bhishma--that best of the Kurus--thou wilt, with Sakuni propose the
pretext which thou mayst have contrived. Hearing then the words of
Bhishma and of the king on the subject of our journey, I will settle
everything beseeching our grandfather.'

"Saying 'So be it,' they then all went away to their respective
quarters. And as soon as the night had passed away, Karna came to the
king. And coming to him, Karna smilingly spoke unto Duryodhana, saying,
'A plan hath been contrived by me. Listen to it, O lord of men! Our
herds are now waiting in the woods of _Dwaitavana_ in expectation of
thee! Without doubt, we may all go there under the pretext of
supervising our cattle stations, for, O monarch, it is proper that kings
should frequently repair to their cattle stations. If this be the motive
put forth, thy father, O prince, will certainly grant thee permission!'
And while Duryodhana and Karna were thus conversing laughingly, Sakuni
addressed them and said, 'This plan, free from difficulties, was what I
also saw for going thither! The king will certainly grant us permission,
or even send us thither of his own accord. Our herds are now all waiting
in the woods of _Dwaitavana_ expecting thee. Without doubt, we may all
go there under the pretext of supervising our cattle stations!'

"They then all three laughed together, and gave their hands unto one
another. And having arrived at that conclusion, they went to see the
chief of Kurus."


SECTION CCXXXVII

Vaisampayana said, "They then all saw king Dhritarashtra, O Janamejaya,
and having seen him, enquired after his welfare, and were, in return,
asked about their welfare. Then a cow-herd named Samanga, who had been
instructed beforehand by them, approaching the king, spoke unto him of
the cattle. Then the son of Radha and Sakuni, O king, addressing
Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our
cattle-stations are now in a delightful place. The time for their tale
as also for marking the calves hath come. And, O monarch, this also is
an excellent season for thy son to go ahunting! It behoveth thee,
therefore, to grant permission to Duryodhana to go thither.'

"Dhritarashtra replied, 'The chase of the deer, as also the examination
of cattle is very proper, O child! I think, indeed, that the herdsmen
are not to be trusted. But we have heard that those tigers among men,
the Pandavas, are now staying in the vicinity of those cattle stations.
I think, therefore, ye should not go thither yourselves! Defeated by
deceitful means they are now living in the deep forest in great
suffering. O Radheya, they are mighty warriors and naturally able, they
are now devoted to ascetic austerities. King Yudhishthira will not
suffer his wrath to be awakened, but Bhimasena is naturally passionate.
The daughter of Yajnasena is energy's self. Full of pride and folly, ye
are certain to give offence. Endued with ascetic merit she will
certainly consume you, or perhaps, those heroes, armed with swords and
weapons! Nor, if from force of numbers, ye seek to injure them in any
respect, that will be a highly improper act, although, as I think, ye
will never be able to succeed. The mighty-armed Dhananjaya hath returned
thence to the forest. While unaccomplished in arms, Vivatsu had
subjugated the whole earth before. A mighty warrior as he is and
accomplished in arms now, will he not be able to slay you all? Or, if in
obedience to my words, ye behave carefully having repaired thither, ye
will not be able to live happily there in consequence of the anxiety ye
will feel owing to a state of continued trustlessness. Or, some soldier
of yours may do some injury to Yudhishthira, and that unpremeditated act
will be ascribed to your fault. Therefore, let some faithful men proceed
there for the work of tale. I do not think it is proper for thee,
Bharata, to go thither thyself.'

"Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality.
He pledged in the midst of the assembly, O Bharata, that he would live
for twelve years in the forest. The other sons of Pandu are all virtuous
and obedient to Yudhishthira. And Yudhishthira himself, the son of
Kunti, will never be angry with us. Indeed, we desire very much to go on
a hunting expedition, and will avail of that opportunity for supervising
the tale of our cattle. We have no mind to see the sons of Pandu. We
will not go to that spot where the Pandavas have taken up their
residence, and consequently no exhibition of misconduct can possibly
arise on our part.'"

Vaisampayana continued, "Thus addressed by Sakuni, that lord of men,
Dhritarashtra, granted permission, but not very willingly, to Duryodhana
and his counsellors to go to the place. And permitted by the monarch the
Bharata prince born of Gandhari started, accompanied by Karna and
surrounded by a large host. And he was also accompanied by Dussasana and
Suvala's son of great intelligence and by many other brothers of his and
by ladies in thousands. And as the mighty-armed prince started for
beholding the lake that was known by the name of _Dwaitavana_, the
citizens (of Hastina), also accompanied by their wives began to follow
him to that forest. Eight thousand cars, thirty thousand elephants, nine
thousand horses, and many thousands of foot-soldiers, and shops and
pavilions and traders, bards and men trained in the chase by hundreds
and thousands followed the prince. And as the king started, followed by
this large concourse of people, the uproar that was caused there
resembled, O king, the deep tumult of the ranging winds in the rainy
season. And reaching the lake _Dwaitavana_ with all his followers and
vehicles, king Duryodhana took up his quarters at the distance of four
miles from it."


SECTION CCXXXVIII

Vaisampayana said, "King Duryodhana then moving from forest to forest,
at last approached the cattle-stations, and encamped his troops. And his
attendants, selecting a well-known and delightful spot that abounded in
water and trees and that possessed every convenience constructed an
abode for him. And near enough to the royal residence they also erected
separate abodes for Karna and Sakuni and the brothers of the king. And
the king beheld his cattle by hundreds and thousands and examining their
limbs and marks supervised their tale. And he caused the calves to be
marked and took note of those that required to be tamed. And he also
counted those kine whose calves had not yet been weaned. And completing
the task of tale by marking and counting every calf that was three years
old, the Kuru prince, surrounded by the cowherds, began to sport and
wander cheerfully. And the citizens also and the soldiers by thousands
began to sport, as best pleased them, in those woods, like the
celestials. And the herdsmen, well skilled in singing and dancing and
instrumental music, and virgins decked in ornaments, began to minister
to the pleasures of Dhritarashtra's son. And the king surrounded by the
ladies of the royal household began cheerfully to distribute wealth and
food and drinks of various kinds amongst those that sought to please
him, according to their desires.

"And the king, attended by all his followers, began also to slay hyenas
and buffaloes and deer and gayals and bears and boars all around. And
the king, piercing by his shafts those animals by thousands in deep
forest, caused the deer to be caught in the more delightful parts of the
woods. Drinking milk and enjoying, O Bharata, various other delicious
articles and beholding, as he proceeded, many delightful forests and
woods swarming with bees inebriate with floral honey and resounding with
the notes of the peacock, the king at last reached the sacred lake of
_Dwaitavana_. And the spot which the king reached swarmed with bees
inebriate with floral honey, and echoed with the mellifluous notes of
the blue-throated jay and was shaded by _Saptacchadas_ and _punnagas_
and _Vakulas_. And the king graced with high prosperity proceeded
thither like the thunder-wielding chief of the celestials himself. And,
O thou best of the Kuru race, King Yudhishthira the just, endued with
high intelligence, was then, O monarch, residing in the vicinity of that
lake at will and celebrating with his wedded wife, the daughter of
Drupada, the diurnal sacrifice called _Rajarshi_, according to the
ordinance sanctioned for the celestials and persons living in the
wilderness. And, O monarch, having reached that spot, Duryodhana
commanded his men by thousands, saying, 'Let pleasure-houses be
constructed soon.' Thus commanded, those doers of the king's behests
replying to the Kuru chief with the words, 'So be it,' went towards the
banks of the lake for constructing pleasure-houses. And as the picked
soldiers of Dhritarashtra's son, having reached the region of the lake,
were about to enter the gates of the wood, a number of _Gandharvas_
appeared and forbade them to enter. For, O monarch, the king of the
_Gandharvas_ accompanied by his followers, had come thither beforehand,
from the abode of _Kuvera_. And the king of the _Gandharvas_ had also
been accompanied by the several tribes of _Apsaras_, as also by the sons
of the celestials. And intent upon sport, he had come to that place for
merriment, and occupying it, had closed it against all comers. And the
attendants of the (Kuru) king, finding the lake closed by the king of
the _Gandharvas_, went back, O monarch, to where the royal Duryodhana
was. And Duryodhana having heard these words, despatched a number of his
warriors difficult of being subjugated in battle, commanding them to
drive away the _Gandharvas_. And those warriors who formed the vanguard
of the Kuru army, hearing these words of the king, went back to the lake
of _Dwaitavana_ and addressing the _Gandharvas_, said, 'The mighty king
Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand
ye aside, therefore!' Thus addressed by them, O king, the _Gandharvas_
laughed and replied unto those men in these harsh words: 'Your wicked
king Duryodhana must be destitute of sense. How else could he have thus
commanded us that are dwellers of heaven, as if indeed, we were his
servants? Without forethought, ye also are doubtless on the point of
death; for senseless idiots as ye are, ye have dared to bring us his
message! Return ye soon to where that king of the Kurus is, or else go
this very day to the abode of Yama.' Thus addressed by the _Gandharvas_,
the advanced guard of the king's army ran back to the place where the
royal son of Dhritarashtra was."


SECTION CCXXXIX

Vaisampayana said, "Those soldiers then, O king, all went back to
Duryodhana and repeated to him every word that the _Gandharvas_ had
said. And, O Bharata, finding that his soldiers had been opposed by the
_Gandharvas_, Dhritarashtra's son, endued with energy, was filled with
rage. And the king addressed his soldiers, saying, 'Punish these
wretches who desire to oppose my will, even if they have come hither to
sport, accompanied by all the celestials with him of a hundred
sacrifices.' And hearing these words of Duryodhana, the sons and
officers of Dhritarashtra all endued with great strength, as also
warriors by thousands, began to arm themselves for battle. And filling
the ten sides with loud leonine roars and rushing at those _Gandharvas_
that had been guarding the gates, they entered the forest. And as the
Kuru soldiers entered the forest, other _Gandharvas_ came up and forbade
them to advance. And though gently forbidden by the _Gandharvas_ to
advance, the Kuru soldiers, without regarding them in the least, began
to enter that mighty forest. And when those rangers of the sky found
that the warriors of Dhritarashtra along with their king could not be
stopped by words they all went to their king Chitrasena and represented
everything unto him. And when Chitrasena, the king of the Gandharvas,
came to know all this he became filled with rage, alluding to the Kuru,
and commanded his followers saying, 'Punish these wretches of wicked
behaviour.' And, O Bharata, when the _Gandharvas_ were so commanded by
Chitrasena, they rushed weapons in hand, towards the Dhritarashtra
ranks. And beholding the _Gandharvas_ impetuously rushing towards them
with upraised weapons, the Kuru warriors precipitously fled in all
directions at the very sight of Duryodhana. And beholding the Kuru
soldiers all flying from the field with their backs to the foe, the
heroic Radheya alone fled not. And seeing the mighty host of the
Gandharvas rushing towards him, Radheya checked them by a perfect shower
of arrows. And the _Suta's_ son, owing to his extreme lightness of hand,
struck hundreds of _Gandharvas_ with _Kshurapras_ and arrows and
_Bhallas_ and various weapons made of bones and steel. And that mighty
warrior, causing the heads of numerous _Gandharvas_ to roll down within
a short time, made the ranks of Chitrasena to yell in anguish. And
although they were slaughtered in great numbers by Karna endued with
great intelligence, yet the _Gandharvas_ returned to the charge by
hundreds and thousands. And in consequence of the swarms of Chitrasena's
warriors rushing impetuously to the field the earth itself became soon
covered by the _Gandharva_ host. Then king Duryodhana, and Sakuni, the
son of Suvala, and Dussasana, and Vikarna, and other sons of
Dhritarashtra, seated on cars the clatter of whose wheels resembled the
roars of Garuda, returned to the charge, following the lead of Karna,
and began to slaughter that host. And desirous of supporting Karna,
these princes invested the Gandharva army, with a large number of cars
and a strong body of horses. Then the whole of the _Gandharva_ host
began to fight with the Kauravas. And the encounter that took place
between the contending hosts was fierce in the extreme and might make
one's hair stand on end. The _Gandharvas_, at last, afflicted with the
shafts of the Kuru army, seemed to be exhausted. And the Kauravas
beholding the _Gandharvas_ so afflicted sent up a loud sound.

"And seeing the _Gandharva_ host yielding to fear, the angry Chitrasena
sprang from his seat, resolved to exterminate the Kuru army. And
conversant with various modes of warfare, he waged on the fight, aided
by his weapons of illusion. And the Kaurava warriors were then all
deprived of their senses by the illusion of Chitrasena. And then, O
Bharata, it seemed that every warrior of the Kuru army was fallen upon
and surrounded by ten _Gandharvas_. And attacked with great vigour, the
Kuru host was greatly afflicted and struck with panic. O king, all of
them that liked to live, fled from the field. But while the entire
Dhritarashtra host broke and fled, Karna, that offspring of the Sun,
stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna
and Sakuni, the son of Suvala, all fought with the _Gandharvas_,
although every one of them was much wounded and mangled in the
encounter. All the _Gandharvas_ then, desirous of slaying Karna, rushed
together by hundreds and thousands towards Karna. And those mighty
warriors, desirous of slaying the _Suta's_ son, surrounded him on all
sides, with swords and battle-axes and spears. And some cut down the
yoke of his car, and some his flagstaff, and some the shaft of his car,
and some his horses, and some his charioteer. And some cut down his
umbrella and some the wooden fender round his car and some the joints of
his car. It was thus that many thousands of Gandharvas, together
attacking his car, broke it into minute fragments. And while his car was
thus attacked, Karna leaped therefrom with sword and shield in hand, and
mounting on Vikarna's car, urged the steeds for saving himself."


SECTION CCXL

Vaisampayana said, "After that great warrior Karna had been routed by
the _Gandharvas_, the whole of the Kuru army, O monarch, fled from the
field in the very sight of Dhritarashtra's son. And beholding all his
troops flying from the field of battle with their back to the foe, king
Duryodhana refused to fly. Seeing the mighty host of the _Gandharvas_
rushing towards him, that represser of foes poured down upon them a
thick shower of arrows. The _Gandharvas_, however, without regarding
that arrowy shower, and desirous also of slaying him, surrounded that
car of his. And by means of their arrows, they cut off into fragments
the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo
poles, and the principal turret of his car. And they also slew his
charioteer and horses, hacking them to pieces. And when Duryodhana,
deprived of his car, fell on the ground, the strong-armed Chitrasena
rushed towards him and seized him in such a way that it seemed his life
itself was taken. And after the Kuru king had been seized, the
_Gandharvas_, surrounding Dussasana, who was seated on his car, also
took him prisoner. And some _Gandharvas_ seized Vivinsati and
Chitrasena, and some Vinda and Anuvinda, while others seized all the
ladies of royal household. And the warriors of Duryodhana, who were
routed by the _Gandharvas_, joining those who had fled first, approached
the Pandavas (who were living in the vicinity). And after Duryodhana had
been made captive, the vehicles, the shops, the pavilions, the
carriages, and the draught animals, all were made over to the Pandavas
for protection. And those soldiers said, 'The mighty-armed son of
Dhritarashtra, possessed of great strength and handsome mien, is being
taken away captive by the _Gandharvas_! Ye sons of Pritha, follow them!
Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as
captives in chains by the Gandharvas, as also all the ladies of the
royal household!'

"Crying thus, the followers of Duryodhana, afflicted with grief and
melancholy, approached Yudhishthira, desirous of effecting the release
of the king. Bhima then answered those old attendants of Duryodhana,
who, afflicted with grief and melancholy, were thus soliciting (the aid
of Yudhishthira), saying, 'What we should have done with great efforts,
arraying ourselves in line of battle, supported by horses and elephants
hath, indeed, been done by the _Gandharvas_! They that come hither for
other purposes, have been overtaken by consequences they had not
foreseen! Indeed, this is the result of the evil counsels of a king who
is fond of deceitful play! It hath been heard by us that the foe of a
person who is powerless, is overthrown by others. The Gandharvas have,
in an extraordinary way illustrated before our eyes the truth of this
saying! It seems that there is still fortunately some person in the
world who is desirous of doing us good who hath, indeed, taken upon his
own shoulders our pleasant load, although we are sitting idly! The
wretch had come hither to cast his eyes on us,--himself in prosperity
while ourselves are sunk in adversity and emaciated by ascetic
austerities and are exposed to wind, cold and heat. They that imitate
the behaviour of that sinful and wretched Kaurava, are now beholding his
disgrace! He that had instructed Duryodhana to do this, had certainly
acted sinfully. That the sons of Kunti are not wicked and sinful, I tell
it before you all!'

"And while Bhima, the son of Kunti, was speaking thus in a voice of
sarcasm, king Yudhishthira told him, 'This is not time for cruel
words!'"


SECTION CCXLI

"Yudhishthira said, 'O child, why dost thou use language such as this,
towards the frightened Kurus, who are now in adversity and who have come
to us, solicitous of protection! O Vrikodara, disunions and disputes do
take place amongst those that are connected in blood. Hostilities such
as these do go on. But the honour of the family is never suffered to be
interfered with. If any stranger seeketh to insult the honour of a
family, they that are good never tolerate such insult coming from the
stranger. The wicked-souled king of the Gandharvas knoweth that we are
living here from some time. Yet disregarding us, he hath done this deed
which is so disagreeable to us! O exalted one, from this forcible
seizure of Duryodhana and from this insult to the ladies of our house by
a stranger, our family honour is being destroyed. Therefore, ye tigers
among men, arise and arm yourselves without delay for rescuing those
that have sought our protection and for guarding the honour of our
family. Ye tigers among men, let Arjuna and the twins and thyself also
that art brave and unvanquished, liberate Duryodhana, who is even now
being taken away a captive! Ye foremost of warriors, these blazing cars,
furnished with golden flagstaffs and every kind of weapons belonging to
Dhritarashtra's sons, are ready here. With Indrasena and other
charioteers skilled in arms, for guiding them, ride ye on these
everfurnished cars of deep rattle! And riding on these, exert ye with
activity for fighting with the Gandharvas to liberate Duryodhana. Even
an ordinary Kshatriya (amongst those that are here), would to the
height of his power, protect one that hath come hither for refuge! What
then, O Vrikodara, shall I say of thee! Entreated for assistance in such
words as "_O hasten to my aid_!" Who is there (amongst those standing
around me) that is high-souled enough to assist even his foe, beholding
him seeking shelter with joined hands? The bestowal of a boon,
sovereignty, and the birth of a son are sources of great joy. But, ye
sons of Pandu, the liberation of a foe from distress is equal to all the
three put together! What can be a source of greater joy to you than that
Duryodhana sunk in distress seeketh his very life as depending on the
might of your arms? O Vrikodara, if the vow in which I am engaged had
been over, there is little doubt that I would myself have run to his
aid. Strive thou by all means, O Bharata, to liberate Duryodhana by the
arts of conciliation. If, however, the king of the Gandharvas cannot be
managed by the arts of conciliation, then must thou try to rescue
Suyodhana by lightly skirmishing with the foe. But if the chief of the
Gandharvas do not let the Kurus off even then, they must be rescued by
crushing the foe by all means. O Vrikodara, this is all I can tell thee
now, for my vow hath been begun and is not ended yet!'"

Vaisampayana continued, "Hearing these words of Ajatasatru, Dhananjaya
pledged himself, from respect for these commands of his superior, to
liberate the Kauravas. And Arjuna said, 'If the Gandharvas do not set
the Dhartarashtras free peacefully, the Earth shall this day drink the
blood of the king of the Gandharvas!' And hearing that pledge of the
truth-speaking Arjuna, the Kauravas then, O king, regained (the lost)
tenor of their minds."


SECTION CCXLII

Vaisampayana said, "Hearing the words of Yudhishthira, those bulls among
men, headed by Bhimasena, rose up with faces beaming in joy. And those
mighty warriors, O Bharata, then began to case themselves in
impenetrable mail that were besides variegated with pure gold, and armed
themselves with celestial weapons of various kinds. And the Pandavas
thus cased in mail, and mounted on those chariots furnished with
flagstaffs and armed with bows and arrows, looked like blazing fires.
And those tigers among warriors, riding upon those well furnished cars
drawn by fleet horses, proceeded to that spot without losing a moment.
And beholding those mighty warriors--the sons of Pandu--thus proceeding
together (for the liberation of Duryodhana), the Kuru army sent forth a
loud shout. And soon did those rangers of the sky flushed with victory,
and those impetuous warriors, the sons of Pandu, fearlessly encounter
each other in that forest. The Gandharvas were flushed with success, and
beholding the four brave sons of Pandu coming to battle seated on their
cars, they all turned back towards the advancing combatants. And, the
dwellers of the Gandhamadana, beholding the Pandavas looking like
blazing guardians of the world provoked to ire, stood arrayed in order
of battle. And, O Bharata, in accordance with words of king Yudhishthira
of great wisdom, the encounter that took place was a skirmish. But when
Arjuna--that persecutor of foes--saw that the foolish soldiers of the
king of Gandharvas could not be made to understand what was good for
them by means of a light skirmish, he addressed those invincible rangers
of the skies in a conciliatory tone and said, 'Leave ye my brother king
Suyodhana.' Thus addressed by the illustrious son of Pandu, the
Gandharvas, laughing aloud, replied unto him saying, 'O child, there is
but one in the world whose behests we obey and living under whose rule
we pass our days in happiness: O Bharata, we always act as that one only
person commandeth us! Besides that celestial chief there is none that
can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son
of Kunti, replied unto them, saying, 'This contact with other people's
wives and this hostile encounter with human beings are acts that are
both censurable in the king of the Gandharvas and not proper for him.
Therefore, leave ye these sons of Dhritarashtra all endued with mighty
energy. And liberate ye also these ladies, at the command of king
Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of
Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and
his party) by exerting my prowess.' And speaking unto them thus,
Pritha's son, Dhananjaya, capable of wielding the bow with his left hand
also, then rained a shower of sharp pointed sky-ranging shafts upon
those rangers of the firmament. Thus attacked, the mighty Gandharvas
then encountered the sons of Pandu with a shower of arrows equally
thick, and the Pandavas also replied by attacking those dwellers of
heaven. And the battle then, O Bharata, that ranged between the active
and agile Gandharvas and the impetuous son of Pandu was fierce in the
extreme."


SECTION CCXLIII

Vaisampayana said, "Then those Gandharvas decked in golden garlands and
accomplished in celestial weapons, showing their blazing shafts,
encountered the Pandavas from every side. And as the sons of Pandu were
only four in number and the Gandharvas counted by thousands, the battle
that ensued appeared to be extraordinary. And as the cars of Karna and
Duryodhana had formerly been broken into a hundred fragments by the
Gandharvas, so were the cars of the four heroes attempted to be broken.
But those tigers among men began to encounter with their showers of
arrows thousands upon thousands of Gandharvas rushing towards them.
Those rangers of skies endued with great energy, thus checked on all
sides by that arrowy down-pour, succeeded not in even coming near to the
sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the
angry Gandharvas, prepared to hurl against them his celestial weapons.
And in that encounter, the mighty Arjuna, by means of his _Agneya_
weapon, sent ten hundreds of thousands of Gandharvas to the abode of
Yama. And that mighty bowman, Bhima, also, that foremost of all warriors
in battle, slew, by means of his sharp arrows, Gandharvas by hundreds.
And the mighty sons of Madri also, battling with vigour, encountered
hundreds of Gandharvas, O king, and slaughtered them all. And as
Gandharvas were being thus slaughtered by the mighty warriors with their
celestial weapons, they rose up to the skies, taking with them the sons
of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise
up to the skies, surrounded them on every side by a wide net of arrows.
And confined within that arrowy net like birds within a cage, they
showered in wrath upon Arjuna maces and darts and broad-swords. But
Arjuna who was conversant with the most efficacious weapons, soon
checked that shower of maces and darts and broad-swords, and in return
began to mangle the limbs of the Gandharvas with his crescent-shaped
arrows. And heads and legs and arms began to drop down from above
resembling a shower of stones. And at that sight, the foe was struck
with panic. And as the Gandharvas were being slaughtered by the
illustrious son of Pandu, they began to shower from the skies a heavy
downpour of shafts upon Arjuna, who was on the surface of the earth. But
that chastiser of foes, Arjuna, endued with mighty energy checked that
shower of arrows by means of his own weapons and began, in return, to
wound them. Then Arjuna of the Kuru race shot his well-known weapons
called _Sthunakarna, Indrajala, Saura, Agneya_ and _Saumya_. And the
Gandharvas consumed by the fiery weapons of Kunti's son, began to suffer
heavily, like the sons of Diti, while being scorched by Sakra's
thunder-bolt. And when they attacked Arjuna from above, they were
checked by his net of arrows. And while they attacked him from all sides
on the surface of the earth, they were checked by his crescent-shaped
arrows. And beholding the Gandharvas put in fear by Kunti's son,
Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as
the king of the Gandharvas was rushing at Arjuna from above with that
mace in hand, the latter cut with his arrows that mace wholly made of
iron into seven pieces. And beholding that mace of his cut into many
pieces by Arjuna of great activity, with his arrows, Chitrasena, by
means of his science, concealed himself from the view of the Pandava and
began to fight with him. The heroic Arjuna, however, by means of his own
celestial weapons checked all the celestial weapons that were aimed at
him by the Gandharvas. And when the chief of the Gandharvas saw that he
was checked by the illustrious Arjuna with those weapons of his he
entirely disappeared from sight by help of his powers of illusion. And
Arjuna, observing that the chief of the Gandharvas was striking at him
concealed from sight, attacked his assailant with celestial weapon
inspired with proper _Mantras_. And the multiform Dhananjaya filled with
wrath, prevented the disappearance of his foe by means of his weapon
known by the name of _Sabda-veda_. And assailed with those weapons by
the illustrious Arjuna, his dear friend, the king of the Gandharvas,
showed himself unto him. And Chitrasena said, 'Behold in me thy friend
battling with thee!' And beholding his friend Chitrasena exhausted in
the battle, that bull among the sons of Pandu withdrew the weapons he
had shot. And the other sons of Pandu beholding Arjuna withdraw his
weapons, checked their flying steeds and the impetus of their weapons
and withdrew their bows. And Chitrasena and Bhima and Arjuna and the
twins enquiring about one another's welfare, sat awhile on their
respective cars."


SECTION CCXLIV

Vaisampayana said, "Then that mighty bowman of blazing splendour,
Arjuna, smilingly said unto Chitrasena in the midst of the Gandharva
host, 'What purpose dost thou serve, O hero, in punishing the Kauravas?
O, why also hath Suyodhana with his wives been thus punished?'

"Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I
became acquainted with the purpose of the wicked Duryodhana and the
wretched Karna in coming hither. The purpose was even this,--knowing
that ye are exiles in the forest and suffering great afflictions as if
ye had none to take care of you, himself in prosperity, this wretch
entertained the desire of beholding you plunged in adversity and
misfortune. They came hither for mocking you and the illustrious
daughter of Drupada. The lord of the celestials also, having ascertained
this purpose of theirs, told me, "Go thou and bring Duryodhana hither in
chains along with his counsellors. Dhananjaya also with his brother
should always be protected by thee in battle, for he is thy dear friend
and disciple." At these words of the lord of the celestials I came
hither speedily. This wicked prince hath also been put in chains. I will
now proceed to the region of the celestials, whither I will lead this
wicked wight at the command of the slayer of Paka!'

"Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is
agreeable to me, set Suyodhana free, at the command of king Yudhishthira
the just, for he is our brother!'

"Chitrasena said, 'This sinful wretch is always full of vanity. He
deserveth not to be set free. O Dhananjaya, he hath deceived and wronged
both king Yudhishthira the just and Krishna. Yudhishthira the son of
Kunti as yet knoweth not the purpose on which the wretch came hither.
Let the king, therefore, do what he desires after knowing everything!'"

Vaisampayana continued, "After this, all of them went to king
Yudhishthira the just. And going unto the king, they represented unto
him everything about Duryodhana's conduct. And Ajatasatru, hearing
everything that the Gandharvas had said, liberated all the Kauravas and
applauded the Gandharvas. And the king said, 'Fortunate it is for us
that though gifted with great strength, ye did not yet slay the wicked
son of Dhritarashtra along with all counsellors and relatives. This, O
sir, hath been an act of great kindness done to me by the Gandharvas.
The honour also of my family is saved by liberating this wicked wight. I
am glad at seeing you all. Command me what I am to do for you. And
having obtained all you wish, return ye soon whence ye came!'

"Thus addressed by the intelligent son of Pandu, the Gandharvas became
well-pleased and went away with the Apsaras. And the lord of the
celestials then, coming to that spot, revived those Gandharvas that had
been slain in the encounter with the Kurus, by sprinkling the celestial
_Amrita_ over them. And the Pandavas also, having liberated their
relatives along with the ladies of the royal household, and having
achieved that difficult feat (the defeat of the Gandharvas host) became
well-pleased. And those illustrious and mighty warriors worshipped by
the Kurus along with their sons and wives, blazed forth in splendour
like flaming fires in the sacrificial compound. And Yudhishthira then
addressing the liberated Duryodhana in the midst of his brothers, from
affection, told him these words: 'O child, never again do such a rash
act. O Bharata, a rash wight never cometh by happiness. O son of the
Kuru race, pleased be thou with all thy brothers. Go back to thy capital
as pleaseth thee, without yielding thyself to despondency or
cheerlessness!'"

Vaisampayana continued, "Thus dismissed by the son of Pandu, king
Duryodhana then saluted king Yudhishthira the just and overwhelmed with
shame, and his heart rent in twain, mechanically set out for his
capital, like one destitute of life. And after the Kaurava prince had
departed, the brave Yudhishthira, the son of Kunti, along with his
brothers, was worshipped by the Brahmanas, and surrounded by those
Brahmanas endued with the wealth of asceticism, like Sakra himself by
the celestials, he began to pass his days happily in the woods of
Dwaita."


SECTION CCXLV

Janamejaya said, "After his defeat and capture by the foe and his
subsequent liberation by the illustrious sons of Pandu by force of arms,
it seemeth to me that the entry into Hastinapura of the proud, wicked,
boastful, vicious, insolent, and wretched Duryodhana, engaged in
insulting the sons of Pandu and bragging of his own superiority, must
have been exceedingly difficult. Describe to me in detail, O
Vaisampayana, the entry into the capital, of that prince overwhelmed
with shame and unmanned by grief!"

Vaisampayana said, "Dismissed by the king Yudhishthira the just,
Dhritarashtra's son Suyodhana, bending his head down in shame and
afflicted with grief and melancholy, set out slowly. And the king,
accompanied by his four kinds of forces, proceeded towards his city, his
heart rent in grief and filled with thoughts of his defeat along the way
in a region that abounded in grass and water. The king encamped on a
delightful piece of ground as pleased him best, with his elephants and
cars and cavalry and infantry stationed all around. And as the king
Duryodhana was seated on an elevated bedstead endued with the effulgence
of fire, himself looking like the moon under an eclipse, towards the
small hours of the morning Karna, approaching him, said, 'Fortunate it
is, O son of Gandhari, that thou art alive! Fortunate it is, that we
have once more met! By good luck it is that thou hast vanquished the
Gandharvas capable of assuming any form at will. And, O son of the Kuru
race, it is by good luck alone, that I am enabled to see thy
brothers--mighty warriors all--come off victorious from that encounter,
having subjugated their foes! As regards myself, assailed by all the
Gandharvas, I fled before thy eyes, unable to rally our flying host.
Assailed by the foe with all his might, my body mangled with their
arrows, I sought safety in flight. This however, O Bharata, seemed to me
to be a great marvel that I behold you all come safe and sound in body,
with your wives, troops, and vehicles, out of that super-human
encounter. O Bharata, there is another man in this world who can achieve
what thou, O king, hast achieved in battle to-day with thy brothers.'"

Vaisampayana continued, "Thus addressed by Karna, king Duryodhana
replied unto the ruler of the Angas in a voice choked with tears."


SECTION CCXLVI

"Duryodhana said, 'O Radheya, thou knowest not what hath happened.
Therefore, I do not resent thy words. Thou thinkest the hostile
Gandharvas to have been vanquished by me with my own energy. O thou of
mighty arms, my brothers, indeed had for a long time, aided by me fought
with the Gandharvas. The slaughtered, indeed, on both sides were great.
But when those brave Gandharvas, resorting to their many powers of
illusion, ascended the skies and began to fight with us thence, our
encounter with them ceased to be an equal one. Defeat then was ours and
even captivity. And afflicted with sorrow, we along with our attendants
and counsellors and children and wives and troops and vehicles were
being taken by them through the skies. It was then that some soldiers of
ours and some brave officers repaired in grief unto the sons of
Pandu--those heroes that never refuse succour to those that ask for it.
And having gone to them they said, "Here is king Duryodhana, the son of
Dhritarashtra, who with his younger brothers and friends and wives is
being led away a captive by the Gandharvas along the sky. Blest be ye.
Liberate the king along with the women of the royal household! Suffer no
insult to be offered unto all the ladies of the Kuru race." And when
they had spoken thus, the eldest of Pandu's sons, who is endued with a
virtuous soul then conciliated his brothers and commanded them to
liberate us. Then those bulls among men, the Pandavas, overtaking the
Gandharvas, solicited our release in soft words, although fully able to
effect it by force of arms. And when the Gandharvas, addressed in such
conciliatory words, refused to set us at liberty, then Arjuna and Bhima
and the twins endued with mighty energy, shot showers of arrows at the
Gandharvas. Then the Gandharvas, abandoning the fight, fled through the
sky, dragging our melancholy selves after them, filled with joy. Then we
beheld a network of arrows spread all around by Dhananjaya, who was also
shooting celestial weapons upon the foe. And seeing the points of the
horizon covered by Arjuna with a thick network of sharp arrows, his
friend, the chief of the Gandharvas, showed himself. And Chitrasena and
Arjuna, embracing each other, enquired after each other's welfare. And
the other sons of Pandu also embraced the chief of the Gandharvas and
were embraced by him. And enquiries of courtesy passed between them
also. And the brave Gandharvas then abandoning their weapons and mail
mingled in a friendly spirit with the Pandavas. And Chitrasena and
Dhananjaya worshipped each other with regard.'"


SECTION CCXLVII

"Duryodhana said, 'That slayer of hostile heroes, Arjuna, then
approaching Chitrasena, smilingly addressed him in these manly words: "O
hero, O foremost of the Gandharvas, it behoveth thee to set my brothers
at liberty. They are incapable of being insulted as long as the sons of
Pandu are alive." Thus addressed by the illustrious son of Pandu, the
chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object
we had in view in proceeding to that place, viz., that we came there for
casting our eyes on the sons of Pandu with their wife, all plunged in
misery. And while the Gandharva was disclosing those counsels of ours,
overwhelmed with shame I desired the earth to yield me a crevice, so
that I might disappear there and then. The Gandharvas then, accompanied
by the Pandavas, went to Yudhishthira, and, disclosing unto him also
counsels, made us over, bound as we were, to him. Alas, what greater
sorrow could be mine than that I should thus be offered as a tribute
unto Yudhishthira, in the very sight of the women of our household,
myself in chains and plunged in misery, and under the absolute control
of my enemies. Alas, they, who have ever been persecuted by me, they
unto whom I have ever been a foe released me from captivity, and wretch
that I am, I am indebted to them for my life. If, O hero, I had met with
my death in that great battle, that would have been far better than that
I should have obtained my life in this way. If I had been slain by the
Gandharvas, my fame would have spread over the whole earth, and I should
have obtained auspicious regions of eternal bliss in the heaven of
Indra. Listen to me therefore, ye bulls among men, as to what I intend
to do now. I will stay here forgoing all food, while ye all return home.
Let all my brothers also go to Hastinapura. Let all our friends,
including Karna, and all our relatives headed by Dussasana, return now
to the capital. Insulted by the foe, I myself will not repair thither. I
who had before wrested from the foe his respect, I who had always
enhanced the respect of my friends, have now become a source of sorrow
unto friends and of joy unto enemies. What shall I now say unto the
king, going to the city named after the elephant? What will Bhishma and
Drona, Kripa, and Drona's son, Vidura and Sanjaya, Vahuka and Somadatta
and other revered seniors,--what will the principal men of the other
orders and men of independent professions, say to me and what shall I
say unto them in reply? Having hitherto stayed over the heads of my
enemies, having hitherto trod upon their breasts, I have fallen away
from my position. How shall I ever speak with them? Insolent men having
obtained prosperity and knowledge and affluence, are seldom blest for
any length of time like myself puffed up with vanity. Alas, led by folly
I have done a highly improper and wicked act, for which, fool that I am,
I have fallen into such distress. Therefore, will I perish by starving,
life having become insupportable to me. Relieved from distress by the
foe, what man of spirit is there who can drag on his existence? Proud as
I am, shorn of manliness, the foe hath laughed at me, for the Pandavas
possessed of prowess have looked at me plunged in misery!'"

Vaisampayana continued, "While giving way to such reflections Duryodhana
spoke unto Dussasana thus: 'O Dussasana, listen to these words of mine,
O thou of the Bharata race! Accepting this installation that I offer
thee, be thou king in my place. Rule thou the wide earth protected by
Karna and Suvala's sons. Like Indra himself looking after the Maruts,
cherish thou thy brothers in such a way that they may all confide in
thee. Let thy friends and relatives depend on thee like the gods
depending on him of a hundred sacrifices. Always shouldst thou bestow
pensions on Brahmanas, without idleness, and be thou ever the refuge of
thy friends and relatives. Like Vishnu looking after the celestials,
thou shouldst always look after all consanguineous relatives. Thou
shouldst also ever cherish thy superiors. Go, rule thou the earth
gladdening thy friends and reproving thy foes.' And clasping his neck,
Duryodhana said, 'Go!' Hearing these words of his, Dussasana in perfect
cheerlessness and overwhelmed with great sorrow, his voice choked in
tears, said, with joined hands and bending his head unto his eldest
brother, 'Relent!' And saying this he fell down on earth with heavy
heart. And afflicted with grief that tiger among men, shedding his tears
on the feet of his brother again said, 'This will never be! The earth
may split, the vault of heaven may break in pieces, the sun may cast off
his splendour, the moon may abandon his coolness, the wind may forsake
its speed, the Himavat may be moved from its site, the waters of the
ocean may dry up, and fire may abandon its heat, yet I, O king, may
never rule the earth without thee.' And Dussasana repeatedly said,
'Relent, O king! Thou alone shall be king in our race for a hundred
years.' And having spoken thus unto the king, Dussasana began to weep
melodiously catching, O Bharata, the feet of his eldest brother
deserving of worship from him.

"And beholding Dussasana and Duryodhana thus weeping, Karna in great
grief approached them both and said, 'Ye Kuru princes, why do you thus
yield to sorrow like ordinary men, from senselessness? Mere weeping can
never ease a sorrowing man's grief. When weeping can never remove one's
griefs, what do you gain by thus giving way to sorrow? Summon patience
to your aid to not gladden the foe by such conduct. O king, the Pandavas
only did their duty in liberating thee. They that reside in the
dominions of the king, should always do what is agreeable to the king.
Protected by thee, the Pandavas are residing happily in thy dominion. It
behoveth thee not to indulge in such sorrow like an ordinary person.
Behold, thy uterine brothers are all sad and cheerless at seeing thee
resolved to put an end to thy life by forgoing food. Blest be thou! Rise
up and come to thy city and console these thy uterine brothers.'"


SECTION CCXLVIII

"Karna continued, 'O king, this conduct of thine to-day appeareth to be
childish. O hero, O slayer of foes, what is to be wondered at in this
that the Pandavas liberated thee when thou wert vanquished by the foe? O
son of the Kuru race, those that reside in the territories of the king,
especially those (amongst them) that lead the profession of arms, should
always do what is agreeable to the king whether they happen to be known
to their monarch or unknown to him. It happened often that foremost men
who crush the ranks of the hostile host, are vanquished by them, and are
rescued by their own troops. They that leading the profession of arms,
reside in the king's realm should always combine and exert themselves to
the best of their power, for the king. If, therefore, O king, the
Pandavas, who live in the territories, have liberated thee, what is
there to be regretted at in this? That the Pandavas, O best of kings,
did not follow thee when thou didst march forth to battle at the head of
thy troops, has been an improper act on their part. They had before this
come under thy power, becoming thy slaves. They are, therefore, bound to
aid thee now, being endued with courage and might and incapable of
turning away from the field of battle. Thou art enjoying all the rich
possessions of the Pandavas. Behold them yet alive, O king! They have
not resolved to die, forgoing all food. Blest be thou! Rise up, O king!
It behoveth thee not to indulge in great sorrow long. O king, it is the
certain duty of those that reside in the king's realm to do what is
agreeable to the king. Where should the regret be in all this? If thou,
O king, dost not act according to my words I shall stay here employed in
reverentially serving thy feet. O bull among men, I do not desire to
live deprived of thy company. O king, if thou resolvest to slay thyself
by forgoing food, thou wilt simply be an object of laughter with other
kings.'"

Vaisampayana continued, "Thus addressed by Karna, king Duryodhana,
firmly resolved to leave the world, desired not to rise from where he
sat."


SECTION CCXLIX

Vaisampayana said, "Beholding king Duryodhana, incapable of putting up
with an insult, seated with the resolution of giving up life by forgoing
food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni
said, 'O son of the Kuru race, you have just heard what Karna hath said.
His words are, indeed fraught with wisdom. Why wouldst thou abandoning
from foolishness the high prosperity that I won for thee, cast off thy
life today, O king, yielding to silliness? It seemeth to me to-day that
thou hast never waited upon the old. He that cannot control sudden
accession of joy or grief, is lost even though he may have obtained
prosperity, like an unburnt earthen vessel in water. That king who is
entirely destitute of courage, who hath no spark of manliness, who is
the slave of procrastination, who always acts with indiscretion, who is
addicted to sensual pleasures, is seldom respected by his subjects.
Benefited as thou has been, whence is this unreasonable grief of thine?
Do not undo this graceful act done by the sons of Pritha, by indulging
in such grief. When thou shouldst joy and reward the Pandavas, thou art
grieving, O king? Indeed, this behaviour of thine is inconsistent. Be
cheerful, do not cast away thy life; but remember with a pleased heart
the good they have done thee. Give back unto the sons of Pritha their
kingdom, and win thou both virtue and renown by such conduct. By acting
in this way, thou mayst be grateful. Establish brotherly relations with
the Pandavas by being friends, and give them their paternal kingdom, for
then thou wilt be happy!'"

Vaisampayana continued, "Hearing these words of Sakuni, and seeing the
brave Dussasana lying prostrate before him unmanned by fraternal love,
the king raised Dussasana and, clasping him in his well round arms,
smelt his head from affection. And hearing these words of Karna and
Sauvala, king Duryodhana lost heart more than ever, and he was
overwhelmed with shame and utter despair overtook his soul. And hearing
all that his friends said, he answered with sorrow, 'I have nothing more
to do with virtue, wealth, friendship, affluence, sovereignty, and
enjoyments. Do not obstruct my purpose, but leave me all of you. I am
firmly resolved to cast away my life by forgoing food. Return to the
city, and treat my superiors there respectfully.'

"Thus addressed by him, they replied unto that royal grinder of foes,
saying, 'O monarch, the course that is thine, is also ours, O Bharata.
How can we enter the city without thee?'"

Vaisampayana continued, "Though addressed in all manner of ways by his
friends and counsellors and brothers and relatives, the king wavered not
from his purpose. And the son of Dhritarashtra in accordance with his
purpose spread _Kusa_ grass on the earth, and purifying himself by
touching water, sat down upon that spot. And clad in rags and _Kusa_
grass he set himself to observe the highest vow. And stopping all
speech, that tiger among kings, moved by the desire of going to heaven,
began to pray and worship internally suspending all external
intercourse.

"Meanwhile the fierce _Daityas_ and the _Danavas_ who had been defeated
of old by the celestials and had been dwelling in the nether regions
having ascertained Duryodhana's purpose and knowing that if the king
died their party would be weakened, commenced a sacrifice with fire for
summoning Duryodhana to their presence. And _mantra_ knowing persons
then commenced with the help of formulae declared by Brihaspati and
Usanas, those rites that are indicated in the _Atharva Veda_ and the
_Upanishads_ and which are capable of being achieved by _mantras_ and
prayers. And Brahmins of rigid vows, well-versed in the _Vedas_ and the
branches, began, with rapt soul, to pour libations of clarified butter
and milk into the fire, uttering _mantras_. And after those rites were
ended, a strange goddess, O king, with mouth wide open, arose (from the
sacrificial fire), saying, 'What am I to do?' And the Daityas with
well-pleased hearts, commanded her, saying, 'Bring thou hither the royal
son of Dhritarashtra, who is even now observing the vow of starvation
for getting rid of his life.' Thus commanded, she went away saying, 'So
be it.' And she went in the twinkling of an eye to that spot where
Suyodhana was. And taking up the king back to the nether regions, and
having brought him thus in a moment, she apprised the _Danavas_ of it.
And the _Danavas_ beholding the king brought into their midst in the
night, united together, and all of them with well-pleased hearts and
eyes expanded in delight addressed these flattering words to
Duryodhana."


SECTION CCL

"The Danavas said, 'O Suyodhana, O great king! O perpetuator of the race
of Bharata, thou art ever surrounded by heroes and illustrious men. Why
hast thou, then, undertaken to do such a rash act as the vow of
starvation? The suicide ever sinketh into hell and becometh the subject
of calumnious speech. Nor do intelligent persons like thee ever set
their hands to acts that are sinful and opposed to their best interests
and striking at the very root of their purposes. Restrain this resolve
of thine, therefore, O king, which is destructive of morality, profit,
and happiness, of fame, prowess, and energy, and which enhanceth the joy
of foes. O exalted king, know the truth, the celestial origin of thy
soul, and the maker of thy body, and then summon thou patience to thy
aid. In days of old, O king, we have obtained thee, by ascetic
austerities from Maheswara. The upper part of thy body is wholly made of
an assemblage of _Vajras_, and is, therefore, invulnerable to weapons of
every description, O sinless one. The lower part of thy body, capable of
captivating the female heart by its comeliness was made of flowers by
the goddess herself--the wife of Mahadeva. Thy body is thus, O best of
kings, the creation of Maheswara himself and his goddess. Therefore, O
tiger among kings, thou art of celestial origin, not human. Other brave
Kshatriyas of mighty energy headed by Bhagadatta, and all acquainted
with celestial weapons, will slay thy foes. Therefore, let this grief of
thine cease. Thou hast no cause for fear. For aiding thee, many heroic
_Danavas_ have been born on the earth. Other Asuras will also possess
Bhishma and Drona and Karna and others. Possessed by those Asuras, these
heroes will cast away their kindness and fight with thy foes. Indeed,
when the _Danavas_ will enter their heart and possess them completely,
flinging all affections to a distance, becoming hard-hearted, these
warriors will strike every body opposed to them in battle without
sparing sons, brothers, fathers, friends, disciples, relatives, even
children and old men. Blinded by ignorance and wrath, and impelled by
that destiny which hath been ordained by the Creator, these tigers among
men, with hearts steeped in sin, will, O thou foremost of the Kurus,
depopulate the earth by hurling and shooting all kinds of weapons, with
great manliness and strength and always addressing one another
boastfully with words such as these, "_Thou shall not escape from me
today with life_." And these illustrious sons of Pandu also, five in
number, will fight with these. And, endued with mighty strength and
favoured by Fate, they will compass the destruction of these. And, O
king, many _Daityas_ and _Rakshasas_ also that have been born in the
Kshatriya order, will fight with great prowess in the battle with thy
foes, using maces and clubs and lances and various weapons of a superior
kind. And, O hero, with respect to the fear that is in thy heart rising
from Arjuna, we have already settled the means for slaying Arjuna. The
soul of the slain Naraka hath assumed the form of Karna. Recollecting
his former hostility he will encounter both Kesava and Arjuna. And that
mighty warrior and foremost of smiters, proud of his prowess will
vanquish Arjuna in battle as also all thy enemies. The wielder of the
thunder-bolt, knowing all this, and desirous of saving Arjuna, will in
disguise take away from Karna his ear-rings and coat of mail. We also
have for that reason appointed hundreds upon hundreds and thousands upon
thousands of _Daityas_ and _Rakshasas_, viz., those that are known by
the name of _Samsaptakas_.[43] These celebrated warriors will slay the
heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the whole
earth, O monarch, without a rival. Do not yield to despondency. Conduct
such as this does not suit thee. O thou of the Kuru race, if thou diest,
our party becometh weak. Go thou, O hero, and let not thy mind be
directed to any other course of action. Thou art ever our refuge as,
indeed, the Pandavas are the refuge of the gods.'"

    [43] Lit, Soldiers that have sworn to conquer or die. A full
    Akshauhini of these soldiers was owned by Krishna, who gave them
    to Duryodhana to fight for him. The story of Krishna's offering
    to Duryodhana the choice between these soldiers on the one side,
    and himself sworn not to fight but only to aid with his counsels
    on the other, is given in full in the Udyoga Parva. Duryodhana,
    from folly, accepted the former, who were all slain by Arjuna.

Vaisampayana continued, "Having addressed him thus, those _Daityas_
embraced that elephant among kings, and those bulls among the _Danavas_
cheered that irrepressible one like a son. And, O Bharata, pacifying his
mind by soft speech, they permitted him to depart, saying, 'Go and
attain victory!' And when they had given leave to the mighty-armed one,
that very goddess carried him back to the spot where he had sat down,
intent upon putting an end to his life. And having set that hero down
and paid him homage, the goddess vanished, taking the king's permission.
O Bharata, when she had gone, king Duryodhana considered all (that had
happened) as a dream. He then thought within himself, 'I shall defeat
the Pandavas in battle.' And Suyodhana thought that Karna and the
Samsaptaka army were both able (to destroy) and intent upon destroying
that slayer of foes, Partha. Thus, O bull of the Bharata race, the hope
was strengthened of the wicked minded son of Dhritarashtra, of
conquering the Pandavas. And Karna also, his soul and faculties
possessed by the inmost soul of Naraka, had at that time cruelly
determined to slay Arjuna. And those heroes--the Samsaptakas
also--having their sense possessed by the _Rakshasas_, and influenced by
the qualities of emotion and darkness, were desirous of slaying
Phalguna. And, O king, others with Bhishma, Drona, and Kripa at their
head, having their faculties influenced by the Danavas, were not so
affectionate towards the sons of Pandu as they had been. But king
Suyodhana did not tell any one of this.

"When the night passed away, Karna, that offspring of the Sun, with
joined hands, smilingly addressed these wise words to king Duryodhana,
'No dead man conquereth his foes: it is when he is alive that he can see
his good. Where is the good of the dead person; and, O Kauravya, where
is his victory? Therefore, this is no time for grief, or fear or death.'
And having, with his arms embraced that mighty-armed one, he further
said, 'Rise up, O king! Why dost thou lie down? Why dost thou grieve, O
slayer of foes? Having afflicted thy enemies by thy prowess, why dost
thou wish for death? Or (perhaps) fear hath possessed thee at the sight
of Arjuna's prowess. I truly promise unto thee that I will slay Arjuna
in battle. O lord of men, I swear by my weapon that when the three and
ten years shall have passed away, I will bring the sons of Pritha under
thy subjection.' Thus addressed by Karna, and remembering the words of
the _Daityas_ and supplications made by them (his brothers), Suyodhana
rose up. And having heard those words of the _Daityas_ that tiger among
men, with a firm resolve in his heart arrayed his army, abounding in
horses and elephants and cars and infantry. And, O monarch, immensely
swarming with white umbrellas, and pennons, and white _Chamaras_, and
cars, and elephants, and foot-soldiers, that mighty army, as it moved
like the waters of the Ganga, looked graceful like the firmament, at a
season when the clouds have dispersed and the signs of autumn have been
but partially developed. And, O foremost of kings, eulogised like a
monarch by the best of the Brahmanas blessing with victory, that lord of
men Suyodhana, Dhritarashtra's son, receiving honours paid with
innumerable joined palms, and flaming in exceeding splendour, went in
the front, accompanied by Karna, and that gambler, the son of Suvala.
And all his brothers with Dussasana at their head, and Bhurisrava, and
Somadatta, and the mighty king Vahlika, followed that lion among kings
on his way, with cars of various forms, and horses, and the best of
elephants. And, O prince among monarchs, in a short time, those
perpetuators of the Kuru race entered their own city."


SECTION CCLI

Janamejaya said, "When the high-souled sons of Pritha were living in the
forest, what did those foremost of men and mighty archers--the sons of
Dhritarashtra--do? And what did the offspring of the Sun, Karna, and the
mighty Sakuni, and Bhishma, and Drona, and Kripa do? It behoveth thee to
relate this unto me."

Vaisampayana said, "When, O mighty king, in this manner the Pandavas had
gone, leaving Suyodhana, and when, having been liberated by Pandu's
sons, he had come to Hastinapura, Bhishma said these words to the son of
Dhritarashtra, 'O child, I had told thee before, when thou wert intent
upon going to the hermitage that thy journey did not please me. But thou
didst do so. And as a consequence, O hero, wert thou forcibly taken
captive by the enemy, and wert delivered by the Pandavas versed in
morality. Yet art thou not ashamed. Even in the presence of thee, O son
of Gandhari, together with thy army, did the Suta's son, struck with
panic, fly from the battle of the Gandharvas, O king. And, O foremost of
kings, O son of the monarch! while thou with thy army wert crying
distressfully, thou didst witness the prowess of the high-souled
Pandavas, and also, O mighty-armed one, of the wicked son of the Suta,
Karna. O best of kings, whether in the science of arms, or heroism, or
morality, Karna, O thou devoted to virtue, is not a fourth part of the
Pandavas. Therefore, for the welfare of this race, the conclusion of
peace is, I think, desirable with the high-souled Pandavas.'

"Having been thus addressed by Bhishma, Dhritarashtra's son the king,
laughed a good deal, and then suddenly sailed out with the son of
Suvala. Thereupon, knowing that he was gone, those mighty bowmen with
Karna, and Dussasana at their head, followed the highly powerful son of
Dhritarashtra. And seeing them gone, Bhishma, the grandfather of the
Kurus, hung down his head from shame, and then, O king, went to his own
quarters. And, O mighty monarch, when Bhishma had left, that lord of
men, Dhritarashtra's son came there again, and began to consult with his
counsellors, 'What is it that is good for me? What remaineth to be done?
And how we can most effectively bring about the good we shall discuss
to-day.' Karna said, 'O Kuru's son, Duryodhana, do thou lay to heart the
words that I say. Bhishma always blameth us, and praiseth the Pandavas.
And from the ill-will he beareth towards thee, he hateth me also. And, O
lord of men, in thy presence he ever crieth me down. I shall never, O
Bharata, bear these words that Bhishma had said in thy presence in
relation to this matter, extolling the Pandavas, and censuring thee, O
represser of foes! Do thou, O king, enjoin on me, together with
servants, forces, and cars. I shall, O monarch, conquer the earth
furnished with mountains and woods and forests. The earth had been
conquered by the four powerful Pandavas. I shall, without doubt, conquer
it for thee single-handed. Let that wretch of the Kuru race, the
exceedingly wicked-minded Bhishma, see it,--he who vilifies those that
do not deserve censure, and praises those that should not be praised.
Let him this day witness my might, and blame himself. Do thou, O king,
command me. Victory shall surely be thine. By my weapon, O monarch, I
swear this before thee.'

"O king, O bull of the Bharata race, hearing those words of Karna, that
lord of men, experiencing the highest delight, spoke unto Karna, saying,
'I am blessed. I have been favoured by thee,--since thou, endued with
great strength, art ever intent on my welfare. My life hath borne fruit,
to-day. As thou, O hero, intendest to subdue all our enemies, repair
thou. May good betide thee! Do thou command me (what I am to do).' O
subduer of foes, having been thus addressed by Dhritarashtra's
intelligent son, Karna ordered all the necessaries for the excursion.
And on an auspicious lunar day, at an auspicious moment, and under the
influence of a star presided over by an auspicious deity, that mighty
bowman, having been honoured by twice-born ones, and been bathed with
auspicious and holy substances and also worshipped by speech set out,
filling with the rattle of his car the three worlds, with their mobile
and immobile objects."


SECTION CCLII

Vaisampayana continued, "Then, O bull among the Bharatas, that mighty
bowman, Karna, surrounded by a large army, besieged the beautiful city
of Drupada. And he, after a hard conflict, brought the hero under
subjection, and, O best of monarchs, made Drupada contribute silver and
gold and gems, and also pay tribute. And, O foremost of kings, having
subdued him, (Karna) brought under subjection those princes that were
under him (Drupada) and made them pay tribute. Then going to the north,
he subdued the sovereigns (of that quarter) and having effected the
defeat of Bhagadatta, Radha's son ascended that mighty mountain Himavat,
all along fighting his foes. And ranging all sides, he conquered and
brought under subjection all the kings inhabiting the Himavat, and made
them pay dues. Then descending from the mountain and rushing to the
east, he reduced the Angas, and the Bangas, and the Kalingas, and the
Mandikas, and the Magadhas, the Karkakhandas; and also included with
them the Avasiras, Yodhyas, and the Ahikshatras. Having (thus) conquered
the eastern quarter Karna then presented himself before Batsa-bhumi. And
having taken Batsa-bhumi, he reduced Kevali, and Mrittikavati, and
Mohana and Patrana, and Tripura, and Kosala,--and compelled all these to
pay tribute. Then going to the south, Karna vanquished the mighty
charioteers (of that quarter) and in Dakshinatya, the Suta's son entered
into conflict with Rukmi. After having fought dreadfully, Rukmi spake to
the Suta's son saying, 'O foremost of monarchs, I have been pleased with
thy might and prowess. I shall not do thee wrong: I have only fulfilled
the vow of a Kshatriya. Gladly will I give thee as many gold coins as
thou desirest.' Having met with Rukmi, Karna repaired to Pandya and the
mountain, Sri. And by fighting, he made Karala, king Nila, Venudari's
son, and other best of kings living in the southern direction pay
tribute. Then going to Sisupala's son, the son of the Suta defeated him
and that highly powerful one also brought under his sway all the
neighbouring rulers. And, O bull of the Bharata race, having subjugated
the Avantis and concluded peace with them, and having met with the
Vrishnis, he conquered the west. And, having come to the quarter of
Varuna, he made all the Yavana and Varvara kings pay tribute. And,
having conquered the entire earth--east, west, north and south--that
hero without any aid brought under subjection all the nations of the
Mlechchhas, the mountaineers, the Bhadras, the Rohitakas, the Agneyas
and the Malavas. And, having conquered the mighty charioteers, headed by
the Nagnajitas, the Suta's son brought the _Sasakas_ and the _Yavanas_
under his sway. Having thus conquered and brought under his subjection
the world, the mighty charioteer and tiger among men came (back) to
Hastinapura. That lord of men, Dhritarashtra's son, accompanied by his
father and brothers and friends, came to that mighty bowman, who had
arrived, and duly paid homage unto Karna crowned with martial merit. And
the king proclaimed his feats, saying, 'What I have not received from
either Bhishma, or Drona, or Kripa, or Vahlika, I have received from
thee. May good betide thee! What need of speaking at length! Hear my
words, O Karna! In thee, O chief of men, I have my refuge. O
mighty-armed one, O tiger among men, without doubt all the Pandavas and
the other kings crowned with prosperity, come not to a sixteenth part of
thee. Do thou, O mighty bowman, O Karna, see Dhritarashtra, and the
illustrious Gandhari, as the bearer of the thunderbolt did Aditi.'

"Then, O king, there arose in the city of Hastinapura a clamour, and
sounds of _Oh!_ and _Alas!_ and, O lord of men, some of the kings
praised him (Karna), while others censured him, while others, again,
remained silent. Having thus, O foremost of monarchs, in a short time
conquered this earth furnished with mountains and forests and skies, and
with oceans, and fields, and filled with high and low tracts, and
cities, and replete also with islands, O lord of earth, and brought the
monarchs under subjection,--and having gained imperishable wealth, the
Suta's son appeared before the king. Then, O represser of foes, entering
into the interior of the palace that hero saw Dhritarashtra with
Gandhari, O tiger among men, that one conversant with morality took hold
of his feet even like a son. And Dhritarashtra embraced him
affectionately, and then dismissed him. Ever since that time, O monarch,
O Bharata, king Duryodhana and Sakuni, the son of Suvala, thought that
Pritha's sons had already been defeated in battle by Karna."


SECTION CCLIII

Vaisampayana continued, "O king, O lord of men, that slayer of hostile
heroes, the Suta's son, said these words to Duryodhana, 'O Kaurava
Duryodhana, do thou lay unto thy heart the words that I shall tell thee;
and, O represser of foes, after having heard my words, it behoveth thee
to act accordingly every way. Now, O best of monarchs, O hero, hath the
earth been rid of foes. Do thou rule her even like the mighty-minded
Sakra himself, having his foes destroyed.'"

Vaisampayana continued, "Having been thus addressed by Karna, the king
again spake unto him, saying, 'O bull among men, nothing whatever is
unattainable to him who hath thee for refuge, and to whom thou art
attached and on whose welfare thou art entirely intent. Now, I have a
purpose, which do thou truly listen to. Having beheld that foremost of
sacrifices, the mighty _Rajasuya_, performed by the Pandavas, a desire
hath sprung up in me (to celebrate the same). Do thou, O Suta's son,
fulfil this desire of mine.' Thus addressed, Karna spake thus unto the
king, 'Now that all the rulers of the earth have been brought under thy
subjection, do thou summon the principal Brahmanas, and, O best of
Kurus, duly procure the articles required for the sacrifice. And, O
represser of foes, let Ritwijas as prescribed, and versed in the Vedas,
celebrate thy rites according to the ordinance, O king. And, O bull of
the Bharata race, let thy great sacrifice also, abounding in meats and
drinks, and grand with parts, commence.'

"O king, having been thus addressed by Karna, Dhritarashtra's son
summoned the priest, and spake unto him these words, 'Do thou duly and
in proper order celebrate for me that best of sacrifices, the _Rajasuya_
furnished with excellent _Dakshinas_.' Thus accosted, that best of
Brahmanas spake unto the king, saying, 'O foremost of the Kauravas,
while Yudhishthira is living, that best of sacrifices cannot be
performed in thy family, O Prince of kings! Further, O monarch, thy
father Dhritarashtra, endued with long life, liveth. For this reason
also, O best of kings, this sacrifice cannot be undertaken by thee.
There is, O lord, another great sacrifice, resembling the Rajasuya. Do
thou, O foremost of kings, celebrate that sacrifice. Listen to these
words of mine. All these rulers of the earth, who have, O king, become
tributary to thee, will pay thee tribute in gold, both pure and impure.
Of that gold, do thou, O best of monarchs, now make the (sacrificial)
plough, and do thou, O Bharata, plough the sacrificial compound with it.
At that spot, let there commence, O foremost of kings, with due rites,
and without any disturbance the sacrifice, sanctified with _mantras_
abounding in edibles. The name of that sacrifice worthy of virtuous
persons, is Vaishnava. No person save the ancient Vishnu hath performed
it before. This mighty sacrifice vies with that best of sacrifices--the
_Rajasuya_ itself. And, further, it liketh us--and it is also for thy
welfare (to celebrate it). And, moreover, it is capable of being
celebrated without any disturbance. (By undertaking this), thy desire
will be fufilled.'

"Having been thus addressed by those Brahmanas, Dhritarashtra's son, the
king, spake these words to Karna, his brothers and the son of Suvala,
'Beyond doubt, the words of the Brahmanas are entirely liked by me. If
they are relished by you also, express it without delay.' Thus appealed,
they all said unto the king, 'So be it.' Then the king one by one
appointed persons to their respective tasks; and desired all the
artisans to construct the (sacrificial) plough. And, O best of kings,
all that had been commanded to be done, was gradually executed."


SECTION CCLIV

Vaisampayana continued, "Then all the artisans, the principal
counsellors, and the highly wise Vidura said unto Dhritarashtra's son,
'All the preparations for the excellent sacrifice have been made, O
king; and the time also hath come, O Bharata. And the exceedingly
precious golden plough hath been constructed.' Hearing this, O monarch,
that best of kings, Dhritarashtra's son commanded that prince among
sacrifices to be commenced. Then commenced that sacrifice sanctified by
_mantras_, and abounding in edibles, and the son of Gandhari was duly
initiated according to the ordinance. And Dhritarashtra, and the
illustrious Vidura, and Bhishma, and Drona, and Kripa, and Karna, and
the celebrated Gandhari experienced great delight. And, O foremost of
kings, Duryodhana despatched swift messengers to invite the princes and
the Brahmanas. And mounting fleet vehicles they went to the (respective)
directions assigned to them. Then to a certain messenger on the point of
setting out, Dussasana said, 'Go thou speedily to the woods of _Dwaita_;
and in that forest duly invite the Brahmanas and those wicked persons,
the Pandavas.' Thereupon, he repaired thither, and bowing down to all
the Pandavas, said, 'Having acquired immense wealth by his native
prowess, that best of kings and foremost of Kurus, Duryodhana, O
monarch, is celebrating a sacrifice. Thither are going from various
directions the kings and the Brahmanas. O king, I have been sent by the
high-souled Kaurava. That king and lord of men, Dhritarashtra's son,
invites you. It behoveth you, therefore, to witness the delightful
sacrifice of that monarch.'

"Hearing these words of the messenger, that tiger among kings, the royal
Yudhishthira, said, 'By good luck it is that that enhancer of the glory
of his ancestors, king Suyodhana is celebrating this best of sacrifices.
We should certainly repair thither; but we cannot do now; for till (the
completion of) the thirteenth year, we shall have to observe our vow.'
Hearing this speech of Yudhishthira the just, Bhima said these words,
'Then will king Yudhishthira the just go thither, when he will cast him
(Duryodhana) into the fire kindled by weapons. Do thou say unto
Suyodhana. "_When after the expiration of the thirteenth year, that lord
of men, the Pandava, will, in the sacrifice of battle, pour upon the
Dhritarashtras, the clarified butter of his ire, then will I come!_"' But
the other Pandavas, O king, did not say anything unpleasant. The
messenger (on his return) related unto Dhritarashtra's son all as it had
fallen out. Then there came to the city of Dhritarashtra many foremost
of men, lords of various countries, and highly virtuous Brahmanas. And
duly received in order according to the ordinance, those lords of men
experienced great delight and were all well-pleased. And that foremost
among monarchs--Dhritarashtra--surrounded by all the Kauravas,
experienced the height of joy, and spake unto Vidura, saying, 'Do thou,
O Kshatta, speedily so act that all persons in the sacrificial compound
may be served with food, be refreshed and satisfied.' Thereupon, O
represser of foes, assenting to that order, the learned Vidura versed in
morality, cheerfully entertained all the orders in proper measure with
meat and beverages to eat and drink, and fragrant garland and various
kinds of attire. And having constructed pavilions (for their
accommodation), that hero and foremost of kings, duly entertained the
princes and the Brahmanas by thousands, and also bestowing upon them
wealth of various kinds, bade them farewell. And having dismissed all
the kings, he entered Hastinapura, surrounded by his brothers, and in
company with Karna and Suvala's son."


SECTION CCLV

Vaisampayana said, "While, O great king, Duryodhana was entering (the
city), the panegyrists eulogized the prince of unfailing prowess. And
others also eulogized that mighty bowman and foremost of kings. And
sprinkling over him fried paddy and sandal paste the citizens said, 'By
good luck it is, O king, that thy sacrifice hath been completed without
obstruction.' And some, more reckless of speech, that were present
there, said unto that lord of the earth, 'Surely this thy sacrifice
cannot be compared with Yudhishthira's: nor doth this come up to a
sixteenth part of that (sacrifice).' Thus spake unto that king some that
were reckless of consequences. His friends, however, said, 'This
sacrifice of thine hath surpassed all others. Yayati and Nahusha, and
Mandhata and Bharata, having been sanctified by celebrating such a
sacrifice, have all gone to heaven.' Hearing such agreeable words from
his friends, that monarch, O bull of the Bharata's race, well-pleased,
entered the city and finally his own abode. Then, O king, worshipping
the feet of his father and mother and of others headed by Bhishma, Drona
and Kripa, and of the wise Vidura, and worshipped in turn by his younger
brothers, that delighter of brothers sat down upon an excellent seat,
surrounded by the latter. And the Suta's son, rising up, said, 'By good
luck it is, O foremost of the Bharata race, that this mighty sacrifice
of thine hath been brought to a close. When, however, the sons of Pritha
shall have been slain in battle and thou wilt have completed the
_Rajasuya_ sacrifice, once again, O lord of men, shall I honour thee
thus.' Then that mighty king, the illustrious son of Dhritarashtra,
replied unto him, 'Truly hath this been spoken by thee. When, O foremost
of men, the wicked-minded Pandavas have been slain, and when also the
grand _Rajasuya_ hath been celebrated by me, then thou shalt again, O
hero, honour me thus.' And having said this, O Bharata, the Kaurava
embraced Karna, and began, O mighty king, to think of the _Rajasuya_,
that foremost of sacrifices. And that best of kings also addressed the
Kurus around him, saying, 'When shall I, ye Kauravas, having slain all
the Pandavas, celebrate that costly and foremost of sacrifices, the
_Rajasuya_.' Then spake Karna unto him, saying, 'Hear me, O elephant
among kings! So long as I do not slay Arjuna, I shall not allow any one
to wash my feet, nor shall I taste meat. And I shall observe the _Asura_
vow[44] and whoever may solicit me (for any thing), I never shall say,
"_I have it not_."' When Karna had thus vowed to slay Phalguna in
battle, those mighty charioteers and bowmen, the sons of Dhritarashtra,
sent up a loud cheer; and Dhritarashtra's sons thought that the Pandavas
had already been conquered. Then that chief of kings, the graceful
Duryodhana, leaving those bulls among men, entered his apartment, like
the lord Kuvera entering the garden of Chitraratha. And all those mighty
bowmen also, O Bharata, went to their respective quarters.

    [44] The vow of the Asuras was (according to the Burdwan
    Pundits) never to drink wine. It is more rational to suppose
    that Karna swears to give up the refined manners and practices
    of the Arvas and adopt those of the Asuras till the consummation
    of the cherished desire.

"Meanwhile those mighty bowmen, the Pandavas, excited by the words the
messenger had spoken, became anxious, and they did not (from that time)
experience the least happiness. Intelligence, further, O foremost of
kings, had been brought by spies regarding the vow of the Suta's son to
slay Vijaya. Hearing this, O lord of men, Dharma's son became
exceedingly anxious. And considering Karna of the impenetrable mail to
be of wonderful prowess, and remembering all their woes, he knew no
peace. And that high-souled one filled with anxiety, made up his mind to
abandon the woods about _Dwaitavana_ abounding with ferocious animals.

"Meanwhile the royal son of Dhritarashtra began to rule the earth, along
with his heroic brothers as also with Bhishma and Drona and Kripa. And
with the assistance of the Suta's son crowned with martial glory,
Duryodhana remained ever intent on the welfare of the rulers of the
earth, and he worshipped the foremost of Brahmanas by celebrating
sacrifices with profuse gifts. And that hero and subduer of foes, O
king, was engaged in doing good to his brothers, concluding for certain
in his mind that giving and enjoying are the only use of riches."


SECTION CCLVI

Janamejaya said, "After having delivered Duryodhana, what did the mighty
sons of Pandu do in that forest? It behoveth thee to tell me this."

Vaisampayana said, "Once on a time, as Yudhishthira lay down at night in
the _Dwaita_ woods, some deer, with accents choked in tears, presented
themselves before him in his dreams. To them standing with joined hands,
their bodies trembling all over that foremost of monarchs said, 'Tell me
what ye wish to say. Who are ye? And what do ye desire?' Thus accosted
by Kunti's son--the illustrious Pandava, those deer, the remnant of
those that had been slaughtered, replied unto him, saying, 'We are, O
Bharata, those deer that are still alive after them that had been
slaughtered. We shall be exterminated totally. Therefore, do thou change
thy residence. O mighty king, all thy brothers are heroes, conversant
with weapons; they have thinned the ranks of the rangers of the forest.
We few--the remnants,--O mighty-minded one, remain like seed. By thy
favour, O king of kings, let us increase.' Seeing these deer, which
remained like seed after the rest had been destroyed trembling and
afflicted with fear, Yudhishthira the just was greatly affected with
grief. And the king, intent on the welfare of all creatures, said unto
them, 'So be it. I shall act as ye have said.' Awaking after such a
vision, that excellent king, moved by pity towards the deer, thus spake
unto his brothers assembled there, 'Those deer that are alive after them
that have been slaughtered, accosted me at night, after I had awakened,
saying, "_We remain like the cues of our lines. Blest be thou! Do thou
have compassion on us_." And they have spoken truly. We ought to feel
pity for the dwellers of the forest. We have been feeding on them for a
year together and eight months. Let us, therefore, again (repair) to the
romantic Kamyakas, that best of forests abounding in wild animals,
situated at the head of the desert, near lake Trinavindu. And there let
us pleasantly pass the rest of our time.' Then, O king, the Pandavas
versed in morality, swiftly departed (thence), accompanied by the
Brahmanas and all those that lived with them, and followed by Indrasena
and other retainers. And proceeding along the roads walked (by
travellers), furnished with excellent corn and clear water, they at
length beheld the sacred asylum of Kamyaka endued with ascetic merit.
And as pious men enter the celestial regions, those foremost of the
Bharata race, the Kauravas, surrounded by those bulls among Brahmanas
entered that forest."


SECTION CCLVII

Vaisampayana continued, "Dwelling in the woods, O bull of the Bharata
race, the high-souled Pandavas spent one and ten years in a miserable
plight. And although deserving of happiness, those foremost of men,
brooding over their circumstances, passed their days miserably, living
on fruits and roots. And that royal sage, the mighty-armed Yudhishthira,
reflecting that the extremity of misery that had befallen his brothers,
was owing to his own fault, and remembering those sufferings that had
arisen from his act of gambling, could not sleep peacefully. And he felt
as if his heart had been pierced with a lance. And remembering the harsh
words of the Suta's son, the Pandava, repressing the venom of his wrath,
passed his time in humble guise, sighing heavily. And Arjuna and both
the twins and the illustrious Draupadi, and the mighty Bhima--he that
was strongest of all men--experienced the most poignant pain in casting
their eyes on Yudhishthira. And thinking that a short time only remained
(of their exile), those bulls among men, influenced by rage and hope and
by resorting to various exertions and endeavours, made their bodies
assume almost different shapes.

"After a little while, that mighty ascetic, Vyasa, the son of Satyavati,
came there to see the Pandavas. And seeing him approach, Kunti's son,
Yudhishthira, stepped forward, and duly received that high-souled one.
And having gratified Vyasa by bowing down unto him, Pandu's son of
subdued senses, after the _Rishi_ had been seated, sat down before him,
desirous of listening to him. And beholding his grandsons lean and
living in the forest on the produce of the wilderness, that mighty sage,
moved by compassion, said these words, in accents choked in tears, 'O
mighty-armed Yudhishthira, O thou best of virtuous persons, those men
that do not perform ascetic austerities never attain great happiness in
this world. People experience happiness and misery by turns; for surely,
O bull among men, no man ever enjoyeth unbroken happiness. A wise man
endued with high wisdom, knowing that life hath its ups and downs, is
neither filled with joy nor with grief. When happiness cometh, one
should enjoy it; when misery cometh, one should bear it, as a sower of
crops must bide his season. Nothing is superior to asceticism: by
asceticism one acquireth mighty fruit. Do thou know, O Bharata, that
there is nothing that asceticism cannot achieve. Truth, sincerity,
freedom from anger, justice, self-control, restraint of the faculties,
immunity from malice, guilelessness, sanctity, and mortification of the
senses, these, O mighty monarch, purify a person of meritorious acts.
Foolish persons addicted to vice and bestial ways, attain to brutish
births in after life and never enjoy happiness. The fruit of acts done
in this world is reaped in the next. Therefore should one restrain his
body by asceticism and the observance of vows. And, O king, free from
guile and with a cheerful spirit, one should, according to his power,
bestow gifts, after going down to the recipient and paying him homage. A
truth-telling person attaineth a life devoid of trouble. A person void
of anger attaineth sincerity, and one free from malice acquireth supreme
contentment. A person who hath subdued his senses and his inner
faculties, never knoweth tribulation; nor is a person of subdued senses
affected by sorrow at the height of other's prosperity. A man who giveth
everyone his due, and the bestower of boons, attain happiness, and come
by every object of enjoyment; while a man free from envy reapeth perfect
ease. He that honoureth those to whom honour is due, attaineth birth in
an illustrious line; and he that hath subdued his senses, never cometh
by misfortune. A man whose mind followeth good, after having paid his
debt to nature, is on this account, born again endued with a righteous
mind.'

"Yudhishthira said, 'O eminently virtuous one, O mighty sage, of the
bestowal of gifts and the observance of asceticism, which is of greater
efficacy in the next world, and which, harder of practice?'

"Vyasa said, 'There is nothing, O child, in this world harder to
practise than charity. Men greatly thirst after wealth, and wealth also
is gotten with difficulty. Nay, renouncing even dear life itself, heroic
men, O magnanimous one, enter into the depths of the sea and the forest
for the sake of wealth. For wealth, some betake themselves to
agriculture and the tending of kine, and some enter into servitude.
Therefore, it is extremely difficult to part with wealth that is
obtained with such trouble. Since nothing is harder to practise than
charity, therefore, in my opinion, even the bestowal of boons is
superior to everything. Specially is this to be borne in mind that
well-earned gains should, in proper time and place, be given away to
pious men. But the bestowal of ill-gotten gains can never rescue the
giver from the evil of rebirth. It hath been declared, O Yudhishthira,
that by bestowing, in a pure spirit, even a slight gift in due time and
to a fit recipient, a man attaineth inexhaustible fruit in the next
world. In this connection is instanced the old story regarding the fruit
obtained by _Mudgala_, for having given away only a _drona_[45] of
corn.'"

    [45] A very small measure.


SECTION CCLVIII

"Yudhishthira said, 'Why did that high-souled one give away a drona of
corn? And, O eminently pious one, to whom and in what prescribed way did
he give it? Do thou tell me this. Surely, I consider the life of that
virtuous person as having borne fruit with whose practices the possessor
himself of the six attributes, witnessing everything, was well pleased.'

"Vyasa said, 'There lived, O king, in Kurukshetra a virtuous man (sage),
Mudgala by name. And he was truthful, and free from malice, and of
subdued senses. And he used to lead the _Sila_ and _Unchha_ modes of
life.[46] And although living like a pigeon, yet that one of mighty
austerities entertained his guests, celebrated the sacrifice called
_Istikrita_, and performed other rites. And that sage together with his
son and wife, ate for a fortnight, and during the other fortnight led
the life of a pigeon, collecting a _drona_ of corn. And celebrating the
_Darsa_ and _Paurnamasya_ sacrifices, that one devoid of guile, used to
pass his days by taking the food that remained after the deities and the
guests had eaten. And on auspicious lunar days, that lord of the three
worlds, Indra himself, accompanied by the celestials used, O mighty
monarch, to partake of the food offered at his sacrifice. And that one,
having adopted the life of a _Muni_, with a cheerful heart entertained
his guests also with food on such days. And as that high-souled one
distributed his food with alacrity, the remainder of the _drona_ of corn
increased as soon as a guest appeared. And by virtue of the pure spirit
in which the sage gave away, that food of his increased so much that
hundreds upon hundreds of learned Brahmanas were fed with it.

    [46] Picking up for support (1) ears of corn and (2) individual
    grains, left on the field by husbandmen after they have gathered
    and carried away the sheaves, are called the Sila and the Unchha
    modes of life.

"'And, O king, it came to pass that having heard of the virtuous Mudgala
observant of vows, the _Muni_ Durvasa, having space alone for his
covering,[47] his accoutrements worn like that of maniac, and his head
bare of hair, came there, uttering, O Pandava various insulting words.
And having arrived there that best of _Munis_ said unto the Brahmana,
"Know thou, O foremost of Brahmanas, that I have come hither seeking for
food." Thereupon Mudgala said unto the sage, "Thou art welcome!" And
then offering to that maniac of an ascetic affected by hunger, water to
wash his feet and mouth, that one observant of the vow of feeding
guests, respectfully placed before him excellent fare. Affected by
hunger, the frantic _Rishi_ completely exhausted the food that had been
offered unto him. Thereupon, Mudgala furnished him again with food. Then
having eaten up all that food, he besmeared his body with the unclean
orts and went away as he had come. In this manner, during the next
season, he came again and ate up all the food supplied by that wise one
leading the _Unchha_ mode of life. Thereupon, without partaking any food
himself, the sage Mudgala again became engaged in collecting corn,
following the _Unchha_ mode. Hunger could not disturb his equanimity.
Nor could anger, nor guile, nor a sense of degradation, nor agitation,
enter into the heart of that best of Brahmanas leading the _Unchha_ mode
of life along with his son and his wife. In this way, Durvasa having
made up his mind, during successive seasons presented himself for six
several times before that best of sages living according to the _Unchha_
mode; yet that _Muni_ could not perceive any agitation in Mudgala's
heart; and he found the pure heart of the pure-souled ascetic always
pure. Thereupon, well-pleased, the sage addressed Mudgala, saying,
"There is not another guileless and charitable being like thee on earth.
The pangs of hunger drive away to a distance the sense of righteousness
and deprive people of all patience. The tongue, loving delicacies,
attracteth men towards them. Life is sustained by food. The mind,
moreover, is fickle, and it is hard to keep it in subjection. The
concentration of the mind and of the senses surely constitutes ascetic
austerities. It must be hard to renounce in a pure spirit a thing earned
by pains. Yet, O pious one, all this hath been duly achieved by thee. In
thy company we feel obliged and gratified. Self-restraint, fortitude,
justice, control of the senses and of faculties, mercy, and virtue, all
these are established in thee. Thou hast by thy deeds conquered the
different worlds and have thereby obtained admission into paths of
beautitude. Ah! even the dwellers of heaven are proclaiming thy mighty
deeds of charity. O thou observant of vows, thou shalt go to heaven even
in thine own body."

    [47] Naked.

"'Whilst the _Muni_ Durvasa was speaking thus, a celestial messenger
appeared before Mudgala, upon a car yoked with swans and cranes, hung
with a neat work of bells, scented with divine fragrance, painted
picturesquely, and possessed of the power of going everywhere at will.
And he addressed the Brahmana sage, saying, "O sage, do thou ascend into
this chariot earned by thy acts. Thou hast attained the fruit of thy
asceticism!"

"'As the messenger of the gods was speaking thus, the sage told him, "O
divine messenger, I desire that thou mayst describe unto me the
attributes of those that reside there. What are their austerities, and
what their purposes? And, O messenger of the gods, what constitutes
happiness in heaven, and what are the disadvantages thereof? It is
declared by virtuous men of good lineage that friendship with pious
people is contracted by only walking with them seven paces. O lord, in
the name of that friendship I ask thee, do thou without hesitation tell
me the truth, and that which is good for me now. Having heard thee, I
shall, according to thy words, ascertain the course I ought to
follow."'"


SECTION CCLIX

"'The messenger of the gods said, "O great sage, thou art of simple
understanding; since, having secured that celestial bliss which bringeth
great honour, thou art still deliberating like an unwise person. O
_Muni_, that region which is known as heaven, existeth there above us.
Those regions tower high, and are furnished with excellent paths, and
are, O sage, always ranged by celestial cars. Atheists, and untruthful
persons, those that have not practised ascetic austerities and those
that have not performed great sacrifices, cannot repair thither. Only
men of virtuous souls, and those of subdued spirits, and those that have
their faculties in subjection, and those that have controlled their
senses, and those that are free from malice, and persons intent on the
practice of charity, and heroes, and men bearing marks of battle, after
having, with subdued senses and faculties, performed the most
meritorious rites, attain those regions, O Brahmana, capable of being
obtained only by virtuous acts, and inhabited by pious men. There, O
Mudgala, are established separately myriads of beautiful, shining, and
resplendent worlds bestowing every object of desire, owned by those
celestial beings, the gods, the _Sadhyas_, and the _Vaiswas_, the great
sages, _Yamas_, and the _Dharmas_, and the _Gandharvas_ and the
_Apsaras_. And there is that monarch of mountains the golden Meru
extending over a space of thirty-three thousand _Yojanas_. And there, O
Mudgala, are the sacred gardens of the celestials, with Nandana at their
head, where sport the persons of meritorious acts. And neither hunger,
nor thirst, nor lassitude, nor fear, nor anything that is disgusting or
inauspicious is there. And all the odours of that place are delightful,
and all the breezes delicious to the touch. And all the sounds there are
captivating, O sage, to the ear and the heart. And neither grief, nor
decrepitude, nor labour, nor repentance also is there. That world, O
_Muni_, obtained as the fruit of one's own acts, is of this nature.
Persons repair thither by virtue of their meritorious deeds. And the
persons of those that dwell there look resplendent, and this, O Mudgala,
solely by virtue of their own acts, and not owing to the merits of
father or mothers. And there is neither sweat, nor stench, nor urine
there. And there, O _Muni_, dust doth not soils one's garments. And
their excellent garlands, redolent of divine fragrance, never fade. And,
O Brahmana, they yoke such cars as this (that I have brought). And, O
mighty sage, devoid of envy and grief and fatigue and ignorance and
malice, men who have attained heaven, dwell in those regions happily.
And, O bull among _Munis_, higher and higher over such regions there are
others endued with higher celestial virtues. Of these, the beautiful and
resplendent regions of Brahma are the foremost. Thither, O Brahmana,
repair _Rishis_ that have been sanctified by meritorious acts. And there
dwell certain beings named _Ribhus_. They are the gods of the gods
themselves. Their regions are supremely blessed, and are adored even by
the deities. These shine by their own light, and bestow every object of
desire. They suffer no pangs that women might cause, do not possess
worldly wealth, and are free from guile. The _Ribhus_ do not subsist on
oblations, nor yet on ambrosia. And they are endued with such celestial
forms that they cannot be perceived by the senses. And these eternal
gods of the celestials do not desire happiness for happiness' sake, nor
do they change at the revolution of a _Kalpa_. Where, indeed, is their
decrepitude or dissolution? For them there is neither ecstasy, nor joy,
nor happiness. They have neither happiness nor misery. Wherefore should
they have anger or aversion then, O _Muni_? O Mudgala, their supreme
state is coveted even by the gods. And that crowning emancipation, hard
to attain, can never be acquired by people subject to desire. The number
of those deities is thirty-three. To their regions repair wise men,
after having observed excellent vows, or bestowed gifts according to the
ordinance. Thou also hast easily acquired that success by thy charities.
Do thou, by effulgence displayed by virtue of thy ascetic austerities,
enjoy that condition obtained by thy meritorious acts. Such, O Brahmana,
is the bliss of heaven containing various worlds.

"'"Thus have I described unto thee the blessing of the celestial
regions. Do thou now hear from me some of the disadvantages thereof.
That in the celestial regions a person, while reaping the fruit of the
acts he hath already performed, cannot be engaged in any others, and
that he must enjoy the consequences of the former until they are
completely exhausted, and, further, that he is subject to fall after he
hath entirely exhausted his merit, form, in my opinion, the
disadvantages of heaven. The fall of a person whose mind hath been
steeped in happiness, must, O Mudgala, be pronounced as a fault. And the
discontent and regret that must follow one's stay at an inferior seat
after one hath enjoyed more auspicious and brighter regions, must be
hard to bear. And the consciousness of those about to fall is stupefied,
and also agitated by emotions. And as the garlands of those about to
fall fade away, fear invadeth their hearts. These mighty drawbacks, O
Mudgala, extend even to the regions of Brahma. In the celestial regions,
the virtues of men who have performed righteous acts, are countless.
And, O _Muni_, this is another of the attributes of the fallen that, by
reason of their merits, they take birth among men. And then they attain
to high fortune and happiness. If one, however, cannot acquire knowledge
here, one cometh by an inferior birth. The fruits of acts done in this
world are reaped in the next. This world, O Brahmana, hath been declared
to be one of acts; the others, as one of fruit. Thus have I, O Mudgala,
asked by thee, described all unto thee. Now, O pious one, with thy
favour, we shall easily set out with speed."'

"Vyasa continued, 'Having heard this speech, Mudgala began to reflect in
his mind. And having deliberated well, that best of _Munis_ spake thus
unto the celestial messenger, "O messenger of the gods, I bow unto thee.
Do thou, O sire, depart in peace. I have nothing to do with either
happiness, or heaven having such prominent defects. Persons who enjoy
heaven suffer, after all, huge misery and extreme regret in this world.
Therefore, I do not desire heaven. I shall seek for that unfailing
region repairing whither people have not to lament, or to be pained, or
agitated. Thou hast described unto me these great defects belonging to
the celestial regions. Do thou now describe unto me a region free from
faults." Thereupon the celestial messenger said, "Above the abode of
_Brahma_, there is the supreme seat of Vishnu, pure, and eternal, and
luminous known by the name of _Para Brahma_. Thither, O Brahmana, cannot
repair persons who are attached to the objects of the senses: nor can
those subject to arrogance, covetousness, ignorance, anger, and envy, go
to that place. It is only those that are free from affection, and those
free from pride, and those free from conflicting emotions, and those
that have restrained their senses, and those given to contemplation and
_Yoga_, that can repair thither." Having heard these words, the _Muni_
bade farewell to the celestial messenger, and that virtuous one leading
the _Unchha_ mode of life, assumed perfect contentment. And then praise
and dispraise became equal unto him; and a brickbat, stone, and gold
assumed the same aspect in his eyes. And availing himself of the means
of attaining _Brahma_, he became always engaged in meditation. And
having obtained power by means of knowledge, and acquired excellent
understanding, he attained that supreme state of emancipation which is
regarded as Eternal. Therefore, thou also, O Kunti's son, ought not to
grieve. Deprived thou hast truly been of a flourishing kingdom, but thou
wilt regain it by thy ascetic austerities. Misery after happiness, and
happiness after misery, revolve by turns round a man even like the point
of a wheel's circumference round the axle. After the thirteenth year
hath passed away, thou wilt, O thou of immeasurable might, get back the
kingdom possessed before thee by thy father and grand-father. Therefore,
let the fever of thy heart depart!'"

Vaisampayana continued, "Having said this to Pandu's son, the worshipful
Vyasa went back to his hermitage for the purpose of performing
austerities."


SECTION CCLX

Janamejaya said, "While the high-souled Pandavas were living in those
woods, delighted with the pleasant conversation they held with the
_Munis_, and engaged in distributing the food they obtained from the
sun, with various kinds of venison to Brahmanas and others that came to
them for edibles till the hour of Krishna's meal, how, O great _Muni_,
did Duryodhana and the other wicked and sinful sons of Dhritarashtra,
guided by the counsels of Dussasana, Karna and Sakuni, deal with them? I
ask thee this. Do thou, worshipful Sir, enlighten me."

Vaisampayana said, "When, O great king, Duryodhana heard that the
Pandavas were living as happily in the woods as in a city, he longed,
with the artful Karna, Dussasana and others, to do them harm. And while
those evil-minded persons were employed in concerting various wicked
designs, the virtuous and celebrated ascetic Durvasa, following the bent
of his own will, arrived at the city of the Kurus with ten thousand
disciples. And seeing the irascible ascetic arrived, Duryodhana and his
brothers welcomed him with great humility, self-abasement and
gentleness. And himself attending on the _Rishi_ as a menial, the prince
gave him a right worshipful reception. And the illustrious _Muni_ stayed
there for a few days, while king Duryodhana, watchful of his
imprecations, attended on him diligently by day and night. And sometimes
the _Muni_ would say, 'I am hungry, O king, give me some food quickly.'
And sometimes he would go out for a bath and, returning at a late hour,
would say, 'I shall not eat anything today as I have no appetite,' and
so saying would disappear from his sight. And sometimes, coming all on a
sudden, he would say, 'Feed us quickly.' And at other times, bent on
some mischief, he would awake at midnight and having caused his meals to
be prepared as before, would carp at them and not partake of them at
all. And trying the prince in this way for a while, when the _Muni_
found that the king Duryodhana was neither angered, nor annoyed, he
became graciously inclined towards him. And then, O Bharata, the
intractable Durvasa said unto him, 'I have power to grant thee boons.
Thou mayst ask of me whatever lies nearest to thy heart. May good
fortune be thine. Pleased as I am with thee, thou mayst obtain from me
anything that is not opposed to religion and morals.'"

Vaisampayana continued, "Hearing these words of the great ascetic,
Suyodhana felt himself to be inspired with new life. Indeed, it had been
agreed upon between himself and Karna and Dussasana as to what the boon
should be that he would ask of the _Muni_ if the latter were pleased
with his reception. And the evil-minded king, bethinking himself of what
had previously been decided, joyfully solicited the following favour,
saying, 'The great king Yudhishthira is the eldest and the best of our
race. That pious man is now living in the forest with his brothers. Do
thou, therefore, once become the guest of that illustrious one even as,
O Brahmana, thou hast with thy disciples been mine for some time. If
thou art minded to do me a favour, do thou go unto him at a time when
that delicate and excellent lady, the celebrated princess of Panchala,
after having regaled with food the Brahmanas, her husbands and herself,
may lie down to rest.' The _Rishi_ replied, 'Even so shall I act for thy
satisfaction.' And having said this to Suyodhana, that great Brahmana,
Durvasa, went away in the very same state in which he had come. And
Suyodhana regarded himself to have attained all the objects of his
desire. And holding Karna by the hand he expressed great satisfaction.
And Karna, too, joyfully addressed the king in the company of his
brothers, saying, 'By a piece of singular good luck, thou hast fared
well and attained the objects of thy desire. And by good luck it is that
thy enemies have been immersed in a sea of dangers that is difficult to
cross. The sons of Pandu are now exposed to the fire of Durvasa's wrath.
Through their own fault they have fallen into an abyss of darkness.'"

Vaisampayana continued, "O king, expressing their satisfaction in this
strain, Duryodhana and others, bent on evil machinations, returned
merrily to their respective homes."


SECTION CCLXI

(_Draupadi-harana Parva_)

Vaisampayana said, "One day, having previously ascertained that the
Pandavas were all seated at their ease and that Krishna was reposing
herself after her meal, the sage Durvasa, surrounded by ten thousand
disciples repaired to that forest. The illustrious and upright king
Yudhishthira, seeing that guest arrived, advanced with his brothers to
receive him. And joining the palms of his hands and pointing to a proper
and excellent seat, he accorded the _Rishis_ a fit and respectful
welcome. And the king said unto him, 'Return quick, O adorable sir,
after performing thy diurnal ablutions and observances.' And that
sinless _Muni_, not knowing how the king would be able to provide a
feast for him and his disciples, proceeded with the latter to perform
his ablutions. And that host of the _Muni_, of subdued passions, went
into the stream for performing their ablutions. Meanwhile, O king, the
excellent princess Draupadi, devoted to her husbands, was in great
anxiety about the food (to be provided for the _Munis_). And when after
much anxious thought she came to the conclusion that means there were
none for providing a feast, she inwardly prayed to Krishna, the slayer
of Kansa. And the princess said, 'Krishna, O Krishna, of mighty arms, O
son of Devaki, whose power is inexhaustible, O Vasudeva, O lord of the
Universe, who dispellest the difficulties of those that bow down to
thee, thou art the soul, the creator and the destroyer of the Universe.
Thou, O lord, art inexhaustible and the saviour of the afflicted. Thou
art the preserver of the Universe and of all created beings. Thou art
the highest of the high, and the spring of the mental perceptions
_Akuli_ and _Chiti_![48] O Supreme and Infinite Being, O giver of all
good, be thou the refuge of the helpless. O Primordial Being, incapable
of being conceived by the soul or the mental faculties or otherwise,
thou art the ruler of all and the lord of Brahma. I seek thy protection.
O god, thou art ever kindly disposed towards those that take refuge in
thee. Do thou cherish me with thy kindness. O thou with a complexion
dark as the leaves of the blue lotus, and with eyes red as the corolla
of the lily, and attired in yellow robes with, besides, the bright
_Kaustubha_ gem in thy bosom, thou art the beginning and the end of
creation, and the great refuge of all. Thou art the supreme light and
essence of the Universe! Thy face is directed towards every point. They
call thee Supreme Gem and the depository of all treasures. Under thy
protections, O lord of the gods, all evils lose their terror. As thou
didst protect me before from Dussasana, do thou extricate me now from
this difficulty.'"

    [48] Both these words are of doubtful meaning. It seems they are
    employed in the Vedas to denote the faculties of knowledge and
    the moral sense respectively.

Vaisampayana continued, "The great and sovereign God, and Lord of the
earth, of mysterious movements, the lord Kesava who is ever kind to the
dependents, thus adored by Krishna, and perceiving her difficulty,
instantly repaired to that place leaving the bed of Rukmini who was
sleeping by his side. Beholding Vasudeva, Draupadi bowed down to him in
great joy and informed him of the arrival of the _Munis_ and every other
thing. And having heard everything Krishna said unto her, 'I am very
much afflicted with hunger, do thou give me some food without delay, and
then thou mayst go about thy work.' At these words of Kesava, Krishna
became confused, and replied unto him, saying, 'The sun-given vessel
remains full till I finish my meal. But as I have already taken my meal
today, there is no food in it now.' Then that lotus-eyed and adorable
being said unto Krishna, 'This is no time for jest, O Krishna.--I am
much distressed with hunger, go thou quickly to fetch the vessel and
show it to me.' When Kesava, that ornament of the Yadu's race, had the
vessel brought unto him,--with such persistence, he looked into it and
saw a particle of rice and vegetable sticking at its rim. And swallowing
it he said unto her, 'May it please the god Hari, the soul of the
Universe, and may that god who partaketh at sacrifices, be satiated with
this.' Then the long-armed Krishna, that soother of miseries, said unto
Bhimasena, 'Do thou speedily invite the _Munis_ to dinner.' Then, O good
king, the celebrated Bhimasena quickly went to invite all those _Munis_,
Durvasa and others, who had gone to the nearest stream of transparent
and cool water to perform their ablutions. Meanwhile, these ascetics,
having plunged into the river, were rubbing their bodies and observing
that they all felt their stomachs to be full. And coming out of the
stream, they began to stare at one another. And turning towards Durvasa,
all those ascetics observed, 'Having bade the king make our meals ready,
we have come hither for a bath. But how, O regenerate _Rishi_, can we
eat anything now, for our stomachs seem to be full to the throat. The
repast hath been uselessly prepared for us. What is the best thing to be
done now?' Durvasa replied, 'By spoiling the repast, we have done a
great wrong to that royal sage, king Yudhishthira. Would not the
Pandavas destroy us by looking down upon us with angry eyes? I know the
royal sage Yudhishthira to be possessed of great ascetic power. Ye
Brahmanas, I am afraid of men that are devoted to Hari. The high-souled
Pandavas are all religious men, learned, war-like, diligent in ascetic
austerities and religious observances, devoted to Vasudeva, and always
observant of rules of good conduct. If provoked, they can consume us
with their wrath as fire doth a bale of cotton. Therefore, ye disciples,
do ye all run away quickly without seeing them (again)!'"

Vaisampayana continued, "All those Brahmanas, thus advised by their
ascetic preceptor, became greatly afraid of the Pandavas and fled away
in all directions. Then Bhimasena not beholding those excellent _Munis_
in the celestial river, made a search after them here and there at all
the landing places. And learning from the ascetics of those places that
they had run away, he came back and informed Yudhishthira of what had
happened. Then all the Pandavas of subdued senses, expecting them to
come, remained awaiting their arrival for some time. And Yudhishthira
said, 'Coming dead of night the _Rishis_ will deceive us. Oh how, can we
escape from this difficulty created by the fates?' Seeing them absorbed
in such reflections and breathing long deep sighs at frequent intervals,
the illustrious Krishna suddenly appeared to them and addressed them
these words: 'Knowing, ye sons of Pritha, your danger from that wrathful
_Rishi_, I was implored by Draupadi to come, and (therefore) have I come
here speedily. But now ye have not the least fear from the _Rishi_
Durvasa. Afraid of your ascetic powers, he hath made himself scarce ere
this. Virtuous men never suffer. I now ask your permission to let me
return home. May you always be prosperous!'"

Vaisampayana continued, "Hearing Kesava's words, the sons of Pritha,
with Draupadi, became easy in mind. And cured of their fever (of
anxiety), they said unto him, 'As persons drowning in the wide ocean
safely reach the shore by means of a boat, so have we, by thy aid, O
lord Govinda, escaped from this inextricable difficulty. Do thou now
depart in peace, and may prosperity be thine.' Thus dismissed, he
repaired to his capital and the Pandavas too, O blessed lord, wandering
from forest to forest passed their days merrily with Draupadi. Thus, O
king, have I related to thee the story which thou askedest me to repeat.
And it was thus that the machinations of the wicked sons of
Dhritarashtra about the Pandavas in the forest, were frustrated."


SECTION CCLXII

Vaisampayana said, "These great warriors of the race of Bharata
sojourned like immortals in the great forest of Kamyaka, employed in
hunting and pleased with the sight of numerous wild tracts of country
and wide reaches of woodland, gorgeous with flowers blossoming in
season. And the sons of Pandu, each like unto Indra and the terror of
his enemies, dwelt there for some time. And one day those valiant men,
the conquerors of their foes, went about in all directions in search of
game for feeding the Brahmanas in their company, leaving Draupadi alone
at the hermitage, with the permission of the great ascetic Trinavindu,
resplendent with ascetic grandeur, and of their spiritual guide Dhaumya.
Meanwhile, the famous king of Sindhu, the son of Vriddhakshatra was,
with a view to matrimony, proceeding to the kingdom of Salwa, dressed in
his best royal apparel and accompanied by numerous princes. And the
prince halted in the woods of Kamyaka. And in that secluded place, he
found the beautiful Draupadi, the beloved and celebrated wife of the
Pandavas, standing at the threshold of the hermitage. And she looked
grand in the superb beauty of her form, and seemed to shed a lustre on
the woodland around, like lightning illuminating masses of dark clouds.
And they who saw her asked themselves, 'Is this an Apsara, or a daughter
of the gods, or a celestial phantom?' And with this thought, their hands
also joined together, they stood gazing on the perfect and faultless
beauty of her form. And Jayadratha, the king of Sindhu, and the son of
Vriddhakshatra, struck with amazement at the sight of that lady of
faultless beauty, was seized with an evil intention. And inflamed with
desire, he said to the prince named Kotika, 'Whose is this lady of
faultless form? Is she of the human kind? I have no need to marry if I
can secure this exquisitely beautiful creature. Taking her with me, I
shall go back to my abode, Oh sir, and enquire who she is and whence she
has come and why also that delicate being hath come into this forest
beset with thorns. Will this ornament of womankind, this slender-waisted
lady of so much beauty, endued with handsome teeth and large eyes,
accept me as her lord? I shall certainly regard myself successful, if I
obtain the hand of this excellent lady. Go, Kotika, and enquire who her
husband may be.' Thus asked, Kotika, wearing a kundala, jumped out of
his chariot and came near her, as a jackal approacheth a tigress, and
spake unto her these words."


SECTION CCLXIII

"Kotika said, 'Excellent lady, who art thou that standest alone, leaning
on a branch of the _Kadamva_ tree at this hermitage and looking grand
like a flame of fire blazing at night time, and fanned by the wind?
Exquisitely beautiful as thou art, how is it that thou feelest not any
fear in these forests? Methinks thou art a goddess, or a _Yakshi_, or a
_Danavi_, or an excellent _Apsara_, or the wife of a _Daitya_, or a
daughter of the _Naga_ king, or a _Rakshasi_ or the wife of Varuna, or
of Yama, or of Soma, or of Kuvera, who, having assumed a human form,
wanderest in these forests. Or, hast thou come from the mansions of
Dhatri, or of Vidhatri, or of Savitri, or of Vibhu, or of Sakra? Thou
dost not ask us who we are, nor do we know who protects thee here!
Respectfully do we ask thee, good lady, who is thy powerful father, and,
O, do tell us truly the names of thy husband, thy relatives, and thy
race, and tell us also what thou dost here. As for us, I am king
Suratha's son whom people know by the name of Kotika, and that man with
eyes large as the petals of the lotus, sitting on a chariot of gold,
like the sacrificial fire on the altar, is the warrior known by the name
of Kshemankara, king of Trigarta. And behind him is the famous son of
the king of Pulinda, who is even now gazing on thee. Armed with a mighty
bow and endued with large eyes, and decorated with floral wreaths, he
always liveth on the breasts of mountains. The dark and handsome young
man, the scourge of his enemies, standing at the edge of that tank, is
the son of Suvala of the race of Ikshwaku. And if, O excellent lady,
thou hast ever heard the name of Jayadratha, the king of Sauviras, even
he is there at the head of six thousand chariots, with horses and
elephants and infantry, and followed by twelve Sauvira princes as his
standard-bearers, named Angaraka, Kunjara, Guptaka, Satrunjaya,
Srinjaya, Suprabiddha, Prabhankara, Bhramara, Ravi, Sura, Pratapa and
Kuhana, all mounted on chariots drawn by chestnut horses and every one
of them looking like the fire on the sacrificial altar. The brothers
also of the king, viz., the powerful Valahaka, Anika, Vidarana and
others, are among his followers. These strong-limbed and noble youths
are the flowers of the Sauvira chivalry. The king is journeying in the
company of these his friends, like Indra surrounded by the Maruts. O
fine-haired lady, do tell us that are unacquainted (with these matters),
whose wife and whose daughter thou art.'"


SECTION CCLXIV

Vaisampayana continued, "The princess Draupadi, thus questioned by that
ornament of Sivi's race, moved her eyes gently, and letting go her hold
of the Kadamva branch and arranging her silken apparel she said, 'I am
aware, O prince, that it is not proper for a person like me to address
you thus, but as there is not another man or woman here to speak with
thee and as I am alone here just now, let me, therefore, speak. Know,
worthy sir, that being alone in this forest here, I should not speak
unto thee, remembering the usages of my sex. I have learned, O Saivya,
that thou art Suratha's son, whom people know by the name of Kotika.
Therefore, on my part, I shall now tell thee of my relations and
renowned race. I am the daughter of king Drupada, and people know me by
the name of Krishna, and I have accepted as my husbands, five persons of
whom you may have heard while they were living at Khandavaprastha. Those
noble persons, viz., Yudhishthira, Bhimasena, Arjuna, and the two sons
of Madri, leaving me here and having assigned unto themselves the four
points of the horizon, have gone out on a hunting excursion. The king
hath gone to the east, Bhimasena towards the south, Arjuna to the west,
and the twin brothers towards the north! Therefore, do ye now alight and
dismiss your carriages so that ye may depart after receiving a due
welcome from them. The high-souled son of Dharma is fond of guests and
will surely be delighted to see you!' Having addressed Saivya's son in
this way, the daughter of Drupada, with face beautiful as the moon,
remembering well her husband's character for hospitality, entered her
spacious cottage."


SECTION CCLXV

Vaisampayana said, "O Bharata, Kotikakhya related to those princes who
had been waiting, all that had passed between him and Krishna. And
hearing Kotikakhya's words, Jayadratha said to that scion of the race of
Sivi, 'Having listened only to her speech, my heart has been lovingly
inclined towards that ornament of womankind. Why therefore, hast thou
returned (thus unsuccessful)? I tell thee truly, O thou of mighty arms,
that having once seen this lady, other women now seem to me like so many
monkeys. I having looked at her, she has captivated my heart. Do tell
me, O Saivya, if that excellent lady is of the human kind.' Kotika
replied, 'This lady is the famous princess Krishna, the daughter of
Drupada, and the celebrated wife of the five sons of Pandu. She is the
much esteemed and beloved and chaste wife of the sons of Pritha. Taking
her with thee, do thou proceed towards Sauvira!'"

Vaisampayana continued, "Thus addressed, the evil-minded Jayadratha, the
king of Sindhu, Sauvira and other countries, said, 'I must see
Draupadi.' And with six other men he entered that solitary hermitage,
like a wolf entering the den of a lion. And he said unto Krishna, 'Hail
to thee, excellent lady! Are thy husbands well and those, besides, whose
prosperity thou always wishest.' Draupadi replied, 'Kunti's son king
Yudhishthira of the race of Kuru, his brothers, myself, and all those of
whom thou hast enquired of, are well. Is everything right with thy
kingdom, thy government, exchequer, and thy army? Art thou, as sole
ruler, governing with justice the rich countries of Saivya, Sivi, Sindhu
and others that thou hast brought under thy sway? Do thou, O prince,
accept this water for washing thy feet. Do thou also take this seat. I
offer thee fifty animals for thy train's breakfast. Besides these,
Yudhishthira himself, the son of Kunti, will give thee porcine deer and
_Nanku_ deer, and does, and antelopes, and _Sarabhas_, and rabbits, and
_Ruru_ deer, and bears, and _Samvara_ deer and gayals and many other
animals, besides wild boars and buffaloes and other animals of the
quadruped tribe.' Hearing this Jayadratha replied, saying, 'All is well
with me. By offering to provide our breakfast, thou hast in a manner
actually done it. Come now and ride my chariot and be completely happy.
For it becomes not thee to have any regard for the miserable sons of
Pritha who are living in the woods, whose energies have been paralysed,
whose kingdom hath been snatched and whose fortunes are at the lowest
ebb. A woman of sense like thee doth not attach herself to a husband
that is poor. She should follow her lord when he is in prosperity but
abandon him when in adversity. The sons of Pandu have for ever fallen
away from their high state, and have lost their kingdom for all time to
come. Thou hast no need, therefore, to partake of their misery from any
regard for them. Therefore, O thou of beautiful hips, forsaking the sons
of Pandu, be happy by becoming my wife, and share thou with me the
kingdoms of Sindhu and Sauvira.'"

Vaisampayana continued, "Hearing these frightful words of the king of
Sindhu, Krishna retired from that place, her face furrowed into a frown
owing to the contraction of her eye-brows. But disregarding his words
from supreme contempt, the slender-waisted Krishna reproving said unto
the king of Sindhu, 'Speak not thus again! Art thou not ashamed? Be on
thy guard!' And that lady of irreproachable character anxiously
expecting the return of her husband, began, with long speeches, to
beguile him completely."


SECTION CCLXVI

Vaisampayana said, "The daughter of Drupada, though naturally handsome,
was suffused with crimson arising from a fit of anger. And with eyes
inflamed and eye-brows bent in wrath, she reproved the ruler of the
Suviras, saying, 'Art thou not ashamed, O fool, to use such insulting
words in respect of those celebrated and terrible warriors, each like
unto Indra himself, and who are all devoted to their duties and who
never waver in fight with even hosts of _Yakshas_ and _Rakshasas_? O
Sauvira, good men never speak ill of learned persons devoted to
austerities and endued with learning, no matter whether they live in the
wilderness or in houses. It is only wretches that are mean as thou who
do so. Methinks there is none in this assemblage of Kshatriya, who is
capable of holding thee by the hand to save thee from falling into the
pit thou openest under thy feet. In hoping to vanquish king Yudhishthira
the just, thou really hopest to separate, stick in hand, from a herd
roaming in Himalayan valleys, its leader, huge as a mountain peak and
with the temporal juice trickling down its rent temples. Out of childish
folly thou art kicking up into wakefulness the powerful lion lying
asleep, in order to pluck the hair from off his face! Thou shalt,
however, have to run away when thou seest Bhimasena in wrath! Thy
courting a combat with the furious Jishnu may be likened to thy kicking
up a mighty, terrible, full-grown and furious lion asleep in a mountain
cave. The encounter thou speakest of with those two excellent
youths--the younger Pandavas--is like unto the act of a fool that
wantonly trampleth on the tails of two venomous black cobras with
bifurcated tongues. The bamboo, the reed, and the plantain bear fruit
only to perish and not to grow in size any further. Like also the crab
that conceiveth for her own destruction, thou wilt lay hands upon me who
am protected by these mighty heroes!'

"Jayadratha replied, 'I know all this, O Krishna, and I am well aware of
the prowess of those princes. But thou canst not frighten us now with
these threats. We, too, O Krishna, belong by birth to the seventeen high
clans, and are endowed with the six royal qualities.[49] We, therefore,
look down upon the Pandavas as inferior men! Therefore, do thou, O
daughter of Drupada, ride this elephant or this chariot quickly, for
thou canst not baffle us with thy words alone; or, speaking less
boastfully, seek thou the mercy of the king of the Sauviras!'

    [49] The six acts of a king are peace, war, marching, halting,
    sowing dissention, and seeking protection.

"Draupadi replied, 'Though I am so powerful, why doth the king of
Sauvira yet consider me so powerless. Well-known as I am, I cannot, from
fear of violence, demean myself before that prince. Even Indra himself
cannot abduct her for whose protection Krishna and Arjuna would together
follow, riding in the same chariot. What shall I say, therefore, of a
weak human being. When Kiriti, that slayer of foes, riding on his car,
will, on my account, enter thy ranks, striking terror into every heart,
he will consume everything around like fire consuming a stack of dry
grass in summer. The warring princes of the Andhaka and the Vrishni
races, with Janardana at their head, and the mighty bowmen of the
Kaikeya tribe, will all follow in my wake with great ardour. The
terrible arrows of Dhananjaya, shot from the string of the _Gandiva_ and
propelled by his arms fly with great force through the air, roaring like
the very clouds. And when thou wilt behold Arjuna shooting from the
_Gandiva_ a thick mass of mighty arrows like unto a flight of locusts,
then wilt thou repent of thine own folly! Bethink thyself of what thou
wilt feel when that warrior armed with the _Gandiva_, blowing his
conch-shell and with gloves reverberating with the strokes of his
bowstring will again and again pierce thy breast with his shafts. And
when Bhima will advance towards thee, mace in hand and the two sons of
Madri range in all directions, vomiting forth the venom of their wrath,
thou wilt then experience pangs of keen regret that will last for ever.
As I have never been false to my worthy lords even in thought, so by
that merit shall I now have the pleasure of beholding thee vanquished
and dragged by the sons of Pritha. Thou canst not, cruel as thou art,
frighten me by seizing me with violence, for as soon as those Kuru
warriors will espy me they will bring me back to the woods of Kamyaka.'"

Vaisampayana continued, "Then that lady of large eyes, beholding them
ready to lay violent hands on her, rebuked them and said, 'Defile me not
by your touch!' And in a great alarm she then called upon her spiritual
adviser, Dhaumya. Jayadratha, however, seized her by her upper garment,
but she pushed him with great vigour. And pushed by the lady, that
sinful wretch fell upon the ground like a tree severed from its roots.
Seized, however, once more by him with great violence, she began to pant
for breath. And dragged by the wretch, Krishna at last ascended his
chariot having worshipped Dhaumya's feet. And Dhaumya then addressed
Jayadratha and said, 'Do thou, O Jayadratha, observe the ancient custom
of the Kshatriyas. Thou canst not carry her off without having
vanquished those great warriors. Without doubt, thou shalt reap the
painful fruits of this thy despicable act, when thou encounterest the
heroic sons of Pandu with Yudhishthira the just at their head!'"

Vaisampayana continued, "Having said these words Dhaumya, entering into
the midst of Jayadratha's infantry, began to follow that renowned
princess who was thus being carried away by the ravisher."


SECTION CCLXVII

Vaisampayana said, "Meanwhile those foremost of bowmen on the face of
the earth, having wandered separately and ranged in all directions, and
having slain plenty of deer and buffaloes, at length met together. And
observing that great forest, which was crowded with hosts of deer and
wild beasts, resounding with the shrill cries of birds, and hearing the
shrieks and yells of the denizens of the wilderness, Yudhishthira said
unto his brothers, 'These birds and wild beasts, flying towards that
direction which is illuminated by the sun, are uttering dissonant cries
and displaying an intense excitement. All this only shows that this
mighty forest hath been invaded by hostile intruders. Without a moment's
delay let us give up the chase. We have no more need of game. My heart
aches and seems to burn! The soul in my body, over-powering the
intellect, seems ready to fly out. As a lake rid by Garuda of the mighty
snake that dwells in it, as a pot drained of its contents by thirsty
men, as a kingdom reft of king and prosperity, even so doth the forest
of Kamyaka seem to me.' Thus addressed, those heroic warriors drove
towards their abode, on great cars of handsome make and drawn by steeds
of the _Saindharva_ breed exceedingly fleet and possessed of the speed
of the hurricane. And on their way back, they beheld a jackal yelling
hideously on the wayside towards their left. And king Yudhishthira,
regarding it attentively, said unto Bhima and Dhananjaya, 'This jackal
that belongs to a very inferior species of animals, speaking to our
left, speaketh a language which plainly indicates that the sinful Kurus,
disregarding us, have commenced to oppress us by resorting to violence.'
After the sons of Pandu had given up the chase and said these words,
they entered the grove which contained their hermitage. And there they
found their beloved one's maid, the girl Dhatreyika, sobbing and
weeping. And Indrasena then quickly alighting from the chariot and
advancing with hasty steps towards her, questioned her, O king, in great
distress of mind, saying, 'What makes thee weep thus, lying on the
ground, and why is thy face so woe-begone and colourless? I hope no
cruel wretches have done any harm to the princess Draupadi possessed of
incomparable beauty and large eyes and who is the second self of every
one of those bulls of the Kuru race? So anxious hath been Dharma's son
that if the princess hath entered the bowels of the earth or hath soared
to heaven or dived into the bottom of the ocean, he and his brothers
will go thither in pursuit of her. Who could that fool be that would
carry away that priceless jewel belonging to the mighty and
ever-victorious sons of Pandu, those grinders of foes, and which is dear
unto them as their own lives? I don't know who the person could be that
would think of carrying away that princess who hath such powerful
protectors and who is even like a walking embodiment of the hearts of
the sons of Pandu? Piercing whose breasts will terrible shafts stick to
the ground to-day? Do not weep for her, O timid girl, for know thou that
Krishna will come back this very day, and the sons of Pritha, having
slain their foes, will again be united with Yagnaseni!' Thus addressed
by him, Dhatreyika, wiping her beautiful face, replied unto Indrasena
the charioteer, saying, 'Disregarding the five Indra-like sons of Pandu,
Jayadratha hath carried away Krishna by force. The track pursued by him
hath not yet disappeared, for the broken branches of trees have not yet
faded. Therefore, turn your cars and follow her quickly, for the
princess cannot have gone far by this time! Ye warriors possessed of the
prowess of Indra, putting on your costly bows of handsome make, and
taking up your costly bows and quivers, speed ye in pursuit of her, lest
overpowered by threats or violence and losing her sense and the colour
of her cheeks, she yields herself up to an undeserving wight, even as
one poureth forth, from the sacrificial ladle, the sanctified oblation
on a heap of ashes. O, see that the clarified butter is not poured into
an unigniting fire of paddy chaff; that a garland of flowers is not
thrown away in a cemetery. O, take care that the _Soma_ juice of a
sacrifice is not licked up by a dog through the carelessness of the
officiating priests! O, let not the lily be rudely torn by a jackal
roaming for its prey in the impenetrable forest. O, let no inferior
wight touch with his lips the bright and beautiful face of your wife,
fair as the beams of the moon and adorned with the finest nose and the
handsomest eyes, like a dog licking clarified butter kept in the
sacrificial pot! Do ye speed in this track and let not time steal a
march on you.'

"Yudhishthira said, 'Retire, good woman, and control thy tongue. Speak
not this way before us. Kings or princes, whoever are infatuated with
the possession of power, are sure to come to grief!'"

Vaisampayana continued, "With these words, they departed, following the
track pointed out to them, and frequently breathing deep sighs like the
hissing of snakes, and twanging the strings of their large bows. And
then they observed a cloud of dust raised by the hoofs of the steeds
belonging to Jayadratha's army. And they also saw Dhaumya in the midst
of the ravisher's infantry, exhorting Bhima to quicken his steps. Then
those princes (the sons of Pandu) with hearts undepressed, bade him be
of good cheer and said unto him, 'Do thou return cheerfully!'--And then
they rushed towards that host with great fury, like hawks swooping down
on their prey. And possessed of the prowess of Indra, they had been
filled with fury at the insult offered to Draupadi. But at sight of
Jayadratha and of their beloved wife seated on his car, their fury knew
no bounds. And those mighty bowmen, Bhima and Dhananjaya and the twin
brothers and the king, called out Jayadratha to stop, upon which the
enemy was so bewildered as to lose their knowledge of directions."


SECTION CCLXVIII

Vaisampayana said, "The hostile Kshatriyas, incensed at sight of
Bhimasena and Arjuna, sent up a loud shout in the forest. And the wicked
king Jayadratha, when he saw the standards of those bulls of the Kuru
race, lost his heart, and addressing the resplendent Yagnaseni seated on
his car, said, 'Those five great warriors, O Krishna, that are coming,
are I believe, thy husbands. As thou knowest the sons of Pandu well, do
thou, O lady of beautiful tresses, describe them one by one to us,
pointing out which of them rideth which car!' Thus addressed, Draupadi
replied, 'Having done this violent deed calculated to shorten thy life,
what will it avail thee now, O fool, to know the names of those great
warriors, for, now that my heroic husbands are come, not one of ye will
be left alive in battle. However as thou art on the point of death and
hast asked me, I will tell thee everything, this being consistent with
the ordinance. Beholding king Yudhishthira the just with his younger
brothers, I have not the slightest anxiety or fear from thee! That
warrior at the top of whose flagstaff two handsome and sonorous tabours
called _Nanda_ and _Upananda_ are constantly played upon,--he, O Sauvira
chief, hath a correct knowledge of the morality of his own acts. Men
that have attained success always walk in his train. With a complexion
like that of pure gold, possessed of a prominent nose and large eyes,
and endued with a slender make, that husband of mine is known among
people by the name of Yudhishthira, the son of Dharma and the foremost
of the Kuru race. That virtuous prince of men granteth life to even a
foe that yields. Therefore, O fool, throwing down thy arms and joining
thy hands, run to him for thy good, to seek his protection. And that
other man whom thou seest with long arms and tall as the full-grown
_Sala_ tree, seated on his chariot, biting his lips, and contracting his
forehead so as to bring the two eye-brows together, is he,--my husband
Vrikodara! Steeds of the noblest breed, plump and strong, well-trained
and endued with great might, draw the cars of that warrior! His
achievements are superhuman. He is known, therefore, by the name of
_Bhima_ on earth. They that offend him are never suffered to live. He
never forgetteth a foe. On some pretext or other he wrecketh his
vengeance. Nor is he pacified even after he has wrecked a signal
vengeance. And there, that foremost of bowmen, endued with intelligence
and renown, with senses under complete control and reverence for the
old--that brother and disciple of Yudhishthira--is my husband
Dhananjaya! Virtue he never forsaketh, from lust or fear or anger! Nor
doth he ever commit a deed that is cruel. Endued with the energy of fire
and capable of withstanding every foe, that grinder of enemies is the
son of Kunti. And that other youth, versed in every question of morality
and profit, who ever dispelleth the fears of the affrighted, who is
endued with high wisdom, who is considered as the handsomest person in
the whole world and who is protected by all the sons of Pandu, being
regarded by them as dearer to them than their own lives for his
unflinching devotion to them, is my husband Nakula possessed of great
prowess. Endued with high wisdom and having Sahadeva for his second,
possessed of exceeding lightness of hand, he fighteth with the sword,
making dexterous passes therewith. Thou, foolish man, shall witness
today his performances on the field of battle, like unto those of Indra
amid the ranks of Daityas! And that hero skilled in weapons and
possessed of intelligence and wisdom, and intent on doing what is
agreeable to the son of Dharma, that favourite and youngest born of the
Pandavas, is my husband Sahadeva! Heroic, intelligent, wise and ever
wrathful there is not another man equal unto him in intelligence or in
eloquence amid assemblies of the wise. Dearer to Kunti than her own
soul, he is always mindful of the duties of Kshatriyas, and would much
sooner rush into fire or sacrifice his own life than say anything that
is opposed to religion and morals. When the sons of Pandu will have
killed thy warriors in battle, then wilt thou behold thy army in the
miserable plight of a ship on the sea wrecked with its freight of jewels
on the back of a whale. Thus have I described unto thee the prowess of
the sons of Pandu, disregarding whom in thy foolishness, thou hast acted
so. If thou escapest unscathed from them, then, indeed thou wilt have
obtained a new lease of life.'"

Vaisampayana continued, "Then those five sons of Pritha, each like unto
Indra, filled with wrath, leaving the panic-stricken infantry alone who
were imploring them for mercy, rushed furiously upon the charioteers,
attacking them on all sides and darkening the very air with the thick
shower of arrows they shot."


SECTION CCLXIX

Vaisampayana said, "Meanwhile, the king of Sindhu was giving orders to
those princes, saying, 'Halt, strike, march, quick,' and like. And on
seeing Bhima, Arjuna and the twin brothers with Yudhishthira, the
soldiers sent up a loud shout on the field of battle. And the warriors
of the Sivi, Sauvira and Sindhu tribes, at the sight of those powerful
heroes looking like fierce tigers, lost heart. And Bhimasena, armed with
a mace entirely of Saikya iron and embossed with gold, rushed towards
the Saindhava monarch doomed to death. But Kotikakhya, speedily
surrounding Vrikodara with an array of mighty charioteers, interposed
between and separated the combatants. And Bhima, though assailed with
numberless spears and clubs and iron arrows hurled at him by the strong
arms of hostile heroes, did not waver for one moment. On the other hand,
he killed, with his mace, an elephant with its driver and fourteen
foot-soldiers fighting in the front of Jayadratha's car. And Arjuna
also, desirous of capturing the Sauvira king, slew five hundred brave
mountaineers fighting in the van of the Sindhu army. And in that
encounter, the king himself slew in the twinkling of an eye, a hundred
of the best warriors of the Sauviras. And Nakula too, sword in hand,
jumping out of his chariot, scattered in a moment, like a tiller sowing
seeds, the heads of the combatants fighting in the rear. And Sahadeva
from his chariot began to fell with his iron shafts, many warriors
fighting on elephants, like birds dropped from the boughs of a tree.
Then the king of Trigartas, bow in hand descending from his great
chariot, killed the four steeds of the king with his mace. But Kunti's
son, king Yudhishthira the just, seeing the foe approach so near, and
fighting on foot, pierced his breast with a crescent-shaped arrow. And
that hero, thus wounded in the breast began to vomit blood, and fell
down upon the ground besides Pritha's son, like an uprooted tree. And
king Yudhishthira the just, whose steeds had been slain taking this
opportunity, descended with Indrasena from his chariot and mounted that
of Sahadeva. And the two warriors, Kshemankara and Mahamuksha, singling
out Nakula, began to pour on him from both sides a perfect shower of
keen-edged arrows. The son of Madri, however, succeeded in slaying, with
a couple of long shafts, both those warriors who had been pouring on him
an arrowy shower--like clouds in the rainy season. Suratha, the king of
Trigartas, well-versed in elephant-charges, approaching the front of
Nakula's chariot, caused it to be dragged by the elephant he rode. But
Nakula, little daunted at this, leaped out of his chariot, and securing
a point of vantage, stood shield and sword in hand, immovable as a hill.
Thereupon Suratha, wishing to slay Nakula at once, urged towards him his
huge and infuriate elephant with trunk upraised. But when the beast came
near, Nakula with his sword severed from his head both trunk and tusks.
And that mail-clad elephant, uttering a frightful roar, fell headlong
upon the ground, crushing its riders by the fall. And having achieved
this daring feat, the heroic son of Madri, getting up on Bhimasena's
car, obtained a little rest. And Bhima too, seeing prince Kotikakhya
rush to the encounter, cut off the head of his charioteer with a
horse-shoe arrow. That prince did not even perceive that his driver was
killed by his strong-armed adversary, and his horses, no longer
restrained by a driver, ran about on the battle-field in all directions.
And seeing that prince without a driver turn his back, that foremost of
smiters, Bhima the son of Pandu, went up to him and slew him with a
bearded dart. And Dhananjaya also cut off with his sharp crescent-shaped
arrows, the heads, as well as the bows of all the twelve Sauvira heroes.
And the great warrior killed in battle, with the arrow, the leaders of
the Ikshwakus and the hosts of Sivis and Trigartas and Saindhavas. And a
great many elephants with their colours, and chariots with standards,
were seen to fall by the hand of Arjuna. And heads without trunks, and
trunks without heads, lay covering the entire field of battle. And dogs,
and herons and ravens, and crows, and falcons, and jackals, and
vultures, feasted on the flesh and blood of warriors slain on that
field. And when Jayadratha, the king of Sindhu, saw that his warriors
were slain, he became terrified and anxious to run away leaving Krishna
behind. And in that general confusion, the wretch, setting down Draupadi
there, fled for his life, pursuing the same forest path by which he had
come. And king Yudhishthira the just, seeing Draupadi with Dhaumya
walking before, caused her to be taken up on a chariot by the heroic
Sahadeva, the son of Madri. And when Jayadratha had fled away Bhima
began to mow down with his iron-arrows such of his followers as were
running away striking each trooper down after naming him. But Arjuna
perceiving that Jayadratha had run away exhorted his brother to refrain
from slaughtering the remnant of the Saindhava host. And Arjuna said, 'I
do not find on the field of battle Jayadratha through whose fault alone
we have experienced this bitter misfortune! Seek him out first and may
success crown thy effort! What is the good of thy slaughtering these
troopers? Why art thou bent upon this unprofitable business?'"

Vaisampayana continued, "Bhimasena, thus exhorted by Arjuna of great
wisdom, turning to Yudhishthira, replied, saying, 'As a great many of
the enemy's warriors have been slain and as they are flying in all
directions, do thou, O king, now return home, taking with thee Draupadi
and the twin brothers and high-souled Dhaumya, and console the princess
after getting back to our asylum! That foolish king of Sindhu I shall
not let alone as long as he lives, even if he find a shelter in the
infernal regions or is backed by Indra himself!' And Yudhishthira
replied, saying, 'O thou of mighty arms remembering (our sister) Dussala
and the celebrated Gandhari, thou shouldst not slay the king of Sindhu
even though he is so wicked!'"

Vaisampayana continued, "Hearing these words, Draupadi was greatly
excited. And that highly intelligent lady in her excitement said to her
two husbands, Bhima and Arjuna with indignation mixed with modesty, 'If
you care to do what is agreeable to me, you must slay that mean and
despicable wretch, that sinful, foolish, infamous and contemptible chief
of the Saindhava clan! That foe who forcibly carries away a wife, and he
that wrests a kingdom, should never be forgiven on the battle-field,
even though he should supplicate for mercy!' Thus admonished, those two
valiant warriors went in search of the Saindhava chief. And the king
taking Krishna with him returned home, accompanied by his spiritual
adviser. And on entering the hermitage, he found it was laid over with
seats for the ascetics and crowded with their disciples and graced with
the presence of Markandeya and other Brahmanas. And while those
Brahmanas were gravely bewailing the lot of Draupadi, Yudhishthira
endued with great wisdom joined their company, with his brothers. And
beholding the king thus come back after having defeated the Saindhava
and the Sauvira host and recovered Draupadi, they were all elated with
joy! And the king took his seat in their midst. And the excellent
princess Krishna entered the hermitage with the two brothers.

"Meanwhile Bhima and Arjuna, learning the enemy was full two miles ahead
of them urged their horses to greater speed in pursuit of him. And the
mighty Arjuna performed a wonderful deed, killing the horse of
Jayadratha although they were full two miles ahead of them. Armed with
celestial weapons undaunted by difficulties he achieved this difficult
feat with arrows inspired with _Mantras_. And then the two warriors,
Bhima and Arjuna, rushed towards the terrified king of Sindhu whose
horses had been slain and who was alone and perplexed in mind. And the
latter was greatly grieved on seeing his steeds slain. And beholding
Dhananjaya do such a daring deed, and intent on running away, he
followed the same forest track by which he had come. And Phalguna,
seeing the Saindhava chief so active in his fright, overtook him and
addressed him saying, 'Possessed of so little manliness, how couldst
thou dare to take away a lady by force? Turn round, O prince; it is not
meet that thou shouldst run away! How canst thou act so, leaving thy
followers in the midst of thy foes?' Although addressed by the sons of
Pritha thus, the monarch of Sindhu did not even once turn round. And
then bidding him to what he chose the mighty Bhima overtook him in an
instant, but the kind Arjuna entreated him not to kill that wretch."


SECTION CCLXX

Vaisampayana said, "Jayadratha flying for his life upon beholding those
two brothers with upraised arms, was sorely grieved and bolted off with
speed and coolness. But the mighty and indignant Bhimasena, descending
from his chariot, ran after him thus fleeing, and seized him by the hair
of his head. And holding him high up in the air, Bhima thrust him on the
ground with violence. And seizing the prince by the head, he knocked him
about. And when the wretch recovered consciousness, he groaned aloud and
wanted to get up on his legs. But that hero endued with mighty arms
kicked him on the head. And Bhima pressed him on the breast with his
knees as well as with his fists. And the prince thus belaboured, soon
became insensible. Then Phalguna dissuaded the wrathful Bhimasena from
inflicting further chastisement on the prince, by reminding him of what
Yudhishthira had said regarding (their sister) Dussala. But Bhima
replied, saying, 'This sinful wretch hath done a cruel injury to
Krishna, who never can bear such treatment. He, therefore, deserveth to
die at my hands! But what can I do? The king is always overflowing with
mercy, and thou, too, art constantly putting obstacles in my way from a
childish sense of virtue!' Having said these words, Vrikodara, with his
crescent-shaped arrow, shaved the hair of the prince's head, heaving
five tufts in as many places. Jayadratha uttered not a word at this.
Then Vrikodara, addressing the foe said, 'If thou wishest to live,
listen to me. O fool! I shall tell thee the means to attain that wish!
In public assemblies and in open courts thou must say,--I am the slave
of the Pandavas.--on this condition alone, I will pardon thee thy life!
This is the customary rule of conquest on the field of battle.' Thus
addressed and treated, king Jayadratha said to the mighty and fierce
warrior who always looked awful, 'Be it so!' And he was trembling and
senseless and begrimed with dust. Then Arjuna and Vrikodara, securing
him with chains, thrust him into a chariot. And Bhima, himself mounting
that chariot, and accompanied by Arjuna, drove towards the hermitage.
And approaching Yudhishthira seated there, he placed Jayadratha in that
condition before the king. And the king, smiling, told him to set the
Sindhu prince at liberty. Then Bhima said unto the king, 'Do thou tell
Draupadi that this wretch hath become the slave of the Pandavas.' Then
his eldest brother said unto him affectionately, 'If thou hast any
regard for us, do thou set this wretch at liberty!' And Draupadi too,
reading the king's mind, said, 'Let him off! He hath become a slave of
the king's and thou, too, hast disfigured him by leaving five tufts of
hair on his head.' Then that crest-fallen prince, having obtained his
liberty, approached king Yudhishthira and bowed down unto him. And
seeing those _Munis_ there, he saluted them also. Then the kind-hearted
king Yudhishthira, the son of Dharma, beholding Jayadratha in that
condition, almost supported by Arjuna, said unto him, 'Thou art a free
man now; I emancipate thee! Now go away and be careful not to do such
thing again; shame to thee! Thou hadst intended to take away a lady by
violence, even though thou art so mean and powerless! What other wretch
save thee would think of acting thus?' Then that foremost king of
Bharata's race eyed with pity that perpetrator of wicked deeds, and
believing that he had lost his senses, said, 'Mayst thy heart grow in
virtue! Never set thy heart again on immoral deeds! Thou mayst depart in
peace now with thy charioteers, cavalry and infantry.' Thus addressed by
Yudhishthira, the prince, O Bharata, was overpowered with shame, and
bending down his head, he silently and sorrowfully wended his way to the
place where the Ganga debouches on the plains. And imploring the
protection of the god of three eyes, the consort of Uma, he did severe
penance at that place. And the three-eyed god, pleased with his
austerities deigned to accept his offerings in person. And he also
granted him a boon! Do thou listen, O monarch, how the prince received
that boon! Jayadratha, addressing that god, asked the boon, 'May I be
able to defeat in battle all the five sons of Pandu on their chariots!'
The god, however, told him 'This cannot be.' And Maheswara said, 'None
can slay or conquer them in battle. Save Arjuna, however, thou shall be
able to only check them (once) on the field of battle! The heroic
Arjuna, with mighty arms, is the god incarnate styled _Nara_. He
practised austerities of old in the Vadari forest. The God _Narayana_ is
his friend. Therefore, he is unconquerable of the very gods. I myself
have given him the celestial weapon called _Pasupata_. From the regents
also of all the ten cardinal points, he has acquired the thunder-bolt
and other mighty weapons. And the great god Vishnu who is the Infinite
Spirit, the Lord Preceptor of all the gods, is the Supreme Being without
attributes, and the Soul of the Universe, and existeth pervading the
whole creation. At the termination of a cycle of ages, assuming the
shape of the all-consuming fire, he consumed the whole Universe with
mountains and seas and islands and hills and woods and forests. And
after the destruction of the _Naga_ world also in the subterranean
regions in the same way, vast masses of many-coloured and loud-pealing
clouds, with streaks of lightning, spreading along the entire welkin,
had appeared on high. Then pouring down water in torrents thick as axles
of cars, and filling the space everywhere, these extinguishing that
all-consuming fire! When at the close of four thousand _Yugas_ the Earth
thus became flooded with water, like one vast sea, and all mobile
creatures were hushed in death, and the sun and the moon and the winds
were all destroyed, and the Universe was devoid of planets and stars,
the Supreme Being called Narayana, unknowable by the senses, adorned
with a thousand heads and as many eyes and legs, became desirous of
rest. And the serpent Sesha, looking terrible with his thousand hoods,
and shining with the splendour of ten thousand suns, and white as the
_Kunda_ flower or the moon or a string of pearls, or the white lotus, or
milk, or the fibres of a lotus stalk, served for his conch. And that
adorable and omnipotent God thus slept on the bosom of the deep,
enveloping all space with nocturnal gloom. And when his creative faculty
was excited, he awoke and found the Universe denuded of everything. In
this connection, the following _sloka_ is recited respecting the meaning
of _Narayana_. "Water was created by (the _Rishi_) _Nara_, and it formed
his corpus; therefore do we hear it styled as _Nara_. And because it
formed his _Ayana_ (resting-place) therefore is he known as _Narayana_."
As soon as that everlasting Being was engaged in meditation for the
re-creation of the Universe, a lotus flower instantaneously came into
existence from his navel, and the four-faced _Brahma_ came out of that
navel-lotus. And then the Grandsire of all creatures, seating himself on
that flower and finding that the whole Universe was a blank, created in
his own likeness, and from his will, the (nine) great _Rishis, Marichi_
and others. And these in their turn observing the same thing, completed
the creation, by creating _Yakshas, Rakshas, Pisachas_, reptiles, men,
and all mobile and immobile creatures. The Supreme Spirit hath three
conditions. In the form of Brahma, he is the Creator, and in the form of
Vishnu he is the Preserver, and in his form as Rudra, he is the
Destroyer of the Universe! O king of Sindhu, hast thou not heard of the
wonderful achievements of Vishnu, described to thee by the _Munis_ and
the Brahmanas learned in the _Vedas_? When the world was thus reduced to
one vast sea of water, with only the heavens above, the Lord, like a
fire-fly at night-time during the rainy season, moved about hither and
thither in search of stable ground, with the view of rehabilitating his
creation, and became desirous of raising the Earth submerged in water.
_What shape shall I take to rescue the Earth from this flood!_--So
thinking and contemplating with divine insight, he bethought himself of
the shape of a wild boar fond of sporting in water. And assuming the
shape of a sacrificial boar shining with effulgence and instinct with
the _Vedas_ and ten _Yojanas_ in length, with pointed tusks and a
complexion like dark clouds, and with a body huge as a mountain, and
roaring like a conglomeration of clouds, the Lord plunged into the
waters, and lifted up the Earth with one of his tusks, and replaced it
in its proper sphere. At another time, the mighty Lord, assuming a
wonderful form with a body half lion, half man, and squeezing his hands,
repaired to the court of the ruler of the _Daityas_. That progenitor of
the _Daityas_, the son of _Diti_, who was the enemy of the (gods),
beholding the Lord's peculiar form, burst out into passion and his eyes
became inflamed with rage. And Hiranya-Kasipu, the war-like son of Diti
and the enemy of the gods, adorned with garlands and looking like a mass
of dark clouds, taking up his trident in hand and roaring like the
clouds, rushed on that being half lion, half man. Then that powerful
king of wild beasts, half man, half lion, taking a leap in the air,
instantly rent the _Daitya_ in twain by means of his sharp claws. And
the adorable lotus-eyed Lord of great effulgence, having thus slain the
_Daitya_ king for the well-being of all creatures, again took his birth
in the womb of _Aditi_ as son of Kasyapa. And at the expiration of a
thousand years she was delivered of that superhuman conception. And then
was born that Being, of the hue of rain-charged clouds with bright eyes
and of dwarfish stature. He had the ascetic's staff and water-pot in
hand, and was marked with the emblem of a curl of hair on the breast.
And that adorable Being wore matted locks and the sacrificial thread,
and he was stout and handsome and resplendent with lustre. And that
Being, arriving at the sacrificial enclosure of Vali, king of the
_Danavas_, entered the sacrificial assembly with the aid of Vrihaspati.
And beholding that dwarf-bodied Being, Vali was well-pleased and said
unto him, "I am glad to see thee, O Brahmana! Say what is it that thou
wantest from me!" Thus addressed by Vali, the dwarf-god replied with a
smile, saying, "So be it! Do thou, lord of the _Danavas_, give me three
paces of ground!" And Vali contented to give what that Brahmana of
infinite power had asked. And while measuring with his paces the space
he sought, Hari assumed a wonderful and extraordinary form. And with
only three paces he instantly covered this illimitable world. And then
that everlasting God, Vishnu, gave it away unto Indra. This history
which has just been related to thee, is celebrated as the "_Incarnation
of the Dwarf_." And from him, all the gods had their being, and after
him the world is said to be _Vaishnava_, or pervaded by Vishnu. And for
the destruction of the wicked and the preservation of religion, even He
hath taken his birth among men in the race of the Yadus. And the
adorable Vishnu is styled Krishna. These, O king of Sindhu, are the
achievements of the Lord whom all the worlds worship and whom the
learned describe as without beginning and without end, unborn and
Divine! They call Him, the unconquerable Krishna with conchshell, discus
and mace, and adorned with the emblem of a curl of hair, Divine, clad in
silken robes of yellow hue, and the best of those versed in the art of
war. Arjuna is protected by Krishna the possessor of these attributes.
That glorious and lotus-eyed Being of infinite power, that slayer of
hostile heroes, riding in the same chariot with Pritha's son, protecteth
him! He is, therefore, invincible; the very gods cannot resist his
power, still less can one with human attributes vanquish the son of
Pritha in battle! Therefore, O king, thou must let him alone! Thou
shalt, however, be able to vanquish for a single day only, the rest of
Yudhishthira's forces along with thine enemies--the four sons of
Pandu!'"

Vaisampayana continued, "Having said these words unto that prince, the
adorable Hara of three eyes, the destroyer of all sins, the consort of
Uma, and lord of wild beasts, the destroyer of (Daksha's) sacrifice, the
slayer of Tripura and He that had plucked out the eyes of Bhaga,
surrounded by his dwarfish and hunch-backed and terrible followers
having frightful eyes and ears and uplifted arms, vanished, O tiger
among kings, from that place with his consort Uma! And the wicked
Jayadratha also returned home, and the sons of Pandu continued to dwell
in the forest of Kamyaka."


SECTION CCLXXI

Janamejaya said, "What did those tigers among men, the Pandavas, do,
after they had suffered such misery in consequence of the ravishment of
Draupadi?"

Vaisampayana said, "Having defeated Jayadratha and rescued Krishna, the
virtuous king Yudhishthira took his seat by the side of that best of
_Munis_. And among those foremost of ascetics who were expressing their
grief upon hearing Draupadi's misfortune, Yudhishthira, the son of
Pandu, addressed Markandeya, saying, 'O adorable Sire, amongst the gods
and the ascetics, thou art known to have the fullest knowledge of both
the past as well as the future. A doubt existeth in my mind, which I
would ask thee to solve! This lady is the daughter of Drupada; she hath
issued from the sacrificial altar and hath not been begotten of the
flesh; and she is highly blessed and is also the daughter-in-law of the
illustrious Pandu. I incline to think that Time, and human Destiny that
dependeth on our acts, and the Inevitable, are irresistible in respect
of creatures. (If it were not so), how could such a misfortune afflict
this wife of ours so faithful and virtuous, like a false accusation of
theft against an honest man? The daughter of Drupada hath never
committed any sinful act, nor hath she done anything that is not
commendable: on the contrary, she hath assiduously practised the highest
virtues towards Brahmanas. And yet the foolish king Jayadratha had
carried her away by force. In consequence of this act of violence on
her, that sinful wretch hath his hair shaved off his head and sustained
also, with all his allies, defeat in battle. It is true we have rescued
her after slaughtering the troops of Sindhu. But the disgrace of this
ravishment of our wife during our hours of carelessness, hath stained
us, to be sure. This life in the wilderness is full of miseries. We
subsist by chase; and though dwelling in the woods, we are obliged to
slay the denizens thereof that live with us! This exile also that we
suffer is due to the act of deceitful kinsmen! Is there any one who is
more unfortunate than I am? Hath thou ever seen or heard of such a one
before?'"


SECTION CCLXXII

"Markandeya said, 'O bull of the Bharata race, even Rama suffered
unparalleled misery, for the evil-minded Ravana, king of the Rakshasas,
having recourse to deceit and overpowering the vulture Jatayu, forcibly
carried away his wife Sita from his asylum in the woods. Indeed, Rama,
with the help of Sugriva, brought her back, constructing a bridge across
the sea, and consuming Lanka with his keen-edged arrows.'

"Yudhishthira said, 'In what race was Rama born and what was the measure
of his might and prowess? Whose son also was Ravana and for what was it
that he had any misunderstanding with Rama? It behoveth thee, O
illustrious one, to tell me all this in detail; for I long to hear the
story of Rama of great achievements!'

"Markandeya said, 'Listen, O prince of Bharata's race, to this old
history exactly as it happened! I will tell thee all about the distress
suffered by Rama together with his wife. There was a great king named
Aja sprung from the race of Ikshwaku. He had a son named Dasaratha who
was devoted to the study of the Vedas and was ever pure. And Dasaratha
had four sons conversant with morality and profit known by the names,
respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And
Rama had for his mother Kausalya, and Bharata had for his mother
Kaikeyi, while those scourges of their enemies Lakshmana and Satrughna
were the sons of Sumitra. And Janaka was the king of Videha, and Sita
was his daughter. And Tashtri himself created her, desiring to make her
the beloved wife of Rama. I have now told thee the history of both
Rama's and Sita's birth. And now, O king, I will relate unto thee the
birth of Ravana. That Lord of all creatures and the Creator of the
Universe viz., the Self-create Prajapati himself--that god possessed of
great ascetic merit--is the grandfather of Ravana. And Pulastya hath a
mighty son called Vaisravana begotten of a cow. But his son, leaving his
father, went to his grandfather. And, O king, angered at this, his
father then created a second self of himself. And with half of his own
self that regenerate one became born of Visrava for wrecking a vengeance
on Vaisravana. But the Grandsire, pleased with Vaisravana, gave him
immortality, and sovereignty of all the wealth of the Universe, the
guardianship of one of the cardinal points, the friendship of Isana, and
a son named Nalakuvera. And he also gave him for his capital Lanka,
which was guarded by hosts of Rakshasas, and also a chariot called
Pushpaka capable of going everywhere according to the will of the rider.
And the kingship of the Yakshas and the sovereignty over sovereigns were
also his.'"


SECTION CCLXXIII

"Markandeya said, 'The Muni named Visrava, who was begotten of half the
soul of Pulastya, in a fit of passion, began to look upon Vaisravana
with great anger. But, O monarch, Kuvera, the king of the Rakshasas,
knowing that his father was angry with him, always sought to please him.
And, O best of Bharata's race, that king of kings living in Lanka, and
borne upon the shoulders of men, sent three Rakshasa women to wait upon
his father. Their names, O king, were Pushpotkata, Raka and Malini. And
they were skilled in singing and dancing and were always assiduous in
their attentions on that high-souled Rishi. And those slender-waisted
ladies vied with one another, O king, in gratifying the Rishi. And that
high-souled and adorable being was pleased with them and granted them
boons. And to every one of them he gave princely sons according to their
desire. Two sons--those foremost of Rakshasas named Kumvakarna and the
Ten-headed Ravana,--both unequaled on earth in prowess, were born to
Pushpotkata. And Malini had a son named Vibhishana, and Raka had twin
children named Khara and Surpanakha. And Vibhishana surpassed them all
in beauty. And that excellent person was very pious and assiduously
performed all religious rites. But that foremost of Rakshasas, with ten
heads, was the eldest to them all. And he was religious, and energetic
and possessed of great strength and prowess. And the Rakshasa Kumvakarna
was the most powerful in battle, for he was fierce and terrible and a
thorough master of the arts of illusion. And Khara was proficient in
archery, and hostile to the Brahmanas, subsisting as he did on flesh.
And the fierce Surpanakha was constant source of trouble to the
ascetics. And the warriors, learned in the Vedas and diligent in
ceremonial rites, all lived with their father in the Gandhamadana. And
there they beheld Vaisravana seated with their father, possessed of
riches and borne on the shoulders of men. And seized with jealousy, they
resolved upon performing penances. And with ascetic penances of the most
severe kind, they gratified Brahma. And the Ten-headed Ravana,
supporting life by means of air alone and surrounded by the five sacred
fires and absorbed in meditation, remained standing on one leg for a
thousand years. And Kumvakarna with head downwards, and with restricted
diet, was constant in austerities. And the wise and magnanimous
Vibhishana, observing fasts and subsisting only on dry leaves and
engaged in meditation, practised severe austerities for a long period.
And Khara and Surpanakha, with cheerful hearts, protected and attended
on them while they were performing those austerities. And at the close
of a thousand years, the invincible Ten-headed One, cutting off his own
heads, offered them as offering to the sacred fire. And at this act of
his, the Lord of the Universe was pleased with him. And then Brahma,
personally appearing to them, bade them desist from those austerities
and promised to grant boons unto every one of them. And the adorable
Brahma said, "I am pleased with you, my sons! Cease now from these
austerities and ask boons of me! Whatever your desires may be, they,
with the single exception of that of immortality, will be fulfilled! As
thou hast offered thy heads to the fire from great ambition, they will
again adorn thy body as before, according to thy desire. And thy body
will not be disfigured and thou shall be able to assume any form
according to thy desire and become the conqueror of thy foes in battle.
There is no doubt of this!" thereupon Ravana said, "May I never
experience defeat at the hands of Gandharvas, Celestials, Kinnaras,
Asuras, Yakshas, Rakshasas, Serpents and all other creatures!" Brahma
said, "From those that hast named, thou shalt never have cause of fear;
except from men (thou shalt have no occasion for fear). Good betide
thee! So hath it been ordained by me!"'

"Markandeya said, 'Thus addressed, the Ten-headed (Ravana) was highly
gratified, for on account of his perverted understanding, the man-eating
one slighted human beings. Then the great Grandsire addressed
Kumbhakarna as before. His reason being clouded by darkness, he asked
for long-lasting sleep. Saying, "It shall be so!" Brahma then addressed
Vibhishana, "O my son, I am much pleased with thee! Ask any boon thou
pleasest!" Thereupon, Vibhishana replied, "Even in great danger, may I
never swerve from the path of righteousness, and though ignorant, may I,
O adorable Sire, be illumined with the light of divine knowledge!" And
Brahma replied, "O scourge of thy enemies, as thy soul inclines not to
unrighteousness although born in the _Rakshasa race_, I grant thee
immortality!"'

"Markandeya continued, 'Having obtained this boon, the Ten-headed
Rakshasa defeated Kuvera in battle and obtained from him the sovereignty
of Lanka. That adorable Being, leaving Lanka and followed by Gandharvas,
Yakshas, Rakshas, and Kinnaras, went to live on mount Gandhamadana. And
Ravana forcibly took from him the celestial chariot _Pushpaka_. And upon
this Vaisravana cursed him, saying, "This chariot shall never carry
thee; it shall bear him who will slay thee in battle! And as thou hast
insulted me, thy elder brother, thou shalt soon die!"

"'The pious Vibhishana, O King, treading in the path followed by the
virtuous and possessed of great glory, followed Kuvera. That adorable
Lord of wealth, highly pleased with his younger brothers, invested him
with the command of the Yaksha and Raksha hosts. On the other hand, the
powerful and man-eating _Rakshasas_ and _Pisachas_, having assembled
together, invested the Ten-headed Ravana with their sovereignty. And
Ravana, capable of assuming any form at will and terrible in prowess,
and capable also of passing through the air, attacked the gods and the
_Daityas_ and wrested from them all their valuable possessions. And as
he had terrified all creatures, he was called _Ravana_. And Ravana,
capable of mustering any measure of might inspired the very gods with
terror.'"


SECTION CCLXXIV

"Markandeya said, 'Then the _Brahmarshis_, the _Siddhas_ and the
_Devarshis_, with _Havyavaha_ as their spokesman, sought the protection
of Brahma. And Agni said, "That powerful son of Visrava, the Ten-headed
cannot be slain on account of thy boon! Endued with great might he
oppresseth in every possible way the creatures of the earth. Protect us,
therefore, O adorable one! There is none else save thee to protect us!"

"'Brahma said, "O Agni, he cannot be conquered in battle by either the
gods or the _Asuras_! I have already ordained that which is needful for
that purpose. Indeed his death is near! Urged by me, the four-headed God
hath already been incarnate for that object. Even Vishnu, that foremost
of smiters will achieve that object!"'

"Markandeya continued, 'Then the Grandsire also asked Sakra, in their
presence, "Be thou, with all the celestials, born on earth! And beget ye
on monkeys and bears, heroic sons possessed of great strength and
capable of assuming any form at will as allies of Vishnu!" And at this,
the gods, the _Gandharvas_ and the _Danavas_ quickly assembled to take
counsel as to how they should be born on earth according to their
respective parts. And in their presence the boon-giving god commanded a
_Gandharvi_, by name Dundubhi saying, "Go there for accomplishing this
object!" And Dundubhi hearing these words of the Grandsire was born in
the world of men as the hunchbacked _Manthara_. And all the principal
celestials, with Sakra and others begot offspring upon the wives of the
foremost of monkeys and bears. And those sons equaled their sires in
strength and fame. And they were capable of splitting mountain peaks and
their weapons were stones and trees of the _Sala_ and the _Tala_
species. And their bodies were hard as adamant, and they were possessed
of very great strength. And they were all skilled in war and capable of
mustering any measure of energy at will. And they were equal to a
thousand elephants in might, and they resembled the wind in speed. And
some of them lived wherever they liked, while others lived in forests.
And the adorable Creator of the Universe, having ordained all this,
instructed _Manthara_ as to what she would have to do. And Manthara
quick as thought, understood all his words, and went hither and thither
ever engaged in fomenting quarrels.'"


SECTION CCLXXV

"Yudhishthira said, 'O adorable one, thou hast described to me in detail
the history of the birth of Rama and others. I wish to learn the cause
of their exile. Do thou, O Brahmana, relate why the sons of
Dasaratha--the brothers Rama and Lakshmana--went to the forest with
famous princess of Mithila.'

"Markandeya said, 'The pious king Dasaratha, ever mindful of the old and
assiduous in religious ceremonies, was greatly pleased when these sons
were born. And his sons gradually grew up in might and they became
conversant with the Vedas together with all their mysteries, and with
the science of arms. And when after having gone through the Brahmacharya
vows the princes were married, king Dasaratha became happy and highly
pleased. And the intelligent Rama, the eldest of them all, became the
favourite of his father, and greatly pleased the people with his
charming ways. And then, O Bharata, the wise king, considering himself
old in years took counsel with his virtuous ministers and spiritual
adviser for installing Rama as regent of the kingdom. And all those
great ministers were agreed that it was time to do so. And, O scion of
Kuru's race, king Dasaratha was greatly pleased to behold his son,--that
enhancer of Kausalya's delight--possessed of eyes that were red, and
arms that were sinewy. And his steps were like those of a wild elephant.
And he had long arms and high shoulders and black and curly hair. And he
was valiant, and glowing with splendour, and not inferior to Indra
himself in battle. And he was well-versed in holy writ and was equal to
Vrihaspati in wisdom. An object of love with all the people, he was
skilled in every science. And with senses under complete control, his
very enemies were pleased to behold him. And he was terror of the wicked
and the protector of the virtuous. And possessed of intelligence and
incapable of being baffled, he was victorious over all and never
vanquished by any. And, O descendant of Kurus, beholding his son--that
enhancer of Kausalya's joy--king Dasaratha became highly pleased. And
reflecting on Rama's virtues, the powerful and mighty king cheerfully
addressed the family priest, saying, "Blessed be thou, O Brahmana! This
night of the Pushya constellation will bring in a very auspicious
conjunction. Let, therefore, materials be collected and let Rama also be
invited. This Pushya constellation will last till tomorrow. And Rama,
therefore, should be invested by me and my ministers as prince-regent of
all my subjects!"

"'Meanwhile Manthara (the maid of Kaikeyi), hearing these words of the
king, went to her mistress, and spoke unto her as was suited to the
occasion. And she said, "Thy great ill-luck, O Kaikeyi, hath this day
been proclaimed by the king! O unlucky one, mayst thou be bitten by a
fierce and enraged snake of virulent poison! Kausalya, indeed, is
fortunate, as it is her son that is going to be installed on the throne.
Where, indeed, is thy prosperity, when thy son obtaineth not the
kingdom?"

"'Hearing these words of her maid, the slender-waisted and beautiful
Kaikeyi put on all her ornaments, and sought her husband in a secluded
place. And with a joyous heart, and smiling pleasantly, she addressed
these words to him with all the blandishments of love, "O king, thou art
always true to thy promises. Thou didst promise before to grant me an
object of my desire. Do thou fulfil that promise now and save thyself
from the sin of unredeemed pledge!" The king replied, saying, "I will
grant thee a boon. Ask thou whatever thou wishest! What man undeserving
of death shall be slain today and who that deserves death is to be set
at liberty? Upon whom shall I bestow wealth to-day, or whose wealth
shall be confiscated? Whatever wealth there is in this world, save what
belongeth to Brahmanas, is mine! I am the king of kings in this world,
and the protector of all the four classes! Tell me quickly, O blessed
lady, what that object is upon which thou hast set thy heart!" Hearing
these words of the king, and tying him fast to his pledge, and conscious
also of her power over him, she addressed him in these words, "I desire
that Bharata be the recipient of that investiture which thou hast
designed for Rama, and let Rama go into exile living in the forest of
Dandaka for fourteen years as an ascetic with matted locks on head and
robed in rags and deer-skins!" Hearing these disagreeable words of cruel
import, the king, O chief of the Bharata race, was sorely afflicted and
became utterly speechless! But the mighty and virtuous Rama, learning
that his father had been thus solicited, went into the forest so that
the king's truth might remain inviolate. And, blessed be thou, he was
followed by the auspicious Lakshmana--that foremost of bowmen and his
wife Sita, the princess of Videha and daughter of Janaka. And after Rama
had gone into the forest, king Dasaratha took leave of his body,
agreeably to the eternal law of time. And knowing that Rama not near and
that the king was dead, queen Kaikeyi, causing Bharata to be brought
before her, addressed him in these words, "Dasaratha hath gone to heaven
and both Rama and Lakshmana are in the forest! Take thou this kingdom
which is so extensive and whose peace there is no rival to disturb."
Thereupon the virtuous Bharata replied unto her saying, "Thou hast done
a wicked deed, having slain thy husband and exterminated this family
from lust of wealth alone! Heaping infamy on my head, O accursed woman
of our race, thou hast, O mother, attained this, thy object!" And having
said these words, the prince wept aloud. And having proved his innocence
before all the subjects of that realm he set out in the wake of Rama,
desiring to bring him back. And placing Kausalya and Sumitra and Kaikeyi
in the vehicles at the van of his train, he proceeded with a heavy
heart, in company with Satrughna. And he was accompanied by Vasishtha
and Vamadeva, and other Brahmanas by thousands and by the people of the
cities and the provinces, desiring to bring back Rama. And he saw Rama
with Lakshmana, living on the mountains of Chitrakuta with bow in hand
and decked with the ornaments of ascetics. Bharata, however, was
dismissed by Rama, who was determined to act according to the words of
his father. And returning, Bharata ruled at Nandigrama, keeping before
him, his brother's wooden sandals. And Rama fearing a repetition of
intrusion by the people of Ayodhya, entered into the great forest
towards the asylum of Sarabhanga. And having paid his respects to
Sarabhanga, he entered the forest of Dandaka and took up his abode on
the banks of beautiful river Godavari. And while living there, Rama was
inveigled into hostilities with Khara, then dwelling in Janasthana, on
account of Surpanakha. And for the protection of the ascetics the
virtuous scion of Raghu's race slew fourteen thousand Rakshasas on
earth, and having slain those mighty Rakshasas, Khara and Dushana, the
wise descendant of Raghu once more made that sacred forest free from
danger.

"'And after these Rakshasas had been slain, Surpanakha with mutilated
nose and lips, repaired to Lanka--the abode of her brother (Ravana). And
when that Rakshasa woman, senseless with grief and with dry blood-stains
on her face, appeared before Ravana, she fell down at his feet. And
beholding her so horribly mutilated, Ravana became senseless with wrath
and grinding his teeth sprung up from his seat. And dismissing his
ministers, he enquired of her in private, saying, "Blessed sister, who
hath made thee so, forgetting and disregarding me? Who is he that having
got a sharp-pointed spear hath rubbed his body with it? Who is he that
sleepeth in happiness and security, after placing a fire close to his
head? Who is he that hath trodden upon a revengeful snake of virulent
poison? Who indeed, is that person who standeth with his hand thrust
into the mouth of the maned lion!" Then flames of wrath burst forth from
his body, like those that are emitted at night from the hollows of a
tree on fire. His sister then related unto him the prowess of Rama and
the defeat of the Rakshasas with Khara and Dushana at their head.
Informed of the slaughter of his relatives, Ravana, impelled by Fate,
remembered Maricha for slaying Rama. And resolving upon the course he
was to follow and having made arrangements for the government of his
capital, he consoled his sister, and set out on an aerial voyage. And
crossing the Trikuta and the Kala mountains, he beheld the vast
receptacle of deep waters--the abode of the Makaras. Then crossing the
Ocean, the Ten headed Ravana reached Gokarna--the favourite resort of
the illustrious god armed with the trident. And there Ravana met with
his old friend Maricha who, from fear of Rama himself, had adopted an
ascetic mode of life.'"


SECTION CCLXXVI

"Markandeya said, 'Beholding Ravana come, Maricha received him with a
respectful welcome, and offered him fruits and roots. And after Ravana
had taken his seat, and rested himself a while, Maricha skilled in
speech, sat beside Ravana and addressed him who was himself as eloquent
in speech, saying, "Thy complexion hath assumed an unnatural hue; is it
all right with thy kingdom, O king of the Rakshasas? What hath brought
thee here? Do thy subjects continue to pay thee the same allegiance that
they used to pay thee before? What business hath brought thee here? Know
that it is already fulfilled, even if it be very difficult of
fulfilment!" Ravana, whose heart was agitated with wrath and humiliation
informed him briefly of the acts of Rama and the measures that were to
be taken. And on hearing his story, Maricha briefly replied to him,
saying, "Thou must not provoke Rama, for I know his strength! Is there a
person who is capable of withstanding the impetus of his arrows? That
great man hath been the cause of my assuming my present ascetic life.
What evil-minded creature hath put thee up to this course calculated to
bring ruin and destruction on thee?" To this Ravana indignantly replied,
reproaching him thus, "If thou dost not obey my orders, thou shall
surely die at my hands." Maricha then thought within himself, "When
death is inevitable, I shall do his biddings; for it is better to die at
the hands of one that is superior." Then he replied to the lord of the
Rakshasas saying, "I shall surely render thee whatever help I can!" Then
the Ten-headed Ravana said unto him, "Go and tempt Sita, assuming the
shape of a deer with golden horns and a golden skin! When Sita will
observe thee thus, she will surely send away Rama to hunt thee. And then
Sita will surely come within my power, and I shall forcibly carry her
away. And then that wicked Rama will surely die of grief at the loss of
his wife. Do thou help me in this way!"

"'Thus addressed, Maricha performed his obsequies (in anticipation) and
with a sorrowful heart, followed Ravana who was in advance of him. And
having reached the hermitage of Rama of difficult achievements, they
both did as arranged beforehand. And Ravana appeared in the guise of an
ascetic with head shaven, and adorned with a _Kamandala_, and a treble
staff. And Maricha appeared in the shape of a deer. And Maricha appeared
before the princess of Videha in that guise. And impelled by Fate, she
sent away Rama after that deer. And Rama, with the object of pleasing
her, quickly took up his bow, and leaving Lakshmana behind to protect
her, went in pursuit of that deer. And armed with his bow and quiver and
scimitar, and his fingers encased in gloves of _Guana_ skin, Rama went
in pursuit of that deer, after the manner of Rudra following the stellar
deer[50] in days of yore. And that Rakshasa enticed away Rama to a great
distance by appearing before him at one time and disappearing from his
view at another. And when Rama at last knew who and what that deer was,
viz., that he was a _Rakshasa_, that illustrious descendant of Raghu's
race took out an infallible arrow and slew that Rakshasa, in the
disguise of a deer. And struck with Rama's arrow, the Rakshasa,
imitating Rama's voice, cried out in great distress, calling upon Sita
and Lakshmana. And when the princess of Videha heard that cry of
distress, she urged Lakshmana to run towards the quarter from whence the
cry came. Then Lakshmana said to her, "Timid lady, thou hast no cause of
fear! Who is so powerful as to be able to smite Rama? O thou of sweet
smiles, in a moment thou wilt behold thy husband Rama!" Thus addressed,
the chaste Sita, from that timidity which is natural to women, became
suspicious of even the pure Lakshmana, and began to weep aloud. And that
chaste lady, devoted to her husband, harshly reproved Lakshmana, saying,
"The object which thou, O fool, cherishest in thy heart, shall never be
fulfilled! I would rather kill myself with a weapon or throw myself from
the top of a hill or enter into a blazing fire than live with a sorry
wretch like thee, forsaking my husband Rama, like a tigress under the
protection of a jackal!"

    [50] Tard-mrigam. Formerly Prajapati, assuming the Form of a
    deer, followed his daughter from lust, and Rudra, armed with a
    trident, pursued Prajapati and struck off his head. That
    deer-head of Prajapati severed from the trunk, became the star,
    or rather constellation, called Mrigasiras.

"'When the good natured Lakshmana, who was very fond of his brother,
heard these words, he shut his ears (with his hands) and set out on the
track that Rama had taken. And Lakshmana set out without casting a
single glance on that lady with lips soft and red like the _Bimba_
fruit. Meanwhile, the Rakshasa Ravana, wearing a genteel guise though
wicked at heart, and like unto fire enveloped in a heap of ashes, showed
himself there. And he appeared there in the disguise of a hermit, for
forcibly carrying away that lady of blameless character. The virtuous
daughter of Janaka, seeing him come, welcomed him with fruits and root
and a seat. Disregarding these and assuming his own proper shape, that
bull among Rakshasas began to re-assure the princess of Videha in these
words, "I am, O Sita, the king of the Rakshasas, known by the name of
Ravana! My delightful city, known by the name of Lanka is on the other
side of the great ocean! There among beautiful women, thou wilt shine
with me! O lady of beautiful lips, forsaking the ascetic Rama do thou
become my wife!" Janaka's daughter of beautiful lips, hearing these and
other words in the same strain, shut her ears and replied unto him,
saying, "Do not say so! The vault of heaven with all its stars may fall
down, the Earth itself may be broken into fragments, fire itself may
change its nature by becoming cool, yet I cannot forsake the descendant
of Raghu! How can a she-elephant, who hath lived with the mighty leader
of a herd with rent temples forsake him and live with a hog? Having once
tasted the sweet wine prepared from honey or flowers, how can a woman, I
fancy, relish the wretched arrak from rice?" Having uttered those words,
she entered the cottage, her lips trembling in wrath and her arms moving
to and fro in emotion. Ravana, however, followed her thither and
intercepted her further progress. And rudely scolded by the Rakshasa,
she swooned away. But Ravana seized her by the hair of her head, and
rose up into the air. Then a huge vulture of the name of Jatayu living
on a mountain peak, beheld that helpless lady thus weeping and calling
upon Rama in great distress while being carried away by Ravana.'"


SECTION CCLXXVII

"Markandeya said, 'That heroic king of the vultures, Jatayu, having
Sampati for his uterine brother and Arjuna himself for his father, was a
friend of Dasaratha. And beholding his daughter-in-law Sita on the lap
of Ravana, that ranger of the skies rushed in wrath against the king of
the Rakshasas. And the vulture addressed Ravana, saying, "Leave the
princess of Mithila, leave her I say! How canst thou, O Rakshasa, ravish
her when I am alive? If thou dost not release my daughter-in-law, thou
shalt not escape from me with life!" And having said these words Jatayu
began to tear the king of the Rakshasas with his talons. And he mangled
him in a hundred different parts of his body by striking him with his
wings and beaks. And blood began to flow as copiously from Ravana's body
as water from a mountain spring. And attacked thus by that vulture
desirous of Rama's good, Ravana, taking up a sword, cut off the two
wings of that bird. And having slain that king of the vultures, huge as
a mountain-peak shooting forth above the clouds, the Rakshasa rose high
in the air with Sita on his lap. And the princess of Videha, wherever
she saw an asylum of ascetics, a lake, a river, or a tank, threw down an
ornament of hers. And beholding on the top of a mountain five foremost
of monkeys, that intelligent lady threw down amongst them a broad piece
of her costly attire. And that beautiful and yellow piece of cloth fell,
fluttering through the air, amongst those five foremost of monkeys like
lightning from the clouds. And that Rakshasa soon passed a great way
through the firmament like a bird through the air. And soon the Rakshasa
beheld his delightful and charming city of many gates, surrounded on all
sides by high walls and built by Viswakrit himself. And the king of the
Rakshasa then entered his own city known by the name of Lanka,
accompanied by Sita.

"'And while Sita was being carried away, the intelligent Rama, having
slain the great deer, retraced his steps and saw his brother Lakshmana
(on the way). And beholding his brother, Rama reproved him, saying, "How
couldst thou come hither, leaving the princess of Videha in a forest
that is haunted by the Rakshasa?" And reflecting on his own enticement
to a great distance by that Rakshasa in the guise of a deer and on the
arrival of his brother (leaving Sita alone in the asylum), Rama was
filled with agony. And quickly advancing towards Lakshmana while
reproving him still, Rama asked him, "O Lakshmana, is the princess of
Videha still alive? I fear she is no more!" Then Lakshmana told him
everything about what Sita had said, especially that unbecoming language
of hers subsequently. With a burning heart Rama then ran towards the
asylum. And on the way he beheld a vulture huge as a mountain, lying in
agonies of death. And suspecting him to be a Rakshasa, the descendant of
the Kakutstha race, along with Lakshmana rushed towards him, drawing
with great force his bow to a circle. The mighty vulture, however,
addressing them both, said, "Blessed be ye, I am the king of the
vultures, and friend of Dasaratha!" Hearing these words of his, both
Rama and his brother put aside their excellent bow and said, "Who is
this one that speaketh the name of our father in these woods?" And then
they saw that creature to be a bird destitute of two wings, and that
bird then told them of his own overthrow at the hands of Ravana for the
sake of Sita. Then Rama enquired of the vulture as to the way Ravana had
taken. The vulture answered him by a nod of his head and then breathed
his last. And having understood from the sign the vulture had made that
Ravana had gone towards the south, Rama reverencing his father's friend,
caused his funeral obsequies to be duly performed. Then those chastisers
of foes, Rama and Lakshmana, filled with grief at the abduction of the
princess of Videha, took a southern path through the Dandaka woods
beholding along their way many uninhabited asylums of ascetics,
scattered over with seats of Kusa grass and umbrellas of leaves and
broken water-pots, and abounding with hundreds of jackals. And in that
great forest, Rama along with Sumatra's son beheld many herds of deer
running in all directions. And they heard a loud uproar of various
creatures like what is heard during a fast spreading forest
conflagration. And soon they beheld a headless Rakshasa of terrible
mien. And that Rakshasa was dark as the clouds and huge as a mountain,
with shoulders broad as those of a Sola tree, and with arms that were
gigantic. And he had a pair of large eyes on his breast, and the opening
of his mouth was placed on his capacious belly. And that Rakshasa seized
Lakshmana by the hand, without any difficulty. And seized by the
Rakshasa the son of Sumitra, O Bharata, became utterly confounded and
helpless. And casting his glances on Rama, that headless Rakshasa began
to draw Lakshmana towards that part of his body where his mouth was. And
Lakshmana in grief addressed Rama, saying, "Behold my plight! The loss
of thy kingdom, and then the death of our father, and then the abduction
of Sita, and finally this disaster that hath overwhelmed me! Alas, I
shall not behold thee return with the princess of Videha to Kosala and
seated on thy ancestral throne as the ruler of the entire Earth! They
only that are fortunate will behold thy face, like unto the moon emerged
from the clouds, after thy coronation bath in water sanctified with Kusa
grass and fried paddy and black peas!" And the intelligent Lakshmana
uttered those and other lamentations in the same strain. The illustrious
descendant, however, of Kakutstha's race undaunted amid danger, replied
unto Lakshmana, saying, "Do not, O tiger among men, give way to grief!
What is this thing when I am here? Cut thou off his right arm and I
shall cut off his left." And while Rama was still speaking so, the left
arm of the monster was severed by him, cut off with a sharp scimitar, as
if indeed, that arm were a stalk of the _Tila corn_. The mighty son of
Sumitra then beholding his brother standing before him struck off with
his sword the right arm also of that Rakshasa. And Lakshmana also began
to repeatedly strike the Rakshasa under the ribs, and then that huge
headless monster fell upon the ground and expired quickly. And then
there came out from the Rakshasa's body a person of celestial make. And
he showed himself to the brothers, staying for a moment in the skies,
like the Sun in his effulgence in the firmament. And Rama skilled in
speech, asked him, saying, "Who art thou? Answer _me_ who enquire of
thee? Whence could such a thing happen? All this seems to me to be
exceedingly wonderful!" Thus addressed by Rama, that being replied unto
him, saying, "I am, O prince, a Gandharva of the name of Viswavasu! It
was through the curse of a Brahmana that I had to assume the form and
nature of a Rakshasa. As to thyself, O Rama, Sita hath been carried away
with violence by king Ravana who dwelleth in Lanka. Repair thou unto
Sugriva who will give thee his friendship. There, near enough to the
peak of _Rishyamuka_ is the lake known by the name of _Pampa_ of sacred
water and cranes. There dwelleth, with four of his counsellors, Sugriva,
the brother of the monkey-king Vali decked with a garland of gold.
Repairing unto him, inform of thy cause of sorrow. In plight very much
like thy own, he will render thee assistance. This is all that we can
say. Thou wilt, without doubt, see the daughter of Janaka! Without doubt
Ravana and others are known to the king of the monkeys!" Having said
these words, that celestial being of great effulgence made himself
invisible, and those heroes, both Rama and Lakshmana, wondered much.'"


SECTION CCLXXVIII

"Markandeya said, 'Afflicted with grief at the abduction of Sita, Rama
had not to go much further before he came upon _Pampa_--that lake which
abounded with lotuses of various kinds. And fanned by the cool,
delicious and fragrant breezes in those woods, Rama suddenly remembered
his dear spouse. And, O mighty monarch, thinking of that dear wife of
his, and afflicted at the thought of his separation from her, Rama gave
way to lamentations. The son of Sumitra then addressed him saying, "O
thou that givest proper respect to those that deserve it, despondency
such as this should not be suffered to approach thee, like illness that
can never touch an old man leading a regular life! Thou hast obtained
information of Ravana and of the princess of Videha! Liberate her now
with exertion and intelligence! Let us now approach Sugriva, that
foremost of monkeys, who is even now on the mountain top! Console
thyself, when I, thy disciple and slave and ally, am near!" And
addressed by Lakshmana in these and other words of the same import, Rama
regained his own nature and attended to the business before him. And
bathing in the waters of _Pampa_ and offering oblations therewith unto
their ancestors, both those heroic brothers, Rama and Lakshmana, set out
(for _Rishyamuka_). And arriving at _Rishyamuka_ which abounded with
fruits and roots and trees, those heroes beheld five monkeys on the top
of the mountain-peak. And seeing them approach, Sugriva sent his
counsellor the intelligent Hanuman, huge as the Himavat-mountains, to
receive them. And the brothers, having first exchanged words with
Hanuman, approached Sugriva. And then, O king, Rama made friends with
Sugriva. And when Rama informed Sugriva of the object he had in view,
Sugriva showed him the piece of cloth that Sita had dropped among the
monkeys, while being carried away by Ravana. And having obtained from
him those credentials, Rama himself installed Sugriva--that foremost of
monkeys--in sovereignty of all the monkeys of Earth. And Rama also
pledged himself to slay Vali in battle. And having come to that
understanding and placing the fullest confidence in each other, they all
repaired to _Kiskindhya_, desirous of battle (with Vali). And arriving
at _Kiskindhya_, Sugriva sent forth a loud roar deep as that of a
cataract. Unable to bear that challenge, Vali was for coming out (but
his wife) Tara stood in way, saying, "Himself endued with great
strength, the way in which Sugriva is roaring, showeth, I ween, that he
hath found assistance! It behoveth thee not, therefore, to go out!" Thus
addressed by her, that king of the monkeys, the eloquent Vali, decked in
a golden garland replied unto Tara of face beautiful as the moon,
saying, "Thou understandest the voice of every creature. Tell me after
reflection whose help it is that this brother in name only of mine hath
obtained!" Thus addressed by him Tara endued with wisdom and possessed
of the effulgence of the moon, answered her lord after a moment's
reflection, saying, "Listen, O monarch of the monkeys! That foremost of
bowmen, endued with great might, Rama the son of Dasaratha, whose spouse
hath been ravished, hath made an alliance offensive and defensive with
Sugriva! And his brother the intelligent Lakshmana also of mighty arms,
the unvanquished son of Sumitra, standeth beside him for the success of
Sugriva's object. And Mainda and Dwivida, and Hanuman the son of
_Pavana_, and Jamvuman, the king of the bears, are beside Sugriva as his
counsellors. All these illustrious ones are endued with great strength
and intelligence. And these all, depending upon the might and energy of
Rama, are prepared for thy destruction!" Hearing these words of hers
that were for his benefit, the king of the monkeys disregarded them
altogether. And filled with jealousy, he also suspected her to have set
her heart on Sugriva! And addressing Tara in harsh words, he went out of
his cave and coming before Sugriva who was staying by the side of the
mountains of Malyavat, he spoke unto him thus, "Frequently vanquished
before by me, fond as thou art of life, thou art allowed by me to escape
with life owing to thy relationship with me! What hath made thee wish
for death so soon?" Thus addressed by Vali, Sugriva, that slayer of
foes, as if addressing Rama himself for informing him of what had
happened, replied unto his brother in these words of grave import, "O
king, robbed by thee of my wife and my kingdom also, what need have I of
life? Know that it is for this that I have come!" Then addressing each
other in these and other words of the same import, Vali and Sugriva
rushed to the encounter, fighting with _Sala_ and _Tala_ trees and
stones. And they struck each other down on the earth. And leaping high
into the air, they struck each other with their fists. And mangled by
each other's nail and teeth, both of them were covered with blood. And
the two heroes shone on that account like a pair of blossoming
_Kinshukas_. And as they fought with each other, no difference (in
aspect) could be observed so as to distinguish them. Then Hanuman placed
on Sugriva's neck a garland of flowers. And that hero thereupon shone
with that garland on his neck, like the beautiful and huge peak of
_Malya_ with its cloudy belt. And Rama, recognising Sugriva by that
sign, then drew his foremost of huge bows, aiming at Vali as his mark.
And the twang of Rama's bow resembled the roar of an engine. And Vali,
pierced in the heart by that arrow, trembled in fear. And Vali, his
heart having been pierced through, began to vomit forth blood. And he
then beheld standing before him Rama with Sumatra's son by his side. And
reproving that descendant of Kakutstha's race, Vali fell down on the
ground and became senseless. And Tara then beheld that lord of hers
possessed of the effulgence of the Moon, lying prostrate on the bare
earth. And after Vali had been thus slain, Sugriva regained possession
of Kishkindhya, and along with it, of the widowed Tara also of face
beautiful as the moon. And the intelligent Rama also dwelt on the
beautiful breast of the Malyavat hill for four months, duly worshipped
by Sugriva all the while.

"'Meanwhile Ravana excited by lust, having reached his city of Lanka,
placed Sita in an abode, resembling _Nandana_ itself, within a forest of
_Asokas_, that looked like an asylum of ascetics. And the large-eyed
Sita passed her days there in distress, living on fruits and roots,
practising ascetic austerities with fasts, attired in ascetic garb, and
waning thin day by day, thinking of her absent lord. And the king of the
_Rakshasas_ appointed many _Rakshasa_ women armed with bearded darts and
swords and lances and battle-axes and maces and flaming brands, for
guarding her. And some of these had two eyes, and some three, and some
had eyes on their foreheads. And some had long tongues and some had
none. And some had three breasts and some had only one leg. And some had
three matted braids on their heads, and some had only one eye. And
these, and others of blazing eyes and hair stiff as the camel's, stood
beside Sita surrounding her day and night most watchfully. And those
_Pisacha_ women of frightful voice and terrible aspect always addressed
that large-eyed lady in the harshest tones. And they said, "Let us eat
her up, let us mangle her, let us tear her into pieces, her, that is,
that dwelleth here disregarding our lord!" And filled with grief at the
separation from her lord, Sita drew a deep sigh and answered those
_Rakshasa_ women, saying, "Reverend ladies, eat me up without delay! I
have no desire to live without that husband of mine, of eyes like
lotus-leaves and locks wavy, and blue in hue! Truly I will, without food
and without the least love of life, emaciate my limbs, like a she-snake
(hybernating) within a _Tala_ tree. Know this for certain that I will
never seek the protection of any other person than the descendant of
Raghu. And knowing this, do what ye think fit!" And hearing these words
of hers, those _Rakshasas_ with dissonant voice went to the king of the
_Rakshasas_, for representing unto him all she had said. And when those
_Rakshasas_ had gone away, one of their number known by the name of
_Trijata_, who was virtuous and agreeable in speech, began to console
the princess of Videha. And she said, "Listen, O Sita! I will tell thee
something! O friend, believe in what I say! O thou of fair hips, cast
off thy fears, and listen to what I say. There is an intelligent and old
chief of the _Rakshasas_ known by the name of Avindhya. He always
seeketh Rama's good and hath told me these words for thy sake!
'Reassuring and cheering her, tell Sita in my name, saying: "Thy husband
the mighty Rama is well and is waited upon by Lakshmana. And the blessed
descendant of Raghu hath already made friends with Sugriva, the king of
the monkeys, and is ready to act for thee!"' And, O timid lady,
entertain thou no fear on account of Ravana, who is censured by the
whole world, for, O daughter, thou art safe from him on account of
Nalakuvera's curse. Indeed, this wretch had been cursed before for his
having violated his daughter-in-law, Rambha. This lustful wretch is not
able to violate any woman by force. Thy husband will soon come,
protected by Sugriva and with the intelligent son of Sumitra in his
train, and will soon take thee away hence! O lady, I have had a most
terrible dream of evil omen, indicating the destruction of this
wicked-minded wretch of Pulastya's race! This night wanderer of mean
deeds is, indeed, most wicked and cruel. He inspireth terror in all by
the defects of his nature and the wickedness of his conduct. And
deprived of his senses by Fate, he challengeth the very gods. In my
vision I have seen every indication of his downfall. I have seen the
Ten-headed, with his crown shaven and body besmeared with oil, sunk in
mire, and the next moment dancing on a chariot drawn by mules. I have
seen Kumbhakarna and others, perfectly naked and with crowns shaven,
decked with red wreaths and unguents, and running towards the southern
direction. Vibhishana alone, with umbrella over his head, and graced
with a turban, and with body decked with white wreaths and unguents, I
beheld ascending the summit of the White hill. And I saw four of his
counsellors also, decked with white wreaths and unguents, ascending the
summit of that hill along with him. All this bodeth that these alone
will be saved from the impending terror. The whole earth with its oceans
and seas will be enveloped with Rama's arrows. O lady, thy husband will
fill the whole earth with his fame. I also saw Lakshmana, consuming all
directions (with his arrows) and ascending on a heap of bones and
drinking thereon honey and rice boiled in milk. And thou, O lady, hast
been beheld by me running towards a northernly direction, weeping and
covered with blood and protected by a tiger! And, O princess of Videha,
soon wilt thou find happiness, being united, O Sita, with thy lord, that
descendant of Raghu accompanied by his brother!' Hearing these words of
_Trijata_, that girl with eyes like those of a young gazelle, once more
began to entertain hopes of a union with her lord. And when at last
those fierce and cruel _Pisacha_ guards came back, they saw her sitting
with _Trijata_ as before.'"


SECTION CCLXXIX

"Markandeya said, 'And while the chaste Sita was dwelling there
afflicted with melancholy and grief on account of her lord, attired in
mean garb, with but a single jewel (on the marital thread on her wrist),
and incessantly weeping, seated on a stone, and waited upon by
_Rakshasa_ women, Ravana, afflicted by the shafts of the god of desire,
came to her and approached her presence. And inflamed by desire, that
conqueror in battle of the gods, the _Danavas_, the _Gandharvas_, the
_Yakshas_, and the _Kimpurushas_, attired in celestial robes and
possessing handsome features, decked with jewelled earrings and wearing
a beautiful garland and crown, entered the _Asoka_ woods, like an
embodiment of the vernal season. And dressed with care, Ravana looked
like the _Kalpa_ tree in Indra's garden. But though adorned with every
embellishment, that inspired her only with awe, like a beautified banian
in the midst of a cemetery. And that night wanderer, having approached
the presence of that slender-waisted lady, looked like the planet Saturn
in the presence of _Rohini_. And smitten with the shafts of the god of
the flowery emblem he accosted that fair-hipped lady then affrighted
like a helpless doe, and told her these words, "Thou hast, O Sita, shown
thy regard for thy lord too much! O thou of delicate limbs, be merciful
unto me. Let thy person be embellished now (by these maids in waiting).
O excellent lady, accept me as thy lord! And, O thou of the most
beautiful complexion, attired in costly robes and ornaments, take thou
the first place among all the women of my household. Many are the
daughters of the celestials and also the _Gandharvas_ that I possess! I
am lord also of many _Danava_ and _Daitya_ ladies! One hundred and forty
millions of _Pisachas_, twice as many man-eating Rakshasa of terrible
deed, and thrice as many Yaksha do my bidding! Some of these are under
the sway of my brother who is the lord of all treasures. In my drinking
hall, O excellent lady of beautiful thighs, Gandharvas and Apsaras wait
on me as they do on my brother! I am, again, the son of that regenerate
_Rishi_ Visravas himself of high ascetic merit. I am renowned, again, as
the fifth Regent of the Universe! And, O beautiful lady, of food and
edibles and drinks of the very best kind, I have as much as the Lord
himself of the celestials! Let all thy troubles consequent on a life in
the woods cease! O thou of fair hips, be my Queen, as Mandodari
herself!" Thus addressed by him, the beautiful princess of Videha,
turning away and regarding him as something less than a straw, replied
unto that wanderer of the night. And at that time the princess of
Videha, that girl of beautiful hips, had her deep and compact bosom
copiously drenched by her inauspicious tears shed ceaselessly. And she
who regarded her husband as her god, answered that mean wretch, saying,
"By sheer ill-luck it is, O king of the Rakshasas, that I am obliged to
hear such words of grievous import spoken by thee! Blessed be thou, O
Rakshasa fond of sensual pleasures, let thy heart be withdrawn from me!
I am the wife of another, ever devoted to my husband, and, therefore,
incapable of being possessed by thee! A helpless human being that I am,
I cannot be a fit wife for thee! What joy can be thine by using violence
towards an unwilling woman? Thy father is a wise Brahmana, born of
Brahma and equal unto that Lord himself of the creation! Why dost thou
not, therefore, thyself being equal to a Regent of the Universe, observe
virtue? Disgracing thy brother, that king of the Yakshas, that adorable
one who is the friend of Maheswara himself, that lord of treasures, how
is it that thou feelest no shame?" Having said these words, Sita began
to weep, her bosom shivering in agitation, and covering her neck and
face with her garments. And the long and well-knit braid, black and
glossy, falling from the head of the weeping lady, looked like a black
snake. And hearing these cruel words uttered by Sita, the foolish
Ravana, although thus rejected, addressed Sita once more, saying, "O
lady, let the god having the _Makara_ for his emblem burn me sorely. I
will, however, on no account, O thou of sweet smiles and beautiful hips,
approach thee, as thou art unwilling! What can I do to thee that still
feelest a regard for Rama who is only a human being and, therefore, our
food?" Having said those words unto that lady of faultless features, the
king of the _Rakshasa_ made himself invisible then and there and went
away to the place he liked. And Sita, surrounded by those _Rakshasa_
women, and treated with tenderness by _Trijata_, continued to dwell
there in grief.'"


SECTION CCLXXX

"Markandeya said, 'Meanwhile the illustrious descendant of Raghu, along
with his brother, hospitably treated by Sugriva, continued to dwell on
the breast of the _Malyavat_ hill, beholding every day the clear blue
sky. And one night, while gazing from the mountain-top on the bright
moon in the cloudless sky surrounded by planets and stars and stellar
bodies, that slayer of foes was suddenly awakened (to a remembrance of
Sita) by the cold breezes fragrant with the perfumes of the lily, lotus
and other flowers of the same species. And virtuous Rama, dejected in
spirits at the thought of Sita's captivity in the abode of the Rakshasa,
addressed the heroic Lakshmana in the morning saying, "Go, Lakshmana and
seek in Kishkindhya that ungrateful king of the monkeys, who understands
well his own interest and is even now indulging in dissipations, that
foolish wretch of his race whom I have installed on a throne and to whom
all apes and monkeys and bears owe allegiance, that fellow for whose
sake, O mighty-armed perpetuator of Raghu's race, Vali was slain by me
with thy help in the wood of Kishkindhya! I regard that worst of monkeys
on earth to be highly ungrateful, for, O Lakshmana, that wretch hath now
forgotten me who am sunk in such distress! I think he is unwilling to
fulfil his pledge, disregarding, from dullness of understanding, one who
hath done him such services! If thou findest him luke-warm and rolling
in sensual joys, thou must then send him, by the path Vali hath been
made to follow, to the common goal of all creatures! If, on the other
hand, thou seest that foremost of monkeys delight in our cause, then, O
descendant of Kakutstha, shouldst thou bring him hither with thee! Be
quick, and delay not!" Thus addressed by his brother, Lakshmana ever
attentive to the behests and welfare of his superiors, set out taking
with him his handsome bow with string and arrows. And reaching the gates
of Kishkindhya he entered the city unchallenged. And knowing him to be
angry, the monkey-king advanced to receive him. And with his wife,
Sugriva, the king of the monkeys, with a humble heart, joyfully received
him with due honours. And the dauntless son of Sumitra then told him
what Rama had said. And having heard everything in detail, O mighty
monarch, Sugriva, the king of the monkeys with his wife and servants,
joined his hands, and cheerfully said unto Lakshmana, that elephant
among men, these words: "I am, O Lakshmana, neither wicked, nor
ungrateful, nor destitute of virtue! Hear what efforts I have made for
finding out Sita's place of captivity! I have despatched diligent
monkeys in all directions. All of them have stipulated to return within
a month. They will, O hero, search the whole earth with her forests and
hills and seas, her villages and towns and cities and mines. Only five
nights are wanting to complete that month, and then thou wilt, with
Rama, hear tidings of great joy!"

"'Thus addressed by that intelligent king of the monkeys, the
high-souled Lakshmana became appeased, and he in his turn worshipped
Sugriva. And accompanied by Sugriva, he returned to Rama on the breast
of the Malyavat hill. And approaching him, Lakshmana informed him of the
beginning already made in respect of his undertaking. And soon thousands
of monkey-chiefs began to return, after having carefully searched the
three quarters of the earth, viz., the North, the East and the West. But
they that had gone towards the South did not make their appearance. And
they that came back represented to Rama, saying that although they had
searched the whole earth with her belt of seas, yet they could not find
either the princess of Videha or Ravana. But that descendant of
Kakutstha's race, afflicted at heart, managed to live yet, resting his
hopes (of hearing Sita's tidings) on the great monkeys that had gone
towards the South.

"'After the lapse of two months, several monkeys seeking with haste the
presence of Sugriva, addressed him, saying, "O king, that foremost of
monkeys, the son of _Pavana_, as also Angada, the son of Vali, and the
other great monkeys whom thou hadst despatched to search the southern
region, have come back and are pillaging that great and excellent
orchard called _Madhuvana_, which was always guarded by Vali and which
hath been well-guarded by thee also after him!" Hearing of this act of
liberty on their part, Sugriva inferred the success of their mission,
for it is only servants that have been crowned with success that can act
in this way. And that intelligent and foremost of monkeys communicated
his suspicions to Rama. And Rama also, from this, guessed that the
princess of Mithila had been seen. Then Hanuman and the other monkeys,
having refreshed themselves thus, came towards their king, who was then
staying with Rama and Lakshmana. And, O Bharata, observing the gait of
Hanuman and the colour of his face, Rama was confirmed in the belief
that Hanuman had really seen Sita. Then those successful monkeys with
Hanuman at their head, duly bowed unto Rama and Lakshmana and Sugriva.
And Rama then taking up his bow and quiver, addressed those monkeys,
saying, "Have you been successful? Will ye impart life unto me? Will ye
once more enable me to reign in Ayodhya after having slain my enemy in
battle and rescued the daughter of Janaka? With the princess of Videha
unrescued, and the foe unslain in battle, I dare not live, robbed of
wife and honour!" Thus addressed by Rama, the son of _Pavana_, replied
unto him, saying, "I bring thee good news, O Rama; for Janaka's daughter
hath been seen by me. Having searched the southern region with all its
hills, forests, and mines for some time, we became very weary. At length
we beheld a great cavern. And having beheld it, we entered that cavern
which extended over many _Yojanas_. It was dark and deep and overgrown
with trees and infested by worms. And having gone a great way through
it, we came upon sun-shine and beheld a beautiful palace. It was, O
Raghava, the abode of the _Daitya Maya_. And there we beheld a female
ascetic named _Prabhavati_ engaged in ascetic austerities. And she gave
us food and drink of various kinds. And having refreshed ourselves
therewith and regained our strength, we proceeded along the way shown by
her. At last we came out of the cavern and beheld the brimy sea, and on
its shores, the _Sahya_, the _Malaya_ and the great _Dardura_ mountains.
And ascending the mountains of _Malaya_, we beheld before us the vast
ocean.[51] And beholding it we felt sorely grieved in mind. And dejected
in spirits and afflicted with pain and famishing with hunger, we
despaired of returning with our lives. Casting our eyes on the great
ocean extending over many hundreds of _Yojanas_ and abounding in whales
and alligators and other aquatic animals, we became anxious and filled
with grief. We then sat together, resolved to die there of starvation.
And in course of conversation we happened to talk of the vulture
_Jatayu_. Just then we saw a bird huge as a mountain, of frightful form,
and inspiring terror into every heart, like a second son of Vinata.[52]
And coming upon us unawares for devouring us, he said, 'Who are ye that
are speaking thus of my brother _Jatayu_? I am his elder brother, by
name _Sampati_, and am the king of birds. Once upon a time, we two, with
the desire of outstripping each other, flew towards the sun. My wings
got burnt, but those of _Jatayu_ were not. That was the last time I saw
my beloved brother _Jatayu_, the king of vultures! My wings burnt, I
fell down upon the top of this great mountain where I still am!' When he
finished speaking, we informed him of the death of his brother in a few
words and also of this calamity that hath befallen thee! And, O king,
the powerful Sampati hearing this unpleasant news from us, was greatly
afflicted and again enquired of us, saying, 'Who is this Rama and why
was Sita carried off and how was Jatayu slain? Ye foremost of monkeys I
wish to hear everything in detail!' We then informed him of everything
about this calamity of thine and of the reason also of our vow of
starvation. That king of birds then urged us (to give up our vow) by
these words of his: 'Ravana is, indeed, known to me. Lanka is his
capital. I beheld it on the other side of the sea in a valley of the
_Trikuta_ hills! Sita must be there. I have little doubt of this!'
Hearing these words of his, we rose up quickly and began, O chastiser of
foes, to take counsel of one another for crossing the ocean! And when
none dared to cross it, I, having recourse to my father, crossed the
great ocean which is a hundred _Yojanas_ in width. And having slain the
_Rakshasis_ on the waters, I saw the chaste Sita within Ravana's harem,
observing ascetic austerities, eager to behold her lord, with matted
locks on head, and body besmeared with filth, and lean, and melancholy
and helpless. Recognising her as Sita by those unusual signs, and
approaching that worshipful lady while alone, I said, 'I am, O Sita, an
emissary of Rama and monkey begotten by _Pavana_![53] Desirous of having
a sight of thee, hither have I come travelling through the skies!
Protected by Sugriva, that monarch of all the monkeys, the royal
brothers Rama and Lakshmana are in peace! And Rama, O lady, with
Sumitra's son, hath enquired of thy welfare! And Sugriva also, on
account of his friendship (with Rama and Lakshmana) enquireth of thy
welfare. Followed by all the monkeys, thy husband will soon be here.
Confide in me, O adorable lady, I am a monkey and not a _Rakshasa_!'
Thus addressed by me, Sita seemed to meditate for a moment and then
replied to me, saying, 'From the words of _Avindhya_ I know that thou
art Hanuman! O mighty-armed one, Avindhya is an old and respected
_Rakshasa_! He told me that Sugriva is surrounded by counsellors like
thee. Thou mayst depart now!' And with these words she gave me this
jewel as a credential. And, indeed, it was by means of this jewel that
the faultless Sita had been able to support her existence. And the
daughter of Janaka further told me as a token from her, that by thee, O
tiger among men, a blade of grass (inspired with _Mantras_ and thus
converted into a fatal weapon) had once been shot at a crow while ye
were on the breast of the mighty hill known by the name of _Chitrakuta_!
And this she said as evidence of my having met her and hers being really
the princess of Videha. I then caused myself to be seized by Ravana's
soldiers, and then set fire to the city of Lanka!"'"

    [51] Abode of Varuna in the original.

    [52] Garuda.

    [53] Pavana, the God of the wind.


SECTION CCLXXXI

"Markandeya said, 'It was on the breast of that very hill where Rama was
seated with those foremost of monkeys that great monkey chiefs at the
command of Sugriva, began to flock together. The father-in-law of Vali,
the illustrious Sushena, accompanied by a thousand crores of active
apes, came to Rama. And those two foremost of monkeys endued with mighty
energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores
of monkeys, showed themselves there. And, O king, Gavakshya also of
terrible mien and endued with a bovine tail, showed himself there,
having collected sixty thousand crores of monkeys. And the renowned
Gandhamadana, dwelling on the mountains of the same name, collected a
hundred thousand crores of monkeys. And the intelligent and mighty
monkey known by the name of Panasa mustered together fifty-two crores of
monkeys.[54] And that foremost and illustrious of monkeys named
Dadhimukha of mighty energy mustered a large army of monkeys possessed
of terrible prowess. And Jamvuvan showed himself there with a hundred
thousand crores of black bears of terrible deeds and faces having the
_Tilaka_ mark.[55] And these and many other chiefs of monkey-chiefs,
countless in number, O king, came there for aiding Rama's cause. And
endued with bodies huge as mountain-peaks and roaring like lions, loud
was the uproar that was heard there made by those monkeys running
restlessly from place to place. And some of them looked like
mountain-peaks, and some looked like buffaloes. And some were of the hue
of autumnal clouds and the faces of some were red as vermillion. And
some rose high, and some fell down, and some cut capers, and some
scattered the dust, as they mustered together from various directions.
And that monkey army, vast as the sea at full tide, encamped there at
Sugriva's bidding. And after those foremost of monkeys had mustered from
every direction, the illustrious descendant of Raghu, with Sugriva by
his side, set out in an auspicious moment of a very fair day under a
lucky constellation, accompanied by that host arrayed in order of
battle, as if for the purpose of destroying all the worlds. And Hanuman,
the son of the Wind-god, was in the van of that host, while the rear was
protected by the fearless son of Sumitra. And surrounded by the
monkey-chiefs, those princes of Raghu's house with fingers cased in
_guana_ skin, shone, as they went, like the Sun and the Moon in the
midst of the planets. And that monkey host armed with stones and _Sola_
and _Tola_ trees, looked very much like a far-extending field of corn
under the morning sun. And that mighty army, protected by Nala and Nila
and Angada and Kratha and Mainda and Dwivida, marched forth for
achieving the purpose of Raghava. And encamping successively, without
interruption of any kind, on wide and healthy tracts and valleys
abounding with fruits and roots and water and honey and meat, the monkey
host at last reached the shores of the brimy sea. And like unto a second
ocean, that mighty army with its countless colours, having reached the
shores of sea, took up its abode there. Then the illustrious son of
Dasaratha, addressing Sugriva amongst all those foremost monkeys, spoke
unto him these words that were suited to the occasion, "This army is
large. The ocean also is difficult to cross. What contrivance,
therefore, commends itself to thee for crossing the ocean?" At these
words, many vain-glorious monkeys answered, "We are fully able to cross
the sea." This answer, however, was not of much use, as all could not
avail of that means. Some of the monkeys proposed to cross the sea in
boats, and some in rafts of various kinds. Rama, however, conciliating
them all, said, "This cannot be. The sea here is a full hundred
_Yojanas_ in width. All the monkeys, ye heroes, will not be able to
cross it. This proposal, therefore, that ye have made, is not consonant
to reason. Besides we have not the number of boats necessary for
carrying all our troops. How, again, can one like us raise such
obstacles in the way of the merchants? Our army is very large. The foe
wilt make a great havoc if a hole is detected. Therefore, to cross the
sea in boats and rafts doth not recommend itself to me. I will, however,
pray to the Ocean for the necessary means. Foregoing food, I will lie
down on the shore. He will certainly show himself to me. If, however, he
doth not show himself, I will chastise him then by means of my great
weapons that are more blazing than fire itself and are incapable of
being baffled!" Having said these words, both Rama and Lakshmana touched
water[56] and duly laid themselves down on a bed of _kusa_ grass on the
seashore. The divine and illustrious Ocean then, that lord of male and
female rivers, surrounded by aquatic animals, appeared unto Rama in a
vision. And addressing Rama in sweet accents, the genius of the Ocean,
surrounded by countless mines of gems, said, "O son of Kausalya, tell me
what aid, O bull among men, I am to render thee! I also have sprung from
the race of Ikshwaku and am, therefore, a relative of thine!" Rama
replied unto him, saying, "O lord of rivers, male and female, I desire
thee to grant me a way for my troops, passing along which I may slay the
Ten-headed (Ravana), that wretch of Pulastya's race! If thou dost not
grant the way I beg of thee, I will then dry thee up by means of my
celestial arrows inspired with _mantras_!" And hearing these words of
Rama, the genius of Varuna's abode, joining his hands, answered in great
affliction, "I do not desire to put any obstacle in thy way. I am no foe
of thine! Listen, O Rama, to these words, and having listened, do what
is proper! If, at thy command, I get a way for the passage of thy army,
others then, from strength of their bows, will command me to do the
same! In thy army there is a monkey of the name of Nala, who is a
skilful mechanic. And endued with great strength, Nala is the son of
_Tashtri_, the divine artificer of the Universe. And whether it is wood,
or grass or stone, that he will throw into my waters, I will support the
same on my surface, and thus wilt thou have a bridge (over which to
pass)!" And having said these words, the genius of the Ocean
disappeared. And Rama awaking, called Nala unto him and said, "Build
thou a bridge over the sea! Thou alone, I am sure, art able to do it!"
And it was by this means that the descendant of Kakutstha's race caused
a bridge to be built that was ten _Yojanas_ in width and a hundred
_Yojanas_ in length. And to this day that bridge is celebrated over all
the world by the name of _Nala's bridge_. And having completed that
bridge, Nala, of body huge as a hill, came away at the command of Rama.

    [54] There is a difference of reading here. Some texts read
    fifty seven.

    [55] A difference of reading is observable here.

    [56] As a purificatory ceremony, called the Achamana. To this
    day, no Hindu can perform any ceremony without going through the
    Achamana in the first instance.

"'And while Rama was on this side of the ocean, the virtuous Vibhishana,
the brother of the king of the Rakshasas accompanied by four of his
counsellors, came unto Rama. And the high-souled Rama received him with
due welcome. Sugriva, however, feared, thinking he might be a spy. The
son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in
consequence of the sincerity of his exertions and the many indications
of his good conduct, worshipped him with respect. And he also installed
Vibhishana in the sovereignty of all the Rakshasas and made him his own
junior counsellor, and a friend of Lakshmana's. And it was under
Vibhishana's guidance, O king, that Rama with all his troops crossed the
great ocean by means of that bridge in course of a month. And having
crossed the ocean and arrived at Lanka, Rama caused its extensive and
numerous gardens to be devastated by his monkeys. And while Rama's
troops were there, two of Ravana's counsellors and officers, named Suka
and Sarana, who had come as spies, having assumed the shape of monkeys,
were seized by Vibhishana. And when those wanderers of the night assumed
their real Rakshasa forms, Rama showed them his troop and dismissed them
quietly. And having quartered his troops in those woods that skirted the
city, Rama then sent the monkey Angada with great wisdom as his envoy to
Ravana.'"


SECTION CCLXXXII

"Markandeya said, 'Having quartered his army in those groves abounding
with food and water and with fruits and roots, the descendant of
Kakutstha began to watch over them with care. Ravana, on the other hand,
planted in his city many appliances constructed according to the rules
of military science. And his city, naturally impregnable on account of
its strong ramparts and gate-ways, had seven trenches, that were deep
and full of water to the brim and that abounded with fishes and sharks
and alligators, made more impregnable still by means of pointed stakes
of _Khadira_ wood. And the ramparts, heaped with stones, were made
impregnable by means of catapults. And the warriors (who guarded the
walls) were armed with earthen pots filled with venomous snakes, and
with resinous powders of many kinds. And they were also armed with
clubs, and fire-brands and arrows and lances and swords and battle-axes.
And they had also _Sataghnis_[57] and stout maces steeped in wax.[58]
And at all the gates of the city were planted movable and immovable
encampments manned by large numbers of infantry supported by countless
elephants and horses. And Angada, having reached one of the gates of the
city, was made known to the Rakshasas. And he entered the town without
suspicion or fear. And surrounded by countless Rakshasas, that hero in
his beauty looked like the Sun himself in the midst of masses of clouds.
And having approached the hero of Pulastya's race in the midst of his
counsellors, the eloquent Angada saluted the king and began to deliver
Rama's message in these words, "That descendant of Raghu, O king, who
ruleth at Kosala and whose renown hath spread over the whole world,
sayeth unto thee these words suited to the occasion. Accept thou that
message and act according to it! Provinces and towns, in consequence of
their connection with sinful kings incapable of controlling their souls,
are themselves polluted and destroyed. By the violent abduction of Sita,
thou alone hast injured me! Thou, however, wilt become the cause of
death to many unoffending persons. Possessed of power and filled with
pride, thou hast, before this, slain many _Rishis_ living in the woods,
and insulted the very gods. Thou hast slain also many great kings and
many weeping women. For those transgressions of thine, retribution is
about to overtake thee! I will slay thee with thy counsellors. Fight and
show thy courage![59] O wanderer of the night, behold the power of my
bow, although I am but a man! Release Sita, the daughter of Janaka! If
thou dost not release her, I shall make the Earth divested of all
Rakshasas with my keen-edged arrows!" Hearing these defiant words of the
enemy, king Ravana bore them ill, becoming senseless with wrath. And
thereupon four Rakshasas skilled in reading every sign of their master,
seized Angada like four hawks seizing a tiger. With those Rakshasas,
however, holding him fast by his limbs, Angada leaped upwards and
alighted on the palace terrace. And as he leaped up with a great force,
those wanderers of the night fell down the earth, and bruised by the
violence of the fall, had their ribs broken. And from the golden terrace
on which he had alighted, he took a downward leap. And overleaping the
walls of Lanka, he alighted to where his comrades were. And approaching
the presence of the lord of Kosala and informing him of everything, the
monkey Angada endued with great energy retired to refresh himself,
dismissed with due respect by Rama.

    [57] Lit. an engine killing a hundred. Perhaps, some kind of
    rude cannon.

    [58] Perhaps, brands or torches steeped in wax, intended to be
    thrown in a burning state, amongst the foe. Readers of Indian
    history know how Lord Lake was repulsed from Bharatpore by means
    of huge bales of cotton, steeped in oil, rolled from the
    ramparts of that town, in a burning state, towards the advancing
    English.

    [59] Lit. be a Purusha (male)! Manhood would not be appropriate
    in connection with a Rakshasa.

"'The descendant of Raghu then caused the ramparts of Lanka to be broken
down by a united attack of all those monkeys endued with the speed of
the wind. Then Lakshmana, with Vibhishana and the king of the bears
marching in the van, blew up the southern gate of the city that was
almost impregnable. Rama then attacked Lanka with a hundred thousand
crores of monkeys, all possessed of great skill in battle, and endued
with reddish complexions like those of young camels. And those crores of
greyish bears with long arms, and legs and huge paws, and generally
supporting themselves on their broad haunches, were also urged on to
support the attack. And in consequence of those monkeys leaping up and
leaping down and leaping in transverse directions, the Sun himself, his
bright disc completely shaded, became invisible for the dust they
raised. And the citizens of Lanka beheld the wall of their town assume
all over a tawny hue, covered by monkeys of complexions yellow as the
ears of paddy, and grey as _Shirisha_ flowers, and red as the rising
Sun, and white as flax or hemp. And the Rakshasas, O king, with their
wives and elders, were struck with wonders at that sight. And the monkey
warriors began to pull down pillars made of precious stones and the
terraces and tops of palatial mansions. And breaking into fragments the
propellers of catapults and other engines, they began to cast them about
in all directions. And taking up the _Sataghnis_ along with the discs,
the clubs, and stones, they threw them down into the city with great
force and loud noise. And attacked thus by the monkeys, those Rakshasas
that had been placed on the walls to guard them, fled precipitately by
hundreds and thousands.

"'Then hundreds of thousands of Rakshasas, of terrible mien, and capable
of assuming any form at will, came out at the command of the king. And
pouring a perfect shower of arrows and driving the denizens of the
forest, those warriors, displaying great prowess, adorned the ramparts.
And soon those wanderers of the night, looking like masses of flesh, and
of terrible mien, forced the monkeys to leave the walls. And mangled by
the enemies' lances, numerous monkey-chiefs fell down from the ramparts,
and crushed by the falling columns and gate-ways, numerous Rakshasas
also fell down to rise no more. And the monkeys and the brave Rakshasas
that commenced to eat up the foe, struggled, seizing one another by the
hair, and mangling and tearing one another with their nails and teeth.
And the monkeys and the Rakshasas roared and yelled frightfully, and
while many of both parties were slain and fell down to rise no more,
neither side gave up the contest. And Rama continued all the while to
shower a thick downpour of arrows like the very clouds. And the arrows
he shot, enveloping Lanka, killed large numbers of Rakshasas. And the
son of Sumitra, too, that mighty bowman incapable of being fatigued in
battle, naming particular Rakshasas stationed on the ramparts, slew them
with his clothyard shafts. And then the monkey host, having achieved
success was withdrawn at the command of Rama, after it had thus pulled
down the fortifications of Lanka and made all objects within the city
capable of being aimed at by the besieging force.'"


SECTION CCLXXXIII

"Markandeya said, 'And while those troops (thus withdrawn) were reposing
themselves in their quarters, many little Rakshasas and _Pisachas_
owning Ravana as their leader, penetrated amongst them. And among these
were _Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja_
and _Praghasa_, and others. And as these wicked ones were penetrating
(the monkey host) in their invisible forms, Vibhishana, who had the
knowledge thereof, broke the spell of their invisibility. And once seen,
O king, by the powerful and long-leaping monkeys, they were all slain
and prostrated on the earth, deprived of life. And unable to endure
this, Ravana marched out at the head of his troops. And surrounded by
his terrible army of Rakshasas and _Pisachas_, Ravana who was conversant
with the rules of warfare like a second _Usanas_ invested the monkey
host, having disposed his troops in that array which is named after
_Usanas_ himself. And beholding Ravana advancing with his army disposed
in that array, Rama, following the mode recommended by Vrihaspati,
disposed his troops in counter array for opposing that wanderer of the
night. And coming up quickly, Ravana began to fight with Rama. And
Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and
Nikharvata fought with Tara, and Nala with Tunda, and Patusa with
Panasa. And each warrior, advancing up to him whom he regarded as his
match, began to fight with him on that field of battle, relying on the
strength of his own arms, and that encounter, so frightful to timid
persons, soon became terrible and fierce like that between the gods and
the _Asuras_ in the days of old. And Ravana covered Rama with a shower
of darts and lances and swords, and Rama also afflicted Ravana with his
whetted arrows of iron furnished with the sharpest points, and in the
same way Lakshmana smote the contending Indrajit with arrows capable of
penetrating into the most vital parts and Indrajit also smote Sumitra's
son with an arrowy shower. And Vibhishana showered upon Prahasta and
Prahasta showered upon Vibhishana, without any regard for each other a
thick downpour of winged arrows furnished with the sharpest points. And
thus between those mighty warriors there came about an encounter of
celestial weapons of great force, at which the three worlds with their
mobile and immobile creatures were sorely distressed.'"


SECTION CCLXXXIV

"Markandeya said, 'Then Prahasta, suddenly advancing up to Vibhishana
and uttering a loud yell, struck him with his mace. But though struck
with that mace of terrible force, the mighty-armed Vibhishana of great
wisdom, without wavering in the least, stood still as the mountains of
Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished
with a hundred bells, inspired it with _mantras_ and hurled it at the
head of his adversary. And by the impetuosity of that weapon rushing
with the force of the thunderbolt, Prahasta's head was severed off, and
he thereupon looked like a mighty tree broken by the wind. And beholding
that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha
rushed with great impetuosity against the monkey-host. And beholding the
soldiers of Dhumraksha, looking like the clouds and endued with terrible
mien, advancing up towards them, the monkey-chief suddenly broke and
fled. And seeing those foremost of monkeys suddenly give way, that tiger
among monkeys, Hanuman, the son of Pavana, began to advance. And
beholding the son of Pavana staying still on the field of battle, the
retreating monkeys, O king, one and all quickly rallied. Then mighty and
great and fearful was the uproar that arose there in consequence of the
warriors of Rama and Ravana rushing against each other. And in that
battle which raged terribly the field soon became miry with blood. And
Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then
that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that
advancing leader of the Rakshasa. And the encounter that took place
between that monkey and the Rakshasa hero, each desirous of defeating
the other, was fierce and terrible, like that of Indra and Prahlada (in
days of yore). And the Rakshasa struck the monkey with his maces and
spiked clubs while the monkey struck the Rakshasa with trunks of trees
unshorn of their branches. Then Hanuman, the son of Pavana, slew in
great wrath that Rakshasa along with his charioteer and horses and broke
his chariot also into pieces. And beholding Dhumraksha, that foremost of
Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against
the Rakshasa army with great valour. And slaughtered in large numbers by
the victorious and powerful monkeys, the Rakshasas became dispirited and
fled in fear to Lanka. And the surviving wreck of the Rakshasa army,
having reached the city, informed king Ravana of everything that had
happened. And hearing from them that Prahasta and that mighty archer
Dhumraksha, had both, with their armies, been slain by the powerful
monkeys, Ravana drew a deep sigh and springing up from his excellent
seat, said,--the time is come for Kumbhakarna to act.--And having said
this, he awoke, by means of various loud-sounding instruments, his
brother Kumbhakarna from his deep and prolonged slumbers. And having
awaked him with great efforts, the Rakshasa king, still afflicted with
anxiety, addressed the mighty Kumbhakarna and said unto him when seated
at his ease on his bed, having perfectly recovered consciousness and
self-possession, these words, "Thou, indeed, art happy, O Kumbhakarna,
that canst enjoy profound and undisturbed repose, unconscious of the
terrible calamity that hath overtaken us! Rama with his monkey host hath
crossed the Ocean by a bridge and disregarding us all is waging a
terrible war (against us). I have stealthily brought away his wife Sita,
the daughter of Janaka, and it is to recover her that he hath come
hither, after having made a bridge over the great Ocean. Our great
kinsmen also, Prahasta and others, have already been slain by him. And,
O scourge of thy enemies, there is not another person, save thee, that
can slay Rama! Therefore, O warrior, putting on thy armour, do thou set
out this day for the purpose of vanquishing Rama and his followers! The
two younger brothers of Dushana, viz., Vajravega and Promathin, will
join thee with their forces!" And having said this unto the mighty
Kumbhakarna, the Rakshasa king gave instructions to Vajravega and
Promathin as to what they should do. And accepting his advice, those two
warlike brothers of Dushana quickly marched out of the city, preceded by
Kumbhakarna.'"


SECTION CCLXXXV

"Markandeya said, 'Then Kumbhakarna set out from the city, accompanied
by his followers. And soon he beheld the victorious monkey troops
encamped before him. And passing them by with the object of seeking out
Rama, he beheld the son of Sumitra standing at his post, bow in hand.
Then the monkey warriors, speedily advancing towards him, surrounded him
on all sides. And then they commenced to strike him with numberless
large trees. And many amongst them fearlessly began to tear his body
with their nails. And those monkeys began to fight with him in various
ways approved by the laws of warfare. And they soon overwhelmed that
chief of the Rakshasas with a shower of terrible weapons of various
kinds. And attacked by them thus, Kumbhakarna only laughed at them and
began to eat them up. And he devoured those foremost of monkeys known by
the name of Chala, and Chandachala, and Vajravahu. And beholding that
fearful act of the _Rakshasa_, other monkeys were frightened and set
forth a loud wail of fear. And hearing the screams of those
monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that
high-souled king of the monkeys swiftly approaching the _Rakshasa_,
violently struck him on the head with the trunk of a _Sala_ tree. And
though the high-souled Sugriva always prompt in action broke that _Sala_
tree on the head of Kumbhakarna, he failed to make any impression on
that _Rakshasa_. And then, as if roused from his torpor by that blow,
Kumbhakarna stretching forth his arms seized Sugriva by main force. And
beholding Sugriva dragged away by the _Rakshasa_, the heroic son of
Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And
that slayer of hostile heroes, Lakshmana, advancing towards Kumbhakarna,
discharged at him an impetuous and mighty arrow furnished with golden
wings. And that arrow, cutting through his coat of mail and penetrating
into his body, passed through it outright and struck into the earth,
stained with the _Rakshasa's_ blood. Kumbhakarna then, having his breast
thus bored through, released the king of monkeys. And taking up a huge
mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed
towards the son of Sumitra, aiming it at him. And as the _Rakshasa_
rushed towards him, Lakshmana cut off his upraised arms by means of a
couple of keen-edged shafts furnished with heads resembling razors. But
as soon as the two arms of the Rakshasa were thus cut off, double that
number of arms soon appeared on his person. Sumitra's son, however,
displaying his skill in weapons, soon by means of similar arrows cut off
those arms also, each of which had seized a mass of stone. At this, that
_Rakshasa_ assumed a form enormously huge and furnished with numerous
heads and legs and arms. Then the son of Sumitra rived, with a _Brahma_
weapon, that warrior looking like an assemblage of hill. And rent by
means of that celestial weapon, that _Rakshasa_ fell on the field of
battle like a huge tree with spreading branches suddenly consumed by
heaven's thunderbolt. And beholding Kumbhakarna endued with great
activity and resembling the _Asura_ Vritra himself, deprived of life and
prostrated on the field of battle, the _Rakshasa_ warriors fled in fear.
And beholding the _Rakshasa_ warriors running away from the field of
battle, the younger brother of Dushana, rallying them, rushed in great
wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar,
received with his winged shafts both those wrathful warriors, Vajravega
and Promathin, rushing towards him. The battle then, O son of Pritha,
that took place between those two younger brothers of Dushana on the one
hand and the intelligent Lakshmana on the other, was exceedingly furious
and made the bristles of the spectators stand on end. And Lakshmana
overwhelmed the two _Rakshasas_ with a perfect shower of arrows. And
those two _Rakshasa_ heroes, on the other hand, both of them excited
with fury, covered Lakshmana with an arrowy hail. And that terrible
encounter between Vajravega and Promathin and the mighty-armed Lakshmana
lasted for a short while. And Hanuman, the son of Pavana, taking up a
mountain peak, rushed towards one of the brothers, and with that weapon
took the life of the Rakshasa Vajravega. And that mighty monkey, Nala,
also, with a large mass of rock, crushed Promathin, that other younger
brother of Dushana. The deadly struggle, however, between the soldiers
of Rama and Ravana, rushing against one another, instead of coming to an
end even after this, raged on as before. And hundreds of _Rakshasas_
were slain by the denizens of the forest, while many of the latter were
slain by the former. The loss, however, in killed, of the _Rakshasas_
was far greater than that of the monkeys.


SECTION CCLXXXVI

"Markandeya said, 'Learning that Kumbhakarna had with his followers,
fallen in battle as also that great warrior Prahasta, and Dhumraksha too
of mighty energy, Ravana then addressed his heroic son Indrajit saying,
"O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana.
My good son, it was by thee that this blazing fame of mine had been
acquired by vanquishing in battle that wielder of the thunderbolt, the
thousand-eyed Lord of Sachi! Having the power of appearing and vanishing
at thy will, slay thou, O smiter of foes, my enemies by means, O thou
foremost of all wielders of weapons, of thy celestial arrows received as
boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of
enduring the bare touch of thy weapons. What shall I say, therefore, of
their followers? That cessation of hostilities which could not be
brought about by either Prahasta or Kumbhakarna in battle, be it thine,
O mighty-armed one, to bring about! Slaying my enemies with all their
army by means of thy keen-edged shafts, enhance my joy to-day, O son, as
thou didst once before by vanquishing Vasava!" Thus addressed by him,
Indrajit said--So be it,--and encased in mail he quickly ascended his
chariot, and proceeded, O king, towards the field of battle. And then
that bull amongst _Rakshasas_ loudly announcing his own name, challenged
Lakshmana endued with auspicious marks, to a single combat. And
Lakshmana, thus challenged, rushed towards that _Rakshasa_, with his bow
and arrows, and striking terror into his adversary's heart by means of
the flapping of his bow-string on the leathern case of his left hand.
And the encounter that took place between those warriors that defied
each other's prowess and each of whom was desirous of vanquishing the
other, and both of whom were conversant with celestial weapons, was
terrible in the extreme. But when the son of Ravana found that he could
not by his arrows gain any advantage over his adversary, that foremost
of mighty warriors mustered all his energy. And Indrajit then began to
hurl at Lakshmana with great force numberless javelins. The son of
Sumitra, however, cut them into fragments by means of his own keen-edged
arrows. And those javelins, thus cut into pieces by the keen-edged
arrows of Lakshmana, dropped down upon the ground. Then the handsome
Angada, the son of Vali, taking up a large tree, rushed impetuously at
Indrajit and struck him with it on the head. Undaunted at this, Indrajit
of mighty energy sought to smite Angada with a lance. Just at that
juncture, however, Lakshmana cut into pieces the lance taken up by
Ravana's son. The son of Ravana then took up a mace and struck on the
left flank that foremost of monkeys, the heroic Angada who was then
staying close beside him. Angada, the powerful son of Vali, little
recking that stroke, hurled at Indrajit a mighty Sala stem. And hurled
in wrath by Angada for the destruction of Indrajit, that tree, O son of
Pritha, destroyed Indrajit's chariot along with his horses and
charioteer. And thereupon jumping from his horseless and driverless car,
the son of Ravana disappeared from sight, O king, by aid of his powers
of illusion. And beholding that _Rakshasa_, abundantly endued with
powers of illusion, disappear so suddenly, Rama proceeded towards that
spot and began to protect his troops with care. Indrajit, however, with
arrows, obtained as boons from the gods, began to pierce both Rama and
mighty Lakshmana in every part of their bodies. Then the heroic Rama and
Lakshmana both continued to contend with their arrows against Ravana's
son who had made himself invisible by his powers of illusion. But
Indrajit continued to shower in wrath all over those lions among men his
keen-edged shafts by hundreds and thousands. And seeking that invisible
warrior who was ceaselessly showering his arrows, the monkeys penetrated
into every part of the firmament, armed with huge masses of stone. Them
as well as the two brothers, however, the invisible _Rakshasa_ began to
afflict with his shafts. Indeed, the son of Ravana, concealing himself
by his powers of illusion, furiously attacked the monkey host. And the
heroic brothers Rama and Lakshmana, pierced all over with arrows,
dropped down on the ground like the Sun and the Moon fallen down from
the firmament.'"


SECTION CCLXXXVII

"Markandeya said, 'Beholding both the brothers Rama and Lakshmana
prostrate on the ground, the son of Ravana tied them in a net-work of
those arrows of his which he had obtained as boons. And tied by Indrajit
on the field of battle by means of that arrowy net, those heroic tigers
among men resembled a couple of hawks immured in a cage. And beholding
those heroes prostrate on the ground pierced with hundreds of arrows,
Sugriva with all the monkeys stood surrounding them on all sides. And
the king of the monkeys stood there, accompanied by Sushena and Mainda
and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and
Nala. And Vibhishana, having achieved success in another part of the
field, soon arrived at that spot, and roused those heroes from
insensibility, awakening them by means of the weapon called
_Prajna_.[60] Then Sugriva soon extracted the arrows from their bodies.
And by means of that most efficacious medicine called the _Visalya_,[61]
applied with celestial _mantras_, those human heroes regained their
consciousness. And the arrow having been extracted from their bodies,
those mighty warriors in a moment rose from their recumbent posture,
their pains and fatigue thoroughly alleviated. And beholding Rama the
descendant of Ikshwaku's race, quite at his ease, Vibhishana, O son of
Pritha, joining his hands, told him these words, "O chastiser of foes,
at the command of the king of the Guhyakas, a Guhyaka hath come from the
White mountains, bringing with him his water![62] O great king, this
water is a present to thee from Kuvera, so that all creatures that are
invisible may, O chastiser of foes, become visible to thee! This water
laved over the eyes will make every invisible creature visible to thee,
as also to any other person to whom thou mayst give it!"--Saying--_So be
it_,--Rama took that sacred water, and sanctified his own eyes
therewith. And the high-minded Lakshmana also did the same. And Sugriva
and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila
and many other foremost of the monkeys, laved their eyes with that
water. And thereupon it exactly happened as Vibhishana had said, for, O
Yudhishthira, soon did the eyes of all these became capable of beholding
things that could not be seen by the unassisted eye!

    [60] This weapon could restore an insensible warrior to
    consciousness, as the Sam-mohana weapon could deprive one of
    consciousness.

    [61] Visalya a medicinal plant of great efficacy in healing cuts
    and wounds. It is still cultivated in several parts of Bengal. A
    medical friend of the writer tested the efficacy of the plant
    known by that name and found it to be much superior to either
    gallic acid or tannic acid in stopping blood.

    [62] The Guhyakas occupy, in Hindu mythology, a position next
    only to that of the gods, and superior to that of the Gandharvas
    who are the celestial choristers. The White mountain is another
    name of Kailasa, the peak where Siva hath his abode.

"'Meanwhile, Indrajit, after the success he had won, went to his father.
And having informed him of the feats he had achieved, he speedily
returned to the field of battle and placed himself at the van of his
army. The son of Sumitra then, under Vibhishana's guidance, rushed
towards that wrathful son of Ravana coming back, from desire of battle,
to lead the attack. And Lakshmana, excited to fury and receiving a hint
from Vibhishana, and desiring to slay Indrajit who had not completed his
daily sacrifice, smote with his arrows that warrior burning to achieve
success. And desirous of vanquishing each other, the encounter that took
place between them was exceedingly wonderful like that (in days of yore)
between the Lord of celestials and Prahrada. And Indrajit pierced the
son of Sumitra with arrows penetrating into his very vitals. And the son
of Sumitra also pierced Ravana's son with arrows of fiery energy. And
pierced with Lakshmana's arrows, the son of Ravana became senseless with
wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes.
Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra
then took his adversary's life by means of three winged arrows possessed
of the energy and effulgence of fire! With one of these, he severed from
Indrajit's body that arm of his enemy which had grasped the bow. With
the second he caused that other arm which had held the arrows, to drop
down on the ground. With the third that was bright and possessed of the
keenest edge, he cut off his head decked with a beautiful nose and
bright with earrings. And shorn of arms and head, the trunk became
fearful to behold. And having slain the foe thus, that foremost of
mighty men then slew with his arrows the charioteer of his adversary.
And the horses then dragged away the empty chariot into the city. And
Ravana then beheld that car without his son on it. And hearing that his
son had been slain, Ravana suffered his heart to be overpowered with
grief. And under the influence of extreme grief and affliction, the king
of the Rakshasas suddenly cherished the desire of killing the princess
of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards
that lady staying within the _Asoka_ wood longing to behold her lord.
Then Avindhya beholding that sinful purpose of the wicked wretch,
appeased his fury. Listen, O Yudhishthira, to the reasons urged by
Avindhya! That wise Rakshasa said, "Placed as thou art on the blazing
throne of an empire, it behoveth thee not to slay a woman! Besides, this
woman is already slain, considering that she is a captive in thy power!
I think, she would not be slain if only her body were destroyed. Slay
thou her husband! He being slain, she will be slain too! Indeed, not
even he of an hundred sacrifices (Indra) is thy equal in prowess! The
gods with Indra at their head, had repeatedly been affrighted by thee in
battle!" With these and many other words of the same import, Avindhya
succeeded in appeasing Ravana. And the latter did, indeed, listen to his
counsellor's speech. And that wanderer of the night, then, resolved to
give battle himself, sheathed his sword, and issued orders for preparing
his chariot.'"


SECTION CCLXXXVIII

"Markandeya said, 'The Ten-necked (Ravana), excited to fury at the death
of his beloved son, ascended his car decked with gold and gems. And
surrounded by terrible _Rakshasas_ with various kinds of weapons in
their hands, Ravana rushed towards Rama, fighting with numerous
monkey-chiefs. And beholding him rushing in wrath towards the monkey
army, Mainda and Nila and Nala and Angada, and Hanuman and Jambuvan,
surrounded him with all their troops. And those foremost of monkeys and
bears began to exterminate with trunks of trees, the soldiers of the
Ten-necked (Ravana), in his very sight. And beholding the enemy
slaughtering his troops, the _Rakshasa_ king, Ravana, possessed of great
powers of illusion, began to put them forth. And forth from his body
began to spring hundreds and thousands of _Rakshasas_ armed with arrows
and lances and double-edged swords in hand. Rama, however, with a
celestial weapon slew all those _Rakshasas_. The king of the _Rakshasas_
then once more put forth his prowess of illusion. The Ten-faced,
producing from his body numerous warriors resembling, O Bharata, both
Rama and Lakshmana, rushed towards the two brothers. And then those
_Rakshasas_, hostile to Rama and Lakshmana and armed with bows and
arrows, rushed towards Rama, and beholding that power of illusion put
forth by the king of _Rakshasas_, that descendant of Ikshwaku's race,
the son of Sumitra, addressed Rama in these heroic words, "Slay those
_Rakshasas_, those wretches with forms like thy own!" And Rama,
thereupon slew those and other _Rakshasas_ of forms resembling his own.
And that time Matali, the charioteer of Indra, approached Rama on the
field of battle, with a car effulgent as the Sun and unto which were
yoked horses of a tawny hue. And Matali said, "O son of Kakutstha's
race, this excellent and victorious car, unto which have been yoked this
pair of tawny horses, belongs to the Lord of celestials! It is on this
excellent car, O tiger among men, that Indra hath slain in battle
hundreds of _Daityas_ and _Danavas_! Therefore, O tiger among men, do
thou, riding on the car driven by me, quickly slay Ravana in battle! Do
not delay in achieving this!" Thus addressed by him, the descendant of
Raghu's race, however, doubted the truthful words of Matali, thinking
this is another illusion produced by the _Rakshasas_--Vibhishana then
addressed him saying, "This, O tiger among men, is no illusion of the
wicked Ravana! Ascend thou this chariot quickly, for this, O thou of
great effulgence, belongeth to Indra!" The descendant of Kakutstha then
cheerfully said unto Vibhishana, "So be it", and riding on that car,
rushed wrathfully upon Ravana. And when Ravana, too, rushed against his
antagonist, a loud wail of woe was set up by the creatures of the Earth,
while the celestials in heaven sent forth a leonine roar accompanied by
beating of large drums. The encounter then that took place between the
Ten-necked _Rakshasa_ and that prince of Raghu's race, was fierce in the
extreme. Indeed, that combat between them hath no parallel elsewhere.
And the _Rakshasa_ hurled at Rama a terrible javelin looking like
Indra's thunderbolt and resembling a Brahmana's curse on the point of
utterance.[63] Rama, however, quickly cut into fragments that javelin by
means of his sharp arrows. And beholding that most difficult feat,
Ravana was struck with fear. But soon his wrath was excited and the
Ten-necked hero began to shower on Rama whetted arrows by thousands and
tens of thousands and countless weapons of various kinds, such as
rockets and javelins and maces and battle-axes and darts of various
kinds and Shataghnis and _whetted shafts_. And beholding that terrible
form of illusion displayed by the Ten-necked _Rakshasa_, the monkeys
fled in fear in all directions. Then the descendant of Kakutstha, taking
out of his quiver an excellent arrow furnished with handsome wings and
golden feathers and a bright and beautiful head, fixed it on the bow
with _Brahmasira_ mantra. And beholding that excellent arrow transformed
by Rama, with proper _mantras_ into a Brahma weapon, the celestials and
the Gandharvas with Indra at their head, began to rejoice. And the gods
and the _Danavas_ and the _Kinnaras_ were led by the display of that
_Brahma_ weapon to regard the life of their Rakshasa foe almost closed.
Then Rama shot that terrible weapon of unrivalled energy, destined to
compass Ravana's death, and resembling the curse of a Brahmana on the
point of utterance. And as soon, O Bharata, as that arrow was shot by
Rama from his bow drawn to a circle, the _Rakshasa_ king with his
chariot and charioteer and horses blazed up, surrounded on all sides by
a terrific fire. And beholding Ravana slain by Rama of famous
achievements, the celestials, with the _Gandharvas_ and the _Charanas_,
rejoiced exceedingly. And deprived of universal dominion by the energy
of the Brahma weapon, the five elements forsook the illustrious Ravana,
and were consumed by the _Brahma_ weapon, the physical ingredients of
Ravana's body. His flesh and blood were all reduced to nothingness,--so
that the ashes even could not be seen.'"

    [63] According to both Vyasa and Valmiki, there is nothing so
    fierce as a Brahmana's curse. The very thunderbolt of Indra is
    weak compared to a Brahmana's curse. The reason is obvious. The
    thunder smites the individual at whom it may be aimed. The curse
    of Brahmana smites the whole race, whole generation, whole
    country.


SECTION CCLXXXIX

"Markandeya said, 'Having slain Ravana, that wretched king of the
_Rakshasas_ and foe of the celestials, Rama with his friends and
Sumitra's son rejoiced exceedingly. And after the Ten-necked
(_Rakshasa_) hath been slain, the celestials with the _Rishis_ at their
head, worshipped Rama of mighty arms, blessing and uttering the word
_Jaya_ repeatedly. And all the celestials and the _Gandharvas_ and the
denizens of the celestial regions gratified Rama of eyes like lotus
leaves, with hymns and flowery showers. And having duly worshipped Rama,
they all went away to those regions whence they had come. And, O thou of
unfading glory, the firmament at that time looked as if a great festival
was being celebrated.

"'And having slain the Ten-necked _Rakshasa_, the lord Rama of worldwide
fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana.
Then that old and wise counsellor (of Ravana) known by the name of
Avindhya, with Sita walking before him but behind Vibhishana who was at
the front, came out of the city. And with great humility Avindhya said
unto the illustrious descendant of Kakutstha, "O illustrious one, accept
thou this goddess, Janaka's daughter of excellent conduct!" Hearing
these words, the descendant of Ikshwaku's race alighted from his
excellent chariot and beheld Sita bathed in tears. And beholding that
beautiful lady seated within her vehicle, afflicted with grief,
besmeared with filth, with matted locks on head, and attired in dirty
robes, Rama, afraid of the loss of his honour, said unto her, "Daughter
of Videha, go withersover thou likest! Thou art now free! What should
have been done by me, hath been done! O blessed lady, owning me for thy
husband, it is not meet that thou shouldst grow old in the abode of the
_Rakshasa_! It is for this I have slain that wanderer of the night! But
how can one like us, acquainted with every truth of morality, embrace
even for a moment a woman that had fallen into other's hands? O princess
of Mithila whether thou art chaste or unchaste, I dare not enjoy thee,
now that thou art like sacrificial butter lapped by a dog!" Hearing
these cruel words, that adorable girl suddenly fell down in great
affliction of heart, like a plantain tree severed from its roots. And
the colour that was suffusing her face in consequence of the joy she had
felt, quickly disappeared, like watery particles on a mirror blown
thereon by the breath of the mouth. And hearing these words of Rama, all
the monkeys also with Lakshmana became still as dead. Then the divine
and pure-souled Brahma of four faces, that Creator of the Universe
himself sprung from a lotus, showed himself on his car to Raghu's son.
And Sakra and Agni and Vayu, and Yama and Varuna and the illustrious
Lord of the _Yakshas_, and the holy _Rishis_, and king Dasaratha also in
a celestial and effulgent form and on car drawn by swans, showed
themselves. And then the firmament crowded with celestials and
_Gandharvas_ became as beautiful as the autumnal welkin spangled with
stars. And rising up from the ground, the blessed and famous princess of
Videha, in the midst of those present spoke unto Rama of wide chest,
these words, "O prince, I impute no fault to thee, for thou art well
acquainted with the behaviour that one should adopt towards both men and
women. But hear thou these words of mine! The ever-moving Air is always
present within every creature. If I have sinned, let him forsake my
vital forces! If I have sinned, Oh, then let Fire, and Water, and Space,
and Earth, like Air (whom I have already invoked), also forsake my vital
forces! And as, O hero, I have never, even in my dreams, cherished the
image of any other person, so be thou my lord as appointed by the gods."
After Sita had spoken, a sacred voice, resounding through the whole of
that region, was heard in the skies, gladdening the hearts of the
high-souled monkeys. And the Wind-god was heard to say, "O son of Raghu,
what Sita hath said is true! I am the god of Wind. The princess of
Mithila is sinless! Therefore, O king, be united with thy wife!" And the
god of Fire said, "O son of Raghu, I dwell within the bodies of all
creatures! O descendant of Kakutstha, the princess of Mithila is not
guilty of even the minutest fault!" And Varuna then said, "O son of
Raghu, the humours in every creature's body derive their existence from
me! I tell thee, let the princess of Mithila be accepted by thee!" And
Brahma himself then said, "O descendant of Kakutstha, O son, in thee
that art honest and pure and conversant with the duties of royal sages,
this conduct is not strange. Listen, however, to these words of mine!
Thou hast, O hero, slain this enemy of the gods, the _Gandharvas_, the
_Nagas_, the _Yakshas_, the _Danavas_, and the great _Rishis_! It was
through my grace that he had hitherto been unslayable of all creatures.
And indeed, it was for some reason that I had tolerated him for some
time! The wretch, however, abducted Sita for his own destruction. And as
regards Sita, I protected her through Nalakuvera's curse. For that
person had cursed Ravana of old, saying, that if he ever approached an
unwilling woman, his head should certainly be split into a hundred
fragments. Let no suspicion, therefore, be thine! O thou of great glory,
accept thy wife! Thou hast indeed, achieved a mighty feat for the
benefit of the gods, O thou that art of divine effulgence!" And last of
all Dasaratha said, "I have been gratified with thee, O child! Blessed
be thou, I am thy father Dasaratha! I command thee to take back thy
wife, and rule thy kingdom, O thou foremost of men!" Rama then replied,
"If thou art my father, I salute thee with reverence, O king of kings! I
shall indeed, return, at thy command, to the delightful city of
Ayodhya!"'

"Markandeya continued, 'Thus addressed, his father, O bull of the
Bharata race, gladly answered Rama, the corners of whose eyes were of a
reddish hue, saying, "Return to Ayodhya and rule thou that kingdom! O
thou of great glory, thy fourteen years (of exile) have been completed."
Thus addressed by Dasaratha, Rama bowed to the gods, and saluted by his
friends he was united with his wife, like the Lord of the celestials
with the daughter of Puloman. And that chastiser of foes then gave a
boon to Avindhya. And he also bestowed both riches and honours on the
_Rakshasa_ woman named _Trijata_. And when Brahma with all the
celestials having Indra at their head, said unto Rama, "O thou that
ownest Kausalya for thy mother, what boons after thy heart shall we
grant thee?" Rama, thereupon, prayed them to grant him firm adherence to
virtues and invincibility in respect of all foes. And he also asked for
the restoration to life of all those monkeys that had been slain by the
_Rakshasas_, and after Brahma had said--So be it, those monkeys, O king,
restored to life, rose up from the field of battle, and Sita too, of
great good fortune, granted unto Hanuman a boon, saying, "Let thy life,
O son, last as long as (the fame of) Rama's achievements! And, O Hanuman
of yellow eyes, let celestial viands and drinks be ever available to
thee through my grace!"'

"'Then the celestials with Indra at their head all disappeared in the
very sight of those warriors of spotless achievements. And beholding
Rama united with the daughter of Janaka, the charioteer of Sakra, highly
pleased, addressed him in the midst of friends, and said these words, "O
thou of prowess that can never be baffled thou hast dispelled the sorrow
of the celestials, the _Gandharvas_, the _Yakshas_, the _Asuras_, the
_Nagas_, and human beings! As long, therefore, as the Earth will hold
together, so long will all creatures with the celestials, the _Asuras_,
the _Gandharvas_, the _Yakshas_, the _Rakshasas_, and the _Pannagas_,
speak of thee." And having said these words unto Rama, Matali worshipped
that son of Raghu, and having obtained the leave of that foremost of
wielders of weapons, he went away, on that same chariot of solar
effulgence. And Rama also, with Sumatra's son and Vibhishana, and
accompanied by all the monkeys with Sugriva at their head, placing Sita
in the van and having made arrangements for the protection of Lanka,
recrossed the ocean by the same bridge. And he rode on that beautiful
and sky-ranging chariot called the _Pushpaka_ that was capable of going
everywhere at the will of the rider. And that subduer of passions was
surrounded by his principal counsellors in order of precedence. And
arriving at that part of the sea-shore where he had formerly laid
himself down, the virtuous king, with all the monkeys, pitched his
temporary abode. And the son of Raghu then, bringing the monkeys before
him in due time, worshipped them all, and gratifying them with presents
of jewels and gems, dismissed them one after another. And after all the
monkey-chiefs, and the apes with bovine tails, and the bears, had gone
away, Rama re-entered Kishkindhya with Sugriva. And accompanied by both
Vibhishana and Sugriva, Rama re-entered Kishkindhya riding on the
_Pushpaka_ car and showing the princess of Videha the woods along the
way. And having arrived at Kishkindhya, Rama, that foremost of all
smiters, installed the successful Angada as prince-regent of the
kingdom. And accompanied by the same friends as also by Sumitra's son,
Rama proceeded towards his city along the same path by which he had
come. And having reached the city of Ayodhya, the king despatched
Hanuman thence as envoy to Bharata. And Hanuman, having ascertained
Bharata's intentions from external indications, gave him the good news
(of Rama's arrival). And after the son of Pavana had come back, Rama
entered _Nandigrama_. And having entered that town, Rama beheld Bharata
besmeared with filth and attired in rags and seated with his elder
brother's sandals placed before him. And being united, O bull of Bharata
race, with both Bharata and Shatrughna, the mighty son of Raghu, along
with Sumitra's son, began to rejoice exceedingly. And Bharata and
Shatrughna also, united with their eldest brother, and beholding Sita,
both derived great pleasure. And Bharata then, after having worshipped
his returned brother, made over to him with great pleasure, the kingdom
that had been in his hands as a sacred trust. And Vasishtha and Vamadeva
then together installed that hero in the sovereignty (of Ayodhya) at the
eighth Muhurta[64] of the day under the asterism called _Sravana_. And
after his installation was over, Rama gave leave to well-pleased Sugriva
the king of the monkeys, along with all his followers, as also to
rejoicing Vibhishana of Pulastya's race, to return to their respective
abodes. And having worshipped them with various articles of enjoyment,
and done everything that was suitable to the occasion, Rama dismissed
those friends of his with a sorrowful heart. And the son of Raghu then,
having worshiped that _Pushpaka_ chariot, joyfully gave it back unto
Vaisravana. And then assisted by the celestial _Rishi_ (Vasishtha), Rama
performed on the banks of the _Gomati_ ten horse-sacrifices without
obstruction of any kind and with treble presents unto Brahmanas.'"

    [64] Abhijit is lit. the eighth muhurta of the day, a muhurta
    being equal to an hour of 48 minutes, i.e. the thirtieth part of
    a whole day and night. The Vaishnava asterism is as explained by
    Nilakantha, the Sravava.


SECTION CCLXL

"Markandeya said, 'It was thus, O mighty-armed one, that Rama of
immeasurable energy had suffered of old such excessive calamity in
consequence of his exile in the woods! O tiger among men, do not grieve,
for, O chastiser of foes, thou art _Kshatriya_! Thou too treadest in the
path in which strength of arms is to be put forth,--the path that
leadeth to tangible rewards. Thou hast not even a particle of sin. Even
the celestials with Indra at their head, and the _Asuras_ have to tread
in the path that is trod by thee! It was after such afflictions that the
wielder of the thunderbolt, aided by the _Maruts_, slew _Vritra_, and
the invincible _Namuchi_ and the Rakshasi of long tongue! He that hath
assistance, always secureth the accomplishment of all his purposes! What
is that which cannot be vanquished in battle by him that hath Dhananjaya
for his brother? This Bhima, also, of terrible prowess, is the foremost
of mighty persons. The heroic and youthful sons of Madravati again are
mighty bowmen. With allies such as these, why dost thou despair, O
chastiser of foes? These are capable of vanquishing the army of the
wielder himself of the thunderbolt with the _Maruts_ in the midst.
Having these mighty bowmen of celestial forms for thy allies, thou, O
bull of Bharata race, art sure to conquer in battle all thy foes!
Behold, this Krishna, the daughter of Drupada, forcibly abducted by the
wicked-minded Saindhava from pride of strength and energy, hath been
brought back by these mighty warriors after achieving terrible feats!
Behold, king Jayadratha was vanquished and lay powerless before thee!
The princess of Videha was rescued with almost no allies by Rama after
the slaughter in battle of the Ten-necked _Rakshasa_ of terrible
prowess! Indeed, the allies of Rama (in that contest) were monkeys and
black-faced bears, creatures that were not even human! Think of all
this, O king, in thy mind! Therefore, O foremost of Kurus, grieve not
for all (that hath occurred), O bull of the Bharata race! Illustrious
persons like thee never indulge in sorrow, O smiter of foes!'"

Vaisampayana continued, "It was thus that the king was comforted by
Markandeya. And then that high-souled one, casting off his sorrows, once
more spoke unto Markandeya."


SECTION CCLXLI

(_Pativrata-mahatmya Parva_)

"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself
or these my brothers or the loss of my kingdom as I do for this daughter
of Drupada. When we were afflicted at the game of the dice by those
wicked-souled ones, it was Krishna that delivered us. And she was
forcibly carried off from the forest by Jayadratha. Hast thou even seen
or heard of any chaste and exalted lady that resembleth this daughter of
Drupada?'

"Markandeya said, 'Listen, O king, how the exalted merit of chaste
ladies, O Yudhishthira, was completely obtained by a princess named
Savitri. There was a king among the Madras, who was virtuous and highly
pious. And he always ministered unto the Brahmanas, and was high-souled
and firm in promise. And he was of subdued senses and given to
sacrifices. And he was the foremost of givers, and was able, and beloved
by both the citizens and the rural population. And the name of that lord
of Earth was Aswapati. And he was intent on the welfare of all beings.
And that forgiving (monarch) of truthful speech and subdued senses was
without issue. And when he got old, he was stricken with grief at this.
And with the object of raising offspring, he observed rigid vows and
began to live upon frugal fare, having recourse to the Brahmacharya mode
of life, and restraining his senses. And that best of kings, (daily)
offering ten thousand oblations to the fire, recited Mantras in honour
of _Savitri_[65] and ate temperately at the sixth hour. And he passed
eighteen years, practising such vows. Then when the eighteen years were
full, _Savitri_ was pleased (with him). And O king, issuing with great
delight, in embodied form, from the _Agnihotra_ fire, the goddess showed
herself to that king. And intent on conferring boons, she spoke these
words unto the monarch, "I have been gratified, O king, with thy
_Brahmacharya_ practices, thy purity and self-restraint and observance
of vows, and all thy endeavours and veneration! Do thou, O mighty king,
O Aswapati, ask for the boon that thou desirest! Thou ought, however, by
no means show any disregard for virtue." Thereat Aswapati said, "It is
with the desire of attaining virtue that I have been engaged in this
task. O goddess, may many sons be born unto me worthy of my race! If
thou art pleased with me, O goddess, I ask for this boon. The twice-born
ones have assured me that great merit lieth in having offspring!"
_Savitri_ replied, "O king, having already learnt this thy intention, I
had spoken unto that lord, the Grandsire, about thy sons. Through the
favour granted by the Self-create, there shall speedily be born unto
thee on earth a daughter of great energy. It behoveth thee not to make
any reply. Well-pleased, I tell thee this at the command of the
Grandsire."'

    [65] Also called Gayatri, the wife of Brahma.

"Markandeya said, 'Having accepted _Savitri's_ words and saying, "_So be
it!_" the king again gratified her and said, "May this happen soon!" On
_Savitri_ vanishing away, the monarch entered his own city. And that
hero began to live in his kingdom, ruling his subjects righteously. And
when some time had elapsed, that king, observant of vows, begat
offspring on his eldest queen engaged in the practice of virtue. And
then, O bull of the Bharata race, the embryo in the womb of the princess
of Malava increased like the lord of stars in the heavens during the
lighted fortnight. And when the time came, she brought forth a daughter
furnished with lotus-like eyes. And that best of monarchs, joyfully
performed the usual ceremonies on her behalf. And as she had been
bestowed with delight by the goddess _Savitri_ by virtue of the
oblations offered in honour of that goddess, both her father, and the
Brahmanas named her _Savitri_. And the king's daughter grew like unto
_Sree_ herself in an embodied form. And in due time, that damsel
attained her puberty. And beholding that graceful maiden of slender
waist and ample hips, and resembling a golden image, people thought, "We
have received a goddess." And overpowered by her energy, none could wed
that girl of eyes like lotus-leaves, and possessed of a burning
splendour.

"'And it came to pass that once on the occasion of a _parva_, having
fasted and bathed her head, she presented herself before the (family)
deity and caused the Brahmanas to offer oblations with due rites to the
sacrificial fire. And taking the flowers that had been offered to the
god, that lady, beautiful as _Sree_ herself, went to her high-souled
sire. And having reverenced the feet of her father and offering him the
flowers she had brought, that maiden of exceeding grace, with joined
hands, stood at the side of the king. And seeing his own daughter
resembling a celestial damsel arrived at puberty, and unsought by
people, the king became sad. And the king said, "Daughter, the time for
bestowing thee is come! Yet none asketh thee. Do thou (therefore)
thyself seek for a husband equal to thee in qualities! That person who
may be desired by thee should be notified to me. Do thou choose for thy
husband as thou listest. I shall bestow thee with deliberation. Do thou,
O auspicious one, listen to me as I tell thee the words which I heard
recited by the twice-born ones. The father that doth not bestow his
daughter cometh by disgrace. And the husband that knoweth not his wife
in her season meeteth with disgrace. And the son that doth not protect
his mother when her husband is dead, also suffereth disgrace. Hearing
these words of mine, do thou engage thyself in search of a husband. Do
thou act in such a way that we may not be censured by the gods!"'

"Markandeya said, 'Having said these words to his daughter and his old
counsellors, he instructed the attendants to follow her, saying,--_Go!_
Thereat, bashfully bowing down unto her father's feet, the meek maid
went out without hesitation, in compliance with the words of her sire.
And ascending a golden car, she went to the delightful asylum of the
royal sages, accompanied by her father's aged counsellors. There, O son,
worshipping the feet of the aged ones, she gradually began to roam over
all the woods. Thus the king's daughter distributing wealth in all
sacred regions, ranged the various places belonging to the foremost of
the twice-born ones.'"


SECTION CCLXLII

"Markandeya continued, 'On one occasion, O Bharata, when that king, the
lord of the Madras, was seated with Narada in the midst of his court,
engaged in conversation, Savitri, accompanied by the king's counsellors,
came to her father's abode after having visited various sacred regions
and asylums. And beholding her father seated with Narada, she worshipped
the feet of both by bending down her head. And Narada then said,
"Whither had this thy daughter gone? And, O king, whence also doth she
come? Why also dost thou not bestow her on a husband, now that she hath
arrived at the age of puberty?" Aswapati answered, saying, "Surely it
was on this very business that she had been sent, and she returneth now
(from her search). Do thou, O celestial sage, listen, even from her as
to the husband she hath chosen herself!"'

"Markandeya continued, 'Then the blessed maid, commanded by her father
with the words,--_Relate everything in detail_,--regarded those words of
her sire as if they were those of a god, and spoke unto him thus, "There
was, amongst the Salwas, a virtuous Kshatriya king known by the name of
Dyumatsena. And it came to pass that in course of time he became blind.
And that blind king possessed of wisdom had an only son. And it so
happened that an old enemy dwelling in the vicinity, taking advantage of
the king's mishap, deprived him of his kingdom. And thereupon the
monarch, accompanied by his wife bearing a child on her breast, went
into the woods. And having retired into the forests, he adopted great
vows and began to practise ascetic austerities. And his son, born in the
city, began to grow in the hermitage. That youth, fit to be my husband,
I have accepted in my heart for my lord!" At these words of hers, Narada
said, "Alas, O king, Savitri hath committed a great wrong, since, not
knowing, she hath accepted for her lord this Satyavan of excellent
qualities! His father speaketh the truth and his mother also is truthful
in her speech. And it is for this that the Brahmanas have named the son
_Satyavan_. In his childhood he took great delight in horses, and used
to make horses of clay. And he used also to draw pictures of horses. And
for this that youth is sometimes called by the name of _Chitraswa_." The
king then asked, "And is prince Satyavan, who is devoted to his father,
endued with energy and intelligence and forgiveness and courage?" Narada
replied, saying, "In energy Satyavan is like unto the sun, and in wisdom
like unto Vrihaspati! And he is brave like unto the lord of the
celestials and forgiving like unto the Earth herself!" Aswapati then
said, "And is the prince Satyavan liberal in gifts and devoted to the
Brahmanas? Is he handsome and magnanimous and lovely to behold?" Narada
said, "In bestowal of gifts according to his power, the mighty son of
Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of
speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara.
And he is magnanimous like Yayati, and beautiful like the Moon. And in
beauty of person he is like either of the twin Aswins. And with senses
under control, he is meek, and brave, and truthful! And with passion in
subjection he is devoted to his friends, and free from malice and modest
and patient. Indeed, briefly speaking, they that are possessed of great
ascetic merit and are of exalted character say that he is always correct
in his conduct and that honour is firmly seated on his brow." Hearing
this, Aswapati said, "O reverend sage, thou tellest me that he is
possessed of every virtue! Do thou now tell me his defects if, indeed,
he hath any!" Narada then said, "He hath one only defect that hath
overwhelmed all his virtues. That defect is incapable of being conquered
by even the greatest efforts. He hath only one defect, and no other.
Within a year from this day, Satyavan, endued with a short life will
cast off his body!" Hearing these words of the sage, the king said,
"Come, O Savitri, go thou and choose another for thy lord, O beautiful
damsel! That one great defect (in this youth) existeth, covering all his
merits. The illustrious Narada honoured by even the gods, sayeth, that
Satyavan will have to cast off his body within a year, his days being
numbered!" At these words of her father, Savitri said, "The death can
fall but once; a daughter can be given away but once; and once only can a
person say, _I give away_! These three things can take place only once.
Indeed, with a life short or long, possessed of virtues or bereft of
them, I have, for once, selected my husband. Twice I shall not select.
Having first settled a thing mentally, it is expressed in words, and
then it is carried out into practice. Of this my mind is an example!"
Narada then said, "O best of men, the heart of thy daughter Savitri
wavereth not! It is not possible by any means to make her swerve from
this path of virtue! In no other person are those virtues that dwell in
Satyavan. The bestowal of thy daughter, therefore, is approved by me!"
The king said, "What thou hast said, O illustrious one, should never be
disobeyed, for thy words are true! And I shall act as thou hast said,
since thou art my preceptor!" Narada said, "May the bestowal of thy
daughter Savitri be attended with peace! I shall now depart. Blessed be
all of ye!"'

"Markandeya continued, 'Having said this, Narada rose up into the sky
and went to heaven. On the other hand, the king began to make
preparations for his daughter's wedding!'"


SECTION CCLXLIII

"Markandeya said, 'Having pondered over these words (of Narada) about
his daughter's marriage, the king began to make arrangements about the
nuptials. And summoning all the old Brahmanas, and _Ritwijas_ together
with the priests, he set out with his daughter on an auspicious day. And
arriving at the asylum of Dyumatsena in the sacred forest, the king
approached the royal sage on foot, accompanied by the twice-born ones.
And there he beheld the blind monarch of great wisdom seated on a
cushion of _Kusa_ grass spread under _Sala_ tree. And after duly
reverencing the royal sage, the king in an humble speech introduced
himself. Thereupon, offering him the _Arghya_, a seat, and a cow, the
monarch asked his royal guest,--_Wherefore is this visit?_--Thus
addressed the king disclosed everything about his intentions and purpose
with reference to Satyavan. And Aswapati said, "O royal sage, this
beautiful girl is my daughter named Savitri. O thou versed in morality,
do thou, agreeably to the customs of our order, take her from me as thy
daughter-in-law!" Hearing these words, Dyumatsena said, "Deprived of
kingdom, and taking up our abode in the woods, we are engaged in the
practice of virtue as ascetics with regulated lives. Unworthy of a
forest life, how will thy daughter, living in the sylvan asylum, bear
this hardship?" Aswapati said, "When my daughter knoweth, as well as
myself, that happiness and misery come and go (without either being
stationary), such words as these are not fit to be used towards one like
me! O king, I have come hither, having made up my mind! I have bowed to
thee from friendship; it behoveth thee not, therefore, to destroy my
hope! It behoveth thee not, also, to disregard me who, moved by love,
have come to thee! Thou art my equal and fit for an alliance with me, as
indeed, I am thy equal and fit for alliance with thee! Do thou,
therefore, accept my daughter for thy daughter-in-law and the wife of
the good Satyavan!" Hearing these words Dyumatsena said, "Formerly I had
desired an alliance with thee. But I hesitated, being subsequently
deprived of my kingdom. Let this wish, therefore, that I had formerly
entertained, be accomplished this very day. Thou art, indeed, a welcome
guest to me!"

"'Then summoning all the twice-born ones residing in the hermitages of
that forest, the two kings caused the union to take place with due
rites. And having bestowed his daughter with suitable robes and
ornaments, Aswapati went back to his abode in great joy. And Satyavan,
having obtained a wife possessed of every accomplishment, became highly
glad, while she also rejoiced exceedingly upon having gained the husband
after her own heart. And when her father had departed, she put off all
her ornaments, and clad herself in barks and cloths dyed in red. And by
her services and virtues, her tenderness and self-denial, and by her
agreeable offices unto all, she pleased everybody. And she gratified her
mother-in-law by attending to her person and by covering her with robes
and ornaments. And she gratified her father-in-law by worshipping him as
a god and controlling her speech. And she pleased her husband by her
honeyed speeches, her skill in every kind of work, the evenness of her
temper, and by the indications of her love in private. And thus, O
Bharata, living in the asylum of those pious dwellers of the forest,
they continued for some time to practise ascetic austerities. But the
words spoken by Narada were present night and day in the mind of the
sorrowful Savitri.'"


SECTION CCLXLIV

"Markandeya said, 'At length, O king, after a long time had passed away,
the hour that had been appointed for the death of Satyavan arrived. And
as the words that had been spoken by Narada were ever present in the
mind of Savitri, she had counted the days as they passed. And having
ascertained that her husband would die on the fourth day following, the
damsel fasted day and night, observing the _Triratra_ vow. And hearing
of her vow, the king became exceedingly sorrowful and rising up soothed
Savitri and said these words, "This vow that thou hast begun to observe,
O daughter of a king, is exceedingly hard; for it is extremely difficult
to fast for three nights together!" And hearing these words, Savitri
said, "Thou needst not be sorry, O father! This vow I shall be able to
observe! I have for certain undertaken this task with perseverance; and
perseverance is the cause of the successful observance of vows." And
having listened to her, Dyumatsena said, "I can by no means say unto
thee, _Do thou break thy vow_. One like me should, on the contrary,
say,--_Do thou complete thy vow!_" And having said this to her, the
high-minded Dyumatsena stopped. And Savitri continuing to fast began to
look (lean) like a wooden doll. And, O bull of the Bharata race,
thinking that her husband would die on the morrow, the woe-stricken
Savitri, observing a fast, spent that night in extreme anguish. And when
the Sun had risen about a couple of hand Savitri thinking within
herself--_To-day is that day_, finished her morning rites, and offered
oblations to the flaming fire. And bowing down unto the aged Brahmanas,
and her father-in-law, and mother-in-law, she stood before them with
joined hands, concentrating her senses. And for the welfare of Savitri,
all the ascetics dwelling in that hermitage, uttered the auspicious
benediction that she should never suffer widowhood. And Savitri immersed
in contemplation accepted those words of the ascetics, mentally
saying,--_So be it!_--And the king's daughter, reflecting on those words
of Narada, remained, expecting the hour and the moment.

"'Then, O best of the Bharatas, well-pleased, her father-in-law and
mother-in-law said these words unto the princess seated in a corner,
"Thou hast completed the vow as prescribed. The time for thy meal hath
now arrived; therefore, do thou what is proper!" Thereat Savitri said,
"Now that I have completed the purposed vow, I will eat when the Sun
goes down. Even this is my heart's resolve and this my vow!"

"Markandeya continued, 'And when Savitri had spoken thus about her meal,
Satyavan, taking his axe upon his shoulders, set out for the woods. And
at this, Savitri said unto her husband, "It behoveth thee not to go
alone! I will accompany thee. I cannot bear to be separated from thee!"
Hearing these words of hers, Satyavan said, "Thou hast never before
repaired to the forest. And, O lady, the forest-paths are hard to pass!
Besides thou hast been reduced by fast on account of thy vow. How
wouldst thou, therefore, be able to walk on foot?" Thus addressed,
Savitri said, "I do not feel langour because of the fast, nor do I feel
exhaustion. And I have made up my mind to go. It behoveth thee not,
therefore, to prevent me!" At this, Satyavan said, "If thou desirest to
go, I will gratify that desire of thine. Do thou, however, take the
permission of my parents, so that I may be guilty of no fault!"'

"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows
saluted her father-in-law and mother-in-law and addressed them, saying,
"This my husband goeth to the forest for procuring fruits. Permitted by
my revered lady-mother and father-in-law, I will accompany him. For
to-day I cannot bear to be separated from him. Thy son goeth out for the
sake of the sacrificial fire and for his reverend superiors. He ought
not, therefore, to be dissuaded. Indeed, he could be dissuaded if he
went into the forest on any other errand. Do ye not prevent me! I will
go into the forest with him. It is a little less than a year that I have
not gone out of the asylum. Indeed, I am extremely desirous of beholding
the blossoming woods!" Hearing these words Dyumatsena said, "Since
Savitri hath been bestowed by her father as my daughter-in-law, I do not
remember that she hath ever spoken any words couching a request. Let my
daughter-in-law, therefore, have her will in this matter. Do thou,
however, O daughter, act in such a way that Satyavan's work may not be
neglected!"'

"Markandeya continued, 'Having received the permission of both, the
illustrious Savitri, departed with her lord, in seeming smiles although
her heart was racked with grief. And that lady of large eyes went on,
beholding picturesque and delightful woods inhabited by swarms of
peacocks. And Satyavan sweetly said unto Savitri, "Behold these rivers
of sacred currents and these excellent trees decked with flowers!" But
the faultless Savitri continued to watch her lord in all his moods, and
recollecting the words of the celestial sage, she considered her husband
as already dead. And with heart cleft in twain, that damsel, replying to
her lord, softly followed him expecting that hour.'"


SECTION CCLXLV

"Markandeya said, 'The powerful Satyavan then, accompanied by his wife,
plucked fruits and filled his wallet with them. And he then began to
fell branches of trees. And as he was hewing them, he began to perspire.
And in consequence of that exercise his head began to ache. And
afflicted with toil, he approached his beloved wife, and addressed her,
saying, "O Savitri, owing to this hard exercise my head acheth, and all
my limbs and my heart also are afflicted sorely! O thou of restrained
speech, I think myself unwell, I feel as if my head is being pierced
with numerous darts. Therefore, O auspicious lady, I wish to sleep, for
I have not the power to stand." Hearing these words, Savitri quickly
advancing, approached her husband, and sat down upon the ground, placing
his head upon her lap. And that helpless lady, thinking of Narada's
words, began to calculate the (appointed) division of the day, the hour,
and the moment. The next moment she saw a person clad in red attire with
his head decked with a diadem. And his body was of large proportions and
effulgent as the Sun. And he was of a darkish hue, had red eyes, carried
a noose in his hand, and was dreadful to behold. And he was standing
beside Satyavan and was steadfastly gazing at him. And seeing him,
Savitri gently placed her husband's head on the ground, and rising
suddenly, with a trembling heart, spake these words in distressful
accents, "Seeing this thy superhuman form, I take thee to be a deity. If
thou will tell me, O chief of the gods, who thou art and what also thou
intendst to do!" Thereat, Yama replied, "O Savitri, thou art ever
devoted to thy husband, and thou art also endued with ascetic merit. It
is for this reason that I hold converse with thee. Do thou, O auspicious
one, know me for Yama. This thy lord Satyavan, the son of a king, hath
his days run out. I shall, therefore, take him away binding him in this
noose. Know this to be my errand!" At these words Savitri said, "I had
heard that thy emissaries come to take away mortals, O worshipful one!
Why then, O lord, hast thou come in person?"'

"Markandeya continued, 'Thus addressed by her, the illustrious lord of
_Pitris_, with a view to oblige her, began to unfold to her truly all
about his intentions. And Yama said, "This prince is endued with virtues
and beauty of person, and is a sea of accomplishments. He deserveth not
to be borne away by my emissaries. Therefore is it that I have come
personally." Saying this, Yama by main force pulled out of the body of
Satyavan, a person of the measure of the thumb, bound in noose and
completely under subjection. And when Satyavan's life had thus been
taken out, the body, deprived of breath, and shorn of lustre, and
destitute of motion, became unsightly to behold. And binding Satyavan's
vital essence, Yama proceeded in a southerly direction. Thereupon, with
heart overwhelmed in grief, the exalted Savitri, ever devoted to her
lord and crowned with success in respect of her vows, began to follow
Yama. And at this, Yama said, "Desist, O Savitri! Go back, and perform
the funeral obsequies of thy lord! Thou art freed from all thy
obligations to thy lord. Thou hast come as far as it is possible to
come." Savitri replied, "Whither my husband is being carried, or whither
he goeth of his own accord, I will follow him thither. This is the
eternal custom. By virtue of my asceticism, of my regard for my
superiors, of my affection for my lord, of my observance of vows, as
well as of thy favour, my course is unimpeded. It hath been declared by
wise men endued with true knowledge that by walking only seven paces
with another, one contracteth a friendship with one's companion. Keeping
that friendship (which I have contracted with thee) in view, I shall
speak to thee something. Do thou listen to it. They that have not their
souls under control, acquire not merit by leading the four successive
modes of life, viz.,--celibacy with study, domesticity, retirement into
the woods, and renunciation of the world. That which is called religious
merit is said to consist of true knowledge. The wise, therefore, have
declared religious merit to be the foremost of all things and not the
passage through the four successive modes. By practising the duties of
even one of these four modes agreeable to the directions of the wise, we
have attained to true merit, and, therefore, we do not desire the second
or the third mode, viz., celibacy with study or renunciation. It is for
this again that the wise have declared religious merit to be the
foremost of all things!" Hearing these words of hers, Yama said, "Do
thou desist! I have been pleased with these words of thine couched in
proper letters and accents, and based on reason. Do thou ask for a boon!
Except the life of thy husband, O thou of faultless features, I will
bestow on thee any boon that thou mayst solicit!" Hearing these words,
Savitri said, "Deprived of his kingdom and bereft also of sight, my
father-in-law leadeth a life of retirement in our sylvan asylum. Let
that king through thy favour attain his eye-sight, and become strong
like either fire or the Sun!" Yama said, "O thou of faultless features,
I grant thee this boon! It will even be as thou hast said! It seems that
thou art fatigued with thy journey. Do thou desist, therefore, and
return! Suffer not thyself to be weary any longer!" Savitri said, "What
weariness can I feel in the presence of my husband? The lot that is my
husband's is certainly mine also. Whither thou carriest my husband,
thither will I also repair! O chief of the celestials, do thou again
listen to me! Even a single interview with the pious is highly
desirable; friendship with them is still more so. And intercourse with
the virtuous can never be fruitless. Therefore, one should live in the
company of the righteous!" Yama said, "These words that thou hast
spoken, so fraught with useful instruction, delight the heart and
enhance the wisdom of even the learned. Therefore, O lady, solicit thou
a second boon, except the life of Satyavan!" Savitri said, "Sometime
before, my wise and intelligent father-in-law was deprived of his
kingdom. May that monarch regain his kingdom. And may that superior of
mine never renounce his duties! Even this is the second boon that I
solicit!" Then Yama said,--"The king shall soon regain his kingdom. Nor
shall he ever fall off from his duties. Thus, O daughter of a king have
I fulfilled thy desire. Do thou now desist! Return! Do not take any
future trouble!" Savitri said, "Thou hast restrained all creatures by
thy decrees, and it is by thy decrees that thou takest them away, not
according to thy will. Therefore it is, O god, O divine one, that people
call thee _Yama_! Do thou listen to the words that I say! The eternal
duty of the good towards all creatures is never to injure them in
thought, word, and deed, but to bear them love and give them their due.
As regards this world, everything here is like this (husband of mine).
Men are destitute of both devotion and skill. The good, however, show
mercy to even their foes when these seek their protection." Yama said,
"As water to the thirsty soul, so are these words uttered by thee to me!
Therefore, do thou, O fair lady, if thou will, once again ask for any
boon except Satyavana's life!" At these words Savitri replied, "That
lord of earth, my father, is without sons. That he may have a hundred
sons begotten of his loins, so that his line may be perpetuated, is the
third boon I would ask of thee!" Yama said, "Thy sire, O auspicious
lady, shall obtain a hundred illustrious sons, who will perpetuate and
increase their father's race! Now, O daughter of a king, thou hast
obtained thy wish. Do thou desist! Thou hast come far enough." Savitri
said, "Staying by the side of my husband, I am not conscious of the
length of the way I have walked. Indeed, my mind rusheth to yet a longer
way off. Do thou again, as thou goest on, listen to the words that I
will presently utter! Thou art the powerful son of Vivaswat. It is for
this that thou art called _Vatvaswata_ by the wise. And, O lord, since
thou dealest out equal law unto all created things, thou hast been
designated the _lord of justice_! One reposeth not, even in one's own
self, the confidence that one doth in the righteous. Therefore, every
one wisheth particularly for intimacy with the righteous. It is goodness
of heart alone that inspireth the confidence of all creatures. And it is
for this that people rely particularly on the righteous." And hearing
these words, Yama said, "The words that thou utterest, O fair lady, I
have not heard from any one save thee; I am highly pleased with this
speech of thine. Except the life of Satyavan, solicit thou, therefore, a
fourth boon, and then go thy way!" Savitri then said, "Both of me and
Satyavan's loins, begotten by both of us, let there be a century of sons
possessed of strength and prowess and capable of perpetuating our race!
Even this is the fourth boon that I would beg of thee!" Hearing these
words of hers, Yama replied, "Thou shalt, O lady, obtain a century of
sons, possessed of strength and prowess, and causing thee great delight.
O daughter of a king, let no more weariness be thine! Do thou desist!
Thou hast already come too far!" Thus addressed, Savitri said, "They
that are righteous always practise eternal morality! And the communion
of the pious with the pious is never fruitless! Nor is there any danger
to the pious from those that are pious. And verily it is the righteous
who by their truth make the Sun move in the heaven. And it is the
righteous that support the earth by their austerities! And, O king, it
is the righteous upon whom both the past and the future depend!
Therefore, they that are righteous, are never cheerless in the company
of the righteous. Knowing this to be the eternal practice of the good
and righteous, they that are righteous continue to do good to others
without expecting any benefit in return. A good office is never thrown
away on the good and virtuous. Neither interest nor dignity suffereth
any injury by such an act. And since such conduct ever adheres to the
righteous, the righteous often become the protectors of all." Hearing
these words of hers, Yama replied, "The more thou utterest such speeches
that are pregnant with great import, full of honeyed phrases, instinct
with morality, and agreeable to mind, the more is the respect that I
feel for thee! O thou that art so devoted to thy lord, ask for some
incomparable boon!" Thus addressed, Savitri said, "O bestower of
honours, the boon thou hast already given me is incapable of
accomplishment without union with my husband. Therefore, among other
boons, I ask for this, may this Satyavan be restored to life! Deprived
of my husband, I am as one dead! Without my husband, I do not wish for
happiness. Without my husband, I do not wish for heaven itself. Without
my husband, I do not wish for prosperity. Without my husband, I cannot
make up my mind to live! Thou thyself hast bestowed on me the boon,
namely, of a century of sons; yet thou takest away my husband! I ask for
this boon, 'May Satyavan be restored to life,' for by that thy words
will be made true."'

"Markandeya continued, 'Thereupon saying,--_So be it_,--Vivaswat's son,
Yama, the dispenser of justice, untied his noose, and with cheerful
heart said these words to Savitri, "Thus, O auspicious and chaste lady,
is thy husband freed by me! Thou wilt be able to take him back free from
disease. And he will attain to success! And along with thee, he will
attain a life of four hundred years. And celebrating sacrifices with due
rites, he will achieve great fame in this world. And upon thee Satyavan
will also beget a century of sons. And these Kshatriyas with their sons
and grandsons will all be kings, and will always be famous in connection
with thy name. And thy father also will beget a hundred sons on thy
mother Malavi. And under the name of the _Malavas_, thy Kshatriya
brothers, resembling the celestials, will be widely known along with
their sons and daughters!" And having bestowed these boons on Savitri
and having thus made her desist, Yama departed for his abode. Savitri,
after Yama had gone away, went back to the spot where her husband's
ash-coloured corpse lay, and seeing her lord on the ground, she
approached him, and taking hold of him, she placed his head on her lap
and herself sat down on the ground. Then Satyavan regained his
consciousness, and affectionately eyeing Savitri again and again, like
one come home after a sojourn in a strange land, he addressed her thus,
"Alas, I have slept long! Wherefore didst thou not awake me? And where
is that same sable person that was dragging me away?" At these words of
his, Savitri said, "Thou hast, O bull among men, slept long on my lap!
That restrainer of creatures, the worshipful Yama, had gone away. Thou
art refreshed, O blessed one, and sleep hath forsaken thee, O son of a
king! If thou art able, rise thou up! Behold, the night is deep!"'

"Markandeya continued, 'Having regained consciousness, Satyavan rose up
like one who had enjoyed a sweet sleep, and seeing every side covered
with woods, said, "O girl of slender waist, I came with thee for
procuring fruits. Then while I was cutting wood I felt a pain in my
head. And on account of that intense pain about my head I was unable to
stand for any length of time, and, therefore, I lay on thy lap and
slept. All this, O auspicious lady, I remember. Then, as thou didst
embrace me, sleep stole away my senses. I then saw that it was dark all
around. In the midst of it I saw a person of exceeding effulgence. If
thou knowest everything, do thou then, O girl of slender waist, tell me
whether what I saw was only a dream or a reality!" Thereupon, Savitri
addressed him, saying, "The night deepens. I shall, O prince, relate
everything unto thee on the morrow. Arise, arise, may good betide thee!
And, O thou of excellent vows, come and behold thy parents! The sun hath
set a long while ago and the night deepens. Those rangers of the night,
having frightful voices, are walking about in glee. And sounds are
heard, proceeding from the denizens of the forest treading through the
woods. These terrible shrieks of jackals that are issuing from the south
and the east make my heart tremble (in fear)!" Satyavan then said,
"Covered with deep darkness, the wilderness hath worn a dreadful aspect.
Thou wilt, therefore, not be able to discern the tract, and consequently
wilt not be able to go!" Then Savitri replied, "In consequence of a
conflagration having taken place in the forest today a withered tree
standeth aflame, and the flames being stirred by the wind are discerned
now and then. I shall fetch some fire and light these faggots around. Do
thou dispel all anxiety. I will do all (this) if thou darest not go, for
I find thee unwell. Nor wilt thou be able to discover the way through
this forest enveloped in darkness. Tomorrow when the woods become
visible, we will go hence, if thou please! If, O sinless one, it is thy
wish, we shall pass this night even here!" At these words of hers,
Satyavan replied, "The pain in my head is off; and I feel well in my
limbs. With thy favour I wish to behold my father and mother. Never
before did I return to the hermitage after the proper time had passed
away. Even before it is twilight my mother confineth me within the
asylum. Even when I come out during the day, my parents become anxious
on my account, and my father searcheth for me, together with all the
inhabitants of the sylvan asylums. Before this, moved by deep grief, my
father and mother had rebuked me many times and often, saying,--_Thou
comest having tarried long_! I am thinking of the pass they have today
come to on my account, for, surely, great grief will be theirs when they
miss me. One night before this, the old couple, who love me dearly, wept
from deep sorrow and said into me, 'Deprived of thee, O son, we cannot
live for even a moment. As long as thou livest, so long, surely, we also
will live. Thou art the crutch of these blind ones; on thee doth
perpetuity of our race depend. On thee also depend our funeral cake, our
fame and our descendants!' My mother is old, and my father also is so. I
am surely their crutch. If they see me not in the night, what, oh, will
be their plight! I hate that slumber of mine for the sake of which my
unoffending mother and my father have both been in trouble, and I myself
also, am placed in such rending distress! Without my father and mother,
I cannot bear to live. It is certain that by this time my blind father,
his mind disconsolate with grief, is asking everyone of the inhabitants
of the hermitage about me! I do not, O fair girl, grieve so much for
myself as I do for my sire, and for my weak mother ever obedient to her
lord! Surely, they will be afflicted with extreme anguish on account of
me. I hold my life so long as they live. And I know that they should be
maintained by me and that I should do only what is agreeable to them!"'

"Markandeya continued, 'Having said this, that virtuous youth who loved
and revered his parents, afflicted with grief held up his arms and began
to lament in accents of woe. And seeing her lord overwhelmed with sorrow
the virtuous Savitri wiped away the tears from his eyes and said, "If I
have observed austerities, and have given away in charity, and have
performed sacrifice, may this night be for the good of my father-in-law,
mother-in-law and husband! I do not remember having told a single
falsehood, even in jest. Let my father-in-law and mother-in-law hold
their lives by virtue of the truth!" Satyavan said, "I long for the
sight of my father and mother! Therefore, O Savitri, proceed without
delay. O beautiful damsel, I swear by my own self that if I find any
evil to have befallen my father and mother, I will not live. If thou
hast any regard for virtue, if thou wishest me to live, if it is thy
duty to do what is agreeable to me, proceed thou to the hermitage!" The
beautiful Savitri then rose and tying up her hair, raised her husband in
her arms. And Satyavan having risen, rubbed his limbs with his hands.
And as he surveyed all around, his eyes fell upon his wallet. Then
Savitri said unto him, "Tomorrow thou mayst gather fruits. And I shall
carry thy axe for thy ease." Then hanging up the wallet upon the bough
of a tree, and taking up the axe, she re-approached her husband. And
that lady of beautiful thighs, placing her husband's left arm upon her
left shoulder, and embracing him with her right arms, proceeded with
elephantic gait. Then Satyavan said, "O timid one, by virtue of habit,
the (forest) paths are known to me. And further, by the light of the
moon between the trees, I can see them. We have now reached the same
path that we took in the morning for gathering fruits. Do thou, O
auspicious one, proceed by the way that we had come: thou needst not any
longer feel dubious about our path. Near that tract overgrown with
_Palasa_ tree, the way diverges into two. Do thou proceed along the path
that lies to the north of it. I am now well and have got back my
strength. I long to see my father and mother!" Saying this Satyavan
hastily proceeded towards the hermitage.'"


SECTION CCLXLVI

"Markandeya said, 'Meanwhile the mighty Dyumatsena, having regained his
sight, could see everything. And when his vision grew clear he saw
everything around him. And, O bull of the Bharata race, proceeding with
his wife Saivya to all the (neighbouring) asylums in search of his son,
he became extremely distressed on his account. And that night the old
couple went about searching in asylums, and rivers, and woods, and
floods. And whenever they heard any sound, they stood rising their
heads, anxiously thinking that their son was coming, and said, "O yonder
cometh Satyavan with Savitri!" And they rushed hither and thither like
maniacs, their feet torn, cracked, wounded, and bleeding, pierced with
thorns and _Kusa_ blades. Then all the Brahmanas dwelling in that
hermitage came unto them, and surrounding them on all sides, comforted
them, and brought them back to their own asylum. And there Dyumatsena
with his wife surrounded by aged ascetics, was entertained with stories
of monarchs of former times. And although that old couple desirous of
seeing their son, was comforted, yet recollecting the youthful days of
their son, they became exceedingly sorry. And afflicted with grief, they
began to lament in piteous accents, saying, "Alas, O son, alas, O chaste
daughter-in-law, where are you?" Then a truthful Brahmana of the name of
Suvarchas spake unto them, saying, "Considering the austerities,
self-restraint, and behaviour of his wife Savitri, there can be no doubt
that Satyavan liveth!" And Gautama said, "I have studied all the _Vedas_
with their branches, and I have acquired great ascetic merit. And I have
led a celibate existence, practising also the _Brahmacharya_ mode of
life. I have gratified Agni and my superiors. With rapt soul I have also
observed all the vows: and I have according to the ordinance, frequently
lived upon air alone. By virtue of this ascetic merit, I am cognisant of
all the doings of others. Therefore, do thou take it for certain that
Satyavan liveth." Thereupon his disciple said, "The words that have
fallen from the lips of my preceptor can never be false. Therefore,
Satyavan surely liveth." And the _Rishi_ said, "Considering the
auspicious marks that his wife Savitri beareth and all of which indicate
immunity from widowhood, there can be no doubt that Satyavan liveth!"
And Varadwaja said, "Having regard to the ascetic merit, self-restraint,
and conduct of his wife Savitri, there can be no doubt that Satyavan
liveth." And Dalbhya said, "Since thou hast regained thy sight, and
since Savitri hath gone away after completion of the vow, without taking
any food, there can be no doubt that Satyavan liveth." And Apastamba
said, "From the manner in which the voices of birds and wild animals are
being heard through the stillness of the atmosphere on all sides, and
from the fact also of thy having regained the use of thy eyes,
indicating thy usefulness for earthly purposes once more, there can be
no doubt that Satyavan liveth." And Dhaumya said, "As thy son is graced
with every virtue, and as he is the beloved of all, and as he is
possessed of marks betokening a long life, there can be no doubt that
Satyavan liveth."'

"Markandeya continued, 'Thus cheered by those ascetics of truthful
speech, Dyumatsena pondering over those points, attained a little ease.
A little while after, Savitri with her husband Satyavan reached the
hermitage during the night and entered it with a glad heart. The
Brahmanas then said, "Beholding this meeting with thy son, and thy
restoration to eye-sight, we all wish thee well, O lord of earth. Thy
meeting with thy son, the sight of thy daughter-in-law, and thy
restoration to sight--constitute a threefold prosperity which thou hast
gained. What we all have said must come to pass: there can be no doubt
of this. Henceforth thou shalt rapidly grow in prosperity." Then, O
Pritha's son, the twice-born ones lighted a fire and sat themselves down
before king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood
apart, their hearts free from grief, sat down with the permission of
them all. Then, O Partha, seated with the monarch those dwellers of the
woods, actuated by curiosity, asked the king's son, saying, "Why didst
thou not, O illustrious one, come back earlier with thy wife? Why hast
thou come so late in the night? What obstacle prevented thee! We do not
know, O son of a king, why thou hast caused such alarm to us, and to thy
father and mother. It behoveth thee to tell us all about this."
Thereupon, Satyavan said, "With the permission of my father, I went to
the woods with Savitri. There, as I was hewing wood in the forest, I
felt a pain in my head. And in consequence of the pain, I fell into a
deep sleep.--This is all that I remember. I had never slept so long
before I have come so late at night, in order that ye might not grieve
(on my account). There is no other reason for this." Gautama then said,
"Thou knowest not then the cause of thy father's sudden restoration to
sight. It, therefore, behoveth Savitri to relate it. I wish to hear it
(from thee), for surely thou art conversant with the mysteries of good
and evil. And, O Savitri, I know thee to be like the goddess _Savitri_
herself in splendour. Thou must know the cause of this. Therefore, do
thou relate it truly! If it should not be kept a secret, do thou unfold
it unto us!" At these words of Gautama Savitri said, "It is as ye
surmise. Your desire shall surely not be unfulfilled. I have no secret
to keep. Listen to the truth then! The high-souled Narada had predicted
the death of my husband. To-day was the appointed time. I could not,
therefore, bear to be separated from my husband's company. And after he
had fallen asleep, Yama, accompanied by his messengers, presented
himself before him, and tying him, began to take him away towards the
region inhabited by the _Pitris_. Thereupon I began to praise that
august god, with truthful words. And he granted me five boons, of which
do ye hear from me! For my father-in-law I have obtained these two
boons, viz., his restoration to sight as also to his kingdom. My father
also hath obtained a hundred sons. And I myself have obtained a hundred
sons. And my husband Satyavan hath obtained a life of four hundred
years. It was for the sake of my husband's life that I had observed that
vow. Thus have I narrated unto you in detail the cause by which this
mighty misfortune of mine was afterwards turned into happiness." The
_Rishis_ said, "O chaste lady of excellent disposition, observant of
vows and endued with virtue, and sprung from an illustrious line, by
thee hath the race of this foremost of kings, which was overwhelmed with
calamities, and was sinking in an ocean of darkness, been rescued."'

"Markandeya continued, 'Then having applauded and reverenced that best
of women, those _Rishis_ there assembled bade farewell to that foremost
of kings as well as to his son. And having saluted them thus, they
speedily went, in peace with cheerful hearts, to their respective
abodes.'"


SECTION CCLXLVII

"Markandeya continued, 'When the night had passed away, and the solar
orb had risen, those ascetics, having performed their morning rites,
assembled together. And although those mighty sages again and again
spake unto Dyumatsena of the high fortune of Savitri, yet they were
never satisfied. And it so happened, O king, that there came to that
hermitage a large body of people from Salwa. And they brought tidings of
the enemy of Dyumatsena having been slain by his own minister. And they
related unto him all that had happened, viz., how having heard that the
usurper had been slain with all his friends and allies by his minister,
his troops had all fled, and how all the subjects had become unanimous
(on behalf of their legitimate king), saying, "Whether possessed of
sight or not, even he shall be our king!" And they said, "We have been
sent to thee in consequence of that resolve. This car of thine, and this
army also consisting of four kinds of forces, have arrived for thee!
Good betide thee, O King! Do thou come! Thou hast been proclaimed in the
city. Do thou for ever occupy the station belonging to thy father and
grand-father!" And beholding the king possessed of sight and
able-bodied, they bowed down their heads, their eyes expanded with
wonder. Then having worshipped those old and Brahmanas dwelling in the
hermitage and honoured by them in return, the king set out for his city.
And surrounded by the soldiers, Saivya also accompanied by Savitri, went
in a vehicle furnished with shining sheets and borne on the shoulders of
men. Then the priests with joyful hearts installed Dyumatsena on the
throne with his high-souled son as prince-regent. And after the lapse of
a long time, Savitri gave birth to a century of sons, all warlike and
unretreating from battle, and enhancing the fame of Salwa's race. And
she also had a century of highly powerful uterine brothers born unto
Aswapati, the lord of the Madras, by Malavi. Thus, O son of Pritha, did
Savitri raise from pitiable plight to high fortune, herself, and her
father and mother, her father-in-law and mother-in-law, as also the race
of her husband. And like that gentle lady Savitri, the auspicious
daughter of Drupada, endued with excellent character, will rescue you
all.'"

Vaisampayana said, "Thus exhorted by that high-souled sage, the son of
Pandu, O king, with his mind free from anxiety, continued to live in the
forest of Kamyaka. The man that listeneth with reverence to the
excellent story of Savitri, attaineth to happiness, and success in
everything, and never meeteth with misery!"


SECTION CCLXLVIII

Janamejaya said,--"What, O Brahmana, was that great fear entertained by
Yudhishthira in respect of Karna, for which Lomasa had conveyed to the
son of Pandu a message of deep import from Indra in these words, _That
intense fear of thine which thou dost never express to any one, I will
remove after Dhananjaya goeth from hence?_ And, O best of ascetics, why
was it that the virtuous Yudhishthira never expressed it to any one?"

Vaisampayana said, "As thou askest me, O tiger among kings, I will
relate that history unto thee! Do thou listen to my words, O best of the
Bharatas! After twelve years (of their exile) had passed away and the
thirteenth year had set in, Sakra, ever friendly to the sons of Pandu,
resolved to beg of Karna (his ear-rings). And, O mighty monarch,
ascertaining this intention of the great chief of the celestials about
(Karna's) ear-rings, Surya, having effulgence for his wealth, went unto
Karna. And, O foremost of kings, while that hero devoted to the
Brahmanas and truthful in speech was lying down at night at his ease on
a rich bed overlaid with a costly sheet, the effulgent deity, filled
with kindness and affection for his son, showed himself, O Bharata, unto
him in his dreams. And assuming from ascetic power the form of a
handsome Brahmana versed in the _Vedas_, Surya sweetly said unto Karna
these words for his benefit, 'O son, do thou O Karna, listen to these
words of mine, O thou foremost of truthful persons! O mighty-armed one,
I tell thee to-day from affection, what is for thy great good! With the
object, O Karna, of obtaining thy ear-rings, Sakra, moved by the desire
of benefiting the sons of Pandu, will come unto thee, disguised as a
Brahmana! He, as well as all the world, knoweth thy character, viz.,
that when solicited by pious people, thou givest away but never takest
in gift! Thou, O son, givest unto Brahmanas wealth or any other thing
that is asked of thee and never refusest anything to anybody. Knowing
thee to be such, the subduer himself of Paka will come to beg of thee
thy ear-rings and coat of mail. When he beggeth the ear-rings of thee,
it behoveth thee not to give them away, but to gratify him with sweet
speeches to the best of thy power. Even this, is for thy supreme good!
While asking thee for the ear-rings, thou shalt, with various reasons,
repeatedly refuse Purandara who is desirous of obtaining them, offering
him, instead, various other kinds of wealth, such as gems and women and
kine, and citing various precedents. If thou, O Karna, givest away thy
beautiful ear-rings born with thee, thy life being shortened, thou wilt
meet with death! Arrayed in thy mail and ear-rings, thou wilt, O
bestower of honours, be incapable of being slain by foes in battle! Do
thou lay to heart these words of mine! Both these jewelled ornaments
have sprung from _Amrita_. Therefore, they should be preserved by thee,
if thy life is at all dear to thee.'

"Hearing these words, Karna said, 'Who art thou that tellest me so,
showing me such kindness? If it pleaseth thee, tell me, O illustrious
one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon
said, 'O son, I am he of a thousand rays! Out of affection, I point out
to thee the path! Act thou according to my words, as it is for thy great
good to do so!' Karna replied, 'Surely, this itself is highly fortunate
for me that the god himself of splendour addresses me today, seeking my
welfare. Listen, however, to these words of mine! May it please thee, O
bestower of boons, it is only from affection that I tell thee this! If I
am dear to thee, I should not be dissuaded from the observance of my
vow! O thou that are possessed of the wealth of effulgence, the whole
world knoweth this to be my vow that, of a verity, I am prepared to give
away life itself unto superior Brahmanas! If, O best of all rangers of
the sky, Sakra cometh to me, disguised as a Brahmana, to beg for the
benefit of the sons of Pandu, I will, O chief of the celestials, give
him the ear-rings and the excellent mail, so that my fame which hath
spread over the three worlds may not suffer any diminution! For persons
like us, it is not fit to save life by a blame-worthy act. On the
contrary, it is even proper for us to meet death with the approbation of
the world and under circumstances bringing fame. Therefore, will I
bestow upon Indra the ear-rings with my coat of mail! If the slayer
himself of Vala and Vritra cometh to ask for the ear-rings for the
benefit of the sons of Pandu, that will conduce to my fame, leading at
the same time to _his_ infamy! O thou possessed of splendour, I wish for
fame in this world, even if it is to be purchased with life itself, for
they that have fame enjoy the celestial regions, while they that are
destitute of it are lost. Fame keepeth people alive in this world even
like a mother, while infamy killeth men even though they may move about
with bodies undestroyed. O lord of the worlds, O thou possessed of the
wealth of effulgence, that fame is the life of men is evidenced by an
ancient _sloka_ sung by the Creator himself,--_In the next world it is
fame that is the chief support of a person, while in this world pure
fame lengthens life_. Therefore, by giving away my ear-rings and mail
with both of which I was born I will win eternal fame! And by duly
giving away the same to Brahmanas according to the ordinance, by
offering up my body (as a gift to the gods) in the sacrifice of war, by
achieving feats difficult of performance, and by conquering my foes in
fight, I will acquire nothing but renown. And by dispelling on the field
of battle the fears of the affrighted that may beg for their lives, and
relieving old men and boys and Brahmanas from terror and anxiety, I will
win excellent fame and the highest heaven. My fame is to be protected
with the sacrifice of even my life. Even this, know thou, is my vow! By
giving away such a valuable gift to Maghavan disguised as a Brahmana, I
will, O god, acquire in this world the most exalted state.'"


SECTION CCLXLIX

"Surya said, 'Never do, O Karna, anything that is harmful to thy self
and thy friends; thy sons, thy wives, thy father, and thy mother; O thou
best of those that bear life, people desire renown (in this world) and
lasting fame in heaven, without wishing to sacrifice their bodies. But
as thou desirest undying fame at the expense of thy life, she will,
without doubt, snatch away thy life! O bull among men, in this world,
the father, the mother, the son, and other relatives are of use only to
him that is alive. O tiger among men, as regard kings, it is only when
they are alive that prowess can be of any use to them. Do thou
understand this? O thou of exceeding splendour, fame is for the good of
these only that are alive! Of what use is fame to the dead whose bodies
have been reduced to ashes? One that is dead cannot enjoy renown. It is
only when one is alive that one can enjoy it. The fame of one that is
dead is like a garland of flowers around the neck of a corpse. As thou
reverest me, I tell thee this for thy benefit, because thou art a
worshipper of mine! They that worship me are always protected by me.
That also is another reason for my addressing thee thus! Thinking again,
O mighty-armed one, that _this one revereth me with great reverence_, I
have been inspired with love for thee! Do thou, therefore, act according
to my words! There is, besides some profound mystery in all this,
ordained by fate. It is for this, that I tell thee so. Do thou act
without mistrust of any kind! O bull among men, it is not fit for thee
to know this which is a secret to the very gods. Therefore, I do not
reveal that secret unto thee. Thou wilt, however, understand it in time.
I repeat what I have already said. Do thou, O Radha's son, lay my words
to heart! When the wielder of the thunder-bolt asketh thee for them, do
thou never give him thy ear-rings! O thou of exceeding splendour, with
thy handsome ear-rings, thou lookest beautiful, even like the Moon
himself in the clear firmament, between the _Visakha_ constellation!
Dost thou know that fame availeth only the person that is living.
Therefore, when the lord of the celestials will ask the ear-rings, thou
shouldst, O son, refuse him! Repeating again and again answers fraught
with various reasons, thou wilt, O sinless one, be able to remove the
eagerness of the lord of the celestial for the possession of the
ear-rings. Do thou, O Karna, alter Purandara's purpose by urging answers
fraught with reason and grave import and adorned with sweetness and
suavity. Thou dost always, O tiger among men, challenge him that can
draw the bow with his left hand, and heroic Arjuna also will surely
encounter thee in fight. But when furnished with thy ear-rings, Arjuna
will never be able to vanquish thee in fight even if Indra himself comes
to his assistance. Therefore, O Karna, if thou wishest to vanquish
Arjuna in battle, these handsome ear-rings of thine should never be
parted with to Sakra.'"


SECTION CCC

"Karna said, 'As thou, O lord of splendour, knowest me for thy
worshipper, so also thou knowest that there is nothing which I cannot
give away in charity, O thou of fiery rays! Neither my wives, nor my
sons, nor my own self, nor my friends, are so dear to me as thou, on
account of the veneration I feel for thee, O lord of splendour! Thou
knowest, O maker of light, that high-souled persons bear a loving regard
for their dear worshippers. _Karna revereth me and is dear to me. He
knoweth no other deity in heaven_,--thinking this thou hast, O lord,
said unto me what is for my benefit. Yet, O thou of bright rays, again
do I beseech thee with bended head, again do I place myself in thy
hands. I will repeat the answer I have already given. It behoveth thee
to forgive me! Death itself is not fraught with such terrors for me as
untruth! As regards especially the Brahmanas, again, I do not hesitate
to yield up my life even for them! And, O divine one, respecting what
thou hast said unto me of Phalguna, the son of Pandu, let thy grief born
of thy anxiety of heart, O lord of splendour, be dispelled touching him
and myself; for I shall surely conquer Arjuna in battle! Thou knowest, O
deity, that I have great strength of weapons obtained from Jamadagnya
and the high-souled Drona. Permit me now, O foremost of celestials, to
observe my vow, so that unto him of the thunderbolt coming to beg of me,
I may give away even my life!'

"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of
the thunder-bolt, O thou of mighty strength, thou shouldst also, for the
purpose of securing victory, speak unto him, saying,--_O thou of a
hundred sacrifices, I shall give thee ear-rings under a
condition_.--Furnished with the ear-rings, thou art certainly incapable
of being slain by any being. Therefore, it is, O son, that desirous of
beholding thee slain in battle by Arjuna, the destroyer of the Danavas
desireth to deprive thee of thy ear-rings. Repeatedly adoring with
truthful words that lord of the celestials, viz., Purandara armed with
weapons incapable of being frustrated, do thou also beseech him, saying,
"Give me an infallible dart capable of slaying all foes, and I will, O
thousand-eyed deity, give the ear-rings with the excellent coat of
mail!" On this condition shouldst thou give the ear-rings unto Sakra.
With that dart, O Karna, thou wilt slay foes in battle: for, O
mighty-armed one, that dart of the chief of the celestials doth not
return to the hand that hurleth it, without slaying enemies by hundreds
and by thousands!'"

Vaisampayana continued, "Having said this, the thousand-rayed deity
suddenly vanished away. The next day, after having told his prayers,
Karna related his dream unto the Sun. And Vrisha related unto him the
vision he had seen, and all that had passed between them in the night.
Thereupon, having heard everything, that enemy of Swarbhanu, that lord,
the resplendent and divine Surya, said unto him with a smile, 'It is
even so!' Then Radha's son, that slayer of hostile heroes, knowing all
about the matter, and desirous of obtaining the dart, remained in
expectation of Vasava."


SECTION CCCI

Janamejaya said, "What was that secret which was not revealed to Karna
by the deity of warm rays? Of what kind also were those ear-rings and of
what sort was that coat of mail? Whence, too, was that mail and those
ear-rings? All this, O best of men. I wish to hear! O thou possessed of
the wealth of asceticism, do tell me all this!"

Vaisampayana said, "I will, O monarch, tell thee that secret which was
not revealed by the deity possessed of the wealth of effulgence. I will
also describe unto thee those ear-rings and that coat of mail. Once on a
time, O king, there appeared before Kuntibhoja a Brahmana of fierce
energy and tall stature, bearing a beard and matted locks, and carrying
a staff in his hand. And, he was agreeable to the eye and of faultless
limbs, and seemed to blaze forth in splendour. And he was possessed of a
yellow-blue complexion like that of honey. And his speech was
mellifluous, and he was adorned with ascetic merit and a knowledge of
the _Vedas_. And that person of great ascetic merit, addressing king
Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a
guest in thy house feeding on the food obtained as alms from thee!
Neither thy followers, nor thou thyself, shall ever act in such a way as
to produce my displeasure! If, O sinless one, it liketh thee, I would
then live in thy house thus! I shall leave thy abode when I wish, and
come back when I please. And, O king, no one shall offend me in respect
of my food or bed.'--Then Kuntibhoja spake unto him these words
cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of
great wisdom, I have an illustrious daughter named Pritha. And she
beareth an excellent character, is observant of vow, chaste, and of
subdued senses. And she shall attend on thee and minister unto thee with
reverence. And thou wilt be pleased with her disposition!' And having
said this to that Brahmana and duly paid him homage, the king went to
his daughter Pritha of large eyes, and spake thus unto her, 'O child,
this eminently pious Brahmana is desirous of dwelling in my house! I
have accepted his proposal, saying,--_So be it_, relying, O child, on
thy aptitude and skill in ministering unto Brahmanas. It, therefore,
behoveth thee to act in such a manner that my words may not be untrue.
Do thou give him with alacrity whatever this reverend Brahmana possessed
of ascetic merit and engaged in the study of the Vedas, may want. Let
everything that this Brahmana asketh for be given to him cheerfully. A
Brahmana is the embodiment of pre-eminent energy: he is also the
embodiment of the highest ascetic merit. It is in consequence of the
virtuous practices of Brahmanas that the sun shineth in the heavens. It
was for their disregard of Brahmanas that were deserving of honour that
the mighty _Asura_ Vatapi, as also Talajangha, was destroyed by the
curse of the Brahmanas. For the present, O child, it is a highly
virtuous one of that order that is entrusted to thy keep. Thou shouldst
always tend this Brahmana with concentrated mind. O daughter, I know
that, from childhood upwards, thou hast ever been attentive to
Brahmanas, and superiors, and relatives, and servants, and friends, to
thy mothers and myself. I know thou bearest thyself well, bestowing
proper regard upon everyone. And, O thou of faultless limbs, in the city
of the interior of my palace, on account of thy gentle behaviour, there
is not one, even among the servants, that is dissatisfied with thee. I
have, therefore, thought thee fit to wait upon all Brahmanas of wrathful
temper. Thou art, O Pritha, a girl and has been adopted as my daughter.
Thou art born in the race of the Vrishnis, and art the favourite
daughter of Sura. Thou wert, O girl, given to me gladly by thy father
himself. The sister of Vasudeva by birth, thou art (by adoption) the
foremost of my children. Having promised me in these words,--_I will
give my first born_,--thy father gladly gave thee to me while thou wert
yet in thy infancy. It is for this reason that thou art my daughter.
Born in such a race and reared in such a race, thou hast come from one
happy state to another like a lotus transferred from one lake to
another. O auspicious girl, women, specially they that are of mean
extraction, although they may with difficulty be kept under restraint,
become in consequence of their unripe age, generally deformed in
character. But thou, O Pritha, art born in a royal race, and thy beauty
also is extraordinary. And then, O girl, thou art endued with every
accomplishment. Do thou, therefore, O damsel, renouncing pride and
haughtiness and a sense of self-importance, wait upon and worship the
boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious
state! By acting thus, O auspicious and sinless girl, thou wilt surely
attain to auspiciousness! But if on the contrary, thou stirrest up the
anger of this best of the twice-born ones, my entire race will be
consumed by him!'"


SECTION CCCII

"Kunti said, 'According to thy promise, I will, O king, with
concentrated mind, serve that Brahmana. O foremost of kings, I do not
say this falsely. It is my nature to worship Brahmanas. And, as in the
present case, my doing so would be agreeable to thee, even this would be
highly conducive to my welfare. Whether that worshipful one cometh in
the evening, or in morning, or at night or even at midnight, he will
have no reason to be angry with me! O foremost of kings, to do good by
serving the twice-born ones, observing all thy commands, is what I
consider to be highly profitable to me, O best of men! Do thou,
therefore, O foremost of monarchs rely on me! That best of Brahmanas,
while residing in thy house, shall never have cause for dissatisfaction,
I tell thee truly. I shall, O king, be always attentive to that which is
agreeable to this Brahmana, and what is fraught also with good to thee.
O sinless one! I know full well that Brahmanas that are eminently
virtuous, when propitiated bestow salvation, and when displeased, are
capable of bringing about destruction upon the offender. Therefore, I
shall please this foremost of Brahmanas. Thou wilt not, O monarch, come
to any grief from that best of regenerate persons, owing to any act of
mine. In consequence of the transgressions of monarchs, Brahmanas, O
foremost of kings, became the cause of evil to them, as Chyavana had
become, in consequence of the act of Sukanya. I will, therefore, O king,
with great regularity, wait upon that best of Brahmanas according to thy
instructions in that respect!' And when she had thus spoken at length,
the king embraced and cheered her, and instructed her in detail as to
what should be done by her. And the king said, 'Thou shall, O gentle
maid, act even thus, without fear, for my good as also thy own, and for
the good of thy race also, O thou of faultless limbs!' And having said
this the illustrious Kuntibhoja, who was devoted to the Brahmanas, made
over the girl Pritha to that Brahmana, saying, 'This my daughter, O
Brahmana, is of tender age and brought up in luxury. If, therefore, she
transgresses at any time, do thou not take that to heart! Illustrious
Brahmanas are never angry with old men, children, and ascetics, even if
these transgress frequently. In respect of even a great wrong
forgiveness is due from the regenerate. The worship, therefore, O best
of Brahmanas, that is offered to the best of one's power and exertion,
should be acceptable!' Hearing these words of the monarch, the Brahmana
said, 'So be it!' Thereupon, the king became highly pleased and assigned
unto him apartments that were white as swans or the beams of the moon.
And in the room intended for the sacrificial fire, the king placed a
brilliant seat especially constructed for him. And the food and other
things that were offered unto the Brahmana were of the same excellent
kind. And casting aside idleness and all sense of self-importance, the
princess addressed herself with right good will to wait upon the
Brahmana. And the chaste Kunti, endued with purity of conduct, went
thither for serving the Brahmana. And duly waiting upon that Brahmana as
if he were a very god, she gratified him highly."


SECTION CCCIII

Vaisampayana said, "And that maiden of rigid vows, O mighty monarch, by
serving with a pure heart, that Brahmana of rigid vows, succeeded in
gratifying him. And, O foremost of kings, saying, 'I will come back in
the morning,' that best of Brahmanas sometimes came in the evening or in
night. Him, however, the maiden worshipped at all hours with sumptuous
food and drink and bed. And as day after day passed away, her attentions
to him, in respect of food and seat and bed, increased instead of
undergoing any diminution. And, O king, even when the Brahmana reproved
her, finding fault with any of her arrangements, or addressed her in
harsh words, Pritha did not do anything that was disagreeable to him.
And on many occasions the Brahmana came back after the appointed hour
had long passed away. And on many occasions (such as the depth of night)
when food was hard to procure, he said, 'Give me food!' But on all those
occasions saying, 'All is ready,'--Pritha held before him the fare. And
even like a disciple, daughter, or a sister, that blameless gem of a
girl with a devoted heart, O king, gratified that foremost of Brahmanas.
And that best of Brahmanas became well-pleased with her conduct and
ministrations. And he received those attentions of hers, valuing them
rightly. And, O Bharata, her father asked her every morning and evening
saying, 'O daughter, is the Brahmana satisfied with thy ministrations?'
And that illustrious maiden used to reply, 'Exceedingly well!' And
thereupon, the high-souled Kuntibhoja experienced the greatest delight.
And when after a full year that best of ascetics was unable to find any
fault whatever in Pritha, who was engaged in ministering unto him,
well-pleased he said unto her, 'O gentle maid, I have been well-pleased
with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even
for such boons as are difficult of being obtained by men in this world,
and obtaining which, thou mayst surpass in fame all the women in this
world.' At these words of his, Kunti said, 'Everything hath already been
done in my behalf since thou, O chief of those that are versed in the
_Vedas_, and my father also, have been pleased with me! As regards the
boons, I consider them as already obtained by me, O Brahmana!' The
Brahmana thereupon said, 'If, O gentle maid, thou dost not, O thou of
sweet smiles, wish to obtain boons from me, do thou then take this
_mantra_ from me for invoking the celestials! Any one amongst the
celestials whom thou mayst invoke by uttering this _mantra_, will appear
before thee and be under thy power. Willing or not, by virtue of this
_mantra_, that deity in gentle guise, and assuming the obedient attitude
of slave, will become subject to thy power!'"

Vaisampayana continued, "Thus addressed, that faultless maiden could
not, O king, from fear of a curse, refuse for the second time compliance
with the wishes of that best of the twice-born ones. Then, O king, that
Brahmana imparted unto that girl of faultless limbs those _mantras_
which are recited in the beginning of the _Atharvan Veda_. And, O king,
having imparted unto her those _mantras_, he said unto Kuntibhoja. 'I
have, O monarch, dwelt happily in thy house, always worshipped with due
regard and gratified by thy daughter. I shall now depart.' And saying
this, he vanished there and then. And beholding that Brahmana vanish
there and then, the king was struck with amazement. And the monarch then
treated his daughter Pritha with proper regard."


SECTION CCCIV

Vaisampayana said, "When that foremost of Brahmanas had gone away on
some other errand, the maiden began to ponder over the virtue of those
_mantras_. And she said to herself, 'Of what nature are those _mantras_
that have been bestowed on me by that high-souled one? I shall without
delay test their power.' And as she was thinking in this way, she
suddenly perceived indications of the approach of her season. And her
season having arrived, while she was yet unmarried, she blushed in
shame. And it came to pass that as she was seated in her chamber on a
rich bed, she beheld the solar orb rising in the east. And both the mind
and the eyes of that maiden of excellent waist became rivetted fast upon
the solar orb. And she gazed and gazed on that orb without being
satiated with the beauty of the morning Sun. And she suddenly became
gifted with celestial sight. And then she beheld that god of divine form
accoutred in mail and adorned with ear-rings. And at sight of the god, O
lord of men, she became curious as to the (potency of the) _mantras_.
And thereupon that maiden resolved to invoke him. And having recourse to
_Pranayama_, she invoked the Maker of day. And thus invoked by her, O
king, the Maker of day speedily presented himself. And he was of a
yellowish hue like honey, and was possessed of mighty arms, and his neck
was marked with lines like those of a conchshell. And furnished with
armlets, and decked with a diadem, he came smiling, and illumining all
the directions. And it was by _Yoga_ power that he divided himself in
twain, one of which continued to give heat, and the other appeared
before Kunti. And he addressed Kunti in words that were exceedingly
sweet, saying, 'O gentle maiden, over-powered by the _mantras_, I come
hither obedient to thee. Subject as I am to thy power, what shall I do,
O queen? Tell me, for I shall do whatever thou mayst command.' Hearing
these words of the deity, Kunti said, 'O worshipful one, go thou back to
the place thou hast come from! I invoked thee from curiosity alone.
Pardon me, O worshipful one!' Surya then said, 'O damsel of slender
waist, I will, even as thou hast said, return to the place I have come
from! Having called a celestial, it is not, however, proper to send him
away in vain. Thy intention, O blessed one, it is to have from Surya a
son furnished with a coat of mail and ear-rings, and who in point of
prowess would be beyond compare in this world! Do thou, therefore, O
damsel of elephantine gait, surrender thy person to me! Thou shall then
have, O lady, a son after thy wish! O gentle girl, O thou of sweet
smiles, I will go back after having known thee! If thou do not gratify
me to-day by obeying my word, I shall in anger curse thee, thy father
and that Brahmana also. For thy fault, I will surely consume them all,
and I shall inflict condign punishment on that foolish father of thine
that knoweth not this transgression of thine and on that Brahmana who
hath bestowed the _mantras_ on thee without knowing thy disposition and
character! Yonder are all the celestials in heaven, with Purandara at
their head, who are looking at me with derisive smiles at my being
deceived by thee, O lady! Look at those celestials, for thou art now
possessed of celestial sight! Before this I have endued thee with
celestial vision, in consequence of which thou couldst see me!'"

Vaisampayana continued, "Thereupon the princess beheld the celestials
standing in the firmament, each in his proper sphere, even as she saw
before her that highly resplendent deity furnished with rays, viz.,
Surya himself. And beholding them all, the girl became frightened and
her face was suffused with blushes of shame. And then she addressed
Surya, saying, 'O lord of rays, go thou back to thy own region. On
account of my maidenhood, this outrage of thine is fraught with woe to
me! It is only one's father, mother, and other superiors, that are
capable of giving away their daughter's body. Virtue I shall never
sacrifice, seeing that in this world the keeping of their persons
inviolate is deemed as the highest duty of Women, and is held in high
regard! O thou possessed of wealth of splendour, it is only to test the
power of my _mantras_ that I have, from mere childishness, summoned
thee. Considering that this hath been done by a girl of tender years, it
behoveth thee, O lord, to forgive her!' Then Surya said, 'It is because
I consider thee a girl that, O Kunti, I am speaking to thee so mildly.
To one that is not so I would not concede this. Do thou, O Kunti,
surrender thyself! Thou shalt surely attain happiness thereby. Since, O
timid maiden, thou hast invoked me with _mantras_, it is not proper for
me to go away without any purpose being attained, for, if I do so I
shall then, O thou of faultless limbs, be the object of laughter in the
world, and, O beauteous damsel, a bye-word with all the celestials. Do
thou, therefore, yield to me! By that thou shalt obtain a son even like
myself, and thou shalt also be much praised in all the world.'"


SECTION CCCV

Vaisampayana said, "Although that noble girl addressed him in various
sweet words, yet she was unable to dissuade that deity of a thousand
rays. And when she failed to dissuade the dispeller of darkness, at last
from fear of a curse, she reflected, O king, for a long time!--'How may
my innocent father, and that Brahmana also, escape the angry Surya's
curse for my sake? Although energy and asceticism are capable of
destroying sins, yet even honest persons, if they be of unripe age,
should not foolishly court them. By foolishly acting in that way I have
today been placed in a frightful situation. Indeed, I have been placed
entirely within the grasp of this deity. Ye how can I do what is sinful
by taking it on myself to surrender my person to him?'"

Vaisampayana continued, "afflicted with fear of a curse, and thinking
much within herself, an utter stupefaction of the senses came upon her.
And she was so confounded that she could not settle what to do. Afraid,
on the one hand, O king, of the reproach of friends if she obeyed the
deity, and, on the other, of his curse if she disobeyed him, the damsel
at last, O foremost of kings, said these words unto that god, in accents
tremulous with bashfulness, 'O god, as my father and mother and friends
are still living, this violation of duty on my part should not take
place. If, O god, I commit this unlawful act with thee, the reputation
of this race shall be sacrificed in this world on my account. If thou,
however, O thou foremost of those that impart heat, deem this to be a
meritorious act, I shall then fulfil thy desire even though my relatives
may not have bestowed me on thee! May I remain chaste after having
surrendered my person to thee! Surely, the virtue, the reputation, the
fame, and the life of every creature are established in thee!' Hearing
these words of hers, Surya replied, 'O thou of sweet smiles, neither thy
father, nor thy mother, nor any other superior of thine, is competent to
give thee away! May good betide thee, O beauteous damsel! Do thou listen
to my words! It is because a virgin desireth the company of every one,
that she hath received the appellation of _Kanya_, from the root _kama_
meaning to desire. Therefore, O thou of excellent hips and the fairest
complexion, a virgin is, by nature, free in this world. Thou shalt not,
O lady, by any means, be guilty of any sin by complying with my request.
And how can I, who am desirous of the welfare of all creatures, commit
an unrighteous act? That all men and women should be bound by no
restraints, is the law of nature. The opposite condition is the
perversion of the natural state. Thou shalt remain a virgin after having
gratified me. And thy son shall also be mighty-armed and illustrious.'
Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from
thee, may he be furnished with a coat of mail and ear-rings, and may he
be mighty-armed and endued with great strength!' Hearing these words of
hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed
and decked with ear-rings and a celestial coat of mail. And both his
ear-rings and coat of mail will be made of _Amrita_, and his coat will
also be invulnerable.' Kunti then said, 'If the excellent mail and
ear-rings of the son thou wilt beget on me, be, indeed, made of
_Amrita_, then, O god, O worshipful deity, let thy purpose be fulfilled!
May he be powerful, strong, energetic, and handsome, even like thee, and
may he also be endued with virtue!' Surya then said, 'O princess, O
excellent damsel, these ear-rings had been given to me by Aditi. O timid
lady, I will bestow them, as also this excellent mail, on thy son!'
Kunti then said, 'Very well, O worshipful one! If my son, O lord of
light, become so, I will, as thou sayest, gratify thee!'"

Vaisampayana continued, "Hearing these words of hers Surya said, 'So be
it!' And that ranger of the skies, that enemy of Swarbhanu, with soul
absorbed in _Yoga_, entered into Kunti, and touched her on the navel. At
this, that damsel, on account of Surya's energy, became stupefied. And
that reverend lady then fell down on her bed, deprived of her senses.
Surya then addressed her, saying, 'I will now depart, O thou of graceful
hips! Thou shalt bring forth a son who will become the foremost of all
wielders of weapons. At the same time thou shalt remain a virgin.'"

Vaisampayana continued, "Then, O foremost of kings, as the highly
effulgent Surya was about to depart, that girl bashfully said unto him,
'So be it!' And it was thus that the daughter of king Kuntibhoja,
importuned by Surya, had after soliciting a son from him, fallen down
stupefied on that excellent bed, like a broken creeper. And it was thus
that deity of fierce rays, stupefying her, entered into her by virtue of
_Yoga_ power, and placed his own self within her womb. The deity,
however, did not sully her by deflowering her in the flesh. And after
Surya had gone away, that girl regained her consciousness."


SECTION CCCVI

Vaisampayana said, "It was, O lord of earth, on the first day of the
lighted fortnight during the tenth month of the year that Pritha
conceived a son like the lord himself of the stars in the firmament. And
that damsel of excellent hips from fear of her friends, concealed her
conception, so that no one knew her condition. And as the damsel lived
entirely in the apartments assigned to the maidens and carefully
concealed her condition, no one except her nurse knew the truth. And in
due time that beauteous maiden, by the grace of deity, brought forth a
son resembling a very god. And even like his father, the child was
equipped in a coat of mail, and decked with brilliant ear-rings. And he
was possessed of leonine eyes and shoulders like those of a bull. And no
sooner was the beauteous girl delivered of a child, then she consulted
with her nurse and placed the infant in a commodious and smooth box made
of wicker work and spread over with soft sheets and furnished with a
costly pillow. And its surface was laid over with wax, and it was
encased in a rich cover. And with tears in her eyes, she carried the
infant to the river Aswa, and consigned the basket to its waters. And
although she knew it to be improper for an unmarried girl to bear
offspring, yet from parental affection, O foremost of kings, she wept
piteously. Do thou listen to the words Kunti weepingly uttered, while
consigning the box to the waters of the river Aswa, 'O child, may good
betide thee at the hands of all that inhabit the land, the water, the
sky, and the celestial regions. May all thy paths be auspicious! May no
one obstruct thy way! And, O son, may all that come across thee have
their hearts divested of hostility towards thee: And may that lord of
waters, Varuna, protect thee in water! And may the deity that rangeth
the skies completely protect thee in the sky. And may, O son, that best
of those that impart heat, viz., Surya, thy father, and from whom I have
obtained thee as ordained by Destiny, protect thee everywhere! And may
the _Adityas_ and the _Vasus_, the _Rudras_ and the _Sadhyas_, the
_Viswadevas_ and the _Maruts_, and the cardinal points with the great
Indra and the regents presiding over them, and, indeed, all the
celestials, protect thee in every place! Even in foreign lands I shall
be able to recognise thee by this mail of thine! Surely, thy sire, O
son, the divine Surya possessed of the wealth of splendour, is blessed,
for he will with his celestial sight behold thee going down the current!
Blessed also is that lady who will, O thou that are begotten by a god,
take thee for her son, and who will give thee suck when thou art
thirsty! And what a lucky dream hath been dreamt by her that will adopt
thee for her son, thee that is endued with solar splendour, and
furnished with celestial mail, and adorned with celestial ear-rings,
thee that hast expansive eyes resembling lotuses, a complexion bright as
burnished copper or lotus leaves, a fair forehead, and hair ending in
beautiful curls! O son, she that will behold thee crawl on the ground,
begrimed with dust, and sweetly uttering inarticulate words, is surely
blessed! And she also, O son, that will behold thee arrive at thy
youthful prime like maned lion born in Himalayan forests, is surely
blessed!'"

"O king, having thus bewailed long and piteously, Pritha laid the basket
on the waters of the river Aswa. And the lotus-eyed damsel, afflicted
with grief on account of her son and weeping bitterly, with her nurse
cast the basket at dead of night, and though desirous of beholding her
son often and again, returned, O monarch, to the palace, fearing lest
her father should come to know of what had happened. Meanwhile, the
basket floated from the river Aswa to the river Charmanwati, and from
the Charmanwati it passed to the Yamuna, and so on to the Ganga. And
carried by the waves of the Ganga, the child contained in the basket
came to the city of Champa ruled by a person of the _Suta_ tribe.
Indeed, the excellent coat of mail and those ear-rings made of _Amrita_
that were born with his body, as also the ordinance of Destiny, kept the
child alive."


SECTION CCCVII

Vaisampayana said, "And it came to pass that at this time a _Suta_ named
Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga,
accompanied by his wife. And, O king, his wife named Radha was
unparalleled on earth for beauty. And although that highly blessed dame
had made great endeavours to obtain a son, yet she had failed, O
represser of foes, to obtain one. And on coming to the river Ganga, she
beheld a box drifting along the current. And containing articles capable
of protecting from dangers and decked with unguents, that box was
brought before her by the waves of the Janhavi. And attracted by
curiosity, the lady caused it to be seized. And she then related all
unto Adhiratha of the charioteer caste. And hearing this Adhiratha took
away the box from the water-side, and opened it by means of instruments.
And then he beheld a boy resembling the morning Sun. And the infant was
furnished with golden mail, and looked exceedingly beautiful with a face
decked in ear-rings. And thereupon the charioteer, together with his
wife, was struck with such astonishment that their eyes expanded in
wonder. And taking the infant on his lap, Adhiratha said unto his wife,
'Ever since I was born, O timid lady, I had never seen such a wonder.
This child that hath come to us must be of celestial birth. Surely,
sonless as I am, it is the gods that have sent him unto me!' Saying
this, O lord of earth, he gave the infant to Radha. And thereat, Radha
adopted, according to the ordinance, that child of celestial form and
divine origin, and possessed of the splendour of the filaments of the
lotus and furnished with excellent grace. And duly reared by her, that
child endued with great prowess began to grow up. And after Karna's
adoption, Adhiratha had other sons begotten by himself. And seeing the
child furnished with bright mail and golden ear-rings, the twice-born
ones named him Vasusena. And thus did that child endued with great
splendour and immeasurable prowess became the son of the charioteer, and
came to be known as Vasusena and Vrisha. And Pritha learnt through spies
that her own son clad in celestial mail was growing up amongst the Angas
as the eldest son of a charioteer (Adhiratha). And seeing that in
process of time his son had grown up, Adhiratha sent him to the city
named after the elephant. And there Karna put up with Drona, for the
purpose of learning arms. And that powerful youth contracted a
friendship with Duryodhana. And having acquired all the four kinds of
weapons from Drona, Kripa, and Rama, he became famous in the world as a
mighty bowman. And after having contracted a friendship with
Dhritarashtra's son, he became intent on injuring the sons of Pritha.
And he was always desirous of fighting with the high-souled Phalguna.
And, O king, ever since they first saw each other, Karna always used to
challenge Arjuna, and Arjuna, on his part, used to challenge him. This,
O foremost of kings, was without doubt, the secret known to the Sun,
viz., begot by himself on Kunti, Karna was being reared in the race of
the _Sutas_. And beholding him decked with his ear-rings and mail,
Yudhishthira thought him to be unslayable in fight, and was exceedingly
pained at it. And when, O foremost of monarchs, Karna after rising from
the water, used at mid-day to worship the effulgent Surya with joined
hands, the Brahmanas used to solicit him for wealth. And at that time
there was nothing that he would not give away to the twice-born ones.
And Indra, assuming the guise of a Brahmana, appeared before him (at
such a time) and said, 'Give me!' And thereupon Radha's son replied unto
him, 'Thou art welcome!'"


SECTION CCCVIII

Vaisampayana said, "And when the king of the celestials presented
himself in the guise of a Brahmana, beholding him, Karna said,
'Welcome!' And not knowing his intention, Adhiratha's son addressed the
Brahmana, saying, 'Of a necklace of gold, and beauteous damsels, and
villages with plenty of kine, which shall I give thee?' Thereupon the
Brahmana replied, 'I ask thee not to give me either a necklace of gold,
or fair damsels, or any other agreeable object. To those do thou give
them that ask for them. If, O sinless one, thou art sincere in thy vow,
then wilt thou, cutting off (from thy person) this coat of mail born
with thy body, and these ear-rings also, bestow them on me! I desire, O
chastiser of foes, that thou mayst speedily give me these; for, this one
gain of mine will be considered as superior to every other gain!'
Hearing these words, Karna said, 'O Brahmana, I will give thee homestead
land, and fair damsels, and kine, and fields; but my mail and ear-rings
I am unable to give thee!'"

Vaisampayana continued, "Although thus urged with various words by
Karna, still, O chief of the Bharata race, that Brahmana did not ask for
any other boon. And although Karna sought to pacify him to the best of
his power, and worshipped him duly, yet that best of Brahmanas did not
ask for any other boon. And when that foremost of Brahmanas did not ask
for any other boon, Radha's son again spake unto him with a smile, 'My
mail, O regenerate one, hath been born with my body, and this pair of
ear-rings hath arisen from _Amrita_. It is for these that I am
unslayable in the worlds. Therefore, I cannot part with them. Do thou, O
bull among Brahmanas, accept from me the entire kingdom of the earth,
rid of enemies and full of prosperity! O foremost of regenerate ones, if
I am deprived of my ear-rings, and the mail born with my body, I shall
be liable to be vanquished by the foes!'"

Vaisampayana continued, "When the illustrious slayer of Paka refused to
ask for any other boon, Karna with a smile again addressed him, saying,
'O god of gods, even before this, I had recognised thee, O Lord! O
Sakra, it is not proper for me to confer on thee any unprofitable boon,
for thou art the very lord of the celestials! On the contrary, being as
thou art the Creator and lord of all beings, it is thou that shouldst
confer boons on me! If, O god, I give thee this coat of mail and
ear-rings, then I am sure to meet with destruction, and thou shalt also
undergo ridicule! Therefore, O Sakra, take my earrings and excellent
mail in exchange for something conferred by thee on me! Otherwise, I
will not bestow them on thee!' Thereupon Sakra replied, 'Even before I
had come to thee, Surya had known of my purpose and without doubt, it is
he that hath unfolded everything unto thee! O Karna, be it as thou
wishest! O son, except the thunder-bolt alone, tell me what it is that
thou desirest to have!'"

Vaisampayana continued, "Hearing these words of Indra, Karna was filled
with delight and seeing that his purpose was about to be accomplished he
approached Vasava, and intent upon obtaining a dart incapable of being
baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for
my coat of mail and ear-rings, give me a dart incapable of being
baffled, and competent to destroy hosts of enemies when arrayed in order
of battle!' Thereupon, O ruler of earth, fixing his mind for a moment on
the dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou
give me thy ear-rings, and the coat of mail born with thy body, and in
return take this dart on these terms! When I encounter the _Daitya_ in
battle, this dart that is incapable of being baffled, hurled by my hand,
destroyeth enemies by hundreds, and cometh back to my hand after
achieving its purpose. In thy hand, however, this dart, O son of _Suta_,
will slay only one powerful enemy of thine. And having achieved that
feat, it will, roaring and blazing, return to me!' Thereat Karna said,
'I desire to slay in fierce fight even one enemy of mine, who roareth
fiercely and is hot as fire, and of whom I am in fear!' At this, Indra
said, 'Thou shall slay such a roaring and powerful foe in battle. But
that one whom thou seekest to slay, is protected by an illustrious
personage. Even He whom persons versed in the Vedas call '_the
invincible Boar_,' and '_the incomprehensible Narayana_,' even that
Krishna himself, is protecting him!' Thereupon Karna replied, 'Even if
this be so, do thou, O illustrious one give me the weapon that will
destroy only one powerful foe! I shall, on my part, bestow on thee my
mail and ear-rings, cutting them off my person. Do thou, however, grant
that my body, thus wounded, may not be unsightly!' Hearing this, Indra
said, 'As thou, O Karna, art bent upon observing the truth, thy person
shall not be unsightly, or shall any scar remain on it. And, O thou best
of those that are graced with speech, O Karna, thou shall be possessed
of complexion and energy of thy father himself. And if, maddened by
wrath, thou hurlest this dart, while there are still other weapons with
thee, and when thy life also is not in imminent peril, it will fall even
on thyself.' Karna answered, 'As thou directest me, O Sakra, I shall
hurl this _Vasavi_ dart only when I am in imminent peril! Truly I tell
thee this!'"

Vaisampayana continued, "Thereupon, O king, taking the blazing dart,
Karna began to peel off his natural mail. And beholding Karna cutting
his own body, the entire host of celestials and men and _Danavas_ set up
a leonine roar. And Karna betrayed no contortions of face while peeling
his mail. And beholding that hero among men thus cutting his body with
an weapon, smiling ever and anon, celestial kettle-drums began to be
played upon and celestial flowers began to be showered on him. And Karna
cutting off the excellent mail from his person, gave it to Vasava, still
dripping. And cutting off his ear-rings also from off his ears, he made
them over to Indra. And it is for this fact that he came to be called
Karna. And Sakra, having thus beguiled Karna that made him famous in the
world, thought with a smile that the business of the sons of Pandu had
already been completed. And having done all this, he ascended to heaven.
And hearing that Karna had been beguiled, all the sons of Dhritarashtra
became distressed and shorn of pride. And the sons of Pritha, on the
other hand, learning that such plight had befallen the son of the
charioteer, were filled with joy."

Janamejaya said, "Where were those heroes, the sons of Pandu, at that
time? And from whom did they hear this welcome news? And what also did
they do, when the twelfth year of their exile passed away? Do thou, O
illustrious one, tell me all this!"

Vaisampayana said, "Having defeated the chief of the Saindhavas, and
rescued Krishna, and having outlived the entire term of their painful
exile in the woods, and having listened to the ancient stories about
gods and _Rishis_ recited by Markandeya, those heroes among men returned
from their asylum in Kamyaka to the sacred Dwaitavana, with all their
cars, and followers, and accompanied by their charioteers, their kine,
and the citizens who had followed them."


SECTION CCCIX

(_Aranya Parva_)

Janamejaya said, "Having felt great affliction on account of the
abduction of their wife and having rescued Krishna thereafter, what did
the Pandavas next do?"

Vaisampayana said, "Having felt great affliction on account of the
abduction of Krishna, king Yudhishthira of unfading glory, with his
brothers, left the woods of Kamyaka and returned to the delightful and
picturesque Dwaitavana abounding in trees and containing delicious
fruits and roots. And the sons of Pandu with their wife Krishna began to
reside there, living frugally on fruits and practising rigid vows. And
while those repressers of foes, the virtuous king Yudhishthira, the son
of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born
of Madri, were dwelling in Dwaitavana, practising rigid vows, they
underwent, for the sake of a Brahmana, great trouble, which, however,
was destined to bring about their future happiness. I will tell thee all
about the trouble which those foremost of Kurus underwent while living
in those woods, and which in the end brought about their happiness. Do
thou listen to it! Once on a time, as a deer was butting about, it
chanced that the two sticks for making fire and a churning staff
belonging to a Brahmana devoted to ascetic austerities, struck fast into
its antlers. And, thereupon, O king, that powerful deer of exceeding
fleetness with long bounds, speedily went out of the hermitage, taking
those articles away. And, O foremost of Kurus, seeing those articles of
his thus carried away, the Brahmana, anxious on account of his
_Agnihotra_, quickly came before the Pandavas. And approaching without
loss of time Ajatasatru seated in that forest with his brothers, the
Brahmana, in great distress, spake these words, 'As a deer was butting
about, it happened, O king, that my fire-sticks and churning staff which
had been placed against a large tree stuck fast to its antlers. O king,
that powerful deer of exceeding fleetness hath speedily gone out of the
hermitage with long bounds, taking those articles away. Tracking that
powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu,
bring back those articles of mine, so that my _Agnihotra_ may not be
stopped!' Hearing these words of the Brahmana, Yudhishthira became
exceedingly concerned. And the son of Kunti taking up his bow sallied
out with his brothers. And putting on their corselets and equipped with
their bows, those bulls among men, intent upon serving the Brahmana,
swiftly sallied out in the wake of the deer. And descrying the deer at
no great distance, those mighty warriors discharged at it barbed arrows
and javelins and darts, but the sons of Pandu could not pierce it by any
means. And as they struggled to pursue and slay it, that powerful deer
became suddenly invisible. And losing sight of the deer, the
noble-minded sons of Pandu, fatigued and disappointed and afflicted with
hunger and thirst, approached a banian tree in that deep forest, and sat
down in its cool shade. And when they had sat down, Nakula stricken with
sorrow and urged by impatience, addressed his eldest brother of the Kuru
race, saying, 'In our race, O king, virtue hath never been sacrificed,
nor hath there been loss of wealth from insolence. And being asked, we
have never said to any creature, Nay! Why then in the present case have
we met with this disaster?'"


SECTION CCCX

"Yudhishthira said, 'There is no limit to calamities. Nor is it possible
to ascertain either their final or efficient cause. It is the Lord of
justice alone who distributeth the fruits of both virtue and vice.'
Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I
did not slay the _Pratikamin_ on the very spot, when he dragged Krishna
as a slave into the assembly.' And Arjuna said, 'Surely, this calamity
hath befallen us because I resented not those biting words piercing the
very bones, uttered by the _Suta's_ son!' And Sahadeva said, 'Surely, O
Bharata, this calamity hath befallen us because I did not slay Sakuni
when he defeated thee at dice!'"

Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying,
'Do thou, O son of Madri, climb this tree and look around the ten points
of the horizon. Do thou see whether there is water near us or such trees
as grow on watery grounds! O child, these thy brothers are all fatigued
and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a
tree, and having looked around, said unto his eldest brother, 'O king, I
see many a tree that groweth by the water-side, and I hear also the
cries of cranes. Therefore, without doubt, water must be somewhere
here.' Hearing these words, Kunti's son Yudhishthira, firm in truth,
said, 'O amiable one, go thou and fetch water in these quivers!' Saying,
'So be it,' at the command of his eldest brother Nakula quickly
proceeded towards the place where there was water and soon came upon it.
And beholding a crystal lake inhabited by cranes he desired to drink of
it, when he heard these words from the sky, 'O child, do not commit this
rash act! This lake hath already been in my possession. Do thou, O son
of Madri, first answer my questions and then drink of this water and
take away (as much as thou requirest).' Nakula, however, who was
exceedingly thirsty, disregarding these words, drank of the cool water,
and having drunk of it, dropped down dead. And, O represser of foes,
seeing Nakula's delay, Yudhishthira the son of Kunti said unto Sahadeva,
the heroic brother of Nakula, 'O Sahadeva, it is long since our brother,
he who was born immediately before thee, hath gone from hence! Do thou,
therefore, go and bring back thy uterine brother, together with water.'
At this, Sahadeva, saying, 'So be it,' set out in that direction; and
coming to the spot, beheld his brother lying dead on the ground. And
afflicted at the death of his brother, and suffering severely from
thirst, he advanced towards the water, when these words were heard by
him, 'O child, do not commit this rash act! This lake hath already been
in my possession. First answer my question, and then drink of the water
and take away as much as thou mayst require.' Sahadeva, however, who was
extremely thirsty, disregarding these words, drank of the water, and
having drunk of it, dropped down dead. Then Yudhishthira, the son of
Kunti, said unto Vijaya, 'It is long since, O Vibhatsu, that thy two
brothers have gone, O represser of foes! Blessed be thou! Do thou bring
them back, together with water. Thou art, O child, the refuge of us all
when plunged in distress!' Thus addressed, the intelligent Gudakesa,
taking his bow and arrows and also his naked sword, set out for that
lake of waters. And reaching that spot, he whose car was drawn by white
steeds beheld those tigers among men, his two younger brothers who had
come to fetch water, lying dead there. And seeing them as if asleep,
that lion among men, exceedingly aggrieved, raised his bow and began to
look around that wood. But he found none in that mighty forest. And,
being fatigued, he who was capable of drawing the bow by his left hand
as well, rushed in the direction of the water. And as he was rushing
(towards the water), he heard these words from the sky, 'Why dost thou
approach this water? Thou shalt not be able to drink of it by force. If
thou, O Kaunteya, can answer the question I will put to thee, then only
shalt thou drink of the water and take away as much as thou requirest, O
Bharata!' Thus forbidden, the son of Pritha said, 'Do thou forbid me by
appearing before me! And when thou shalt be sorely pierced with my
arrows, thou wilt not then again speak in this way!' Having said this,
Partha covered all sides with arrows inspired by _mantras_. And he also
displayed his skill in shooting at an invisible mark by sound alone.
And, O bull of the Bharata race, sorely afflicted with thirst, he
discharged barbed darts and javelins and iron arrows, and showered on
the sky innumerable shafts incapable of being baffled. Thereupon, the
invisible Yaksha said, 'What need of all this trouble, O son of Pritha?
Do thou drink only after answering my questions! If thou drink, however,
without answering my questions, thou shalt die immediately after.' Thus
addressed, Pritha's son Dhananjaya capable of drawing the bow with his
left hand as well, disregarding those words, drank of the water, and
immediately after dropped down dead. And (seeing Dhananjaya's delay)
Kunti's son Yudhishthira addressed Bhimasena, saying, 'O represser of
foes, it is a long while that Nakula and Sahadeva and Vibhatsu have gone
to fetch water, and they have not come yet, O Bharata! Good betide thee!
Do thou bring them back, together with water!' Thereupon saying, 'So be
it,' Bhimasena set out for that place where those tigers among men, his
brothers, lay dead. And beholding them, Bhima afflicted though he was
with thirst, was exceedingly distressed. And that mighty armed hero
thought all that to have been the act of some Yaksha or Rakshasa. And
Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let
me, therefore, first appease my thirst.' Then that bull of the Bharata
race rushed forward with the intention of drinking. Thereupon the Yaksha
said, 'O child, do not commit this rash act! This lake hath already been
in my possession. Do thou first answer my questions, and then drink and
take away as much water as thou requirest!'"

Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable
energy, Bhima, without answering his questions, drank of the water. And
as soon as he drank, he fell down dead on the spot. Then thinking that
his brothers had left him long since, Yudhishthira waited for some time.
And the king said unto himself again and again, 'Why is it that the two
sons of Madri are delaying? And why doth the wielder also of the
_Gandiva_ delay? And why doth Bhima too, endued with great strength,
delay? I shall go to search for them!' And resolved to do this, the
mighty-armed Yudhishthira then rose up, his heart burning in grief. And
that bull among men, the royal son of Kunti thought within himself. 'Is
this forest under some malign influence? Or, is it infested by some
wicked beasts? Or, have they all fallen, in consequence of having
disregarded some mighty being? Or, not finding water in the spot whither
those heroes had first repaired, they have spent all this time in search
through the forest? What is that reason for which those bulls among men
do not come back?' And speaking in this strain, that foremost of
monarchs, the illustrious Yudhishthira, entered into that mighty forest
where no human sound was heard and which was inhabited by deer and bears
and birds, and which was adorned with trees that were bright and green,
and which echoed with the hum of the black-bee and the notes of winged
warblers. As he was proceeding along, he beheld that beautiful lake
which looked as if it had been made by the celestial artificer himself.
And it was adorned with flowers of a golden hue and with lotuses and
_Sindhuvars_. And it abounded with canes and _Ketakas_ and _Karaviras_
and _Pippalas_, and fatigued with toil, Yudhishthira saw that tank and
was struck with wonder."


SECTION CCCXI

Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the
glory of Indra himself, lying dead like the Regents of the world dropped
from their spheres at the end of the _Yuga_. And beholding Arjuna lying
dead, with his bow and arrows dropped on the ground, and also Bhimasena
and the twins motionless and deprived of life, the king breathed a hot
and long sigh, and was bathed in tears of grief. And beholding his
brothers lying dead, the mighty armed son of Dharma with heart racked in
anxiety, began to lament profusely, saying, 'Thou hadst, O mighty-armed
Vrikodara, vowed, saying,--_I shall with mace smash the thighs of
Duryodhana in battle!_ O enhancer of the glory of the Kurus, in thy
death, O mighty-armed and high-souled one, all that hath become
fruitless now! The promises of men may be ineffectual; but why have the
words of the gods uttered in respect of thee been thus fruitless? O
Dhananjaya, while thou wert in thy mother's lying-in-room, the gods had
said,--_O Kunti, this thy son shall not be inferior to him of a thousand
eyes!_ And in the northern Paripatra mountains, all beings had sung,
saying,--_The prosperity (of this race), robbed by foes will be
recovered by this one without delay. No one will be able to vanquish him
in battle, while there will be none whom he will not be able to
vanquish._ Why then hath that Jishnu endued with great strength been
subject to death? Oh, why doth that Dhananjaya, relying on whom we had
hitherto endured all this misery, lie on the ground blighting[66] all my
hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and
Dhananjaya, came under the power of the enemy,--those who themselves
always slew their foes, and whom no weapons could resist! Surely, this
vile heart of mine must be made of adamant, since, beholding these twins
lying today on the ground it doth not split! Ye bulls among men, versed
in holy writ and acquainted with the properties of time and place, and
endued with ascetic merit, ye who duly performed all sacred rites, why
lie ye down, without performing acts deserving of you? Alas, why lie ye
insensible on the earth, with your bodies unwounded, ye unvanquished
ones, and with your vows untouched?' And beholding his brothers sweetly
sleeping there as (they usually did) on mountain slopes, the high souled
king, overwhelmed with grief and bathed in sweat, came to a distressful
condition. And saying,--It is even so--that virtuous lord of men,
immersed in an ocean of grief anxiously proceeded to ascertain the cause
(of that catastrophe). And that mighty-armed and high-souled one,
acquainted with the divisions of time and place, could not settle his
course of action. Having thus bewailed much in this strain, the virtuous
Yudhishthira, the son of _Dharma_ or _Tapu_, restrained his soul and
began to reflect in his mind as to who had slain those heroes. 'There
are no strokes of weapons upon these, nor is any one's foot-print here.
The being must be mighty I ween, by whom my brothers have been slain.
Earnestly shall I ponder over this, or, let me first drink of the water,
and then know all. It may be that the habitually crooked-minded
Duryodhana hath caused this water to be secretly placed here by the king
of the _Gandharvas_. What man of sense can trust wicked wight of evil
passions with whom good and evil are alike? Or, perhaps, this may be an
act of that wicked-souled one through secret messengers of his.' And it
was thus that that highly intelligent one gave way to diverse
reflections. He did not believe that water to have been tainted with
poison, for though dead no corpse-like pallor was on them. 'The colour
on the faces of these my brothers hath not faded!' And it was thus that
Yudhishthira thought. And the king continued, 'Each of these foremost of
men was like unto a mighty cataract. Who, therefore, save Yama himself
who in due time bringeth about the end of all things, could have baffled
them thus.' And having concluded this for certain, he began to perform
his ablutions in that lake. And while he descended into it, he heard
these words from the sky, uttered by the Yaksha,--'I am a crane, living
on tiny fish. It is by me that thy younger brothers have been brought
under the sway of the lord of departed spirits. If thou, O prince,
answer not the questions put by me, even thou shalt number the fifth
corpse. Do not, O child, act rashly! This lake hath already been in my
possession. Having answered my questions first, do thou, O Kunti's son,
drink and carry away (as much as thou requirest)!' Hearing these words,
Yudhishthira said, 'Art thou the foremost of the Rudras, or of the
Vasus, or of the Marutas? I ask, what god art thou? This could not have
been done by a bird! Who is it that hath overthrown the four mighty
mountains, viz., the Himavat, the Paripatra, the Vindhya, and the
Malaya? Great is the feat done by thee, thou foremost of strong persons!
Those whom neither gods, nor _Gandharvas_ nor _Asuras_, nor _Rakshasas_
could endure in mighty conflict, have been slain by thee! Therefore,
exceedingly wonderful is the deed done by thee! I do not know what thy
business may be, nor do I know thy purpose. Therefore, great is the
curiosity and fear also that have taken possession of me. My mind is
greatly agitated, and as my head also is aching, I ask thee, therefore,
O worshipful one, who art thou that stayest here?' Hearing these words
the Yaksha said, 'I am, good betide thee, a Yaksha, and not an
amphibious bird. It is by me that all these brothers of thine, endued
with mighty prowess, have been slain!'"

    [66] Samhritya--killing.

Vaisampayana continued, "Hearing these accursed words couched in harsh
syllabus,[67] Yudhishthira, O king, approaching the Yaksha who had
spoken then, stood there. And that bull among the Bharatas then beheld
that Yaksha of unusual eyes and huge body tall like a palmyra-palm and
looking like fire or the Sun, and irresistible and gigantic like a
mountain, staying on a tree, and uttering a loud roar deep as that of
the clouds. And the Yaksha said, 'These thy brothers, O king, repeatedly
forbidden by me, would forcibly take away water. It is for this that
they have been slain by me! He that wisheth to live, should not, O king,
drink this water! O son of Pritha, act not rashly! This lake hath
already been in my possession. Do thou, O son of Kunti, first answer my
questions, and then take away as much as thou likest!' Yudhishthira
said, 'I do not, O Yaksha, covet, what is already in thy possession! O
bull among male beings, virtuous persons never approve that one should
applaud his own self (without boasting, I shall, therefore, answer thy
questions, according to my intelligence). Do thou ask me!' The Yaksha
then said, 'What is it that maketh the Sun rise? Who keeps him company?
Who causeth him to set? And in whom is he established?' Yudhishthira
answered, '_Brahma_ maketh the Sun rise; the gods keep him company;
_Dharma_ causeth him to set; and he is established in truth.'[68] The
Yaksha asked, 'By what doth one become learned? By what doth he attain
what is very great? How can one have a second? And, O king, how can one
acquire intelligence?' Yudhishthira answered, 'It is by the (study of
the) _Srutis_ that a person becometh learned; it is by ascetic
austerities that one acquireth what is very great; it is by intelligence
that a person acquireth a second and it is by serving the old that one
becometh wise.'[69] The Yaksha asked, 'What constituteth the divinity of
the Brahmanas? What even is their practice that is like that of the
pious? What also is the human attribute of the Brahmanas? And what
practice of theirs is like that of the impious?' Yudhishthira answered,
'The study of the _Vedas_ constitutes their divinity; their asceticism
constitutes behaviour that is like that of the pious; their liability to
death is their human attribute and slander is their impiety.' The Yaksha
asked, 'What institutes the divinity of the Kshatriyas? What even is
their practice that is like that of the pious? What is their human
attribute? And what practice of theirs is like that of the impious?'
Yudhishthira answered, 'Arrows and weapons are their divinity;
celebration of sacrifices is that act which is like that of the pious;
liability to fear is their human attribute; and refusal of protection is
that act of theirs which is like that of the impious.' The Yaksha asked,
'What is that which constitutes the _Sama_ of the sacrifice? What the
_Yajus_ of the sacrifice? What is that which is the refuge of a
sacrifice? And what is that which sacrifice cannot do without?'
Yudhishthira answered, 'Life is the _Sama_ of the sacrifice; the mind is
the _Yajus_ of the sacrifice; the _Rik_ is that which is the refuge of
the sacrifice; and it is _Rik_ alone which sacrifice cannot do
without.'[70] The Yaksha asked, 'What is of the foremost value to those
that cultivate? What is of the foremost value to those that sow? What is
of the foremost value to those that wish for prosperity in this world?
And what is of the foremost value to those that bring forth?'
Yudhishthira answered, 'That which is of the foremost value to those
that cultivate is rain; that of the foremost value to those that sow is
seed; that of the foremost value to those that bring forth is
offspring.'[71] The Yaksha asked, 'What person, enjoying all the objects
of the senses, endued with intelligence, regarded by the world and liked
by all beings, though breathing, doth not offer anything to these five,
viz., gods, guests, servants, _Pitris_, and himself, though endued with
breath, is not yet alive.' The Yaksha asked, 'What is weightier than the
earth itself? What is higher than the heavens? What is fleeter than the
wind? And what is more numerous than grass?' Yudhishthira answered, 'The
mother is weightier than the earth; the father is higher than the
heaven; the mind is fleeter than the wind; and our thoughts are more
numerous than grass.' The Yaksha asked, 'What is that which doth not
close its eyes while asleep? What is that which doth not move after
birth? What is that which is without heart? And what is that which
swells with its own impetus?' Yudhishthira answered, 'A fish doth not
close its eyes while asleep; an egg doth not move after birth; a stone
is without heart; and a river swelleth with its own impetus.' The Yaksha
asked, 'Who is the friend of the exile? Who is the friend of the
householder? Who is the friend of him that ails? And who is the friend
of one about to die?' Yudhishthira answered, 'The friend of the exile in
a distant land is his companion; the friend of the householder is the
wife; the friend of him that ails is the physician; and the friend of
him about to die is charity.' The Yaksha asked,--'Who is the guest of
all creatures? What is the eternal duty? What, O foremost of kings, is
_Amrita_? And what is this entire Universe?' Yudhishthira
answered,--'_Agni_ is the guest of all creatures; the milk of kine is
_amrita; Homa_ (therewith) is the eternal duty; and this Universe
consists of air alone.'[72] The Yaksha asked,--'What is that which
sojourneth alone? What is that which is re-born after its birth? What is
the remedy against cold? And what is the largest field?' Yudhishthira
answered,--'The sun sojourneth alone; the moon takes birth anew; fire is
the remedy against cold; and the Earth is the largest field.' The Yaksha
asked,--'What is the highest refuge of virtue? What of fame? What of
heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is
the highest refuge of virtue; gift, of fame; truth, of heaven; and good
behaviour, of happiness.' The Yaksha asked,--'What is the soul of man?
Who is that friend bestowed on man by the gods? What is man's chief
support? And what also is his chief refuge?' Yudhishthira
answered,--'The son is a man's soul; the wife is the friend bestowed on
man by the gods; the clouds are his chief support; and gift is his chief
refuge.' The Yaksha asked,--'What is the best of all laudable things?
What is the most valuable of all his possessions? What is the best of
all gains? And what is the best of all kinds of happiness?' Yudhishthira
answered,--"The best of all laudable things is skill; the best of all
possessions is knowledge; the best of all gains is health; and
contentment is the best of all kinds of happiness.' The Yaksha
asked,--'What is the highest duty in the world? What is that virtue
which always beareth fruit? What is that which if controlled, leadeth
not to regret? And who are they with whom an alliance cannot break?'
Yudhishthira answered,--'The highest of duties is to refrain from
injury; the rites ordained in the _Three (Vedas)_ always bear fruit; the
mind, if controlled, leadeth to no regret; and an alliance with the good
never breaketh.' The Yaksha asked,--'What is that which, if renounced,
maketh one agreeable? What is that which, if renounced, leadeth to no
regret? What is that which, if renounced, maketh one wealthy? And what
is that which if renounced, maketh one happy?' Yudhishthira
answered,--'Pride, if renounced, maketh one agreeable; wrath, if
renounced leadeth to no regret; desire, if renounced, maketh one
wealthy; and avarice, if renounced, maketh one happy.' The Yaksha
asked,--'For what doth one give away to Brahmanas? For what to mimes and
dancers? For what to servants? And for what to the king?' Yudhishthira
answered,--'It is for religious merit that one giveth away to Brahmanas;
it is for fame that one giveth away to mimes and dancers; it is for
supporting them that one giveth away to servants; and it is for
obtaining relief from fear that one giveth to kings.' The Yaksha
asked,--'With what is the world enveloped? What is that owing to which a
thing cannot discover itself? For what are friends forsaken? And for
what doth one fail to go to heaven?' Yudhishthira answered,--'The world
is enveloped with darkness. Darkness doth not permit a thing to show
itself. It is from avarice that friends are forsaken. And it is
connection with the world for which one faileth to go to heaven.' The
Yaksha asked,--'For what may one be considered as dead? For what may a
kingdom be considered as dead? For what may a _Sraddha_ be considered as
dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of
wealth may a man be regarded as dead. A kingdom for want of a king may
be regarded as dead. A _Sraddha_ that is performed with the aid of a
priest that hath no learning may be regarded as dead. And a sacrifice in
which there are no gifts to Brahmanas is dead.' The Yaksha asked,--'What
constitutes the way? What hath been spoken of as water? What, as food?
And what, as poison? Tell us also what is the proper time of a
_Sraddha_, and then drink and take away as much as thou likest!'
Yudhishthira answered,--'They that are good constitute the way.[73]
Space hath been spoken of as water.[74] The cow is food.[75] A request
is poison. And a Brahmana is regarded as the proper time of a
_Sraddha_.[76] I do not know what thou mayst think of all this, O
Yaksha?' The Yaksha asked,--'What hath been said to be the sign of
asceticism? And what is true restraint? What constitutes forgiveness.
And what is shame?' Yudhishthira answered,--'Staying in one's own
religion is asceticism; the restraint of the mind is of all restraints
the true one; forgiveness consists in enduring enmity; and shame, in
withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is
said to be knowledge? What, tranquillity? What constitutes mercy? And
what hath been called simplicity?' Yudhishthira answered,--'True
knowledge is that of Divinity. True tranquillity is that of the heart.
Mercy consists in wishing happiness to all. And simplicity is equanimity
of heart.' The Yaksha asked,--'What enemy is invincible? What
constitutes an incurable disease for man? What sort of a man is called
honest and what dishonest?' Yudhishthira answered,--'Anger is an
invincible enemy. Covetousness constitutes an incurable disease. He is
honest that desires the weal of all creatures, and he is dishonest who
is unmerciful.' The Yaksha asked,--'What, O king, is ignorance? And what
is pride? What also is to be understood by idleness? And what hath been
spoken of as grief?' Yudhishthira answered,--'True ignorance consists in
not knowing one's duties. Pride is a consciousness of one's being
himself an actor or sufferer in life. Idleness consists in not
discharging one's duties, and ignorance in grief.' The Yaksha
asked,--'What hath steadiness been said by the _Rishis_ to be? And what,
patience? What also is a real ablution? And what is charity?'
Yudhishthira answered,--'Steadiness consists in one's staying in one's
own religion, and true patience consists in the subjugation of the
senses. A true bath consists in washing the mind clean of all
impurities, and charity consists in protecting all creatures.' The
Yaksha asked,--'What man should be regarded as learned, and who should
be called an atheist? Who also is to be called ignorant? What is called
desire and what are the sources of desire? And what is envy?'
Yudhishthira answered,--'He is to be called learned who knoweth his
duties. An atheist is he who is ignorant and so also he is ignorant who
is an atheist. Desire is due to objects of possession, and envy is
nothing else than grief of heart.' The Yaksha asked,--'What is pride,
and what is hypocrisy? What is the grace of the gods, and what is
wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The
setting up of a religious standard is hypocrisy. The grace of the gods
is the fruit of our gifts, and wickedness consists in speaking ill of
others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to
one another. How could things thus antagonistic to one another exist
together?' Yudhishthira answered,--'When a wife and virtue agree with
each other, then all the three thou hast mentioned may exist together.'
The Yaksha asked,--'O bull of the Bharata race, who is he that is
condemned to everlasting hell? It behoveth thee to soon answer the
question that I ask!' Yudhishthira answered,--'He that summoneth a poor
Brahmana promising to make him a gift and then tells him that he hath
nothing to give, goeth to everlasting hell. He also must go to
everlasting hell, who imputes falsehood to the _Vedas_, the scriptures,
the Brahmanas, the gods, and the ceremonies in honour of the _Pitris_.
He also goeth to everlasting hell who though in possession of wealth,
never giveth away nor enjoyeth himself from avarice, saying, he hath
none.' The Yaksha asked,--'By what, O king, birth, behaviour, study, or
learning doth a person become a Brahmana? Tell us with certitude!'
Yudhishthira answered,--'Listen, O Yaksha! It is neither birth, nor
study, nor learning, that is the cause of _Brahmanahood_, without doubt,
it is behaviour that constitutes it. One's behaviour should always be
well-guarded, especially by a Brahmana. He who maintaineth his conduct
unimpaired, is never impaired himself. Professors and pupils, in fact,
all who study the scriptures, if addicted to wicked habits, are to be
regarded as illiterate wretches. He only is learned who performeth his
religious duties. He even that hath studied the four Vedas is to be
regarded as a wicked wretch scarcely distinguishable from a Sudra (if
his conduct be not correct). He only who performeth the _Agnihotra_ and
hath his senses under control, is called a Brahmana!' The Yaksha
asked,--'What doth one gain that speaketh agreeable words? What doth he
gain that always acteth with judgment? What doth he gain that hath many
friends? And what he, that is devoted to virtue?' Yudhishthira
answered,--'He that speaketh agreeable words becometh agreeable to all.
He that acteth with judgment obtaineth whatever he seeketh. He that hath
many friends liveth happily. And he that is devoted to virtue obtaineth
a happy state (in the next world).' The Yaksha asked,--'Who is truly
happy? What is most wonderful? What is _the_ path? And what is _the_
news? Answer these four questions of mine and let thy dead brothers
revive.' Yudhishthira answered,--'O amphibious creature, a man who
cooketh in his own house, on the fifth or the sixth part of the day,
with scanty vegetables, but who is not in debt and who stirreth not from
home, is truly happy. Day after day countless creatures are going to the
abode of Yama, yet those that remain behind believe themselves to be
immortal. What can be more wonderful than this? Argument leads to no
certain conclusion, the _Srutis_ are different from one another; there
is not even one _Rishi_ whose opinion can be accepted by all; the truth
about religion and duty is hid in caves: therefore, that alone is the
path along which the great have trod. This world full of ignorance is
like a pan. The sun is fire, the days and nights are fuel. The months
and the seasons constitute the wooden ladle. Time is the cook that is
cooking all creatures in that pan (with such aids); this is _the news_.'
The Yaksha asked,--'Thou hast, O represser of foes, truly answered all
my questions! Tell us now who is truly a man, and what man truly
possesseth every kind of wealth.' Yudhishthira answered,--'The report of
one's good action reacheth heaven and spreadeth over the earth. As long
as that report lasteth, so long is a person to whom the agreeable and
the disagreeable, weal and woe, the past and the future, are the same,
is said to possess every kind of wealth.' The Yaksha said,--'Thou hast,
O king truly answered who is a man, and what man possesseth every kind
of wealth. Therefore, let one only amongst thy brothers, whom thou mayst
wish, get up with life!' Yudhishthira answered,--'Let this one that is
of darkish hue, whose eyes are red, who is tall like a large _Sala_
tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get
up with life!' The Yaksha rejoined,--'This Bhimasena is dear unto thee,
and this Arjuna also is one upon whom all of you depend! Why, then, O
king, dost thou wish a step-brother to get up with his life! How canst
thou, forsaking Bhima whose strength is equal to that of ten thousand
elephants, wish Nakula to live? People said that this Bhima was dear to
thee. From what motive then dost thou wish a step-brother to revive?
Forsaking Arjuna the might of whose arm is worshipped by all the sons of
Pandu, why dost thou wish Nakula to revive?' Yudhishthira said,--'If
virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue
also cherisheth the cherisher. Therefore taking care that virtue by
being sacrificed may not sacrifice us, I never forsake virtue.
Abstention from injury is the highest virtue, and is, I ween, even
higher than the highest object of attainment. I endeavour to practise
that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that
the king is always virtuous! I will never depart from my duty. Let
Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let
both of them have children. This is what I wish. As Kunti is to me, so
also is Madri. There is no difference between them in my eye. I desire
to act equally towards my mothers. Therefore, let Nakula live.' The
Yaksha said,--'Since abstention from injury is regarded by thee as
higher than both profit and pleasure, therefore, let all thy brothers
live, O bull of Bharata race!'"

    [67] Lit. Letters.

    [68] Behind the plain and obvious meanings of the words employed
    both in the question and the answer, there is a deeper
    signification of a spiritual kind. I think Nilakantha has
    rightly understood the passage. By Aditya, which of course
    commonly means the Sun, is indicated the unpurified soul (from
    adatte sabdadin indriadivis &c.). The first question then,
    becomes, 'Who is it that exalteth the unpurified soul?' The act
    of exaltation implies a raising of the soul from its earthly
    connections. The answer to this is, 'Brahma, i.e., Veda or
    self-knowledge.' The second question--'What are those that keep
    company with the soul during its progress of purification?' The
    answer is, 'Self-restraint and other qualities, which are all of
    a god-like or divine nature.' The third question is.--Who lead
    the soul to its place (state) of rest? The answer is, 'Dharma,
    _i.e._, rectitude, morality, and religious observances.' It is
    often asserted that one must pass through the observances
    (Karma) before attaining to a state of Rest or Truth or Pure
    Knowledge. The last question is,--'On what is the soul
    established!' The answer, according to all that has been
    previously said, is 'Truth or Pure Knowledge.' For the soul that
    is emancipated from and raised above all carnal connections, is
    no longer in need of observances and acts (Karma) but stays
    unmoved in True Knowledge (Janana).

    [69] Nilakantha explains both Dhriti and Dwitiya in a spiritual
    sense. There is no need, however, of a spiritual explanation
    here. By Dhriti is meant steadiness of intelligence; by Dwitiya
    lit, a second. What Yudhishthira says is that a steady
    intelligence serves the purposes of a helpful companion.

    [70] Nilakantha explains this correctly, as I imagine, by
    supposing that by 'sacrifice' is meant the spiritual sacrifice
    for the acquisition of pure knowledge. In the objective
    sacrifice which one celebrates, the Sama, the Yajus, and the Rik
    mantras are all necessary. In the subjective sacrifice the
    acquisition of true knowledge, life and mind are as necessary as
    the mantras from the Sama and the Yajur Vedas in an objective
    one. And as no objective sacrifice can do without the Riks,
    being principally dependent on them, so the subjective
    sacrifices for acquiring true knowledge can never do without
    prayerfulness, which, I imagine, is represented as the Riks. To
    understand this passage thoroughly would require an intimate
    acquaintance with the ritual of a sacrifice like the Agnishtoma
    or any other of that kind.

    [71] Some texts read apatatam for uvapatam. If the former be the
    correct reading, the meaning would be--'What is the best of
    things that fall?' Nilakantha explains both avapatam nivapatam
    in a spiritual sense. By the first he understands--'They that
    offer oblation to the gods,' and by the second, 'They that offer
    oblations to the Pitris.' The necessity of a spiritual
    interpretation, however, is not very apparent.

    [72] Yudhishthira has the authority of the Srutis for saying
    that the one pervading element of the universe is air.

    [73] The word used in the question is _dik_, literally,
    direction. Obviously, of course, it means in this connection
    way. Yudhishthira answers that the way which one is to tread
    along is that of the good.

    [74] The _Srutis_ actually speak of space as water. These are
    questions to test Yudhishthira's knowledge of the Vedic
    cosmogony.

    [75] The _Srutis_ speak of the cow as the only food, in the
    following sense. The cow gives milk. The milk gives butter. The
    butter is used in Homa. The Homa is the cause of the clouds. The
    clouds give rain. The rain makes the seed to sprout forth and
    produce food. Nilakantha endeavours to explain this in a
    spiritual sense. There is however, no need of such explanation
    here.

    [76] What Yudhishthira means to say is that there is no special
    time for a Sraddha. It is to be performed whenever a good and
    able priest may be secured.


SECTION CCCXII

Vaisampayana continued,--"Then agreeable to the words of the Yaksha the
Pandavas rose up; and in a moment their hunger and thirst left them.
Thereupon Yudhishthira said, 'I ask thee that art incapable of being
vanquished and that standest on one leg in the tank, what god art thou,
for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus,
or of the Rudras, or of the chief of the Maruts? Or art thou the lord
himself of the celestials, wielder of the thunder-bolt! Each of these my
brothers is capable of fighting as hundred thousand warriors, and I see
not the warrior that can slay them all! I see also that their senses
have refreshed, as if they have sweetly awaked from slumber. Art thou a
friend of ours, or even our father himself?' At this the Yaksha
replied,--'O child, I am even thy father, the Lord of justice, possessed
of great prowess! Know, bull of the Bharata race, that I came hither
desirous of beholding thee! Fame, truth, self-restraint, purity,
candour, modesty, steadiness, charity, austerities and _Brahmacharya_,
these are my body! And abstention from injury, impartiality, peace,
penances, sanctity, and freedom from malice are the doors (through which
I am accessible). Thou art always dear to me! By good luck thou art
devoted to the five;[77] and by good luck also thou hast conquered the
six.[78] Of the six, two appear in the first part of life; two in the
middle part thereof; and the remaining two at the end, in order to make
men repair to the next world. I am, good betide thee, the lord of
justice! I came hither to test thy merit. I am well-pleased to witness
thy harmlessness; and, O sinless one, I will confer boons on thee. Do
thou, O foremost of kings, ask of me boons. I shall surely confer them,
O sinless one! Those that revere me, never come by distress!'
Yudhishthira said,--'A deer was carrying away the Brahmana's
fire-sticks. Therefore, the first boon that I shall ask, is, may that
Brahmana's adorations to _Agni_ be not interrupted!' The Yaksha
said,--'O Kunti's son endued with splendour, it was I who for examining
thee, was carrying away, in the guise of a deer, that Brahmana's
fire-sticks!'"

    [77] That is, tranquillity of mind, self-restraint, abstention
    from sensual pleasures, resignation, and Yoga meditation.

    [78] That is, hunger, thirst, sorrow, bluntness of mortal
    feeling, decrepitude, and death.

Vaisampayana continued,--"Thereupon that worshipful one said,--'I give
thee this boon! Good betide thee! O thou that are like unto an immortal,
ask thou a fresh boon!' Yudhishthira said,--'We have spent these twelve
years in the forest; and the thirteenth year is come. May no one
recognise us, as we spend this year somewhere.'"

Vaisampayana continued,--"Thereat that worshipful one replied,--'I give
this boon unto thee!' And then reassuring Kunti's son having truth for
prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth
in your proper forms none in the three worlds shall recognise you. Ye
perpetuators of the Kuru race, through my grace, ye will spend this
thirteenth year, secretly and unrecognised, in Virata's kingdom! And
every one of you will be able at will to assume any form he likes! Do ye
now present the Brahmana with his fire-sticks. It was only to test you
that I carried them away in the form of a deer! O amiable Yudhishthira,
do thou ask for another boon that thou mayst like! I will confer it on
thee. O foremost of men, I have not yet been satisfied by granting boons
to thee! Do thou my son, accept a third boon that is great and
incomparable! Thou, O king, art born of me, and Vidura of portion or
mine!' Thereat Yudhishthira said,--'It is enough that I have beheld thee
with my senses, eternal God of gods as thou art! O father, whatever boon
thou wilt confer on me I shall surely accept gladly! May I, O lord,
always conquer covetousness and folly and anger, and may my mind be ever
devoted to charity, truth, and ascetic austerities!' The Lord of justice
said,--'Even by nature, O Pandava, hast thou been endued with these
qualities, for thou art the Lord of justice himself! Do thou again
attain what thou asked for!'"

Vaisampayana continued,--"Having said these words, the worshipful Lord
of justice, who is the object of contemplation of all the worlds,
vanished therefrom; and the high-souled Pandavas after they had slept
sweetly were united with one another. And their fatigue dispelled, those
heroes returned to the hermitage, and gave back that Brahmana his
firesticks. That man who pursueth this illustrious and fame-enhancing
story of the revival (of the Pandavas) and the meeting of father and son
(Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and
sons and grandsons, and also a life extending over a hundred years! And
the mind of that man that layeth this story to heart, never delighteth
in unrighteousness, or in disunion among friends, or misappropriation of
other person's property, or staining other people's wives, or in foul
thoughts!"


SECTION CCCXIII

Vaisampayana continued,--"Commanded by the Lord of justice to thus spend
in disguise the thirteenth year of non-discovery, the high-souled
Pandavas, observant of vows and having truth for prowess, sat before
those learned and vow-observing ascetics that from regard were dwelling
with them in their exile in the forest. And with joined hands they said
these words, with the intention of obtaining permission to spend the
thirteenth year in the manner indicated. And they said, 'Ye know well
that the sons of Dhritarashtra have by deceit deprived us of our
kingdom, and have also done us many other wrongs! We have passed twelve
years in the forest in great affliction. The thirteenth year only, which
we are to spend unrecognised, yet remaineth. It behoveth you to permit
us now to spend this year in concealment! Those rancorous enemies of
ours, Suyodhana, the wicked-minded Karna, and Suvala's son should they
discover us, would do mighty wrong to the citizens and our friends!
Shall we all with the Brahmanas, be again established in our own
kingdom?' Having said this, that pure-spirited son of Dharma king
Yudhishthira, overwhelmed with grief and with accents choked in tears,
swooned away. Thereupon the Brahmanas, together with his brothers began
to cheer him up. Then Dhaumya spake unto the king these words fraught
with mighty meaning,--'O king, thou art learned and capable of bearing
privations, art firm in promise, and of subdued sense! Men of such stamp
are not overwhelmed by any calamity whatever. Even the high-souled gods
themselves have wandered over various places in disguise, for the
purpose of overcoming foes. Indra for the purpose of overcoming his
foes, dwelt in disguise in the asylum of Giriprastha, in Nishadha and
thus attained his end. Before taking his birth in the womb of Aditi,
Vishnu for the purpose of destroying the _Daityas_ passed a long time
unrecognised, assuming the form of the _Haya-griba_ (Horse-necked). Then
how disguising himself in the form of a dwarf, he by his prowess
deprived Vali of his kingdom, hath been heard by thee! And thou hast
also heard how Hutasana entering into water and remaining in
concealment, achieved the purpose of the gods. And O thou versed in
duty, thou hast heard how Hari with the view of overcoming his foes,
entered into Sakra's thunder-bolt, and lay concealed there. And, O
sinless one, thou hast heard of the office the regenerate _Rishi_ Aurva
at one time performed for the gods, remaining concealed in his mother's
womb. And O child, living in concealment in every part of the earth,
Vivaswat, endued with excellent energy, at last entirely burnt up all
his foes. And living disguised in the abode of Dasaratha, Vishnu of
dreadful deeds slew the Ten-necked one in battle. Thus remaining in
disguise in various places, high-souled persons have before this
conquered their enemies in battle.' Thus cheered by these words of
Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also
that acquired from the scriptures regained his composure. Then that
foremost of strong persons, the mighty-armed Bhimasena endued with great
strength encouraging the king greatly, spake these words, 'Looking up to
thy face (for permission), the wielder of the _Gandiva_, acting
according to his sense of duty hath not yet, O king, shown any rashness!
And although fully able to destroy the foe, Nakula and Sahadeva of
dreadful prowess have been ever prevented by me! Never shall we swerve
from that in which thou wilt engage us! Do thou tell us what is to be
done! We shall speedily conquer our enemies!' When Bhimasena had said
this, the Brahmanas uttered benedictions on the Bharatas, and then
obtaining their permission, went to their respective quarters. And all
those foremost of _Yatis_ and _Munis_ versed in the Vedas, exceedingly
desirous of again beholding the Pandavas, went back to their homes. And
accompanied by Dhaumya, these heroes, the five learned Pandavas equipped
in vows set out with Krishna. And each versed in a separate science, and
all proficient in _mantras_ and cognisant of when peace was to be
concluded and when war was to be waged those tigers among men, about to
enter upon a life of non-recognition, the next day proceeded for a Krose
and then sat themselves down with the view of taking counsel of each
other."

_The End of Vana Parva_