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diff --git a/12333-h/12333-h.htm b/12333-h/12333-h.htm new file mode 100644 index 0000000..9b24286 --- /dev/null +++ b/12333-h/12333-h.htm @@ -0,0 +1,16732 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=UTF-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The Project Gutenberg eBook of The Mahabharata, Vana Parva, Part II</title> + +<style type="text/css"> + + body {margin-left: 10%; margin-right: 10%;} + P { text-align: justify;} + H1,H2,H3,H4,H5,H6 { text-align: center; } + span.pagenum {position: absolute; left: 1%; right: 91%; font-size: 8pt;} + p.footnote {font-size: 90%; + text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + hr {text-align: center; width: 50%; margin-left: 25%; margin-right: 25%;} + +</style> +</head> +<body> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 12333 ***</div> + +<h1>THE MAHABHARATA<br /> +VANA PARVA, PART II</h1> +<p><span class="pagenum">[Pg 300]</span></p> +<h2>SECTION CXLV (continued from previous eBook)</h2> +<p>And the ruddy geese, and the gallinules and the ducks and the +<i>karandavas</i> and the <i>plavas</i> and the parrots and the +male <i>kokilas</i> 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 +<i>yojana</i>. 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 <span class="pagenum">[Pg 301]</span> 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.</p> +<p>"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 <i>asoka</i> 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 <span class= +"pagenum">[Pg 302]</span> 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.'"</p> +<h2>SECTION CXLVI</h2> +<p>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 <i>yojanas</i>. +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.'"</p> +<p>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 <span class="pagenum">[Pg +303]</span> 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.'"</p> +<h2>SECTION CXLVII</h2> +<p>"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 +<span class="pagenum">[Pg 304]</span> 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 +<i>yojanas</i>. 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.'"</p> +<h2>SECTION CXLVIII</h2> +<p>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 <span class="pagenum">[Pg +305]</span> 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 <i>siddhas</i>, 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 <i>mantra</i> (the <i>Om</i>), 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. <span class= +"pagenum">[Pg 306]</span> 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 <i>iti</i><a id="footnotetag1" name="footnotetag1"></a><a href="#footnote1"><sup>1</sup></a>, 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.'"</p> +<h2>SECTION CXLIX</h2> +<p>"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.'"</p> +<p>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 +<span class="pagenum">[Pg 307]</span> 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.'"</p> +<p>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.'"</p> +<p>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 <i>homas</i>, and reverential salutations, and recitation of +<i>mantras</i>, 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, <span class="pagenum">[Pg 308]</span> 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 <i>homas</i>, 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. <span class= +"pagenum">[Pg 309]</span> 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.'"</p> +<h2>SECTION CL</h2> +<p>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.'"</p> +<p>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 <span class="pagenum">[Pg 310]</span> 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."</p> +<h2>SECTION CLI</h2> +<p>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."</p> +<p><span class="pagenum">[Pg 311]</span></p> +<h2>SECTION CLII</h2> +<p>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 <i>lapis lazulis</i>. 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).'"</p> +<h2>SECTION CLIII</h2> +<p>"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 <span class= +"pagenum">[Pg 312]</span> 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?'"</p> +<p>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.</p> +<p>"Beaten and pierced by Bhimasena, those Krodhavasas quitted the +field of battle, and in confusion quickly fled towards the Kailasa +cliff, supporting <span class="pagenum">[Pg 313]</span> 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."</p> +<h2>SECTION CLIV</h2> +<p>Vaisampayana said, "Then, O best of the Bharatas, Bhima began to +collect those rare unearthly, variegated and fresh flowers in +abundance.</p> +<p>"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 <span class="pagenum">[Pg 314]</span> +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."</p> +<h2>SECTION CLV</h2> +<p>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 <i>tirthas</i>, 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 <span class="pagenum">[Pg 315]</span> of +fruits and roots as available at each place we have gratified the +<i>pitris</i>. 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 +<i>tirthas</i>. 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).'"</p> +<p>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 +<i>rishis</i> 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."</p> +<h2>SECTION CLVI</h2> +<p>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 <i>Sastras</i>. 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, +<span class="pagenum">[Pg 316]</span> O king of kings, Pandu's son +(Yudhishthira) had been supporting him, but knew not that wretch +like unto a fire covered with ashes.</p> +<p>"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 <i>rishis</i>, 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 <i>pitris</i>, the +Siddhas, the <i>rishis</i>, 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 <i>vighasa</i>, 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 <span class="pagenum">[Pg 317]</span> 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.'</p> +<p>"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.'</p> +<p>"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 <span class="pagenum">[Pg +318]</span> 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."</p> +<h2>SECTION CLVII</h2> +<p>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 <span class="pagenum">[Pg 319]</span> 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, <span class= +"pagenum">[Pg 320]</span> 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.</p> +<p>"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 <span class= +"pagenum">[Pg 321]</span> 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 <span class= +"pagenum">[Pg 322]</span> 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.'"</p> +<p>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."</p> +<h2>SECTION CLVIII</h2> +<p>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 <span class="pagenum">[Pg 323]</span> (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 +<i>Pitris</i> 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.'</p> +<p>"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 <span class= +"pagenum">[Pg 324]</span> 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.'"</p> +<h2>SECTION CLIX</h2> +<p>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."</p> +<p>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 <span class="pagenum">[Pg 325]</span> +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.'</p> +<p>"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 +<span class="pagenum">[Pg 326]</span> 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 <span class="pagenum">[Pg 327]</span> 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."</p> +<h2>SECTION CLX</h2> +<p>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.'"</p> +<p><span class="pagenum">[Pg 328]</span></p> +<p>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.</p> +<p>"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 <span class="pagenum">[Pg 329]</span> 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.</p> +<p>"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.'"</p> +<p>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.'</p> +<p>"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.'</p> +<p>"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 <span class="pagenum">[Pg 330]</span> +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.'"</p> +<h2>SECTION CLXI</h2> +<p>"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, <span class= +"pagenum">[Pg 331]</span> 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, <i>pitris</i>, 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 <i>pitris</i>, 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.'"</p> +<p>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 <i>Kuvera</i>. 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 <i>Yakshas</i> 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.'</p> +<p>"Having thus instructed Yudhishthira of excellent deeds, the +lord of the <i>Guhyakas</i>, vanished from that best of mountains. +And thousands upon thousands of <i>Yakshas</i>, and +<i>Rakshasas</i> 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.</p> +<p>"Then at the command of the lord of wealth, the dead bodies of +the <i>Rakshasas</i> 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 +<i>Rakshasas</i> were freed from the imprecation. And being +honoured by the <i>Rakshasas</i>, the Pandavas for several nights +dwelt pleasantly in those habitations."</p> +<h2>SECTION CLXII</h2> +<p>Vaisampayana continued, "Then, O represser of foes, at sunrise, +having finished his daily devotions, <i>Dhaumya</i> came unto the +Pandavas, with <span class="pagenum">[Pg 332]</span> +<i>Arshtishena</i>. 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 <i>Sidhas</i>, and the +<i>Sadhyas</i>, and the celestials pay their adorations unto the +Sun as he riseth from this point. And that lord of all living +beings, king <i>Yama</i>, conversant with duty, presideth over +yonder southern region whither come the spirits of the departed. +And this is <i>Sanyamana</i>, 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 <i>Varuna</i> 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 <i>Brahma</i>, where is the court of <i>Brahma</i>, +and remaining where that soul of all creatures, <i>Prajapati</i>, +hath created all that is mobile and immobile. And the +<i>Mahameru</i> is the auspicious and healthy abode even of the +seven mind-born sons of <i>Brahma</i>, of whom <i>Daksha</i> was +the seventh. And, O child, here it is that the seven celestial +<i>rishis</i> with Vasishtha at their head rise and set. Behold +that excellent and bright summit of the Meru, where sitteth the +great sire (<i>Brahma</i>) with the celestials happy in +self-knowledge. And next to the abode of <i>Brahma</i> 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 <i>Vishnu</i>, 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 <i>Meru</i>, 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 <i>Maharshis</i>-even +<i>Brahmarshis</i> have no access to that place. And, O best of the +Kurus, it is the <i>Yatis</i> 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 <i>Yoga</i> 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 +<span class="pagenum">[Pg 333]</span> 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 <i>Meru</i>, 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 <i>Meru</i>, and, nourished all creatures, the Moon again +repaireth unto the <i>Mandar</i>. 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.'"</p> +<h2>SECTION CLXIII</h2> +<p>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 <i>Gandharvas</i> and <i>Maharshis</i> +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 <i>Marutas</i>, 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 <i>karandavas</i> 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 (<i>Kuvera</i>). And always +ranging (there), those foremost of ascetics (the Pandavas) +<span class="pagenum">[Pg 334]</span> 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 <i>Vedas</i>, 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 +<i>Yoga</i>. And beholding romantic woods on that mountain, as they +always thought of <i>Kiriti</i>, 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 +<i>Jishnu</i>, 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, <i>Jishnu</i> of +the tread of a mad elephant had departed from the <i>Kamyaka</i> +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 <i>Vasava's</i> 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 +<i>Agni</i>, of <i>Varuna</i>, of <i>Soma</i>, of <i>Vayu</i>, of +<i>Vishnu</i>, of <i>Indra</i>, of <i>Pasupati</i>, of +<i>Brahma</i>, of <i>Parameshthi</i>, of <i>Prajapati</i>, of +<i>Yama</i>, of <i>Dhata</i>, of <i>Savita</i>, of <i>Tvashta</i>, +and of <i>Vaisravana</i>; and having bowed down to and gone round +him of a hundred sacrifices, and taken his (Indra's) permission, +cheerfully came to the Gandhamadana."</p> +<h2>SECTION CLXIV</h2> +<p>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 <i>Kiriti</i> 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 <span class= +"pagenum">[Pg 335]</span> and garlands, having alighted on the +mountain, first bowed down at the feet of <i>Dhaumya</i>, and then +at those of <i>Ajatasatru</i>. 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 <i>Diti's</i> 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.</p> +<p>"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 <i>Sutasoma</i>, 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 <i>Brahmanas</i>, +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 +<i>Sakra</i>, <i>Vayu</i>, and the manifest <i>Siva</i>; and all +the celestials with Indra also have been pleased with me, on +account of my good behaviour, and concentration.'</p> +<p>"After having briefly narrated unto them his sojourn in heaven, +<i>Kiriti</i> of spotless deeds agreeably slept that night with the +two sons of Madri."</p> +<h2>SECTION CLXV</h2> +<p>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 <i>Gandharvas</i> and <i>Apsaras</i> 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, +<i>Purandara</i> 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 <i>Purandara</i>, +stood before the lord of the celestials in humble guise, like +<span class="pagenum">[Pg 336]</span> 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 <i>Phalguna</i> (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.'</p> +<p>"That learned man who for a year leading the <i>Brahmacharya</i> +mode of life, subduing his senses and observing vows, peruseth with +rapt attention this meeting of <i>Sakra</i> with the Pandavas, +liveth a hundred years free from disturbances, and enjoying +happiness."</p> +<h2>SECTION CLXVI</h2> +<p>Vaisampayana continued, "When <i>Sakra</i> had gone to his +proper place, <i>Vibhatsu</i> 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 +<i>Rudra</i> gladly granted thee the weapons? And how hast thou +beheld the divine <i>Sakra</i>, and the wielder of <i>Pinaka</i>? +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.'</p> +<p>"Arjuna said, 'O mighty monarch, listen how I duly beheld him of +a hundred sacrifice and the divine <i>Sankara</i> 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 <i>Kamyaka</i> repairing to the +<i>Bhrigutunga</i>, I spent there one night, being engaged in +austerities. And it came to pass that on the next I saw a certain +<i>Brahmana</i>. 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 <i>Brahmana</i> became well-pleased with me, and, +O king, praised me. Then the <i>Brahmana</i>, 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." <span class="pagenum">[Pg 337]</span> And according to +his advice I ascended the <i>Himavan</i>, 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 <i>mantras</i>, 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 <i>Sthuna-karna</i>, and <i>Varuna</i> and <i>Salava</i>, +and <i>Asmavarsha</i> 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 <i>Brahma</i> 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 +<span class="pagenum">[Pg 338]</span> 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 <i>Uma</i> that manifest +divine one, having the bull for his mark, wielding the +<i>Pinaka</i>, 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 <i>Tryamvaka</i> +said unto me, "I will give. O Pandava, my own weapon <i>Raudra</i> +shall attend upon thee." Thereupon <i>Mahadeva</i>, well-pleased, +granted to me the mighty weapon, <i>Pasupata</i>. 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 <i>Rakshasas</i>. Then +at the command of that god, I sat me down there. And in my very +sight the god vanished from the spot.'"</p> +<h2>SECTION CLXVII</h2> +<p>"Arjuna said, 'O Bharata, by the grace of that god of gods the +Supreme Soul, <i>Tryamvaka</i>, 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 <i>Brahmanas</i> whom I had +seen before. And unto him I told all as it had happened, O Bharata, +namely, that I had met the divine <i>Mahadeva</i>. 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 <span class="pagenum">[Pg 339]</span> mix with +<i>Vaivaswata</i> and the other <i>Lokapalas</i> 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 <i>Brahmana</i> 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 <i>Himalaya</i> +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 +<i>Apsaras</i> and <i>Gandharvas</i> chanted various songs. And +ascending celestial cars, there approached the <i>Marutas</i> and +the followers of <i>Mahendra</i> and the dwellers of heaven. And +afterwards, Marutvan together with <i>Sachi</i> 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 <i>Yama</i> seated on the south and +<i>Varuna</i> 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 <i>Sankara</i>. 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 +<i>Phalguna</i>, 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 <i>tirthas</i> 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 <i>Vayu</i>, of <i>Agni</i>, of the +<i>Vasus</i>, of <i>Varuna</i>, of the <i>Marutas</i>, of the +<i>Siddhas</i>, of Brahma, of the Gandharvas, of <span class= +"pagenum">[Pg 340]</span> the Uragas, of the Rakshasas, of Vishnu +and of the <i>Nairitas</i>; and also all the weapons that are with +me, O perpetuator of the Kuru race." Having said this unto me +<i>Sakra</i> 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 <i>Sakra</i>."</p> +<p>"'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 <i>Gandharvas, Apsaras</i>, and the celestial +sages. And <i>Sakra's</i> charioteer, Matali, at once showed me +<i>Nandana</i> and other gardens and groves belonging to the +celestials. Next I beheld Indra's abode, <i>Amaravati</i>, 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 <i>Vasus</i>, and the <i>Rudras</i>, and the +<i>Sadhyas</i> with the <i>Marutas</i>, and the <i>Adityas</i>, and +the two <i>Aswins</i> 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 <i>Gandharvas</i> and the +celestials, with joined hands, I stood before the thousand-eyed +lord of the celestials. Thereupon, <span class="pagenum">[Pg +341]</span> that best of bestowers gladly offered unto me half of +his seat; and <i>Vasava</i> 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 +<i>Gandharvas</i> of generous souls. And <i>Viswavana's</i> son, +<i>Chitrasena</i> became my friend. And he, O king, imparted unto +me the entire <i>Gandharva</i> (science). And, O monarch, I happily +lived in <i>Sakra's</i> 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 <i>Apsaras</i> 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.</p> +<p>"'And when I had acquired proficiency in weapons, and gained his +confidence that one having for his vehicle the horse +(<i>Uchchaisrava</i>), (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 <i>Brahmanas</i> 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 <i>Prayaschitta</i> 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 <i>Danavas</i>, named <i>Nivata-Kavachas</i>, 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."</p> +<p>"'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 <i>Gandiva</i> 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 +<i>Vali</i>—that son of <i>Virochana</i>. And, O ruler of +men, startled by the rattling <span class="pagenum">[Pg 342]</span> +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 +<i>Nivata-Kavachas</i>. O sinless ones, do ye bless me." Thereupon, +they began to eulogise me even as they (eulogise) the god, +<i>Purandara</i>. And they said, "Riding on this car, +<i>Maghavan</i> conquered in battle <i>Samvara</i>, and +<i>Namuchi</i>, and <i>Vala</i>, and <i>Vritra</i>, and +<i>Prahrada</i>, and <i>Naraka</i>. And mounted on this car also +Maghavan, had conquered in battle many thousands and millions and +hundreds of millions of <i>Daityas</i>. And, O <i>Kaunteya</i>, +thou also, riding on this car, by thy prowess shalt conquer the +<i>Nivata-Kavachas</i> 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 <i>Danavas</i>. And by this it is that +the high souled <i>Sakra</i> conquered the words." Saying this, the +gods offered (unto me) this shell, <i>Devadatta</i>, 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 <i>Danavas</i>, +furnished with the shell, the mail, and arrows, and taking my +bow.'"</p> +<h2>SECTION CLXVIII</h2> +<p>"Arjuna continued, 'Then at places eulogised by the +<i>Maharshis</i>, 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 +<i>timingilas</i> and tortoises and <i>makaras</i> 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 <i>Danavas</i>. 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 <i>Danavas</i>, 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 <i>Danavas</i>, with +minds alarmed, shut the gates, so that nothing could be discovered. +Thereupon taking my shell, <i>Devadatta</i>, of tremendous roars, I +again and again winded it with exceeding cheerfulness. And filling +all the firmament, those sounds produced echoes. Thereat mighty +beings <span class="pagenum">[Pg 343]</span> were terrified and +they hid (themselves). And then, O Bharata, all of them adorned +with ornaments, those offsprings of <i>Diti</i>—the +<i>Nivata-Kavachas</i>—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 <i>sataghnis</i> and <i>bhusundis</i> 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 <i>Danavas</i> 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 <i>Nivata Kavachas</i>. +And there came to the mighty battle the <i>Devarshis</i> and the +<i>Danavarshis</i> and the <i>Brahmarshis</i> and the +<i>Siddhas</i>. And desirous of victory, the <i>Munis eulogised</i> +me with the same sweet-speeches that (they had eulogised) Indra +with, at the war, (which took place) for the sake of +<i>Tara</i>.'"</p> +<h2>SECTION CLXIX</h2> +<p>"Arjuna continued, 'Then, O Bharata, vehemently rushed at me in +battle in a body the <i>Nivata-Kavachas</i>, 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 <i>Nivata-Kavachas</i>, furnished +with bows and sharpened weapons, ran at me in fight. And in the +conflict, shooting from the <i>Gandiva</i> 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 +<i>Diti</i>. 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 <i>Danavas</i> 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 <i>Danavas</i>) skilled +in striking entered into the contest with various weapons, and +thereat my mind became afflicted. <span class="pagenum">[Pg +344]</span> 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 <i>Sakra</i> was well-pleased. +And oppressed by those steeds and that car, some (of them) met with +annihilation; and others desisted from fight; while (other) +<i>Nivata-Kavachas</i>, 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 <i>mantras</i> relating to +<i>Brahma's</i> weapons, I swiftly began to burn them. And being +sore pressed by me, those mighty <i>asuras</i> 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 +<i>Tomaras</i>, 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 +<i>Gandiva</i> 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 +<i>Nivata-Kavachas</i> 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 +<i>Nivata-Kavachas</i> fought me by (the help of) illusion.'"</p> +<h2>SECTION CLXX</h2> +<p>"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 <i>Daityas</i>, nothing could be +perceived. And touching heaven and the entire earth, and +incessantly falling on the ground, the showers bewildered +<span class="pagenum">[Pg 345]</span> me. Thereupon, I discharged +that celestial weapon which I had learnt from Indra—even the +dreadful and flaming <i>Visoshana</i>: 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 <i>Danavas</i> 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 +<i>Danavas</i>, 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 <i>Vritra</i>, the steeds had been conducted by me. And I had +also beheld the high and terrific encounter with <i>Virochana's</i> +son, and, O Pandava, with <i>Vala</i>, and with <i>Prahrada</i> 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 <i>Danavas</i>" quoth I +unto the terrified Matali. "Behold the might of my arms, and the +power of my weapons and of the bow, <i>Gandiva</i>. 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 <i>Asuras</i>, 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 +<i>Nivata-Kavachas</i> 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 +<i>Nivata-Kavachas</i> on a sudden, I could not see the +<i>Danavas</i> concealed by illusion.'"</p> +<p><span class="pagenum">[Pg 346]</span></p> +<h2>SECTION CLXXI</h2> +<p>"Arjuna continued, 'Remaining invisible the <i>Daityas</i> 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 <i>Gandiva</i>, began to sever their heads at +those different places where they were respectively stationed. And +thus assailed by me in the conflict, the <i>Nivata-Kavachas</i>, +all on a sudden withdrawing the illusion, entered into their own +city. And when the <i>Daityas</i> 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 +<i>Nivata-Kavachas</i> covered the entire welkin with masses of +crags. And, O Bharata, other dreadful <i>Danavas</i>, 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 <i>mantras</i>, 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 <i>Nivata-Kavachas</i>. +And slaughtered by the vehemence of the thunder, those +<i>Danavas</i> resembling cliffs, fell to the earth together in +masses. And entering amongst those <i>Danavas</i> that had carried +away the steeds of the car into the interior of the earth, the +shafts sent them into the mansion of <i>Yama</i>. And that quarter +was completely covered with the <i>Nivata-Kavachas</i> 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 <i>Danava</i> 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 +<i>Nivata-Kavachas</i>. 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 +<i>Daityas</i> entered into their respective golden places +variegated with innumerable jewels. <span class="pagenum">[Pg +347]</span> 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 +<i>Nivata-Kavachas</i>. 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 +<i>Sakra</i> 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 <i>Danavas</i>)." Then, in order to slaughter them, +<i>Sakra</i> 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.'</p> +<p>"Arjuna continued, 'After having destroyed the <i>Danavas</i>, +and also subdued that city, with Matali I again went to that abode +of the celestials.'"</p> +<h2>SECTION CLXXII</h2> +<p>"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 <i>Paulamas</i> and <i>Kalakanjas</i>. 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 +<i>Asuras</i>, 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 <i>Daitya's</i> daughter, named <i>Pulama</i> and a mighty +female of the <i>Asura</i> order, <i>Kalaka</i> 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 <i>Rakshasas</i> +and the <i>Pannagas</i>; 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 +<i>Maharshis</i>, the <i>Yakshas</i>, the <i>Gandharvas</i>, the +<i>Pannagas</i>, the <i>Asuras</i> <span class="pagenum">[Pg +348]</span> and the <i>Rakshasas</i>. O best of the Bharatas, this +is that unearthly aerial city devoid of the celestials, which is +moving about, having been created for the <i>Kalakeyas</i>, by +<i>Brahma</i> 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 <i>Hiranyapura</i>, this mighty city +is inhabited by the <i>Paulamas</i> and the <i>Kalakanjas</i>; and +it is also guarded by those mighty <i>Asuras</i>. 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, <i>Brahma</i> 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 <i>Kalakanjas</i>."'</p> +<p>"Arjuna continued, 'O lord of men, learning that they were +incapable of being destroyed by the celestials and the +<i>Asuras</i>, 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 +<i>Hiranyapura</i> 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 <i>Danavas</i>, of exceeding prowess, in +wrath attacked me with arrows and <i>bhallas</i> and clubs and +two-edged swords, and <i>tomaras</i>. 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 <i>Danavas</i> +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 <i>Danavas</i>. +Thereupon, O son of the Kurus, covering the way of the +<i>Daityas</i>, with a mighty discharge of shafts I obstructed +their course. Then by virtue of the bestowal of the boon, the +<i>Daityas</i> 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 +<i>Amaravati</i>. 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 +<i>Asuras</i>, 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 +<span class="pagenum">[Pg 349]</span> 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, <i>Raudra</i>, and +saying, "May welfare attend on all beings!" I fixed that mighty +weapon which, celebrated under the name of <i>Raudra</i>, 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 <i>Raudra</i>, I +being free from fear, set it on the <i>Gandiva</i>; and, bowing +unto the three-eyed <i>Sarva</i> of immeasurable energy, let go +(the weapon), with the object of vanquishing those foremost of the +<i>Danavas</i>, 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 <i>Bhurundas</i>, and +of vultures, and of Garudas, of <i>chumaras</i>, and of all the +leopards, and of mountains, and of seas, and of celestials, and of +sages, and of all the <i>Gandharvas</i>, and of ghosts with the +<i>Yakshas</i>, and of the haters of the gods, (<i>Asuras</i>), and +of the <i>Guhyakas</i> in the field, and of the <i>Nairitas</i> 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 <i>Rakshasas</i> 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 <i>Danavas</i> met +with destruction. And, then, O Bharata, in a moment I slew all +those <i>Danavas</i>, 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 +<i>Gandiva</i>, and deprived of life, and thrown from the sky, I +again bowed unto that god—the Destroyer of <i>Tripura</i>. +And, seeing those adorned with unearthly ornaments, crushed by the +weapon, the <i>Raudra</i>, 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 <span class="pagenum">[Pg 350]</span> 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 +<i>Danavas</i> 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 <i>Danavas</i>, +in appearance like unto the city of the <i>Gandharvas</i> 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 <i>Hiranyapura</i>, and having also killed the +<i>Nivata-Kavachas</i>, 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 <i>Hiranyapura</i>, of the +neutralisation of the illusion, and of the slaughter of the highly +powerful Nivatakavachas in fight, the prosperous thousand-eyed +divine <i>Purandara</i> 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 <i>Danavas</i>, and <i>Rakshasas</i>, and +<i>Yakshas</i>, and <i>Asuras</i>, and <i>Gandharvas</i> 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."'"</p> +<h2>SECTION CLXXIII</h2> +<p>"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 <span class="pagenum">[Pg 351]</span> and capable of +protecting the body. And Indra himself set on my (head) this +diadem. And <i>Sakra</i> 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 <i>Gandharvas</i>. Then, well-pleased, +<i>Sakra</i>, 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 +<i>Gandhamadana</i>.'</p> +<p>"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 <i>Sthanu</i> 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 <i>Nivata-Kavachas</i>.'</p> +<p>"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all +the celestial weapons with which I slew the fierce +<i>Nivata-Kavachas</i>.'"</p> +<p>Vaisampayana said, "Thus having related (the facts touching) the +arrival, Dhananjaya passed that night there, together with all his +brothers."</p> +<h2>SECTION CLXXIV</h2> +<p>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 <i>Danavas</i>.' 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 <i>Gandiva</i> 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 <span class= +"pagenum">[Pg 352]</span> 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 <i>Brahmarshis</i>, and the <i>Siddhas</i>, +and the <i>Maharshis</i> and the mobile beings—all these +appeared (on the scene). And the foremost <i>Devarshis</i>, and the +celestials and the <i>Yakshas</i> and the <i>Rakshasas</i> and the +<i>Gandharvas</i> 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 <i>Vayu</i> (the Wind-god) fell to +strewing them around the Pandava. And sent by the celestials, the +<i>Gandharvas</i> chanted various ballads; and, O monarch, hosts of +the <i>Apsaras</i> 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.'"</p> +<p>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."</p> +<h2>SECTION CLXXV</h2> +<p>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?"</p> +<p>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, +<i>Kiriti</i>, 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.</p> +<p><span class="pagenum">[Pg 353]</span></p> +<p>"Then having seated themselves before the king, the vehement son +of the Wind-god, with <i>Jishnu</i> 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 <i>Kuvera</i>, 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 <i>Suparna</i> 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.'"</p> +<p>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 +<i>Rakshasas</i>, 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 <i>Brahmanas</i>, 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 +<span class="pagenum">[Pg 354]</span> great sage <i>Lomasa</i>, +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 <i>tirthas</i> and hermitages, and other mighty +lakes."</p> +<h2>SECTION CLXXVI</h2> +<p>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 +<i>Kuvera</i> (as dwellers thereof), all happiness forsook those +foremost of men of Bharata's race. But afterwards on beholding +<i>Kuvera's</i> favourite mountain, <i>Kailasa</i>, 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 +<i>Kailasa</i> of inconceivable grandeur, they reached the +excellent and surpassingly beautiful hermitage of +<i>Vrishaparba</i>. 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 <i>Maharshis</i>, 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 <i>Kuvera's</i> favourite lake, frequented +by gods and <i>Siddhas</i>. And viewing that lake, those foremost +of men, the sons of Pandu traversed that place, renouncing all +grief even as immaculate <i>Brahmana rishis</i> (do) on attaining a +habitation in the <i>Nandana</i> 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 <i>Kiratas</i>, +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 <span class="pagenum">[Pg 355]</span> dismissing +Ghatotkacha together with his followers, they next repaired to the +monarch of mountains in the vicinity of the <i>Yamuna</i>. 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 <i>Saraswati</i> they went there, and +from the banks of that river they reached the lake of +<i>Dwaitabana</i>. Then seeing them enter <i>Dwaitabana</i>, 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 +<i>Saraswati</i>. Wandering about with contentment in (the vicinity +of) the <i>Saraswati</i> which was, as it were, the home of the +celestials, and the favourite (resort) of <i>Yakshas</i> and +<i>Gandharvas</i> and <i>Maharshis</i>, those sons of kings lived +there in happiness."</p> +<h2>SECTION CLXXVII</h2> +<p>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 <i>Yakshas</i> and <i>Rakshasas</i> 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."</p> +<p>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 <i>Gandharvas</i>. And then he beheld (some) +lovely spots in the Himalayan <span class="pagenum">[Pg 356]</span> +mountains, frequented by <i>Devarshis</i> and <i>Siddhas</i> and +inhabited by hosts of <i>Apsaras</i>, resounded here and there with +(the warbling of) birds—the <i>chakora</i>, the +<i>chakrabaka</i>, the <i>jibajibaka</i> and the cuckoo and the +<i>Bhringaraja</i>, 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 <i>lapis lazuli</i> and with ten +thousand snow-white ducks and swans and with forests of +<i>deodar</i> trees forming (as it were) a trap for the clouds; and +with <i>tugna</i> and <i>kalikaya</i> 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 +<span class="pagenum">[Pg 357]</span> 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)."</p> +<h2>SECTION CLXXVIII</h2> +<p>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 <i>Rakshasas</i> and <i>Pisachas</i>, and <i>Nagas</i>, 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.'"</p> +<p>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 <i>Maharshis</i>. +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, +<i>Nahusha</i>. He was the son of Ayu, and the perpetuator of the +line of thy ancestors. Even I am that one. For having affronted the +<i>Brahmanas</i> 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 +<span class="pagenum">[Pg 358]</span> 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 <i>Yakshas</i> and the <i>Rakshasas</i>. 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 <i>Rakshasas</i> and <i>Gandharvas</i>, 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.</p> +<p>"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 <i>Vartikas</i> 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 <span class="pagenum">[Pg 359]</span> 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 +<i>Brahmanas</i>. 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."</p> +<h2>SECTION CLXXIX</h2> +<p>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 +<i>Uraga</i>, 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 <span class= +"pagenum">[Pg 360]</span> 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 <i>Brahmanas</i> were +engaged in carrying my chair. And intoxicated by supremacy, I +insulted those <i>Brahmanas</i>. 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 <i>Brahmanas</i>. Therefore, O king of snakes, +hearing (thee) I shall answer thy queries!'</p> +<p>"The serpent said, 'O Yudhishthira, say—Who is a +<i>Brahmana</i> and what should be known? By thy speech I infer +thee to be highly intelligent.'</p> +<p>"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 <i>Brahmana</i>. And, O serpent, that which should be +known is even the supreme <i>Brahma</i>, in which is neither +happiness nor misery—and attaining which beings are not +affected with misery; what is thy opinion?'</p> +<p>"The serpent said, 'O Yudhishthira, truth, charity, forgiveness, +benevolence, benignity, kindness and the <i>Veda</i><a id="footnotetag2" name="footnotetag2"></a><a href="#footnote2"><sup>2</sup></a> 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 <i>Sudra</i>. 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.'</p> +<p>"Yudhishthira said, 'Those characteristics that are present in a +<i>Sudra</i>, do not exist in a <i>Brahmana</i>; nor do those that +are in a <i>Brahmana</i> exist in a <i>Sudra</i>. And a +<i>Sudra</i> is not a <i>Sudra</i> by birth alone—nor a +<i>Brahmana</i> is <i>Brahmana</i> by birth alone. He, it is said +by the wise, in whom are seen those virtues is a <i>Brahmana</i>. +And people term him a Sudra in whom those qualities do not exist, +even though he be a <i>Brahmana</i> 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?'</p> +<p>"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.'</p> +<p>"Yudhishthira said, 'In human society, O mighty and highly +intelligent <span class="pagenum">[Pg 361]</span> 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—<i>of what caste so ever we may be, we celebrate the +sacrifice</i>. 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 <i>Savitri</i> and his father officiates as +priest. He is considered as a <i>Sudra</i> as long as he is not +initiated in the <i>Vedas</i>. 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 <i>Brahmana</i>.' 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!'"</p> +<h2>SECTION CLXXX</h2> +<p>"Yudhishthira said, 'In this world, you are so learned in the +<i>Vedas</i> and <i>Vedangas</i>; tell me (then), what one should +do to attain salvation?'</p> +<p>"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.'</p> +<p>"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.'</p> +<p>"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, <span class="pagenum">[Pg 362]</span> 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.<a id="footnotetag3" name="footnotetag3"></a><a href="#footnote3"><sup>3</sup></a> 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.<a id="footnotetag4" name="footnotetag4"></a><a href="#footnote4"><sup>4</sup></a>'</p> +<p>"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 <i>Atman</i> (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 +<i>Karanas</i>. 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 <i>Yogins</i> perceive after the action of the intelligent +principle by that is manifested the action of the soul.'</p> +<p>"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.'</p> +<p>"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?'</p> +<p><span class="pagenum">[Pg 363]</span></p> +<p>"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 +<i>Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas</i> +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 <i>Brahmarshis</i> +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 +<i>Brahmanas</i>. 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.'"</p> +<p>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 <i>Brahmanas</i> +who had assembled (there). On hearing that, his three brothers and +all the <i>Brahmanas</i> and the renowned Draupadi too were covered +with shame. And all those excellent <i>Brahmanas</i> 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."</p> +<p><span class="pagenum">[Pg 364]</span></p> +<h2>SECTION CLXXXI</h2> +<h3>(<i>Markandeya-Samasya Parva</i>)</h3> +<p>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 <i>chatakas</i>, the peacocks and the host of +male <i>Kohilas</i> 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 <i>Saraswati</i> 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 +<i>Saraswati</i>, with its limpid waters full to the brim. And, O +Janamejaya, the holiest night, that of the full moon in the month +of <i>Kartika</i> 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."</p> +<h2>SECTION CLXXXII</h2> +<p>Vaisampayana said, "O son of Kuru, they, Yudhishthira and +others, <span class="pagenum">[Pg 365]</span> having reached the +forest of <i>Kamyaka</i>, 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 +<i>Brahmanas</i> came to wait upon them. And a certain +<i>Brahmana</i> said, 'He the beloved friend of Arjuna, of powerful +arms and possessed of self control, descendant of <i>Sura</i>, 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 <i>Siva</i>, 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 <span class="pagenum">[Pg +366]</span> 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 <i>Dasarha</i> 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 <i>Dasarha</i> 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 <i>Vrishnis</i> +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 +<i>Dasarha</i> tribe, and the <i>Kukuras</i>, and the +<i>Andhakas</i>—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 <span class="pagenum">[Pg 367]</span> let +the city of Hastina be made ready for you, when the hostile force +has been slain by the soldiers of the <i>Dasarha</i> 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!'"</p> +<p>Vaisampayana said, "O descendant of Bharata, while Krishna, the +descendant of the <i>Vrishnis</i> 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 <i>Brahmanas</i> 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 <i>Brahmanas</i> and of Pandu's sons, thus,—</p> +<p>"'The sons of Pandu, and the <i>Brahmanas</i> 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!'"</p> +<p>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 +<i>Arghya</i>. 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 <i>Brahmana</i> 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 <span class="pagenum">[Pg +368]</span> ones, waited a moment, looking at that great saint, +(bright) as the mid-day sun."</p> +<p>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 <i>man</i> who does all acts, good or +bad, and that it is <i>he</i> 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?'</p> +<p>"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 <span class="pagenum">[Pg 369]</span> 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 <i>yoga</i> 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 <i>Rishis</i> 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 <span class= +"pagenum">[Pg 370]</span> 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 <i>Rishis</i> and the +<i>Pitris</i>, 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!'"</p> +<h2>SECTION CLXXXIII</h2> +<p>Vaisampayana continued,—"The sons of Pandu said to the +high-souled Markandeya, 'We long to hear of the greatness of the +<i>Brahmanas</i>. 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 <i>Muni</i> 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 +<i>Haihaya</i> chiefs. The lotus-eyed prince related to them the +particulars. On hearing the account, O my son, and beholding the +body of the <i>Muni</i> 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 <i>Muni</i> might +be. And they soon after reached the hermitage of Arishtanemi, son +of Kasyapa. And saluting that great <i>Muni</i>, so constant in +austerity, they all remained standing, while the <i>Muni</i>, on +his part, busied himself about their reception. And they said unto +the illustrious <i>Muni</i>, "By a freak of destiny, we have ceased +to merit thy welcome: indeed, we have killed a Brahmana!" And the +regenerate <i>Rishi</i> 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 <i>Rishi</i> 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 <i>Muni</i> 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 <i>Rishi</i>, 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? <span class="pagenum">[Pg +371]</span> 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 <i>Brahmanas</i> 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 <i>amen</i>, O foremost scion of Bharata's race, and +saluting the great <i>Muni</i>, all those princes joyously returned +to their country.'"</p> +<h2>SECTION CLXXXIV</h2> +<p>"Markandeya continued, 'Do ye again hear from me the glory of +the <i>Brahmanas</i>! It is said that a royal sage of the name of +<i>Vainya</i> 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 <i>Rishi</i>, 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 <i>Brahmanas</i> (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."'</p> +<p>"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 <i>Munis</i> praise thee, and besides thee there is none so +versed in religious lore!" To him the <i>Rishi</i> Gautama, of +great ascetic <span class="pagenum">[Pg 372]</span> 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?"'</p> +<p>"Markandeya continued, 'While those two men were thus disputing +in the presence of the <i>Munis</i>, 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 <i>Munis</i> said, "Listen, O great +<i>Brahmanas</i>, 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."'</p> +<p>"Markandeya continued, 'On hearing this, the great-mind +<i>Munis</i> 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 <i>Rishis</i>, 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."'</p> +<p>"Markandeya continued, 'Then that illustrious prince, highly +pleased with the victorious party, joyfully said to Atri, who had +praised him erewhile, "O regenerate <i>Rishi</i>, thou hast made +and styled me the greatest and most excellent of men here, and +compared me to the gods; therefore, shall I give <span class= +"pagenum">[Pg 373]</span> 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 +<i>bharas</i> 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.'"</p> +<h2>SECTION CLXXXV</h2> +<p>"Markandeya continued, 'O thou conqueror of hostile cities, in +this connection Saraswati too, when interrogated by that +intelligent <i>Muni</i> 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."'</p> +<p>"Markandeya continued, 'Thus questioned by that cheerful +<i>Muni</i> and seeing him eager to learn and endued with high +intelligence, Saraswati addressed these pious and beneficial words +to the Brahmana, Tarkshya.'</p> +<p>"'Saraswati said, "He who is engaged in the study of the +<i>Vedas</i>, 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 +<i>Apsaras</i>, 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 <i>kapila</i> 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 <span class="pagenum">[Pg +374]</span> 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 +<i>Vasus</i>. 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 <i>Brahma</i> 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."</p> +<p>"'Tarkshya said, "O beautiful lady, explain to me who ask thee, +the rules for the maintenance of the sacred fire as inculcated in +the <i>Vedas</i>. I shall now learn from thee the time-honoured +rules for perpetually keeping up the sacred fire."'"</p> +<h2>SECTION CLXXXVI</h2> +<p>"Then Yudhishthira, the son of Pandu, said to the Brahmana, +Markandeya, 'Do thou now narrate the history of Vaivaswata +Manu.'</p> +<p>"Markandeya replied, 'O king, O foremost of men, there was a +powerful and great <i>Rishi</i> of the name of Manu. He was the son +of Vivaswan and was equal unto <i>Brahma</i> 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 <i>yojanas</i> +<span class="pagenum">[Pg 375]</span> in length and one +<i>yojana</i> 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 <i>Muni</i>, with the seven <i>Rishis</i> 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 +<i>Munis</i>, 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. <span class="pagenum">[Pg 376]</span> 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 <i>Rishis</i> 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 <i>Naubandhana</i> (the harbour). Then the +fish addressing the associated <i>Rishis</i> 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, +<i>Asuras</i> 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."</p> +<p>"'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.'"</p> +<h2>SECTION CLXXXVII</h2> +<p>"Then the virtuous king Yudhishthira in all humility again +enquired of the illustrious Markandeya, saying, 'O great +<i>Muni</i>, 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 <i>Brahma</i> living in +the most exalted place. Thou, O Brahmana, worshippest <i>Brahma</i> +at the time of the great dissolution of the universe, when this +world is without sky and without the gods and <i>Danavas</i>. And +when that cataclysm ceaseth and the Grandsire awaketh, thou alone, +O regenerate <i>Rishi</i>, beholdest <i>Brahma</i> 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 +<i>Prajapatis</i> themselves! Thou art esteemed as one <span class= +"pagenum">[Pg 377]</span> 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 <i>Rishi</i>, 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 <i>Gods</i> and <i>Asuras</i> and the great +<i>Uragas</i> are annihilated, and when the great-minded +<i>Brahma</i>, 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!'</p> +<p>"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 <i>Krita Yuga</i>. +Its dawn also, as well as its eve, hath been said to comprise four +hundred years. The <i>Treta-Yuga</i> is said to comprise three +thousand years, and its dawn, as well as its eve, is said to +comprise three hundred years. The <i>Yuga</i> that comes next is +called <i>Dwapara</i>, 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 <i>Yuga</i>, called <i>Kali</i>, 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 +<i>Yuga</i>. And after the <i>Kali Yuga</i> is over, the <i>Krita +Yuga</i> comes again. A cycle of the <i>Yugas</i> thus comprised a +period of twelve thousand years. A full thousand of such cycles +would constitute a <i>day of Brahma</i>. 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>i.e.</i>, 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 <span class="pagenum">[Pg 378]</span> representatives! +Brahmanas then perform acts that are reserved for the +<i>Sudras</i>, and the <i>Sudras</i> betake themselves to the +acquisition of wealth. Then Kshatriyas also betake themselves to +the practice of religious acts. In the <i>Kali</i> 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 <i>Mleccha</i> kings then +rule over the earth! And those sinful monarchs, addicted to false +speech, govern their subjects on principles that are false. The +<i>Andhhas</i>, the <i>Sakas</i>, the <i>Pulindas</i>, the +<i>Yavanas</i>, the <i>Kamvojas</i>, the <i>Valhikas</i> and the +<i>Abhiras</i>, 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 +<i>Kali</i> 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 <i>Brahma</i>, do so in vain. The <i>Sudras</i> address +<i>Brahmanas</i>, saying, <i>Bho</i>, while the Brahmanas address +Sudras, saying <i>Respected Sir</i>. And, O tiger among men, at the +end of the <i>Yuga</i>, 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 +<i>Brahmacharin</i> order. And, O monarch, men at such periods +<span class="pagenum">[Pg 379]</span> behave contrary to the +<i>modes</i> 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—<i>there is nothing in deposit</i>. +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.</p> +<p>"'O king, towards the end of those thousands of years +constituting the four <i>Yugas</i> 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 <i>Samvartaka</i> impelled by the +winds appeareth on the earth that hath already been dried to +cinders by the seven Suns. And then that fire, <span class= +"pagenum">[Pg 380]</span> penetrating through the Earth and making +its appearance, in the nether regions also, begetteth great terror +in the hearts of the <i>gods</i>, the <i>Danavas</i> and the +<i>Yakshas</i>. 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 <i>Samvartaka</i> aided by +that inauspicious wind, consumeth this world extending for hundreds +and thousands of <i>yojanas</i>. And that lord of all things, that +fire, blazing forth in effulgence consumeth this universe with gods +and <i>Asuras</i> and <i>Gandharvas</i> and <i>Yakshas</i> and +<i>Snakes</i> and <i>Rakshasas</i>. 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!</p> +<p>"'And then when the universe become one dead expanse of water, +when all mobile and immobile creatures have been destroyed, when +the <i>gods</i> and the <i>Asuras</i> cease to be, when the +<i>Yakshas</i> and the <i>Rakshasas</i> 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 <span class="pagenum">[Pg 381]</span> +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 <i>Atasi</i> flower, and +decked with the mark of <i>Sreevatsa</i>, he seemed to me to be +like the abode of <i>Lakshmi</i>, herself. And that boy, of eyes +like the petals of the lotus, having the mark of <i>Sreevatsa</i>, +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 <i>Munis</i>, 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, <span class="pagenum">[Pg +382]</span> 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 <i>gods</i> with their chief +Sakra, the <i>Sadhyas</i>, the <i>Rudras</i>, the <i>Adityas</i>, +the <i>Guhyakas</i>, the <i>Pitris</i>, the <i>Snakes</i> and the +<i>Nagas</i>, the feathery tribes, the <i>Vasus</i>, the +<i>Aswins</i>, the <i>Gandharvas</i>, the <i>Apsaras</i>, the +<i>Yakshas</i>, the <i>Rishis</i>, the hordes of the <i>Daityas</i> +and the <i>Danavas</i>, and the <i>Nagas</i> also, O king, and the +sons of <i>Singhika</i> 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 <i>Sreevatsa</i> (on his breast) having, O tiger +among men, swallowed up the whole universe. And that boy of blazing +effulgence and bearing the mark of <i>Sreevatsa</i> and attired in +yellow robes, gratified with me, smilingly addressed me, saying, "O +Markandeya, O best of <i>Munis</i>, 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 <i>Danavas</i> and the +<i>Rakshasas</i>, the <i>Yakshas</i>, the <i>Gandharvas</i>, and +the <i>Nagas</i>, 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 +<span class="pagenum">[Pg 383]</span> 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.'"</p> +<h2>SECTION CLXXXVIII</h2> +<p>"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 <i>Rishi</i>, 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 <i>Nara</i>; and because the waters have ever +been my <i>ayana</i> or home, therefore have I been called +<i>Narayana</i> (the <i>water-homed</i>). O best of regenerate +ones, I am <i>Narayana</i>, 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 <i>Dhatri</i>, and he also that is called <i>Vidhatri</i>, +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 +<i>Vedas</i> 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 <i>Equine mouth</i>, +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 <i>Rik</i>, the <i>Sama</i>, the +<i>Yajus</i>, and the <i>Atharvan</i> 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, <span class="pagenum">[Pg 384]</span> 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 +<i>Samvartaka</i>, 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 <i>Vedas</i>, 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 +<i>Muni</i>, when fierce and malicious <i>Daityas</i> and +<i>Rakshasas</i> 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 +<i>maya</i>, I create gods and men, and <i>Gandharvas</i> and +<i>Rakshasas</i>, 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 +<i>Krita</i> age I become white, in the <i>Treta</i> age I become +yellow, in the <i>Dwapara</i> I have become red and in the +<i>Kali</i> age I become dark in hue. In the <i>Kali</i> age, the +proportion of immorality becometh three-fourths, (a fourth only +being that of morality). And when the end of the <i>Yuga</i> +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 <span class="pagenum">[Pg +385]</span> creatures. O best of <i>Munis</i>, 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 +<i>Rishi</i>, for a period measured by a thousand times the length +of the <i>Yugas</i>, I who am the Universal Soul sleep overwhelming +all creatures in insensibility. And, O best of regenerate +<i>Rishis</i>, 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 <i>Brahma</i> have repeatedly granted +thee boons, O thou who art worshipped by regenerate <i>Rishis</i>! +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 <i>Rishi</i>, 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 <i>Asuras</i>. And as long as that +great ascetic, the holy Brahma, doth not awake, thou, O regenerate +<i>Rishi</i>, 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!"'</p> +<p>"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 <i>Yuga</i>! 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 <i>Dhatri</i> and +<i>Vidhatri</i>, the Destroyer of all the Eternal, the bearer of +the <i>Sreevatsa</i> 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!'"</p> +<p><span class="pagenum">[Pg 386]</span></p> +<p>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."</p> +<h2>SECTION CLXXXIX</h2> +<p>Vaisampayana said "Yudhishthira, the son of Kunti, once more +asked the great <i>Muni</i> Markandeya about the future course of +the government of the Earth.</p> +<p>"And Yudhishthira said, 'O thou foremost of all speakers, O +<i>Muni</i> 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 +<i>Yuga</i>, is, indeed, full of wonder! I am filled with +curiosity, however, in respect of what may happen in the +<i>Kali</i> 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 <i>Yuga</i>? What also is the limit, +having attained which the <i>Krita</i> age will begin anew? Tell me +all in detail, O <i>Muni</i>, for all that thou narratest is varied +and delightful.'</p> +<p>"Thus addressed, that foremost of <i>Munis</i> 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 <i>Krita</i> 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 <i>Treta</i> age sin took away one of these legs +and morality had three legs. In the <i>Dwapara</i>, sin and +morality are mixed half and half; and accordingly morality is said +to have two legs only. In the dark age (<i>of Kali</i>), 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 <i>Yuga</i>! O +Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in +the <i>Kali</i> 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 +<span class="pagenum">[Pg 387]</span> 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 <i>Yuga</i>. Of robes those will be regarded the best that are +made of flax, and of grain the <i>Paspalum frumentacea</i><a id="footnotetag5" name="footnotetag5"></a><a href="#footnote5"><sup>5</sup></a> 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 <i>Yuga</i>, 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 <i>Homa</i>. 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 <i>mleccha</i> 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 <span class="pagenum">[Pg 388]</span> 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 <i>Yuga</i> +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 <i>mlecchified</i>.<a id="footnotetag6" name="footnotetag6"></a><a href="#footnote6"><sup>6</sup></a> And when +the end of the <i>Yuga</i> 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 +<i>Yuga</i> 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 +<i>mlecchified</i>. And men will cease to gratify the gods by +offerings of <i>Sraddhas</i>. 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 <i>Yuga</i> 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 <i>mlecchas</i>, become omnivorous without distinction, and +cruel in all their acts, when the end of the <i>Yuga</i> 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, <span class="pagenum">[Pg 389]</span> indeed, +behave as listeth them, when the end of the <i>Yuga</i> comes. And +when the end of the <i>Yuga</i> 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 <i>Oh</i> and <i>Alas</i>, 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 <i>Yuga</i> 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 <i>Yuga</i>, the +Sudras will cease to wait upon and serve the Brahmanas. And in the +asylums of great <i>Rishis</i>, 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 <i>Yuga</i>, and know that these are the signs of the end of +the <i>Yuga</i>. And when men become fierce and destitute of virtue +and carnivorous and addicted to intoxicating drinks, then doth the +<i>Yuga</i> come to an end. And, O monarch, when flowers will be +begot within flowers, and fruits within fruits, then will the +<i>Yuga</i> come to an end. And the clouds will pour rain +unseasonably when the end of the <i>Yuga</i> 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 <i>mlecchas</i>, 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 <i>Yuga</i> 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 <span class="pagenum">[Pg 390]</span> 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 <i>Yuga</i> 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 <i>Yuga</i> +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 <i>Yuga</i> comes, <i>Rahu</i> 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 <i>Yuga</i> 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 +<i>Yuga</i> comes, men will cast away and neglect their friends and +relatives and attendants. And, O monarch, when the end of the +<i>Yuga</i> 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, +"<i>O father, O son</i>", and such other frightful and rending +cries.</p> +<p>"'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 <i>Pushya</i><a id="footnotetag7" name="footnotetag7"></a><a href="#footnote7"><sup>7</sup></a>, enter the same sign, the +<i>Krita</i> 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 <i>Kalki</i> 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 <i>Sambhala</i> 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 <i>Yuga</i>. And surrounded by the Brahmanas, that +Brahmana will exterminate all the <i>mlecchas</i> wherever those +low and <span class="pagenum">[Pg 391]</span> despicable persons +may take refuge.'"</p> +<h2>SECTION CLXL</h2> +<p>"Markandeya continued, 'Having exterminated the thieves and +robbers, <i>Kalki</i> 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, <i>Kalki</i>, 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, <i>Kalki</i>, 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 +"<i>Oh, father—Oh, mother!—O son!</i>" and the like, +and O Bharata, when sin will thus have been rooted out and virtue +will flourish on arrival of the <i>Krita</i> age, men will once +more betake themselves to the practice of religious rites. And in +the age that will set in, viz., the <i>Krita</i>, 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 <i>Munis</i> 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 <i>Krita</i> 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.</p> +<p>"'These, O Yudhishthira, are the courses of the <i>Krita</i>, +the <i>Treta</i>, the <i>Dwapara</i> 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 <i>Yugas</i> as +generally known. I have now told thee everything appertaining to +both the past and the future as narrated by <i>Vayu</i> in the +<i>Parana</i> (which goes by his name and) which is adored by the +<i>Rishis</i>. 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 +<span class="pagenum">[Pg 392]</span> 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. <i>Never do thou humiliate a Brahmana, for a Brahmana, if +angry, may by his vow destroy the three worlds.</i>'"</p> +<p>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 <i>muni</i>, 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?'</p> +<p>"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 <i>Time</i>. 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.'</p> +<p>"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.'"</p> +<p>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 <i>Saranga</i>, 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."</p> +<h2>SECTION CLXLI</h2> +<p>Janamejaya said, "It behoveth thee to narrate to me in full the +greatness <span class="pagenum">[Pg 393]</span> of the Brahmanas +even as the mighty ascetic Markandeya had expounded it to the sons +of Pandu."</p> +<p>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.'</p> +<p>"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 <i>Amrita</i>. +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 <span class="pagenum">[Pg +394]</span> bower of Madhavi creepers<a id="footnotetag8" name="footnotetag8"></a><a href="#footnote8"><sup>8</sup></a> 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 <i>Slokas</i>. (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 <span class= +"pagenum">[Pg 395]</span> 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 +<i>Vami</i> horses had been yoked to thy car, then couldst thou +have taken it." Thereupon the king addressed his charioteer, +saying, "Tell me all about <i>Vami</i> 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 <i>Vami</i> 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 <i>Rishi</i>, "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 <i>Vami</i> horses." The <i>Rishi</i> +then answered him saying, "I give thee my pair of <i>Vami</i> +horses. But after accomplishing thy object, my <i>Vami</i> pair you +should soon return." The king then taking those steeds and +obtaining the leave of the <i>Rishi</i> pursued the deer, having +yoked the <i>Vami</i> 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.</p> +<p>"'Meanwhile the <i>Rishi</i> 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 <i>Rishi</i> 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 <i>Vami</i> 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 <i>Rishi</i> what the latter asked, and +Vamadeva said, "O lord of earth, give me thou my <i>Vami</i> +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. +<span class="pagenum">[Pg 396]</span> O great <i>Rishi</i>, (take +them and) go with them wherever thou likest. Indeed, the very +<i>Vedas</i> carry persons like thee." Then Vamadeva said, "O king, +the <i>Vedas</i> 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 <i>Vami</i> 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 +<i>Vami</i> steeds, thou hadst said, '<i>I will return them</i>.' +Therefore, give me back my <i>Vami</i> 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."'</p> +<p>"Markandeya continued, 'After Vamadeva had said this, there +arose, O king, (four) <i>Rakshasas</i> 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 +<i>Vami</i> steeds to Vamadeva, for these men can never be +virtuous." And while he was uttering those words, those +<i>Rakshasas</i> 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 <i>Vami</i> +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!"'</p> +<p>"Markandeya continued, 'At these words of Vamadeva, O king, that +<span class="pagenum">[Pg 397]</span> 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 <i>Muni</i>, 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!"'</p> +<p>"Markandeya continued, 'Hearing these words of the queen, that +<i>Muni</i>, O thou foremost of the Kuru race, said, "So be it." +And thereupon king Dala became highly glad and gave unto the +<i>Muni</i> his <i>Vami</i> steeds, having bowed down unto him with +reverence!'"</p> +<h2>SECTION CLXLII</h2> +<p>Vaisampayana said, "The <i>Rishis</i>, the Brahmanas, and +Yudhishthira then asked Markandeya, saying, 'How did the +<i>Rishi</i> Vaka become so long lived?'</p> +<p>"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.'</p> +<p>"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 <i>Rishis</i>, +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.'</p> +<p>"Markandeya said, 'When that horrible conflict between the gods +and <span class="pagenum">[Pg 398]</span> the <i>Asuras</i> 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 <i>gods</i> seated on the back of his elephant Airavata, +surveyed his happy subjects, and he cast his eyes on delightful +asylums of <i>Rishis</i>, 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 +<i>Arghya</i>, 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 +<i>Muni</i>, thou hast lived for a hundred years! Tell me, O +Brahmana, what the sorrows are of those that are immortal!"'</p> +<p>"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 <i>Asuras</i>, the <i>Gandharvas</i>, men, the snakes, +and the <i>Rakshasas</i>! 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 +<span class="pagenum">[Pg 399]</span> to behold all these and +suffer on that account.)"</p> +<p>"'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 <i>Rishis</i>!"</p> +<p>"'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.<a id="footnotetag9" name="footnotetag9"></a><a href="#footnote9"><sup>9</sup></a> 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 <i>Rakshasa</i> 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!"</p> +<p>"'Speaking of these and various other things with Vaka, the +chief of the gods went away to heaven.'"<a id="footnotetag10" name="footnotetag10"></a><a href="#footnote10"><sup>10</sup></a></p> +<h2>SECTION CLXLIII</h2> +<p>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 <i>Rishi</i> 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 <i>Rishis</i>. 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 <span class="pagenum">[Pg 400]</span> 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 <i>Rishi</i> +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 +<i>slokas</i>. (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 <i>slokas</i>." And +having said so Narada became silent, and hearing what Narada had +said the king of the Kuru race walking round <i>Sivi</i>, 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.'"</p> +<h2>SECTION CLXLIV</h2> +<p>"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.'"</p> +<p><span class="pagenum">[Pg 401]</span></p> +<h2>SECTION CLXLV</h2> +<p>Vaisampayana said, "The son of Pandu again addressed the +<i>Rishi</i> 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 <i>Vedas</i> 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.'"</p> +<h2>SECTION CLXLVI</h2> +<p>"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,—"<i>Well</i>"—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 <i>Muni</i>. 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 <i>Brahmacharya</i> mode of life, as one possessed +also of <span class="pagenum">[Pg 402]</span> 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 <i>Soma</i> 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 <span class= +"pagenum">[Pg 403]</span> 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) <i>Saved</i>,—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 <i>Rishis</i> thou shall long +rule these subjects of thine, and a son will spring from thy flank +who shall be called <i>Kapataroman</i>. O king, thou shalt obtain +this son of the name of <i>Kapataroman</i> from out of thy own body +and thou wilt behold him become the foremost of the +<i>Saurathas</i>, blazing with renown, possessed of bravery and +great personal beauty!"'"</p> +<h2>SECTION CLXLVII</h2> +<p>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 <i>Rishi</i> and said unto him, "Ride +thou on this car with us." And Narada, saying, <i>So be it</i>, +mounted on the car, and one among those kings having gratified the +holy and celestial <i>Rishi</i> Narada, said, "O Holy One, I +desire, to ask thee something." And the <i>Rishi</i> 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 <i>Rishi</i> said, "This Ashtaka shall first +come down." And thereupon the enquirer asked, "For what cause?" And +the <i>Rishi</i> 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>I have given away +these kine.' By this answer</i> he gave expression to his own +praise. It is for this answer of his that Ashtaka shall have +<span class="pagenum">[Pg 404]</span> 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 <i>Rishi</i> answered, "Pratardana." And the +enquirer asked, "For what cause?" And the <i>Rishi</i> 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, '<i>Give me a horse</i>!' And Pratardana replied, '<i>After +returning, I will give thee one</i>!' And thereupon the Brahmana +said, '<i>Let it be given to me soon</i>.' 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, +'<i>Returning, I will give thee a horse</i>.' But the Brahmana +said, '<i>Let the steed be given to me soon</i>.' 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, '<i>There is +now nothing for the Brahmanas</i>.' 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 +<i>Rishi</i> had said so, of the two that remained, one asked, "Who +amongst us two shall fall down?" And the <i>Rishi</i> 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 <i>Swastivachana</i> for the sake of a flowery +car.<a id="footnotetag11" name="footnotetag11"></a><a href="#footnote11"><sup>11</sup></a> 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, '<i>Holy one, by thee hath this car +been praised. Let this car, therefore, be thine</i>.' 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, '<i>It is +thine</i>.' 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, '<i>O holy one, thou hast +praised the flowery car sufficiently</i>." And the king only said +these words, without making me a gift of that car. And for this he +<span class="pagenum">[Pg 405]</span> will fall down from +heaven."</p> +<p>"'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 <i>gods</i>, decked in +ornaments and yielding a fragrance from his body and the Brahmana, +having accomplished all this, made himself visible and it was +<i>Vidhatri</i> himself who had thus come in that guise to try that +royal sage, and after <i>Vidhatri</i> 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!'"'"</p> +<h2>SECTION CLXLVIII</h2> +<p>Vaisampayana said, "The sons of Pandu and those <i>Rishis</i> +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 +<span class="pagenum">[Pg 406]</span> 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 <i>slokas</i>: 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."</p> +<p>"'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 <span class="pagenum">[Pg +407]</span> went away, riding on that car, to the place that was +fit for him. Being longlived, I witness all this."'"</p> +<p>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!'"</p> +<h2>SECTION CLXLIX</h2> +<p>Vaisampayana said, "King Yudhishthira, hearing from the +illustrious Markandeya the story of the royal sage Indradyumna's +regaining of Heaven, again asked the <i>Muni</i>, saying, 'O great +<i>Muni</i>, 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.'</p> +<p>"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 <i>Pitris</i>, 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 <i>Vedas</i>,<a id="footnotetag12" name="footnotetag12"></a><a href="#footnote12"><sup>12</sup></a> 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.'</p> +<p>"Yudhishthira said, 'By what means do Brahmanas, who accept +gifts from all the four orders, save others as well as +themselves?"</p> +<p><span class="pagenum">[Pg 408]</span></p> +<p>"Markandeya said, 'By <i>Japa</i>,<a id="footnotetag13" name="footnotetag13"></a><a href="#footnote13"><sup>13</sup></a> and +<i>Mantras</i>,<a id="footnotetag14" name="footnotetag14"></a><a href="#footnote14"><sup>14</sup></a> and +<i>Homa</i><a id="footnotetag15" name="footnotetag15"></a><a href="#footnote15"><sup>15</sup></a> and the study of the <i>Vedas</i>, +the Brahmanas construct a <i>Vedic</i> boat<a id="footnotetag16" name="footnotetag16"></a><a href="#footnote16"><sup>16</sup></a> +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 <i>Pitris</i> 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 <i>Sraddhas</i>, 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 <i>Sraddha</i> which is censurable, +consumeth the performer thereof like fire consuming fuel. If they +that are to be employed in <i>Sraddhas</i> 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 <i>Vedas</i> +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 +<i>Kapila</i> cow. Therefore, should one give away a <i>Kapila</i> +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. <span class="pagenum">[Pg +409]</span> 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 +<i>Ratis</i> 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 +(<i>Brahma</i>). 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 <i>Prajapati</i>. And +<i>Prajapati</i> 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.'"</p> +<p>Vaisampayana continued, "Hearing all this, Yudhishthira, along +with his younger brothers, impelled by curiosity, again addressed +the high-souled Markandeya, saying, 'O great <i>Muni</i>, 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!'</p> +<p>"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 <i>Rishis</i>. 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 +<i>Yojanas</i>! 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 +<span class="pagenum">[Pg 410]</span> 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?'</p> +<p>"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.'</p> +<p>"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 +<i>Kapila</i> cow in (the <i>tirtha</i> called) +<i>Jyeshtha-Pushkara</i> 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 <i>Pitris</i> 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 <i>Pitris</i> who are +delighted; and if he is fed it is <i>Prajapati</i> 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. <span class="pagenum">[Pg 411]</span> 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 <i>Yugas</i> 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 <i>Samhitas</i>, are capable of +rescuing others. Libations of butter and edible offerings should +all be presented to a Brahmana who is learned in the <i>Vedas</i>. +And as libations of clarified butter poured into fire never go in +vain, so gift to virtuous Brahmanas learned in the <i>Vedas</i> 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 <i>Munis</i> of the forest of <i>Naimisha</i> +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.'</p> +<p>"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!'</p> +<p>"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 <i>Sandhya</i> in the morning and the evening, +and who recites meditatively the sacred goddess <i>Gayairi</i> who +is the mother of the <i>Vedas</i>, 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 <i>Vedas</i> or ignorant of them, +whether they be pure or impure, they should never be insulted, +<span class="pagenum">[Pg 412]</span> 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 <i>Vedas</i>, 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 <i>tirtha</i> 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 +<i>tirthas</i>, 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 <i>Muni</i> +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 <span class="pagenum">[Pg 413]</span> +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 <i>Vedas</i>), hath no more need for anything. Some +obtaining a knowledge of identity with the Supreme Soul from but +two letters (of the <i>Vedas</i>) 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 +<i>Sruti</i> and <i>Smriti</i>, 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 <i>Vedas</i>. The <i>Vedas</i> 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 <i>Vedas</i> merge. That Supreme Soul, however, is +capable of being known by the pure intellect. The existence of the +<i>gods</i> as stated in the <i>Vedas</i>, the efficacy of acts, +and the capacity for action of being furnished with bodies, are +noticeable in every <i>Yuga</i>. 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 <i>tirthas</i>. But complete emancipation +cannot be had except by knowledge.'"</p> +<p>Vaisampayana continued, "Thus addressed, O great king, by the +<i>Rishi</i>, Yudhishthira of great fame then said, 'O holy one, I +desire to listen to the rules about that charity which is +meritorious.'</p> +<p>"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 <i>sruti</i> and the <i>smritis</i>! A man that performs a +<i>sraddha</i> in the conjunction called <i>Gajacchaya</i> at a +place that is fanned by the leaves of the <i>Aswattha</i> tree +enjoys the fruits thereof, O Yudhishthira, for a hundred thousand +<i>kalpas</i>. O king, he that foundeth a <i>dharmasala</i> 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 <i>tirtha</i> 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 <span class="pagenum">[Pg +414]</span> 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 <i>Rahu</i> 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!'"</p> +<h2>SECTION CC</h2> +<p>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 <i>Muni</i> endued with great +ascetic merit and long life, saying, 'Thou knowest, O virtuous one, +the entire host of the gods, the <i>Danavas</i>, and the +<i>Rakshasas</i>. Thou art acquainted also with various royal +genealogies and many eternal lines of <i>Rishis</i>! O best of +Brahmanas, there is nothing in this world that thou dost not know! +Thou knowest also, O <i>Muni</i>, many delightful stories about +<i>men, Snakes</i> and <i>Rakshasas</i>; about gods, +<i>Gandharvas</i>, and <i>Yakshas</i>, and about <i>Kinnaras</i> +and <i>Apsaras</i>! 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., +<i>Dhundhumara</i>. 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!'"</p> +<p>Vaisampayana continued, "Thus addressed by Yudhishthira, the +great <i>Muni</i> Markandeya, O Bharata, then began the history of +Dhundhumara!"</p> +<p>"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 <span class="pagenum">[Pg 415]</span> 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 +<i>Rishi</i> 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 <i>Rishi</i> 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 +<i>Rishi</i> in all humility began to gratify him with many hymns, +and Utanka said, "O thou of great effulgence all creatures with the +gods, <i>Asuras</i> and human beings, all things that are mobile or +immobile, even <i>Brahma</i> 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 <i>Asuras</i> 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 <i>Rishis</i> 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 <i>Asuras</i> 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 <i>Daitya</i> 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 <i>yoga</i> power endued with +which <span class="pagenum">[Pg 416]</span> thou shalt achieve a +great thing for the dwellers of Heaven, as also for the triple +world. Even now a great <i>Asura</i> 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 +<i>Asura</i>. 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 +<i>yoga</i> power springing from me and urged and commended by +thee, O regenerate <i>Rishi</i>, that king will be the slayer of +the Asura Dhundhu." And having said these words unto that Brahmana, +Vishnu disappeared there and then.'"</p> +<h2>SECTION CCI</h2> +<p>"Markandeya said, 'O king, after the death of Ikshvaku, a highly +virtuous king of the name of <i>Sasada</i>, ascending the throne of +Ayodhya ruled this earth. And from <i>Sasada</i> 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 <i>Sravasthi</i> 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.'</p> +<p>"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 <i>Rishis</i> +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 <i>Ujjalaka.</i> And it <span class= +"pagenum">[Pg 417]</span> occupies a level country and is without +any water. And it extends many <i>yojanas</i> in length and breadth +and in that desert dwells a chief of the <i>Danavas</i> 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 <i>Danava</i>, O king, dwelleth +under the ground, and, O king, it behoveth thee to retire into the +woods, having first slain that <i>Asura</i>. That <i>Asura</i> 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 +<i>Asura</i> hath become incapable of being slain by the gods and +<i>Daityas</i> and <i>Rakshasas</i> and <i>Gandharvas</i>. 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 +<i>Asura</i> 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 <i>Asura</i> is slain the triple world will be in +peace and happiness. That thou art competent, O king, to slay that +<i>Asura</i>, 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 +<i>Asura</i> would be pervaded by the invincible energy of Vishnu +himself. Bearing that invincible <i>Vaishnava</i> energy in +thyself, slay thou, O great king, that <i>Daitya</i> 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."'"</p> +<h2>SECTION CCII</h2> +<p>"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 +<i>Muni</i> 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 <span class="pagenum">[Pg 418]</span> thee," himself +retired into an excellent forest.'</p> +<p>"Yudhishthira said, 'O holy one, O thou possessed of the wealth +of asceticism, who was this <i>Daitya</i> 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 +<i>Daitya</i> 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!'</p> +<p>"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 <i>Munis</i> crowned with ascetic +success as the Supreme Lord of the Universe, that Being of great +holiness, then lay in <i>Yoga</i> 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 <i>Brahma</i>, that lord of the +worlds who is the four <i>Vedas</i>, 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 <i>Kaustubha</i> gem and attired in purple silk, lay +stretched for many a <i>yojana</i> 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 +<i>Danavas</i> 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 <i>Danavas</i> 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 <i>Danavas</i>, 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 <span class="pagenum">[Pg 419]</span> 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!"</p> +<p>"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!'"</p> +<h2>SECTION CCIII</h2> +<p>"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 <i>Danavas</i>, the <i>Rakshas</i>, the +Snakes, the <i>Gandharvas</i> and the <i>Rakshasas</i> 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 <i>Danava</i> +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 <i>Gandharvas</i> began to distress all the +celestials with Vishnu at their head. And at last O bull of the +Bharata race, that wicked souled <i>Asura</i> 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 <i>Asura</i> lay breathing near the +asylum of Utanka that <i>Rishi</i> possessed of the splendour of +fire, king Kualaswa with his troops, accompanied by the Brahmana +Utanka, as also <span class="pagenum">[Pg 420]</span> 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 <i>Asura</i> Dhundhu was. The gods and +<i>Gandharvas</i> and great <i>Rishis</i> 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 <i>Asura</i> Dhundhu. And, O bull of the +Bharata race, the huge body of that <i>Asura</i> 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 +<i>Danava</i> 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 <i>Danava</i> rose from his recumbent posture in wrath. And +enraged, the <i>Asura</i> 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 <i>Samvarta</i> that appeareth +at the end of the <i>Yuga</i> and by those flames of his, the +<i>Asura</i> 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 <i>Asura</i> 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 +<i>Asura</i> in wrath, the monarch, possessed as he was of mighty +energy, then approached the <i>Danava</i> 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 +<i>Asura</i>. And, O great king, the royal Kuvalaswa, filled with +<i>Yoga</i> force, having extinguished those flames by the water +that issued from his body, consumed that <i>Daitya</i> of wicked +prowess with the celebrated weapon called <i>Brahma</i> for +relieving the triple world of its fears, and the royal sage +Kuvalaswa, having consumed that great <i>Asura</i>, 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 <span class="pagenum">[Pg +421]</span> the <i>Asura</i> Dhundhu, became from that time known +by the name of <i>Dhundhumara</i> and from that time he came to be +regarded as invincible in battle, and the gods and the great +<i>Rishis</i> 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 +<i>Rishis</i> 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 <i>Rishis</i> 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 <i>Dridaswa</i> and <i>Kapilaswa</i> and +<i>Chandraswa</i>. It is from them, O king, that the illustrious +line of kings belonging to Ikshvaku's race, all possessed of +immeasurable prowess, hath sprung.</p> +<p>"'It was thus, O best of king, that that great <i>Daitya</i> 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 <i>Dhundhumara</i>. And indeed, the name he assumed was +no empty one but was literally true.</p> +<p>"'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.'"</p> +<h2>SECTION CCIV</h2> +<p>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 <i>Rishi</i>, 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 <span class="pagenum">[Pg +422]</span> 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!'</p> +<p>"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 <i>sraddhas</i>, 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.'"</p> +<h2>SECTION CCV</h2> +<p>"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 <i>Vedas</i>, he was a very superior +Brahmana and that best of Brahmanas studied all the <i>Vedas</i> +with the <i>Angas</i> and the <i>Upanishadas</i> and one day he was +<span class="pagenum">[Pg 423]</span> reciting the <i>Vedas</i> 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!"</p> +<p>"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, "<i>Give</i>." And he was answered by a female with the +word, "<i>Stay</i>." 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.</p> +<p>"'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, '<i>Stay</i>' thou didst not dismiss +me!"'</p> +<p>"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 <span class= +"pagenum">[Pg 424]</span> 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 <i>Rishi</i>! 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 <i>Munis</i> 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 <i>Asura</i>—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 <i>Brahmacharya</i> vow and is devoted to study,—in fact +who is vigilantly devoted to the study of the <i>Vedas</i>. +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 <i>truth</i>. The ancients have +declared that virtue <span class="pagenum">[Pg 425]</span> +dependeth on <i>sruti</i>. But, O foremost of regenerate ones, +virtue as exposed in <i>sruti</i> 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 +<i>Vedas</i>. 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!"</p> +<p>"'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!"</p> +<p>"Markandeya continued, 'Dismissed by her, Kausika, that best of +regenerate ones, left her house, and, reproaching himself, returned +to his own abode.'"</p> +<h2>SECTION CCVI</h2> +<p>"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. <span class="pagenum">[Pg 426]</span> 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., <i>Repair thou to Mithila</i>, 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!"'</p> +<p>"Markandeya continued, '"<i>So be it</i>," 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 +<i>Vedas</i>, 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 +<i>Brahmacharya</i> vow, asceticism, recitation of <i>mantras</i>, +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 <i>Rishi</i>, there existeth not in the kingdom +<span class="pagenum">[Pg 427]</span> 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 <i>Rishi</i>, 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, +'<i>There is no virtue</i>' undoubtedly meet with destruction. A +sinful man swelleth up like a leather bag puffed up with wind. The +thoughts of these wretches filled <span class="pagenum">[Pg +428]</span> 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 +<i>sruti</i> 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!"'</p> +<p>"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 <span class="pagenum">[Pg 429]</span> +practising the four virtues named above. The essence of the +<i>Vedas</i> 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 <i>srutis</i> 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 +<i>Vedas</i>, 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 <i>Vedas</i>, the other which is inculcated in +the <i>dharmashastras</i> (the minor scriptures), and virtuous +conduct. And virtuous conduct is indicated by acquisition of +knowledge, pilgrimage to sacred places, <span class="pagenum">[Pg +430]</span> 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."'"</p> +<h2>SECTION CCVII</h2> +<p>"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 <i>karmic evil</i> +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 <span class= +"pagenum">[Pg 431]</span> <i>karma</i>. Those animals that are +slain by me and whose meat I sell, also acquire <i>karma</i>, +because (with their meat), gods and guests and servants are regaled +with dainty food and the <i>manes</i> 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 <i>Munis</i>:—Whoever partakes of +animal food after having first offered it duly and respectfully to +the gods and the <i>manes</i>, 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 <i>Karma</i> of +a former existence never forsakes any creature. And in determining +the various consequences of one's <i>Karma</i>, this rule was not +lost sight of by the Creator. A person having his being under the +influence of evil <i>Karma</i>, must always consider how he can +atone for his <i>Karma</i>, and extricate himself from an evil +doom, and the evil <i>Karma</i> 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, <i>Vrihi</i> 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 <span class="pagenum">[Pg 432]</span> 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."'"</p> +<h2>SECTION CCVIII</h2> +<p>"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 <i>karma</i>. 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. <span class="pagenum">[Pg +433]</span> 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 <i>karma</i>. 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 +(<i>karma</i>). 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."</p> +<p>"'The Brahmana replied, "O best of those versed in the doctrine +of <i>karma</i>, 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 <i>karma</i>. Whatever one does, he +is sure to reap the consequences thereof; for the consequences of +the <i>karma</i> 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, <span class="pagenum">[Pg 434]</span> +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 +<i>karma</i>, 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 <i>karma</i>. +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 +<i>karma</i> 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 <i>karma</i>, 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 <span class="pagenum">[Pg 435]</span> +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 +<i>Brahma</i>." 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."'"</p> +<h2>SECTION CCIX</h2> +<p>"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 <i>Rishi</i>." 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 +<span class="pagenum">[Pg 436]</span> 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 <i>sattwa, rajas</i> and <i>tamas</i>. 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?"'"</p> +<h2>SECTION CCX</h2> +<p>"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 <i>corpus</i>. 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 <i>vyakta</i> (knowable or comprehensible) +and whatever is beyond the reach of the senses and can only be +perceived by guesses, is known to be <i>avyakta</i> (not +<i>vyakta</i>). 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 <i>karma</i>, 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 +<span class="pagenum">[Pg 437]</span> 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."'"</p> +<h2>SECTION CCXI</h2> +<p>"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 <i>sattwa, rajas</i>, and +<i>tamas</i>." 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 <i>tamas</i> is characterised by +illusion (spiritual), <i>rajas</i> incites (men to action), +<i>sattwa</i> 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 <i>tamas</i>. +And, O Brahmana <i>rishi</i>, 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 <i>rajas</i>. And he who is +resolute, patient, not subject to <span class="pagenum">[Pg +438]</span> 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 <i>sattwa</i>. +When a man endowed with the <i>sattwa</i> 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 <i>Vaisya</i> and +similarly that of a <i>Kshatriya</i>, 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?"'"</p> +<h2>SECTION CCXII</h2> +<p>"'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 <i>pumsha</i> (spirit). It is great and it is +the intelligence and the <i>ego</i>, 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 +<i>prana</i>, and thereafter, each creature goes its own way by the +action of another subtle air called <i>Samana</i>. And this latter +transforming itself into <i>Apana</i> 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 <i>Udana</i> 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 <i>Vyana</i>. 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 <i>Prana</i> 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 <i>Prana</i> and the <i>Apana</i> air are interposed +within the <i>Samana</i> and the <i>Udana</i> air. And the heat +generated by their coalition causes the growth of <span class= +"pagenum">[Pg 439]</span> 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 <i>Apana</i>; and from +that arteries arise in the five airs <i>Prana</i>, &c. The +<i>Prana</i> air, acted on by the heat strikes against the +extremity of the <i>Apana</i> 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 <i>Prana</i> 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 <i>Prana</i> airs. This is the way by +which patient <i>Yogins</i> 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 <i>Prana</i> and +the <i>Apana</i> 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 +<i>sattwa, rajas</i> and <i>tamas</i>, 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 <span class="pagenum">[Pg 440]</span> performed +not with the object of securing any reward or blessing, who has +sacrificed all to the requirements of his renunciation, is a real +<i>Sannyasin</i> 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 <i>Yoga</i>. 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 <i>muni</i> who desires to obtain <i>moksha</i> +(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 <i>gunas</i> +(qualities or attributes) that we are conscious of, reduce +themselves to <i>agunas</i> (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?"'"</p> +<h2>SECTION CCXIII</h2> +<p>"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 <span class= +"pagenum">[Pg 441]</span> 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 <i>Vedas</i>. 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."'"</p> +<h2>SECTION CCXIV</h2> +<p>"Markandeya continued, 'The virtuous fowler, having introduced +his (both) parents to that Brahmana as his highest <i>gurus</i>, +again spoke to him as follows, "Mark thou the power of this virtue +of mine, by which my inner <span class="pagenum">[Pg 442]</span> +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 <i>Vedas</i>. 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 +<i>Rishi</i>. 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 <i>karma</i>. 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."</p> +<p>"'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 <span class="pagenum">[Pg 443]</span> of mine. O +son of an excellent Brahmana, I was formerly a Brahmana, well-read +in the <i>Vedas</i>, and an accomplished student of the +<i>Vedangas</i>. Through my own fault I have been degraded to my +present state. A certain king, accomplished in the science of +<i>dhanurveda</i> (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 <i>rishi</i> 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 <i>rishi</i> of severe ascetic merit, who was loudly +crying, lying upon the ground, 'I have done this unwittingly, O +<i>rishi</i>.' And also this I said to the <i>muni</i>: 'Do thou +think it proper to pardon all this transgression.' But, O Brahmana, +the <i>rishi</i>, lashing himself into a fury, said to me, 'Thou +shalt be born as a cruel fowler in the Sudra class.'"'"</p> +<h2>SECTION CCXV</h2> +<p>"'The fowler continued, "Thus cursed by that <i>rishi</i>, I +sought to propitiate him with these words: 'Pardon me, O +<i>muni</i>, I have done this wicked deed unwittingly. It behooves +thee to pardon all that. Do thou, worshipful sir, soothe yourself.' +The <i>rishi</i> 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 <i>rishi</i> 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 <i>karma</i> 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, <span class="pagenum">[Pg 444]</span> 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 <i>karma</i> 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."</p> +<p>"'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<a id="footnotetag17" name="footnotetag17"></a><a href="#footnote17"><sup>17</sup></a> 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."'</p> +<p>"Markandeya continued, 'The fowler said to him, "Be it so." And +the good Brahmana walked round him<a id="footnotetag18" name="footnotetag18"></a><a href="#footnote18"><sup>18</sup></a> and +then departed. And the Brahmana <span class="pagenum">[Pg +445]</span> 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 <i>munis</i>, 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<a id="footnotetag19" name="footnotetag19"></a><a href="#footnote19"><sup>19</sup></a> discourse.'"</p> +<h2>SECTION CCXVI</h2> +<p>Vaisampayana continued, "The virtuous king Yudhishthira, having +listened to this excellent religious discourse, again addressed +himself to the <i>rishi</i> 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<a id="footnotetag20" name="footnotetag20"></a><a href="#footnote20"><sup>20</sup></a> 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<a id="footnotetag21" name="footnotetag21"></a><a href="#footnote21"><sup>21</sup></a> 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 <i>muni</i>, 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,<a id="footnotetag22" name="footnotetag22"></a><a href="#footnote22"><sup>22</sup></a> 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 <i>god</i> +of fire. He beheld the great <i>muni</i> 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 <span class= +"pagenum">[Pg 446]</span> 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<a id="footnotetag23" name="footnotetag23"></a><a href="#footnote23"><sup>23</sup></a> by their respective uses.'"</p> +<h2>SECTION CCXVII</h2> +<p>"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.<a id="footnotetag24" name="footnotetag24"></a><a href="#footnote24"><sup>24</sup></a> 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 <i>Rudra's</i> +daughter. Archismati was his fourth daughter, she was so named from +her great refulgence. And his fifth daughter was called +<i>Havishmati</i>, so named from her accepting <i>havis</i> 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 <i>kuhu kuhu</i> (wonder), is known by the name of +Kuhu.'"</p> +<h2>SECTION CCXVIII</h2> +<p>"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 <span class="pagenum">[Pg 447]</span> +are offered at the Paurnamasya and other sacrifices, was a son of +Vrihaspati called Sanju; he was of great ascetic merit. At the +<i>Chaturmasya</i> (four-monthly) and <i>Aswamedha</i> (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 +(<i>Paurnamasaya</i>) 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 <i>Prajapati</i> +Bharata <i>Agni</i> (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 <i>Soma</i> (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 +<i>Nischyavana</i> 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 +<i>Nishkriti</i> (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 +<i>Brahmacharin</i> 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 <i>Urdhvabhag</i>, and is seated in the vital +air called <i>Prana</i>. The sixth son is called the great +Swishtakrit; for by him oblations became <i>swishta</i> (<i>su</i>, +excellently, and <i>ishta</i>, offered) and the <i>udagdhara</i> +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 <i>Swaha</i> and is present in all +matter. (By the respective influence of the three qualities of +<i>sattwa, rajas</i> and <i>tamas</i>, 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 <span class="pagenum">[Pg +448]</span> was surnamed by the gods as the <i>Kama</i>-fire.<a id="footnotetag25" name="footnotetag25"></a><a href="#footnote25"><sup>25</sup></a> (By reason of the second) she had a +son called the <i>Amogha</i> 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 <i>Uktha</i> (the means of salvation) praised by (akin +to) three Ukthas.<a id="footnotetag26" name="footnotetag26"></a><a href="#footnote26"><sup>26</sup></a> He is +the originator of the great word<a id="footnotetag27" name="footnotetag27"></a><a href="#footnote27"><sup>27</sup></a> and is +therefore known as the Samaswasa or the means of rest +(salvation).'"</p> +<h2>SECTION CCXIX</h2> +<p>"Markandeya continued, 'He (<i>Uktha</i>) performed a severe +penance lasting for many years, with the view of having a pious son +equal unto <i>Brahma</i> in reputation. And when the invocation was +made with the <i>vyahriti</i> hymns and with the aid of the five +sacred fires, <i>Kasyapa, Vasistha, Prana</i>, the son of <i>Prana, +Chyavana</i>, the son of <i>Angiras</i>, and +<i>Suvarchaka</i>—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 <i>Pitris</i> +(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 <i>Udatta</i> and +<i>Anudatta</i>. He also produced the mind, and the five senses, +and other creatures. Having created these, he produced the five +sons of the <i>Pitris</i>. Of these <i>Pranidhi</i> was the son of +<i>Vrihadratha</i>. 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<a id="footnotetag28" name="footnotetag28"></a><a href="#footnote28"><sup>28</sup></a>. They +are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, +Mitasina, Mitravardhana and Mitradharaman,<a id="footnotetag29" name="footnotetag29"></a><a href="#footnote29"><sup>29</sup></a> +<span class="pagenum">[Pg 449]</span> 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 +<i>Agnihotra</i> 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.'"</p> +<h2>SECTION CCXX</h2> +<p>"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 <i>pushti</i> (development) +to all creatures, and for this reason he is called <i>Bharata</i> +(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 +<i>Tapa</i>, 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 <i>Soma</i> drink in +sacrifices. The great sun-god when fatigued (after his day's +labours) is known as the Prasanta fire. He created the terrible +<i>Asuras</i> and various other creatures of the earth. Angiras, +too created the <i>Prajapati</i> Bhanu, the son of Tapa. He is also +called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the +<i>Vedas</i>. 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 <i>Darsa</i> and +<i>Paurnamasya</i> 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 <i>Agrayana</i> oblation is +enjoined to be made is called the <span class="pagenum">[Pg +450]</span> 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 <i>Chaturmasya</i> +(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 <i>karma</i>, whom the +wise regard as a great <i>Rishi</i>, is the fire Kapila, the +propounder of the <i>Yoga</i> system called Sankhya. The fire +through whom the elementary spirits always receive the offerings +called <i>Agra</i> 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 <i>Agnihotra</i> 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 +<i>Ashtakapala</i> 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 +<i>Ashtakapala</i> 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 <i>Ashtakapala</i> 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 <i>Ashtakapala</i> rites must be performed in +honour of the fire called Dasyuman. If at the time of the +performance of this <i>Agnihotra</i> rites the death of any +creature is spoken of, or if animals die, then rectification must +be made with the performance of the <i>Ashtakapala</i> 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 +<i>Ashtakapala</i> rites in honour of the northern fire. He who has +performed the <i>Darsa</i> and the <i>Paurnamasya</i> rites must +make the rectification with the performance of the +<i>Ashtakapala</i> 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 +<i>Ashtakapala</i> rites in honour of the Agniman fire.'"</p> +<h2>SECTION CCXXI</h2> +<p>"Markandeya continued, 'Mudita, the favourite wife of the fire +<span class="pagenum">[Pg 451]</span> 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 <i>Bhutas</i> 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 <i>Agnishtoma</i> sacrifice. That powerful prime fire +(<i>Swaha</i>) 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 <i>Atharvan</i> (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 <i>Deodar</i> pine from his +bones; glass from his phlegm; the <i>Marakata</i> 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 <i>Rishi</i> (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 +<i>Vedas</i>.</p> +<p>"'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, <span class="pagenum">[Pg +452]</span> 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 <i>Soma sacrifices</i> 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 <i>Jyotishtoma</i> 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.'"</p> +<h2>SECTION CCXXII</h2> +<p>"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 <i>Brahmarshis</i>. +In ancient times the <i>gods</i> and <i>Asuras</i> were very active +in destroying one another. And the terrible <i>Asuras</i> 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 <i>Danavas</i> 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 <i>Asura</i>) 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 <i>Asura</i> 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 <span class="pagenum">[Pg 453]</span> 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 <i>Asura</i> 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?"'"</p> +<h2>SECTION CCXXIII</h2> +<p>"'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 +<i>Asura</i> 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 <i>Avala</i><a id="footnotetag30" name="footnotetag30"></a><a href="#footnote30"><sup>30</sup></a> (weak) +but my husband must be powerful. And by the potency of my father's +boon, he will be respected by <i>gods</i> and <i>Asuras</i> 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, <i>Asuras, +Yakshas, Kinnaras, Uragas, Rakshasas</i>, and the evil-minded +<i>Daityas</i> and to subdue all the worlds with thee, shall be my +husband."'</p> +<p>"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,<a id="footnotetag31" name="footnotetag31"></a><a href="#footnote31"><sup>31</sup></a> and the great Soma (Moon) gliding +into the Sun. It being the time of the new Moon, he of a hundred +sacrifices, at the <i>Raudra</i><a id="footnotetag32" name="footnotetag32"></a><a href="#footnote32"><sup>32</sup></a> moment, +observed the gods and <i>Asuras</i> 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 <i>Parvas</i> 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 <span class="pagenum">[Pg 454]</span> 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<a id="footnotetag33" name="footnotetag33"></a><a href="#footnote33"><sup>33</sup></a> +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 <i>Asuras</i>, 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 +<i>Rishis</i>, 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 <i>Rishis</i> 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 <i>Adbhuta</i> fire, +that carrier of oblations, was invited with <i>mantras</i>. 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 <i>Rishis</i> 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 <i>Rishis</i> 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 <i>Garhapatya</i> (house-hold) +fire."'</p> +<p>"Markandeya continued, 'The <i>Adbhuta</i> 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 +<span class="pagenum">[Pg 455]</span> 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 <i>Rishis</i>, 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."'"</p> +<h2>SECTION CCXXIV</h2> +<p>"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 <i>Rishis</i>). 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 <i>Rishis</i>, who have sent me here after +due deliberation."</p> +<p>"'Agni replied, "How didst thou know that I was tortured with +love and how could the others, the beloved wives of the seven +<i>Rishis</i>, of whom thou hast spoken, know this?"</p> +<p>"'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."</p> +<p>"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 <i>semen virile</i> 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.'</p> +<p>"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 <i>Rakshasas</i>, male and female +<i>Pisachas</i>, terrible spirits, and various kinds of birds and +animals. That excellent lady quickly ascending a peak of those +mountains, threw that <i>semen</i> into a golden lake. And then +assuming successively <span class="pagenum">[Pg 456]</span> the +forms of the wives of the high-souled seven <i>Rishis</i>, 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 <i>semen</i> of Agni. And thrown there, it produced a male +child endowed with great power. And from the fact of its being +regarded by the <i>Rishis</i> as <i>cast off</i>, the child born +therefrom came to be called by the name of <i>Skanda</i>. 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 <i>Asura</i> 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 <i>Nagas, +Chitra</i> and <i>Airavata</i>, 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 <span class= +"pagenum">[Pg 457]</span> 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 <i>Skanda</i> and once more shone +with all her might. And the mountains too bowed down to +<i>Skanda</i> and came back and stuck into the earth. And all +creatures then celebrated the worship of <i>Skanda</i> on the fifth +day of the lunar month.'"</p> +<h2>SECTION CCXXV</h2> +<p>"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 <i>Rishis</i> 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 <i>Rishis</i>." 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 <i>Rishis</i>, 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 <i>Rishis</i>, +saying, "Ye ascetics, this child is mine, your wives are not his +mother."</p> +<p>"'The great <i>Muni</i> Viswamitra had, after the conclusion of +the sacrifices of the seven <i>Rishis</i>, 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 <i>Muni</i> 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 +<i>Sakti</i>, and the first followers of Skanda. And for this +reason he became a great favourite of the celestial youth. That +great <i>Muni</i> then informed the seven <i>Rishis</i> of the +transformations of Swaha and told them that their wives were +perfectly innocent. But though thus informed the seven +<i>Rishis</i> abandoned their spouses unconditionally.'"</p> +<p>"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 <span class= +"pagenum">[Pg 458]</span> 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<a id="footnotetag34" name="footnotetag34"></a><a href="#footnote34"><sup>34</sup></a> 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.'"</p> +<h2>SECTION CCXXVI</h2> +<p>"Markandeya continued, 'The planets with their satellites, the +<i>Rishis</i> 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 +<span class="pagenum">[Pg 459]</span> uttered a loud shout, to +encourage his warriors and marching rapidly with the view of +killing Agni's son and praised by Tridasas<a id="footnotetag35" name="footnotetag35"></a><a href="#footnote35"><sup>35</sup></a> +and great <i>Rishis</i>, 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 <i>Pavaka</i> (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.'"</p> +<h2>SECTION CCXXVII</h2> +<p>"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 +<i>Kumaras</i> (little children). Those persons who desire to have +sons born to them, worship in their places the powerful +<i>Rudra</i> in the form of the Fire-god, and <i>Uma</i> in the +form of <i>Swaha</i>. And by that <span class="pagenum">[Pg +460]</span> means they are blessed with sons. The daughters +begotten by the Fire-god, <i>Tapa</i>, 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."<a id="footnotetag36" name="footnotetag36"></a><a href="#footnote36"><sup>36</sup></a> 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."</p> +<h2>SECTION CCXXVIII</h2> +<p>"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 <i>Maharshis</i> (great <i>rishis</i>) 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 <i>Rishis</i> 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 <span class="pagenum">[Pg +461]</span> 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."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."'</p> +<p>"Markandeya continued, 'Thus anointed by Indra and all other +gods, and honoured by the <i>Maharshis</i>, he looked grand at the +moment. The golden umbrella<a id="footnotetag37" name="footnotetag37"></a><a href="#footnote37"><sup>37</sup></a> 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 <i>semen +virile</i> 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 +<span class="pagenum">[Pg 462]</span> 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.'</p> +<p>"'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 <i>Vedic</i> +hymns, the music of the celestial band, and the songs of gods and +<i>Gandharvas</i> then rang on all sides. And surrounded by all the +well-dressed <i>Apsaras</i>, and many other gay and happy-looking +<i>Pisachas</i> 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.</p> +<p>"'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.<a id="footnotetag38" name="footnotetag38"></a><a href="#footnote38"><sup>38</sup></a> +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 <i>Sripanchami</i> (or the auspicious fifth +day) and as he attained his <span class="pagenum">[Pg 463]</span> +object on the sixth, that lunar day is considered to be of great +moment.'"</p> +<h2>SECTION CCXXIX</h2> +<p>"Markandeya continued, 'Those six ladies, the wives of the seven +<i>Rishis</i> when they learned that good fortune had smiled on +Mahasena and that he had been made leader of the celestial +forces,<a id="footnotetag39" name="footnotetag39"></a><a href="#footnote39"><sup>39</sup></a> repaired to his camp. Those +virtuous ladies of high religious merit had been disowned by the +<i>Rishis</i>. 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."</p> +<p>"'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."</p> +<p>"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 <i>Brahma</i> (for the purpose of +filling up the room) of this great asterism." Dhanishtha and other +asterisms were created by <i>Brahma</i>, 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 <i>Agni</i> +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."</p> +<p>"'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."'</p> +<p>"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."</p> +<p>"'Skanda replied, "Ye are all as mothers to me, and I am your +son. Tell me what I can do to please you."</p> +<p>"'The mothers replied, "The ladies (Brahmi, Maheswari, &c.) +were appointed as mothers of the world in bygone ages. We desire, O +great god, <span class="pagenum">[Pg 464]</span> 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."</p> +<p>"'Skanda replied, "Ye shall not recover those that have been +once given away, but I can give you other offspring if ye +like."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."'</p> +<p>"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 <i>graha</i> +(spirit of evil). She who is known as <i>Putana Rakshasi</i> by the +learned is the <i>graha</i> called Putana; that fierce and terrible +looking <i>Rakshasa</i> of a hideous appearance is also called the +<i>pisacha</i>, 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 +<i>graha</i> also afflicts children. Diti, the mother of the +Daityas (<i>Asuras</i>), 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 <i>Kumaras</i>) are known as the +husbands of those very ladies, and children are seized unawares by +these cruel spirits. And, O king, <i>Surabhi</i> 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 <i>karanja</i> 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 <i>karanja</i> 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 <span class="pagenum">[Pg 465]</span> mother is made to +give birth to a <i>Naga</i> (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 <i>Apsaras</i> +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.</p> +<p>"'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 +<i>Siddhas</i> and who is cursed by them in return, soon runs mad +and the evil influence by which this is brought about, is called +the <i>Siddha</i> 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 <i>Rakshasa</i> spirit. And the +spirit by whose action celestial musicians (<i>Gandharvas</i>) +blend their existence into the constitution of a human being, and +make him run mad in no time, is called the <i>Gandharva</i> spirit. +And that evil spirit by whose influence men are always tormented by +<i>Pisachas</i>, is called the <i>Pisacha</i> spirit. When the +spirit of <i>Yakshas</i> enters into the system of a human being by +some accident, he loses his reason immediately, and such a spirit +is called the <i>Yaksha</i> 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 <i>Sastras</i>. 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, <span class="pagenum">[Pg +466]</span> the evil spirits that mould the destinies of men. Thou +who art devoted to Maheswara art never troubled by them.'"</p> +<h2>SECTION CCXXX</h2> +<p>"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."</p> +<p>"'Skanda replied, "What sort of happiness dost thou wish to +enjoy?"</p> +<p>"'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)."</p> +<p>"'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."'</p> +<p>"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.</p> +<p>"'Then <i>Brahma</i>, 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 <i>semen</i>." "Be it so," so saying, the +high-souled Mahasena with fatherly love, honoured his father +Maheswara.'</p> +<p>"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 <i>Pisachas</i> 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 <span class= +"pagenum">[Pg 467]</span> 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 <i>Pisachas</i> 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.'</p> +<p>"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 +<i>Kala</i>. 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 <i>Yaksha Amogha</i> with his attendants—the +<i>Jambhaka Yakshas</i> and other <i>Rakshasas</i> 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 <i>Vasus</i> and the <i>Rudras</i>, 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 <i>Pasa</i>,<a id="footnotetag40" name="footnotetag40"></a><a href="#footnote40"><sup>40</sup></a> and surrounded by numerous aquatic +animals, marched slowly with the trident. And the trident Vijaya +was followed by the <i>Pattisa</i><a id="footnotetag41" name="footnotetag41"></a><a href="#footnote41"><sup>41</sup></a> of +Rudra guarded by maces, balls, clubs and other excellent weapons. +And the <i>Pattisa</i>, O king, was followed by the bright umbrella +of Rudra and the Kamandalu served by the <i>Maharshis</i>; +<span class="pagenum">[Pg 468]</span> 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, +<i>Apsaras, Rishis</i>, Celestials, <i>Gandharvas</i> 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 <i>Pinaka</i> +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 <i>Rajarshis</i>, 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 <i>Rakshasa</i> +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 <i>Rakshasas</i>, 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.</p> +<p>"'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."</p> +<p>"'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."</p> +<p>"'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."'</p> +<p>"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.</p> +<p>"'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 <i>Maharshis</i>, +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 <span class="pagenum">[Pg 469]</span> of +arrows in all directions, masses of rock, maces, <i>sataghnis, +prasas</i> and <i>parighas</i>. 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 <i>Danavas</i> 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 <i>Asuras</i>, 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 <i>Asuras</i>, 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 <i>Danavas</i>. May ye be successful! +Do ye fall upon the <i>Danavas</i> with me."</p> +<p>"'The dwellers of heaven were re-assured on hearing this speech +from Sakra; and under his leadership, they again rushed against the +<i>Danavas</i>. And then the thirty-three crores of gods and all +the powerful <i>Marutas</i> and the <i>Sadhyas</i> with the +<i>Vasus</i> 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 <i>Daityas</i> 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 <i>Daityas</i> pierced by those arrows +fell fast on all sides, looking like so many detached masses of +clouds. Then the <i>Danava</i> 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 <i>Asuras</i>. But the gods +were soon worsted all on a sudden, and the terrible <i>Danavas</i> +again made a great havoc of the celestial army. Then the +<i>Asuras</i> drums struck up and their shrill bugles were sounded; +and the <i>Danava</i> chiefs yelled their terrific war-cry.</p> +<p>"'Then a powerful <i>Danava</i>, taking a huge mass of rock in +his hands, came out of that terrible <i>Daitya</i> 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 <i>Danavas</i> 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 <span class= +"pagenum">[Pg 470]</span> 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 <i>Rishis</i> lost their senses. And <i>Daityas</i> +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 <i>Asura</i>. 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 <i>Daityas</i>. 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 <i>Sakti</i> 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 +<i>Yojanas</i> though at present the people of that country pass +easily by that gate.</p> +<p>"'It was observed both by the gods and the <i>Danavas</i> that +Skanda hurled his <i>sakti</i> 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 <i>Danavas</i> 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 <i>Danavas</i> 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 +<span class="pagenum">[Pg 471]</span> 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 <i>Rishis</i>. 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.'</p> +<p>"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.'"</p> +<p>Vaisampayana continued, "Thus addressed by the Pandava in that +assembly of <i>Rishis</i>, 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.'</p> +<p>"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 <i>Rishis</i>, +enumerating his other titles of distinction: do thou listen to +them: Thou art devoted to <i>Brahma</i>, begotten of Brahma, and +versed in the mysteries of <i>Brahma</i>. Thou art called +<i>Brahmasaya</i>, and thou art the foremost of those who are +possessed of <i>Brahma</i>. Thou art fond of <i>Brahma</i>, thou +art austere like the Brahmanas and art versed in the great mystery +of <i>Brahma</i> and the leader of the Brahmanas. Thou art +<i>Swaha</i>, thou art <i>Swadha</i>, 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 <span class="pagenum">[Pg +472]</span> 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 <i>Asuras</i>. Thou art +the great leader of armies. Thou art <i>Prachanda</i> (furious), +thou art the Lord, and thou art the great master and the conqueror +of thine enemies. Thou art <i>Sahasrabhu</i> (multiform), +<i>Sahasratusti</i> (a thousand times content), <i>Sahasrabhuk</i> +(devourer of everything), and <i>Sahasrapad</i> (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 (<i>Asuras</i>), 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 <i>Brahma</i>. 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!'</p> +<p>"'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.'"</p> +<h2>SECTION CCXXXI</h2> +<h3>(<i>Draupadi-Satyabhama Samvada</i>)</h3> +<p>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 <i>Lokapalas</i> 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! <span class="pagenum">[Pg 473]</span> 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 <i>Homa</i>, 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.'</p> +<p>"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 <span class="pagenum">[Pg 474]</span> 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 <i>Snataka</i> sect leading domestic lives were +entertained by Yudhishthira with thirty serving-maids assigned to +each. Besides these, ten thousand <i>yatis</i> 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 <i>Veda</i>, I +used to worship duly with food, drink, and raiment taken from +stores only after a portion thereof had been dedicated to the +Viswadeva.<a id="footnotetag42" name="footnotetag42"></a><a href="#footnote42"><sup>42</sup></a> 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 <span class="pagenum">[Pg +475]</span> 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.'"</p> +<p>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.'"</p> +<h2>SECTION CCXXXII</h2> +<p>"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 <span class= +"pagenum">[Pg 476]</span> and various perfumes and prompt service, +that he may be devoted to thee, thinking, "<i>I am truly loved by +her!</i>" 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.'"</p> +<h2>SECTION CCXXXIII</h2> +<p>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 <span class="pagenum">[Pg 477]</span> 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.'</p> +<p>"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)."</p> +<h2>SECTION CCXXXIV</h2> +<h3>(<i>Ghosha-yatra Parva</i>)</h3> +<p>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?"</p> +<p>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 <i>Veda</i>-knowing <i>Rishis</i> 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 <span class="pagenum">[Pg 478]</span> 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 <i>Ranku</i> skins, sleepeth now on the bare ground! Alas, +wakened formerly by <i>Sutas</i> and <i>Magadhas</i> 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 <i>Gandiva</i> 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 <i>Suta's</i> 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 +<span class="pagenum">[Pg 479]</span> 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 <i>Gandiva</i> of fierce +impetus. He hath, besides, those celestial weapons of his! Who is +there that would bear the energy of these three!'</p> +<p>"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."</p> +<h2>SECTION CCXXXV</h2> +<p>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 <span class="pagenum">[Pg 480]</span> +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 <i>Dwaitavana</i>, +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)!'"</p> +<p>Vaisampayana continued, "Having thus spoken unto the king, Karna +and Sakuni both remained silent, O Janamejaya, after their +discourse was over."</p> +<h2>SECTION CCXXXVI</h2> +<p>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 <i>Dwaitavana</i> than the destruction of the Pandavas in +exile! Thou knowest the words that Kshatri spoke to me, +<span class="pagenum">[Pg 481]</span> 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.'</p> +<p>"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 <i>Dwaitavana</i> 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 <i>Dwaitavana</i> expecting thee. Without doubt, we +may all go there under the pretext of supervising our cattle +stations!'</p> +<p>"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."</p> +<h2>SECTION CCXXXVII</h2> +<p>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 <span class="pagenum">[Pg 482]</span> +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.'</p> +<p>"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.'</p> +<p>"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.'"</p> +<p>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 <i>Dwaitavana</i>, the citizens +(of Hastina), <span class="pagenum">[Pg 483]</span> 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 +<i>Dwaitavana</i> with all his followers and vehicles, king +Duryodhana took up his quarters at the distance of four miles from +it."</p> +<h2>SECTION CCXXXVIII</h2> +<p>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.</p> +<p>"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 +<i>Dwaitavana</i>. 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 +<i>Saptacchadas</i> and <i>punnagas</i> and <i>Vakulas</i>. 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 <span class="pagenum">[Pg 484]</span> will and celebrating +with his wedded wife, the daughter of Drupada, the diurnal +sacrifice called <i>Rajarshi</i>, 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 +<i>Gandharvas</i> appeared and forbade them to enter. For, O +monarch, the king of the <i>Gandharvas</i> accompanied by his +followers, had come thither beforehand, from the abode of +<i>Kuvera</i>. And the king of the <i>Gandharvas</i> had also been +accompanied by the several tribes of <i>Apsaras</i>, 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 <i>Gandharvas</i>, 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 +<i>Gandharvas</i>. And those warriors who formed the vanguard of +the Kuru army, hearing these words of the king, went back to the +lake of <i>Dwaitavana</i> and addressing the <i>Gandharvas</i>, +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 <i>Gandharvas</i> +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 <i>Gandharvas</i>, the advanced guard +of the king's army ran back to the place where the royal son of +Dhritarashtra was."</p> +<h2>SECTION CCXXXIX</h2> +<p>Vaisampayana said, "Those soldiers then, O king, all went back +to Duryodhana and repeated to him every word that the +<i>Gandharvas</i> had said. And, O Bharata, finding that his +soldiers had been opposed by the <i>Gandharvas</i>, 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 +<i>Gandharvas</i> that <span class="pagenum">[Pg 485]</span> had +been guarding the gates, they entered the forest. And as the Kuru +soldiers entered the forest, other <i>Gandharvas</i> came up and +forbade them to advance. And though gently forbidden by the +<i>Gandharvas</i> 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 <i>Gandharvas</i> were so commanded by +Chitrasena, they rushed weapons in hand, towards the Dhritarashtra +ranks. And beholding the <i>Gandharvas</i> 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 <i>Suta's</i> son, +owing to his extreme lightness of hand, struck hundreds of +<i>Gandharvas</i> with <i>Kshurapras</i> and arrows and +<i>Bhallas</i> and various weapons made of bones and steel. And +that mighty warrior, causing the heads of numerous +<i>Gandharvas</i> 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 <i>Gandharvas</i> 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 <i>Gandharva</i> 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 <i>Gandharva</i> 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 <i>Gandharvas</i>, at last, afflicted with +the shafts of the Kuru army, seemed to be exhausted. And the +Kauravas beholding the <i>Gandharvas</i> so afflicted sent up a +loud sound.</p> +<p>"And seeing the <i>Gandharva</i> 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 +<i>Gandharvas</i>. 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, <span class="pagenum">[Pg +486]</span> 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 <i>Gandharvas</i>, although +every one of them was much wounded and mangled in the encounter. +All the <i>Gandharvas</i> then, desirous of slaying Karna, rushed +together by hundreds and thousands towards Karna. And those mighty +warriors, desirous of slaying the <i>Suta's</i> 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."</p> +<h2>SECTION CCXL</h2> +<p>Vaisampayana said, "After that great warrior Karna had been +routed by the <i>Gandharvas</i>, 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 <i>Gandharvas</i> rushing towards him, that +represser of foes poured down upon them a thick shower of arrows. +The <i>Gandharvas</i>, 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 <i>Gandharvas</i>, surrounding Dussasana, who was +seated on his car, also took him prisoner. And some +<i>Gandharvas</i> 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 +<i>Gandharvas</i>, 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 <i>Gandharvas</i>! 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!'</p> +<p>"Crying thus, the followers of Duryodhana, afflicted with grief +and <span class="pagenum">[Pg 487]</span> 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 <i>Gandharvas</i>! +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!'</p> +<p>"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!'"</p> +<h2>SECTION CCXLI</h2> +<p>"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 <span class="pagenum">[Pg 488]</span> (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 "<i>O hasten +to my aid</i>!" 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!'"</p> +<p>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."</p> +<h2>SECTION CCXLII</h2> +<p>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 <span class="pagenum">[Pg +489]</span> 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."</p> +<h2>SECTION CCXLIII</h2> +<p>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 +<i>Agneya</i> 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 +<span class="pagenum">[Pg 490]</span> 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 <i>Sthunakarna, Indrajala, Saura, Agneya</i> and +<i>Saumya</i>. 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 +<i>Mantras</i>. And the multiform Dhananjaya filled with wrath, +prevented the disappearance of his foe by means of his weapon known +by the name of <i>Sabda-veda</i>. 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 <span class="pagenum">[Pg 491]</span> 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."</p> +<h2>SECTION CCXLIV</h2> +<p>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?'</p> +<p>"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!'</p> +<p>"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!'</p> +<p>"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!'"</p> +<p>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!'</p> +<p>"Thus addressed by the intelligent son of Pandu, the Gandharvas +became well-pleased and went away with the Apsaras. And the lord of +the <span class="pagenum">[Pg 492]</span> celestials then, coming +to that spot, revived those Gandharvas that had been slain in the +encounter with the Kurus, by sprinkling the celestial <i>Amrita</i> +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!'"</p> +<p>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."</p> +<h2>SECTION CCXLV</h2> +<p>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!"</p> +<p>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 <span class="pagenum">[Pg 493]</span> +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.'"</p> +<p>Vaisampayana continued, "Thus addressed by Karna, king +Duryodhana replied unto the ruler of the Angas in a voice choked +with tears."</p> +<h2>SECTION CCXLVI</h2> +<p>"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 <span class="pagenum">[Pg 494]</span> 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.'"</p> +<h2>SECTION CCXLVII</h2> +<p>"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 <span class="pagenum">[Pg 495]</span> 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!'"</p> +<p>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.</p> +<p>"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.'" +<span class="pagenum">[Pg 496]</span></p> +<h2>SECTION CCXLVIII</h2> +<p>"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.'"</p> +<p>Vaisampayana continued, "Thus addressed by Karna, king +Duryodhana, firmly resolved to leave the world, desired not to rise +from where he sat."</p> +<h2>SECTION CCXLIX</h2> +<p>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 <span class="pagenum">[Pg 497]</span> +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!'"</p> +<p>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.'</p> +<p>"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?'"</p> +<p>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 <i>Kusa</i> grass on the earth, +and purifying himself by touching water, sat down upon that spot. +And clad in rags and <i>Kusa</i> 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.</p> +<p>"Meanwhile the fierce <i>Daityas</i> and the <i>Danavas</i> 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 <i>mantra</i> knowing persons then commenced with the +help of formulae declared by Brihaspati and Usanas, those rites +that are indicated in the <i>Atharva Veda</i> and the +<i>Upanishads</i> and which are capable of being achieved by +<i>mantras</i> and prayers. And Brahmins of rigid vows, well-versed +in the <i>Vedas</i> and the branches, began, with rapt soul, to +pour libations of clarified butter and milk into the fire, uttering +<i>mantras</i>. 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 +<span class="pagenum">[Pg 498]</span> 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 <i>Danavas</i> of +it. And the <i>Danavas</i> 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."</p> +<h2>SECTION CCL</h2> +<p>"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 <i>Vajras</i>, 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 +<i>Danavas</i> 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 <i>Danavas</i> 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, "<i>Thou shall not escape from me today +with life</i>." And these illustrious sons of Pandu also, five in +number, will fight with these. <span class="pagenum">[Pg +499]</span> And, endued with mighty strength and favoured by Fate, +they will compass the destruction of these. And, O king, many +<i>Daityas</i> and <i>Rakshasas</i> 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 +<i>Daityas</i> and <i>Rakshasas</i>, viz., those that are known by +the name of <i>Samsaptakas</i>.<a id="footnotetag43" name="footnotetag43"></a><a href="#footnote43"><sup>43</sup></a> 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.'"</p> +<p>Vaisampayana continued, "Having addressed him thus, those +<i>Daityas</i> embraced that elephant among kings, and those bulls +among the <i>Danavas</i> 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 <i>Rakshasas</i>, +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.</p> +<p><span class="pagenum">[Pg 500]</span></p> +<p>"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 <i>Daityas</i> and supplications made +by them (his brothers), Suyodhana rose up. And having heard those +words of the <i>Daityas</i> 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 <i>Chamaras</i>, 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."</p> +<h2>SECTION CCLI</h2> +<p>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."</p> +<p>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 +<span class="pagenum">[Pg 501]</span> 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.'</p> +<p>"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.'</p> +<p>"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 +<span class="pagenum">[Pg 502]</span> worlds, with their mobile and +immobile objects."</p> +<h2>SECTION CCLII</h2> +<p>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 <i>Sasakas</i> and the +<i>Yavanas</i> 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 <span class="pagenum">[Pg +503]</span> 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.'</p> +<p>"Then, O king, there arose in the city of Hastinapura a clamour, +and sounds of <i>Oh!</i> and <i>Alas!</i> 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."</p> +<h2>SECTION CCLIII</h2> +<p>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.'"</p> +<p>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 +<i>Rajasuya</i>, 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 +<span class="pagenum">[Pg 504]</span> in meats and drinks, and +grand with parts, commence.'</p> +<p>"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 <i>Rajasuya</i> furnished with excellent <i>Dakshinas</i>.' +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 <i>mantras</i> 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 +<i>Rajasuya</i> 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.'</p> +<p>"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."</p> +<h2>SECTION CCLIV</h2> +<p>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 <i>mantras</i>, 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 <span class="pagenum">[Pg 505]</span> +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 <i>Dwaita</i>; +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.'</p> +<p>"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. "<i>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!</i>"' 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."</p> +<h2>SECTION CCLV</h2> +<p>Vaisampayana said, "While, O great king, Duryodhana was entering +(the city), the panegyrists eulogized the prince of unfailing +prowess. And <span class="pagenum">[Pg 506]</span> 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 <i>Rajasuya</i> 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 <i>Rajasuya</i> 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 <i>Rajasuya</i>, 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 +<i>Rajasuya</i>.' 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 <i>Asura</i> vow<a id="footnotetag44" name="footnotetag44"></a><a href="#footnote44"><sup>44</sup></a> and +whoever may solicit me (for any thing), I never shall say, "<i>I +have it not</i>."' 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.</p> +<p>"Meanwhile those mighty bowmen, the Pandavas, excited by the +words the messenger had spoken, became anxious, and they did not +(from that time) <span class="pagenum">[Pg 507]</span> 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 <i>Dwaitavana</i> abounding with +ferocious animals.</p> +<p>"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."</p> +<h2>SECTION CCLVI</h2> +<p>Janamejaya said, "After having delivered Duryodhana, what did +the mighty sons of Pandu do in that forest? It behoveth thee to +tell me this."</p> +<p>Vaisampayana said, "Once on a time, as Yudhishthira lay down at +night in the <i>Dwaita</i> 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, "<i>We remain like the cues of our lines. Blest be thou! Do +thou have compassion on us</i>." 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, <span class="pagenum">[Pg 508]</span> 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."</p> +<h2>SECTION CCLVII</h2> +<p>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.</p> +<p>"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 <i>Rishi</i> 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, +<span class="pagenum">[Pg 509]</span> 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.'</p> +<p>"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?'</p> +<p>"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 +<i>Mudgala</i>, for having given away only a <i>drona</i><a id="footnotetag45" name="footnotetag45"></a><a href="#footnote45"><sup>45</sup></a> of corn.'"</p> +<h2>SECTION CCLVIII</h2> +<p>"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.'</p> +<p><span class="pagenum">[Pg 510]</span></p> +<p>"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 <i>Sila</i> and +<i>Unchha</i> modes of life.<a id="footnotetag46" name="footnotetag46"></a><a href="#footnote46"><sup>46</sup></a> And +although living like a pigeon, yet that one of mighty austerities +entertained his guests, celebrated the sacrifice called +<i>Istikrita</i>, 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 <i>drona</i> of +corn. And celebrating the <i>Darsa</i> and <i>Paurnamasya</i> +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 <i>Muni</i>, 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 <i>drona</i> 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.</p> +<p>"'And, O king, it came to pass that having heard of the virtuous +Mudgala observant of vows, the <i>Muni</i> Durvasa, having space +alone for his covering,<a id="footnotetag47" name="footnotetag47"></a><a href="#footnote47"><sup>47</sup></a> 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 <i>Munis</i> 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 <i>Rishi</i> 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 <i>Unchha</i> mode of life. Thereupon, without +partaking any food himself, the sage Mudgala again became engaged +in collecting corn, following the <i>Unchha</i> 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 <i>Unchha</i> 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 <i>Unchha</i> mode; yet +that <i>Muni</i> 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 +<span class="pagenum">[Pg 511]</span> 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."</p> +<p>"'Whilst the <i>Muni</i> 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!"</p> +<p>"'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."'"</p> +<h2>SECTION CCLIX</h2> +<p>"'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 <i>Muni</i>, 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, <span class="pagenum">[Pg 512]</span> +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 <i>Sadhyas</i>, and the +<i>Vaiswas</i>, the great sages, <i>Yamas</i>, and the +<i>Dharmas</i>, and the <i>Gandharvas</i> and the <i>Apsaras</i>. +And there is that monarch of mountains the golden Meru extending +over a space of thirty-three thousand <i>Yojanas</i>. 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 <i>Muni</i>, 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 <i>Muni</i>, 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 <i>Munis</i>, +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 +<i>Rishis</i> that have been sanctified by meritorious acts. And +there dwell certain beings named <i>Ribhus</i>. 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 <i>Ribhus</i> 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 <i>Kalpa</i>. 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 <i>Muni</i>? 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.</p> +<p>"'"Thus have I described unto thee the blessing of the celestial +regions. <span class="pagenum">[Pg 513]</span> 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 <i>Muni</i>, +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."'</p> +<p>"Vyasa continued, 'Having heard this speech, Mudgala began to +reflect in his mind. And having deliberated well, that best of +<i>Munis</i> 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 +<i>Brahma</i>, there is the supreme seat of Vishnu, pure, and +eternal, and luminous known by the name of <i>Para Brahma</i>. +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 +<i>Yoga</i>, that can repair thither." Having heard these words, +the <i>Muni</i> bade farewell to the celestial messenger, and that +virtuous one leading the <i>Unchha</i> 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 +<i>Brahma</i>, 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, <span class= +"pagenum">[Pg 514]</span> 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!'"</p> +<p>Vaisampayana continued, "Having said this to Pandu's son, the +worshipful Vyasa went back to his hermitage for the purpose of +performing austerities."</p> +<h2>SECTION CCLX</h2> +<p>Janamejaya said, "While the high-souled Pandavas were living in +those woods, delighted with the pleasant conversation they held +with the <i>Munis</i>, 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 <i>Muni</i>, 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."</p> +<p>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 <i>Rishi</i> as a menial, the prince gave him a +right worshipful reception. And the illustrious <i>Muni</i> stayed +there for a few days, while king Duryodhana, watchful of his +imprecations, attended on him diligently by day and night. And +sometimes the <i>Muni</i> 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 <i>Muni</i> +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 <span class="pagenum">[Pg 515]</span> +opposed to religion and morals.'"</p> +<p>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 +<i>Muni</i> 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 <i>Rishi</i> +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.'"</p> +<p>Vaisampayana continued, "O king, expressing their satisfaction +in this strain, Duryodhana and others, bent on evil machinations, +returned merrily to their respective homes."</p> +<h2>SECTION CCLXI</h2> +<h3>(<i>Draupadi-harana Parva</i>)</h3> +<p>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 +<i>Rishis</i> 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 <i>Muni</i>, 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 <i>Muni</i>, 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 <i>Munis</i>). And +when after <span class="pagenum">[Pg 516]</span> 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 <i>Akuli</i> and <i>Chiti</i>!<a id="footnotetag48" name="footnotetag48"></a><a href="#footnote48"><sup>48</sup></a> 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 <i>Kaustubha</i> 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.'"</p> +<p>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 <i>Munis</i> 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 <i>Munis</i> to dinner.' Then, O good king, the +celebrated Bhimasena quickly went to invite all those <i>Munis</i>, +Durvasa <span class="pagenum">[Pg 517]</span> 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 <i>Rishi</i>, +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)!'"</p> +<p>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 <i>Munis</i> 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 <i>Rishis</i> 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 <i>Rishi</i>, I was implored by +Draupadi to come, and (therefore) have I come here speedily. But +now ye have not the least fear from the <i>Rishi</i> 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!'"</p> +<p>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."</p> +<p><span class="pagenum">[Pg 518]</span></p> +<h2>SECTION CCLXII</h2> +<p>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."</p> +<h2>SECTION CCLXIII</h2> +<p>"Kotika said, 'Excellent lady, who art thou that standest alone, +leaning on a branch of the <i>Kadamva</i> 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 <i>Yakshi</i>, or a <i>Danavi</i>, or an excellent +<i>Apsara</i>, or the wife of a <i>Daitya</i>, or a daughter of the +<i>Naga</i> king, or a <i>Rakshasi</i> or the <span class= +"pagenum">[Pg 519]</span> 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.'"</p> +<h2>SECTION CCLXIV</h2> +<p>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 <span class= +"pagenum">[Pg 520]</span> 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."</p> +<h2>SECTION CCLXV</h2> +<p>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!'"</p> +<p>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 <i>Nanku</i> deer, and does, and antelopes, +and <i>Sarabhas</i>, and rabbits, and <i>Ruru</i> deer, and bears, +and <i>Samvara</i> 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 <span class= +"pagenum">[Pg 521]</span> 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.'"</p> +<p>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."</p> +<h2>SECTION CCLXVI</h2> +<p>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 <i>Yakshas</i> and <i>Rakshasas</i>? 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!'</p> +<p><span class="pagenum">[Pg 522]</span></p> +<p>"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.<a id="footnotetag49" name="footnotetag49"></a><a href="#footnote49"><sup>49</sup></a> 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!'</p> +<p>"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 <i>Gandiva</i> +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 <i>Gandiva</i> 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 <i>Gandiva</i>, 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.'"</p> +<p>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 +<span class="pagenum">[Pg 523]</span> 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!'"</p> +<p>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."</p> +<h2>SECTION CCLXVII</h2> +<p>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 +<i>Saindharva</i> 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. +<span class="pagenum">[Pg 524]</span> 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 <i>Soma</i> 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.'</p> +<p>"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!'"</p> +<p>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."</p> +<p><span class="pagenum">[Pg 525]</span></p> +<h2>SECTION CCLXVIII</h2> +<p>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 <i>Nanda</i> and <i>Upananda</i> 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 <i>Sala</i> 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 <i>Bhima</i> 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 <span class="pagenum">[Pg 526]</span> 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.'"</p> +<p>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."</p> +<h2>SECTION CCLXIX</h2> +<p>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 +<span class="pagenum">[Pg 527]</span> 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 <span class= +"pagenum">[Pg 528]</span> 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?'"</p> +<p>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!'"</p> +<p>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.</p> +<p>"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 +<i>Mantras</i>. 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; +<span class="pagenum">[Pg 529]</span> 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."</p> +<h2>SECTION CCLXX</h2> +<p>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 <span class="pagenum">[Pg 530]</span> +and bowed down unto him. And seeing those <i>Munis</i> 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 <i>Nara</i>. +He practised austerities of old in the Vadari forest. The God +<i>Narayana</i> is his friend. Therefore, he is unconquerable of +the very gods. I myself have given him the celestial weapon called +<i>Pasupata</i>. 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 <i>Naga</i> 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 <i>Yugas</i> 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 +<i>Kunda</i> flower or the moon or a string of pearls, or the white +lotus, or milk, or the fibres of a lotus stalk, served <span class= +"pagenum">[Pg 531]</span> 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 <i>sloka</i> is recited respecting +the meaning of <i>Narayana</i>. "Water was created by (the +<i>Rishi</i>) <i>Nara</i>, and it formed his corpus; therefore do +we hear it styled as <i>Nara</i>. And because it formed his +<i>Ayana</i> (resting-place) therefore is he known as +<i>Narayana</i>." 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 <i>Brahma</i> 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 <i>Rishis, +Marichi</i> and others. And these in their turn observing the same +thing, completed the creation, by creating <i>Yakshas, Rakshas, +Pisachas</i>, 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 <i>Munis</i> and the Brahmanas +learned in the <i>Vedas</i>? 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. <i>What shape shall I take to rescue the +Earth from this flood!</i>—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 <i>Vedas</i> and +ten <i>Yojanas</i> 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 <i>Daityas</i>. +That progenitor of the <i>Daityas</i>, the son of <i>Diti</i>, 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 <i>Daitya</i> in twain by means of his sharp claws. And +the adorable lotus-eyed Lord of great effulgence, having thus slain +the <i>Daitya</i> king for the well-being of all creatures, again +took his birth in the womb of <i>Aditi</i> 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. +<span class="pagenum">[Pg 532]</span> 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 <i>Danavas</i>, 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 +<i>Danavas</i>, 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 "<i>Incarnation of the +Dwarf</i>." And from him, all the gods had their being, and after +him the world is said to be <i>Vaishnava</i>, 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!'"</p> +<p>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."</p> +<h2>SECTION CCLXXI</h2> +<p>Janamejaya said, "What did those tigers among men, the Pandavas, +do, after they had suffered such misery in consequence of the +ravishment of <span class="pagenum">[Pg 533]</span> Draupadi?"</p> +<p>Vaisampayana said, "Having defeated Jayadratha and rescued +Krishna, the virtuous king Yudhishthira took his seat by the side +of that best of <i>Munis</i>. 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?'"</p> +<h2>SECTION CCLXXII</h2> +<p>"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.'</p> +<p>"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!'</p> +<p>"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 <span class="pagenum">[Pg +534]</span> 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.'"</p> +<h2>SECTION CCLXXIII</h2> +<p>"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 +<span class="pagenum">[Pg 535]</span> 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!"'</p> +<p>"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 <i>Rakshasa race</i>, I grant +thee immortality!"'</p> +<p>"Markandeya continued, 'Having obtained this boon, the +Ten-headed Rakshasa defeated Kuvera in battle and obtained from him +the sovereignty <span class="pagenum">[Pg 536]</span> 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 +<i>Pushpaka</i>. 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!"</p> +<p>"'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 <i>Rakshasas</i> and +<i>Pisachas</i>, 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 <i>Daityas</i> and +wrested from them all their valuable possessions. And as he had +terrified all creatures, he was called <i>Ravana</i>. And Ravana, +capable of mustering any measure of might inspired the very gods +with terror.'"</p> +<h2>SECTION CCLXXIV</h2> +<p>"Markandeya said, 'Then the <i>Brahmarshis</i>, the +<i>Siddhas</i> and the <i>Devarshis</i>, with <i>Havyavaha</i> 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!"</p> +<p>"'Brahma said, "O Agni, he cannot be conquered in battle by +either the gods or the <i>Asuras</i>! 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!"'</p> +<p>"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 <i>Gandharvas</i> and the +<i>Danavas</i> 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 <i>Gandharvi</i>, 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 <i>Manthara</i>. 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 +<i>Sala</i> and the <i>Tala</i> species. And their bodies were hard +as adamant, and they <span class="pagenum">[Pg 537]</span> 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 <i>Manthara</i> 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.'"</p> +<h2>SECTION CCLXXV</h2> +<p>"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.'</p> +<p>"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 <span class="pagenum">[Pg 538]</span> of all my +subjects!"</p> +<p>"'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?"</p> +<p>"'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 +<span class="pagenum">[Pg 539]</span> 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.</p> +<p>"'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.'"</p> +<h2>SECTION CCLXXVI</h2> +<p>"Markandeya said, 'Beholding Ravana come, Maricha received him +<span class="pagenum">[Pg 540]</span> 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!"</p> +<p>"'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 <i>Kamandala</i>, 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 +<i>Guana</i> skin, Rama went in pursuit of that deer, after the +manner of Rudra following the stellar deer<a id="footnotetag50" name="footnotetag50"></a><a href="#footnote50"><sup>50</sup></a> 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 <i>Rakshasa</i>, that illustrious +descendant of Raghu's race took out an infallible arrow and slew +that <span class="pagenum">[Pg 541]</span> 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!"</p> +<p>"'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 <i>Bimba</i> 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.'"</p> +<p><span class="pagenum">[Pg 542]</span></p> +<h2>SECTION CCLXXVII</h2> +<p>"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.</p> +<p>"'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 <span class="pagenum">[Pg 543]</span> 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 <i>Tila corn</i>. 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 +<i>me</i> who enquire of thee? Whence could such a thing happen? +All this seems to me to be exceedingly <span class="pagenum">[Pg +544]</span> 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 <i>Rishyamuka</i> is +the lake known by the name of <i>Pampa</i> 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.'"</p> +<h2>SECTION CCLXXVIII</h2> +<p>"Markandeya said, 'Afflicted with grief at the abduction of +Sita, Rama had not to go much further before he came upon +<i>Pampa</i>—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 <i>Pampa</i> +and offering oblations therewith unto their ancestors, both those +heroic brothers, Rama and Lakshmana, set out (for +<i>Rishyamuka</i>). And arriving at <i>Rishyamuka</i> 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 <span class= +"pagenum">[Pg 545]</span> 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 +<i>Kiskindhya</i>, desirous of battle (with Vali). And arriving at +<i>Kiskindhya</i>, 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 <i>Pavana</i>, 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 <i>Sala</i> +and <i>Tala</i> 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 <i>Kinshukas</i>. 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 <i>Malya</i> 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 <span class="pagenum">[Pg 546]</span> 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.</p> +<p>"'Meanwhile Ravana excited by lust, having reached his city of +Lanka, placed Sita in an abode, resembling <i>Nandana</i> itself, +within a forest of <i>Asokas</i>, 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 +<i>Rakshasas</i> appointed many <i>Rakshasa</i> 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 <i>Pisacha</i> 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 <i>Rakshasa</i> 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 +<i>Tala</i> 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 <i>Rakshasas</i> with dissonant voice went to the king +of the <i>Rakshasas</i>, for representing unto him all she had +said. And when those <i>Rakshasas</i> had gone away, one of their +number known by the name of <i>Trijata</i>, 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 +<i>Rakshasas</i> 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, +<span class="pagenum">[Pg 547]</span> 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 +<i>Trijata</i>, 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 <i>Pisacha</i> guards came +back, they saw her sitting with <i>Trijata</i> as before.'"</p> +<h2>SECTION CCLXXIX</h2> +<p>"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 <i>Rakshasa</i> 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 +<i>Danavas</i>, the <i>Gandharvas</i>, the <i>Yakshas</i>, and the +<i>Kimpurushas</i>, attired in celestial robes and possessing +handsome features, decked with jewelled earrings and wearing a +beautiful garland and crown, entered the <i>Asoka</i> woods, +<span class="pagenum">[Pg 548]</span> like an embodiment of the +vernal season. And dressed with care, Ravana looked like the +<i>Kalpa</i> 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 <i>Rohini</i>. 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 <i>Gandharvas</i> that I +possess! I am lord also of many <i>Danava</i> and <i>Daitya</i> +ladies! One hundred and forty millions of <i>Pisachas</i>, 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 <i>Rishi</i> 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 <i>Makara</i> for his emblem burn +me sorely. I will, however, <span class="pagenum">[Pg 549]</span> +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 <i>Rakshasa</i> made himself invisible +then and there and went away to the place he liked. And Sita, +surrounded by those <i>Rakshasa</i> women, and treated with +tenderness by <i>Trijata</i>, continued to dwell there in +grief.'"</p> +<h2>SECTION CCLXXX</h2> +<p>"Markandeya said, 'Meanwhile the illustrious descendant of +Raghu, along with his brother, hospitably treated by Sugriva, +continued to dwell on the breast of the <i>Malyavat</i> 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 <span class= +"pagenum">[Pg 550]</span> 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!"</p> +<p>"'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.</p> +<p>"'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 <i>Pavana</i>, 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 <i>Madhuvana</i>, 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 +<i>Pavana</i>, 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 +<i>Yojanas</i>. It was dark and deep and overgrown with trees and +infested by worms. And having gone a great way <span class= +"pagenum">[Pg 551]</span> through it, we came upon sun-shine and +beheld a beautiful palace. It was, O Raghava, the abode of the +<i>Daitya Maya</i>. And there we beheld a female ascetic named +<i>Prabhavati</i> 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 <i>Sahya</i>, the <i>Malaya</i> +and the great <i>Dardura</i> mountains. And ascending the mountains +of <i>Malaya</i>, we beheld before us the vast ocean.<a id="footnotetag51" name="footnotetag51"></a><a href="#footnote51"><sup>51</sup></a> 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 <i>Yojanas</i> 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 +<i>Jatayu</i>. 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.<a id="footnotetag52" name="footnotetag52"></a><a href="#footnote52"><sup>52</sup></a> And +coming upon us unawares for devouring us, he said, 'Who are ye that +are speaking thus of my brother <i>Jatayu</i>? I am his elder +brother, by name <i>Sampati</i>, 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 +<i>Jatayu</i> were not. That was the last time I saw my beloved +brother <i>Jatayu</i>, 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 <i>Trikuta</i> 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 <i>Yojanas</i> in width. And having slain the +<i>Rakshasis</i> 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 +<i>Pavana</i>!<a id="footnotetag53" name="footnotetag53"></a><a href="#footnote53"><sup>53</sup></a> +Desirous of having a sight of thee, hither have I come <span class= +"pagenum">[Pg 552]</span> 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 <i>Rakshasa</i>!' +Thus addressed by me, Sita seemed to meditate for a moment and then +replied to me, saying, 'From the words of <i>Avindhya</i> I know +that thou art Hanuman! O mighty-armed one, Avindhya is an old and +respected <i>Rakshasa</i>! 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 <i>Mantras</i> 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 <i>Chitrakuta</i>! 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!"'"</p> +<h2>SECTION CCLXXXI</h2> +<p>"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.<a id="footnotetag54" name="footnotetag54"></a><a href="#footnote54"><sup>54</sup></a> 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 <i>Tilaka</i> mark.<a id="footnotetag55" name="footnotetag55"></a><a href="#footnote55"><sup>55</sup></a> 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, <span class="pagenum">[Pg +553]</span> 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 +<i>guana</i> 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 <i>Sola</i> and <i>Tola</i> 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 <i>Yojanas</i> 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<a id="footnotetag56" name="footnotetag56"></a><a href="#footnote56"><sup>56</sup></a> and +duly laid themselves down on a bed of <i>kusa</i> grass on the +seashore. The divine and illustrious Ocean then, <span class= +"pagenum">[Pg 554]</span> 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 +<i>mantras</i>!" 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 <i>Tashtri</i>, 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 <i>Yojanas</i> in width and a hundred <i>Yojanas</i> in length. +And to this day that bridge is celebrated over all the world by the +name of <i>Nala's bridge</i>. And having completed that bridge, +Nala, of body huge as a hill, came away at the command of Rama.</p> +<p>"'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 <span class= +"pagenum">[Pg 555]</span> 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.'"</p> +<h2>SECTION CCLXXXII</h2> +<p>"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 <i>Khadira</i> +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 <i>Sataghnis</i><a id="footnotetag57" name="footnotetag57"></a><a href="#footnote57"><sup>57</sup></a> and stout maces steeped in +wax.<a id="footnotetag58" name="footnotetag58"></a><a href="#footnote58"><sup>58</sup></a> 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 <i>Rishis</i> 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!<a id="footnotetag59" name="footnotetag59"></a><a href="#footnote59"><sup>59</sup></a> O +wanderer of the night, behold the power of <span class= +"pagenum">[Pg 556]</span> 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.</p> +<p>"'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 <i>Shirisha</i> 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 <i>Sataghnis</i> 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.</p> +<p>"'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 <span class="pagenum">[Pg 557]</span> 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.'"</p> +<h2>SECTION CCLXXXIII</h2> +<p>"Markandeya said, 'And while those troops (thus withdrawn) were +reposing themselves in their quarters, many little Rakshasas and +<i>Pisachas</i> owning Ravana as their leader, penetrated amongst +them. And among these were <i>Parvana, Patana, Jambha, Khara, +Krodha-vasa, Hari, Praruja, Aruja</i> and <i>Praghasa</i>, 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 <i>Pisachas</i>, Ravana who +was conversant with the rules of warfare like a second +<i>Usanas</i> invested the monkey host, having disposed his troops +in that array which is named after <i>Usanas</i> 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 <i>Asuras</i> 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 +<span class="pagenum">[Pg 558]</span> 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.'"</p> +<h2>SECTION CCLXXXIV</h2> +<p>"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 <i>mantras</i> 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 <span class="pagenum">[Pg 559]</span> 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.'"</p> +<h2>SECTION CCLXXXV</h2> +<p>"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 <i>Rakshasa</i>, 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 <i>Rakshasa</i>, violently struck him on the head +with the trunk of a <i>Sala</i> tree. And though the high-souled +Sugriva always prompt in action broke that <i>Sala</i> tree on the +head of Kumbhakarna, he failed to make any impression on that +<i>Rakshasa</i>. 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 <i>Rakshasa</i>, +the heroic son of Sumitra, that delighter of his friends, rushed +towards Kumbhakarna. And that slayer of hostile <span class= +"pagenum">[Pg 560]</span> 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 +<i>Rakshasa's</i> 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 +<i>Rakshasa</i> 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 <i>Rakshasa</i> +assumed a form enormously huge and furnished with numerous heads +and legs and arms. Then the son of Sumitra rived, with a +<i>Brahma</i> weapon, that warrior looking like an assemblage of +hill. And rent by means of that celestial weapon, that +<i>Rakshasa</i> 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 +<i>Asura</i> Vritra himself, deprived of life and prostrated on the +field of battle, the <i>Rakshasa</i> warriors fled in fear. And +beholding the <i>Rakshasa</i> 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 +<i>Rakshasas</i> with a perfect shower of arrows. And those two +<i>Rakshasa</i> 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 <i>Rakshasas</i> 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 <i>Rakshasas</i> +was far greater than that of the monkeys.</p> +<p><span class="pagenum">[Pg 561]</span></p> +<h2>SECTION CCLXXXVI</h2> +<p>"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 <i>Rakshasas</i> loudly announcing his own name, +challenged Lakshmana endued with auspicious marks, to a single +combat. And Lakshmana, thus challenged, rushed towards that +<i>Rakshasa</i>, 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 <i>Rakshasa</i>, abundantly endued +with powers of illusion, disappear so suddenly, Rama <span class= +"pagenum">[Pg 562]</span> 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 <i>Rakshasa</i> 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.'"</p> +<h2>SECTION CCLXXXVII</h2> +<p>"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 +<i>Prajna</i>.<a id="footnotetag60" name="footnotetag60"></a><a href="#footnote60"><sup>60</sup></a> Then +Sugriva soon extracted the arrows from their bodies. And by means +of that most efficacious medicine called the <i>Visalya</i>,<a id="footnotetag61" name="footnotetag61"></a><a href="#footnote61"><sup>61</sup></a> applied with celestial +<i>mantras</i>, 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, <span class="pagenum">[Pg +563]</span> bringing with him his water!<a id="footnotetag62" name="footnotetag62"></a><a href="#footnote62"><sup>62</sup></a> 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—<i>So be +it</i>,—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!</p> +<p>"'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 +<i>Asoka</i> wood longing <span class="pagenum">[Pg 564]</span> 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.'"</p> +<h2>SECTION CCLXXXVIII</h2> +<p>"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 <i>Rakshasas</i> 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 +<i>Rakshasa</i> 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 <i>Rakshasas</i> armed with arrows +and lances and double-edged swords in hand. Rama, however, with a +celestial weapon slew all those <i>Rakshasas</i>. The king of the +<i>Rakshasas</i> 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 <i>Rakshasas</i>, 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 +<i>Rakshasas</i>, that descendant of Ikshwaku's race, the son of +Sumitra, addressed Rama in these heroic words, "Slay those +<i>Rakshasas</i>, those wretches with forms like thy own!" And +Rama, thereupon slew those and other <i>Rakshasas</i> 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 +<i>Daityas</i> and <i>Danavas</i>! Therefore, O tiger among men, do +thou, riding on the car driven by me, quickly slay Ravana in +battle! <span class="pagenum">[Pg 565]</span> 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 +<i>Rakshasas</i>—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 <i>Rakshasa</i> and that prince of +Raghu's race, was fierce in the extreme. Indeed, that combat +between them hath no parallel elsewhere. And the <i>Rakshasa</i> +hurled at Rama a terrible javelin looking like Indra's thunderbolt +and resembling a Brahmana's curse on the point of utterance.<a id="footnotetag63" name="footnotetag63"></a><a href="#footnote63"><sup>63</sup></a> 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 +<i>whetted shafts</i>. And beholding that terrible form of illusion +displayed by the Ten-necked <i>Rakshasa</i>, 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 <i>Brahmasira</i> mantra. And beholding that excellent +arrow transformed by Rama, with proper <i>mantras</i> into a Brahma +weapon, the celestials and the Gandharvas with Indra at their head, +began to rejoice. And the gods and the <i>Danavas</i> and the +<i>Kinnaras</i> were led by the display of that <i>Brahma</i> +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 <i>Rakshasa</i> +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 +<i>Gandharvas</i> and the <i>Charanas</i>, 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 <i>Brahma</i> 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.'"</p> +<p><span class="pagenum">[Pg 566]</span></p> +<h2>SECTION CCLXXXIX</h2> +<p>"Markandeya said, 'Having slain Ravana, that wretched king of +the <i>Rakshasas</i> and foe of the celestials, Rama with his +friends and Sumitra's son rejoiced exceedingly. And after the +Ten-necked (<i>Rakshasa</i>) hath been slain, the celestials with +the <i>Rishis</i> at their head, worshipped Rama of mighty arms, +blessing and uttering the word <i>Jaya</i> repeatedly. And all the +celestials and the <i>Gandharvas</i> 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.</p> +<p>"'And having slain the Ten-necked <i>Rakshasa</i>, 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 <i>Rakshasa</i>! 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 <i>Yakshas</i>, and the holy <i>Rishis</i>, +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 <i>Gandharvas</i> 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 <span class="pagenum">[Pg 567]</span> 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 +<i>Gandharvas</i>, the <i>Nagas</i>, the <i>Yakshas</i>, the +<i>Danavas</i>, and the great <i>Rishis</i>! 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!"'</p> +<p>"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 <i>Rakshasa</i> woman named +<i>Trijata</i>. 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 <span class= +"pagenum">[Pg 568]</span> also asked for the restoration to life of +all those monkeys that had been slain by the <i>Rakshasas</i>, 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!"'</p> +<p>"'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 +<i>Gandharvas</i>, the <i>Yakshas</i>, the <i>Asuras</i>, the +<i>Nagas</i>, and human beings! As long, therefore, as the Earth +will hold together, so long will all creatures with the celestials, +the <i>Asuras</i>, the <i>Gandharvas</i>, the <i>Yakshas</i>, the +<i>Rakshasas</i>, and the <i>Pannagas</i>, 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 <i>Pushpaka</i> 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 +<i>Pushpaka</i> 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 <i>Nandigrama</i>. +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, <span class= +"pagenum">[Pg 569]</span> 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<a id="footnotetag64" name="footnotetag64"></a><a href="#footnote64"><sup>64</sup></a> of the +day under the asterism called <i>Sravana</i>. 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 +<i>Pushpaka</i> chariot, joyfully gave it back unto Vaisravana. And +then assisted by the celestial <i>Rishi</i> (Vasishtha), Rama +performed on the banks of the <i>Gomati</i> ten horse-sacrifices +without obstruction of any kind and with treble presents unto +Brahmanas.'"</p> +<h2>SECTION CCLXL</h2> +<p>"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 <i>Kshatriya</i>! 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 <i>Asuras</i> 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 <i>Maruts</i>, slew <i>Vritra</i>, and +the invincible <i>Namuchi</i> 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 <i>Maruts</i> 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 +<i>Rakshasa</i> of <span class="pagenum">[Pg 570]</span> 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!'"</p> +<p>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."</p> +<h2>SECTION CCLXLI</h2> +<h3>(<i>Pativrata-mahatmya Parva</i>)</h3> +<p>"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?'</p> +<p>"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 <i>Savitri</i><a id="footnotetag65" name="footnotetag65"></a><a href="#footnote65"><sup>65</sup></a> and ate +temperately at the sixth hour. And he passed eighteen years, +practising such vows. Then when the eighteen years were full, +<i>Savitri</i> was pleased (with him). And O king, issuing with +great delight, in embodied form, from the <i>Agnihotra</i> 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 <i>Brahmacharya</i> 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 <span class= +"pagenum">[Pg 571]</span> boon. The twice-born ones have assured me +that great merit lieth in having offspring!" <i>Savitri</i> +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."'</p> +<p>"Markandeya said, 'Having accepted <i>Savitri's</i> words and +saying, "<i>So be it!</i>" the king again gratified her and said, +"May this happen soon!" On <i>Savitri</i> 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 <i>Savitri</i> by virtue of +the oblations offered in honour of that goddess, both her father, +and the Brahmanas named her <i>Savitri</i>. And the king's daughter +grew like unto <i>Sree</i> 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.</p> +<p>"'And it came to pass that once on the occasion of a +<i>parva</i>, 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 +<i>Sree</i> 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!"'</p> +<p>"Markandeya said, 'Having said these words to his daughter and +his old counsellors, he instructed the attendants to follow her, +saying,—<i>Go!</i> <span class="pagenum">[Pg 572]</span> +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.'"</p> +<h2>SECTION CCLXLII</h2> +<p>"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!"'</p> +<p>"Markandeya continued, 'Then the blessed maid, commanded by her +father with the words,—<i>Relate everything in +detail</i>,—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 <i>Satyavan</i>. 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 <i>Chitraswa</i>." 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 <span class="pagenum">[Pg 573]</span> 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>I give +away</i>! 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!"'</p> +<p>"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!'"</p> +<h2>SECTION CCLXLIII</h2> +<p>"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 +<i>Ritwijas</i> together <span class="pagenum">[Pg 574]</span> 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 <i>Kusa</i> grass spread under <i>Sala</i> tree. +And after duly reverencing the royal sage, the king in an humble +speech introduced himself. Thereupon, offering him the +<i>Arghya</i>, a seat, and a cow, the monarch asked his royal +guest,—<i>Wherefore is this visit?</i>—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!"</p> +<p>"'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.'"</p> +<p><span class="pagenum">[Pg 575]</span></p> +<h2>SECTION CCLXLIV</h2> +<p>"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 <i>Triratra</i> 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, <i>Do thou break thy vow</i>. One +like me should, on the contrary, say,—<i>Do thou complete thy +vow!</i>" 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—<i>To-day is that day</i>, 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,—<i>So be +it!</i>—And the king's daughter, reflecting on those words of +Narada, remained, expecting the hour and the moment.</p> +<p>"'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!"</p> +<p>"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 <span class="pagenum">[Pg 576]</span> 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!"'</p> +<p>"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!"'</p> +<p>"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.'"</p> +<h2>SECTION CCLXLV</h2> +<p>"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 +<span class="pagenum">[Pg 577]</span> 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?"'</p> +<p>"Markandeya continued, 'Thus addressed by her, the illustrious +lord of <i>Pitris</i>, 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 +<span class="pagenum">[Pg 578]</span> 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 <i>Yama</i>! 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 <i>Vatvaswata</i> <span class="pagenum">[Pg +579]</span> by the wise. And, O lord, since thou dealest out equal +law unto all created things, thou hast been designated the <i>lord +of justice</i>! 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."'</p> +<p>"Markandeya continued, 'Thereupon saying,—<i>So be +it</i>,—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 <span class="pagenum">[Pg 580]</span> 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 <i>Malavas</i>, 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!"'</p> +<p>"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 <span class="pagenum">[Pg +581]</span> 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,—<i>Thou comest having tarried +long</i>! 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!"'</p> +<p>"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 <span class="pagenum">[Pg 582]</span> 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 <i>Palasa</i> 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.'"</p> +<h2>SECTION CCLXLVI</h2> +<p>"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 +<i>Kusa</i> 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 <i>Vedas</i> with their branches, and I have +acquired great ascetic merit. And I have led a celibate existence, +practising also the <i>Brahmacharya</i> 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 <i>Rishi</i> +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!" <span class="pagenum">[Pg +583]</span> 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."'</p> +<p>"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 <i>Savitri</i> 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 +<span class="pagenum">[Pg 584]</span> himself before him, and tying +him, began to take him away towards the region inhabited by the +<i>Pitris</i>. 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 <i>Rishis</i> 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."'</p> +<p>"Markandeya continued, 'Then having applauded and reverenced +that best of women, those <i>Rishis</i> 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.'"</p> +<h2>SECTION CCLXLVII</h2> +<p>"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 <span class= +"pagenum">[Pg 585]</span> 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.'"</p> +<p>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!"</p> +<h2>SECTION CCLXLVIII</h2> +<p>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, <i>That intense fear of thine which thou dost +never express to any one, I will remove after Dhananjaya goeth from +hence?</i> And, O best of ascetics, why was it that the virtuous +Yudhishthira never expressed it to any one?"</p> +<p>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 <i>Vedas</i>, 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, <span class="pagenum">[Pg +586]</span> 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 <i>Amrita</i>. +Therefore, they should be preserved by thee, if thy life is at all +dear to thee.'</p> +<p>"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 <i>his</i> 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 <i>sloka</i> sung by the Creator himself,—<i>In the +next world it is fame that is the chief support of a person, while +in this world pure fame lengthens life</i>. 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 <span class="pagenum">[Pg 587]</span> will, O god, +acquire in this world the most exalted state.'"</p> +<h2>SECTION CCLXLIX</h2> +<p>"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 <i>this one revereth me +with great reverence</i>, 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 +<i>Visakha</i> 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.'"</p> +<p><span class="pagenum">[Pg 588]</span></p> +<h2>SECTION CCC</h2> +<p>"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. <i>Karna revereth +me and is dear to me. He knoweth no other deity in +heaven</i>,—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!'</p> +<p>"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,—<i>O thou of a hundred sacrifices, I shall give thee +ear-rings under a condition</i>.—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!'"</p> +<p>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."</p> +<p><span class="pagenum">[Pg 589]</span></p> +<h2>SECTION CCCI</h2> +<p>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!"</p> +<p>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 +<i>Vedas</i>. 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,—<i>So be it</i>, +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 <i>Asura</i> 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, <span class="pagenum">[Pg 590]</span> 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>I will give +my first born</i>,—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!'"</p> +<h2>SECTION CCCII</h2> +<p>"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 <span class= +"pagenum">[Pg 591]</span> 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."</p> +<h2>SECTION CCCIII</h2> +<p>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 <span class="pagenum">[Pg +592]</span> 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 +<i>Vedas</i>, 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 <i>mantra</i> from me for invoking the +celestials! Any one amongst the celestials whom thou mayst invoke +by uttering this <i>mantra</i>, will appear before thee and be +under thy power. Willing or not, by virtue of this <i>mantra</i>, +that deity in gentle guise, and assuming the obedient attitude of +slave, will become subject to thy power!'"</p> +<p>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 <i>mantras</i> which are recited in the beginning of +the <i>Atharvan Veda</i>. And, O king, having imparted unto her +those <i>mantras</i>, 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."</p> +<h2>SECTION CCCIV</h2> +<p>Vaisampayana said, "When that foremost of Brahmanas had gone +away on some other errand, the maiden began to ponder over the +virtue of those <i>mantras</i>. And she said to herself, 'Of what +nature are those <i>mantras</i> 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) +<i>mantras</i>. And thereupon that maiden resolved to invoke him. +And having recourse to <span class="pagenum">[Pg 593]</span> +<i>Pranayama</i>, 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 +<i>Yoga</i> 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 <i>mantras</i>, 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 <i>mantras</i> 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!'"</p> +<p>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 +<i>mantras</i> 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 +<span class="pagenum">[Pg 594]</span> 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 <i>mantras</i>, 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.'"</p> +<h2>SECTION CCCV</h2> +<p>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?'"</p> +<p>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 <i>Kanya</i>, from the root +<i>kama</i> 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 <span class="pagenum">[Pg 595]</span> +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 <i>Amrita</i>, 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 +<i>Amrita</i>, 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!'"</p> +<p>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 <i>Yoga</i>, 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.'"</p> +<p>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 <i>Yoga</i> 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."</p> +<h2>SECTION CCCVI</h2> +<p>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 +<span class="pagenum">[Pg 596]</span> 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 +<i>Adityas</i> and the <i>Vasus</i>, the <i>Rudras</i> and the +<i>Sadhyas</i>, the <i>Viswadevas</i> and the <i>Maruts</i>, 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!'"</p> +<p>"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 <i>Suta</i> tribe. Indeed, the +excellent coat of mail and those ear-rings made of <i>Amrita</i> +that were born with his body, as also the ordinance of Destiny, +kept the child alive."</p> +<p><span class="pagenum">[Pg 597]</span></p> +<h2>SECTION CCCVII</h2> +<p>Vaisampayana said, "And it came to pass that at this time a +<i>Suta</i> 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 <i>Sutas</i>. 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 <span class="pagenum">[Pg 598]</span> 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!'"</p> +<h2>SECTION CCCVIII</h2> +<p>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!'"</p> +<p>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 +<i>Amrita</i>. 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!'"</p> +<p>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, <span class= +"pagenum">[Pg 599]</span> 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!'"</p> +<p>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 <i>Daitya</i> +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 <i>Suta</i>, 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 '<i>the invincible Boar</i>,' and '<i>the +incomprehensible Narayana</i>,' 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 <i>Vasavi</i> dart +only when I am in imminent peril! Truly I tell thee this!'"</p> +<p>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 +<i>Danavas</i> 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 <span class= +"pagenum">[Pg 600]</span> 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."</p> +<p>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!"</p> +<p>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 <i>Rishis</i> 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."</p> +<h2>SECTION CCCIX</h2> +<h3>(<i>Aranya Parva</i>)</h3> +<p>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?"</p> +<p>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 <i>Agnihotra</i>, 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. <span class= +"pagenum">[Pg 601]</span> 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 <i>Agnihotra</i> 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?'"</p> +<h2>SECTION CCCX</h2> +<p>"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 <i>Pratikamin</i> 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 <i>Suta's</i> son!' And Sahadeva said, 'Surely, O Bharata, this +calamity hath befallen us because I did not slay Sakuni when he +defeated thee at dice!'"</p> +<p>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 <span class="pagenum">[Pg 602]</span> +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 +<i>mantras</i>. 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 <span class= +"pagenum">[Pg 603]</span> 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!'"</p> +<p>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 <i>Gandiva</i> +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 <i>Sindhuvars</i>. And it abounded with canes and +<i>Ketakas</i> and <i>Karaviras</i> and <i>Pippalas</i>, and +fatigued with toil, Yudhishthira saw that tank and was struck with +wonder."</p> +<h2>SECTION CCCXI</h2> +<p>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 +<i>Yuga</i>. 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 <span class="pagenum">[Pg 604]</span> +profusely, saying, 'Thou hadst, O mighty-armed Vrikodara, vowed, +saying,—<i>I shall with mace smash the thighs of Duryodhana +in battle!</i> 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,—<i>O Kunti, this thy son shall not be inferior to +him of a thousand eyes!</i> And in the northern Paripatra +mountains, all beings had sung, saying,—<i>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.</i> 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<a id="footnotetag66" name="footnotetag66"></a><a href="#footnote66"><sup>66</sup></a> 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 <i>Dharma</i> or +<i>Tapu</i>, 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 <i>Gandharvas</i>. 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. <span class="pagenum">[Pg 605]</span> 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 +<i>Gandharvas</i> nor <i>Asuras</i>, nor <i>Rakshasas</i> 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!'"</p> +<p>Vaisampayana continued, "Hearing these accursed words couched in +harsh syllabus,<a id="footnotetag67" name="footnotetag67"></a><a href="#footnote67"><sup>67</sup></a> +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, '<i>Brahma</i> maketh the Sun rise; the gods +keep him company; <i>Dharma</i> causeth him to set; and he is +established in truth.'<a id="footnotetag68" name="footnotetag68"></a><a href="#footnote68"><sup>68</sup></a> The +Yaksha asked, 'By what doth one become learned? By <span class= +"pagenum">[Pg 606]</span> 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) +<i>Srutis</i> 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.'<a id="footnotetag69" name="footnotetag69"></a><a href="#footnote69"><sup>69</sup></a> 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 <i>Vedas</i> 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 <i>Sama</i> of the sacrifice? What the +<i>Yajus</i> 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 <i>Sama</i> of the sacrifice; +the mind is the <i>Yajus</i> of the sacrifice; the <i>Rik</i> is +that which is the refuge of the sacrifice; and it is <i>Rik</i> +alone which sacrifice cannot do without.'<a id="footnotetag70" name="footnotetag70"></a><a href="#footnote70"><sup>70</sup></a> +The Yaksha asked, 'What <span class="pagenum">[Pg 607]</span> 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.'<a id="footnotetag71" name="footnotetag71"></a><a href="#footnote71"><sup>71</sup></a> 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, <i>Pitris</i>, 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 <i>Amrita</i>? And what is this entire Universe?' +Yudhishthira answered,—'<i>Agni</i> is the guest of all +creatures; the milk of kine is <i>amrita; Homa</i> (therewith) is +the eternal duty; and this Universe consists of air alone.'<a id="footnotetag72" name="footnotetag72"></a><a href="#footnote72"><sup>72</sup></a> 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 +<span class="pagenum">[Pg 608]</span> 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 <i>Three (Vedas)</i> 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 +<i>Sraddha</i> 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 <i>Sraddha</i> 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 <i>Sraddha</i>, and then drink and take away as +much as thou likest!' Yudhishthira <span class="pagenum">[Pg +609]</span> answered,—'They that are good constitute the +way.<a id="footnotetag73" name="footnotetag73"></a><a href="#footnote73"><sup>73</sup></a> Space hath been spoken of as +water.<a id="footnotetag74" name="footnotetag74"></a><a href="#footnote74"><sup>74</sup></a> +The cow is food.<a id="footnotetag75" name="footnotetag75"></a><a href="#footnote75"><sup>75</sup></a> A request is poison. And a Brahmana +is regarded as the proper time of a <i>Sraddha</i>.<a id="footnotetag76" name="footnotetag76"></a><a href="#footnote76"><sup>76</sup></a> 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 <i>Rishis</i> +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 <span class="pagenum">[Pg 610]</span> 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 <i>Vedas</i>, the +scriptures, the Brahmanas, the gods, and the ceremonies in honour +of the <i>Pitris</i>. 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 <i>Brahmanahood</i>, 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 <i>Agnihotra</i> 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 <i>the</i> path? And what is +<i>the</i> 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 +<i>Srutis</i> are different from one another; there is not even one +<i>Rishi</i> 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, <span class="pagenum">[Pg +611]</span> 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 <i>the +news</i>.' 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 <i>Sala</i> 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!'"</p> +<h2>SECTION CCCXII</h2> +<p>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 <span class="pagenum">[Pg 612]</span> 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 <i>Brahmacharya</i>, 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;<a id="footnotetag77" name="footnotetag77"></a><a href="#footnote77"><sup>77</sup></a> and by +good luck also thou hast conquered the six.<a id="footnotetag78" name="footnotetag78"></a><a href="#footnote78"><sup>78</sup></a> 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 <i>Agni</i> 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!'"</p> +<p>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.'"</p> +<p>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 +<span class="pagenum">[Pg 613]</span> 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!'"</p> +<p>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!"</p> +<h2>SECTION CCCXIII</h2> +<p>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 <i>Daityas</i> +passed a long time unrecognised, assuming <span class="pagenum">[Pg +614]</span> the form of the <i>Haya-griba</i> (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 +<i>Rishi</i> 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 <i>Gandiva</i>, 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 <i>Yatis</i> and +<i>Munis</i> 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 <i>mantras</i> 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."</p> +<p><i>The End of Vana Parva</i></p> + +<hr /> + +<p class="footnote"><a id="footnote1" name="footnote1"></a> <b>Footnote 1</b>:<a href="#footnotetag1">(return)</a> +It means these six things, unfavourable to crops—excessive rain, +drought, rats, locusts, birds, and a neighbouring hostile king. +</p> + +<p class="footnote"><a id="footnote2" name="footnote2"></a> <b>Footnote 2</b>:<a href="#footnotetag2">(return)</a> +In as much as the rites performed by the Sudras have their +origin in the Vedas. +</p> + +<p class="footnote"><a id="footnote3" name="footnote3"></a> <b>Footnote 3</b>:<a href="#footnotetag3">(return)</a> +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 <i>Paramatman</i> or <i>Parabrahma</i>. +After death, a virtuous man was supposed to be transformed into one +of these so-called gods. +</p> + +<p class="footnote"><a id="footnote4" name="footnote4"></a> <b>Footnote 4</b>:<a href="#footnotetag4">(return)</a> +This is the well-known and popular doctrine of transmigration of +souls. +</p> + +<p class="footnote"><a id="footnote5" name="footnote5"></a> <b>Footnote 5</b>:<a href="#footnotetag5">(return)</a> +The word in the text is <i>Kora-dushakas</i>, supposed by Wilson +to be the <i>Paspalum frumentacea</i> (<i>vide</i> Dict.). +</p> + +<p class="footnote"><a id="footnote6" name="footnote6"></a> <b>Footnote 6</b>:<a href="#footnotetag6">(return)</a> +The word in the text is <i>mlecchibhutam</i>. The Sanskrit +grammar affords a great facility for the formation of verbs from +substantives. <i>Mlecchify</i> may be hybrid, but it correctly and +shortly signifies the Sanskrit word. +</p> + +<p class="footnote"><a id="footnote7" name="footnote7"></a> <b>Footnote 7</b>:<a href="#footnotetag7">(return)</a> +<i>Pushya</i> is the eighth lunar asterism consisting of three +stars, of which one is, the Cancer. (Vide Wilson's Diet.). +</p> + +<p class="footnote"><a id="footnote8" name="footnote8"></a> <b>Footnote 8</b>:<a href="#footnotetag8">(return)</a> +An Indian creeper of the order of <i>Goertnera racemosa</i>. It +bears large white flowers of much fragrance. +</p> + +<p class="footnote"><a id="footnote9" name="footnote9"></a> <b>Footnote 9</b>:<a href="#footnotetag9">(return)</a> +They, therefore, that lead deathless lives can enjoy this bliss +from day to day for ever. +</p> + +<p class="footnote"><a id="footnote10" name="footnote10"></a> <b>Footnote 10</b>:<a href="#footnotetag10">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote11" name="footnote11"></a> <b>Footnote 11</b>:<a href="#footnotetag11">(return)</a> +The ceremony of <i>Swastivachana</i> 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" +(<i>Vide</i> 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 <i>Swastivachana</i> was +performed. +</p> + +<p class="footnote"><a id="footnote12" name="footnote12"></a> <b>Footnote 12</b>:<a href="#footnotetag12">(return)</a> +A man is said to sell the Vedas who lectures on the Vedas taking +fees from the hearers. +</p> + +<p class="footnote"><a id="footnote13" name="footnote13"></a> <b>Footnote 13</b>:<a href="#footnotetag13">(return)</a> +<i>Japa</i> is the silent recitation of particular +<i>Mantras</i>. +</p> + +<p class="footnote"><a id="footnote14" name="footnote14"></a> <b>Footnote 14</b>:<a href="#footnotetag14">(return)</a> +<i>Mantras</i> are particular formulae of worship. They are for +the most part rhythmic compositions, believed to be of great +efficacy. +</p> + +<p class="footnote"><a id="footnote15" name="footnote15"></a> <b>Footnote 15</b>:<a href="#footnotetag15">(return)</a> +The <i>Homa</i> is that sacrificial rite which consists of +pouring libations of clarified butter into fire. +</p> + +<p class="footnote"><a id="footnote16" name="footnote16"></a> <b>Footnote 16</b>:<a href="#footnotetag16">(return)</a> +<i>Vedamayi nou</i>. Lit, a boat made of the Vedas. +</p> + +<p class="footnote"><a id="footnote17" name="footnote17"></a> <b>Footnote 17</b>:<a href="#footnotetag17">(return)</a> +<i>Vishada</i> is the original. It means discontent, but here it +means more a mixture of discontent, perplexity and confusion than +mere discontent. +</p> + +<p class="footnote"><a id="footnote18" name="footnote18"></a> <b>Footnote 18</b>:<a href="#footnotetag18">(return)</a> +A form of Hindu etiquette at parting. +</p> + +<p class="footnote"><a id="footnote19" name="footnote19"></a> <b>Footnote 19</b>:<a href="#footnotetag19">(return)</a> +It is so very difficult to translate the word +<i>Karma</i>,—religion and morals were invariably associated +with each other in ancient Hindu mind. +</p> + +<p class="footnote"><a id="footnote20" name="footnote20"></a> <b>Footnote 20</b>:<a href="#footnotetag20">(return)</a> +Agni or fire was supposed to convey the oblations offered by men +to the gods. +</p> + +<p class="footnote"><a id="footnote21" name="footnote21"></a> <b>Footnote 21</b>:<a href="#footnotetag21">(return)</a> +<i>Kumara</i> means a boy, hence a prince. Here Kartika the +war-god is meant. +</p> + +<p class="footnote"><a id="footnote22" name="footnote22"></a> <b>Footnote 22</b>:<a href="#footnotetag22">(return)</a> +By carrying their oblations to the gods. +</p> + +<p class="footnote"><a id="footnote23" name="footnote23"></a> <b>Footnote 23</b>:<a href="#footnotetag23">(return)</a> +Portions of the Vedas. +</p> + +<p class="footnote"><a id="footnote24" name="footnote24"></a> <b>Footnote 24</b>:<a href="#footnotetag24">(return)</a> +<i>Raga</i> means love. +</p> + +<p class="footnote"><a id="footnote25" name="footnote25"></a> <b>Footnote 25</b>:<a href="#footnotetag25">(return)</a> +Kama is the name of the god of love, Indian Cupid. +</p> + +<p class="footnote"><a id="footnote26" name="footnote26"></a> <b>Footnote 26</b>:<a href="#footnotetag26">(return)</a> +The body, the exciting Cause of our actions is an <i>uktha</i>, +the soul of the vivifier of the body is the second <i>uktha</i>, +and the Supreme Spirit, the inciter of the soul is the third. +</p> + +<p class="footnote"><a id="footnote27" name="footnote27"></a> <b>Footnote 27</b>:<a href="#footnotetag27">(return)</a> +The word of God. +</p> + +<p class="footnote"><a id="footnote28" name="footnote28"></a> <b>Footnote 28</b>:<a href="#footnotetag28">(return)</a> +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 +<i>Asuras</i>." It is noticeable that the beings that were +denounced as <i>Asuras</i> by the Hindus were worshipped as Gods +(<i>Asuras</i>) by the followers of Zarathustra. +</p> + +<p class="footnote"><a id="footnote29" name="footnote29"></a> <b>Footnote 29</b>:<a href="#footnotetag29">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote30" name="footnote30"></a> <b>Footnote 30</b>:<a href="#footnotetag30">(return)</a> +<i>Avala</i> 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. +</p> + +<p class="footnote"><a id="footnote31" name="footnote31"></a> <b>Footnote 31</b>:<a href="#footnotetag31">(return)</a> +According to the Hindus, the sun rises from and sets behind two +hills respectively. He rises from the <i>Udaya</i> or Sun-rise hill +and sets behind the <i>Asta</i> or sun-set hill. +</p> + +<p class="footnote"><a id="footnote32" name="footnote32"></a> <b>Footnote 32</b>:<a href="#footnotetag32">(return)</a> +<i>Raudra</i>—belonging to Rudra, the god of fury, +violence, war, &c. +</p> + +<p class="footnote"><a id="footnote33" name="footnote33"></a> <b>Footnote 33</b>:<a href="#footnotetag33">(return)</a> +<i>Devasena</i> 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. +</p> + +<p class="footnote"><a id="footnote34" name="footnote34"></a> <b>Footnote 34</b>:<a href="#footnotetag34">(return)</a> +Anger personified is a deity. +</p> + +<p class="footnote"><a id="footnote35" name="footnote35"></a> <b>Footnote 35</b>:<a href="#footnotetag35">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote36" name="footnote36"></a> <b>Footnote 36</b>:<a href="#footnotetag36">(return)</a> +i.e., good and evil spirits. +</p> + +<p class="footnote"><a id="footnote37" name="footnote37"></a> <b>Footnote 37</b>:<a href="#footnotetag37">(return)</a> +One of the ensigns of royalty in Hindustan. +</p> + +<p class="footnote"><a id="footnote38" name="footnote38"></a> <b>Footnote 38</b>:<a href="#footnotetag38">(return)</a> +Brahma. +</p> + +<p class="footnote"><a id="footnote39" name="footnote39"></a> <b>Footnote 39</b>:<a href="#footnotetag39">(return)</a> +Devasenapati is the original. It may mean either the <i>pati</i> +(leader) of the <i>sena</i> (forces) of <i>devas</i> or the +<i>pati</i> (husband) of Devasena. +</p> + +<p class="footnote"><a id="footnote40" name="footnote40"></a> <b>Footnote 40</b>:<a href="#footnotetag40">(return)</a> +A kind of missile. +</p> + +<p class="footnote"><a id="footnote41" name="footnote41"></a> <b>Footnote 41</b>:<a href="#footnotetag41">(return)</a> +Another kind of weapon. +</p> + +<p class="footnote"><a id="footnote42" name="footnote42"></a> <b>Footnote 42</b>:<a href="#footnotetag42">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote43" name="footnote43"></a> <b>Footnote 43</b>:<a href="#footnotetag43">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote44" name="footnote44"></a> <b>Footnote 44</b>:<a href="#footnotetag44">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote45" name="footnote45"></a> <b>Footnote 45</b>:<a href="#footnotetag45">(return)</a> +A very small measure. +</p> + +<p class="footnote"><a id="footnote46" name="footnote46"></a> <b>Footnote 46</b>:<a href="#footnotetag46">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote47" name="footnote47"></a> <b>Footnote 47</b>:<a href="#footnotetag47">(return)</a> +Naked. +</p> + +<p class="footnote"><a id="footnote48" name="footnote48"></a> <b>Footnote 48</b>:<a href="#footnotetag48">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote49" name="footnote49"></a> <b>Footnote 49</b>:<a href="#footnotetag49">(return)</a> +The six acts of a king are peace, war, marching, halting, sowing +dissention, and seeking protection. +</p> + +<p class="footnote"><a id="footnote50" name="footnote50"></a> <b>Footnote 50</b>:<a href="#footnotetag50">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote51" name="footnote51"></a> <b>Footnote 51</b>:<a href="#footnotetag51">(return)</a> +Abode of Varuna in the original. +</p> + +<p class="footnote"><a id="footnote52" name="footnote52"></a> <b>Footnote 52</b>:<a href="#footnotetag52">(return)</a> +Garuda. +</p> + +<p class="footnote"><a id="footnote53" name="footnote53"></a> <b>Footnote 53</b>:<a href="#footnotetag53">(return)</a> +Pavana, the God of the wind. +</p> + +<p class="footnote"><a id="footnote54" name="footnote54"></a> <b>Footnote 54</b>:<a href="#footnotetag54">(return)</a> +There is a difference of reading here. Some texts read fifty +seven. +</p> + +<p class="footnote"><a id="footnote55" name="footnote55"></a> <b>Footnote 55</b>:<a href="#footnotetag55">(return)</a> +A difference of reading is observable here. +</p> + +<p class="footnote"><a id="footnote56" name="footnote56"></a> <b>Footnote 56</b>:<a href="#footnotetag56">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote57" name="footnote57"></a> <b>Footnote 57</b>:<a href="#footnotetag57">(return)</a> +Lit. an engine killing a hundred. Perhaps, some kind of rude +cannon. +</p> + +<p class="footnote"><a id="footnote58" name="footnote58"></a> <b>Footnote 58</b>:<a href="#footnotetag58">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote59" name="footnote59"></a> <b>Footnote 59</b>:<a href="#footnotetag59">(return)</a> +Lit. be a Purusha (male)! Manhood would not be appropriate in +connection with a Rakshasa. +</p> + +<p class="footnote"><a id="footnote60" name="footnote60"></a> <b>Footnote 60</b>:<a href="#footnotetag60">(return)</a> +This weapon could restore an insensible warrior to +consciousness, as the Sam-mohana weapon could deprive one of +consciousness. +</p> + +<p class="footnote"><a id="footnote61" name="footnote61"></a> <b>Footnote 61</b>:<a href="#footnotetag61">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote62" name="footnote62"></a> <b>Footnote 62</b>:<a href="#footnotetag62">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote63" name="footnote63"></a> <b>Footnote 63</b>:<a href="#footnotetag63">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote64" name="footnote64"></a> <b>Footnote 64</b>:<a href="#footnotetag64">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote65" name="footnote65"></a> <b>Footnote 65</b>:<a href="#footnotetag65">(return)</a> +Also called Gayatri, the wife of Brahma. +</p> + +<p class="footnote"><a id="footnote66" name="footnote66"></a> <b>Footnote 66</b>:<a href="#footnotetag66">(return)</a> +Samhritya—killing. +</p> + +<p class="footnote"><a id="footnote67" name="footnote67"></a> <b>Footnote 67</b>:<a href="#footnotetag67">(return)</a> +Lit. Letters. +</p> + +<p class="footnote"><a id="footnote68" name="footnote68"></a> <b>Footnote 68</b>:<a href="#footnotetag68">(return)</a> +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>i.e.</i>, +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). +</p> + +<p class="footnote"><a id="footnote69" name="footnote69"></a> <b>Footnote 69</b>:<a href="#footnotetag69">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote70" name="footnote70"></a> <b>Footnote 70</b>:<a href="#footnotetag70">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote71" name="footnote71"></a> <b>Footnote 71</b>:<a href="#footnotetag71">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote72" name="footnote72"></a> <b>Footnote 72</b>:<a href="#footnotetag72">(return)</a> +Yudhishthira has the authority of the Srutis for saying that the +one pervading element of the universe is air. +</p> + +<p class="footnote"><a id="footnote73" name="footnote73"></a> <b>Footnote 73</b>:<a href="#footnotetag73">(return)</a> +The word used in the question is <i>dik</i>, 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. +</p> + +<p class="footnote"><a id="footnote74" name="footnote74"></a> <b>Footnote 74</b>:<a href="#footnotetag74">(return)</a> +The <i>Srutis</i> actually speak of space as water. These are +questions to test Yudhishthira's knowledge of the Vedic +cosmogony. +</p> + +<p class="footnote"><a id="footnote75" name="footnote75"></a> <b>Footnote 75</b>:<a href="#footnotetag75">(return)</a> +The <i>Srutis</i> 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. +</p> + +<p class="footnote"><a id="footnote76" name="footnote76"></a> <b>Footnote 76</b>:<a href="#footnotetag76">(return)</a> +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. +</p> + +<p class="footnote"><a id="footnote77" name="footnote77"></a> <b>Footnote 77</b>:<a href="#footnotetag77">(return)</a> +That is, tranquillity of mind, self-restraint, abstention from +sensual pleasures, resignation, and Yoga meditation. +</p> + +<p class="footnote"><a id="footnote78" name="footnote78"></a> <b>Footnote 78</b>:<a href="#footnotetag78">(return)</a> +That is, hunger, thirst, sorrow, bluntness of mortal feeling, +decrepitude, and death. +</p> + +<hr /> + +<div>*** END OF THE PROJECT GUTENBERG EBOOK 12333 ***</div> +</body> +</html> + |