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+The Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
+Vyasa, Volume 3, by Unknown
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: The Mahabharata of Krishna-Dwaipayana Vyasa, Volume 3
+       Books 8, 9, 10, 11 and 12
+
+Author: Unknown
+
+Translator: Kisari Mohan Ganguli
+
+Posting Date: March 11, 2010 [EBook #15476]
+Release Date: March 26, 2005
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK MAHABHARATA, VOLUME 3 ***
+
+
+
+
+Produced by John B. Hare.  Reproofed and corrected by David King.
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 8
+
+Karna-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+
+
+1
+
+Om! Having bowed down unto Narayana, and unto that most exalted of male
+beings, Nara, and unto the goddess Sarasvati also, must the word Jaya be
+uttered.
+
+Vaishampayana said, "After Drona had been slain, O monarch, the royal
+warriors (of the Kaurava army) headed by Duryodhana, with hearts filled
+with great anxiety, all repaired to Drona's son. Lamenting the loss of
+Drona, and deprived of energy in consequence of their cheerlessness, they
+sat around the son of Sharadvata's daughter, afflicted with grief.
+Comforted for a little while by considerations founded upon the
+scriptures, when night came, those rulers of Earth proceeded to their
+respective tents. Those lords of Earth, however, O thou of Kuru's race,
+could feel no happiness in their abodes. Thinking of that immense
+slaughter, they could not also sleep. The Suta's son (Karna), and king
+Suyodhana and Duhshasana and Shakuni, in special, could not compose
+themselves to sleep. Those four passed that night together in
+Duryodhana's tent, reflecting upon the woes they had inflicted upon the
+high-souled Pandavas. Formerly they had brought Draupadi, plunged into
+woe on account of the match at dice, into the assembly. Recollecting it
+they experienced great regret, their hearts being filled with anxiety.
+Thinking of those sufferings inflicted (upon the Pandavas) in consequence
+of the gambling match they passed that night in sorrow, O king, as if it
+were really a hundred years. Then when morning came, observing the
+dictates of the ordinance, all of them duly went through the customary
+rites. Having gone through these customary rites, and comforted to some
+extent, O Bharata, they ordered their troops to be arrayed, and then came
+out for battle, having made Karna their generalissimo by tying the
+auspicious thread round his wrists, and having caused many foremost of
+Brahmanas, by presents of vessels of curds, clarified butter, akshatas,
+coins of gold, kine, jewels and gems, and costly robes, to pray for their
+victory, and having caused heralds and musicians, and panegyrists to
+adore them with hymns about victory. The Pandavas also, O king, having
+gone through their morning rites, issued from their camp, resolved on
+battle. Then commenced a fierce battle, making the hair to stand on end,
+between the Kurus and the Pandavas, each desirous of vanquishing the
+other. During the commandership of Karna, the battle that took place
+between the Kuru and the Pandava troops was exceedingly fierce and lasted
+for two days. Then Vrisha (Karna) having made an immense slaughter of his
+enemies in battle, was at last slain in the sight of the Dhartarashtras,
+by Arjuna. Then Sanjaya, repairing to Hastinapura told Dhritarashtra all
+that had happened at Kurujangala."
+
+Janamejaya said, "Having heard of the fall of Bhishma and that other
+mighty car-warrior, Drona, the old king Dhritarashtra the son of Ambika
+had been afflicted with great grief. How, O foremost of Brahmanas, could
+he, plunged into grief, support his life having heard of the death of
+Karna, that well-wisher of Duryodhana? How indeed, could that descendant
+of Kuru support his life when he, upon whom that monarch had rested the
+hope of his sons' victory, had fallen? When the king did not lay down his
+life even after hearing of Karna's death, I think that it is very
+difficult for men to yield up life even under circumstances of great
+grief! O Brahmana, when the king did not yield up his life after hearing
+of the fall of the venerable son of Shantanu, of Bahlika and Drona and
+Somadatta and Bhurishrava, as also other friends and his sons and
+grandsons, I think, O regenerate one, that the act of yielding up one's
+life is exceedingly difficult! Tell me all these in detail and as they
+actually happened! I am not satiated with hearing the high achievements
+of my ancestors!"
+
+
+
+2
+
+Vaishampayana said, "Upon the fall of Karna, O monarch, the son of
+Gavalgana, with a cheerless heart, set out that night for Nagapura, on
+steeds that rivalled the wind in speed. Arrived at Hastinapura, with a
+heart filled with deep anxiety, he proceeded to Dhritarashtra's abode
+which no longer teemed with kinsmen and friends. Beholding the king
+deprived of all energy by grief, joining his hands he worshipped, with a
+bend of his head, the monarch's feet. Having duly worshipped king
+Dhritarashtra, he uttered an exclamation of woe and then began, 'I am
+Sanjaya, O lord of Earth! Art thou not happy? I hope thou art not
+stupefied, having through thy own faults fallen into such distress?
+Counsels for thy good had been uttered by Vidura and Ganga's son and
+Keshava. I hope thou feelest no pain now, remembering thy rejection of
+those counsels? Counsels for thy good had also been uttered in the
+assembly by Rama and Narada and Kanwa and others. I hope thou feelest no
+pain now, remembering their rejection by thee? I hope thou feelest no
+pain, remembering the slaughter in battle, by the foe, of Bhishma and
+Drona and others, those friends that were ever engaged in thy good?' Unto
+the Suta's son who with joined hands was telling him so, the monarch
+afflicted with grief and drawing a long and hot breath, said these words.
+
+"Dhritarashtra said, 'Hearing, O Sanjaya, of the fall of the heroic son
+of Ganga, that warrior of all celestial weapons, as also of the fall of
+that foremost of all bowmen, Drona, my heart feeleth great pain! That
+hero endued with great energy and born of the Vasus themselves, who slew
+every day 10,000 car-warriors clad in mail, that high-souled one unto
+whom Bhrigu's son had given the highest weapons, that warrior who in his
+childhood had been trained in the science of the bow by Rama, alas, even
+he hath been slain by Yajnasena's son Shikhandi protected by the
+Pandavas! At this my heart is greatly pained! That hero through whose
+grace those mighty car-warriors, the royal sons of Kunti, as also many
+other lords of Earth, have become maharathas, alas, hearing of the
+slaughter of that great bowman of sure aim, Drona, by Dhrishtadyumna, my
+heart is exceedingly pained! Those two had not in the world a person
+equal to them in (knowledge and use of) the four kinds of weapons! Alas,
+hearing of the slaughter of these two, Bhishma and Drona, in battle my
+heart is exceedingly pained! That warrior who had not in the three worlds
+a person equal to him in knowledge of weapons, alas, hearing of the
+slaughter of that hero, Drona, what did the people of my side do? After
+the high-souled son of Pandu, Dhananjaya, exerting himself with prowess,
+had despatched unto Yama's abode the strong force of the samsaptakas,
+after the Narayana weapon of the intelligent son of Drona had been
+baffled, and after the (Kaurava) divisions had begun to fly away, what,
+indeed, did the people of my side do? I think that, after Drona's death
+my troops, flying away and sinking in an ocean of grief, resembled
+shipwrecked mariners struggling on the bosom of the vast deep. What also,
+O Sanjaya, became the colour of the faces of Duryodhana, and Karna, and
+Kritavarma the chief of the Bhojas and Shalya, the ruler of the Madras,
+and of my remaining sons, and of the others, when the Kuru divisions fled
+away from the field? Tell me all this as it truly happened in battle, O
+son of Gavalgana, and describe to me the prowess put forth by the
+Pandavas and the warriors of my side!'"
+
+"Sanjaya said, 'O sire, hearing all that has happened unto the Kauravas
+through thy fault, thou shouldst not feel any anguish! He that is wise
+never feeleth any pain at what Destiny bringeth! And since Destiny is
+unconquerable, human purposes may or may not become attainable. Hence, he
+that is wise never feeleth pain on the acquisition or the reverse of the
+objects cherished by him.'"
+
+"Dhritarashtra said, 'I do not feel great pain, O Sanjaya! I regard all
+this to be the result of Destiny! Tell me all that thou wishest!'"
+
+
+
+3
+
+"Sanjaya said, 'Upon the fall of the great bowman Drona, thy sons, those
+mighty car-warriors, became pale and deprived of their senses. Armed with
+weapons, all of them, O monarch, hung down their heads. Afflicted with
+grief and without looking at one another, they stood perfectly silent.
+Beholding them with such afflicted countenances, thy troops, O Bharata,
+themselves perturbed by grief, vacantly gazed upwards. Seeing Drona slain
+in battle, the weapons of many of them, O king, dyed with blood, dropped
+from their hands. Innumerable weapons, again, O Bharata, still retained
+in the grasp of the soldiers, seemed in their pendent attitude, to
+resemble falling meteors in the sky. Then king Duryodhana, O monarch,
+beholding that army of thine thus standing as if paralysed and lifeless,
+said, "Relying upon the might of your army I have summoned the Pandavas
+to battle and caused this passage-at-arms to commence! Upon the fall of
+Drona, however, the prospect seems to be cheerless. Warriors engaged in
+battle all die in battle. Engaged in battle, a warrior may have either
+victory or death. What can be strange then in this (viz., the death of
+Drona)? Fight ye with faces turned towards every direction. Behold now
+the high-souled Karna, the son of Vikartana, that great bowman of mighty
+strength, careering in battle, using his celestial weapons! Through fear
+of that warrior in battle, that coward, viz., Dhananjaya, the son of
+Kunti, always turns back like a small deer at the sight of a lion! It is
+he who, by the ordinary methods of human battle, brought the mighty
+Bhimasena endued with the strength of 10,000 elephants to that plight! It
+is he who, uttering a loud roar, slew with his invincible dart the brave
+Ghatotkaca of a 1,000 illusions and well-acquainted with celestial
+weapons! Behold today the inexhaustible might of arms of that intelligent
+warrior of sure aim and invincible energy! Let the sons of Pandu behold
+today the prowess of both Ashvatthama and Karna resembling that of Vishnu
+and Vasava! All of you are singly able to slay the sons of Pandu with
+their troops in battle! How much more then are you capable, when united
+together, of that feat! Endued with great energy and accomplished in
+weapons, you will today behold one another engaged in the achievement of
+mighty tasks!"'
+
+"Sanjaya continued, 'Having said these words, O sinless one, thy son
+Duryodhana, with his brothers, made Karna the generalissimo (of the Kuru
+army). Obtaining the command, the mighty car-warrior Karna, so fierce in
+battle, uttered loud roars and fought with the foe. He caused, O sire, a
+great carnage among the Srinjayas, the Pancalas, the Kekayas, and the
+Videhas. From his bow issued innumerable lines of arrows, one close
+behind the wings of another, like flights of bees. Having afflicted the
+Pancalas and the Pandavas endued with great activity, and slain thousands
+of warriors, he was at last slain by Arjuna!'"
+
+
+
+4
+
+Vaishampayana said, "Hearing this intelligence, O monarch, Dhritarashtra
+the son of Ambika, feeling the acme of grief, regarded Suyodhana to be
+already dead. Exceedingly agitated, the king fell down on the Earth like
+an elephant deprived of its senses. When that foremost of the monarchs,
+greatly agitated, fell down on the Earth, loud wails were uttered, O best
+of the Bharatas, by the ladies (of the royal household). That noise was
+so loud that it seemed to fill the entire Earth. Immersed in a deep ocean
+of woe, the Bharata ladies, with hearts exceedingly agitated and scorched
+by grief, wept aloud. Approaching the king, Gandhari, O bull of Bharata's
+race, and the other ladies of the household, all fell down on the earth,
+deprived of their senses. Then Sanjaya, O king, began to comfort those
+ladies stricken with grief, bathed in tears, and reft of consciousness.
+Comforted (by Sanjaya), those ladies began to tremble repeatedly like a
+plantain grove shaken by the wind. Vidura also, sprinkling that
+descendant of Kuru with water, began to comfort the puissant monarch who
+had knowledge only for his eye. Slowly restored to consciousness, and
+understanding that the ladies of the household were there, the king, O
+monarch, remained perfectly silent for some time like one reft of reason.
+Having reflected then for some time, and repeatedly drawn long breaths,
+the king censured his own sons and applauded the Pandavas. Censuring also
+his own intelligence and that of Shakuni the son of Subala, the king,
+having reflected for a long time, began to tremble repeatedly.
+Controlling his mind once more, the king, with sufficient fortitude,
+questioned his charioteer Sanjaya the son of Gavalgana.
+
+"Dhritarashtra said, 'I have heard, O Sanjaya, all that thou hast said.
+Hath my son Duryodhana, O Suta, who is ever desirous of victory, already
+gone to Yama's abode, despairing of success? Tell me truly, O Sanjaya,
+all this even if thou wilt have to repeat it!'"
+
+Vaishampayana continued, "Thus addressed by the king, O Janamejaya, the
+Suta said unto him, 'The mighty car-warrior Vaikartana, O monarch, hath
+been slain with his sons and brothers, and other Suta warriors, all of
+whom were mighty bowmen ready to lay down their lives in battle!
+Duhshasana also hath been slain by the renowned son of Pandu. Indeed, his
+blood also hath been, from wrath, drunk by Bhimasena in battle!'"
+
+
+
+5
+
+Vaishampayana said, "Hearing these words, O monarch, Ambika's son
+Dhritarashtra, with heart agitated by grief, addressed his driver
+Sanjaya, saying, 'Though the evil policy, O sire, of my son of little
+foresight, Vikartana's son hath been slain! This intelligence is cutting
+the very core of my heart! I am desirous of crossing this sea of grief!
+Remove my doubts, therefore, by telling me who are still alive and who
+are dead amongst the Kurus and the Pandavas!'
+
+"Sanjaya said, 'Endued with great prowess and invincible in battle,
+Bhishma the son of Shantanu, O king, having slain large numbers of
+Srinjayas and Pancalas, hath been slain after ten days. The mighty and
+invincible bowman Drona of the golden car, having slaughtered the Pancala
+divisions in battle, hath been slain. Having slaughtered the half of what
+remained after the carnage by Bhishma and the illustrious Drona,
+Vikartana's son Karna hath been slain. Endued with great strength, O
+monarch, prince Vivingsati, having slain hundreds of Anarta warriors in
+battle, hath been slain. Thy heroic son Vikarna, deprived of steeds and
+weapons, stood, facing the foe, remembering the duties of Kshatriyas.
+Remembering the many foul wrongs inflicted upon him by Duryodhana, and
+bearing in mind his own vow, Bhimasena hath slain him. Possessed of great
+might, Vinda and Anuvinda, the two princes of Avanti, after achieving the
+most difficult feats, have gone to Yama's abode. That hero who had under
+his sway ten kingdoms, having Sindhu for their chief, him who was ever
+obedient to thee, Jayadratha of mighty energy, O king, Arjuna hath slain
+after vanquishing eleven Akshauhinis of troops with his keen arrows.
+Endued with great activity and incapable of being easily defeated in
+battle, the son of Duryodhana, ever obedient to his sire's commands, hath
+been slain by the son of Subhadra. The brave son of Duhshasana, possessed
+of mighty arms and fierce in battle, hath been despatched to Yama's abode
+by Draupadi's son exerting himself with great prowess! The ruler of the
+Kiratas and other dwellers of the lowlands on the seacoast, the much
+respected and dear friend of the chief of the celestials himself, the
+virtuous king Bhagadatta, who was ever devoted to Kshatriya duties, hath
+been despatched to Yama's abode by Dhananjaya exerting himself great with
+prowess. The kinsman of the Kauravas, the son of Somadatta, the brave and
+celebrated Bhurishrava, O king, hath been slain by Satyaki in battle. The
+Amvashtha king Srutayus, that foremost of Kshatriyas, who used to career
+in battle most fearlessly, hath been slain by Arjuna. Thy son Duhshasana,
+accomplished in arms and invincible in battle, and who was always
+wrathful, hath, O monarch, been slain by Bhimasena. Sudakshina, O king,
+who had many thousands of wonderful elephants, hath been slain in battle
+by Arjuna. The ruler of the Kosolas, having slain many hundreds of foes,
+hath himself been despatched to Yama's abode by Subhadra's son exerting
+himself with prowess. Having fought with many thousands of foes and with
+the mighty car-warrior Bhimasena himself, thy son Citrasena hath been
+slain by Bhimasena. The brave younger brother of the ruler of the Madras,
+that enhancer of the fears of foes, that handsome warrior armed with
+sword and shield, hath been slain by Subhadra's son. He who was equal to
+Karna himself in battle, Karna's son Vrishasena, accomplished in arms, of
+mighty energy and steady prowess, hath, in the very sight of Karna, been
+despatched to Yama's abode by Dhananjaya who put forth his prowess
+remembering the slaughter of his own son Abhimanyu and bearing in mind
+the vow he had made. That lord of Earth, Srutayus, who always displayed a
+deep-rooted antipathy towards the Pandavas, hath been slain by Partha who
+reminded him of that antipathy before taking his life. Shalya's son of
+great prowess, O sire, Rukmaratha, hath, O king, been slain in battle by
+Sahadeva although the former happened to be the latter's brother, having
+been the son of the latter's maternal uncle. The old king Bhagiratha, and
+Vrihatkshatra the ruler of the Kaikeyas both endued with great prowess
+and might and energy, have been slain. Bhagadatta's son, O king who was
+possessed of great wisdom and great strength, hath been slain by Nakula
+who always careers in battle with the activity of the hawk. Thy grandsire
+Bahlika, possessed of great might and prowess, hath, with all his
+followers, been slain by Bhimasena. The mighty Jayatsena the son of
+Jarasandha, the prince of the Magadhas, O king, hath been slain in battle
+by the high-souled son of Subhadra. Thy son Durmukha, O king, as also thy
+other son Dussaha, that mighty car-warrior, both of whom were regarded as
+heroes, have been slain by Bhimasena with his mace. Durmarshana and
+Durvisaha and the mighty car-warrior Durjaya, having achieved the most
+difficult feats, have gone to Yama's abode. The two brothers Kalinga and
+Vrishaka, who were invincible in battle, having achieved very difficult
+feats have gone to Yama's abode. Thy counsellor Vrishavarman of the Suta
+caste, endued with great energy, hath been despatched to Yama's abode by
+Bhimasena exerting himself with prowess. So also king Paurava who was
+endued with the might of 10,000 elephants, hath, with all his followers,
+been slain by Pandu's son Arjuna. The Vasatis, O king, numbering 2,000,
+effectual smiters of all, as also the Surasenas endued with prowess, have
+all been slain in battle. The Abhishahas, clad in mail, capable of
+smiting effectually, and fierce in battle, also the Sivis, those foremost
+of car-warriors, with the Kalingas, have all been slain. Those other
+heroes also, (the Narayana Gopas) who live and grew in Gokula, who were
+exceedingly wrathful in battle, and who never retreated from the field
+have been slain by Savyasaci. Many thousands of Srenis, as also the
+samsaptakas, approaching Arjuna, have all repaired to the abode of Yama.
+Thy two brothers-in-law, viz., the princes Vrishaka and Achala, who were
+endued with great prowess, have for thy sake been slain by Savyasaci.
+King Shalva of mighty arms and fierce deeds, who was a great bowman both
+in name and feats, hath been slain by Bhimasena. Oghavat, O king, and
+Vrishanta, fighting together in battle and exerting themselves with great
+vigour for the sake of their ally, have both repaired to Yama's abode. So
+also that foremost of car-warriors, viz., Kshemadhurti, O monarch, hath
+been slain in battle by Bhimasena with his mace. So also that great
+bowman, viz., the mighty king Jalasandha, after causing an immense
+carnage, hath been slain by Satyaki in battle. That prince of Rakshasas,
+viz., Alayudha, unto whose vehicle were yoked asses (of monstrous shape)
+hath been despatched to Yama's abode by Ghatotkaca exerting himself with
+great prowess. Radha's son of the Suta caste, and those mighty
+car-warriors who were his brothers, and the Kaikeyas, the Malavas, the
+Madrakas the Dravidas of fierce prowess, the Yaudheyas, the Lalittyas,
+the Kshudrakas, the Usinaras, the Tundikeras, the Savitriputras, the
+Easterners, the Northerners, the Westerners, and the Southerners, O sire,
+have all been slain by Savyasaci. Large bands of foot-soldiers, myriads
+upon myriads of steeds, large number of car-warriors, and many huge
+elephants, have been slain. Many heroes also, with standards and weapons,
+and with armour and attire and ornaments, and endued with perseverance
+and possessed of high birth and good conduct, have been slain in battle
+by Partha who is never fatigued with exertion. Others, endued with
+immeasurable might, and desirous of slaying their foes, (have met with a
+similar fate). These and many other kings, numbering thousands, with
+their followers, have, O monarch, been slain in battle. That which thou
+askest me I am answering now. Even thus did the destruction take place
+when Arjuna and Karna fought. Even as Mahendra slew Vritra, and Rama slew
+Ravana; even as Krishna slew Naraka or Mura in battle; even as the mighty
+Rama of Bhrigu's race slew the heroic Kartavirya, invincible in battle,
+with all his kinsmen and friends, after fighting a terrible battle
+celebrated through the three worlds; even as Skanda slew (the Asura)
+Mahisha, and Rudra slew (the Asura) Andhaka, even so hath Arjuna, O king,
+in single combat, slain, with all his kinsmen, that foremost of smiters,
+viz., Karna, who was invincible in battle and upon whom the
+Dhartarashtras had placed their hopes of victory, and who was the great
+cause of the hostility with the Pandavas! Pandu's son hath now
+accomplished that which at one time thou couldst not believe him capable
+of accomplishing, although, O monarch, well-meaning friends failed not to
+apprise thee of it. That calamity, fraught with great destruction, hath
+now come! Thou, O king wishing them well, hast heaped those evils on the
+heads of thy covetous sons! The fruit of those evils is now manifesting
+itself!'"
+
+
+
+6
+
+"Dhritarashtra said, 'Thou hast, O son, mentioned the names of those of
+my side that have been slain in battle by the Pandavas. Tell me now, O
+Sanjaya, the names of those amongst the Pandavas that have been slain by
+the people of my side!'
+
+"Sanjaya said, 'The Kuntis possessed of great prowess in battle, endued
+with great energy and great might, have been slain in fight by Bhishma,
+with all their kinsmen and advisers. The Narayanas, the Valabhadras, and
+hundreds of other heroes, all devoted (to the Pandavas) have been slain
+in battle by the heroic Bhishma. Satyajit, who was equal to the
+diadem-decked Arjuna himself in battle as regards energy and might, hath
+been slain in battle by Drona of sure aim. Many mighty bowmen among the
+Pancalas, all of whom were skilled in battle, encountering Drona, have
+repaired to Yama's abode. So the two kings Virata and Drupada, both
+venerable in years, who exerted themselves with great prowess for their
+ally, have, with their sons, been slain in battle by Drona. That
+invincible hero, viz., Abhimanyu, who, though a child in years, was still
+equal in battle to Arjuna or Keshava or Baladeva, O lord, that, warrior
+who was highly accomplished in battle, after making an immense slaughter
+of the foe, was at last encompassed by six foremost of car-warriors and
+slain by them. Unable to resist Arjuna himself, they thus slew Arjuna's
+son! Deprived of his car, that hero, viz., the son of Subhadra, still
+stayed in battle, remembering the duties of a Kshatriya. At last, O king,
+Duhshasana's son slew him on the field. The slayer of the Patachchatras,
+viz., the handsome son of Amvashtha, surrounded by a large force, had put
+forth all his prowess for the sake of his allies. Having made a great
+slaughter among the foe, he was encountered by Duryodhana's son, the
+brave Lakshmana, in battle and despatched to Yama's abode. The mighty
+bowman Vrihanta, accomplished in arms and invincible in battle, hath been
+despatched to Yama's abode by Duhshasana, exerting himself with great
+prowess. The two kings Manimat and Dandadhara, both of whom were
+invincible in battle and had put forth their prowess for their allies,
+have been slain by Drona. Ansumat the ruler of the Bhojas, that mighty
+car-warrior at the head of his own forces, hath been despatched to Yama's
+abode by Drona exerting himself with great prowess. Citrasena, the ruler
+of the sea-coast, with his son, O Bharata, hath been forcibly despatched
+by Samudrasena to Yama's abode. Another ruler of a maritime country,
+viz., Nila, and Vyaghradatta of great energy, have both, O king, been
+despatched to Yama's abode by Ashvatthama. Citrayudha and Citrayodhin,
+after making a great slaughter, have both been slain in battle by Vikarna
+exerting himself with great prowess and displaying diverse manoeuvres of
+his car. The chief of the Kaikeyas, who was equal to Vrikodara himself in
+battle and surrounded by Kaikeya warriors, has been slain by Kaikeya, the
+brother by the brother. Janamejaya of the hilly country, endued with
+great prowess and accomplished in encounters with the mace, hath, O king,
+been slain by thy son Durmukha. Those two foremost of men, viz., the
+brothers Rochamana, like two brilliant planets, have together been
+despatched to heaven by Drona with his shafts. Many other kings, O
+monarch, endued with great prowess, have fought (for the Pandavas). Having
+achieved the most difficult feats, all of them have gone to Yama's abode.
+Purujit and Kuntibhoja, the two maternal uncles of Savyasaci, have been
+despatched by Drona with shafts to such regions as are attained by death
+in battle. Abhibhu of the Kasis, at the head of many of his followers, hath
+been obliged by Vasudana's son to lay down his life in battle. Yudhamanyu
+of immeasurable prowess, and Uttamauja of great energy, after slaying
+hundreds of heroic warriors, have themselves been slain by our men. The
+Pancala prince Mitravarman, O Bharata, those two foremost of bowmen, have
+been despatched to Yama's abode by Drona. Shikhandi's son Kshatradeva,
+that foremost of warriors, possessed of great bravery, hath, O king, been
+slain by thy grandson Lakshmana, O sire! The two heroes Sucitra and
+Citravarman, who were sire and son and endued with great might, and who
+careered fearlessly in battle, have been slain by Drona. Vardhakshemi, O
+monarch, who was like the ocean at full tide, having had his weapons
+exhausted in battle, hath at last obtained undisturbed peace. That
+foremost of Sutas, viz., Senavindu, having consumed many foes in battle,
+hath, at last, O king been slain by Bahlika. Dhrishtaketu, O monarch,
+that foremost of car-warriors among the Cedis, after accomplishing the
+most difficult feats, hath repaired to the abode of Yama. Similarly, the
+heroic Satyadhriti, endued with great prowess, having made a great
+slaughter in battle for the sake of the Pandavas, has been despatched to
+Yama's abode. That lord of Earth, viz., Suketu, the son of Shishupala,
+having slain many foes, hath at last been slain by Drona in battle.
+Virata's son Sankha, as also Uttara of great strength, having
+accomplished the most difficult feats, have repaired to Yama's abode.
+Similarly, Satyadhriti of the Matsyas, and Madiraswa of great energy, and
+Suryadatta possessed of great prowess, have all been slain by Drona with
+his shafts. Srenimat also, O monarch, having fought with great prowess
+and accomplished the most difficult feats, hath repaired to Yama's abode.
+Similarly, the chief of the Magadhas, that slayer of hostile heroes,
+endued with great energy and acquainted with the highest weapons,
+sleepeth on the field of battle, slain by Bhishma. Vasudana also, having
+made an immense carnage in battle, has been despatched to Yama's abode by
+Bharadwaja's son exerting himself with great prowess. These and many
+other mighty car-warriors of the Pandavas have been slain by Drona
+exerting himself with great energy. I have now told them all that thou
+hadst asked me.'"
+
+
+
+7
+
+"Dhritarashtra said, 'When all the foremost of my warriors, O Sanjaya
+have perished, I do not think that the remnant of my army will not
+perish! When those two heroes, those two mighty bowmen, those two
+foremost of the Kurus, Bhishma and Drona, have been slain, what use can I
+any longer have with life? I cannot also brook the death of Radha's son,
+that ornament of battle, the might of whose arms was as great as that of
+10,000 elephants! O foremost of speakers, tell me now, O Suta, who are
+yet alive in my army after the death of all the foremost heroes! Thou
+hast told me the names of those that have fallen. It seems, however, to
+me that those who are still alive are almost all dead!'
+
+"Sanjaya said, 'That hero O king, to whom Drona, that foremost of
+Brahmanas, imparted many blazing, celestial, and mighty weapons of the
+four kinds, that mighty car-warrior, possessed of skill and lightness of
+hands, that hero of firm grasp, strong weapons, and powerful shafts, that
+high-souled son of Drona, capable of shooting to a great distance, is
+still on the field, desirous of battling for thy sake. That dweller of
+the Anarta country, that son of Hridika, that mighty car-warrior, that
+foremost one among the Satwatas, that chief of the Bhojas, Kritavarma,
+accomplished in arms, is on the field, desirous of battle. Artayana's
+son, dauntless in battle, that first of warriors, that foremost of all
+yet on thy side, he, that abandoned his own sister's sons, the Pandavas,
+for making his own words true, that hero endued with great activity who
+promised in the presence of Yudhishthira that he would in battle depress
+the proud spirit of Karna, that invincible Shalya, who is equal unto
+Sakra himself in energy, is still on the field, desirous of battling for
+thy sake. Accompanied by his own force consisting of Ajaneyas,
+Saindhavas, mountaineers, dwellers of riparian regions, Kambojas, and
+Vanayus, the king of the Gandharas stayeth on the field, desirous of
+battling for thy sake. Sharadvata's son called Gautama, O king, endued
+with mighty arms and capable of fighting with diverse weapons in diverse
+beautiful ways, taking up a beautiful and large bow capable of bearing
+great strain, stayeth on the field, desirous of battle. That mighty
+car-warrior, the son of the ruler of the Kaikeyas, riding on a goodly car
+equipped with standard and goodly steeds, stayeth on the field, O chief
+of Kuru's race, for battling for thy sake. Thy son also, that foremost of
+heroes in Kuru's race, Purumitra, O king, riding on his car possessed of
+the effulgence of fire or the Sun, stayeth on the field, like the Sun
+himself shining brilliantly in the cloudless firmament. Duryodhana also,
+endued with great energy, in the midst of an elephant force and
+accompanied by many foremost of combatants, stayeth on his car adorned
+with gold, desirous of engaging in battle. In the midst of many kings,
+that foremost of men, possessed of the splendour of a lotus, looked
+resplendent in his beautiful armour of gold like a fire with little smoke
+or the Sun emerged from the clouds. So also thy sons Sushena, armed with
+sword and shield, and the heroic Satyasena, are staying with Citrasena,
+their hearts full of joy and themselves desirous of battle. Endued with
+modesty, the Bharata princes Citrayudha, Srutavarman, and Jaya, Dala, and
+Satyavrata, and Dussala, all of whom are possessed of great might, stay
+on the field, desirous of battle. The ruler of the Kaitavyas, that prince
+proud of his courage, and capable of fearlessly careering in battle and
+slaying his foes, possessing foot-soldiers and cavalry, and elephants and
+cars, stayeth on the field, desirous of battling for thy sake. The heroic
+Srutayu and Srutayudha, and Citrangada and Citravarman, those foremost of
+men, those proud warriors capable of smiting effectually and possessed of
+sureness of aim, stay on the field, desirous of battle. The high-souled
+Satyasandha, the son of Karna, stayeth on the field, desirous of battle.
+Two other sons of Karna, possessing a knowledge of high weapons and
+endued with great lightness of hands, are both staying, O king, at the
+head of forces that are large and incapable of being pierced by warriors
+of little energy, desirous of battling for thy sake. Accompanied by these
+heroes and by many other foremost of warriors, O king, that are possessed
+of immeasurable might, the Kuru king (Duryodhana) is staying like a
+second Indra in the midst of his elephant division in expectation of
+victory!'
+
+"Dhritarashtra said, 'Thou hast told me duly all that are alive both
+amongst us and the foe. From this I plainly see on which side the victory
+will be. Indeed, it may be inferred from the facts.'"
+
+Vaishampayana continued, "While saying this, Dhritarashtra the son of
+Ambika, having learnt that only a small portion of his army was alive,
+for all his foremost of warriors had died, felt his heart to be
+exceedingly agitated by grief. The king swooned away. Partially restored
+to his senses, he addressed Sanjaya, saying, 'Wait for a moment!' And the
+king said, 'O son, having heard of this dire calamity, my heart is
+greatly agitated. My senses are being stupefied, and my limbs are about
+to be paralysed!' Having said these words, Dhritarashtra the son of
+Ambika, that lord of earth, lost his senses and fell down on the earth."
+
+
+
+8
+
+Janamejaya said, "Having heard of Karna's fall and the slaughter of his
+sons, what, O foremost of regenerate ones, did the king say, after he had
+been a little comforted? Indeed, poignant was the grief that he
+experienced, arising from the calamity that befell his sons! Tell me, I
+ask thee, all that the king said on that occasion!"
+
+Vaishampayana said, "Hearing of the slaughter of Karna that was
+incredible and astounding, that was dreadful and capable of paralysing
+the senses of all creatures, that looked like the downfall of Meru, or a
+never-to-be-believed clouding of the intellect of the wise Shukra, or the
+defeat of Indra of terrible feats at the hands of his foes, or the
+falling down on the Earth of the resplendent Sun from the firmament, or a
+scarcely-to-be-comprehended drying up of the ocean, that receptacle of
+inexhaustible waters, or the annihilation, perfectly astounding, of the
+earth, the firmament, the points of the compass, and the waters, or the
+fruitlessness of acts both virtuous and sinful, king Dhritarashtra,
+having earnestly reflected for some time on it, thought that his army had
+been annihilated. Thinking that other creatures also, as unslayable as
+Karna, would meet with a similar fate, king Dhritarashtra the son of
+Ambika, scorched with grief and sighing like a snake, with limbs almost
+palsied, long breaths, highly cheerless, and filled with melancholy,
+began to lament, saying, 'Oh!' and 'Alas!' And the king said, 'O Sanjaya,
+the heroic son of Adhiratha was endued with the prowess of the lion or
+the elephant! His neck was as thick as that of a bull, and his eyes,
+gait, and voice were like the bull's! Of limbs as hard as the
+thunderbolt, that young man, like a bull never flying away from a bull,
+never desisted from battle even if his foe happened to be the great Indra
+himself! At the sound of his bow-string and palms and at the whizz of his
+arrowy showers men and steeds and cars and elephants fled away from
+battle. Relying upon that mighty-armed one, that slayer of large bands of
+foes, that warrior of unfading glory, Duryodhana had provoked hostilities
+with those mighty car-warriors, the sons of Pandu! How then could Karna,
+that foremost of car-warriors, that tiger among men, that hero of
+irresistible onset, be forcibly slain by Partha in battle? Relying on the
+might of his own arms, he always disregarded Keshava of unfading glory,
+and Dhananjaya, and the Vrishnis, and all other foes! Often did he use to
+say unto the foolish, avaricious crestfallen, kingdom-coveting, and
+afflicted Duryodhana even such words as these, "Alone, I shall, in
+battle, throw down from their foremost of cars, those two invincible
+warriors united together, the wielder of sarnga and the wielder of
+Gandiva!" He had subjugated many invincible and mighty foes--the
+Gandharas, the Madrakas, the Matsyas, the Trigartas, the Tanganas, the
+Khasas, the Pancalas, the Videhas, the Kulindas, the Kasi-kosalas, the
+Suhmas, the Angas, the Nishadhas, the Pundras, the Kichakas, the Vatsas,
+the Kalingas, the Taralas, the Asmakas, and the Rishikas. Subjugating all
+these brave races, by means of his keen and whetted arrows equipped with
+Kanka feathers, that foremost of car-warriors, Radha's son, had caused
+all of them to pay tribute to us for the aggrandisement of Duryodhana.
+Alas, how could that warrior acquainted with celestial weapons, that
+protector of armies, Karna the son of Vikartana, called also Vrisha, of
+mighty energy, be slain in battle by his foes, the heroic and mighty sons
+of Pandu? As Indra is the foremost of gods, Karna was the foremost of
+men. In the three worlds no third person has been heard of by us to be
+like them. Amongst steeds, Uccaisravas is the foremost; amongst Yakshas,
+Vaishravana is the foremost; amongst celestials, Indra is the foremost;
+amongst smiters, Karna was the foremost. Unvanquished by even the most
+heroic and the mightiest of monarchs, he had, for Duryodhana's
+aggrandisement, subjugated the whole earth. The ruler of Magadha, having
+by conciliation and honours obtained Karna for a friend, had challenged
+all the Kshatriyas of the world, except the Kauravas and the Yadavas, to
+battle. Hearing that Karna hath been slain by Savyasaci in single combat,
+I am plunged in an ocean of woe like a wrecked vessel in the vast deep!
+Indeed, hearing that that foremost of men, that best of car-warriors,
+hath been slain in single combat, I am sinking in an ocean of grief like
+a person without a raft in the sea! When, O Sanjaya, I do not die of such
+grief, I think my heart is impenetrable and made of something harder than
+the thunderbolt. Hearing of the defeat and humiliation of kinsmen and
+relatives and allies, who else in the world, O Suta, save my wretched
+self, would not yield up his life? I desire to have poison or fire or a
+fall from the summit of a mountain, I am unable, O Sanjaya, to bear this
+heavy load of grief!'"
+
+
+
+9
+
+"Sanjaya said, 'The world regards thee to be equal to Yayati the son of
+Nahusha, in beauty, birth, fame, asceticism, and learning! Indeed, in
+learning, thou art, O king, like a great rishi, highly accomplished and
+crowned with success! Summon thy fortitude! Do not yield to grief!'
+
+"Dhritarashtra said, 'I think destiny is supreme, and exertion fruitless
+since even Karna, who was like a shala tree, hath been slain in battle!
+Having slaughtered Yudhishthira's army and the large throngs of the
+Pancala car-warriors, having scorched all the points of the compass by
+means of his arrowy showers, having stupefied the Parthas in battle like
+the wielder of the thunderbolt stupefying the Asuras, alas, how could
+that mighty car-warrior, slain by the foe, fall down on the earth like a
+large tree uprooted by the tempest? Indeed, I do not behold the end of my
+sorrows like a drowning man unable to see the end of the ocean. My
+anxieties are increasing, I do not desire to live, hearing of Karna's
+death and Phalguni's victory! Indeed O Sanjaya, I regard the slaughter of
+Karna to be highly incredible. Without doubt, this hard heart of mine is
+made of the essence of adamant, for it does not burst into a 1,000
+fragments upon hearing of the fall of Karna! Without doubt, the gods
+ordained, before (my birth), a very long life for me, since sore
+distressed on hearing of the death of Karna, I do not die! Fie, O
+Sanjaya, on this life of one that is destitute of friends. Brought today,
+O Sanjaya, to this wretched plight, miserably shall I have to live, of
+foolish understanding that I am, pitied by all! Having formerly been the
+honoured of the whole world, how shall I, O Suta, live, overridden by
+foes? From pain to greater pain and calamity, have I come, O Sanjaya, in
+consequence of the fall of Bhishma and Drona and the high-souled Karna! I
+do not see that anyone (of my army) will escape with life when the Suta's
+son hath been slain in battle! He was the great raft, O Sanjaya, to my
+sons! That hero, having shot innumerable arrows, hath been slain in
+battle! What use have I of life, without that bull among men? Without
+doubt, the son of Adhiratha, afflicted with arrows, fell down from his
+car, like a mountain-peak riven by the fall of thunder! Without doubt,
+bathed in blood, he lieth, adorning the Earth, like an elephant slain by
+an infuriate prince of elephants! He who was the strength of the
+Dhartarashtras, he who was an object of fear to the sons of Pandu, alas,
+he viz., Karna, that pride of all bowman, hath been slain by Arjuna! He
+was a hero, a mighty bowman, the dispeller of the fears of my sons! Alas,
+that hero, reft of life, lieth (on the earth), like mountain struck down
+by Indra! The fulfilment of Duryodhana's wishes is even like locomotion
+to one that is lame, or the gratification of the poor man's desire, or
+stray drops of water to one that is thirsty! Planned in one way, our
+schemes end otherwise. Alas, destiny is all powerful, and time incapable
+of being transgressed! Was my son Duhshasana, O Suta, slain, while flying
+away from the field, humbled (to the dust), of cheerless soul, and
+destitute of all manliness? O son, O Sanjaya, I hope he did no dastardly
+act on that occasion? Did not that hero meet with his death like the
+other Kshatriyas that have fallen? The foolish Duryodhana did not accept
+Yudhishthira's constant advice, wholesome as medicine, against the
+propriety of battle. Possessed of great renown, Partha, when begged for
+drink by Bhishma then lying on his arrowy bed, pierced the surface of the
+earth! Beholding the jet of water caused by the son of Pandu, the
+mighty-armed (Bhishma, addressing Duryodhana), said, "O sire, make peace
+with the Pandavas! Hostilities ceasing, peace will be thine! Let the war
+between thyself and thy cousins end with me! Enjoy the earth in
+brotherliness with the sons of Pandu!" Having disregarded those counsels,
+my child is certainly repenting now. That has now come to pass which
+Bhishma of great foresight said. As regards myself, O Sanjaya, I am
+destitute of counsellors and reft of sons! In consequence of gambling, I
+am fallen into great misery like a bird shorn of its wings! As children
+engaged in sport, O Sanjaya, having seized a bird and cut off its wings,
+merrily release it, but the creature cannot achieve locomotion in
+consequence of its winglessness; even so have I become, like a bird shorn
+of its wings! Weak, destitute of every resource, without kinsmen and
+deprived of relatives and friends, cheerless and overpowered by enemies,
+to which point of the compass shall I go? He who vanquished all the
+Kambojas and the Amvashthas with the Kaikeyas, that puissant one, who,
+having for the accomplishment of his purpose vanquished the Gandharas and
+the Videhas in battle, subjugated the whole Earth for the sake of
+Duryodhana's aggrandisement, alas, he hath been vanquished by the heroic
+and strong Pandavas endued with mighty arms! Upon the slaughter, in
+battle, of that mighty bowman, Karna, by the diadem-decked (Arjuna), tell
+me, O Sanjaya, who were these heroes that stayed (on the field)! I hope
+he was not alone and abandoned (by friends) when slain in battle by the
+Pandavas? Thou hast, O sire, told me, before this, how our brave warriors
+have fallen. With his powerful shafts Shikhandi felled in battle that
+foremost of all wielders of weapons, viz., Bhishma, who did nothing to
+repel the attack. Similarly, Sanjaya, Drupada's son Dhrishtadyumna,
+uplifting his scimitar, slew the mighty bowman Drona who, already pierced
+with many arrows, had laid aside his weapons in battle and devoted
+himself to Yoga. These two were both slain at a disadvantage and
+especially by deceit. Even this is what I have heard about the slaughter
+of Bhishma and Drona! Indeed, Bhishma and Drona, while contending in
+fight, were incapable of being slain in battle by the wielder of the
+thunderbolt himself by fair means. This that I tell thee is the truth! As
+regards Karna, how, indeed, could Death touch him, that hero equal unto
+Indra himself, while he was engaged in shooting his manifold celestial
+weapons? He unto whom in exchange for his earrings, Purandara had given
+that foe-slaying, gold-decked, and celestial dart of the splendour of
+lightning,--he who had, lying (within his quiver) amid sandal-dust, that
+snake-mouthed celestial arrow decked with gold, equipped with goodly
+wings, and capable of slaying all foes, he who, disregarding those heroic
+and mighty car-warriors having Bhishma and Drona at their head, had
+acquired from Jamadagni's son the terrible brahmastra, that mighty-armed
+one, who, having seen the warriors with Drona at their head afflicted
+with arrows and turn away from the field, had cut off with his keen
+shafts the bow of Subhadra's son, he who, having in a trice deprived the
+invincible Bhimasena endued with the might of 10,000 elephants and the
+speed of the wind, of his car, had laughed at him,--he who, having
+vanquished Sahadeva by means of his straight shafts and made him carless,
+slew him not from compassion and considerations of virtue,--he who, with
+Shakra's dart, slew that prince of Rakshasas, Ghatotkaca, who from desire
+of victory, had invoked a 1,000 kinds of illusions,--he whose feats in
+battle, filling Dhananjaya with fear, had made the latter for such a long
+period avoid a single combat with him,--alas, how could that hero be
+slain in battle? How could he be slain by foes unless one of these had
+happened to him viz., the destruction of his car, the snapping of his
+bow, and the exhaustion of his weapons? Who could vanquish that tiger
+among men, like a real tiger, endued with great impetuosity, Karna, while
+shaking his formidable bow and shooting therefrom his terrible shafts and
+celestial weapons in battle? Surely, his bow broke, or his car sank in
+the earth, or his weapons became exhausted, since thou tellest me that he
+is slain! I do not, indeed, see any other cause for (explaining) his
+slaughter! That high-souled one who had made the terrible vow "I will not
+wash my feet till I slay Phalguni," that warrior through whose fear that
+bull among men, king Yudhishthira the just, had not, in the wilderness,
+for thirteen years continuously, obtained a wink of sleep,--that
+high-souled hero of great prowess relying upon whose valour my son had
+forcibly dragged the wife of the Pandavas to the assembly, and there in
+the midst of that conclave, in the very sight of the Pandavas and in the
+presence of the Kurus, had addressed the princess of Pancala as the wife
+of slaves, that hero of the Suta caste, who in the midst of the assembly
+had addressed Krishna, saying, "All thy husbands, O Krishna, that are
+even like sesamum seeds without kernel, are no more, therefore, seek some
+other husband, O thou of the fairest complexion!" and in wrath had caused
+her to listen to other expressions equally harsh and rude, how was that
+hero slain by the foe? He who had said unto Duryodhana even these words,
+viz., "If Bhishma who boasteth of his prowess in battle or Drona who is
+invincible in fight, doth not, from partiality, slay the sons of Kunti, O
+Duryodhana, even I will slay them all, let the fever of thy heart be
+dispelled!" who also said, "What will (Arjuna's) Gandiva and the two
+inexhaustible quivers do to that shaft of mine, smeared with cool
+sandal-paste, when it will course through the welkin?" alas, how could
+that warrior possessed of shoulders broad as those of the bull be slain
+by Arjuna? He who, disregarding the fierce touch of the arrows shot from
+Gandiva had addressed Krishna, saying, "Thou hast no husbands now" and
+glared at the Pandavas, he who, O Sanjaya, relying on the might of his
+own arms, had entertained no fear, for even a moment, of the Parthas with
+their sons and Janardana,--he, I think, could not possibly meet with
+death at the hands of the very gods with Vasava at their head rushing
+against him in fury, what then need I say, O sire, of the Pandavas? The
+person could not be seen competent to stay before the son of Adhiratha,
+while the latter, putting on his fences, used to touch the bowstring! It
+was possible for the Earth to be destitute of the splendour of the Sun,
+of the Moon, or of fire, but the death of that foremost of men, who never
+retreated from battle, could not be possible. That foolish child of mine,
+of wicked understanding, who having got Karna, as also his brother
+Duhshasana, for his ally, had made up his mind for the rejection of
+Vasudeva's proposals, surely, that wight, beholding the slaughter of the
+bull-shouldered Karna and of Duhshasana, is now indulging in
+lamentations! Seeing Vikartana's son slain in single combat by Savyasaci,
+and the Pandavas crowned with victory, what indeed, did Duryodhana say?
+Seeing Durmarshana slain in battle and Vrishasena also, and seeing his
+host break when slaughtered by mighty car-warriors, beholding also the
+kings (of his army) turn back their faces, intent on flight, and his
+car-warriors already fled, I think that son of mine is now indulging in
+lamentations! Beholding his host dispirited, what, indeed, did the
+ungovernable, proud, and foolish Duryodhana, with passions not under
+control, say? Having himself provoked such fierce hostility though
+dissuaded by all his friends what, indeed, did Duryodhana, who has
+suffered a great loss in battle of friends and followers, say? Beholding
+his brother slain in battle by Bhimasena, and upon his blood being drunk,
+what indeed, did Duryodhana say? My son had, with the ruler of the
+Gandharas, said, "Karna will slay Arjuna in battle!" When he saw that
+Karna slain, what indeed, did he say? What, O sire, did Shakuni, the son
+of Subala, who had formerly been filled with joy after going through the
+match at dice and cheating the son of Pandu, say when he saw Karna slain?
+What did that mighty car-warrior among the Satwatas, that great bowman,
+Kritavarma the son of Hridika, say when he saw Vaikartana slain? Endued
+with youth, possessed of a handsome form, agreeable to the sight, and
+celebrated throughout the world, what, O Sanjaya, did Ashvatthama, the
+intelligent son of Drona, upon whom Brahmanas and Kshatriyas and Vaishyas
+who are desirous of acquiring the science of arms wait, for protections,
+say when he saw Karna slain? What did Sharadvata's son Kripa, O sire, of
+Gotama's race, that foremost of car-warriors, that teacher of the science
+of arms, say when he saw Karna slain? What did the mighty leader of the
+Madras warriors, that king of the Madras, the great bowman Shalya of the
+Sauvira clan, that ornament of assemblies, that foremost of car-warriors
+(temporarily) engaged in driving the car, say when he saw Karna slain?
+What also did all the other warriors, difficult of defeat in battle,
+those lords of earth that came to fight, say, O Sanjaya, when they behold
+Vaikartana slain? After the fall of the heroic Drona, that tiger among
+car-warriors that bull among men, who, O Sanjaya, became the heads of the
+several division in their order? Tell me, O Sanjaya, how that foremost of
+car-warriors, Shalya the ruler of the Madras, became engaged in driving
+the car of Vaikartana! Who were they that guarded the right wheel of the
+Suta's son while the latter was engaged in fight, and who were they that
+guarded his left wheel, and who were they that stood at the rear of that
+hero? Who were those heroes that did not desert Karna, and who were those
+mean fellows that ran away? How was the mighty car-warrior Karna slain
+amidst your united selves? How also did those mighty car-warriors, the
+brave Pandavas, advance against him shooting showers of shafts like the
+clouds pouring torrents of rain? Tell me also, O Sanjaya, how that mighty
+shaft, celestial and foremost of its species, and equipped with a head
+like that of a serpent became futile! I do not, O Sanjaya, see the
+possibility of even a small remnant of my cheerless host being saved when
+its leaders have been crushed! Hearing of the slaughter of those two
+heroes, those two mighty bowmen, Bhishma and Drona, who were ever ready
+to lay down their lives for my sake, what use have I of life? Again and
+again I am unable to endure that Karna, the might of whose arms equalled
+that of 10,000 elephants, should be slain by the Pandavas! Tell me, O
+Sanjaya, all that occurred in the battle between the brave warriors of
+the Kauravas and their foes, after the death of Drona! Tell me also how
+the sons of Kunti fought the battle with Karna, and how that slayer of
+foes received his quietus in the fight!'"
+
+
+
+10
+
+"Sanjaya said, 'After the fall of the mighty bowman Drona on that day, O
+Bharata, and after the purpose had been baffled of that mighty
+car-warriors, viz., the son of Drona, and after the vasty army, O
+monarch, of the Kauravas had fled away, Partha, having arrayed his own
+troops, stayed on the field with his brothers. Perceiving him staying on
+the field, thy son, O bull of Bharata's race, seeing his own army running
+away, rallied them with great courage. Having caused his divisions to
+take up their stand, thy son, O Bharata, relying on the might of his
+arms, fought for a long time with his foes, the Pandavas, who, having
+gained their end, were filled with joy and had been struggling for hours
+together. On the approach there of the evening twilight, he caused the
+troops to be withdrawn. Having caused the withdrawal of their troops, and
+having entered their own encampment, the Kauravas held with one another a
+consultation about their own welfare, seated like the celestials on
+costly couches overlaid with rich coverlets, and on excellent seats and
+luxurious beds. Then king Duryodhana, addressing those mighty bowmen in
+agreeable and highly sweet expression, spoke the following words suited
+to the occasion.
+
+"'Duryodhana said, "Ye foremost of intelligent men, declare all of you,
+without delay, your opinions! Under these circumstances, ye kings, what
+is necessary and what is still more necessary?'"
+
+"Sanjaya continued, 'When that prince of men had spoken those words,
+those lions among men, seated on their thrones, made various gestures
+expressive of their desire of battle. Observing the indications of those
+who were all desirous of pouring their lives as libations on the
+battle-fire, and beholding the monarch's face radiant as morning Sun, the
+preceptor's son endued with intelligence and accomplished in speech, said
+these words: "Enthusiasm, opportunity, skill and policy,--these are the
+means declared by the learned, to be capable of accomplishing all ends.
+They are, however, dependent on destiny. Those foremost of men we had on
+our side, equal unto the celestials, mighty car-warriors all, possessed
+of policy, devoted, accomplished, and loyal, have been slain. For all
+that we should not despair of victory. If all these means be properly
+applied, even destiny may be made propitious. All of us, therefore, O
+Bharata, shall install Karna, that foremost of men, endued besides with
+every accomplishment, in the command of the army! Making Karna our
+commander, we shall crush our foes. This Karna is endued with great
+might; he is a hero, accomplished in weapons, and incapable of defeat in
+battle. Irresistible as Yama himself, he is quite competent to vanquish
+our foes in battle!" Hearing these words from the preceptor's son, O
+king, at that time, built great hopes on Karna. Cherishing the hope in
+his heart that after the fall of Bhishma and Drona, Karna would vanquish
+the Pandavas, and comforted (by it), O Bharata, Duryodhana then, filled
+with joy at having heard those words of Ashvatthama, steadying his mind
+and relying on the might of his arms, said unto Radha's son, O monarch,
+these words that were fraught with affection and regard, and that were
+true, delightful, and beneficial to himself: "O Karna, I know thy
+prowess, and the great friendship thou bearest to me! For all that, O
+mighty-armed one, I shall address to thee certain words that are for thy
+good! Having heard them, O hero, do that which may appear desirable to
+thee! Thou art endued with great wisdom, and thou art even my supreme
+refuge! Those two Atirathas that were my Generals, viz., Bhishma and Drona,
+have been slain. Be thou my General, thou that art mightier than they! Both
+of those great bowmen were advanced in years. They were, besides, partial
+to Dhananjaya. Still both those heroes were respected by me, O son of
+Radha, at thy word! Viewing his relationship of grandsire unto them, the
+sons of Pandu, O sire, were spared in dreadful battle by Bhishma for ten
+successive days! Thyself also having laid aside thy weapons, the valiant
+Bhishma was slain in great battle by Phalguni with Shikhandi before him!
+After that great bowman had fallen and betaken himself to his bed of
+arrows, it was at thy word, O tiger among men, that Drona was made our
+leader! By him also were the sons of Pritha spared, in consequence, as I
+think, of their relationship unto him of pupils. That old man also has
+been slain by Dhrishtadyumna more speedily. I do not see, even on
+reflection, another warrior equal to thee in battle,--thee, that is,
+whose prowess could not be measured by even those two foremost of
+warriors that have been slain in the fight! Without doubt, thou alone
+today art competent to win victory for us! Before, in the middle, and
+later on, thou hast accordingly acted for our good. Therefore, like a
+leader, it behoveth thee, in this battle, to bear the burden thyself.
+Thyself install thy own self in the Generalship. Like the celestial
+generalissimo, the lord Skanda of unfading prowess, (supporting the
+celestial army), do thou support this Dhartarashtra host! Like Mahendra
+slaying the Danavas, destroy thou all the throngs of our foes! Beholding
+thee staying in battle, the Pandavas, those mighty car-warriors, will,
+with the Pancalas, fly away from battle, like the Danavas at sight of
+Vishnu. Do thou, therefore lead this vast force! When thou shalt stand
+resolved on the field, the Pandavas of wicked hearts, the Pancalas, and
+the Srinjayas, will all fly away with their friends. As the risen Sun,
+scorching everything by his energy, destroyeth the thick gloom, even so
+do thou destroy our foes!'"
+
+"Sanjaya continued, 'Strong became that hope, O king, in the heart of thy
+son, viz., that where Bhishma and Drona had been slain, Karna would
+vanquish the Pandavas. Cherishing that hope within his heart, he said
+unto Karna, "O Suta's son, Partha never wishes to fight, standing before
+thee!" Karna said, "I have, O son of Gandhari, said before in thy
+presence, even these words, 'vanquish all the Pandavas with their sons and
+Janardana!' I shall become thy General. In this there is no doubt.
+Tranquilise thyself, O monarch, I consider the Pandavas to be already
+vanquished!"'"
+
+"Sanjaya continued, 'Thus addressed, O monarch, king Duryodhana then
+stood up with all the monarchs, like He of a hundred sacrifices with the
+gods, for honouring Karna with the command of the army, like the
+celestials for honouring Skanda. Then, O monarch, all the kings headed by
+Duryodhana, desirous of victory, installed Karna in the command,
+according to the rites enjoined by the ordinance. With golden and earthen
+jars filled to the brim with water and sanctified with mantras, with
+tusks of elephants and horns of rhinoceroses and mighty bulls, with other
+vessels decked with jewels and gems, with also fragrant herbs and plants,
+and with other articles collected in abundance, Karna, seated at his ease
+on a seat made of udumvara wood and overlaid with silken cloth, was
+invested with the command, according to the rites in the scriptures.
+Brahmanas, Kshatriyas, Vaishyas, and respectable Shudras, praised that
+high-souled one after he was bathed on that excellent seat. Thus
+installed in the command, O king, that slayer of foes, the son of Radha,
+caused, by presents of Niskas and kine and other wealth, many foremost of
+Brahmanas to utter blessings on him. "Vanquish the Parthas with Govinda
+and all their followers," even these were the words that the eulogists
+and the Brahmanas said (unto him), O bull among men! (And they also said)
+"Slay the Parthas and the Pancalas, O son of Radha, for our victory, like
+risen Sun ever destroying Darkness with his fierce rays! The sons of Pandu
+with Keshava are not able to even look at the shafts shot by thee, like
+owls unable to gaze at the burning rays of the Sun! The Parthas with the
+Pancalas are incapable of standing before thee armed with weapons, like
+the Danavas before Indra in battle!" Installed in the command, Radha's
+son of incomparable splendour looked resplendent in beauty and radiance
+like a second Sun. Having installed the son of Radha (thus) in the
+command of the army, thy son, urged on by Death, regarded himself as one
+who had his purpose accomplished. That chastiser of foes, Karna, also, O
+king, having obtained the command, ordered the troops to be arrayed, at
+the rise of the Sun. Surrounded by thy sons, O Bharata, Karna looked
+resplendent like Skanda surrounded by the celestials, in the battle
+having Saraka for its evil root.'"
+
+
+
+11
+
+"Dhritarashtra said, 'After having obtained the command of the army, and
+after he had been addressed by the king himself in those sweet and
+brotherly words, and after he had ordered the troops to be arrayed at the
+hour of sunrise, tell me, O Sanjaya, what did Vikartana's son Karna do?'
+
+"Sanjaya said, 'Having learnt Karna's wishes, thy sons, O bull of
+Bharata's race, ordered the troops to be arrayed with joyful music. While
+it still wanted a long period for the coming of the dawn, a loud noise of
+"Array, Array!" O king, suddenly arose among thy troops. And the uproar
+that arose, became tremendous and touched the very heavens, of foremost
+of elephants and fenced cars while under process of equipment, of
+foot-soldiers and steeds, O monarch, while putting on their armour or in
+course of being harnessed, and of combatants moving with activity and
+shouting unto one another! Then the Suta's son bearing a gold-backed bow
+appeared (on the field) in his car possessed of the splendour of the
+radiant Sun, crowned with many banners, equipped with a white standard,
+with steeds of the hue of cranes, bearing the device of the elephants'
+rope, filled with a hundred quivers, furnished with mace and wooden
+fence, freighted with shataghnis and rows of bells and darts and lances
+and spears, and supplied with many bows. And the Suta's son appeared on
+the field, blowing his conch, O king; decorated with a net-work of gold,
+and shaking his formidable bow adorned with pure gold. Beholding the
+mighty bowman Karna, that foremost of car-warriors, seated on his car,
+difficult of approach and resembling the risen Sun that destroys the
+gloom, none amongst the Kauravas, O tiger among men, recked, O sire, the
+loss of Bhishma or Drona or other men! Speeding the warriors, O sire,
+with the blasts of his conch, Karna caused the vast army of the Kauravas
+to be drawn out. Having arrayed the troops in the makara array, that
+mighty bowman, that scorcher of foes, viz., Karna, proceeded against the
+Pandavas from desire of victory. In the tip of the beak of that makara, O
+king, was stationed Karna himself. In the two eyes were the brave Shakuni
+and the mighty car-warrior Uluka. In the head was Drona's son and in the
+neck were all the uterine brothers. In the middle was king Duryodhana
+supported by a large force. In the left foot, O monarch, was stationed
+Kritavarma accompanied by the Narayana troops, and those invincible
+warriors, the gopalas. In the right foot, O king, was Gotama's son of
+prowess incapable of being baffled, surrounded by those mighty bowmen
+viz., the Trigartas and by the Southerners. In the left hind-foot was
+stationed Shalya with a large force raised in the country of Madras. In
+the right (hind-foot), O monarch, was Sushena of true vows, surrounded by
+a 1,000 cars and 300 elephants. In the tail were the two royal brothers
+of mighty energy, viz., Citra and Citrasena surrounded by a large force.
+
+"'When, O great king, that foremost of men, Karna, thus came out, king
+Yudhishthira the just, casting his eyes on Arjuna, said these words:
+"Behold, O Partha, how the Dhartarashtra force, O hero, in this battle,
+protected by heroes and mighty car-warriors, hath been arrayed by Karna!
+This vast Dhartarashtra force hath lost its bravest warriors. They that
+remain, O mighty-armed one, are feeble, equal, as I think, to straw! Only
+one great bowman, viz., the Suta's son, shineth in it! That foremost of
+car-warriors is incapable of being vanquished by the three worlds with
+their mobile and immobile creatures, including the gods, Asuras and
+Gandharvas, and the Kinnaras and great serpents! If thou slayest him
+today, O mighty-armed one, the victory will be thine, O Phalguna! The
+thorn also which for twelve years hath been planted in my heart will then
+be plucked out! Knowing this, O thou of mighty arms, form thou the array
+that thou wishest!" Hearing those words of his brother, that Pandava of
+the white steeds disposed his army in counter array after the form of the
+half moon. On the left side was stationed Bhimasena, and on the right was
+stationed the great bowman Dhrishtadyumna. In the middle of the array
+were the king and Dhananjaya the son of Pandu. Nakula and Sahadeva were
+at the rear of king Yudhishthira the just. The two Pancala princes,
+Yudhamanyu and Uttamauja, became the protectors of (Arjuna's) car wheels.
+Protected by the diadem-decked Arjuna himself, they did not quit Arjuna
+for a moment. The remaining kings, possessed of great courage, clad in
+mail, stood in the array, each in the position assigned to him, according
+to the measure of his enthusiasm and resolution, O Bharata. Having thus
+formed their great array, O Bharata, the Pandavas, and the mighty bowmen
+of thy army set their hearts on battle. Beholding thy army disposed into
+battle array by the Suta's son in battle Duryodhana with all his brethren
+regarded the Pandavas to be already slain. Similarly Yudhishthira, O
+king, beholding the Pandava army disposed in array, regarded the
+Dhartarashtras with Karna to be already slain. Then conches, and
+kettle-drums, and tabours, and large drums, and cymbals, and Dindimas,
+and Jharjharas, were loudly blown and beaten on all sides! Indeed, those
+loud-sounding instruments were blown and beaten, O king, among both the
+armies. Leonine roars also arose, uttered by brave warriors for victory.
+And there also arose, O king, the noise of neighing steeds and grunting
+elephants, and the fierce clatter of car-wheels. None, O Bharata, (in the
+Kaurava army), at that time, felt the loss of Drona, seeing the great
+bowman Karna clad in mail and stationed at the head of the array. Both
+armies, O monarch, teeming with joyous men, stood, eager for battle and
+(ready) to destroy each other without delay. There, the two heroes, viz.,
+Karna and the son of Pandu, excited with wrath at sight of each other,
+and both firmly resolved, stood or careered, O king, through their
+respective divisions. The two armies, as they advanced to meet each
+other, seemed to dance (in joy). From the wings and the side-wings of
+both, warriors desirous of battle came forth. Then commenced the battle,
+O monarch, of men, elephants, steeds, and cars, engaged in destroying one
+another.'"
+
+
+
+12
+
+"Sanjaya said, 'Then those two vast armies, teeming with rejoicing men
+and steeds and elephants, resembling in splendour the celestial and the
+Asura hosts, meeting together, began to strike each other. Men, cars,
+steeds, elephants, and foot-soldiers of fierce prowess, made sturdy
+strokes destructive of bodies and sin. Lion-like men strewed the Earth
+with the heads of lion-like men, each resembling the full moon or the sun
+in splendour and the lotus in fragrance. Combatants cut off the heads of
+combatants, with crescent-shaped and broad-headed shafts and razor-faced
+arrows and axes, and battle-axes. The arms of men of long and massive
+arms, cut off by men of long and massive arms, falling upon the Earth,
+shone, decked with weapons and bracelets. With those writhing arms
+adorned with red fingers and palms, the Earth looked resplendent as if
+strewn with fierce five-headed snakes slain by Garuda. From elephants and
+cars and steeds, brave warriors fell down, struck by foes, like the
+denizens of heaven from their celestial cars on the exhaustion of their
+merits. Other brave warriors fell down by hundreds, crushed in that
+battle by brave combatants with heavy maces spiked clubs and short
+bludgeons. Cars also, in that tumultuous fight, were crushed by cars, and
+infuriate elephants by infuriate compeers, and horsemen by horsemen. Men
+destroyed by cars, and cars by elephants, and horsemen by foot-soldiers,
+and foot-soldiers by horsemen, dropped down on the field, as also cars
+and steeds and foot-soldiers destroyed by elephants and cars and steeds
+and elephants by foot-soldiers, and cars and foot-soldiers and elephants
+by steeds and men and elephants by cars. Great was the carnage made of
+car-warriors and steeds and elephants and men by men and steeds and
+elephants and car-warriors, using their hands and feet and weapons and
+cars. When that host was being thus struck and slain by heroic warriors
+the Parthas, headed by Vrikodara, advanced against us. They consisted of
+Dhrishtadyumna and Shikhandi and the five sons of Draupadi and the
+Prabhadrakas, and Satyaki and Chekitana with the Dravida forces, and the
+Pandyas, the Cholas, and the Keralas, surrounded by a mighty array, all
+possessed of broad chests, long arms, tall statures, and large eyes.
+Decked with ornaments, possessed of red teeth, endued with the prowess of
+infuriate elephants, attired in robes of diverse colours, smeared with
+powdered scents, armed with swords and nooses, capable of restraining
+mighty elephants, companions in death, and never deserting one another,
+equipped with quivers, bearing bows adorned with long locks, and
+agreeable in speech were the combatants of the infantry files led by
+Satyaki, belonging to the Andhra tribe, endued with fierce forms and
+great energy. Other brave warriors such as the Cedis, the Pancalas, the
+Kaikayas, the Karushas, the Kosalas, the Kanchis, and the Maghadhas, also
+rushed forward. Their cars and steeds and elephants, all of the foremost
+kind, and their fierce foot-soldiers, gladdened by the notes of diverse
+instruments, seemed to dance and laugh. In the midst of that vast force,
+came Vrikodara, riding on the neck of an elephant, and surrounded by many
+foremost of elephant-soldiers, advancing against thy army. That fierce
+and foremost of elephants, duly equipped, looked resplendent, like the
+stone-built mansion on the top of the Udaya mountain, crowned with the
+risen Sun. Its armour of iron, the foremost of its kind, studded with
+costly gems, was as resplendent as the autumnal firmament bespangled with
+stars. With a lance in his outstretched arm, his head decked with a
+beautiful diadem, and possessed of the splendour of the meridian Sun at
+autumn, Bhima began to burn his foes. Beholding that elephant from a
+distance, Kshemadhurti, himself on an elephant, challenging, rushed
+cheerfully towards Bhima who was more cheerful still. An encounter then
+took place between those two elephants of fierce forms resembling two
+huge hills topped with trees, each, fighting with the other as it liked.
+Those two heroes, then, whose elephants thus encountered each other,
+forcibly struck each other with lances endued with the splendour of solar
+rays, and uttered loud roars. Separating, they then careered in circles
+with their elephants, and each taking up a bow began to strike the other.
+Gladdening the people around with their loud roars and the slaps on their
+armpits and the whizz of the arrows, they continued to utter leonine
+shouts. Endued with great strength, both of them, accomplished in
+weapons, fought, using their elephants with upturned trunks and decked
+with banners floating on the wind. Then each cutting off the other's bow,
+they roared at each other, and rained on each other showers of darts and
+lances like two masses of clouds in the rainy season pouring torrents of
+rain. Then Kshemadhurti pierced Bhimasena in the centre of the chest with
+a lance endued with great impetuosity, and then with six others, and
+uttered a loud shout. With those lances sticking to his body, Bhimasena,
+whose form then blazed with wrath, looked resplendent like the
+cloud-covered Sun with his rays issuing through the interstices of that
+canopy. Then Bhima carefully hurled at his antagonist a lance bright as
+the rays of the Sun, coursing perfectly straight, and made entirely of
+iron. The ruler of the Kulutas then, drawing his bow, cut off that lance
+with ten shafts and then pierced the son of Pandu with sixty shafts. Then
+Bhima the son of Pandu, taking up a bow whose twang resembled the roar of
+the clouds, uttered a loud shout and deeply afflicted with his shafts the
+elephants of his antagonist. Thus afflicted in that battle by Bhimasena
+with his arrows, that elephant, though sought to be restrained, stayed
+not on the field like a wind-blown cloud. The fierce prince of elephants
+owned by Bhima then pursued his (flying) compeer, like a wind-blown mass
+of clouds pursuing another mass driven by the tempest. Restraining his
+own elephant valiant Kshemadhurti pierced with his shafts the pursuing
+elephant of Bhimasena. Then with a well-shot razor-headed arrow that was
+perfectly straight, Kshemadhurti cut off his antagonist's bow and then
+afflicted that hostile elephant. Filled with wrath, Kshemadhurti then, in
+that battle, pierced Bhima and struck his elephant with many long shafts
+in every vital part. That huge elephant of Bhima then fell down, O
+Bharata! Bhima, however, who had jumped down from his elephant and stood
+on the Earth before the fall of the beast, then crushed the elephant of
+his antagonist with his mace. And Vrikodara then struck Kshemadhurti
+also, who, jumped down from his crushed elephant, was advancing against
+him with uplifted weapon. Kshemadhurti, thus struck, fell down lifeless,
+with the sword in his arm, by the side of his elephant, like a lion
+struck down by thunder beside a thunder-riven hill. Beholding the
+celebrated king of the Kulutas slain, thy troops, O bull of Bharata's
+race exceedingly distressed, fled away.'"
+
+
+
+13
+
+"Sanjaya said, 'Then the mighty and heroic bowman Karna began to smite
+the Pandava army in that battle, with his straight shafts. Similarly,
+those great car-warriors, viz., the Pandavas, O king, filled with wrath,
+began to smite the army of thy son in the very sight of Karna. Karna
+also, O king, in that battle slew the Pandava army with his cloth-yard
+shafts bright as the rays of the Sun and polished by the hands of the
+smith. There, O Bharata, the elephants, struck by Karna with his shafts,
+uttered loud cries, lost strength, became faint, and wandered on all
+sides. While the army was being thus destroyed by the Suta's son, Nakula
+rushed with speed against that mighty car-warrior. And Bhimasena rushed
+against Drona's son who was engaged in the accomplishment of the most
+difficult feats. Satyaki checked the Kaikaya princes Vinda and Anuvinda.
+King Citrasena rushed against the advancing Srutakarman; and Prativindhya
+against Citra owning a beautiful standard and a beautiful bow. Duryodhana
+rushed against king Yudhishthira the son of Dharma; while Dhananjaya
+rushed against the angry throngs of the samsaptakas. In that slaughter of
+great heroes, Dhrishtadyumna proceeded against Kripa. The invincible
+Shikhandi closed with Kritavarma. Srutakirti encountered Shalya, and
+Madri's son, the valiant Sahadeva, O king, encountered thy son
+Duhshasana. The two Kaikaya princes, in that battle, shrouded Satyaki
+with a shower of blazing arrows, and the latter also, O Bharata, shrouded
+the two Kaikaya brothers. Those two heroic brothers deeply struck Satyaki
+in the chest like two elephants striking with their tusks a hostile
+compeer in the forest. Indeed, O king, those two brothers, in that
+battle, their own vitals pierced with shafts, pierced Satyaki of true
+deeds with their shafts. Satyaki, however, O great king, covering all the
+points of the compass with a shower of arrows and smiling the while,
+checked the two brothers, O Bharata. Checked by those showers of arrows
+shot by the grandson of Sini, the two brothers speedily shrouded the car
+of Sini's grandson with their shafts. Cutting off their beautiful bows,
+Saurin of great fame checked them both with his keen arrows in that
+battle. Taking up two other beautiful bows, and a number of powerful
+shafts, the two began to cover Satyaki and career with great activity and
+skill. Shot by the two brothers, those mighty shafts equipped with the
+feathers of the Kanka and the peacock and decked with gold, began to
+fall, illumining all the points of the compass. In that dreadful battle
+between them, O king, the arrows they shot caused a darkness there. Those
+mighty car-warriors then cut off each other's bows. Then the invincible
+Satwata, O king, filled with rage, took up another bow in that battle,
+and stringing it, cut off Anuvinda's head with a keen razor-headed shaft.
+Decked with earrings, that large head, O king, fell like the head of
+Samvara slain in the great battle (of old). And it reached the Earth in
+no time, filling all the Kaikayas with grief. Beholding that brave
+warrior slain, his brother, the mighty car-warrior Vinda, stringing
+another bow began to resist the grandson of Sini from every side.
+Piercing with sixty arrows equipped with wings of gold and whetted on
+stone, he uttered a loud shout and said, "Wait, Wait!" Then that mighty
+car-warrior of the Kaikayas speedily struck Satyaki with many thousands
+of shafts in his arms and chest. All his limbs wounded with arrows,
+Satyaki, of prowess incapable of being baffled, looked resplendent in
+that battle, O king, like a flowering Kinsuka. Pierced by the high-souled
+Kaikaya in that encounter, Satyaki, with the greatest ease, pierced the
+Kaikaya (in return) with five and twenty arrows. Then those two foremost
+of car-warriors, having each cut off the other's handsome bow in that
+encounter, and having each quickly slain the other's driver and steeds
+approached each other on foot for a fight with swords. Both endued with
+massive arms, they looked resplendent on that extensive arena, each
+having taken up a shield decked with a hundred moons, and each armed with
+an excellent sword, like Jambha and Sakra, both endued with great might,
+in the battle between the gods and the Asuras (of old). Both of them, in
+that great battle, then began to career in circles. And then they
+speedily encountered each other in battle, each approaching the other
+near. And each of them made great efforts for the destruction of the
+other. Then Satwata cut in twain the shield of Kaikeya. The latter also,
+O king, cut in twain the shield of Satyaki. Having cut off his
+antagonist's shield covered with centuries of stars, Kaikeya began to
+career in circles, advancing and receding (at times). Then the grandson
+of Sini, endued with great activity, cut off by a sidestroke the prince
+of the Kaikeyas thus careering in that great arena armed with excellent
+sword. Cased in armour that great bowman, viz., the Kaikeya prince, O
+king, thus cut off in twain in that great battle, fell down like a hill
+riven with thunder. Having slain him in battle that foremost of
+car-warriors that scorcher of foes, viz., the brave grandson of Sini
+quickly got upon the car of Yudhamanyu. Afterwards riding upon another
+car duly equipped (with everything), Satyaki began to slay with his
+shafts the large force of the Kaikeyas. The vast army of the Kaikeyas,
+thus slaughtered in battle, leaving that foe of theirs fled away on all
+sides.'"
+
+
+
+14
+
+"Sanjaya said, 'Srutakarman then, O king, filled with wrath, struck that
+lord of Earth, viz., Citrasena, in that battle, with fifty shafts. The
+ruler of the Abhisars (in return), striking Srutakarman, O king, with
+nine straight arrows, pierced his driver with five. Srutakarman then,
+filled with rage, struck Citrasena at the head of his forces, with a keen
+arrow in a vital part. Deeply pierced, O monarch, with that arrow by that
+high-souled prince the heroic Citrasena felt great pain and swooned away.
+During this interval, Srutakarman of great renown covered that lord of
+Earth, (viz., his insensible antagonist), with ninety arrows. The mighty
+car-warrior Citrasena then, recovering consciousness, cut off his
+antagonist's bow with a broad-headed arrow, and pierced his antagonist
+himself with seven arrows. Taking up another bow that was decked with
+gold, and capable of striking hard, Srutakarman then, with his waves of
+arrows, made Citrasena assume a wonderful appearance. Adorned with those
+arrows, the youthful king, wearing beautiful garlands, looked in that
+battle like a well-adorned youth in the midst of an assembly. Quickly
+piercing Srutakarman with an arrow in the centre of the chest, he said
+unto him, "Wait, Wait!" Srutakarman also, pierced with that arrow in the
+battle, began to shed blood, like a mountain shedding streams of liquid
+red chalk. Bathed in blood and dyed therewith, that hero shone in battle
+like a flowering Kinsuka. Srutakarman, then, O king, thus assailed by the
+foe, became filled with rage, and cut in twain the foe-resisting bow of
+Citrasena. The latter's bow having been cut off, Srutakarman then, O
+king, pierced him with three hundred arrows equipped with goodly wings,
+covering him completely therewith. With another broad-headed arrow,
+sharp-edged and keen pointed, he cut off the head, decked with head-gear
+of his high-souled antagonist. That blazing head of Citrasena fell down
+on the ground, like the moon loosened from the firmament upon the Earth
+at will. Beholding the king slain, the troops of Citrasena, O sire,
+rushed impetuously against (his slayer). That great bowman then, filled
+with rage, rushed, shooting his shafts, against that army, like Yama
+filled with fury, against all creatures at the time of the universal
+dissolution. Slaughtered in that battle by thy grandson armed with the
+bow, they quickly fled on all sides like elephants scorched by a
+forest conflagration. Beholding them flying away, hopeless of vanquishing
+the foe, Srutakarman, pursuing them with his keen arrows, looked
+exceedingly resplendent (on his car). Then Prativindhya, piercing Citra
+with five arrows, struck his driver with three and his standard with one.
+Him Citra pierced, striking in the arms and the chest, with nine
+broad-headed shafts equipped with wings of gold, having keen points, and
+plumed with Kanka and peacock feathers. Then Prativindhya, O Bharata,
+cutting off with his shafts the bow of his antagonist deeply struck the
+latter with five keen arrows. Then Citra, O monarch, sped at thy grandson
+a terrible and irresistible dart, adorned with golden bells, and
+resembling a flame of fire. Prativindhya, however, in that battle, cut
+off, with the greatest ease, into three fragments, that dart as it
+coursed towards him like a flashing meteor. Cut off into three fragments,
+with Prativindhya's shafts, that dart fell down, like the thunderbolt
+inspiring all creatures with fear at the end of the Yuga. Beholding that
+dart baffled, Citra, taking up a huge mace decked with a net-work of
+gold, hurled it at Prativindhya. That mace slew the latter's steeds and
+driver also in that great battle, and crushing, besides, his car, fell
+with great impetuosity on the Earth. Meanwhile, having alighted from his
+car, O Bharata, Prativindhya hurled at Citra a dart, well-adorned and
+equipped with a golden staff. Catching it as it coursed towards him, the
+high-souled king Citra, O Bharata, hurled the very weapon at
+Prativindhya. Striking the brave Prativindhya in that battle, that
+blazing dart, piercing through his right arm, fell down on the Earth, and
+falling illumined the whole region like a blast of lightning. Then
+Prativindhya, O king, filled with rage, and desiring to compass the
+destruction of Citra, sped at him a lance decked with gold. That lance
+penetrating through his armour and chest, entered the Earth like a mighty
+snake in its hole. Struck with that lance, the king fell down, stretching
+out his large and massive arms that resembled a couple of iron clubs.
+Beholding Citra slain, thy warriors, those ornaments of battle, rushed
+impetuously at Prativindhya from all sides. Shooting diverse kinds of
+shafts and Sataghnis decked with rows of bells, they soon covered
+Prativindhya like masses of clouds covering the Sun. The mighty-armed
+Prativindhya, consuming with his arrowy showers those assailants of his
+in that battle, routed thy army like the thunder-wielding Sakra routing
+the Asura host. Thus slaughtered in battle by the Pandavas, thy troops, O
+king, suddenly dispersed in all directions like congregated masses of
+clouds dispersed by the wind. While thy army, slaughtered on all sides,
+was thus flying away, only Drona's son singly rushed with speed against
+the mighty Bhimasena. All at once a fierce encounter ensued between them
+like to what had taken place between Vritra and Vasava in the battle
+between the gods and the Asuras (of old).'"
+
+
+
+15
+
+"Sanjaya said, 'Endued with the greatest activity, Drona's son, O king,
+displaying the lightness of his arms, pierced Bhima with an arrow. Aiming
+at all his vital points--for he had a knowledge of all the vital points
+of the body--the quick-handed Ashvatthama again struck him with ninety
+shafts. Pierced all over with keen arrows by the son of Drona, Bhimasena
+looked resplendent in that battle like the Sun himself with his rays. The
+son of Pandu then, covering the son of Drona with a 1,000 well-directed
+shafts, uttered a leonine roar. Baffling with his own shafts the shafts
+of his foe in that battle, the son of Drona, O king, as if smiling, then
+struck the Pandava on the forehead with a cloth-yard shaft. The son of
+Pandu bore that arrow on his forehead even as the proud rhinoceros, O
+king, in the forest bears its horn. The valiant Bhima, then, in that
+battle as if smiling all the while, struck the struggling son of Drona on
+the forehead with three cloth-yard shafts. With those three arrows
+sticking on his forehead, that Brahmana looked beautiful like a
+three-peaked mountain washed with water in the season of rains. The son
+of Drona then afflicted the Pandava with hundreds of arrows, but failed
+to shake him like the wind failing to shake the mountain. Similarly the
+son of Pandu, filled with joy, could not in that battle shake the son of
+Drona with his hundreds of keen shafts like torrents of rain failing to
+shake a mountain. Shrouding each other with showers of terrible shafts
+those two great car-warriors, those two heroes, endued with fierce might,
+shone resplendent on those two foremost of cars of theirs. Then they
+looked like two blazing Suns risen for the destruction of the world, and
+engaged themselves in scorching each other with their rays representing
+excellent arrows. Endeavouring with great care to counteract each other's
+feats in the great battle, and actually engaged in matching deed by deed
+with showers of arrows most fearlessly, those two foremost of men
+careered in that combat like a couple of tigers. Both invincible and
+terrible, arrows constituted their fangs and bows their mouths. They
+became invisible under those clouds of arrows on all sides like the Sun
+and the Moon in the firmament shrouded by masses of clouds. And then
+those two chastisers of foes soon became visible and blazed forth like
+Mars and Mercury freed from cloudy screens. Then at that instant during
+the progress of that awful battle, Drona's son placing Vrikodara to his
+right, poured hundreds of fierce arrows upon him like the clouds pouring
+torrents of rain upon a mountain. Bhima, however, could not brook that
+indication of his enemy's triumphs. The son of Pandu, O king, from that
+very station on Ashvatthama's right, began to counteract the latter's
+feats. Their cars continuing to wheel around in diverse ways and advance
+and retreat (according to the exigencies of the situation), the battle
+between those two lions among men became exceedingly furious. Careering
+in diverse paths, and (executing) circular manoeuvres, they continued to
+strike each other with arrows shot from their bows drawn to their fullest
+stretch. And each made the greatest endeavours to compass the destruction
+of the other. And each of them desired to make the other carless in that
+battle. Then that car-warrior, viz., the son of Drona, invoked many
+mighty weapons. The son of Pandu, however, in that battle, with his own
+weapons, counteracted all those weapons of his foe. Then, O monarch,
+there took place an awful encounter of weapons, like to the terrible
+encounter of planets at the time of the universal dissolution. Those
+shafts, O Bharata, let off by them, coming in collision, illuminated all
+the points of the compass and thy troops also all around. Covered with
+flights of arrows, the welkin assumed a terrible sight, like to what
+happens, O king, at the time of the universal dissolution, when it is
+covered with falling meteors. From the clash of shafts, O Bharata, fire
+was generated there with sparks and blazing flames. That fire began to
+consume both armies. Siddhas, moving there, O monarch, said these words,
+"O lord, this battle is the foremost of all battles. Any battle (fought
+before) does not come up to even a sixteenth part of this. A battle like
+this will never occur again. Both these persons, viz., this Brahmana and
+this Kshatriya, are endued with knowledge. Both are possessed of courage,
+and both are fierce in prowess. Dreadful is the might of Bhima, and
+wonderful is the skill of the other in weapons. How great is their energy
+and how wonderful the skill possessed by both! Both of them stand in this
+battle like two universe-destroying Yamas at the end of the Yuga. They
+are born like two Rudras or like two Suns. These two tigers among men,
+both endued with terrible forms, are like two Yamas in this battle." Such
+were the words of the Siddhas heard there every moment. And among the
+assembled denizens of heaven there arose a leonine roar. Beholding the
+amazing and inconceivable feats of the two warriors in that battle, the
+dense throngs of Siddhas, and Charanas were filled with wonder. And the
+gods, the Siddhas, and the great Rishis applauded them both saying,
+"Excellent, O mighty-armed son of Drona. Excellent, O Bhima." Meanwhile
+those two heroes, in that battle, O king, having done injuries to each
+other, glared at each other with eyes rolling in rage. With eyes red in
+rage, their lips also quivered in rage. And they grinded their teeth in
+wrath and bit their lips. And those two great car-warriors covered each
+other with showers of arrows, as if they were in that battle two masses
+of clouds that poured torrents of arrows for rain and that gleamed with
+weapons constituting their lightning. Having pierced each other's
+standards and drivers in that great battle, and having also pierced each
+other's steeds, they continued to strike each other. Then, O monarch,
+filled with rage, they took up in that dreadful encounter, two arrows,
+and each desirous of slaying the other shot quickly at his foe. Those two
+blazing arrows, resistless and endued with the force of thunder, coming,
+O king, to the two warriors as they stood at the head of their respective
+divisions, struck them both. Each of the two mighty combatants then
+deeply struck with those arrows, sank, on the terrace of their respective
+car. Understanding the son of Drona to be insensible, his driver then
+bore him away from the battle-field, O king, in the sight of all the
+troops. Similarly, O king, Bhima's driver bore away from the battle-field
+on his car, the son of Pandu, that scorcher of foes, who was repeatedly
+falling into a swoon.'"
+
+
+
+16
+
+"Dhritarashtra said, 'Describe to me the battle of Arjuna with the
+samsaptakas, and of the other kings with the Pandavas. Narrate to me
+also, O Sanjaya, the battle of Arjuna with Ashvatthama, and of the other
+lords of the Earth with Partha.'
+
+"Sanjaya said, 'Listen, O king, as I speak to thee as to how occurred the
+battle of the heroic warriors (on our side) with the foe--the battle
+which was destructive of bodies, sins, and lives. That slayer of foes,
+viz, Partha, penetrating into the Samsaptaka force that resembled the
+ocean, agitated it exceedingly, like a tempest agitating the vast deep.
+Cutting off with broad-headed arrows of keen edges the heads of brave
+warriors that were decked with faces possessed of the splendour of the
+full moon and with beautiful eyes and eyebrows and teeth, Dhananjaya
+speedily caused the Earth to be strewn there as if with lotuses, plucked
+of their stalks. And in that battle Arjuna with his razor-headed shafts,
+cut off the arms of his foes, that were all well rounded, large and
+massive, and smeared with sandal-paste and other perfumes, with weapons
+in grasp, with leathern gloves casing their fingers, and looking like
+five-headed snakes. And the son of Pandu repeatedly cut off with his
+broad-headed shafts, steeds, riders, drivers, and flags, and bows and
+arrows, and arms decked with gems. And Arjuna in that battle, O king,
+with many thousands of arrows, despatched to Yama's abode, car-warriors
+and elephants and horses and horsemen. Many foremost of warriors, filled
+with rage and roaring like bulls mad (like them) with excitement for a
+cow in season, rushed towards Arjuna, with loud cries. All of them then
+began to strike Arjuna with their arrows as the latter was employed in
+slaying them, like infuriate bulls striking one of their species with
+their horns. The battle that took place between him and them made the
+hair to stand on end, even like the battle between the Daityas and the
+wielder of the thunderbolt on the occasion of the conquest of the three
+worlds. Resisting with his own weapons the weapons of his foes on all
+sides, Arjuna, piercing them fast with innumerable arrows, took their
+lives. Like the wind destroying vast masses of clouds, Arjuna, otherwise
+called Jaya, that enhancer of the fears of his foes, cutting off into
+minute fragments large throngs of cars,--cars, that is, whose poles,
+wheels, and axles had previously been shattered by him, and whose
+warriors and steeds and drivers had been slain before, and whose weapons
+and quivers had been displaced, and standards crushed, and traces and
+reins sundered, and wooden fences and shafts broken already, and filling
+every body with wonder, achieved feats magnificent to behold and
+rivalling those of a 1,000 great car-warriors fighting together. Crowds
+of Siddhas and celestial Rishis and Charanas all applauded him. And
+celestial kettle-drums sounded, and floral showers fell upon the heads of
+Keshava and Arjuna. And an incorporeal voice said, "These viz., Keshava
+and Arjuna, are those two heroes that always possess the beauty of the
+moon, the splendour of fire, the force of the wind and the radiance of
+the sun. Stationed on the same car these two heroes are invincible even
+like Brahman and Isana. These two heroes the foremost of all creatures
+are Nara and Narayana." Hearing and beholding these wonderful things, O
+Bharata, Ashvatthama, with great care and resolution, rushed against
+Krishna and Arjuna in that battle. With his arm that held an arrow in its
+grasp, the son of Drona hailed the Pandava, shooting shafts equipped with
+foe-slaying heads, and smilingly told him these words, "If, O hero, thou
+regardest me a worthy guest arrived (before thee), then give me today,
+with the whole heart, the hospitality of battle." Thus summoned by the
+preceptor's son from desire of battle, Arjuna regarded himself highly
+honoured, and addressing Janardana said, "The samsaptakas should be slain
+by me, but Drona's son again is summoning me. Tell me, O Madhava, to
+which of these duties should I first turn? First let the services of
+hospitality be offered, if thou thinkest that to be proper." Thus
+addressed, Krishna bore Partha who had been summoned according to the
+rules of triumphant challenge to the vicinity of Drona's son, like Vayu
+bearing Indra to the sacrifice. Saluting Drona's son whose mind was fixed
+upon one thing, Keshava said unto him, "O Ashvatthama, be cool, and
+without losing a moment strike and bear. The time has come for those that
+are dependent on others to repay their obligation to their masters. The
+disputes between Brahmanas are subtle. The consequences, however, of the
+disputes of Kshatriyas are palpable, being either victory or defeat. For
+obtaining those excellent rites of hospitality that from folly thou
+solicitest at the hands of Partha, fight coolly now with the son of
+Pandu." Thus addressed by Vasudeva, that foremost of regenerate ones,
+replied saying, "So be it!" pierced Keshava with sixty shafts and Arjuna
+with three. Arjuna then, filled with rage, cut off Ashvatthama's bow with
+three shafts. Drona's son took up another bow that was still more
+formidable. Stringing it within the twinkling of an eye, he pierced
+Arjuna and Keshava, the latter with three hundred arrows, and the former
+with a 1,000. And then Drona's son, with good care, stupefying Arjuna in
+that battle, shot thousands and tens of thousands and millions of arrows.
+From the quivers, the bow, the bow-string, the fingers, the arms, the
+hands, the chest, the face, the nose, the eyes, the ears, the heads, the
+limbs, the pores of the body, the armour on his person, the car, and the
+standard, O sire, of that utterer of Brahma, arrows began to issue.
+Piercing Madhava and the son of Pandu with the thick arrowy shower,
+Drona's son filled with joy, roared aloud like a vast mass of congregated
+clouds. Hearing that roar of his, the son of Pandu said unto Keshava of
+unfading glory these words "Behold, O Madhava, this wickedness towards me
+of the preceptor's son. He regardeth us to be slain, having shrouded us
+with his dense arrowy shower. I will presently, however, by my training
+and might, baffle his purpose." Cutting off every one of those arrows
+shot by Ashvatthama into three fragments, that foremost one of Bharata's
+race destroyed them all like the Sun destroying a thick fog. After this
+the son of Pandu once more pierced with his fierce shafts, the
+samsaptakas with their steeds, drivers, cars, elephants, standards and
+foot-soldiers. Every one of those that stood there as spectators, every
+one of those that were stationed there on foot or car or steed or
+elephant, regarded himself as shrouded by the arrows of Arjuna. Shot from
+Gandiva, those winged arrows of diverse forms slew in that battle
+elephants and steeds and men whether stationed in his immediate front or
+at the distance of two miles. The trunks, cut off with broad-headed
+shafts, of elephants, down whose cheeks and other limbs flowed the juice
+indicative of excitement, fell down like tall trees in the forest struck
+down with the axe. A little after down fell elephants, huge as hillocks,
+with their riders, like mountains crushed by Indra with his thunder. With
+his shafts cutting into minute portions well-equipped cars that looked
+like dissolving edifices of vapour in the evening sky and unto which were
+yoked well-trained steeds of great speed and which were ridden by
+warriors invincible in battle, the son of Pandu continued to shower his
+arrows on his enemies. And Dhananjaya continued to slay well-decked
+horsemen and foot-soldiers of the foe. Indeed, Dhananjaya, resembling the
+very Sun as he rises at the end of the Yuga, dried up the samsaptaka
+ocean incapable of being dried up easily, by means of keen arrows
+constituting his rays. Without losing a moment, the son of Pandu once
+more pierced Drona's son resembling a huge hill, with shafts of great
+impetuosity and the splendour of the Sun, like the wielder of the
+thunderbolt piercing a mountain with the thunder. Desirous of battle, the
+preceptor's son then, filled with rage, approached Arjuna for piercing
+him and his steeds and drivers by means of his swiftly coursing shafts.
+Arjuna, however, quickly cut off the shafts shot at him by Ashvatthama.
+The son of Pandu then filled with great wrath, proffered unto
+Ashvatthama, that desirable guest, quivers upon quivers of arrows, like a
+charitable person offering everything in his house unto a guest. Leaving
+the samsaptakas then the son of Pandu rushed towards Drona's son like a
+donor abandoning unworthy guests, for proceeding towards one that is
+worthy.'"
+
+
+
+17
+
+"Sanjaya said, 'Then occurred that battle between Arjuna and Ashvatthama
+resembling the planets Shukra and Brihaspati in splendour, like the
+battle between Shukra and Brihaspati in the firmament for entering the
+same constellation. Afflicting each other with blazing shafts that
+constituted their rays, those terrifiers of the world stood like two
+planets both deviating from their orbits. Then Arjuna deeply pierced
+Ashvatthama with a shaft in the midst of his eyebrows. With that shaft
+the son of Drona looked resplendent like the Sun with upward rays. The
+two Krishnas (Nara and Narayana), also deeply afflicted by Ashvatthama
+with hundreds of arrows, looked like two Suns at the end of the Yuga,
+resplendent with their own rays. Then when Vasudeva seemed to be
+stupefied, Arjuna shot a weapon from which issued torrents of shafts on
+all sides. And he struck the son of Drona with innumerable shafts, each
+resembling the thunder or fire or the sceptre of Death. Endued with
+mighty energy, that achiever of fierce feats, (Ashvatthama) then pierced
+both Keshava and Arjuna with well-shot shafts which were inspired with
+great impetuosity and struck with which Death himself would feel pain.
+Checking the shafts of Drona's son, Arjuna covered him with twice as many
+arrows equipped with goodly wings, and shrouding that foremost of heroes
+and his steeds and driver and standard, began to strike the samsaptakas.
+With his well-shot shafts Partha began to cut off the bows and quivers
+and bowstrings and hands and arms and tightly grasped weapons and
+umbrellas and standards and steeds and car shafts and robes and floral
+garlands and ornaments and coats of mail and handsome shields and
+beautiful heads, in large numbers, of his unretreating foes.
+Well-equipped cars and steeds and elephants, ridden by heroes fighting
+with great care, were destroyed by the hundreds of shafts sped by Partha
+and fell down along with the heroes that rode on them. Cut off with
+broad-headed and crescent-shaped and razor-faced arrows, human heads,
+resembling the lotus, the Sun, or the full Moon in beauty and resplendent
+with diadems and necklaces and crowns, dropped ceaselessly on the earth.
+Then the Kalinga, the Vanga, and the Nishada heroes, riding on elephants,
+that resembled in splendour the elephant of the great foe of the Daityas,
+rushed with speed against the queller of the pride of the Danavas, the
+son of Pandu, from desire of slaying him. Partha cut off the vital limbs,
+the trunks, the riders, the standards, and the banners of those
+elephants, upon which those beasts fell down like mountain summits riven
+with thunder. When that elephant force was broken, the diadem-decked
+Arjuna shrouded the son of his preceptor with shafts endued with the
+splendour of the newly risen Sun, like the wind shrouding the risen Sun
+with masses of congregated clouds. Checking with his own shafts those of
+Arjuna, Drona's son shrouding both Arjuna and Vasudeva with his arrows,
+gave a loud roar, like a mass of clouds at the close of summer after
+shrouding the Sun or the Moon in the firmament. Deeply afflicted with
+those arrows, Arjuna, aiming his weapons at Ashvatthama and at those
+followers of his belonging to the army, speedily dispelled that darkness
+caused by Ashvatthama's arrows, and pierced all of them with shafts
+equipped with goodly wings. In that battle none could see when Savyasaci
+took up his shafts, when he aimed them, and when he let them off. All
+that could be seen was that elephants and steeds and foot-soldiers and
+car-warriors, struck with his arrows, fell down deprived of life. Then
+Drona's son without losing a moment, aiming ten foremost of arrows, sped
+them quickly as if they formed only one arrow. Shot with great force,
+five of these pierced Arjuna and the other five pierced Vasudeva. Struck
+with those arrows, those two foremost of men, like Kuvera and Indra,
+became bathed in blood. Thus afflicted, all the people there regarded
+those two heroes as slain by Ashvatthama the warrior who had completely
+mastered the science of arms. Then the chief of the Dasharhas addressed
+Arjuna and said, "Why errest thou in thus sparing Ashvatthama? Slay this
+warrior. If treated with indifference, even this one will be the cause of
+great woe, like a disease not sought to be put down by treatment."
+Replying unto Keshava of unfading glory with the words "So be it!" Arjuna
+of unclouded understanding began with good care to mangle the son of
+Drona with his shafts. Now the son of Pandu, filled with rage, quickly
+pierced the massive arms, smeared with sandal-paste, and the chest, the
+head, and the unrivalled thighs of his antagonist with shafts equipped
+with heads like goats' ears, and shot with great force from Gandiva. Then
+cutting off the traces of Ashvatthama's steeds, Arjuna began to pierce
+the steeds themselves, whereat the latter bore Ashvatthama away to a
+great distance from the field. Thus borne away by these steeds endued
+with the speed of the wind, the intelligent son of Drona, deeply
+afflicted with the shafts of Partha, reflecting for some time, wished not
+to go back and renew the fight with Partha. Knowing that victory is ever
+with the chief of the Vrishnis and with Dhananjaya, that foremost one of
+Angirasa's race, endued with great activity, entered the army of Karna,
+deprived of hope and with shafts and weapons almost exhausted. Indeed,
+Drona's son, restraining his steeds, and having comforted himself a
+little, O sire, entered the force of Karna, teeming with cars and steeds
+and men. After Ashvatthama, that enemy of theirs, had been thus removed
+from the field by his steeds like a disease removed from the body by
+incantations and medicines and means, Keshava and Arjuna proceeded
+towards the samsaptakas, on their car whose rattle resembled the roar of
+the clouds and whose banner waved on the wind.'"
+
+
+
+18
+
+"Sanjaya said, 'Meanwhile towards the northern part of the Pandava army,
+a loud uproar arose of cars and elephants and steeds and foot-soldiers as
+those were being massacred by Dandadhara. Turning the course of the car,
+but without stopping the steeds which were as fleet as Garuda or the
+wind, Keshava, addressing Arjuna, said, "The chief of the Magadhas, with
+his (foe-crushing) elephant is unrivalled in prowess. In training and
+might he is not inferior to Bhagadatta himself. Having slain him first,
+thou wilt then slay the samsaptakas." At the conclusion of his words,
+Keshava bore Partha to the presence of Dandadhara. The chief of the
+Magadhas, peerless in handling the elephant-hook even as the headless
+planet Ketu (is peerless) among all the planets, was destroying the
+hostile army like a fierce comet destroying the whole earth. Riding on
+his foe-slaying and well-equipped elephant which looked like the danava
+with elephantine face and form, and whose roar resembled that of a
+congregated mass of clouds, Dandadhara was destroying with his shafts
+thousands of cars and steeds and elephants and men. The elephants also,
+treading upon cars with their feet, pressed down into the Earth a large
+number of men with their steeds and drivers. Many were the elephants,
+also, which that foremost of elephants, crushed and slew with his two
+forefeet and trunk. Indeed, the beast moved like the wheel of Death.
+Slaying men adorned with steel coats of mail, along with their horses and
+foot-soldiers, the chief of the Magadhas caused these to be pressed down
+into the earth, like thick reeds pressed down with crackling sounds, by
+means of that mighty and foremost of elephants belonging to him. Then
+Arjuna, riding on that foremost of cars, rushed quickly towards that
+prince of elephants in the midst of that host teeming with thousands of
+cars and steeds and elephants, and resounding with the beat and blare of
+innumerable cymbals and drums and conchs and uproarious with the clatter
+of car-wheels, the twang of bow-strings, and the sound of palms. Even
+Dandadhara pierced Arjuna with a dozen foremost of shafts and Janardana
+with sixteen and each of the steeds with three, and then uttered a loud
+shout and laughed repeatedly. Then Partha, with a number of broad-headed
+shafts, cut off the bow of his antagonist with its string and arrow fixed
+thereon, as also his well-decked standard, and then the guides of his
+beast and the footmen that protected the animal. At this, the lord of
+Girivraja became filled with rage. Desirous of agitating Janardana with
+that tusker of his, whose temples had split from excitement, and which
+resembled a mass of clouds and was endued with the speed of the wind,
+Dandadhara struck Dhananjaya with many lances. The son of Pandu then,
+with three razor-headed arrows, cut off, almost at the same instant of
+time, the two arms each looking like the trunk of an elephant, and then
+the head, resembling the full Moon, of his foe. Then Arjuna struck the
+elephant of this antagonist with hundreds of arrows. Covered with the
+gold-decked arrows of Partha, that elephant equipped with golden armour
+looked as resplendent as a mountain in the night with its herbs and trees
+blazing in a conflagration. Afflicted with the pain and roaring like a
+mass of clouds, and exceedingly weakened, the elephant crying and
+wandering and running with tottering steps, fell down with the guide on
+its neck, like a mountain summit riven by thunder. Upon the fall of his
+brother in battle, Danda advanced against Indra's younger brother and
+Dhananjaya, desirous of slaying them, on his tusker white as snow and
+adorned with gold and looking like a Himalayan summit. Danda struck
+Janardana with three whetted lances bright as the rays of the sun, and
+Arjuna with five, and uttered a loud shout. The son of Pandu then
+uttering a loud shout cut off the two arms of Danda. Cut off by means of
+razor-headed shafts, those two arms, smeared with sandal-paste, adorned
+with angadas, and with lances in grasp, as they fell from the elephant's
+back at the same instant of time, looked resplendent like a couple of
+large snakes of great beauty falling down from a mountain summit. Cut off
+with a crescent-shaped arrow by the diadem-decked (Partha), the head also
+of Danda fell down on the Earth from the elephant's back, and covered
+with blood it looked resplendent as it lay like the sun dropped from the
+Asta mountain towards the western quarter. Then Partha pierced with many
+excellent arrows bright as the rays of the sun that elephant of his foe,
+resembling a mass of white clouds whereupon it fell down with a noise
+like a Himalayan summit riven with thunder. Then other huge elephants
+capable of winning victory and resembling the two already slain, were cut
+off by Savyasaci, in that battle, even as the two (belonging to Danda and
+Dandadhara) had been cut off. At this the vast hostile force broke. Then
+elephants and cars and steeds and men, in dense throngs, clashed against
+one another and fell down on the field. Tottering, they violently struck
+one another and fell down deprived of life. Then his soldiers,
+encompassing Arjuna like the celestials encompassing Purandara, began to
+say, "O hero, that foe of whom we had been frightened like creatures at
+the sight of Death himself, hath by good luck been slain by thee. If thou
+hadst not protected from that fear those people that were so deeply
+afflicted by mighty foes, then by this time our foes would have felt that
+delight which we now feel at their death, O slayer of enemies." Hearing
+these and other words uttered by friends and allies, Arjuna, with a
+cheerful heart, worshipped those men, each according to his deserts, and
+proceeded once more against the samsaptakas.'"
+
+
+
+19
+
+"Sanjaya said, 'Wheeling round, like the planet Mercury in the curvature
+of its orbit, Jishnu (Arjuna) once more slew large number of the
+samsaptakas. Afflicted with the shafts of Partha, O king, men, steeds,
+and elephants, O Bharata, wavered and wandered and lost colour and fell
+down and died. Many foremost of animals tied to yokes and drivers and
+standards, and bows, and shafts and hands and weapons in grasp, and arms,
+and heads, of heroic foes fighting with him, the son of Pandu cut off in
+that battle, with arrows, some of which were broad-headed, some equipped
+with heads like razors, some crescent-shaped, and some furnished with
+heads like the calf's tooth. Like bulls fighting with a bull for the sake
+of a cow in season, brave warriors by hundreds and thousands closed upon
+Arjuna. The battle that took place between them and him made the hair to
+stand on end like the encounter between the Daityas and Indra, the
+wielder of the thunderbolt on the occasion of the conquest of the three
+worlds. Then the son of Ugrayudha pierced Partha with three shafts
+resembling three venomous snakes. Partha, however, cut off from his
+enemy's trunk the latter's head. Then those warriors, filled with rage,
+covered Arjuna from every side with diverse kinds of weapons like the
+clouds urged by the Maruts shrouding Himavat at the close of summer.
+Checking with his own weapons those of his foes on every side, Arjuna
+slew a large number of his enemies with well-shot shafts. With his arrows
+Arjuna then cut off the Trivenus, the steeds, the drivers, and the
+parshni drivers of many cars, and displaced the weapons and quivers of
+many, and deprived many of their wheels and standards, and broke the
+cords, the traces and the axles of many, and destroyed the bottoms and
+yokes of others, and caused all the equipment of many to fall from their
+places. Those cars, thus smashed and injured by Arjuna in large numbers,
+looked like the luxurious mansions of the rich destroyed by fire, wind,
+and rain. Elephants, their vitals pierced with shafts resembling
+thunderbolts in impetuosity, fell down like mansions on mountain-tops
+overthrown by blasts of lightning. Large numbers of steeds with their
+riders, struck by Arjuna, fell down on the Earth, their tongues and
+entrails pressed out, themselves deprived of strength and bathed in
+blood, and presenting an awful sight. Men and steeds and elephants,
+pierced by Savyasaci (Arjuna) with his shafts, wondered and tottered and
+fell down and uttered cries of pain and looked pale, O sire. Like
+Mahendra smiting down the Danavas, Partha smote down large numbers of his
+foes, by means of shafts whetted on stone and resembling the thunder of
+poison in deadliness. Brave warriors, cased in costly coats of mail and
+decked with ornaments and armed with diverse kinds of weapons, lay on the
+field, with their cars and standards, slain by Partha. Vanquished (and
+deprived of life) persons of righteous deeds, possessed of noble birth
+and great knowledge, proceeded to heaven in consequence of those glorious
+deeds of theirs while their bodies only lay on Earth. Then the chief,
+belonging to thy army, of various realms, filled with wrath and
+accompanied by their followers, rushed against Arjuna, that foremost of
+car-warriors. Warriors borne on their cars and steeds and elephants, and
+foot-soldiers also, all desirous of slaying (Arjuna), rushed towards him,
+shooting diverse weapons with great speed. Then Arjuna like wind, by
+means of keen shafts, destroyed that thick shower of weapons dropped by
+those warriors constituting a mass of congregated clouds. People then
+beheld Arjuna crossing that raftless ocean constituted by steeds and
+foot-soldiers and elephants and cars, and having mighty weapons for its
+waves, on a bridge constituted by his own mighty weapons of offence and
+defence. Then Vasudeva, addressing Partha, said, "Why, O sinless one,
+dost thou sport in this way? Grinding these samsaptakas, haste thyself
+for Karna's slaughter." Saying, "So be it" unto Krishna, Arjuna then,
+forcibly smiting the remnant of the samsaptakas with his weapons, began
+to destroy them like Indra destroying the Daityas. At that time, with
+even the closest attention, men could not mark when Arjuna took out his
+shafts, when he aimed them and when he let them off quickly. Govinda
+himself, O Bharata, regarded it wonderful. Like swans diving into a lake
+the shafts of Arjuna, white and active as swans, penetrated into the
+hostile force. Then Govinda, beholding the field of battle during the
+progress of that carnage, said these words to Savyasaci, "Here, O Partha,
+for the sake of Duryodhana alone, occurreth this great and terrible
+destruction of the Bharatas and other kings of Earth. Behold, O son of
+Bharata, these bows, with golden backs, of many mighty bowmen, and these
+girdles and quivers loosened from their bodies. Behold these straight
+shafts equipped with wings of gold, and these long arrows washed with oil
+and looking like snakes freed from their sloughs. Behold these beautiful
+lances decked with gold lying scattered about, and these coats of mail, O
+Bharata, adorned with gold and fallen off from the bodies of the
+warriors. Behold these spears embellished with gold, these darts adorned
+with the same metal, and these huge maces twined round with threads of
+gold, and cords of hemp. Behold these swords decked with bright gold and
+these axes adorned with the same, and these battle-axes equipped with
+gold-decked handles. Behold also these spiked clubs, these short arrows,
+these Bhusundis, and these Kanapas; these iron Kuntas lying around, and
+these heavy Mushalas. These victory-longing warriors endued with great
+activity and armed with diverse weapons, though dead, still seem to be
+quick with life. Behold those thousands of warriors, their limbs crushed
+with maces, and heads split with Mushalas or smashed and trod by
+elephants and steeds and cars. O slayer of foes, the field of battle is
+strewn with the bodies of men and elephants and steeds, deprived of life,
+dreadfully mangled with shafts and darts and swords and lances and
+scimitars and axes and spears and Nakharas and bludgeons, and bathed in
+streams of blood. Strewn with arms smeared with sandal-paste and decked
+with Angadas and graced with auspicious indications and cased in leathern
+fences and adorned with Keyuras, the Earth looks resplendent, O Bharata.
+Strewn also with hands having fingers cased in fences, decked with
+ornaments, and lopped off from arms, and with severed thighs looking like
+the trunks of elephants, of heroes endued with great activity and with
+heads adorned with earrings and headgears set with gems, (the Earth looks
+exceedingly beautiful). Behold those beautiful cars, decked with golden
+bells, broken in diverse ways. Behold those numerous steeds bathed in
+blood, those bottoms of cars and long quivers, and diverse kinds of
+standards and banners and those huge conchs, of the combatants, and those
+yak-tails perfectly white, and those elephants with tongues lolling out
+and lying on the field like hills, and those beautiful with triumphal
+banners, and those slain elephant-warriors, and those rich coverlets,
+each consisting of one piece of blanket, for the backs of those huge
+beasts, and those beautiful and variegated and torn blankets, and those
+numerous bells loosened from the bodies of elephants and broken into
+fragments by those falling creatures, and those hooks with handles set
+with stones of lapis lazuli fallen upon the Earth, and those ornamental
+yokes of steeds, and those armours set with diamonds for their breasts
+and those rich cloths, adorned with gold and tied to the ends of the
+standards borne by horsemen, and those variegated coverlets and housings
+and Ranku skins, set with brilliant gems and inlaid with gold, for the
+backs of steeds and fallen on the ground, and those large diamonds
+adorning the head-gears of kings, and those beautiful necklaces of gold,
+and those umbrellas displaced from their positions, and those yak-tails
+and fans. Behold the earth strewn with faces adorned with earrings bright
+as the moon or stars, and embellished with well-cut beards, and each
+looking like the full moon. The earth, strewn with those faces looking
+like lilies and lotuses, resembles a lake adorned with a dense assemblage
+of lilies and lotuses. Behold, the earth possessing the effulgence of the
+bright moon and diversified as if with myriads of stars, looks like the
+autumnal firmament bespangled with stellar lights. O Arjuna, these feats
+that have been achieved by thee in great battle today are, indeed, worthy
+of thee or of the chief of the celestials himself in heaven." Even thus
+did Krishna show the field of battle unto Arjuna. And while returning
+(from the field to their camp), they heard a loud noise in the army of
+Duryodhana. Indeed the uproar that was heard consisted of the blare of
+conchs and the beat of cymbals and drums and Patahas and the clatter of
+car wheels, the neighing of steeds, the grunt of elephants, and the
+fierce clash of weapons. Penetrating into that force by the aid of his
+steeds possessing the fleetness of the wind, Krishna became filled with
+wonder upon beholding the army grinded by Pandya. Like Yama himself
+slaying creatures whose lives have run out, Pandya, that foremost of
+warriors skilled in shafts and weapons, was destroying crowds of foes by
+means of diverse kinds of shafts. Piercing the bodies of the elephants
+and steeds and men with sharp shafts, that foremost of smiters overthrew
+and deprived them of life. Cutting off with his own shafts the diverse
+weapons hurled at him by many foremost of foes, Pandya slew his enemies
+like Sakra (Indra) destroying the Danavas.'"
+
+
+
+20
+
+"Dhritarashtra said, 'Thou didst mention to me before the name of Pandya,
+that hero of world-wide celebrity, but his feats, O Sanjaya, in battle
+have never been narrated by thee. Tell me today in detail of the prowess
+of that great hero, his skill, spirit, and energy, the measure of his
+might, and his pride.'
+
+"Sanjaya said, 'Bhishma and Drona and Kripa and Drona's son and Karna and
+Arjuna and Janardana, those thorough masters of the science of weapons,
+are regarded by thee as the foremost of car-warriors. Know, however, that
+Pandya regarded himself superior to all these foremost of car-warriors in
+energy. Indeed he never regarded any one amongst the kings as equal to
+himself. He never admitted his equality with Karna and Bhishma. Nor did
+he admit within his heart that he was inferior in any respect to Vasudeva
+or Arjuna. Even such was Pandya, that foremost of kings, that first of
+wielder of weapons. Filled with rage like the Destroyer himself, Pandya
+at the time was slaughtering the army of Karna. That force, swelling with
+cars and steeds and teeming with foremost of foot-soldiers, struck by
+Pandya, began to turn round like the potter's wheel. Like the wind
+dispersing a mass of congregated clouds, Pandya, with his well shot
+arrows, began to disperse that force, destroying its steeds and drivers
+and standards and cars and causing its weapons and elephants to fall
+down. Like the splitter of mountains striking down mountains with his
+thunder, Pandya overthrew elephants with their riders, having previously
+cut down the standards and banners and weapons with which they were
+armed, as also the foot-soldiers that protected those beasts. And he cut
+down horses, and horsemen with their darts and lances and quivers.
+Mangling with his shafts the Pulindas, the Khasas, the Bahlikas, the
+Nishadas, the Andhakas, the Tanganas, the Southerners, and the Bhojas,
+all of whom, endued with great courage, were unyielding and obstinate in
+battle, and divesting them of their weapons and coats of mail, Pandya
+deprived them of their lives. Beholding Pandya destroying with his shafts
+in battle that host consisting of four kinds of forces, the son of Drona
+fearlessly proceeded towards that fearless warrior. Fearlessly addressing
+in sweet words that warrior who then seemed to dance on his car, Drona's
+son, that foremost of smiters, smiling the while, summoned him and said,
+"O king, O thou with eyes like the petals of the lotus, thy birth is
+noble and learning great. Of celebrated might and prowess, thou
+resemblest Indra himself. Stretching with thy two massive arms the bow
+held by thee and whose large string is attached to thy grasp, thou
+lookest beautiful like a mass of congregated clouds as thou pourest over
+thy foes thick showers of impetuous shafts. I do not see anybody save
+myself that can be a match for thee in battle. Alone thou crushest
+numerous cars and elephants and foot-soldiers and steeds, like the
+fearless lion of terrible might crushing herds of deer in the forest.
+Making the welkin and the Earth resound with the loud clatter of thy
+car-wheels thou lookest resplendent, O king, like a crop-destroying
+autumnal cloud of loud roars. Taking out of thy quiver and shooting thy
+keen shafts resembling snakes of virulent poison fight with myself only,
+like (the asura) Andhaka fighting with the three-eyed deity." Thus
+addressed, Pandya answered, "So be it." Then Drona's son, telling him
+"Strike," assailed him with vigour. In return, Malayadhwaja pierced the
+son of Drona with a barbed arrow. Then Drona's son, that best of
+preceptors, smiling the while, struck Pandya with some fierce arrows,
+capable of penetrating into the very vitals and resembling flames of
+fire. Then Ashvatthama once more sped at his foe some other large arrows
+equipped with keen points and capable of piercing the very vitals,
+causing them to course through the welkin with the ten different kinds of
+motion. Pandya, however, with nine shafts of his cut off all those arrows
+of his antagonist. With four other shafts he afflicted the four steeds of
+his foe, at which they speedily expired. Having then, with his sharp
+shafts, cut off the arrows of Drona's son, Pandya then cut off the
+stretched bow-string of Ashvatthama, endued with the splendour of the
+sun. Then Drona's son, that slayer of foes, stringing his unstringed bow,
+and seeing that his men had meanwhile speedily yoked other excellent
+steeds unto his car, sped thousands of arrows (at his foe). By this, that
+regenerate one filled the entire welkin and the ten points of the compass
+with his arrows. Although knowing that those shafts of the high-souled
+son of Drona employed in shooting were really inexhaustible, yet Pandya,
+that bull among men, cut them all into pieces. The antagonist of
+Ashvatthama, carefully cutting off all those shafts shot by the latter,
+then slew with his own keen shafts the two protectors of the latter's car
+wheels in that encounter. Beholding the lightness of hand displayed by
+his foe, Drona's son, drawing his bow to a circle, began to shoot his
+arrows like a mass of clouds pouring torrents of rain. During that space
+of time, O sire, which consisted only of the eighth part of a day, the
+son of Drona shot as many arrows as were carried on eight carts each
+drawn by eight bullocks. Almost all those men that then beheld
+Ashvatthama, who at the time looked like the Destroyer himself filled
+with rage, or rather the Destroyer of the Destroyer, lost their senses.
+Like a mass of clouds at the close of summer drenching with torrents of
+rain, the Earth with her mountains and trees, the preceptor's son poured
+on that hostile force his arrowy shower. Baffling with the Vayavya weapon
+that unbearable shower of arrows shot by the Ashvatthama-cloud, the
+Pandya-wind, filled with joy, uttered loud roars. Then Drona's son
+cutting off the standard, smeared with sandal-paste and other perfumed
+unguents and bearing the device of the Malaya mountain on it, of the
+roaring Pandya, slew the four steeds of the latter. Slaying then his
+foe's driver with a single shaft, and cutting off with a crescent-shaped
+arrow the bow also of that warrior whose twang resembled the roar of the
+clouds, Ashvatthama cut off his enemy's car into minute fragments.
+Checking with the weapons those of his enemy, and cutting off all the
+weapons of the latter, Drona's son, although he obtained the opportunity
+to do his enemy the crowning evil, still slew him not, from desire of
+battling with him for some time more. Meanwhile Karna rushed against the
+large elephant force of the Pandavas and began to rout and destroy it.
+Depriving car-warriors of their cars, he struck elephants and steeds and
+human warriors, O Bharata, with innumerable straight shafts. That mighty
+bowman, the son of Drona, although he had made Pandya, that slayer of
+foes and foremost of car-warriors, carless, yet he did not slay him from
+desire of fight. At that time a huge riderless elephant with large tusks,
+well-equipped with all utensils of war, treading with speed, endued with
+great might, quick to proceed against any enemy, struck with
+Ashvatthama's shafts, advanced towards the direction of Pandya with great
+impetuosity, roaring against a hostile compeer. Beholding that prince of
+elephants, looking like a cloven mountain summit, Pandya, who was well
+acquainted with the method of fighting from the neck of an elephant,
+quickly ascended that beast like a lion springing with a loud roar to the
+top of a mountain summit. Then that lord of the prince of mountains,
+striking the elephant with the hook, and inspired with rage, and with
+that cool care for which he was distinguished in hurling weapons with
+great force, quickly sped a lance, bright as Surya's rays, at the
+preceptor's son and uttered a loud shout. Repeatedly shouting in joy,
+"Thou art slain, Thou art slain!" Pandya (with that lance) crushed to
+pieces the diadem of Drona's son adorned with foremost of jewels and
+diamonds of the first water and the very best kind of gold and excellent
+cloth and strings of pearls. That diadem possessed of the splendour of
+the Sun, the Moon, the planets, or the fire, in consequence of the
+violence of the stroke, fell down, split into fragments, like a mountain
+summit riven by Indra's thunder, falling down on the Earth with great
+noise. At this, Ashvatthama blazed up with exceeding rage like a prince
+of snakes struck with the foot, and took up four and ten shafts capable
+of inflicting great pain upon foes and each resembling the Destroyer's
+rod. With five of those shafts he cut off the four feet and the trunk of
+his adversary's elephant, and with three the two arms and the head of the
+king, and with six he slew the six mighty car-warriors, endued with great
+effulgence, that followed king Pandya. Those long and well-rounded arms
+of the king, smeared with excellent sandal-paste, and adorned with gold
+and pearls and gems and diamonds falling upon the Earth, began to writhe
+like a couple of snakes slain by Garuda. That head also, graced with a
+face bright as the full Moon, having a prominent nose and a pair of large
+eyes, red as copper with rage, adorned with earrings, falling on the
+ground, looked resplendent like the Moon himself between two bright
+constellations. The elephant, thus cut off by that skilful warrior into
+six pieces with those five shafts and the king into four pieces with
+those three shafts lay divided in all into ten pieces that looked like
+the sacrificial butter distributed into ten portions intended for the ten
+deities. Having cut off numerous steeds and men and elephants into pieces
+and offered them as food into the Rakshasas, king Pandya was thus quieted
+by Drona's son with his shafts like a blazing fire in a crematorium,
+extinguished with water after it has received a libation in the shape of
+a lifeless body. Then like the chief of the celestials joyfully
+worshipping Vishnu after the subjugation of the Asura Vali, thy son, the
+king, accompanied by his brothers approaching the preceptor's son
+worshipped with great respect that warrior who is a complete master of
+the science of arms, after indeed, he had completed the task he had
+undertaken.'"
+
+
+
+21
+
+"Dhritarashtra said, 'When Pandya had been slain and when that foremost
+of heroes, viz., Karna was employed in routing and destroying the foe,
+what, O Sanjaya, did Arjuna do in battle? That son of Pandu is a hero,
+endued with great might, attentive to his duties, and a complete master
+of the science of arms. The high-souled Sankara himself hath made him
+invincible among all creatures. My greatest fears proceed from that
+Dhananjaya, that slayer of foes. Tell me, O Sanjaya, all that Partha
+achieved there on that occasion.'
+
+"Sanjaya said, 'After Pandya's fall, Krishna quickly said unto Arjuna
+these beneficial words, "I do not behold the King. The other Pandavas
+also have retreated. If the Parthas had returned, the vast force of the
+enemy would have been broken. In fulfilment of purposes entertained by
+Ashvatthama, Karna is slaying the Srinjayas. A great carnage is being
+made (by that warrior) of steeds and car-warriors and elephants." Thus
+the heroic Vasudeva represented everything unto the diadem-decked
+(Arjuna). Hearing of and beholding that great danger of his brother
+(Yudhishthira), Partha quickly addressed Krishna, saying, "Urge the
+steeds, O Hrishikesha." Then Hrishikesha proceeded on that irresistible
+car. The encounter then that once more took place became exceedingly
+fierce. The Kurus and the Pandavas once more fearlessly closed with each
+other, that is, the Parthas headed by Bhimasena and ourselves headed by
+the Suta's son. Then, O best of kings, there once more commenced a battle
+between Karna and the Pandavas that swelled the population of Yama's
+kingdom. With bows and arrows and spiked clubs and swords and lances and
+axes and short clubs and Bhushundis and darts and rapiers and battle-axes
+and maces and spears and polished Kuntas, and short shafts and hooks, the
+combatants quickly fell upon one another, desirous of taking one
+another's life. Filling the welkin, the cardinal points of the compass,
+the subsidiary ones, the firmament, and the Earth, with the whizz of
+arrows, the twang of bow-strings, the sound of palms, and the clatter of
+car-wheels, foes rushed upon foes. Gladdened by that loud noise, heroes,
+fought with heroes desirous of reaching the end of the hostilities. Loud
+became the noise caused by the sound of bow-strings and fences and bows,
+the grunt of elephants, and the shouts of foot-soldiers and falling men.
+Hearing the terrible whizz of arrows and the diverse shouts of brave
+warriors, the troops took fright, became pale, and fell down. Large
+numbers of those foes thus employed in shouting and shooting weapons, the
+heroic son of Adhiratha crushed with his arrows. With his shafts Karna
+then despatched to Yama's abode twenty car-warriors among the brave
+Pancala heroes, with their steeds, drivers, and standards. Then many
+foremost of warriors of the Pandava army, endued with great energy and
+quick in the use of weapons, speedily wheeling round, encompassed Karna
+on all sides. Karna agitated that hostile force with showers of weapons
+like the leader of an elephantine herd plunging into a lake adorned with
+lotuses and covered with swans. Penetrating into the midst of his foes,
+the son of Radha, shaking his best of bows, began to strike off and fell
+their heads with his sharp shafts. The shield and coats of mail of the
+warriors, cut off, fell down on the Earth. There was none amongst them
+that needed the touch of a second arrow of Karna's. Like a driver
+striking the steeds with the whip, Karna, with his shafts capable of
+crushing coats of mail and bodies and the life that quickened them,
+struck the fences (of his foes) perceivable only by their bow-strings.
+Like a lion grinding herds of deer, Karna speedily grinded all those
+Pandus and Srinjayas and Pancalas that came within range of his arrows.
+Then the chief of the Pancalas, and the sons of Draupadi, O sire, and the
+twins, and Yuyudhana, uniting together, proceeded against Karna. When
+those Kurus, and Pancalas and Pandus were thus engaged in battle, the
+other warriors, reckless of their very lives, began to strike at one
+another. Well-cased in armour and coats of mail and adorned with
+head-gears, combatants endued with great strength rushed at their foes,
+with maces and short clubs and spiked bludgeons looking like uplifted
+rods of the Destroyer, and jumping, O sire, and challenging one another,
+uttered loud shouts. They struck one another, and fell down, assailed by
+one another with blood rising from their limbs and deprived of brains and
+eyes and weapons. Covered with weapons, some, as they lay there with
+faces beautiful as pomegranates, having teeth-adorned mouths filled with
+blood, seemed to be alive. Others, in that vast ocean of battle, filled
+with rage mangled or cut or pierced or overthrew or lopped off or slew
+one another with battle-axes and short arrows and hooks and spears and
+lances. Slain by one another they fell down, covered with blood and
+deprived of life like sandal trees cut down with the axe falling down and
+shedding as they fall their cool blood-red juice. Cars destroyed by cars,
+elephants by elephants, men by men, and steeds by steeds, fell down in
+thousands. Standards, and heads, and umbrellas, and elephants, trunks,
+and human arms, cut off with razor-faced or broad-headed or
+crescent-shaped arrows, fell down on the Earth. Large numbers also of
+men, and elephants, and cars with steed yoked thereto, were crushed in
+that battle. Many brave warriors, slain by horsemen, fell down, and many
+tuskers, with their trunks cut off, and banners and standards (on their
+bodies), fell down like fallen mountains. Assailed by foot-soldiers, many
+elephants and cars, destroyed or in course of destruction, fell down on
+all sides. Horsemen, encountering foot-soldiers with activity, were slain
+by the latter. Similarly crowds of foot-soldiers, slain by horsemen, laid
+themselves down on the field. The faces and the limbs of those slain in
+that dreadful battle looked like crushed lotuses and faded floral
+wreaths. The beautiful forms of elephants and steeds and human beings, O
+king, then resembled cloths foul with dirt, and became exceedingly
+repulsive to look at.'"
+
+
+
+22
+
+"Sanjaya said, 'Many elephant-warriors riding on their beasts, urged by
+thy son, proceeded against Dhrishtadyumna, filled with rage and desirous
+of compassing his destruction. Many foremost of combatants skilled in
+elephant-fight, belonging to the Easterners, the Southerners, the Angas,
+the Vangas, the Pundras, the Magadhas, the Tamraliptakas, the Mekalas,
+the Koshalas, the Madras, the Dasharnas, the Nishadas uniting with the
+Kalingas, O Bharata, and showering shafts and lances and arrows like
+pouring clouds, drenched the Pancala force therewith in that battle.
+Prishata's son covered with his arrows and shafts those (foe-crushing)
+elephants urged forward by their riders with heels and toes and hooks.
+Each of those beasts that were huge as hills, the Pancala hero pierced
+with ten, eight, or six whetted shafts, O Bharata. Beholding the prince
+of the Pancalas shrouded by those elephants like the Sun by the clouds,
+the Pandus and the Pancalas proceeded towards him (for his rescue)
+uttering loud roars and armed with sharp weapons. Pouring their weapons
+upon those elephants, those warriors began to dance the dance of heroes,
+aided by the music of their bow-strings and the sound of their palms, and
+urged by heroes beating the time. Then Nakula and Sahadeva, and the sons
+of Draupadi, and the Prabhadrakas, and Satyaki, and Shikhandi, and
+Chekitana endued with great energy,--all those heroes--drenched those
+elephants from every side with their weapons, like the clouds drenching
+the hills with their showers. Those furious elephants, urged on by
+Mleccha warriors dragging down with their trunks men and steeds and cars,
+crushed them with their feet. And some they pierced with the points of
+their tusks, and some they raised aloft and dashed down on the ground;
+others taken aloft on the tusks of those huge beasts, fell down inspiring
+spectators with fear. Then Satyaki, piercing the vitals of the elephant
+belonging to the king of the Vangas staying before him, with a long shaft
+endued with great impetuosity, caused it to fall down on the field of
+battle. Then Satyaki pierced with another long shaft the chest of the
+rider whom he could not hitherto touch, just as the latter was about to
+jump from the back of his beast. Thus struck by Satwata, he fell down on
+the Earth.
+
+"'Meanwhile Sahadeva, with three shafts shot with great care, struck the
+elephant of Pundra, as it advanced against him like a moving mountain,
+depriving it of its standard and driver and armour and life. Having thus
+cut off that elephant, Sahadeva proceeded against the chief of the Angas.
+
+"'Nakula, however, causing Sahadeva to desist, himself afflicted the
+ruler of the Angas with three long shafts, each resembling the rod of
+Yama, and his foe's elephant with a hundred arrows. Then the ruler of the
+Angas hurled at Nakula eight hundred lances bright as the rays of the
+Sun. Each of these Nakula cut off into three fragments. The son of Pandu
+then cut off the head of his antagonist with a crescent-shaped arrow. At
+this that Mleccha king, deprived of life, fell down with the animal he
+rode. Upon the fall of the prince of the Angas who was well-skilled in
+elephant-lore, the elephant-men of the Angas, filled with rage, proceeded
+with speed against Nakula, on their elephants decked with banners that
+waved in the air, possessing excellent mouths, adorned with housings of
+gold, and looking like blazing mountains, from desire of crushing him to
+pieces. And many Mekalas and Utkalas, and Kalingas, and Nishadas, and
+Tamraliptakas, also advanced against Nakula, showering their shafts and
+lances, desirous of slaying him. Then the Pandus, the Pancalas, and the
+Somakas, filled with rage, rushed with speed for the rescue of Nakula
+shrouded by those warriors like the Sun by the clouds. Then occurred a
+fierce battle between those car-warriors and elephant-men, the former
+showering their arrows and shafts the latter their lances by thousands.
+The frontal globes and other limbs and the tusks and adornments of the
+elephants, exceedingly pierced with shafts, were split and mangled. Then
+Sahadeva, with four and sixty impetuous arrows, quickly slew eight of
+those huge elephants which fell down with their riders. And Nakula also,
+that delighter of his race, bending his excellent bow with great vigour,
+with many straight shafts, slew many elephants. Then the Pancala prince,
+and the grandson of Sini (Satyaki) and the sons of Draupadi and the
+Prabhadrakas, and Shikhandi, drenched those huge elephants with showers
+of shafts. Then in consequence of those rain-charged clouds constituted
+by the Pandava warriors, those hills constituted by the elephants of the
+foe, fell, struck down by torrents of rain formed by their numerous
+shafts, like real mountains struck down with a thunder-storm. Those
+leaders of the Pandava car-warriors then, thus slaying those elephants of
+thine cast their eyes on the hostile army, which, as it fled away at that
+time resembled a river whose continents had been washed away. Those
+warriors of Pandu's son, having thus agitated that army of thine,
+agitated it once more, and then rushed against Karna.'"
+
+
+
+23
+
+"Sanjaya said, 'While Sahadeva, filled with rage, was thus blasting thy
+host, Duhshasana, O great king, proceeded against him, the brother
+against the brother. Beholding those two engaged in dreadful combat, all
+the great car-warriors uttered leonine shouts and waved their garments.
+Then, O Bharata, the mighty son of Pandu was struck in the chest with
+three arrows by thy angry son armed with bow. Then Sahadeva, O king,
+having first pierced thy son with an arrow, pierced him again with
+seventy arrows, and then his driver with three. Then Duhshasana, O
+monarch, having cut off Sahadeva's bow in that great battle, pierced
+Sahadeva himself with three and seventy arrows in the arms and the chest.
+Then Sahadeva filled with rage, took up a sword, in that dreadful
+conflict, and whirling, hurled it quickly towards the car of thy son.
+Cutting off Duhshasana's bow with string and arrow fixed on it, that
+large sword fell down on the Earth like a snake from the firmament. Then
+the valiant Sahadeva taking up another bow, shot a deadly shaft at
+Duhshasana. The Kuru warrior, however, with his keen-edged sword, cut off
+into two fragments that shaft, bright as the rod of Death, as it coursed
+towards him. Then whirling that sharp sword, Duhshasana quickly hurled it
+in that battle at his foe. Meanwhile that valiant warrior took up another
+bow with a shaft. Sahadeva, however, with the greatest ease, cut off,
+with his keen shafts, that sword as it coursed towards him, and caused it
+to fall down in that battle. Then, O Bharata, thy son, in that dreadful
+battle, quickly sped four and sixty shafts at the car of Sahadeva.
+Sahadeva, however, O king, cut off every one of those numerous arrows as
+they coursed with great impetuosity towards him, with five shafts of his.
+Checking then those mighty shafts sped by thy son, Sahadeva, in that
+battle, sped a large number of arrows at his foe. Cutting off each of
+those shafts with three shafts of his, thy son uttered a loud shout,
+making the whole Earth resound with it. Then Duhshasana, O king, having
+pierced Sahadeva in that battle, struck the latter's driver with nine
+arrows. The valiant Sahadeva then, O monarch, filled with rage, fixed on
+his bow-string a terrible shaft resembling the Destroyer himself and
+forcibly drawing the bow, he sped that shaft at thy son. Piercing with
+great speed through his strong armour and body, that shaft entered the
+Earth, O king, like a snake penetrating into an ant-hill. Then thy son,
+that great car-warrior, swooned away, O king. Beholding him deprived of
+his senses, his driver quickly took away the car, himself forcibly struck
+all the while with keen arrows. Having vanquished the Kuru warrior thus,
+the son of Pandu, beholding Duryodhana's division, began to crush it on
+all sides. Indeed, O king, as a man excited with wrath crushes swarm of
+ants, even so, O Bharata did that son of Pandu begin to crush the Kaurava
+host.'"
+
+
+
+24
+
+"Sanjaya said, 'While Nakula was employed in destroying and routing the
+Kaurava divisions in battle with great force, Vikartana's son Karna,
+filled with rage, checked him, O king. Then Nakula smiling the while,
+addressed Karna, and said, "After a long time, through the favour of the
+gods, I am seen by thee, and thou also, O wretch, dost become the object
+of my sight. Thou art the root of all these evils, this hostility, this
+quarrel. It is through thy faults that the Kauravas are being thinned,
+encountering one another. Slaying thee in battle today, I will regard
+myself as one that has achieved his object, and the fever of my heart
+will be dispelled." Thus addressed by Nakula, the Suta's son said unto
+him the following words befitting a prince and a bowman in particular,
+"Strike me, O hero. We desire to witness thy manliness. Having achieved
+some feats in battle, O brave warrior, thou shouldst then boast. O sire,
+they that are heroes fight in battle to the best of their powers, without
+indulging in brag. Fight now with me to the best of thy might. I will
+quell thy pride." Having said these words the Suta's son quickly struck
+the son of Pandu and pierced him, in that encounter, with three and
+seventy shafts. Then Nakula, O Bharata, thus pierced by the Suta's son,
+pierced the latter in return with eighty shafts resembling snakes of
+virulent poison. Then Karna, that great bowman, cutting off his
+antagonist's bow with a number of arrows winged with gold and whetted on
+stone, afflicted him with thirty arrows. Those arrows, piercing through
+his armour drank his blood in that battle, like the Nagas of virulent
+poison drinking water after having pierced through the Earth. Then
+Nakula, taking up another formidable bow whose back was decked with gold,
+pierced Karna with twenty arrows and his driver with three. Then, O
+monarch, that slayer of hostile heroes, viz., Nakula, filled with rage,
+cut off Karna's bow with a razor-headed shaft of great keenness. Smiling
+the while, the heroic son of Pandu then struck the bowless Karna, that
+foremost of car-warriors, with three hundred arrows. Beholding Karna thus
+afflicted, O sire, by the son of Pandu, all the car-warriors there, with
+the gods (in the welkin), were filled with great wonder. Then Vikartana's
+son Karna taking up another bow, struck Nakula with five arrows in the
+shoulder-joint. With those arrows sticking to him here, the son of Madri
+looked resplendent like the Sun with his own rays while shedding his
+light on the Earth. Then Nakula piercing Karna with seven shafts, once
+more, O sire, cut off one of the horns of Karna's bow. Then Karna, taking
+up in that battle a tougher bow, filled the welkin on every side of
+Nakula with his arrows. The mighty car-warrior, Nakula, however, thus
+suddenly shrouded with the arrows shot from Karna's bow quickly cut off
+all those shafts with shafts of his own. Then was seen overspread in the
+welkin a vast number of arrows like to the spectacle presented by the sky
+when it is filled with myriads of roving fireflies. Indeed, the sky
+shrouded with those hundreds of arrows shot (by both the warriors)
+looked, O monarch, as if it was covered with flights of locusts. Those
+arrows, decked with gold, issuing repeatedly in continuous lines, looked
+beautiful like rows of cranes while flying through the welkin. When the
+sky was thus covered with showers of arrows and the sun himself hid from
+the view, no creature ranging the air could descend on the Earth. When
+all sides were thus covered with showers of arrows, those two high-souled
+warriors looked resplendent like two Suns risen at the end of the Yuga.
+Slaughtered with the shafts issuing from Karna's bow the Somakas, O
+monarch, greatly afflicted and feeling much pain, began to breathe their
+last. Similarly, thy warriors, struck with the shafts of Nakula,
+dispersed on all sides, O king, like clouds tossed by the wind. The two
+armies thus slaughtered by those two warriors with their mighty celestial
+shafts, retreated from the range of those arrows and stood as spectators
+of the encounter. When both the armies were driven off by means of the
+shafts of Karna and Nakula, those two high-souled warriors began to
+pierce each other with showers of shafts. Displaying their celestial
+weapons on the field of battle, they quickly shrouded each other, each
+desirous of compassing the destruction of the other. The shafts shot by
+Nakula, dressed with Kanka and peacock feathers, shrouding the Suta's
+son, seemed to stay in the welkin. Similarly, the shafts sped by the
+Suta's son in that dreadful battle, shrouding the son of Pandu, seemed to
+stay in the welkin. Shrouded within arrowy chambers, both the warriors
+became invisible, like the Sun and the Moon, O king, hidden by the
+clouds. Then Karna, filled with rage and assuming a terrible aspect in
+the battle, covered the son of Pandu with showers of arrows from every
+side. Completely covered, O monarch, by the Suta's son, the son of Pandu
+felt no pain like the Maker of day when covered by the clouds. The son of
+Adhiratha then, smiling the while, sped arrowy lines, O sire, in hundreds
+and thousands, in that battle. With those shafts of the high-souled
+Karna, an extensive shade seemed to rest on the field of battle. Indeed,
+with those excellent shafts constantly issuing out (of his bow), a shade
+was caused there like that formed by the clouds. Then Karna, O monarch,
+cutting off the bow of the high-souled Nakula, felled the latter's driver
+from the car-niche with the greatest ease. With four keen shafts, next,
+he quickly despatched the four steeds of Nakula, O Bharata, to the abode
+of Yama. With his shafts, he also cut off into minute fragments that
+excellent car of his antagonist as also his standard and the protectors
+of his car-wheels, and mace, and sword, and shield decked with a hundred
+moons, and other utensils and equipments of battle. Then Nakula,
+steedless and carless and armourless, O monarch, quickly alighting from
+his car, stood, armed with a spiked bludgeon. Even that terrible
+bludgeon, so uplifted by the son of Pandu, the Suta's son, O king, cut
+off with many keen arrows capable of bearing a great strain. Beholding
+his adversary weaponless. Karna began to strike him with many straight
+shafts, but took care not to afflict him greatly. Thus struck in that
+battle by that mighty warrior accomplished in weapons, Nakula, O king,
+fled away precipitately in great affliction. Laughing repeatedly, the son
+of Radha pursued him and placed his stringed bow, O Bharata, around the
+neck of the retreating Nakula. With the large bow around his neck, O
+king, the son of Pandu looked resplendent like Moon in the firmament when
+within a circular halo of light, or a white cloud girdled round by
+Indra's bow. Then Karna, addressing him, said, "The words thou hadst
+uttered were futile. Canst thou utter them now once more in joy,
+repeatedly struck as thou art by me? Do not, O son of Pandu, fight again
+with those amongst the Kurus that are possessed of greater might. O
+child, fight with them that are thy equals. Do not, O son of Pandu, feel
+any shame for it. Return home, O son of Madri, or go thither where
+Krishna and Phalguna are." Having addressed him thus he abandoned him
+then. Acquainted with morality as the brave Karna was, he did not then
+slay Nakula who was already within the jaws of death. Recollecting the
+words of Kunti, O king, Karna let Nakula go. The son of Pandu, thus let
+off, O king, by that bowman, Suta's son, proceeded towards Yudhishthira's
+car in great shame. Scorched by the Suta's son, he then ascended his
+brother's car, and burning with grief he continued to sigh like a snake
+kept within a jar. Meanwhile Karna, having vanquished Nakula, quickly
+proceeded against the Pancalas, riding on that car of his which bore many
+gorgeous pennons and whose steeds were as white as the Moon. There, O
+monarch, a great uproar arose among the Pandavas when they saw the leader
+of the Kaurava army proceeding towards the Pancala car-throngs. The
+Suta's son, O monarch, made a great massacre there at that hour when the
+Sun had reached the meridian, that puissant warrior careering all the
+while with the activity of a wheel. We beheld many Pancala car-warriors
+borne away from the battle on their steedless and driverless cars with
+broken wheels and broken axles and with standards and pennons also that
+were broken and torn, O sire. And many elephants were seen to wander
+there in all directions (with limbs scorched by arrows) like individuals
+of their species in the wide forest with limbs scorched and burned in a
+forest conflagration. Others with their frontal globes split open, or
+bathed in blood, or with trunks lopped off, or with their armour cut
+down, or their tails lopped off, fell down, struck by the high-souled
+Karna, like straggling clouds. Other elephants, frightened by the shafts
+and lances of Radha's son proceeded against Radha's son himself like
+insects towards a blazing fire. Other huge elephants were seen striking
+against one another and shedding blood from various limbs like mountains
+with rillets running down their breasts. Steeds of the foremost breed,
+divested of breast-plates and their ornaments of silver and brass and
+gold, destitute of trappings and bridle-bits and yak-tails and
+saddle-cloths, with quivers fallen off from their backs, and with their
+heroic riders,--ornaments of battle,--slain, were seen wandering here and
+there on the field. Pierced and cut with lances and scimitars and swords,
+O Bharata, we beheld many a horseman adorned with armour and head-gear,
+slain or in course of being slain or trembling with fear, and deprived, O
+Bharata, of diverse limbs. Cars also, decked with gold, and unto which
+were yoked steeds of great fleetness, were seen by us dragged with
+exceeding speed hither and thither, their riders having been slain. Some
+of these had their axles and poles broken, and some, O Bharata, had their
+wheels broken; and some were without banners and standards, and some were
+divested of their shafts. Many car-warriors also were seen there, by us,
+O monarch, wandering all around, deprived of their cars and scorched with
+the shafts of the Suta's son. And some destitute of weapons and some with
+weapons still in their arms were seen lying lifeless on the field in
+large numbers. And many elephants also were seen by us, wandering in all
+directions, studded with clusters of stars, adorned with rows of
+beautiful bells, and decked with variegated banners of diverse hues.
+Heads and arms and chests and other limbs, cut off with shafts sped from
+Karna's bow, were beheld by us lying around. A great and fierce calamity
+overtook the warriors (of the Pandava army) as they fought with whetted
+arrows, and mangled as they were with the shafts of Karna. The Srinjayas,
+slaughtered in that battle by the Suta's son, blindly proceeded against
+the latter's self like insects rushing upon a blazing fire. Indeed, as
+that mighty car-warrior was engaged in scorching the Pandava divisions,
+the Kshatriyas avoided him, regarding him to be the blazing Yuga fire.
+Those heroic and mighty car-warriors of the Pancala that survived the
+slaughter fled away. The brave Karna, however, pursued those broken and
+retreating warriors from behind, shooting his shafts at them. Endued with
+great energy, he pursued those combatants divested of armour and
+destitute of standards. Indeed, the Suta's son, possessed of great might,
+continued to scorch them with his shafts, like the dispeller of darkness
+scorching all creatures when he attains to the meridian.'"
+
+
+
+25
+
+"Sanjaya said, 'Against Yuyutsu who was employed in routing the vast army
+of thy son, Uluka proceeded with speed saying "Wait, Wait." Then Yuyutsu,
+O king, with a winged arrow of keen edge struck Uluka with great force,
+like (Indra himself striking) a mountain with the thunderbolt. Filled
+with rage at this, Uluka, in that battle, cut off thy son's bow with a
+razor-headed arrow and struck thy son himself with a barbed shaft.
+Casting off that broken bow, Yuyutsu, with eyes red in wrath, took up
+another formidable bow endued with greater impetus. The prince then, O
+bull of Bharata's race, pierced Uluka with sixty arrows. Piercing next
+the driver of Uluka, Yuyutsu struck Uluka once more. Then Uluka, filled
+with rage pierced Yuyutsu with twenty shafts adorned with gold, and then
+cut off his standard made of gold. That lofty and gorgeous standard made
+of gold, O king, thus cut off (by Uluka), fell down in front of Yuyutsu's
+car. Beholding his standard cut off, Yuyutsu, deprived of his senses by
+wrath, struck Uluka with five shafts in the centre of the chest. Then
+Uluka, O sire, in that battle, cut off, with a broad-headed arrow steeped
+in oil, the head of his antagonist's driver, O best of the Bharatas.
+Slaying next his four steeds he struck Yuyutsu himself with five arrows.
+Deeply struck by the strong Uluka, Yuyutsu proceeded to another car.
+Having vanquished him in battle, O king, Uluka proceeded quickly towards
+the Pancalas and the Srinjayas and began to slaughter them with sharp
+shafts. Thy son Srutakarman, O monarch, within half the time taken up by
+a wink of the eye, fearlessly made Satanika steedless and driverless and
+carless. The mighty car-warrior Satanika, however, staying on his
+steedless car, O sire, hurled a mace, filled with rage, at thy son. That
+mace, reducing thy son's car with its steeds and driver into fragments,
+fell down upon the Earth with great speed, and pierced it through. Then
+those two heroes, both enhancers of the glory of the Kurus, deprived of
+their cars, retreated from the encounter, glaring at each other. Then thy
+son, overcome with fear, mounted upon the car of Vivingsu, while Satanika
+quickly got upon the car of Prativindhya. Shakuni, filled with rage,
+pierced Sutasoma with many keen shafts, but failed to make the latter
+tremble like a torrent of water failing to produce any impression upon a
+mountain. Beholding that great enemy of his father, Sutasoma covered
+Shakuni, O Bharata, with many thousands of arrows. Shakuni, however, that
+warrior of sure aim and conversant with all methods of warfare, actuated
+by desire of battle, quickly cut off all those shafts with his own winged
+arrows. Having checked those shafts with his own keen arrows in battle,
+Shakuni, filled with rage, struck Sutasoma with three arrows. Thy
+brother-in-law then, O monarch, with his arrows cut off into minute
+fragments the steeds, the standard, and the driver of his adversary, at
+which all the spectators uttered a loud shout. Deprived of his steed and
+car, and having his standard cut off, O sire, the great bowman
+(Sutasoma), jumping down from his car, stood on the Earth, having taken
+up a good bow. And he shot a large number of arrows equipped with golden
+wings and whetted on stone, and shrouded therewith the car of thy
+brother-in law in that battle. The son of Subala, however, beholding
+those showers of arrows that resembled a flight of locusts, coming
+towards his car, did not tremble. On the other hand, that illustrious
+warrior crushed all those arrows with arrows of his own. The warriors
+that were present there, as also the Siddhas in the firmament, were
+highly pleased at sight of that wonderful and incredible feat of
+Sutasoma, inasmuch as he contended on foot with Shakuni staying in his
+car. Then Shakuni, with a number of broad-headed shafts of great
+impetuosity, keen and perfectly straight, cut off, O king, the bow of
+Sutasoma as also all his quivers. Bowless, and carless, Sutasoma then,
+uplifting a scimitar of the hue of the blue lotus and equipped with an
+ivory handle, uttered a loud shout. That scimitar of the intelligent
+Sutasoma of the hue of the clear sky, as it was whirled by that hero, was
+regarded by Shakuni to be as fatal as the rod of Death. Armed with that
+scimitar he suddenly began to career in circles over the arena,
+displaying, O monarch, the fourteen different kinds of manoeuvres, endued
+as he was with skill and might. Indeed, he displayed in that battle all
+those motions such as wheeling about and whirling on high, and making
+side-thrusts and jumping forward and leaping on high and running above
+and rushing forward and rushing upwards. The valiant son of Subala then
+sped a number of arrows at his foe, but the latter quickly cut them off
+with that excellent scimitar of his as they coursed towards him. Filled
+with rage (at this), the son of Subala, O king, once more sped at
+Sutasoma a number of shafts that resembled snakes of virulent poison.
+Aided by his skill and might, Sutasoma cut off even these with his
+scimitar, displaying his great activity, and possessed as he was of
+prowess equal to that of Garuda himself. With a razor-headed arrow of
+great sharpness, Shakuni then, O king, cut off that bright scimitar of
+his adversary as the latter careered in circles before him. Thus cut off,
+(half of) that large scimitar suddenly fell down on the Earth, while half
+of it, O Bharata, continued in the grasp of Sutasoma. Seeing his sword
+cut off, the mighty car-warrior Sutasoma retreated six steps and then
+hurled that half (of the scimitar) which he had in his grasp at his foe.
+The fragment decked with gold and gems, cutting off the bow, with string,
+of the illustrious Shakuni, quickly fell down on the Earth. Then Sutasoma
+went to the great car of Srutakirti. Subala's son also, taking up another
+formidable and invincible bow, proceeded towards the Pandava army,
+slaying large numbers of foes (on the way). Beholding the son of Subala
+careering fearlessly in battle, a loud uproar, O king, arose among the
+Pandavas in that part of the army. People witnessed those large and proud
+divisions bristling with arms, routed by the illustrious son of Subala.
+Even as the chief of the celestials crushed the Daitya army, the son of
+Subala destroyed that army of the Pandavas.'"
+
+
+
+26
+
+"Sanjaya said, 'Kripa, O king, resisted Dhrishtadyumna in battle, like a
+Sarabha in the forest resisting a proud lion. Checked by the mighty son
+of Gautama, Prishata's son, O Bharata, could not advance even one step.
+Beholding Gautama's car in front of Dhrishtadyumna's, all creatures were
+inspired with fright and regarded the latter's destruction to be at hand.
+Car-warriors and horsemen, becoming very cheerless, said, "Without doubt,
+this foremost of men, Sharadvata's son of mighty energy and great
+intelligence and versed in celestial weapon, is filled with rage at the
+death of Drona. Will Dhrishtadyumna today escape from the hands of
+Gautama? Will this vast army escape today this great danger? Will not
+this Brahmana slay all of us together? The form that he has assumed
+today, even like that of the Destroyer himself, shows that he will today
+act after the manner of Drona himself. The preceptor Gautama, endued with
+great lightness of hands, is ever victorious in battle. Possessing a
+knowledge of weapons, he is endued with great energy and filled with
+rage." Diverse speeches like these, uttered by the warriors of both the
+armies were, O monarch, heard there as those two heroes encountered each
+other. Drawing deep breath in rage, Sharadvata's son Kripa, O king, began
+to afflict the son of Prishata in all his vital limbs while the latter
+stood inactive. Struck in that battle by the illustrious Gautama,
+Dhrishtadyumna, greatly stupefied, knew not what to do. His driver then,
+addressing him said, "It is not all right with thee, O son of Prishata.
+Never before have I seen such a calamity overtake thee in battle. It is a
+lucky chance, it seems, that these shafts, capable of penetrating the
+very vitals, sped by that foremost of Brahmanas aiming at thy vital
+limbs, are not striking thee. I will presently cause the car to turn
+back, like the current of a river dashed back by the sea. I think that
+Brahmana, by whom thy prowess hath been annihilated, is incapable of
+being slain by thee." Thus addressed, Dhrishtadyumna, O king, slowly
+said, "My mind becometh stupefied, O sire, and perspiration covereth my
+limbs. My body trembles and my hair stands on end. Avoiding that Brahmana
+in battle, proceed slowly to where Arjuna is, O charioteer; arrived at
+the presence of either Arjuna or Bhimasena, prosperity may be mine. Even
+this is my certain conviction." Then, O monarch, the charioteer, urging
+the steeds, proceeded to the spot where the mighty bowman Bhimasena was
+battling with thy troops. Beholding the car, O sire, of Dhrishtadyumna
+speedily moving away from that spot, Gautama followed it, shooting
+hundreds of shafts. And that chastiser of foes also repeatedly blew his
+conch. Indeed, he routed the son of Prishata like Indra routing the
+Danava Namuci.
+
+"'The invincible Shikhandi, the cause of Bhishma's death, was in that
+battle, resisted by Hridika's son who smiled repeatedly as he fought with
+the former. Shikhandi, however, encountering the mighty car-warrior of
+the Hridikas, struck him with five keen and broad-headed shafts at the
+shoulder-joint. Then the mighty car-warrior Kritavarma filled with rage,
+pierced his foe with sixty winged arrows. With a single arrow then, he
+cut off his bow, laughing the while. The mighty son of Drupada, filled
+with wrath, took up another bow, and addressing the son of Hridika, said,
+"Wait, Wait." Then, O monarch, Shikhandi sped at his foe ninety shafts of
+great impetuosity, all equipped with golden wings. Those shafts, however,
+all recoiled from Kritavarma's armour. Seeing those shafts recoil and
+scattered on the surface of the Earth, Shikhandi cut off Kritavarma's bow
+with a keen razor-headed arrow. Filled with wrath he struck the bowless
+son of Hridika, who then resembled a hornless bull, in the arms and the
+chest, with eighty arrows. Filled with rage but torn and mangled with
+shafts, Kritavarma vomited blood through his limbs like a jar disgorging
+the water with which it is filled. Bathed in blood, the Bhoja king looked
+beautiful like a mountain, O king, streaked with streams of liquefied red
+chalk after a shower. The puissant Kritavarma then, taking up another bow
+with a string and an arrow fixed thereon, struck Shikhandi in his
+shoulder-joint. With those shafts sticking to his shoulder-joint,
+Shikhandi looked resplendent like a lordly tree with its spreading
+branches and twigs. Having pierced each other, the two combatants were
+bathed in blood, and resembled a couple of bulls that have gored each
+other with their horns Carefully exerting themselves to slay each other,
+those two mighty car-warriors moved in a 1,000 circles with their
+respective cars on that arena. Then Kritavarma, O king, in that
+encounter, pierced the son of Prishata with seventy shafts all of which
+were equipped with wings of gold and whetted on stone. The ruler of the
+Bhojas then, that foremost of smiters, sped with great activity a
+terrible and fatal shaft at his foe. Struck therewith, Shikhandi quickly
+swooned away. Overcome with stupefaction, he supported himself by seizing
+his flag-staff. The driver then of that foremost of car-warriors speedily
+bore him away from the fight. Scorched with the shaft of Hridika's son he
+drew breath upon breath repeatedly. After the defeat of the heroic son of
+Drupada, O lord, the Pandava army, slaughtered on all sides, fled away
+from the field.'"
+
+
+
+27
+
+"Sanjaya said, 'The white steeded (Arjuna) also, O monarch, routed thy
+force even as the winds, approaching a heap of cotton, scatters it on all
+sides. Against him rushed the Trigartas, the Sivis, the Kauravas, the
+Salwas, the samsaptakas, and that force which consisted of the Narayanas.
+And Satyasena and Candradeva, and Mitradeva and Satrunjaya, and Susruta's
+son, and Citrasena, and Mitravarman, O Bharata, and the king of the
+Trigartas surrounded by his brothers and by his sons that were all mighty
+bowmen accomplished in diverse weapons, suddenly advanced, shooting and
+scattering showers of shafts in that battle, against Arjuna, like a
+fierce current of water towards the ocean. Those warriors in hundreds of
+thousands, approaching Arjuna, seemed to melt away like snakes at sight
+of Garuda. Though slaughtered in battle, they did not still leave the son
+of Pandu like insects, O monarch, never receding from a blazing fire.
+Satyasena, in that encounter, pierced that son of Pandu with three
+arrows, and Mitradeva pierced him with three and sixty, and Candradeva
+with seven. And Mitravarman pierced him with three and seventy arrows,
+and Susruta's son with seven. And Satrunjaya pierced him with twenty, and
+Susharma with nine. Thus pierced in that encounter by many, Arjuna
+pierced all those kings in return. Indeed, piercing the son of Susruta
+with seven arrows, he pierced Satyasena with three, Satrunjaya with
+twenty and Candradeva with eight, Mitradeva with a hundred, Srutasena
+with three, Mitravarman with nine, and Susharma with eight. Then slaying
+king Satrunjaya with a number of arrows whetted on stone, he smote off
+from his trunk, the head, decked with headgear, of Susruta's son. Without
+any delay he then, with a number of other shafts, despatched Candradeva
+to the abode of Yama. As regards the other mighty car-warriors vigorously
+contending with him, he checked each of them with five arrows. Then
+Satyasena filled with rage, hurled a formidable lance in that battle
+aiming at Krishna and uttered a leonine roar. That ironmouthed lance
+having a golden shaft, piercing through the left arm of the high-souled
+Madhava, penetrated into the Earth. Madhava being thus pierced with that
+lance in great battle the goad and the reins, O king, fell down from his
+hands. Beholding Vasudeva's limb pierced through, Pritha's son Dhananjaya
+mustered all his wrath and addressing Vasudeva said, "O mighty-armed one,
+bear the car to Satyasena, O puissant one, so that I may, with keen
+shafts, despatch him to Yama's abode." The illustrious Keshava then,
+quickly taking up the goad and the reins, caused the steeds to bear the
+car to the front of Satyasena's vehicle. Beholding the Ruler of the
+Universe pierced, Pritha's son Dhananjaya, that mighty car-warrior,
+checking Satyasena with some keen arrows, cut off with a number of
+broad-headed shafts of great sharpness, the large head of that king
+decked with earrings, from off his trunk at the head of the army. Having
+thus cut off Satyasena's head, he then despatched Citravarman with a
+number of keen shafts, and then the latter's driver, O sire, with a keen
+calf-toothed arrow. Filled with rage, the mighty Partha then, with
+hundreds of shafts, felled the samsaptakas in hundreds and thousands.
+Then, O king, with a razor-headed arrow equipped with wings of silver,
+that mighty car-warrior cut off the head of the illustrious Mitrasena.
+Filled with rage he then struck Susharma in the shoulder-joint. Then all
+the samsaptakas, filled with wrath, encompassed Dhananjaya on all sides
+and began to afflict him with showers of weapons and make all the points
+of the compass resound with their shouts. Afflicted by them thus, the
+mighty car-warrior Jishnu, of immeasurable soul, endued with prowess
+resembling that of Sakra himself, invoked the Aindra weapon. From that
+weapon, thousands of shafts, O king, began to issue continually. Then O
+king, a loud din was heard of falling cars with standards and quivers and
+yokes, and axles and wheels and traces with chords, of bottoms of cars
+and wooden fences around them, of arrows and steeds and spears and
+swords, and maces and spiked clubs and darts and lances and axes, and
+Sataghnis equipped with wheels and arrows. Thighs and necklaces and
+Angadas and Keyuras, O sire, and garlands and cuirasses and coats of
+mail, O Bharata, and umbrellas and fans and heads decked with diadems lay
+on the battle-field. Heads adorned with earrings and beautiful eyes, and
+each resembling the full moon, looked, as they lay on the field, like
+stars in the firmament. Adorned with sandal-paste, beautiful garlands of
+flowers and excellent robes, many were the bodies of slain warriors that
+were seen to lie on the ground. The field of battle, terrible as it was,
+looked like the welkin teeming with vapoury forms. With the slain princes
+and Kshatriyas of great might and fallen elephants and steeds, the Earth
+became impassable in that battle as if she were strewn with hills. There
+was no path on the field for the wheels of the illustrious Pandava's car,
+engaged as he was in continually slaying his foes and striking down
+elephants and steeds with his broad-headed shafts. It seemed, O sire,
+that the wheels of his car stopped in fright at the sight of his own self
+careering in that battle through that bloody mire. His steeds, however,
+endued with the speed of the mind or the wind, dragged with great efforts
+and labour those wheels that had refused to move. Thus slaughtered by
+Pandu's son armed with the bow, that host fled away almost entirely,
+without leaving even a remnant, O Bharata, contending with the foe.
+Having vanquished large numbers of the samsaptakas in battle, Pritha's
+son Jishnu looked resplendent, like a blazing fire without smoke.'"
+
+
+
+28
+
+"Sanjaya said, 'King Duryodhana, O monarch, himself fearlessly received
+Yudhishthira, as the latter was engaged in shooting large numbers of
+shafts. The royal Yudhishthira the just, speedily piercing thy son, that
+mighty car-warrior, as the latter was rushing towards him with
+impetuosity, addressed him, saying, "Wait, Wait." Duryodhana, however,
+pierced Yudhishthira, in return, with nine keen arrows, and filled with
+great wrath, struck Yudhishthira's driver also with a broad-headed shaft.
+Then king Yudhishthira sped at Duryodhana three and ten arrows equipped
+with wings of gold and whetted on stone. With four shafts that mighty
+car-warrior then slew the four steeds of his foe, and with the fifth he
+cut off from his trunk the head of Duryodhana's driver. With the sixth
+arrow he felled the (Kuru) king's standard on the Earth, with the seventh
+his bow, and with the eighth his scimitar. And then with five more shafts
+king Yudhishthira the just deeply afflicted the Kuru monarch. Thy son,
+then, alighting from that steedless car, stood on the Earth in imminent
+danger. Beholding him in that situation of great peril, Karna and Drona's
+son and Kripa and others rushed suddenly towards the spot, desirous of
+rescuing the king. Then the (other) sons of Pandu, surrounding
+Yudhishthira, all proceeded to the encounter, upon which, O king, a
+fierce battle was fought. Thousands of trumpets then were blown in that
+great engagement, and a confused din of myriad voices arose there, O
+king. There where the Pancalas engaged the Kauravas, in battle, men
+closed with men, and elephants with foremost of elephants. And
+car-warriors closed with car-warriors, and horse with horse. And the
+various couples of battling men and animals, of great prowess and armed
+with diverse kinds of weapons and possessed of great skill presented a
+beautiful sight, O king, over the field. All those heroes endued with
+great impetuosity and desirous of compassing the destruction of one
+another, fought beautifully and with great activity and skill. Observing
+the (sanctioned) practices of warriors, they slew one another in battle.
+None of them fought from behind others. For only a very short time that
+battle presented a beautiful aspect. Soon it became an encounter of mad
+men, in which the combatants showed no regard for one another. The
+car-warrior, approaching the elephant, pierced the latter with keen
+shafts and despatched it to Yama's presence by means of straight arrows.
+Elephants, approaching steeds, dragged down many of them in that battle,
+and tore them (with their tusks) most fiercely in diverse places. Large
+numbers of horsemen also, encompassing many foremost of steeds, made a
+loud noise with their palms, and closed with them. And those horsemen
+slew those steeds as they ran hither and thither, as also many huge
+elephants as these wandered over the field, from behind and the flanks.
+Infuriate elephants, O king, routing large numbers of steeds, slew them
+with their tusks or crushed them with great force. Some elephants, filled
+with wrath pierced with their tusks horses with horsemen. Others seizing
+such with great force hurled them to the ground with violence. Many
+elephants, struck by foot-soldiers availing of the proper opportunities,
+uttered terrible cries of pain and fled away on all sides. Among the
+foot-soldiers that fled away in that great battle throwing down their
+ornaments, there were many that were quickly encompassed on the field.
+Elephant-warriors, riding on huge elephants, understanding indications of
+victory, wheeled their beasts and causing them to seize those beautiful
+ornaments, made the beasts to pierce them with their tusks. Other
+foot-soldiers endued with great impetuosity and fierce might, surrounding
+those elephant-warriors thus engaged in those spots began to slay them.
+Others in that great battle, thrown aloft into the air by elephants with
+their trunks, were pierced by those trained beasts with the points of
+their tusks as they fell down. Others, suddenly seized by other
+elephants, were deprived of life with their tusks. Others, borne away
+from their own divisions into the midst of others, were, O king, mangled
+by huge elephants which rolled them repeatedly on the ground. Others,
+whirled on high like fans, were slain in that battle. Others, hither and
+thither on the field, that stood full in front of other elephants had
+their bodies exceedingly pierced and torn. Many elephants were deeply
+wounded with spears and lances and darts in their cheeks and frontal
+globes and parts between their tusks. Exceedingly afflicted by fierce
+car-warriors and horsemen stationed on their flanks, many elephants,
+ripped open, fell down on the Earth. In that dreadful battle many
+horsemen on their steeds, striking foot-soldiers with their lances,
+pinned them down to the Earth or crushed them with great force. Some
+elephants, approaching mail-clad car-warriors, O sire, raised them aloft
+from their vehicles and hurled them down with great force upon the Earth
+in that fierce and awful fight. Some huge elephants slain by means of
+cloth-yard shafts, fell down on the Earth like mountain summits riven by
+thunder. Combatants, encountering combatants, began to strike each other
+with their fists, or seizing each other by the hair, began to drag and
+throw down and mangle each other. Others, stretching their arms and
+throwing down their foes on the Earth, placed their feet on their chests
+and with great activity cut off their heads. Some combatant, O king,
+struck with his feet some foe that was dead, and some, O king, struck off
+with his sword, the head of a falling foe, and some thrust his weapon
+into the body of a living foe. A fierce battle took place there, O
+Bharata, in which the combatants struck one another with fists or seized
+one another's hair or wrestled with one another with bare arms. In many
+instances, combatants, using diverse kinds of weapons, took the lives of
+combatants engaged with others and, therefore, unperceived by them.
+During the progress of that general engagement when all the combatants
+were mangled in battle, hundreds and thousands of headless trunks stood
+up on the field. Weapons and coats of mail, drenched with gore, looked
+resplendent, like cloths dyed with gorgeous red. Even thus occurred that
+fierce battle marked by the awful clash of weapons. Like the mad and
+roaring current of the Ganga it seemed to fill the whole universe with
+its uproar. Afflicted with shafts, the warriors failed to distinguish
+friends from foes. Solicitous of victory, the kings fought on because
+they thought that fight they should. The warriors slew both friends and
+foes, with whom they came in contact. The combatants of both the armies
+were deprived of reason by the heroes of both the armies assailing them
+with fury. With broken cars, O monarch, the fallen elephants, and steeds
+lying on the ground, and men laid low, the Earth, miry with gore and
+flesh, and covered with streams of blood, soon became impassable. Karna
+slaughtered the Pancalas while Dhananjaya slaughtered the Trigartas. And
+Bhimasena, O king, slaughtered the Kurus and all the elephant divisions
+of the latter. Even thus occurred that destruction of troops of both the
+Kurus and the Pandavas, both parties having been actuated by the desire
+of winning great fame, at that hour when the Sun had passed the
+meridian.'"
+
+
+
+29
+
+"Dhritarashtra said, 'I have heard from thee, O Sanjaya, of many poignant
+and unbearable griefs as also of the losses sustained by my sons. From
+what thou hast said unto me, from the manner in which the battle has been
+fought, it is my certain conviction, O Suta, that the Kauravas are no
+more. Duryodhana was made carless in that dreadful battle. How did
+Dharma's son (then) fight, and how did the royal Duryodhana also fight in
+return? How also occurred that battle which was fought in the afternoon?
+Tell me all this in detail, for thou art skilled in narration, O Sanjaya.'
+
+"Sanjaya said, 'When the troops of both armies were engaged in battle,
+according to their respective divisions, thy son Duryodhana, O king,
+riding on another car and filled with rage like a snake of virulent
+poison, beholding king Yudhishthira the just, quickly addressed his own
+driver, O Bharata, saying, "Proceed, proceed, quickly take me there, O
+driver, where the royal son of Pandu, clad in mail shineth under yon
+umbrella held over his head." Thus urged by the king, the driver, in that
+battle, quickly urged his royal master's goodly car towards the face of
+Yudhishthira. At this, Yudhishthira also, filled with rage and looking
+like an infuriate elephant, urged his own driver saying, "Proceed to
+where Suyodhana is." Then those two heroes and brothers and foremost of
+car-warriors encountered each other. Both endued with great energy, both
+filled with wrath, both difficult of defeat in battle, approaching each
+other, those two great bowmen began to mangle each other with their
+arrows in that battle. Then king Duryodhana, in that encounter, O sire,
+with a broad-headed arrow whetted on stone, cut in twain the bow of the
+virtuous monarch. Filled with rage, Yudhishthira could not brook that
+insult. Casting aside his broken bow, with eyes red in wrath, Dharma's
+son took up another bow at the head of his forces, and then cut off
+Duryodhana's standard and bow. Duryodhana then, taking up another bow,
+pierced the son of Pandu. Filled with rage, they continued to shoot
+showers of shafts at each other. Desirous of vanquishing each other, they
+resembled a pair of angry lions. They struck each other in that battle
+like a couple of roaring bulls. Those mighty car-warriors continued to
+career, expecting to find each other's lapses. Then wounded with shafts
+sped from bows drawn to their fullest stretch the two warriors, O king,
+looked resplendent like flowering Kinsukas. They then, O king, repeatedly
+uttered leonine roars. Those two rulers of men, in that dreadful battle,
+also made loud sounds with their palms and caused their bows to twang
+loudly. And they blew their conchs too with great force. And they
+afflicted each other very much. Then king Yudhishthira, filled with rage,
+struck thy son in the chest with three irresistible shafts endued with
+force of thunder. Him, however, thy royal son quickly pierced, in return,
+with five keen shafts winged with gold and whetted on stone. Then king
+Duryodhana, O Bharata, hurled a dart capable of slaying everybody,
+exceedingly keen, and resembling a large blazing brand. As it advanced,
+king Yudhishthira the just, with sharp shafts, speedily cut it off into
+three fragments, and then pierced Duryodhana also with five arrows.
+Equipped with golden staff, and producing a loud whizz, that dart then
+fell down, and while falling, looked resplendent like a large brand with
+blazing flames. Beholding the dart baffled, thy son, O monarch, struck
+Yudhishthira with nine sharp and keen-pointed arrows. Pierced deeply by
+his mighty foe, that scorcher of foes quickly took up an arrow for aiming
+it at Duryodhana. The mighty Yudhishthira then placed that arrow on his
+bow-string. Filled with rage and possessed of great valour, the son of
+Pandu then shot it at his foe. That arrow, striking thy son, that mighty
+car-warrior, stupefied him and then (passing through his body) entered
+the Earth. Then Duryodhana, filled with wrath, uplifting a mace of great
+impetuosity, rushed at king Yudhishthira the just, for ending the
+hostilities (that raged between the Kurus and the Pandus). Beholding him
+armed with that uplifted mace and resembling Yama himself with his
+bludgeon, king Yudhishthira the just hurled at thy son a mighty dart
+blazing with splendour, endued with great impetuosity, and looking like a
+large blazing brand. Deeply pierced in the chest by that dart as he stood
+on his car, the Kuru prince, deeply pained, fell down and swooned away.
+Then Bhima, recollecting his own vow, addressed Yudhishthira, saying,
+"This one should not be slain by thee, O king." At this Yudhishthira
+abstained from giving his foe the finishing blow. At that time
+Kritavarma, quickly advancing, came upon thy royal son then sunk in an
+ocean of calamity. Bhima then, taking up a mace adorned with gold and
+flaxen chords, rushed impetuously towards Kritavarma in that battle. Thus
+occurred the battle between thy troops and the foe on that afternoon, O
+monarch, every one of the combatants being inspired with the desire of
+victory.'"
+
+
+
+30
+
+"Sanjaya said, 'Placing Karna at their van, thy warriors, difficult of
+defeat in fight, returned and fought (with the foe) a battle that
+resembled that between the gods and the Asuras. Excited by the loud
+uproar made by elephants and men and cars and steeds and conchs,
+elephant-men and car-warriors and foot-soldiers and horsemen, in large
+numbers, filled with wrath advanced against the foe and slew the latter
+with strokes of diverse kinds of weapons. Elephants and cars, steeds and
+men, in that dreadful battle were destroyed by brave warriors with sharp
+battle axes and swords and axes and shafts of diverse kinds and by means
+also of their animals. Strewn with human heads that were adorned with
+white teeth and fair faces and beautiful eyes and goodly noses, and
+graced with beautiful diadems and earrings, and every one of which
+resembled the lotus, the Sun, or the Moon, the Earth looked exceedingly
+resplendent. Elephants and men and steeds, by thousands, were slain with
+hundreds of spiked clubs and short bludgeons and darts and lances and
+hooks and Bhusundis and maces. The blood that fell formed a river like
+currents on the field. In consequence of those car-warriors and men and
+steeds and elephants slain by the foe, and lying with ghastly features
+and gaping wounds, the field of battle looked like the domains of the
+king of the dead at the time of universal dissolution. Then, O god among
+men, thy troops, and those bulls amongst the Kurus, viz., thy sons
+resembling the children of the celestials, with a host of warriors of
+immeasurable might at their van, all proceeded against Satyaki, that bull
+of Sini's race. Thereupon that host, teeming with many foremost of men
+and steeds and cars and elephants, producing an uproar loud as that of
+the vast deep, and resembling the army of the Asuras or that of the
+celestials, shone with fierce beauty. Then the son of Surya, resembling
+the chief of the celestials himself in prowess and like unto the younger
+brother of Indra, struck that foremost one of Sini's race with shafts
+whose splendour resembled the rays of the Sun. That bull of Sini's race
+also, in that battle, then quickly shrouded that foremost of men, with
+his car and steeds and driver, with diverse kinds of shafts terrible as
+the poison of the snake. Then many Atirathas belonging to thy army,
+accompanied by elephants and cars and foot-soldiers, quickly approached
+that bull among car-warriors, viz., Vasusena, when they beheld the latter
+deeply afflicted with the shafts of that foremost hero of Sini's race.
+That force, however, vast as the ocean, assailed by foes possessed of
+great quickness viz., the Pandava warriors headed by the sons of Drupada,
+fled away from the field. At that time a great carnage occurred of men
+and cars and steeds and elephants. Then those two foremost of men, viz.,
+Arjuna and Keshava, having said their daily prayer and duly worshipped
+the lord Bhava, quickly rushed against thy troops, resolved to slay those
+foes of theirs. Their foes (i.e., the Kurus) cast their eyes cheerlessly
+on that car whose rattle resembled the roar of the clouds and whose
+banners waved beautifully in the air and which had white steeds yoked
+unto it and which was coming towards them. Then Arjuna, bending Gandiva
+and as if dancing on his car, filled the welkin and all the points of the
+compass, cardinal and subsidiary, with showers of shafts, not leaving the
+smallest space empty. Like the tempest destroying the clouds, the son of
+Pandu destroyed with his arrows many cars looking like celestial
+vehicles, that were well-adorned, and equipped with weapons and
+standards, along with their drivers. Many elephants also, with the men
+that guided them, adorned with triumphal banners and weapons, and many
+horsemen with horses, and many foot-soldiers also, Arjuna despatched with
+his arrows to Yama's abode. Then Duryodhana singly proceeded against that
+mighty car-warrior who was angry and irresistible and resembled a
+veritable Yama, striking him with his straight shafts. Arjuna, cutting
+off his adversary's bow and driver and steeds and standard with seven
+shafts, next cut off his umbrella with one arrow. Obtaining then an
+opportunity, he sped at Duryodhana an excellent shaft, capable of taking
+the life of the person struck. Drona's son, however, cut off that shaft
+into seven fragments. Cutting off then the bow of Drona's son and slaying
+the four steeds of the latter with his arrow, the son of Pandu next cut
+off the formidable bow of Kripa too. Then cutting off the bow of
+Hridika's son, he felled the latter's standard and steeds. Then cutting
+off the bow of Duhshasana, he proceeded against the son of Radha. At
+this, Karna, leaving Satyaki quickly pierced Arjuna with three arrows and
+Krishna with twenty, and Partha again repeatedly. Although many were the
+arrows that he shot while slaying his foes in that battle, like Indra
+himself inspired with wrath, Karna yet felt no fatigue. Meanwhile
+Satyaki, coming up, pierced Karna with nine and ninety fierce arrows, and
+once more with a hundred. Then all the foremost heroes among the Parthas
+began to afflict Karna. Yudhamanyu and Shikhandi and the sons of Draupadi
+and the Prabhadrakas, and Uttamauja and Yuyutsu and the twins and
+Dhrishtadyumna, and the divisions of the Cedis and the Karushas and the
+Matsyas and Kaikeyas, and the mighty Chekitana, and king Yudhishthira of
+excellent vows, all these, accompanied by cars and steeds and elephants,
+and foot-soldiers of fierce prowess, encompassed Karna on all sides in
+that battle, and showered upon him diverse kinds of weapons, addressing
+him in harsh words and resolved to compass his destruction. Cutting off
+that shower of weapons with his sharp shafts, Karna dispersed his
+assailants by the power of his weapons like the wind breaking down the
+trees that stand on its way. Filled with wrath, Karna was seen to destroy
+car-warriors, and elephants with their riders, and horses with horse-men,
+and large bands of foot-soldiers. Slaughtered by the energy of Karna's
+weapons, almost the whole of that force of the Pandavas, deprived of
+weapons, and with limbs mangled and torn, retired from the field. Then
+Arjuna, smiling the while, baffled with his own weapons the weapons of
+Karna and covered the welkin, the Earth, and all the points of the
+compass with dense shower of arrows. The shafts of Arjuna fell like heavy
+clubs and spiked bludgeons. And some amongst them fell like Sataghnis and
+some fell like fierce thunderbolts. Slaughtered therewith, the Kaurava
+force consisting of infantry and horse and cars and elephants, shutting
+its eyes, uttered loud wails of woe and wandered senselessly. Many were
+the steeds and men and elephants that perished on that occasion. Many,
+again, struck with shafts and deeply afflicted fled away in fear.
+
+"'Whilst thy warriors were thus engaged in battle from desire of victory,
+the Sun approaching the Setting Mountain, entered it. In consequence of
+the darkness, O king, but especially owing to the dust, we could not
+notice anything favourable or unfavourable. The mighty bowmen (amongst
+the Kauravas), fearing a night-battle, O Bharata, then retired from the
+field, accompanied by all their combatants. Upon the retirement of the
+Kauravas, O king, at the close of the day, the Parthas, cheerful at
+having obtained the victory, also retired to their own encampment,
+jeering at their enemies by producing diverse kinds of sounds with their
+musical instruments, and applauding Acyuta and Arjuna. After those heroes
+had thus withdrawn the army, all the troops and all the kings uttered
+benediction upon the Pandavas. The withdrawal having been made, those
+sinless men, the Pandavas, became very glad, and proceeding to their
+tents rested there for the night. Then Rakshasas and Pishacas, and
+carnivorous beasts, in large numbers came to that awful field of battle
+resembling the sporting ground of Rudra himself.'"
+
+
+
+31
+
+"Dhritarashtra said, 'It seems that Arjuna slew all of you at his will.
+Indeed, the Destroyer himself could not escape him in battle, if Arjuna
+took up arms against Him. Single-handed, Partha ravished Bhadra, and
+single-handed, he gratified Agni. Single-handed, he subjugated the whole
+Earth, and made all the kings pay tribute. Single-handed, with his
+celestial bow he slew the Nivatakavachas. Single-handed, he contended in
+battle with Mahadeva who stood before him in the guise of a hunter.
+Single-handed, he protected the Bharatas, and single-handed, he gratified
+Bhava. Single-handed, were vanquished by him all the kings of the Earth
+endued with fierce prowess. The Kurus cannot be blamed. On the other
+hand, they deserve praise (for having fought with such a warrior). Tell
+me now what they did. Tell me also, O Suta, what Duryodhana did after
+that.'
+
+"Sanjaya said, 'Struck and wounded and overthrown from their vehicles and
+divested of armour and deprived of weapons and their beasts slain, with
+plaintive voices and burning with grief and vanquished by their foes, the
+vain Kauravas, entering their tents once more took counsel of one
+another. They then looked like snakes deprived of fangs and poison trod
+upon by others. Unto them, Karna, sighing like an angry snake, squeezing
+his hands, and eyeing thy son, said, "Arjuna is always careful, firm,
+possessed of skill, and endued with intelligence. Again, when the time
+comes, Vasudeva awakes him (to what should be done). Today, by that
+sudden shower of weapons we were deceived by him. Tomorrow, however, O
+lord of Earth, I will frustrate all his purposes." Thus addressed by
+Karna, Duryodhana said, "So be it," and then granted permission to those
+foremost of kings to retire. Bidden by the king, all those rulers
+proceeded to their respective tents. Having passed the night happily,
+they cheerfully went out for battle (the next day). They then beheld an
+invincible array formed by king Yudhishthira the just, that foremost one
+of Kuru race, with great care, and according to the sanction of
+Brihaspati and Usanas. Then that slayer of foes, Duryodhana, called to
+mind the heroic Karna, that counteractor of foes, that warrior with neck
+like that of a bull, equal to Purandara himself in battle, the Maruts in
+might, and Kartavirya in energy. Indeed, the heart of the king turned
+towards Karna. And the hearts of all the troops also turned to that hero,
+that Suta's son, that mighty bowman, as one's heart turns to a friend in
+a situation of great danger.'
+
+"Dhritarashtra said, 'What did Duryodhana next do, O Suta, when the
+hearts of all of you turned towards Vikarna's son Karna? Did my troops
+cast their eyes on Radha's son like persons afflicted with cold turning
+their gaze towards the Sun? Upon the recommencement of the battle after
+the withdrawal of the troops, how, O Sanjaya, did Vikarna's son Karna
+fight? How also did all the Pandavas fight with the Suta's son? The
+mighty-armed Karna would, single-handed, slay the Parthas with the
+Srinjayas. The might of Karna's arms in battle equals that of Sakra or
+Vishnu. His weapons are fierce, and the prowess also of that high-souled
+one is fierce. Relying upon Karna, king Duryodhana had set his heart on
+battle. Beholding Duryodhana deeply afflicted by the son of Pandu, and
+seeing also the sons of Pandu displaying great prowess, what did that
+mighty car-warrior, viz., Karna, do? Alas, the foolish Duryodhana,
+relying on Karna, hopeth to vanquish the Parthas with their sons and
+Keshava in battle! Alas, it is a matter of great grief that Karna could
+not, with his strength, overcome the sons of Pandu in fight! Without
+doubt, Destiny is supreme. Alas, the terrible end of that gambling match
+hath now come! Alas, these heartrending sorrows, due to Duryodhana's
+acts, many in number and like unto terrible darts, are now being borne
+by, me, O Sanjaya! O sire, Subala's son used to be then regarded as a
+politic person. Karna also is always exceedingly attached to king
+Duryodhana. Alas, when such is the case, O Sanjaya, why have I then to
+hear of the frequent defeats and deaths of my sons? There is no one that
+can resist the Pandavas in battle. They penetrate into my army like a man
+into the midst of helpless women. Destiny, indeed, is supreme.'
+
+"Sanjaya said, 'O king, think now of all those wrongful acts of thine
+like that match at dice and the others--acts that have passed away from
+the subjects of thought with man. One should not, however, reflect on
+bygone acts. One may be ruined by such reflection. That result (which
+thou hadst expected) is now much removed from the point of fruition,
+since, although possessed of knowledge, thou didst not reflect on the
+propriety or impropriety of thy acts then. Many a time wert thou, O king,
+counselled against warring with the Pandavas. Thou didst not, however, O
+monarch, accept those counsels, from folly. Diverse sinful acts of a
+grave nature were perpetrated by thee against the sons of Pandu. For
+those acts this awful slaughter of kings hath now come. All that,
+however, is now past. Do not grieve, O bull of Bharata's race. O thou of
+unfading glory, listen now to the details of the awful carnage that has
+occurred.
+
+"'When the night dawned, Karna repaired to king Duryodhana. Approaching
+the king, the mighty-armed hero said, "I shall, O king, engage in battle
+today the illustrious son of Pandu. Either I will slay that hero today,
+or he will slay me. In consequence of the diverse things both myself and
+Partha had to do, O Bharata, an encounter, O king, could not hitherto
+take place between myself and Arjuna! Listen now, O monarch, to these
+words of mine, spoken according to my wisdom. Without slaying Partha in
+battle I will not come back, O Bharata. Since this army of ours hath been
+deprived of its foremost warriors, and since I will stand in battle,
+Partha will advance against me, especially because I am destitute of the
+dart Sakra gave me. Therefore, O ruler of men, listen now to what is
+beneficial. The energy of my celestial weapons is equal to the energy of
+Arjuna's weapons. In counteracting the feats of powerful foes, in
+lightness of hands, in range of the arrows shot, in skill, and in hitting
+the mark, Savyasaci is never my equal. In physical strength, in courage,
+in knowledge of (weapons), in prowess, O Bharata, in aiming, Savyasaci is
+never my equal. My bow, called Vijaya, is the foremost of all weapons (of
+its kind). Desirous of doing what was agreeable (to Indra), it was made
+by Viswakarman (the celestial artificer) for Indra. With that bow, O
+king, Indra had vanquished the Daityas. At its twang the Daityas beheld
+the ten points to be empty. That bow, respected by all, Sakra gave to
+Bhrigu's son (Rama). That celestial and foremost of bows Bhrigu's son
+gave to me. With that bow I will contend in battle with the mighty-armed
+Arjuna, that foremost of victorious warriors, like Indra fighting with
+the assembled Daityas. That formidable bow, the gift of Rama, is superior
+to Gandiva. It was with that bow that the Earth was subjugated thrice
+seven times (by Bhrigu's son). With that bow given to me by Rama I will
+contend in battle with the son of Pandu. I will, O Duryodhana, gladden
+thee today with thy friends, by slaying in battle that hero, viz.,
+Arjuna, that foremost of conquerors. The whole Earth with her mountains
+and forest and islands, without a heroic warrior (to oppose thy wish),
+will, O king, become thine today, over which thyself with thy sons and
+grandsons will reign supreme. Today there is nothing that is incapable of
+being achieved by me, especially when the object is to do what is
+agreeable to thee, even as success is incapable of being missed by an
+ascetic zealously devoted to virtue and having his soul under control.
+Arjuna will not be able to bear me in battle, even as a tree in contact
+with fire is incapable of bearing that element. I must, however, declare
+in what respect I am inferior to Arjuna. The string of his bow is
+celestial, and the two large quivers of his are inexhaustible. His driver
+is Govinda. I have none like him. His is that celestial and foremost of
+bows, called Gandiva, which is irrefragible in battle. I also have that
+excellent, celestial, and formidable bow called Vijaya. In respect of our
+bows, therefore, O king, I am superior to Arjuna. Listen now to those
+matters in which the heroic son of Pandu is superior to me. The holder of
+the reins (of his steeds) is he of Dasharha's race who is adored by all
+the worlds. His celestial car decked with gold, given unto him by Agni,
+is impenetrable in every part, and his steeds also, O hero, are endued
+with the speed of the mind. His celestial standard, bearing the blazing
+Ape, is exceedingly wonderful. Again, Krishna, who is Creator of the
+universe, protects that car. Though inferior to Arjuna in respect of
+these things, I still desire to fight with him. This Shalya, however, the
+ornament of assemblies, is equal to Saurin. If he becomes my driver,
+victory will certainly be thine. Let Shalya, therefore, who is incapable
+of being resisted by foes be the driver of my car. Let a large number of
+carts bear my long shafts and those that are winged with vulturine
+feathers. Let a number of foremost cars, O monarch, with excellent steeds
+yoked unto them, always follow me, O bull of Bharata's race. By these
+arrangements I will, as regards the qualities mentioned, be superior to
+Arjuna. Shalya is superior to Krishna, and I am superior to Arjuna. As
+that slayer of foes, viz., he of Dasharha's race, is acquainted with
+horselore, even so is that mighty car-warrior, viz., Shalya acquainted
+with horselore. There is none equal to the chief of the Madras in might
+of arms. As there is none equal to myself in weapons, so there is none
+equal to Shalya in knowledge of steeds. So circumstanced, I will become
+superior to Partha. Against my car, the very gods with Vasava at their
+head will not dare advance. All these being attended to, when I take my
+stand on my car, I will become superior to Arjuna in the attributes of
+warrior and will then, O best of the Kurus, vanquish Phalguna. I desire,
+O monarch, all this to be done by thee, O scorcher of foes. Let these
+wishes of mine be accomplished. Let no time be suffered to elapse. If all
+this be accomplished, the most effectual aid will be rendered to me on
+every desirable point. Thou wilt then see, O Bharata, what I will achieve
+in battle. I will by every means vanquish the sons of Pandu in battle
+when they will approach me. The very gods and Asuras are not able to
+advance against me in battle. What need be said then of the sons of Pandu
+that are of human origin?"'"
+
+"Sanjaya continued, 'Thus addressed by that ornament of battle, viz.,
+Karna, thy son, worshipping the son of Radha, answered him, with a glad
+heart, saying, "Accomplish that, O Karna, which thou thinkest. Equipped
+with goodly quivers and steeds, such cars shall follow thee in battle.
+Let as many cars as thou wishest bear thy long shafts and arrows equipped
+with vulturine feathers. Ourselves, as also all the kings, O Karna will
+follow thee in battle."'"
+
+"Sanjaya continued, 'Having said these words, thy royal son, endued with
+great prowess, approached the ruler of the Madras and addressed him in
+the following words.'"
+
+
+
+32
+
+"Sanjaya said, 'Thy son then, O monarch, humbly approaching that mighty
+car-warrior, viz., the ruler of the Madras, addressed him, from
+affection, in these words, "O thou of true vows, O thou of great good
+fortune, O enhancer of the sorrows of foes, O ruler of the Madras, O hero
+in battle, O thou that inspirest hostile troops with fear, thou hast
+heard, O foremost of speakers, how, for the sake of Karna who spoke unto
+me, I myself am desirous of soliciting thee among all these lions of
+kings. O thou of incomparable prowess, O king of the Madras, for the
+destruction of the foe, I solicit thee today, with humility and bow of
+the head. Therefore, for the destruction of Partha and for my good, it
+behoveth thee, O foremost of car-warriors, to accept, from love, the
+office of charioteer. With thee for his driver, the son of Radha will
+subjugate my foes. There is none else for holding the reins of Karna's
+steeds, except thee, O thou of great good fortune, thou that art the
+equal of Vasudeva in battle. Protect Karna then by every means like
+Brahma protecting Maheswara. Even as he of Vrishni's race protects by
+every means the son of Pandu in all dangers, do thou, O chief of the
+Madras, protect the son of Radha today. Bhishma, and Drona, and Kripa,
+and thyself and the valiant ruler of the Bhojas, and Shakuni the son of
+Subala, and Drona's son and myself, constituted the chief strength of our
+army. Even thus, O lord of Earth, we had divided amongst ourselves the
+hostile army into portions for the share of each. The share that had been
+allotted to Bhishma is now no more as also that which had been allotted
+to the high-souled Drona. Going even beyond their allotted shares, those
+two slew my foes. Those two tigers among men, however, were old, and both
+of them have been slain deceitfully. Having achieved the most difficult
+feats, both of them, O sinless one, have departed hence to heaven.
+Similarly, many other tigers among men, of our army, slain by foes in
+battle, have ascended to heaven, casting off their lives and having made
+great exertions to the best of their powers. This my host, therefore, O
+king, the greater portion of which has been slaughtered, has been reduced
+to this state by the Parthas who were at first fewer than us. What should
+be done for the present? Do that now, O lord of Earth, by which the
+mighty and the high-souled sons of Kunti, of prowess incapable of being
+baffled, may be prevented from exterminating the remnant of my host. O
+lord, the Pandavas have in battle slain the bravest warriors of this my
+force. The mighty-armed Karna alone is devoted to our good, as also
+thyself, O tiger among men, that art the foremost of car-warriors in the
+whole world. O Shalya, Karna wishes to contend in battle today with
+Arjuna. On him, O ruler of the Madras, my hopes of victory are great.
+There is none else in the world (save thee) that can make so good a
+holder of the reins for Karna. As Krishna is the foremost of all holders
+of reins for Partha in battle, even so, O king, be thou the foremost of
+all holders of reins for Karna's car. Accompanied and protected, O sire,
+by him in battle, the feats that Partha achieve are all before thee.
+Formerly, Arjuna had never slain his foes in battle in such a way. Now
+however, his prowess has become great, united as he is with Krishna. Day
+after day, O ruler of the Madras, this vast Dhritarashtra force is seen
+to be routed by Partha because he is united with Krishna. A portion
+remains of the share allotted to Karna and thyself, O thou of great
+splendour. Bear that share with Karna, and destroy it unitedly in battle.
+Even as Surya, uniting with Aruna, destroys the darkness, do thou,
+uniting with Karna, slay Partha in battle. Let the mighty car-warriors
+(of the enemy), fly away, beholding in battle those two warriors endued
+with the effulgence of the morning sun, viz., Karna and Shalya,
+resembling two Suns risen above the horizon. Even as darkness is
+destroyed, O sire, at the sight of Surya and Aruna, even so let the
+Kaunteyas (Pandavas) with the Pancalas and the Srinjayas perish beholding
+thee and Karna. Karna is the foremost of car-warriors, and thou art the
+foremost of drivers. In the clash of battle, again there is none equal to
+thee. As he of Vrishni's race protects the son of Pandu under all
+circumstances, even so let thyself protect Vikarna's son Karna in battle.
+With thee as his driver, Karna will become invincible, O king, in battle
+even with the gods having Sakra at their head! What then need be said
+about the Pandavas? Do not doubt my words.'"
+
+"Sanjaya continued, 'Hearing these words of Duryodhana, Shalya, became
+filled with rage. Contracting his brow into three lines, and waving his
+arms repeatedly, and rolling his large eyes red in wrath, that warrior of
+massive arms proud of his lineage and wealth and knowledge and strength,
+said these words:
+
+"'Shalya said "Thou insultest me, O son of Gandhari, or without doubt
+suspectest me, since thou solicitest me, without hesitation, saying, 'Act
+thou as a driver.' Regarding Karna to be superior to ourselves, thou
+applaudest him thus. I, however, do not regard the son of Radha as my
+equal in battle. Assign to me a much greater share, O lord of Earth.
+Destroying that in battle, I will return to the place I come from. Or, if
+thou wishest, I will, O delighter of the Kurus, contend, single-handed,
+with the enemy. While engaged in consuming the foe, behold thou my
+prowess today. Brooding upon an insult, O thou of Kuru's race, a person
+like ourselves never engageth in my task. Do not have thy doubts about
+me. Never shouldst thou humiliate me in battle. Behold these two massive
+arms of mine, strong as the thunder. Behold also my excellent bow, and
+these shafts that resemble snakes of virulent poison. Behold my car, unto
+which are yoked excellent steeds endued with the speed of the wind.
+Behold also, O son of Gandhari, my mace decked with gold and twined with
+hempen chords. Filled with wrath, I can split the very Earth, scatter the
+mountains, and dry up the oceans, with my own energy, O king. Knowing me,
+O monarch, to be so capable, of afflicting the foe, why dost thou appoint
+me to the office of driver in battle for such a low-born person as
+Adhiratha's son? It behoveth thee not, O king of kings, to set me to such
+mean tasks! Being so superior, I cannot make up my mind to obey the
+commands of a sinful person. He that causeth a superior person arrived of
+his own will and obedient from love, to yield to a sinful wight,
+certainly incurreth the sin of confusing the superior with the inferior.
+Brahman created the Brahmanas from his mouth, and the Kshatriyas from his
+arms. He created the Vaishyas from his thighs and the Shudras from his
+feet. In consequence of the intermixture of those four orders, O Bharata,
+from those four have sprung particular classes, viz., those born of men
+of superior classes wedding women of classes inferior to themselves, and
+vice versa. The Kshatriyas have been described to be protectors (of the
+other classes) acquirers of wealth and givers of the same. The Brahmanas
+have been established on the Earth for the sake of favouring its people
+by assisting at sacrifices, by teaching and acceptance of pure gifts.
+Agriculture and tending of cattle and gift are the occupations of the
+Vaishyas according to the scriptures. Shudras have been ordained to be
+the servants of the Brahmanas, the Kshatriyas, and the Vaishyas.
+Similarly, the Sutas are the servants of Kshatriyas, and not latter the
+servants of the former. Listen to these my words, O sinless one. As
+regards myself, I am one whose coronal locks have undergone the sacred
+bath. I am born in a race of royal sages. I am reckoned a great
+car-warrior. I deserve the worship and the praises that bards and
+eulogists render and sing. Being all this, O slayer of hostile troops, I
+cannot go to the extent of acting as the driver of the Suta's son in
+battle. I will never fight, undergoing an act of humiliation. I ask thy
+permission, O son of Gandhari, for returning home."
+
+"Sanjaya continued, 'Having said these words that tiger among men and
+ornament of assemblies, viz., Shalya, filled with rage stood up quickly
+and endeavoured to get away from that concourse of kings. Thy son,
+however, from affection and great regard, held the king, and addressed
+him in these sweet and conciliatory words, that were capable of
+accomplishing every object, "Without doubt, O Shalya, it is even so as
+thou hast said. But I have a certain purpose in view. Listen to it, O
+ruler of men, Karna is not superior to thee, nor do I suspect thee, O
+king. The royal chief of the Madras will never do that which is false.
+Those foremost of men that were thy ancestors always told the truth. I
+think it is for this that thou art called Artayani (the descendant of
+those that had truth for their refuge). And since, O giver of honours,
+thou art like a barbed arrow to thy foes, therefore art thou called by
+the name of Shalya on earth. O thou that makest large presents (to
+Brahmanas) at sacrifices, do thou accomplish all that which, O virtuous
+one, thou hadst previously said thou wouldst accomplish. Neither the son
+of Radha nor myself am superior to thee in valour that I would select
+thee as the driver of those foremost of steeds (that are yoked unto
+Karna's car). As, however, O sire, Karna is superior to Dhananjaya in
+regard to many qualities, even so doth the world regard thee to be
+superior to Vasudeva. Karna is certainly superior to Partha in the matter
+of weapons, O bull among men. Thou too art superior to Krishna in
+knowledge of steeds and might. Without doubt O ruler of the Madras, thy
+knowledge of horse is double that which the high-souled Vasudeva hath."
+
+"'Shalya said, "Since, O son of Gandhari, thou describest me, O thou of
+Kuru's race, in the midst of all these troops, to be superior to Devaki's
+son, I am gratified with thee. I will become the driver of Radha's son of
+great fame while he will be engaged in battle with the foremost one of
+Pandu's sons, as thou solicitest me. Let this, however, O hero, be my
+understanding with Vikartana's son that I will in his presence utter
+whatever speeches I desire."'"
+
+"Sanjaya continued, 'O king, thy son, with Karna then, O Bharata,
+answered the prince of the Madras, O best of Bharata's race, saying, "So
+be it."'"
+
+
+
+33
+
+"'Duryodhana said, "Listen, once more, O ruler of the Madras, to what I
+will say unto thee, about what happened, O lord, in the battle between
+the gods and the Asuras in days of yore. The great rishi Markandeya
+narrated it to my sire. I will now recite it without leaving out
+anything, O best of royal sages. Listen to that account confidingly and
+without mistrusting it at all. Between the gods and the Asuras, each
+desirous of vanquishing the other, there happened a great battle, O king,
+which had Taraka for its evil (root). It hath been heard by us that the
+Daityas were defeated by the gods. Upon the defeat of the Daityas, the
+three sons of Taraka, named Tarakaksha, Kamalaksha and Vidyunmalin, O
+king, practising the austerest penances, lived in the observance of high
+vows. By those penances they emaciated their bodies, O scorcher of foes.
+In consequence of their self-restraint, their penances, their vows and
+contemplation, the boongiving Grandsire became gratified with them and
+gave them boons. Unitedly they solicited the Grandsire of all the worlds,
+O king, for the boon of immunity from death at the hands of all Creatures
+of all times. The divine Lord and Master of all the worlds said unto
+them, 'There is nothing like immunity from death at the hands of all
+creatures. Therefore, ye Asuras, abstain from such a prayer. Solicit some
+other boon that may seem desirable to you.' When all of them, O king,
+having settled it amongst themselves after long and repeated conferences,
+bowed to the great Master of all the worlds and said these words, 'O god,
+O Grandsire, give us this boon. Residing in three cities, we will rove
+over this Earth, with thy grace ever before us. After a 1,000 years then,
+we will come together, and our three cities also, O sinless one, will
+become united into one. That foremost one amongst the gods who will, with
+one shaft, pierce those three cities united into one, will, O lord, be
+the cause of our destruction.' Saying unto them, 'Let it be so,' that god
+ascended to heaven. Those Asuras then, filled with joy at having obtained
+those boons and having settled it among themselves about the construction
+of the three cities, selected for the purpose the great Asura Maya, the
+celestial artificer, knowing no fatigue or decay, and worshipped by all
+the Daityas and Danavas. Then Maya, of great intelligence, by the aid of
+his own ascetic merit, constructed three cities, one of which was of
+gold, another of silver, and the third of black iron. The golden city was
+set in heaven, the silver city in the welkin, and the iron city was set
+on the Earth, all in such a way as to revolve in a circle, O lord of
+Earth. Each of those cities measured a hundred yojanas in breadth and a
+hundred in length. And they consisted of houses and mansions and lofty
+walls and porches. And though teeming with lordly palaces close to each
+other, yet the streets were wide and spacious. And they were adorned with
+diverse mansions and gate-ways. Each of those cities, again, O monarch,
+had a separate king. The beautiful city of gold belonged to the
+illustrious Tarakaksha: the silver city to Kamalaksha, and the iron one
+to Vidyunmalin. Those three Daitya kings, soon assailing the three worlds
+with their energy, continued to dwell and reign, and began to say, 'Who
+is he called the Creator?' Unto those foremost of Danavas having no
+heroes equal to them, came from every side millions upon millions, of
+proud and flesh-eating Danavas who had before been defeated by the
+celestials, and who now settled in the three cities, desirous of great
+prosperity. Unto all of them thus united, Maya became the supplier of
+every thing they wanted. Relying upon him, all of them resided there, in
+perfect fearlessness. Whoever amongst those residing in the triple city
+wished for any object in his heart had his wish fulfilled by Maya aided
+by the latter's powers of illusion. Tarakaksha had a heroic and mighty
+son named Hari. He underwent the austerest of penances, upon which the
+Grandsire became gratified with him. When the god was gratified, Hari
+solicited a boon of him, saying, 'Let a lake start into existence in our
+city, such that persons, slain by means of weapons, may, when thrown into
+it, come out with life, and with redoubled strength.' Obtaining this
+boon, the heroic Hari, son of Tarakaksha, created a lake, O lord, in his
+city, that was capable of reviving the dead. In whatever form and
+whatever guise a Daitya might have been slain, if thrown into that lake,
+he was restored to life, in the self-same form and guise. Obtaining alive
+the slain among them, the Daityas began to afflict the three worlds.
+Crowned with success by means of austere penances, those enhancers of the
+fears of the gods sustained, O king, no diminution in battle. Stupefied
+then by covetousness and folly, and deprived of their senses, all of them
+began to shamelessly exterminate the cities and towns established all
+over the universe. Filled with pride at the boons they had received, and
+driving before them, at all times and from all places, the gods with
+their attendants, they roamed at will over celestial forests and other
+realms dear to the denizens of heaven and the delightful and sacred
+asylums of Rishis. And the wicked Danavas ceased to show any respect for
+anybody. While the worlds were thus afflicted, Sakra, surrounded by the
+Maruts, battled against the three cities by hurling his thunder upon them
+from every side. When, however, Purandra failed to pierce those cities
+made impenetrable, O king, by the Creator with his boons, the chief of
+celestials, filled with fear, and leaving those cities, repaired with
+those very gods to that chastiser of foes, viz., the Grandsire, for
+representing unto him the oppressions committed by the Asuras.
+Representing everything and bowing with their heads unto him, they asked
+the divine Grandsire the means by which the triple city could be
+destroyed. The illustrious Deity, hearing the words of Indra, told the
+gods, 'He that is an offender against you offends against me also. The
+Asuras are all of wicked souls and always hate the gods. They that give
+pain to you always offend against me. I am impartial to all creatures.
+There is no doubt in this. For all that, however, they that are
+unrighteous should be slain. This is my fixed vow. Those three forts are
+to be pierced with one shaft. By no other means can their destruction be
+effected. None else, save Sthanu, is competent to pierce them with one
+shaft. Ye Adityas, select Sthanu, otherwise called Ishana and Jishnu, who
+is never fatigued with work, as your warrior. It is he that will destroy
+those Asuras.' Hearing these words of his, the gods with Sakra at their
+head, making Brahman take their lead, sought the protection of the Deity
+having the bull for his mark. Those righteous ones accompanied by Rishis
+devoted to the severest penances and uttering the eternal words of the
+Vedas, sought Bhava with their whole soul. And they praised, O king, in
+the high words of the Vedas, that dispeller of fears in all situations of
+fear that Universal Soul, that Supreme Soul, that One by whom All this is
+pervaded with his Soul. Then the gods who, by special penances, had
+learnt to still all the functions of his Soul and to withdraw Soul from
+Matter,--they who had their soul always under control--beheld him, called
+Ishana,--that lord of Uma, that mass of energy, that is, who hath no
+equal in the universe, that source (of everything), that sinless Self.
+Though that Deity is one they had imagined him to be of various forms.
+Beholding in that high-souled one those diverse forms that each had
+individually conceived in own heart, all of them became filled with
+wonder. Beholding that Unborn one, that Lord of the universe, to be the
+embodiment of all creatures, the gods and the regenerate Rishis, all
+touched the Earth with their heads. Saluting them with the word 'Welcome'
+and raising them from their bent attitudes, the illustrious Sankara
+addressed them smilingly, saying, 'Tell us the object of your visit.'
+Commanded by the Three-eyed god, their hearts became easy. They then said
+these words unto him, 'Our repeated salutations to thee, O Lord.
+Salutations to thee that art the source of all the gods, to thee that art
+armed with the bow, to thee that art full of wrath. Salutations to thee
+that hadst destroyed the sacrifice of that lord of creatures (viz.,
+Daksha), to thee that art adored by all the lords of creatures.
+Salutations to thee that art always praised, to thee that deservest to be
+praised, to thee that art Death's self. Salutations to thee that art red,
+to thee that art fierce, to thee that art blue-throated, to thee that art
+armed with the trident, to thee that art incapable of being baffled, to
+thee that hast eyes as beautiful as those of the gazelle, to thee that
+fightest with the foremost of weapons, to thee that deservest all praise,
+to thee that art pure, to thee that art destruction's self, to thee that
+art the destroyer; to thee that art irresistible, to thee that art
+Brahman, to thee that leadest the life of a brahmacari; to thee that art
+Ishana; to thee that art immeasurable, to thee that art the great
+controller, to thee that art robed in tatters; to thee that art ever
+engaged in penances, to thee that art tawny, to thee that art observant
+of vows, to thee that art robed in animal skins; to thee that art the
+sire of Kumara, to thee that art three-eyed, to thee that art armed with
+the foremost of weapons, to thee that destroyest the afflictions of all
+that seek thy shelter, to thee that destroyest all haters of Brahmanas,
+to thee that art the lord of all trees, the lord of all men, the lord of
+all kine, and ever the lord of sacrifices. Salutations to thee that art
+always at the head of troops, to thee that art three-eyed, to thee that
+art endued with fierce energy. We devote ourselves to thee in thought,
+word and deed. Be gracious unto us.' Gratified with these adorations, the
+holy one, saluting them with the word 'Welcome' said unto them, 'Let your
+fears be dispelled. Say, what we are to do for you?'"'"
+
+
+
+34
+
+"'Duryodhana said, "After the fears of those throngs of the pitris, the
+gods, and the Rishis had thus been dispelled by that high-souled Deity,
+Brahman then offered his adorations, unto Sankara, and said these words
+for the benefit of the universe, 'Through thy favour, O Lord of all, the
+Lordship of all creatures is mine. Occupying that rank, I have given a
+great boon to the Danavas. It behoveth none else, save thee, O Lord of
+the Past and the Future, to destroy those wicked wights that show no
+regard for any one. Thou O god, art the only person competent to slay the
+foes of these denizens of heaven that have sought thy protection and that
+solicit thee. O lord of all the gods, show favour to these. Slay the
+Danavas, O wielder of the trident. O giver of honours, let the universe,
+through thy grace, obtain happiness. O Lord of all the worlds, thou art
+the one whose shelter should be sought. We all seek thy shelter.'
+
+"'"Sthanu said, 'All your foes should be slain. But, I shall not however,
+slay them single-handed. The enemies of the gods are possessed of might.
+Therefore, all of you, united together, consume those enemies of yours in
+battle, with half my might. Union is great strength.'
+
+"'"The gods said, 'Theirs (Danavas') is twice the energy and might of
+ourselves, we think, for we have already seen their energy and might.'
+
+"'"The holy one said, 'Those sinful wights that have offended against ye
+should be slain. With half of my energy and might, slay all those enemies
+of yours.'
+
+"'"The gods said, 'We will not be able, O Maheswara, to bear half of thy
+energy. With, on the other hand, half of our united might, do thou slay
+those foes.'
+
+"'"The holy one said, 'If, indeed, ye have not the ability to bear half
+of my might, then, endued with half of your united energy, I will slay
+them.'
+
+"'Duryodhana continued, "The celestials then, addressing the god of gods,
+said 'So be it' O best of kings. Taking half of their energies from all
+of them, he became superior in might. Indeed, in might that god became
+superior to all in the universe. From that time Sankara came to be called
+Mahadeva. And Mahadeva then said, 'Armed with bow and shaft, I will, from
+my car, slay in battle those foes of yours, ye denizens of heaven.
+Therefore, ye gods, see now to my car and bow and shaft so that I may,
+this very day, throw the Asuras down on the Earth.'
+
+"'"The gods said, 'Gathering all forms that may be found in the three
+worlds and taking portions of each, we will each, O Lord of the gods,
+construct a car of great energy for thee. It will be a large car, the
+handiwork of Viswakarman, designed with intelligence.' Saying this, those
+tigers among the gods began the construction of that car. And they made
+Vishnu and Soma and Hutasana the arrow for Sankara's use. Agni became the
+staff, and Soma became the head, and Vishnu the point, O king, of that
+foremost of arrows. The goddess Earth, with her large cities and towns,
+her mountains and forests and islands, that home of diverse creatures,
+was made the car. The Mandara mountain was made its axle; and the great
+river Ganga was made its Jangha; and the points of the compass, cardinal
+and subsidiary became the ornaments of the car. The constellations became
+its shaft; the Krita age became its yoke; and that best of Snakes, viz.,
+Vasuki, became the Kuvara of that car. Himavat and Vindhya mountains
+became its Apaskara and Adhishthana; and the Udaya and the Asta mountains
+were made the wheels of that car by those foremost ones among the gods.
+They made the excellent Ocean, that abode of the Danavas its other axle.
+The seven Rishis became the protectors of the wheels of that car. Ganga
+and Sarasvati and Sindhu and the Sky became its Dhura; all the other
+rivers and all the waters became the chords for binding the several limbs
+of that car. Day and Night and the other divisions of time such as Kalas
+and Kasthas, and the Seasons became its Amukarsha. The blazing planets
+and the stars became its wooden fence; Religion, Profit, and Pleasure,
+united together, became its Trivenu. The herbs and the creepers, decked
+with flowers and fruits, became its bells. Making the Sun and the Moon
+equal, these were made the (other two) wheels of that foremost of cars.
+Day and Night were made its auspicious wings on the right and left. The
+ten foremost of snakes having Dhritarashtra for their first, all
+exceedingly strong, formed the (other) shaft of that car. The Sky was
+made its (other) yoke, and the clouds called Samvartaka and Valahaka were
+the leathern strings of the yoke. The two Twilights and Dhritri and Medha
+and Sthiti and Sannati, and the firmament bespangled with planets and
+stars, were made the skins for covering that car. Those Regents of the
+world, viz., the Lords of the gods, of the waters, of the dead, and of
+treasures, were made the steeds of that car. Kalaprishtha, and Nahusha,
+and Karkotaka, and Dhananjaya and the other snakes became the chords for
+binding the manes of the steeds. The cardinal and the subsidiary
+directions became the reins of the steeds of that car. The Vedic sound
+Vashat became the goad, and Gayatri became the string attached to that
+goad. The four auspicious days were made the traces of the steeds, and
+the pitris presiding over them were made the hooks and pins. Action and
+truth and ascetic penances and profit were made the chords of that car.
+The Mind became the ground upon which that car stood, and Speech the
+tracks upon which it was to proceed. Beautiful banners of various hues
+waved in the air. With lightning and Indra's bow attached to it, that
+blazing car gave fierce light. That space of time which, on a former
+occasion, had, in the Sacrifice of the high-souled Ishana, been fixed as
+a Year, became the bow, and the goddess Savitri became the loud-sounding
+bow-string. A celestial coat of mail was made, decked with costly gems,
+and impenetrable and effulgent, sprung from the wheel of Time. That
+golden mountain, viz., the beautiful Meru, became the flagstaff, and the
+clouds decked with flashes of lightning became its banners. Thus
+equipped, that car shone brilliantly like a blazing fire in the midst of
+the priests officiating at a sacrifice. Beholding that car properly
+equipped, the gods became filled with wonder. Seeing the energies of the
+entire universe united together in one place, O sire, the gods wondered,
+and at last represented unto that illustrious Deity that the car was
+ready. After, O monarch, that best of cars had thus been constructed by
+the gods, O tiger among men, for grinding their foes, Sankara placed upon
+it his own celestial weapons. Making the sky its flagstaff, he placed
+upon it his bovine bull. The Brahmana's rod, the rod of Death, Rudra's
+rod, and Fever became the protectors of the sides of that car and stood
+with faces turned towards all sides. Atharvan and Angirasa became the
+protectors of the car-wheels of that illustrious warrior. The Rigveda,
+the Samaveda, and the Puranas stood in advance of that car. The histories
+and the Yajurveda became the protectors of the rear. All sacred Speeches
+and all the Sciences stood around it, and all hymns, O monarch, and the
+Vedic sound of Vashat also. And the syllable Om, O king, standing in the
+van of that car, made it exceedingly beautiful. Having made the Year
+adorned with the six seasons his bow, he made his own shadow the
+irrefragable string of that bow in that battle. The illustrious Rudra is
+Death's self. The Year became his bow; Kala Ratri the Death-night
+therefore, which is Rudra's shadow, became the indestructible string of
+that bow. Vishnu and Agni and Soma became (as already said) the arrow.
+The universe is said to consist of Agni and Soma. The universe is
+similarly said to consist of Vishnu. Vishnu is, again, the Soul of the
+holy Bhava of immeasurable energy. For this the touch of that bow-string
+became unbearable to the Asuras. And the lord Sankara cast on that arrow
+his own irresistible and fierce wrath, the unbearable fire of anger,
+viz., that which was born of wrath of Bhrigu and Angirasa. Then He called
+Nila Rohita (Blue and Red or smoke)--that terrible deity robed in
+skins,--looking like 10,000 Suns, and shrouded by the fire of
+superabundant Energy, blazed up with splendour. That discomfiter of even
+him that is difficult of being discomfited, that victor, that slayer of
+all haters of Brahma, called also Hara, that rescuer of the righteous and
+destroyer of the unrighteous, viz., the illustrious Sthanu, accompanied
+by many beings of terrible might and terrible forms that were endued with
+the speed of the mind and capable of agitating and crushing all foes, as
+if with all the fourteen faculties of the soul awake about him, looked
+exceedingly resplendent. Having his limbs for their refuge, this entire
+universe of mobile and immobile creatures that were present there, O
+king, looked beautiful, presenting a highly wonderful appearance.
+Beholding that car, duly equipped, he cased himself in mail and armed
+himself with the bow, and took up that celestial shaft born of Soma and
+Vishnu and Agni. The gods, O king, then commanded that foremost of
+celestials, viz., Wind, to breathe after that puissant Deity all the
+fragrance that he carries. Then Mahadeva, terrifying the very gods, and
+making the very Earth tremble, ascended that car resolutely. Then the
+great Rishis, the Gandharvas, those throngs of gods and those diverse
+tribes of Apsaras began to praise that Lord of the gods while he was
+about to ascend that car. Adored by the regenerate Rishis, and praised by
+the eulogists and diverse tribes of dancing Apsaras well-versed in the
+art of dancing, that boon-giving lord, armed with scimitar and arrow and
+bow, looked very beautiful. Smiling, he then asked the gods, 'Who will
+become my driver?' The gods answered him, saying, 'He whom thou wilt
+appoint, will, O Lord of the gods, without doubt, become thy driver!'
+Unto them the god replied, 'Reflecting yourselves, without delay make him
+my driver who is superior to me!' Hearing these words uttered by that
+high-souled Deity, the gods repaired unto the Grandsire and inclining him
+to grace, said these words, 'We have accomplished everything, O holy one,
+that thou hadst ordered us to do in the matter of afflicting the foes of
+celestials. The Deity having the bull for his mark has been gratified
+with us. A car hath been constructed by us, equipped with many wonderful
+weapons. We do not, however, know who is to become the driver of that
+foremost of cars. Therefore, let some foremost one among the gods be
+appointed as the driver. O holy one, it behoveth thee to make true those
+words that thou, O lord, hadst then said to us. Before this, O god, thou
+hadst even said to us that thou wouldst do us good. It behoveth thee to
+accomplish that promise. That irresistible and best of cars, that router
+of our foes, hath been constructed out of the component parts of the
+celestials. The Deity armed with Pinaka hath been made the warrior who is
+to stand on it. Striking the Danavas with fear, he is prepared for
+battle. The four Vedas have become the four foremost of steeds. With her
+mountains, the Earth has become the car of that high-souled one. The
+stars have become the adornments of that vehicle. (As already said) Hara
+is the warrior. We do not, however, see who is to become the driver. A
+driver should be sought for that car who is superior to all these. Equal
+to thee in importance is that car, O god, and Hara is the warrior.
+Armour, and weapons, and bow, these we have got already, O Grandsire.
+Except thee, we do not behold any person that can make its driver. Thou
+art endued with every accomplishment. Thou, O lord, art superior to all
+the gods. Mounting upon that car with speed, hold the reins of those
+foremost of steeds, for the victory of the celestials and the destruction
+of their foes.' It has been heard by us that bowing with their heads unto
+the Grandsire that Lord of the three worlds, the gods sought to gratify
+him for inducing him to accept the drivership.
+
+"'"The Grandsire said, 'There is nothing of untruth in all this that ye
+have said, ye denizens of heaven. I will hold the reins of the steeds for
+Kapaddin while he will be engaged in fight.' Then that illustrious god,
+that Creator of the worlds, the Grandsire, was appointed by the gods as
+the driver of the high-souled Ishana. And when he was about to ascend
+quickly upon that car worshipped by all, those steeds, endued with the
+speed of the wind, bowed themselves with their heads to the Earth. Having
+ascended the car the illustrious Deity, viz., the Grandsire resplendent
+with his own energy, took the reins and the goad. Then the illustrious
+god, raising those steeds addressed that foremost one among the gods,
+viz., Sthanu, saying, 'Ascend.' Then, taking that arrow composed of
+Vishnu and Soma and Agni, Sthanu ascended the car, causing the foe to
+tremble by means of his bow. The great Rishis, the Gandharvas, the
+throngs of gods, and the diverse tribes of Apsaras, then praised that
+Lord of the gods after he had ascended the car. Resplendent with beauty,
+the boon-giving Lord, armed with scimitar, shaft, and bow, stayed on the
+car causing the three worlds to blaze forth with his own energy. The
+great Deity once more said unto the gods headed by Indra, 'Ye should
+never grieve, doubting my ability to destroy the Asura. Know that the
+Asuras have already been slain by means of this arrow'. The gods then
+answered, saying, 'It is true! The Asuras have already been slain.'
+Indeed, the gods thinking that the words which the divine Lord had said
+could not be untrue, became exceedingly gratified. Then that Lord of the
+gods proceeded surrounded by all the gods, upon that large car, O king,
+which had nothing to compare with it. And the illustrious Deity was
+adored, all the while by the attendants that always wait upon him, and by
+others that subsisted on meat, that were invincible in battle, and that
+danced in joy on the present occasion, running wildly on all sides and
+shouting at one another. Rishis also, of great good fortune, possessed of
+ascetic merit and endued with high qualities, as also the gods, wished
+for Mahadeva's success. When that boon-giving Lord, that dispeller of the
+fears of the three worlds, thus proceeded, the entire universe, all the
+gods, O best of men, became exceedingly gratified. And the Rishis there
+adored the Lord of the gods with diverse hymns, and enhancing his energy,
+O king, took up their station there. And millions upon millions of
+Gandharvas played upon diverse kinds of musical instruments at the hour
+of his setting out. When the boon-giving Brahman, having ascended the
+car, set out for the Asuras, the Lord of the Universe, smiling the while,
+said, 'Excellent, Excellent! Proceed, O god, to the spot where the
+Daityas are. Urge the steeds wakefully. Behold today the might of arms
+while I slay the foe in battle.' Thus addressed, Brahman urged those
+steeds endued with the fleetness of the wind or thought towards that spot
+where the triple city, O king, stood, protected by the Daityas and the
+Danavas. With those steeds worshipped by all the worlds, and which
+coursed with such speed that they seemed to devour the skies, the
+illustrious god quickly proceeded for the victory of the denizens of
+heaven. Indeed, when Bhava, riding on the car, set out towards the triple
+city, his bull uttered tremendous roars, filling all the points of the
+compass. Hearing that loud and terrible roar of the bull, many of the
+descendants and followers of Taraka, those enemies of the gods, breathed
+their last. Others amongst them stood facing the foe for battle. Then
+Sthanu, O king, armed with trident became deprived of his senses in
+wrath. All creatures became frightened, and the three worlds began to
+tremble. Frightful portents appeared when he was on the point of aiming
+that shaft. In consequence, however, of the pressure caused by the weight
+of Soma, Agni, and Vishnu that were in that shaft, as also of the
+pressure caused by the weight of Brahman and Rudra and the latter's bow,
+that car seemed to sink. Then Narayana, issuing out of the point of that
+shaft, assumed the form of a bull and raised that large car. During the
+time the car had sunk and the foe had began to roar, the illustrious
+Deity, endued with great might began, from rage, to utter loud shouts,
+standing, O giver of honours, on the head of his bull and the back of his
+steeds. At that time the illustrious Rudra was employed in eyeing the
+Danava city. While in that posture, O best of men, Rudra cut off the
+teats of the horses and clove the hoofs of the bull. Blessed be thou,
+from the date the hoofs of all animals of the bovine species came to be
+cloven. And from that time, O king, horses, afflicted by the mighty Rudra
+of wonderful deeds, came to be without teats. Then Sarva, having stringed
+his bow and aimed that shaft with which he had united the Pasupata
+weapon, waited thinking of the triple city. And O king, as Rudra thus
+stood, holding his bow, the three cities during that time became united.
+When the three cities, losing their separate characters became united,
+tumultuous became the joy of the high-souled gods. Then all the gods, the
+Siddhas, and the great Rishis, uttered the word Jaya, adoring Maheshwara.
+The triple city then appeared immediately before that god of unbearable
+energy, that Deity of fierce and indescribable form, that warrior who was
+desirous of slaying the Asuras. The illustrious deity, that Lord of the
+universe, then drawing that celestial bow, sped that shaft which
+represented the might of the whole universe, at the triple city. Upon
+that foremost of shafts, O thou of great good fortune, being shot, loud
+wails of woe were heard from those cities as they began to fall down
+towards the Earth. Burning those Asuras, he threw them down into the
+Western ocean. Thus was the triple city burnt and thus were the Danavas
+exterminated by Maheswara in wrath, from desire of doing good to the
+three worlds. The fire born of his own wrath, the three-eyed god
+quenched, saying, 'Do not reduce the three worlds to ashes.' After this,
+the gods, the Rishis, and the three worlds became all restored to their
+natural dispositions, and gratified Sthanu of unrivalled energy with
+words of high import. Receiving then the permission of the great god, the
+gods with the Creator at their head went away to the places they came
+from, their object being accomplished after such effort. Thus that
+illustrious Deity, that Creator of the worlds, that Lord of both the Gods
+and the Asuras, viz., Maheswara, did that which was for the good of all
+the worlds. As the illustrious Brahman, the Creator of the worlds, the
+Grandsire, the Supreme Deity of unfading glory, acted as the driver of
+Rudra, so do thou restrain the steeds of the high-souled son of Radha
+like Grandsire restraining those of Rudra. There is not the slightest
+doubt, O tiger among kings, that thou art superior to Krishna, to Karna,
+and to Phalguna. In battle, Karna is like Rudra, and thou art like
+Brahman in policy. United, ye two, therefore, are competent to vanquish
+my foes that are even like the Asuras. Let, O Shalya, that be done
+speedily today by which this Karna, grinding the Pandava troops, may be
+able to slay Kunti's son owning white steeds and having Krishna for the
+driver of his car. Upon thee depend Karna, ourselves, our kingdom, and
+(our) victory in battle. Hold the reins, therefore, of the excellent
+steeds (of Karna). There is another story which I will narrate. Listen
+once more to it. A virtuous Brahmana had recited it in the presence of my
+father. Hearing these delightful words fraught with the reasons and
+purposes of acts, do, O Shalya, what thou mayst settle, without
+entertaining any scruples. In the race of the Bhrigus was Jamadagni of
+severe ascetic penances. He had a son endued with energy and every
+virtue, who became celebrated by the name of Rama. Practising the
+austerest penances, of cheerful soul, bound to observances and vows, and
+keeping his senses under control, he gratified the god Bhava for
+obtaining weapons. In consequence of his devotion and tranquillity of
+heart, Mahadeva became gratified with him. Sankara, understanding the
+desire cherished in his heart, showed himself unto Rama. And Mahadeva
+said, 'O Rama, I am gratified with thee. Blessed be thou, thy desire is
+known to me. Make thy soul pure. Thou wilt then have all that thou
+desirest. I will give thee all weapons when thou wilt become pure. Those
+weapons, O son, of Bhrigu, burn a person that is incompetent and that is
+not deserving of them.' Thus addressed by that god of gods, that deity
+bearing the trident, the son of Jamadagni, bending his head unto that
+puissant high-souled one, said, 'O god of gods, it behoveth thee to give
+those weapons unto me that am always devoted to thy service, when, indeed
+thou wilt regard me fit for holding them.'"'
+
+"'Duryodhana continued. "With penances then, and restraining his senses,
+and observances of vows, and worship and offerings and with sacrifices
+and Homa performed with mantras, Rama adored Sarva for many long years.
+At last Mahadeva, pleased with the high-souled son of Bhrigu's race,
+described him, in the presence of his divine spouse, as possessed of many
+virtues: 'This Rama, of firm vows is ever devoted to me.' Gratified with
+him, the Lord Sankara thus repeatedly proclaimed his virtues in the
+presence of gods and the Rishis, O slayer of foes. Meanwhile, the Daityas
+became very mighty. Blinded by pride and folly, they afflicted the
+denizens of heaven. The gods then, uniting together, and firmly resolved
+to slay them, strove earnestly for the destruction of those foes. They,
+however, failed to vanquish them. The gods then, repairing to Maheswara,
+the Lord of Uma, began to gratify him with devotion, saying, 'Slay our
+foes.' That god, having promised the destruction of their foes unto the
+celestials, summoned Rama the descendant of Bhrigu. And Sankara addressed
+Rama, saying, 'O descendant of Bhrigu, slay all the assembled foes of the
+gods, from desire of doing good unto all the worlds as also for my
+satisfaction.' Thus addressed, Rama replied unto that boon-giving Lord of
+Three-eyes, saying, 'What strength have I, O chief of the gods destitute
+as I am of weapons, to slay in battle the assembled Danavas that are
+accomplished in weapons and invincible in fight?' Maheswara said, 'Go thou
+at my command. Thou shalt slay those foes. Having vanquished all those
+enemies, thou shalt acquire numerous merits.' Hearing these words and
+accepting them all, Rama, causing propitiatory rites to be performed for
+his success, proceeded against the Danavas. Addressing those enemies of
+the gods that were endued with might and possessed with folly and pride,
+he said, 'Ye Daityas that are fierce in battle, give me battle. I have
+been sent by the God of gods to vanquish you.' Thus addressed by the
+descendant of Bhrigu, the Daityas began to fight. The delighter of the
+Bhargavas, however, slaying the Daityas in battle, with strokes whose
+touch resembled that of Indra's thunder, came back to Mahadeva.
+Jamadagni's son, that foremost of Brahmanas returned with many wounds on
+his person inflicted by the Danavas. Touched, however by Sthanu, his
+wounds were immediately healed. Gratified also with that feat of his, the
+illustrious god gave diverse kinds of boons unto the high-souled son of
+Bhrigu. With satisfaction in his heart, the trident-wielding God of gods
+said, 'The pain thou hast suffered in consequence of the fall of weapons
+upon thy body evidences the super-human feat that thou hast achieved, O
+delighter of the Bhrigus. As desired by thee, accept from me these
+celestial weapons.'"'
+
+"'Duryodhana continued, "Having obtained all the celestial weapons and
+the boons that had been desired by him, Rama bowed unto Siva with his
+head. Obtaining the leave also of the gods that great ascetic went away.
+This is the old story that the rishi had recited. The descendant of
+Bhrigu gave the whole science of weapons unto the high-souled Karna, O
+tiger among kings with delighted heart. If Karna had any fault, O lord of
+Earth, the delighter of Bhrigu's race would never have given him his
+celestial weapons. I do not think that Karna could have been born in the
+Suta order. I think him to be the son of a god, born in the Kshatriya
+order. I think that he was abandoned (in infancy) in order that the race
+in which he was born might be ascertained (by his features and feats). By
+no means, O Shalya, could this Karna have been born in the Suta order.
+With his (natural) earring and (natural) coat of mail, this mighty
+car-warrior of long arms, resembling Surya himself, could not be borne by
+a common woman even as a she-deer can never bear a tiger. His arms are
+massive, each resembling the trunk of a prince of elephants. Behold his
+chest that is so broad and capable of resisting every foe. Karna
+otherwise called Vaikartana, O king, cannot be an ordinary person. Endued
+with great valour, this disciple of Rama, O king of kings, is a
+high-souled personage."'"
+
+
+
+35
+
+"'Duryodhana said, "Even thus did that illustrious Deity, that Grandsire
+of all the worlds, viz., Brahman, act as driver on that occasion and even
+thus did Rudra become the warrior. The driver of the car, O hero, should
+be superior to the warrior on it. Therefore, O tiger among men, do thou
+hold the reins of the steeds in this battle. As on that occasion the
+Grandsire had been selected with care by all the celestials, indeed, O
+great king, as one greater than Sankara, so thou that art superior to
+Karna art now selected by us with care. Like the Grandsire holding the
+reins of Rudra's steeds, do thou hold, without delay, the reins of
+Karna's steeds in battle, O thou of great splendour."
+
+"'Shalya said, "O foremost of men, many a time have I heard this
+excellent and celestial history, recited to me, of those two lions among
+gods. Indeed, I have heard how the Grandsire acted as the driver of Bhava
+and how the Asuras also, O Bharata, were all destroyed with one shaft.
+Krishna also had knowledge of all this before, the knowledge, viz., of
+how the illustrious Grandsire had become the driver on that occasion of
+yore. Indeed, Krishna knoweth the past and the future with all their
+details. Knowing this fact, he became the driver, O Bharata, of Partha
+like the Self-create becoming the driver of Rudra. If the Suta's son, by
+some means, succeeds in slaying the son of Kunti, Keshava, beholding
+Partha slain, will fight himself. That bearer of the conch, the discus,
+and the mace, will then consume thy army. There is no king here that will
+stay in the ranks in front of that illustrious one of Vrishni's race when
+he will be excited with wrath."'"
+
+"Sanjaya said, 'Unto the ruler of the Madras who was speaking in that
+strain, that chastiser of foes, viz., thy mighty-armed son of cheerful
+soul replied, saying, "Do not, O mighty-armed one, think disparagingly of
+Karna, otherwise called Vaikartana, in battle,--that warrior who is the
+foremost of all wielders of arms and who is acquainted with the meaning
+of the whole body of our scriptures. Hearing the terrible and loud twang
+of his bow and the sound of his palms, the Pandava troops fly away on all
+sides. Thou hast witnessed it with thy own eyes, O mighty-armed one, how
+Ghatotkaca, screened by his illusions and displaying hundreds of illusions,
+was still slain that night (by Karna). Feeling a great fear all these days
+Vibhatsu could never stand, fronting Karna. The mighty Bhimasena also,
+moved hither and thither by the horn of Karna's bow, was, O king, addressed
+in very harsh words such as 'Fool' and 'Glutton.' The two brave sons of
+Madri also were defeated by Karna in great battle, though, from some
+object he had in view, he did not, O sire, slay them then. That foremost
+one of Vrishni's race, viz., the heroic Satyaki, the chief of the Satwata
+clan, was vanquished by Karna and made carless. Others, such as all the
+Srinjayas headed by Dhrishtadyumna, have been repeatedly defeated in
+battle by Karna the great car-warrior who has achieved all these feats
+and who excited with wrath, is competent to slay Purandara himself armed
+with the thunderbolt in fight. Thyself also, O hero, art acquainted with
+every weapon. Thou art, again, the master of all branches of learning.
+There is none on Earth who is thy equal in might of arms. Irresistible in
+prowess, thou art like a dart (Shalya) unto thy enemies. It is for this,
+O king, that thou O slayer of foes, art called 'Shalya.' Encountering the
+might of thy arms, all the Satwatas were unable to get the better of it.
+Is Krishna superior to thee in might of arms, O king? Indeed, as Krishna
+is to bear the burthen of the Pandava troops upon the slaughter of
+Partha, even so art thou to bear the burthen of this vast (Kaurava) force
+if Karna lays down his life. Why should he be able to resist my troops
+and why shouldst not thou be able to slay the hostile troops, O sire? For
+thy sake, O sire, I would willingly follow the footsteps of my (slain)
+brothers and the other heroic kings of the Earth."'
+
+"'Shalya said, "O son of Gandhari, when thou, O giver of honours,
+describest me before thy troops to be superior to the son of Devaki, I am
+exceedingly gratified with thee. I accept the drivership of the
+celebrated son of Radha when he will fight with that foremost of the sons
+of Pandu, as thou desirest. I have, however, O hero, a compact to make
+with Vaikartana, and that is this: I will utter whatever words I may
+wish, in this one's presence."'
+
+"Sanjaya continued, 'Thy son then, O king, with Karna, O sire, answered
+the ruler of the Madras, saying, "Let it be so" in the presence of all
+the Kshatriyas. Assured by Shalya's acceptance of the drivership,
+Duryodhana, filled with joy, embraced Karna. Eulogised (by bards and
+panegyrists around), thy son then once more addressed Karna, saying,
+"Slay all the Parthas in battle, like the great Indra slaying the
+Danavas." Shalya having accepted the office of holding the reins of his
+steeds, Karna, with a cheerful heart, once more addressed Duryodhana,
+saying, "The ruler of the Madras does not say very cheerfully what he
+says. O king, solicit him once more in sweet words." Thus addressed, the
+mighty king Duryodhana, possessed of great wisdom and accomplished in
+everything, once more spoke unto that lord of Earth, viz., Shalya, the
+ruler of Madras, in a voice deep as that of the clouds and filling the
+whole region there with the sound of that voice: "O Shalya, Karna thinks
+that he should fight with Arjuna today. O tiger among men hold the reins
+of Karna's steeds in battle. Having slain all the other warriors Karna
+desires to slay Phalguna. I solicit thee, O king, repeatedly, in the
+matter of holding the reins of his steeds. As Krishna, that foremost of
+all drivers, is the counsellor of Partha, even so do thou protect the son
+of Radha today from every danger."'"
+
+"Sanjaya continued, 'Embracing thy son then, Shalya the ruler of the
+Madras, joyfully answered that slayer of foes, viz., Duryodhana, saying,
+"If this is what is thou thinkest, O royal son of Gandhari, O thou of
+handsome features, I shall, for that, accomplish everything that may be
+agreeable to thee. O chief of the Bharatas, for whatever acts I may be
+fit, employing myself therein with my whole heart, I will bear the
+burthen of those acts of thine. Let Karna, however, and thyself pardon me
+all those words, agreeable or disagreeable, that I may speak unto Karna
+from desire of his good."'"
+
+"'Karna said, "O ruler of the Madras, be thou ever engaged in our good as
+Brahman in that of Ishana, as Keshava in that of Partha."
+
+"'Shalya said, "These four kinds of conduct--self-rebuke and self-praise,
+speaking ill of others, and adulation of others, are never practised by
+those that are respectable. That, however, O learned one, which I shall
+say, for inspiring thy confidence is fraught with self-adulation. For all
+that, listen to it duly. O puissant one, like Matali himself, I am fit to
+act as the driver of even Indra in watchfulness, in managing the steeds,
+in knowledge of coming danger and of the means of avoiding it, and in
+competence to avoid it in practice. When thou wilt be engaged in battle
+with Partha, I will hold the reins of thy steeds. Let thy anxiety be
+dispelled, O Suta's son."'"
+
+
+
+36
+
+"'Duryodhana said, "This one, O Karna, will act as thy driver, this ruler
+of the Madras, who is superior to Krishna, like Matali the driver of the
+chief of the celestials. Indeed, as Matali taketh the management of the
+car unto which the steeds of Indra are attached, even so will Shalya be
+the driver of the steeds of thy car today. With thyself as warrior on
+that vehicle and the ruler of the Madras as its driver, that foremost of
+car will certainly vanquish the Parthas in battle."'"
+
+"Sanjaya continued, 'When the morning came, O monarch, Duryodhana once
+more addressed the ruler of the Madras endued with great activity,
+saying, "O ruler of the Madras, hold the reins in battle of Karna's
+foremost of steeds. Protected by thee, the son of Radha will vanquish
+Dhananjaya." Thus addressed, Shalya, answering, "So be it" ascended the
+car, O Bharata. When Shalya approached that car, Karna with a cheerful
+heart addressed his driver, saying, "O charioteer, quickly equip the car
+for me." Having duly equipped that triumphal car, the foremost of its
+kind, which resembled the vapoury mansions in the sky, Shalya presented
+it to Karna, saying, "Blessed be thou, victory to thee." Then Karna, that
+foremost of car-warriors, duly worshipping that car which had in days of
+old been sanctified by a priest conversant with Brahma, and
+circumambulating it and carefully adoring the god Surya addressed the
+ruler of the Madras standing near, saying, "Ascend the vehicle."
+Thereupon Shalya of mighty energy ascended that large, invincible, and
+foremost of cars, belonging to Karna like a lion ascending a mountain
+summit. Beholding Shalya stationed, Karna ascended his excellent car like
+the Sun riding on a mass of clouds charged with lightning. Mounted on the
+same car, those two heroes endued with the splendour or the Sun of fire
+looked resplendent like Surya and Agni sitting together on a cloud in the
+firmament. Eulogised then (by bards and panegyrists), those two heroes of
+great effulgence looked like Indra and Agni adored with hymns in a
+sacrifice by Ritwiks and Sadasyas. Karna stood on that car, the reins of
+whose steeds were held by Shalya, stretching his formidable bow, like the
+Sun himself within a halo of circular light. Stationed on that foremost
+of cars, that tiger among men, Karna, with his shafts constituting his
+rays, looked beautiful like the Sun on the Mandara mountains. Unto the
+mighty-armed son of Radha that warrior of immeasurable energy, stationed
+on his car for battle, Duryodhana said these words, "O son of Adhiratha,
+O hero, do thou achieve that feat difficult of accomplishment which Drona
+and Bhishma have not achieved in the very sight of all the bowmen. I had
+always believed that those two mighty car-warriors, viz., Bhishma and
+Drona, would without doubt slay Arjuna and Bhimasena in battle. Like a
+second wielder of the thunderbolt, O son of Radha, do thou in great
+battle achieve that feat worthy of a hero which was not achieved by those
+two. Either seize king Yudhishthira the just or slay Dhananjaya and
+Bhimasena, O son of Radha, and the twin sons of Madri. Blessed be thou,
+let victory be thine. Set out for battle, O tiger among men. Reduce to
+ashes all the troops of Pandu's son." Then thousands of trumpets and tens
+of thousands of drums, sounded together, produced a noise like that of
+the clouds in the welkin. Accepting those words (of Duryodhana), the
+foremost of car-warriors stationed on his car, viz., the son of Radha,
+addressed Shalya, that warrior accomplished in battle, saying, "Urge the
+steeds, O mighty-armed one, so that I may slay Dhananjaya and Bhimasena
+and both the twins and king Yudhishthira. O Shalya, let Dhananjaya behold
+today the might of my arms, when I will be engaged in shooting shafts
+winged with Kanka feathers in hundreds and thousands. Today, O Shalya, I
+will shoot shafts with great energy for the destruction of the Pandavas
+and the victory of Duryodhana."
+
+"'Shalya said, "O Suta's son, why dost thou think so low of the sons of
+Pandu, all of whom are endued with great might, all of whom are great
+bowmen, and all of whom are acquainted with every weapon? They are
+unretreating, of great good fortune, invincible, and of prowess incapable
+of being baffled. They are capable of inspiring fear in the heart of
+Indra himself. When, son of Radha thou wilt hear the twang of Gandiva in
+battle, resembling the peal of the thunder itself, thou wilt not then
+utter such speeches. When thou wilt behold Dharma's son and the twins
+causing a canopy, like that of the clouds in the welkin, with their sharp
+arrows, and the other invincible kings (of the Pandava army), endued with
+great lightness of hands and shooting (showers of shafts) and weakening
+their foes, then thou wilt not utter such words."'"
+
+"Sanjaya continued, 'Disregarding those words spoken by the ruler of the
+Madras, Karna addressing him endued with great activity, saying,
+"Proceed."'"
+
+
+
+37
+
+"Sanjaya said, 'Beholding the mighty Karna take up his station from
+desire of battle, the Kauravas, filled with delight, uttered loud shouts
+from every side. With the beat of cymbals and the sound of drums, with
+the whizz of diverse kinds of arrows and the roars of combatants endued
+with great activity, all thy troops proceeded to battle, making death
+only the point at which to stop. When Karna set out and the warriors of
+the Kuru army were filled with joy, the Earth, O king, trembled and made
+a loud noise. The seven great planets including the Sun seemed to proceed
+against one another (for combat). Meteoric showers became noticeable and
+all the quarters seemed ablaze. Thunders fell from a cloudless sky, and
+fierce winds began to blow. Animals and birds in larger numbers kept thy
+army to their right, foreboding great calamities. After Karna had set
+out, his steeds tumbled down on the Earth. A frightful shower of bones
+fell from the sky. The weapons (of the Kuru warriors) seemed to be
+ablaze; their standards trembled; and their animals, O monarch, shed
+copious tears. These and many other terrible and awful portents appeared
+for the destruction of the Kurus. Stupefied by destiny, none of them
+regarded those portents at all. Beholding the Suta's son setting out, all
+the rulers of men (in the Kaurava army) cried victory to him. The
+Kauravas regarded the Pandavas to have been already vanquished. That
+slayer of hostile heroes, that foremost of car-warriors, viz.,
+Vaikartana, as he stayed on his car recollecting the death of Bhishma and
+Drona, blazed up with splendour like the Sun or fire. Reflecting on the
+mighty feats of Partha, and burning with self-conceit and pride, and
+blazing with wrath and breathing long and hard, he addressed Shalya and
+said these words: "When stationed on my car and armed with my bow, I
+would not take fright at Indra himself armed with the thunder and excited
+with wrath. Beholding those great heroes headed by Bhishma lying on the
+field of battle, do not feel any anxiety. Seeing even the faultless
+Bhishma and Drona, equal unto Indra and Vishnu, those crushers of
+foremost of cars and steeds and elephants, those heroes that were
+unslayable, slain by the foe, I do not still experience any fear in this
+battle. Acquainted with mighty weapons, and himself the foremost of
+Brahmanas, why, indeed, did not the preceptor slay in battle all foes,
+seeing them destroy the mightiest of our kings with their drivers and
+elephants and cars? Remembering that Drona in great battle, I tell you
+truly, listen to me, ye Kurus, there is none amongst you, save myself,
+that is competent to bear the advancing Arjuna, that warrior who
+resembles Death himself in his fiercest form. In Drona were the skills
+attendant on practice, and might, and bravery, and the highest of weapons
+and policy. When even that high-souled one had to succumb to Death, I
+regard all the others (of our army), strengthless and on the point of
+death. In this world I do not find anything, even on reflection, to be
+stable, in consequence of the inevitable connection of acts. When the
+preceptor himself is dead, who then will indulge in the certain belief
+that he will live till even today's sun-rise? When the preceptor was thus
+slain by the enemy in battle, without doubt weapons, ordinary and
+celestial, and might and prowess, and achievements and wise policy, are
+not able to compass the happiness of man. In energy Drona was equal to
+fire or the Sun, in prowess he resembled Vishnu or Purandara; in policy
+he was equal to Brihaspati or Usana; irresistible as he was, weapons
+could not yet protect him. When (our) women and children are weeping and
+uttering loud wails, when the valour of the Dhartarashtras has been
+defeated, I know it, O Shalya, that it is I who am to fight. Proceed
+therefore, against the army of our enemies. Who else, save myself, will
+be able to bear those troops amongst whom are stationed the royal son of
+Pandu firm in truth, and Bhimasena and Arjuna, and Satyaki, and the
+twins? Therefore, O ruler of the Madras, proceed quickly, in this battle,
+towards the Pancalas, the Pandavas, and the Srinjayas. Encountering them
+in battle, either I will slay them, or myself to Yama's presence by the
+path taken by Drona. Do not think, O Shalya, that I will not go into the
+very midst of those heroes. These intestine dissensions cannot be
+tolerated by me. (Without seeking to tolerate them) I will even follow in
+the wake of Drona. Wise or ignorant, when his period is run out,
+everybody is equally regarded by the Destroyer; no one can escape, O
+learned one, for this, I will proceed against the Parthas. I am unable to
+transgress my destiny. The son of Vichitravirya's son is, O king, always
+engaged in doing me good. For the accomplishment of his purpose, I will
+cast away my life-breaths that are so dear, and this body that is so
+difficult of being cast away. This foremost of cars covered with
+tigerskins, with axle producing no sound equipped with a golden seat
+endued with trivenu made of silver, and unto which are yoked these
+foremost of steeds, Rama gave unto me. Behold, also, O Shalya, these
+beautiful bows, these standards, these maces, these shafts of fierce
+forms, this blazing sword, this mighty weapon, this white conch of fierce
+and loud blare. Riding upon this car decked with banners, its wheels
+producing a rattle deep as that of the thunder, having white steeds yoked
+unto it, and adorned with excellent quivers, I will, putting forth my
+might, slay in battle that bull among car-warriors, Arjuna. If Death
+himself, that universal consumer, were to protect with vigilance the son
+of Pandu in battle, I would still encounter him in fight and either slay
+him or myself go to Yama's presence following Bhishma. If Yama, Varuna,
+Kuvera, and Vasava, with all their followers coming hither, unitedly
+protect the son of Pandu in this great battle, what need of many words, I
+will still vanquish him with them."'"
+
+"Sanjaya continued, 'Hearing these words of the bragging Karna who was
+exceedingly delighted with the prospect of battle, the valiant king of
+the Madras, deriding him, laughed aloud, and gave him the following reply
+for checking him.
+
+"'Shalya said, "Forbear, forbear, O Karna, from such bragging. Thou art
+in transports of delight and sayest what thou shouldst never say. Where
+is Dhananjaya, that foremost of men, and where again, art thou, O lowest
+of men? Who else, save Arjuna, could take away the younger sister of
+(Keshava) that foremost of all persons, having forcibly agitated the home
+of the Yadus that was protected by the younger brother of Indra and that
+resembled heaven itself that is guarded by the chief of celestials? What
+man save Arjuna who is endued with prowess that is equal to the prowess
+of the chief of the celestials, could on the occasion of the dispute
+caused by the slaughter of an animal, summon Bhava the Lord of Lords, the
+Creator of the worlds, to battle? For the sake of honouring Agni, Jaya
+had vanquished Asuras and gods and great snakes and men and birds and
+Pishacas and Yakshas and Rakshasas with his shafts and gave unto that god
+the food he had desired. Dost thou remember, O Karna, the occasion when,
+slaughtering those foes in large numbers with his excellent shafts endued
+with the effulgence of the Sun, Phalguna liberated Dhritarashtra's son
+himself among the Kurus? Dost thou remember the occasion when, thyself
+having been the first to fly away, the quarrelsome sons of Dhritarashtra
+were liberated by the Pandavas after the latter had defeated those
+rangers of the skies (the Gandharvas headed by Citraratha)? On the
+occasion also of the seizure of (Virata's) kine, the Kauravas, swelling
+with numbers in respect of both men and animals, and having the preceptor
+and the preceptor's son and Bhishma amongst them, were vanquished by that
+foremost of men. Why, O son of Suta, didst thou not vanquish Arjuna then?
+For thy destruction another excellent battle has now presented itself. If
+thou dost not fly away from fear of thy enemy, know O Suta's son, that as
+soon as thou goest to battle thou wilt be slain."'"
+
+"Sanjaya continued, 'When the ruler of the Madras was most heartily
+engaged in addressing these harsh speeches to Karna and uttering these
+praises of the latter's foe, that scorcher of foes, viz., the commander
+of the Kuru army, excited with rage, said these words unto the Madra king.
+
+"'Karna said, "Let it be so, let it be so. Why, however, dost thou
+indulge in Arjuna's praises? A battle is about to ensue between myself
+and him. If he vanquishes me in fight, then will these thy praises be
+regarded as well-uttered."'"
+
+"Sanjaya continued, 'The ruler of the Madras said, "Let it be so," and
+gave no reply. When Karna, from desire of fight, addressed Shalya,
+saying, "Proceed," then that great car-warrior, having white steeds yoked
+unto his vehicle and owning Shalya as his charioteer, proceeded against
+his foes, slaying large numbers in battle along his way, like the Sun
+destroying the darkness. Indeed, on that car covered with tiger-skins and
+having white steeds yoked unto it, Karna proceeded with a cheerful heart,
+and beholding the army of the Pandavas, speedily enquired after
+Dhananjaya.'"
+
+
+
+38
+
+"Sanjaya said 'After Karna, gladdening thy army, had set out for battle,
+he spoke unto every Pandava soldier that he met with, even these words:
+"Unto him that will today point out the high-souled Dhananjaya of white
+steeds to me, I will give whatever wealth he desires. If having got it he
+does not become satisfied, I shall in addition, give him,--him that is,
+that will discover Arjuna to me, a cart-load of jewels and gems. If that
+does not satisfy the person who discovers Arjuna to me, I will give him a
+century of kine with as many vessels of brass for milking those animals.
+I will give a hundred foremost of villages unto the person that discovers
+Arjuna to me. I will also give him that shows Arjuna to me a number of
+long-tressed damsels of black eyes and a car unto which shall be yoked
+white mules. If that does not satisfy the person that discovers Arjuna to
+me, I shall give him another foremost of cars, made of gold, and having
+six bulls yoked unto it that shall be as large as elephants. I shall also
+give unto him a hundred damsels decked with ornaments, with collars of
+gold, fair-complexioned and accomplished in singing and dancing. If that
+does not satisfy the person that discovers Arjuna to me, I shall give him
+a 100 elephants, a 100 villages and a 100 cars, and 10,000 steeds of the
+foremost of breed, fat, docile, endued with many excellent qualities,
+capable of dragging cars and well-trained. I shall also give to the
+person that discovers Arjuna to me four hundred kine, each with golden
+horns and her calf. If that does not satisfy the person that discovers
+Arjuna to me, I shall make him a more valuable gift, viz., five hundred
+steeds, adorned with trappings of gold and decked with jewelled
+ornaments. I shall also give eighteen other steeds of great docility. I
+shall also give the person that discovers Arjuna to me a bright car made
+of gold and adorned with diverse ornaments and having foremost of Kamboja
+steeds yoked unto it. If that does not satisfy the person that discovers
+Arjuna to me, I shall make him a more valuable gift, viz., six hundred
+elephants, with chains of gold around their necks, and covered with
+housings of gold, born in the western shores of the ocean, and trained by
+elephant trainers. If that does not satisfy the person that discovers
+Arjuna to me, I shall make him a more valuable gift, viz., fourteen
+Vaishya villages, teeming with people, full of wealth, situated in the
+proximity of forests and rivers, free from all sorts of danger, well
+furnished (with other necessaries), and worthy of being enjoyed by kings.
+To him that will discover Dhananjaya to me, I shall also give a hundred
+female slaves, with golden collars, belonging to the country of the
+Magadhas, and of very youthful age. If that does not satisfy the person
+that discovers Arjuna to me, I will make him a more valuable gift, that,
+indeed, which he himself will solicit. Sons, wives and articles of
+pleasure and enjoyment that I have, these all I shall give him if he
+desires them. Indeed, unto him who discovers Keshava and Arjuna to me, I
+shall, after slaying those two, give all the wealth that may be left by
+them." Having uttered those diverse speeches in that battle, Karna blew
+his excellent conch, sea-born and producing a sweet blare. Hearing these
+words of Suta's son that were suitable to his disposition, Duryodhana, O
+king, with all his followers became filled with joy. At that juncture the
+beat of cymbals and drums and leonine shouts, and grunts of elephants
+with the sounds of diverse musical instruments, arose there, O king,
+among the (Kaurava) troops, O bull among men. The shouts also of warriors
+filled with joy arose there. When the (Kaurava) troops were thus filled
+with joy, the ruler of the Madras, laughing in scorn, said these words
+unto that grinder of foes, viz., the son of Radha, that mighty
+car-warrior who was about to plunge into that ocean of battle and who was
+indulging in such vain bragging.'"
+
+
+
+39
+
+"'Shalya said, "Do not, O Suta's son, give away to any man a golden car
+with six bulls of elephantine proportions. Thou wilt obtain a sight of
+Dhananjaya today. From foolishness thou art giving away wealth as if thou
+wert the Lord of treasures. Without any trouble, however, O son of Radha,
+thou wilt behold Dhananjaya today. Thou art for giving away this wealth
+like a senseless person; but thou seest not the demerits attaching to
+those gifts that are made to undeserving persons. With that large wealth
+which thou art desirous of giving away, thou art certainly able to
+perform many sacrifices. Therefore, O Suta's son, do thou perform those
+sacrifices. As regards thy desire, entertained from folly, that is surely
+vain. We have never heard of a couple of lions having been overthrown by
+a fox. Thou seekest what should never be sought by thee. It seems that
+thou hast no friends for forbidding thee that art speedily falling into a
+blazing fire. Thou art unable to discriminate between what thou shouldst
+do and what thou shouldst not. Without doubt thy period is full. What man
+desirous of living would utter speeches that are so incoherent and
+undeserving of being listened to? This thy endeavour is like that of a
+person desirous of crossing the ocean by the aid of only his two arms
+after having attached to his neck a heavy stone, or of one desirous of
+leaping down from the summit of a mountain. If thou art desirous of
+winning what is for thy good, fight with Dhananjaya, well protected from
+within thy arrayed division, and aided by all thy warriors. I say this to
+thee for the good of Dhritarashtra's son and not from any ill will to
+thee. If thou hast any wish for preserving thy life then accept the words
+spoken by me.'"
+
+"'Karna said, "Relying on the might of my own arms I seek Arjuna in
+battle. Thou, however, that art a foe with the face of a friend desirest
+to frighten me. No person shall deter me from this resolution, not even
+Indra himself uplifting his thunder; what then need be said of a mortal?"'"
+
+"Sanjaya continued, 'At the conclusion of these words of Karna, Shalya,
+the ruler of the Madras, desirous of provoking Karna exceedingly, said
+these words in reply, "When keen-pointed shafts winged with Kanka
+feathers, shot by Phalguna of mighty arms and impelled from his
+bow-string and sped with all his energy will seek thee then wilt thou
+lament thy encounter with that hero. When Partha, called also Savyasaci,
+taking up his celestial bow, will scorch the (Kuru) army and afflict thee
+exceedingly with keen shafts, then, O Suta's son, wilt thou repent (of
+thy folly). As a child lying on the lap of its mother seeks to seize the
+Moon, even so dost thou from folly seek to vanquish the resplendent
+Arjuna stationed on his car. In desiring, O Karna, to fight today with
+Arjuna of keen-edged feats, thou art for rubbing all thy limbs against
+the keen edges of a trident. This thy challenge of Arjuna, O Suta's son,
+is like that of a foolish young little deer of activity challenging a
+huge lion excited with wrath. Do not, O Suta's son, challenge that prince
+of mighty energy like a fox gratified with meat in the forest challenging
+the maned monarch of the forest. Do not be destroyed, encountering
+Arjuna. Thou, O Karna, challengest Dhananjaya, the son of Pritha, even
+like a hare challenging a mighty elephant with tusks large as
+plough-shafts, and with the juice issuing out of its mouth and rent
+cheeks. From folly thou art piercing, with a piece of wood, the black
+cobra of virulent poison excited to fury within its hole, in desiring to
+fight with Partha. Endued with little understanding, thou, O Karna,
+disregarding that lion among men, viz., the son of Pandu, yellest at him,
+like a jackal that, disregarding a maned lion excited with wrath, yells
+at him. As a snake, for its own destruction, challenges that foremost of
+birds, viz., Vinata's son, possessed of beautiful plumage and great
+activity, even so dost thou, O Karna, challenge Dhananjaya the son of
+Pandu. Thou desirest to cross without a raft the terrible ocean, the
+receptacle of all the waters, with its mountain waves and teeming with
+aquatic animals, when at its height at the rise of the Moon. O Karna,
+thou challengest Dhananjaya, the son of Pritha, to battle even like a
+calf challenging a smiting bull of keen horns and neck thick as a drum.
+Like a frog croaking at a terrible and mighty cloud yielding copious
+showers of rain, thou croakest at Arjuna who is even like Parjanya among
+men. As a dog from within the precincts of the house of his master barks
+at a forest-roaming tiger, even so, O Karna, thou barkest at Dhananjaya,
+that tiger among men. A jackal, O Karna, residing in the forest in the
+midst of hares regardeth himself a lion till he actually sees a lion.
+Even so, O son of Radha, thou regardest thyself a lion, for thou dost not
+behold that repressor of foes, that tiger among men, viz., Dhananjaya.
+Thou regardest thyself a lion till thou beholdest the two Krishnas
+stationed on the same car like Surya and Candramas. As long as thou dost
+not hear the twang of Gandiva in great battle, so long art thou able to
+do what thou pleasest. Beholding Partha, causing the ten points of the
+compass to resound with the roar of his car and the twang of his bow, and
+beholding him roaring like a tiger, thou wilt become a jackal. Thou art
+always a jackal, and Dhananjaya always a lion. O fool, in consequence of
+thy envy and hatred for heroes, thou always, seemest to be like a jackal.
+As a mouse and a car are to each other in strength, or a dog and a tiger,
+a fox and a lion, or a hare and an elephant, as falsehood and truth, as
+poison and nectar, even so art thou and Partha known to all by your
+respective deeds."'"
+
+
+
+40
+
+"Sanjaya said, 'Thus rebuked by Shalya of immeasurable energy, the son of
+Radha, feeling the propriety of his rebuker's name in consequence of his
+wordy darts, and becoming filled with rage, answered him thus:
+
+"'Karna said, "The merits of meritorious men, O Shalya, are known to them
+that are themselves meritorious but not to them that are destitute of
+merit. Thou, however, art destitute of every merit. How then canst thou
+judge of merit and demerit? The mighty weapons of Arjuna, his wrath, his
+energy, his bow, his shafts and the prowess also of that high-souled hero
+are, O Shalya, well known to me. So also, O Shalya, thou dost not know,
+so as well as I myself, the greatness of Krishna, that bull among the
+lords of Earth. But knowing my own energy as also that of Pandu's son, I
+challenge him to battle, O Shalya, I do not act like an insect in respect
+of a blazing fire. I have this shaft, O Shalya, of keen mouth,
+blood-drinking, lying alone within one quiver, equipped with wings,
+well-steeped in oil and well-adorned. It lieth amid sandal dust,
+worshipped by me for long years. Partaking of the nature and form of a
+snake, it is poisonous and fierce and capable of killing large numbers of
+men and steeds and elephants of terrible form, and exceedingly awful, it
+is capable of piercing coats of mail and bones. Inspired with wrath, I
+may pierce even the mighty mountains of Meru with it. That shaft I will
+never shoot at any other person save Phalguna or Krishna, the son of
+Devaki. In this I tell thee the truth. Listen to it. With that shaft, O
+Shalya, I will, inspired with rage, fight with Vasudeva and Dhananjaya.
+That would be a feat worthy of me. Of all the heroes in the Vrishni race,
+it is Krishna in whom Prosperity is always established. Among all the
+sons of Pandu, it is Partha in whom Victory is always established. Those
+two tigers among men, stationed together on the same car, will advance
+against my single self for battle. Thou shalt, O Shalya, behold today the
+nobility of my lineage. Those two cousins, one of whom is the son of the
+aunt and the other the son of the maternal uncle, those two invincible
+warriors, thou shalt see, will be slain by me (with one shaft) and will
+look like two pearls strung together in the same string. Arjuna's Gandiva
+and the ape-bearing banner, and Krishna's discus and the Garuda-bearing
+banner, inspire with fear only those that are timid. To me, however, O
+Shalya, they are causes of delight. Thou art a fool, of evil disposition,
+and unskilled in the ways of great battle. Overcome with terror, thou
+utterest these ravings. Or, thou art praising them for some reason not
+known to me. Having slain those two first, I shall then slay thee today
+with all thy kinsmen. Born in a sinful country thou art wicked-souled and
+mean, and a wretch amongst Kshatriyas. Being a friend, why dost thou,
+like an enemy, frighten me with these praises of the two Krishnas? Either
+they two will slay me today or I will slay them two. Knowing as I do my
+own might, I do not cherish any fear of the two Krishnas. A 1,000
+Vasudevas and hundreds of Phalgunas, I shall, single-handed, slay. Hold
+thy tongue, O thou that art born in a sinful country. Hear from me, O
+Shalya, the sayings, already passed into proverbs, that men, young and
+old, and women, and persons arrived in course of their listless
+wanderings, generally utter, as if those sayings formed part of their
+studies, about the wicked Madrakas. Brahmanas also duly narrated the same
+things formerly in the courts of kings. Listening to those sayings
+attentively, O fool, thou mayst forgive or rejoin. The Madraka is always
+a hater of friends. He that hateth us is a Madraka. There is no
+friendship in the Madraka who is mean in speech and is the lowest of
+mankind. The Madraka is always a person of wicked soul, is always
+untruthful and crooked. It hath been heard by us that till the moment of
+death the Madrakas are wicked. (Amongst the Madrakas) the sire, the son,
+the mother, the mother-in-law, the brother, the grand-son, and other
+kinsmen, companions, strangers arrived at their homes, slaves male and
+female, mingle together. The women of the Madrakas mingle, at their own
+will, with men known and unknown. Of unrighteous conduct, and subsisting
+upon fried and powdered corn and fish, in their homes, they laugh and cry
+having drunk spirits and eaten beef. They sing incoherent songs and
+mingle lustfully with one another, indulging the while in the freest
+speeches. How then can virtue have a place amongst the Madrakas who are
+arrogant and notorious for all kinds of evil acts? No one should make
+friends with a Madraka or provoke hostilities with him. In the Madraka
+land there is no friendship. The Madraka is always the dirt of humanity.
+Amongst the Madrakas all acts of friendship are lost as purity amongst
+the Gandharakas and the libations poured in a sacrifice in which the king
+is himself the sacrificer and priest. Then again, it is truly seen that
+wise men treat a person bit by a scorpion and affected by its poison,
+even with these words: 'As a Brahmana that assists at the religious
+ceremonies of a Shudra suffereth degradation, as one that hateth
+Brahmanas always suffereth degradation, even so a person by making an
+alliance with the Madrakas becometh fallen. As there is no friendship in
+the Madraka, so, O scorpion, thy poison is nought.' With these mantras of
+the Atharvan I have duly performed the rite of exorcism. Knowing this, O
+learned one, hold thy tongue, or listen to something further that I will
+say. Those women that, intoxicated by spirits, cast off their robes and
+dance, those women that are not attached (to particular individuals) in
+the matter of intercourse and that they do as they please without owning
+any restrictions, I say, that being as thou art the child of one of those
+women, how canst thou, O Madraka, be a fit person for declaring the
+duties of men? Those women that live and answer calls of nature like
+camels and asses, being as thou art the child of one of those sinful and
+shameless creatures, how canst thou wish to declare the duties of men?
+When a Madraka woman is solicited for the gift of a little quantity of
+vinegar, she scratches her hips and without being desirous of giving it,
+says these cruel words, 'Let no man ask any vinegar of me that is so dear
+to me. I would give him my son, I would give him my husband, but vinegar
+I would not give.' The young Madraka maidens, we hear, are generally very
+shameless and hairy and gluttonous and impure. These and many other
+things of a like nature, in respect of all their acts, from the crown of
+their heads to the tip of their toes, are capable of being asserted of
+them by myself and others. How, indeed, would the Madrakas and the
+Sindhu-Sauviras know anything of duty, being born, as they are, in a
+sinful country, being Mlecchas in their practices, and being totally
+regardless of all duties? It hath been heard by us that even this is the
+highest duty of a Kshatriya, viz., that slain in battle, he should lie
+down on the Earth, applauded by the righteous. That I should lay down (my
+life) in this clash of arms is my foremost wish, desirous as I am of
+heaven through Death. I am also the dear friend of the intelligent son of
+Dhritarashtra. For his sake are my life-breaths and whatever wealth I
+have! As regards thyself, O thou that art born in a sinful country, it is
+evident that thou hast been tampered with by the Pandavas, since thou
+behavest towards us in everything like a foe. Like a righteous man that
+is incapable of being led astray by atheists, surely I am incapable of
+being dissuaded from this battle by hundreds of persons like thee. Like a
+deer, covered with sweat, thou art at liberty to weep or thirst.
+Observant as I am of the duties of a Kshatriya, I am incapable of being
+frightened by thee. I recall to my mind the end, declared unto me in past
+times by my preceptor Rama, of those lions among men, those unreturning
+heroes, that laid down their lives in battle. Prepared for rescuing the
+Kauravas and slaying our foes, know that I am now determined to imitate
+the excellent behaviour of Pururavas. I do not, O ruler of the Madrakas,
+behold the person in the three worlds that can, I think, dissuade me from
+this purpose. Forbear to speak, knowing all this. Why dost thou rave in
+such a way from fear? O wretch amongst the Madrakas, I shall not now slay
+thee and present thy carcase as an offering to carnivorous creatures.
+From regard for a friend, O Shalya, for the sake of Dhritarashtra's son,
+and for avoiding blame, for these three reasons, thou still livest. If, O
+ruler of the Madras, thou speakest such words again, I shall then crush
+thy head with my mace that is as hard as the thunder. People will today
+see or hear, O thou that art born in a sinful country, either that the
+two Krishnas have slain Karna or that Karna has slain the two Krishnas."
+Having said these words, the son of Radha, O monarch, once more addressed
+the king of the Madras, fearlessly saying, "Proceed, proceed."'"
+
+
+
+41
+
+"Sanjaya said, 'Hearing, O sire, these words of Radha's son who delighted
+in battle, Shalya once more addressed Karna, citing an example, "I am
+born in the race of men who performed great sacrifices, who never
+retreated from battle, who were kings whose coronal locks underwent the
+sacred bath. I am also myself devoted to the practice of virtue. Thou, O
+Vrisha, seemest to be like one that is intoxicated with spirits. For all
+that, I will, from friendship, seek to cure thy erring and intoxicated
+self. Listen, O Karna, to this simile of a crow that I am about to
+narrate. Having heard it, thou mayest do what thou choosest, O thou that
+art destitute of intelligence and that art a wretch of thy race. I do
+not, O Karna, remember the slightest fault in me for which, O thou of
+mighty arms, thou mayst desire to slay my innocent self. I must tell thee
+what is for thy good and what is for thy ill, acquainted as I am with
+both, especially as I am the driver of thy car and desirous of the good
+of king Duryodhana. What land is level and what not, the strength or
+weakness of the warrior (on my vehicle), the fatigue and faintness, at
+all times, of the steeds and the warrior (I am driving), a knowledge of
+the weapons that are available, the cries of animals and birds, what
+would be heavy for the steeds and what exceedingly heavy for them, the
+extraction of arrows and the curing of wounds which weapons counteract
+which, the several methods of battle, and all kinds of omens and
+indications, I who am so nearly connected with this car, being none else
+than its driver, should be familiar with. For this, O Karna, I narrate
+this instance to thee once more. There lived on the other side of the
+ocean a Vaishya who had abundance of wealth and corn. He performed
+sacrifices, made liberal gifts, was peaceful, devoted to the duties of
+his own order, and pure in habits and mind. He had many sons whom he
+loved, and was kind unto all creatures. He lived fearlessly in the
+dominions of a king that was guided by virtue. There was a crow that
+lived on the refuse of the dishes set before those well-behaved young
+children of the Vaishya. Those Vaishya children always gave the crow meat
+and curds, and milk, and sugared milk with rice, and honey, and butter.
+Thus fed with the refuse of their dishes by the young children of that
+Vaishya, the crow became arrogant and came to disregard all birds that
+were equal to him or even superior. It chanced that once certain swans of
+cheerful hearts, of great speed and capable of going everywhere at will
+and equal unto Garuda himself in range and speed of flight, came to that
+side of the ocean. The Vaishya boys, beholding those swans, addressed the
+crow and said, 'O ranger of the skies, thou art superior to all winged
+creatures.' Deceived by those children of little understanding, that
+oviparous creature from folly and pride, regarded their words to be true.
+Proud of the refuse of the children's dishes upon which he fed, the crow
+then, alighting in the midst of those swans capable of traversing great
+distances, desired to enquire as to who amongst them was their leader.
+The foolish crow at last challenged him amongst those birds of tireless
+wings whom he regarded their leader, saying, 'Let us compete in flight.'
+Hearing those words of the raving crow, the swans that had assembled
+there, those foremost of birds endued with great strength, began to
+laugh. The swans then, that were capable of going everywhere at will,
+addressed the crow, saying. 'We are swans, having our abode in the Manasa
+lake. We traverse the whole Earth, and amongst winged creatures we are
+always applauded for the length of the distances we traverse. Being, as
+thou art, only a crow, how canst thou, O fool, challenge a swan endued
+with might, capable of going everywhere at will, and doing large
+distances in course of his flight? Tell us, O crow, how thou shalt fly
+with us.' The boastful crow, in consequence of the foolishness of his
+species, repeatedly finding fault with the words of that swan, at last
+gave this answer. The crow said, 'I shall without doubt fly displaying a
+hundred and one different kinds of motion. Doing every hundred Yojanas in
+a separate and beautiful kind of motion, I shall display all those
+motions. Rising up, and swooping down, and whirling around, and coursing
+straight, and proceeding gently, and advancing steadily, and performing
+the diverse courses up and receding back, and soaring high, and darting
+forward and soaring upwards with fiercer velocity, and once more
+proceeding gently and then proceeding with great impetuosity, and once
+again swooping down and whirling around and advancing steadily, and
+rising up by the jerks, and soaring straight, and once more falling down
+and wheeling in a circle and rushing proudly, and diverse other kinds of
+motion, these all I shall display in the sight of all you. Ye shall then
+witness my strength. With one of these different kinds of motion I shall
+presently rise into the sky. Point out duly, ye swans, by which of these
+motions I shall course through space. Settling the kind of motion amongst
+yourselves, you will have to course with me. Adopting all those different
+motion, ye shall have to course with me through supportless space.' The
+crow having said these words, one of the swans addressed him, 'Listen, O
+son of Radha, to the words that the swan said. The swan spoke, 'Thou, O
+crow, wilt doubtless fly the hundred and one different kinds of flight. I
+shall, however, fly in that one kind of motion that all (other) birds
+know, for I do not, O crow, know any other. As regards thee, O thou of
+red eyes, fly thou in any kind of course that thou likest.' At these
+words, those crows that had been assembled there laughed aloud, saying,
+'How will the swan with only one kind of flight get the better of a
+hundred different kinds of flight?'
+
+"'"Then those two, viz., the swan and the crow, rose into the sky,
+challenging each other. Capable of going everywhere at will, the swan
+proceeded in one kind of motion, while the crow coursed in a hundred
+different kinds. And the swan flew and the crow also flew, causing each
+other to wonder (at his skill) and each speaking highly of his own
+achievements. Beholding the diverse kinds of flight at successive
+instants of time, the crows that were there were filled with great joy
+and began to caw more loudly. The swans also laughed in mockery, uttering
+many remarks disagreeable (to the crows). And they began to soar and
+alight repeatedly, here and there. And they began to come down and rise
+up from tree-tops and the surface of the earth. And they uttered diverse
+cries indicative of their victory. The swan, however, with that one kind
+of slow motion (with which he was familiar) began to traverse the skies.
+For a moment, therefore, O sire, he seemed to yield to the crow. The
+crows, at this, disregarding the swans, said these words: 'That swan
+amongst you which has soared into the sky, is evidently yielding'.
+Hearing these words, the (soaring) swan flew westwards with great
+velocity to the ocean, that abode of Makaras. Then fear entered the heart
+of the crow who became almost senseless at not seeing any island or trees
+whereon to perch when tired. And the crow thought within his heart as to
+where he should alight when tired, upon that vast expanse of water. The
+ocean, being as it is the abode of countless creatures, is irresistible.
+Dwelt in by hundreds of monsters, it is grander than space. Nothing can
+exceed it in depth, O Suta's son. Men know, O Karna, that the waters of
+the ocean are as limitless as space. For the extent of its waters, O
+Karna, what is a crow to it? The swan, having traversed a great distance
+in a moment, looked back at the crow, and (though capable) could not
+leave him behind. Having transgressed the crow, the swan cast his eyes on
+him and waited, thinking, 'Let the crow come up.' The crow then,
+exceedingly tired, came up to the swan. Beholding him succumbing, and
+about to sink, and desirous of rescuing him in remembrance of the
+practices of good folks, the swan addressed him in these words, 'Thou
+hadst repeatedly spoken of many kinds of flight while speaking on the
+subject. Thou wouldst not speak of this (thy present motion) because of
+its having been a mystery to us? What is the name of this kind of flight,
+O crow, that thou hast now adopted? Thou touchest the waters with thy
+wings and beak repeatedly. Which amongst those diverse kinds of flight is
+this, O crow, that thou art now practising? Come, come, quickly, O crow,
+for I am waiting for thee.'"'"
+
+"'Shalya continued, "Exceedingly afflicted, and touching the water with
+his wings and beak, O thou of wicked soul, the crow, beheld in that state
+by the swan, addressed the latter. Indeed, not seeing the limit of that
+watery expanse and sinking down in fatigue, and exhausted with the effort
+of his flight the crow said unto the swan, 'We are crows, we wander
+hither and thither, crying caw, caw. O swan, I seek thy protection,
+placing my life-breaths at thy hands. Oh, take me to the shores of the
+ocean with the wings and beak.' The crow, very much fatigued, suddenly
+fell down. Beholding him fallen upon the waters of the ocean with a
+melancholy heart, the swan, addressing the crow who was on the point of
+death, said these words, 'Remember, O crow, what thou hadst said in
+praise of thyself. The words even were that thou wouldst course through
+the sky in a hundred and one different kinds of flight. Thou, therefore
+that wouldst fly a hundred different kinds of flight, thou that art
+superior to me, alas, why then art thou tired and fallen down on the
+ocean?' Overcome with weakness, the crow then, casting his eyes upwards
+at the swan, and seeking to gratify him, replied, saying, 'Proud of the
+remains of others' dishes upon which I fed, I had, O swan, regarded
+myself as the equal of Garuda and disregarded all crows and many other
+birds. I now, however, seek thy protection and place my life-breaths at
+thy hands. Oh, take me to the shores of some island. If, O swan, I can, O
+lord, return in safety to my own country, I will never again disregard
+anybody. Oh rescue me now from this calamity.' Him that said so and was
+so melancholy and weeping and deprived of senses, him that was sinking in
+the ocean, uttering cries 'caw, caw,' him so drenched by the water and so
+disgusting to look at and trembling with fear, the swan, without a word,
+took up with his feet, and slowly caused him to ride on his back. Having
+caused the crow whose senses had deserted him to ride upon his back, the
+swan quickly returned to that island whence they had both flown,
+challenging each other. Placing down that ranger of the sky on dry land
+and comforting him, the swan, fleet as the mind, proceeded to the region
+he desired. Thus was that crow, fed on the remains of others' dinners,
+vanquished by the swan. The crow, then, casting off the pride of might
+and energy, adopted a life of peace and quiet. Indeed, even, as that
+crow, fed upon the remains of the dinners of the Vaishya children,
+disregarded his equals and superiors, so dost thou, O Karna, that art fed
+by the sons of Dhritarashtra upon the remains of their dishes, disregard
+all thy equals and superiors. Why didst thou not slay Partha at Virata's
+city when thou hadst the advantage of being protected by Drona and
+Drona's son and Kripa and Bhishma and the other Kauravas? There where,
+like a pack of jackals defeated by a lion, ye all were defeated with
+great slaughter by the diadem-decked Arjuna, what became of your prowess?
+Beholding also thy brother slain by Savyasaci, in the very sight of the
+Kuru heroes, it was thou that didst fly away first. By the skirts also of
+the dvaitya lake, O Karna, when thou wert assailed by the Gandharvas, it
+was thou that, deserting all the Kurus, didst first run away. Having
+vanquished in battle the Gandharvas headed by Citrasena, with great
+slaughter, it was Partha, O Karna, that liberated Duryodhana with his
+wife. Rama himself, O Karna, before the kings in the (Kuru) assembly
+spake of the great prowess of both Partha and Keshava. Thou didst
+frequently hear the words of Drona and Bhishma, speaking in the presence
+of all the kings, that the two Krishnas are unslayable. I have told thee
+a little only regarding those matters in which Dhananjaya is superior to
+thee like the Brahmana who is superior to all created beings. Soon wilt
+thou see, stationed on that foremost of cars, the son of Vasudeva and the
+son of Kunti and Pandu. As the crow (in the story), acting with
+intelligence, had sought the protection of the swan, so do thou seek the
+protection of him of Vrishni's race, and of Pandu's son Dhananjaya. When
+thou shalt in battle behold Vasudeva and Dhananjaya, those two endued
+with great prowess, stationed together on the same car, thou shalt not
+then, O Karna, utter such speeches. When Partha will, with hundreds of
+arrows, quell thy pride, then wilt thou behold the difference between
+thyself and Dhananjaya. Those two best of persons are celebrated among
+the gods, the Asuras and human beings. Thou that art a firefly, do not,
+from folly, think disrespectfully of those two resplendent luminaries.
+Like the Sun and moon, Keshava and Arjuna are celebrated for their
+resplendence. Thou, however, art like a fire-fly among men. O learned
+one, O son of a Suta, do not think disrespectfully of Acyuta and Arjuna.
+Those two high-souled persons are lions among men. Forbear indulging in
+such boasts."'"
+
+
+
+42
+
+"Sanjaya said, 'The high-souled son of Adhiratha, having listened
+unconvinced to these words of the ruler of the Madras, addressed Shalya,
+saying, "That which Vasudeva and Arjuna are is well-known to me. The
+skill of Saurin in the management of cars, and the might and the high
+weapons of Arjuna, the son of Pandu are well known to me at this hour.
+Thou however, O Shalya, hast no ocular proof of those matters. I shall
+fearlessly fight with the two Krishnas, those two foremost of all
+wielders of weapons. The curse, however, of Rama that best of regenerate
+persons, paineth me greatly today. I dwelt, in the disguise of a
+Brahmana, with Rama in former days, desirous of obtaining celestial
+weapons from him. On that occasion, O Shalya, the chief of the gods,
+wishing to benefit Phalguna, caused an obstacle, by approaching my thigh
+and piercing it, having assumed the dire form of a worm. When my
+preceptor slept, having laid his head thereon, that worm, approaching my
+thigh, began to pierce it through. In consequence of the piercing of my
+thigh, a pool of thick blood flowed from my body. For fear of (disturbing
+the slumber of) my preceptor I did not move my limb. Awaking, the
+Brahmana, however, beheld what had taken place. Witnessing my patience he
+addressed me, saying, 'Thou art never a Brahmana. Tell me truly who thou
+art.' I then, O Shalya, truly informed him of myself, saying that I was a
+Suta. Hearing my words, the great ascetic, his heart filled with rage,
+cursed me, saying, 'In consequence of the deception, O Suta, by which
+thou hast obtained this weapon, it will never, at the time of need, when
+the hour of thy death comes, occur to thy memory. Brahma cannot certainly
+reside in one that is not a Brahmana.' I have forgotten that great weapon
+in this fierce and terrible battle. He amongst the Bharatas, O Shalya,
+who is accomplished, who is an effectual smiter, who is universal
+destroyer, and who is exceedingly terrible, (viz., Arjuna),--that mighty
+crusher,--I think, will burn many foremost of Kshatriyas. Know, however,
+O Shalya, that I will slay in battle that fierce bowman, that foremost of
+warriors, that hero endued with activity, that terrible person whose
+energy is unbearable, that warrior whose promises are accomplished, that
+son of Pandu, viz., Dhananjaya. I have that weapon (at least) under my
+control today with which I will be able to destroy large numbers of foes.
+I will slay in battle that scorcher of enemies, that mighty warrior
+accomplished in weapons, that fierce bowman of immeasurable energy, that
+cruel and terrible hero, that great resister of enemies, viz.,
+Dhananjaya. The immeasurable Ocean, that lord of all waters, rusheth with
+fierce impetuosity for overwhelming innumerable creatures. The continent,
+however, holds and checks him. Today, in this world, I will resist in
+fight the son of Kunti, that foremost of all drawers of the bow-string,
+while he will be engaged in ceaselessly shooting his countless shafts
+equipped with goodly wings, destructive of heroes, capable of penetrating
+into every limb and none of which becomes futile. Like the continent
+resisting the Ocean, I will today resist that mightiest of the mighty,
+that great warrior possessing the highest weapons, that hero like unto
+the Ocean's self of far-reaching arrows, fierce, and having shafts for
+his waves, while he will be engaged in overwhelming (hostile) kings.
+Behold today the fierce battle I fight with him that hath no equal, I
+think, among men wielding the bow, and that would vanquish the very gods
+united with the Asuras. Exceedingly proud is that son of Pandu. Desirous
+of battle he will approach me with his mighty and super-human weapons.
+Baffling his weapons with my own weapons in battle, I shall today
+overthrow that Partha with my own excellent shafts. Scorching his foes
+like the Sun endued with fiery rays, and blazing with flame like that
+dispeller of the darkness, I shall, like a mass of clouds, completely
+shroud Dhananjaya today with my shafts. Like the clouds extinguishing a
+blazing fire of great energy and smoke-mixed flames, that seems ready to
+consume the whole Earth, I shall, with my showers of arrows, extinguish
+the son of Kunti in battle. With my broad-headed shafts I shall still the
+son of Kunti, that terrible snake of virulent poison, that is exceedingly
+difficult of being captured, that is endued with keen fangs, that is even
+like a blazing fire that flames up in wrath, and that always consumes his
+foes. Like Himavat bearing the mighty, all-crushing, fierce and smiting
+god of wind, I shall, without moving, bear the angry and vindictive
+Dhananjaya. I shall resist in battle Dhananjaya, that foremost of all
+wielders of bows in the world, that hero in fight, that warrior who is
+always in the van and who is competent to meet all foes, that car-warrior
+who is conversant with all car-tracks. Today I shall fight in battle with
+that person who hath, I think, no equal among men wielding the bow and
+who conquered the entire Earth. What other man desirous of saving his
+life, except myself, will fight with that Savyasaci, who vanquished all
+creatures including the very gods in the country called Khandava? Arjuna
+is proud; his weapons strike deep; he is endued with great lightness of
+hands; he is conversant with steeds; he agitates vast hosts; he is
+regarded an Atiratha. Though such, I shall yet, with my sharp shafts,
+strike his head from off his trunk today. O Shalya, ever keeping Death or
+victory in battle before me, I shall today fight with Dhananjaya. There
+is none else save myself that would on a single car fight with that
+Pandava who resembles the destroyer himself. I myself will gladly speak
+of the prowess of Phalguna in the midst of an assembly of Kshatriyas. Why
+however, dost thou, a fool as thou art and of foolish understanding,
+speak to me of Phalguna's prowess? Thou art a doer of disagreeable deeds.
+Thou art cruel and mean and being thyself unforgiving, thou art a
+detractor of one that is forgiving. I can slay a hundred persons like
+thee, but I forgive thee in consequence of my forgiving disposition,
+owing to the exigency of the times. Thou art of sinful deeds. Like a fool
+thou hast, for the sake of Pandu's son, rebuked me and told me many
+disagreeable things. Crooked-hearted as thou art, thou hast said all
+these words unto me, that am of a sincere heart. Cursed art thou for thou
+art an injurer of friends,--of friends, because friendship is
+seven-paced. Terrible is the hour that is now passing. Duryodhana hath
+himself come to battle. I am solicitous of seeing his purposes achieved.
+Thou, however, art acting in such a way that it shows thee to have no
+friendship (for the Kuru king)! He is a friend who shows affection for
+another, who gladdens another, who makes himself agreeable to another,
+who protects another, who honours another, and who rejoices in the joys
+of another. I tell thee that I have all those attributes, and the king
+himself knows all this. He, on the other hand, that destroys, chastises,
+sharpens his weapons, injures, causes us to sigh, makes us cheerless, and
+wrongs us in diverse ways, is a foe. All these attributes are to be found
+in thee and thou discoverest all of them in me. For the sake of
+Duryodhana, for the sake of doing what is agreeable to thee, for the sake
+of victory, for the sake of myself, and for the sake of God himself, I
+will with vigorous exertion, fight with Partha and Vasudeva. Witness
+today my feats. Behold today my excellent weapons, my brahmastra and
+other celestial weapons, as also those that are human. I will today slay
+that hero of fierce prowess, like an exceedingly infuriate elephant
+slaying an infuriate compeer. I shall, by my mind alone, hurl today at
+Partha, for my victory, that weapon of immeasurable energy, called the
+brahmastra. Arjuna will never be able to escape that weapon, if only the
+wheels of my car do not sink into the Earth in battle today. Know this, O
+Shalya, that I would not take fright at Yama himself armed with his rod,
+or Varuna himself armed with his noose, or Kuvera himself armed with his
+mace, or Vasava himself armed with the thunderbolt, or at any other foe
+whatever that may approach for slaying me. Therefore, I have no fear from
+Partha, nor from Janardana. On the other hand, I shall encounter them
+both in today's destructive battle. Once on a time, while wandering for
+the sake of practising weapons on my bow called Vijaya, O king, I had, by
+shooting many fierce shafts of terrible forms, heedlessly struck the calf
+of a (Brahmana's) homa cow with one of those shafts, and unwillingly
+killed it while it was wandering in a solitary forest. The Brahmana then
+addressed me, saying, 'Since, becoming insensate, thou hast slain the
+offspring of my homa cow, the wheel (of thy car) will sink into the Earth
+while at the time of battle fear will enter thy heart.' From these words
+of the Brahmana I am experiencing great fear. These kings of the Lunar
+race that are lords of (other people's) weal and woe, offered to give
+that Brahmana a 1,000 kine and 600 bovine bulls. With even such a gift, O
+Shalya, the Brahmana would not be gratified, O ruler of the Madras. I was
+then for giving him seven hundred elephants of large tusks and many
+hundred of slaves male and female. That foremost of Brahmana would not
+still be gratified. Collecting next full 14,000 kine, each black in hue
+and having a white calf I was still unable to obtain the grace of that
+best of Brahmana. A wealthy mansion full of every object of desire, in
+fact, whatever wealth I had, I wished to give him with due worship, but
+he refused to accept the gift. Unto me then that had offended and that
+had begged so importunately for his pardon, the Brahmana said, 'That
+which, O Suta, hath been uttered by me is sure to happen. It cannot be
+otherwise. A false speech would destroy creatures, and sin also would be
+mine. Therefore, for the preservation of virtue I do not venture to speak
+what is false. Do not, again, destroy the means of a Brahmana's support.
+There is none in the world that would be able to falsify my speech.
+Accept those words. It will be thy atonement (for the sin of having slain
+a calf).' Though rebuked by thee, still for friendship's sake, I have
+disclosed to thee all this. I know thee that art rebuking me thus. Be
+silent now, and hear what I will presently say."'"
+
+
+
+43
+
+"Sanjaya said, 'That chastiser of foes, viz., the son of Radha, thus
+silencing the ruler of the Madras, once more addressed him, O monarch,
+saying these words, "In answer to that which, O Shalya, thou hast said
+unto me by way of instance, I tell thee that I am incapable of being
+frightened by thee in battle with thy words. If all the gods themselves
+with Vasava would fight with me, I would not still feel any fear, what
+need be said then of my fears from Pritha and Keshava? I am incapable of
+being frightened by means of words alone. He, O Shalya, whom thou wouldst
+be able to frighten in battle is some other person (and not myself)! Thou
+hast spoken many bitter words to me. Therein lieth the strength of a
+person that is low. Incapable of speaking of my merits, thou sayst many
+bitter things, O thou of wicked heart; Karna was never born, O Madraka,
+for fear in battle. On the other hand, I was born for displaying valour
+as also for achieving glory for my own self. For the sake of my
+friendship for thee, for my affection, and for thy being an ally,--for
+these three reasons thou still livest, O Shalya. Important is the task
+that has now to be done for king Dhritarashtra. That task, O Shalya,
+depends on me. For this, thou livest a moment. Before this, I made a
+compact with thee that any disagreeable speeches thou mightest utter
+would be pardoned by me. That compact should be observed. It is for this
+that thou livest, O Madraka. Without a 1,000 Salyas I would vanquish my
+foes. He that injureth a friend is sinful. It is for this that thou
+livest for the present."'"
+
+
+
+44
+
+"'Shalya said, "These, O Karna, are ravings that thou utterest regarding
+the foe. As regards myself without a 1,000 Karnas I am able to vanquish
+the foe in battle."'"
+
+"Sanjaya continued, 'Unto the ruler of Madras, of harsh features, who was
+saying such disagreeable things unto Karna, the latter once more said
+words that were twice bitter.
+
+"'Karna said, "Listen with devoted attention to this, O ruler of the
+Madras, that was heard by me while it was recited in the presence of
+Dhritarashtra. In Dhritarashtra's abode the Brahmanas used to narrate the
+accounts of diverse delightful regions and many kings of ancient times. A
+foremost one among Brahmanas, venerable in years while reciting old
+histories, said these words, blaming the Vahikas and Madrakas, 'One
+should always avoid the Vahikas, those impure people that are out of the
+pale of virtue, and that live away from the Himavat and the Ganga and
+Sarasvati and Yamuna and Kurukshetra and the Sindhu and its five
+tributary rivers. I remember from the days of my youth that a
+slaughter-ground for kine and a space for storing intoxicating spirits
+always distinguish the entrances of the abodes of the (Vahika) kings. On
+some very secret mission I had to live among the Vahikas. In consequence
+of such residence the conduct of these people is well known to me. There
+is a town of the name of Sakala, a river of the name of Apaga, and a clan
+of the Vahikas known by the name of the Jarttikas. The practices of these
+people are very censurable. They drink the liquor called Gauda, and eat
+fried barley with it. They also eat beef with garlic. They also eat cakes
+of flour mixed with meat, and boiled rice that is bought from others. Of
+righteous practices they have none. Their women, intoxicated with drink
+and divested of robes, laugh and dance outside the walls of the houses in
+cities, without garlands and unguents, singing while drunk obscene songs
+of diverse kinds that are as musical as the bray of the ass or the bleat
+of the camel. In intercourse they are absolutely without any restraint,
+and in all other matters they act as they like. Maddened with drink, they
+call upon one another, using many endearing epithets. Addressing many
+drunken exclamations to their husbands and lords, the fallen women among
+the Vahikas, without observing restrictions even on sacred days, give
+themselves up to dancing. One of those wicked Vahikas,--one that is, that
+lived amongst those arrogant women,--who happened to live for some days
+in Kurujangala, burst out with cheerless heart, saying, "Alas, that
+(Vahika) maiden of large proportions, dressed in thin blankets, is
+thinking of me,--her Vahika lover--that is now passing his days in
+Kurujangala, at the hour of her going to bed." Crossing the Sutlej and
+the delightful Iravati, and arriving at my own country, when shall I cast
+my eyes upon those beautiful women with thick frontal bones, with blazing
+circlets of red arsenic on their foreheads, with streaks of jet black
+collyrium on their eyes, and their beautiful forms attired in blankets
+and skins and themselves uttering shrill cries! When shall I be happy, in
+the company of those intoxicated ladies amid the music of drums and
+kettle-drums and conchs sweet as the cries of asses and camels and mules!
+When shall I be amongst those ladies eating cakes of flour and meat and
+balls of pounded barley mixed with skimmed milk, in the forests, having
+many pleasant paths of Sami and Pilu and Karira! When shall I, amid my
+own countrymen, mustering in strength on the high-roads, fall upon
+passengers, and snatching their robes and attires beat them repeatedly!
+What man is there that would willingly dwell, even for a moment amongst
+the Vahikas that are so fallen and wicked, and so depraved in their
+practises?' Even thus did that Brahmana describe the Vahikas of base
+behaviour, a sixth of whose merits and demerits is thine, O Shalya.
+Having said this, that pious Brahmana began once more to say what I am
+about to repeat respecting the wicked Vahikas. Listen to what I say, 'In
+the large and populous town of Sakala, a Rakshasa woman used to sing on
+every fourteenth day of the dark fortnight, in accompaniment with a drum,
+"When shall I next sing the songs of the Vahikas in this Sakala town,
+having gorged myself with beef and drunk the Gauda liquor? When shall I
+again, decked in ornaments, and with those maidens and ladies of large
+proportions, gorge upon a large number of sheep and large quantities of
+pork and beef and the meat of fowls and asses and camels? They who do not
+eat sheep live in vain!"' Even thus, O Shalya, the young and old, among
+the inhabitants of Sakala, intoxicated with spirits, sing and cry. How
+can virtue be met with among such a people? Thou shouldst know this. I
+must, however, speak again to thee about what another Brahmana had said
+unto us in the Kuru court, 'There where forests of Pilus stand, and those
+five rivers flow, viz., the Satadru, the Vipasa, the Iravati, the
+Candrabhaga, and the Vitasa and which have the Sindhu for their sixth,
+there in those regions removed from the Himavat, are the countries called
+by the name of the Arattas. Those regions are without virtue and
+religion. No one should go thither. The gods, the pitris, and the
+Brahmanas, never accept gifts from those that are fallen, or those that
+are begotten by Shudras on the girls of other castes, or the Vahikas who
+never perform sacrifices and are exceedingly irreligious.' That learned
+Brahmana had also said in the Kuru court, 'The Vahikas, without any
+feelings of revulsion, eat of wooden vessels having deep stomachs and
+earthen plates and vessels that have been licked by dogs and that are
+stained with pounded barley and other corn. The Vahikas drink the milk of
+sheep and camels and asses and eat curds and other preparations from
+those different kinds of milk. Those degraded people number many bastards
+among them. There is no food and no milk that they do not take. The
+Aratta-Vahikas that are steeped in ignorance, should be avoided.' Thou
+shouldst know this, O Shalya. I must, however, again speak to thee about
+what another Brahmana had said unto me in the Kuru court, 'How can one go
+to heaven, having drunk milk in the town called Yugandhara, and resided
+in the place called Acyutasthala, and bathed in the spot called
+Bhutilaya? There where the five rivers flow just after issuing from the
+mountains, there among the Aratta-Vahikas, no respectable person should
+dwell even for two days. There are two Pishacas named Vahi and Hika in
+the river Vipasa. The Vahikas are the offspring of those two Pishacas.
+They are not creatures created by the Creator. Being of such low origin,
+how can they be conversant with the duties ordained in the scriptures?
+The Karashakas, the Mahishakas, the Kalingas, the Keralas, the
+Karkotakas, the Virakas, and other peoples of no religion, one should
+always avoid.' Even thus did a Rakshasa woman of gigantic hips speak unto
+a Brahmana who on a certain occasion went to that country for bathing in
+a sacred water and passed a single night there. The regions are called by
+the name of Arattas. The people residing there are called the Vahikas.
+The lowest of Brahmanas also are residing there from very remote times.
+They are without the Veda and without knowledge, without sacrifice and
+without the power to assist at other's sacrifices. They are all fallen
+and many amongst them have been begotten by Shudras upon other peoples'
+girls. The gods never accept any gifts from them. The Prasthalas, the
+Madras, the Gandharas, the Arattas, those called Khasas, the Vasatis, the
+Sindhus and the Sauviras are almost as blamable in their practices."'"
+
+
+
+45
+
+"'Karna continued, "Thou shouldst know all this, O Shalya. I shall
+however, again speak unto thee. Listen with close attention to what I
+say. Once on a time a Brahmana came to our house as a guest. Observing
+our practices he became highly gratified and said unto us, 'I dwelt for a
+long time on a peak of the Himavat quite alone. Since then I have seen
+diverse countries following diverse religions. Never, however, have I
+seen all the people of a country act unrighteously. All the races I have
+met will admit that to be true religion which has been declared by
+persons conversant with the Vedas. Travelling through various countries
+following various religions, I at last, O king, came among the Vahikas.
+There I heard that one at first becomes a Brahmana and then he becomes a
+Kshatriya. Indeed, a Vahika would, after that, become a Vaishya, and then
+a Shudra, and then a barber. Having become a barber, he would then again
+become a Brahmana. Returning to the status of a Brahmana, he would again
+become a slave. One person in a family becomes a Brahmana: all the
+others, falling off from virtue, act as they like. The Gandharas, the
+Madrakas, and the Vahikas of little understanding are even such. Having
+travelled through the whole world I heard of these practices, destructive
+of virtue, of these sinful irregularities amongst the Vahikas.' Thou
+shouldst know all this, O Shalya. I shall, however, again speak to thee
+about those ugly words that another said unto me regarding the Vahikas.
+In former days a chaste woman was abducted by robbers (hailing) from
+Aratta. Sinfully was she violated by them, upon which she cursed them,
+saying, 'Since ye have sinfully violated a helpless girl who am not
+without a husband, therefore, the women of your families shall all become
+unchaste. Ye lowest of men, never shall ye escape from the consequences
+of this dreadful sin.' It is for this, O Shalya, that the sisters' sons
+of the Arattas, and not their own sons, become their heirs. The Kauravas
+with the Pancalas, the Salwas, the Matsyas, the Naimishas, the Koshalas,
+the Kasapaundras, the Kalingas, the Magadhas, and the Cedis who are all
+highly blessed, know what the eternal religion is. The wicked even of
+these various countries know what religion is. The Vahikas, however, live
+without righteousness. Beginning with the Matsyas, the residents of the
+Kuru and the Pancala countries, the Naimishas as well and the other
+respectable peoples, the pious among all races are conversant with the
+eternal truths of religion. This cannot be said of the Madrakas and the
+crooked-hearted race that resides in the country of the five rivers.
+Knowing all these things, O king, hold thy tongue, O Shalya, like one
+deprived of utterance, in all matters connected with religion and virtue.
+Thou art the protector and king of that people, and, therefore, the
+partaker of sixth part of their merits and demerits. Or perhaps, thou art
+the partaker of a sixth part of their demerits only, for thou never
+protectest them. A king that protects is a sharer in the merits of his
+subjects. Thou art not a sharer in their merits. In days of yore, when
+the eternal religion was reverenced in all countries, the Grandsire,
+observing the practices of the country of the five rivers, cried fie on
+them. When even in the Krita age, Brahman had censured the practices of
+those fallen people of evil deeds who were begotten by Shudras on others'
+wives, what would you now say to men in the world? Even thus did the
+Grandsire condemn the practices of the country of the five waters. When
+all people were observant of the duties of their respective orders, the
+Grandsire had to find fault with these men. Thou shouldst know all this,
+O Shalya. I shall, however, again speak to thee. A Rakshasa of the name
+of Kalmashapada, while plunging in a tank, said, 'Eleemosynation is a
+Kshatriya's dirt, while the non-observance of vows is a Brahmana's dirt.
+The Vahikas are the dirt of the Earth, and the Madra women are the dirt
+of the whole female sex.' While sinking in the stream, a king rescued the
+Rakshasa. Asked by the former, the latter gave this answer. I will recite
+it to you. Listen to me. 'The Mlecchas are the dirt of mankind: the
+oilmen are the dirt of the Mlecchas; eunuchs are the dirt of oilmen; they
+who avail of the priestly ministrations of Kshatriyas, in their
+sacrifices, are the dirt of eunuchs. The sin of those again that have the
+last-named persons for their priests, of also of the Madrakas, shall be
+thine if thou do not abandon me.' Even this was declared by the Rakshasa
+to be the formula that should be used for curing a person possessed by a
+Rakshasa or one killed by the energy of a poison. The words that follow
+are all very true. The Pancalas observe the duties enjoined in the Vedas;
+the Kauravas observe truth; the Matsyas and the Surasenas perform
+sacrifices, the Easterners follow the practices of the Shudras; the
+Southerners are fallen; the Vahikas are thieves; the Saurashtras are
+bastards. They that are defiled by ingratitude, theft, drunkenness,
+adultery with the wives of their preceptors, harshness of speech,
+slaughter of kine, lustful wanderings during the night out of home, and
+the wearing of other people's ornaments,--what sin is there that they do
+not incur? Fie on the Arattas and the people of the country of the five
+rivers! Commencing with the Pancalas, the Kauravas, the Naimishas, the
+Matsyas,--all these,--know what religion is. The old men among the
+Northerners, the Angas, the Magadhas, (without themselves knowing what
+virtue is) follow the practices of the pious. Many gods, headed by Agni,
+dwell in the East. The pitris dwell in the South that is presided over by
+Yama of righteous deeds. The West is protected by the mighty Varuna who
+overlooks the other gods there. The north is protected by the divine Soma
+along with the Brahmanas. So Rakshasas and Pishacas protect the Himavat,
+the best of mountains. The Guhyakas, O great king, protect the mountains
+of Gandhamadana. Without doubt, Vishnu, otherwise, called Janardana,
+protects all creatures. (For all that the Vahikas have no especial
+protectors among the gods). The Magadhas are comprehenders of signs; the
+Koshalas comprehend from what they see; the Kurus and the Pancalas
+comprehend from a half-uttered speech; the Salwas cannot comprehend till
+the whole speech is uttered. The Mountaineers, like the Sivis, are very
+stupid. The Yavanas, O king, are omniscient; the Suras are particularly
+so. The Mlecchas are wedded to the creations of their own fancy. Other
+peoples cannot understand. The Vahikas resent beneficial counsels; as
+regards the Madrakas there are none amongst those (mentioned above.)
+Thou, O Shalya, art so. Thou shouldst not reply to me. The Madrakas are
+regarded on Earth as the dirt of every nation. So the Madra woman is
+called the dirt of the whole female sex. They that have for their
+practices the drinking of spirits, the violation of the beds of their
+preceptors, the destruction of the embryo by procuring miscarriage, and
+the robbing of other people's wealth, there is no sin that they have not.
+Fie on the Arattas and the people of the country of the five rivers.
+Knowing this, be silent. Do not seek to oppose me. Do not let me slay
+Keshava and Arjuna, having slain thee first."'"
+
+"'Shalya said, "The abandonment of the afflicted and the sale of wives
+and children are, O Karna, prevalent amongst the Angas whose king thou
+art. Recollecting those faults of thine that Bhishma recited on the
+occasion of the tale of Rathas and Atirathas, drive away thy wrath. Do
+not be angry. Brahmanas may be found everywhere; Kshatriyas may be found
+everywhere; so also Vaishyas and Shudras, O Karna, women of chastity and
+excellent vows may also be found everywhere. Everywhere men take delight
+in jesting with men and wounding one another. Lustful men also may be
+found everywhere. Everyone on every occasion can command skill in
+speaking of the faults of others. No one, however, knows his own faults,
+or knowing them, feels shame. Everywhere are kings devoted to their
+respective religions, and employed in chastising the wicked. Everywhere
+may be found virtuous men. It cannot be, O Karna, that all the people of
+a country are sinful. There are men in many countries that surpass the
+very gods by their behaviour."'"
+
+"Sanjaya continued, 'Then king Duryodhana stopped Karna and Shalya (from
+going on with their wordy warfare), addressing the son of Radha as a
+friend, and beseeching Shalya with joined hands, Karna, O sire, was
+quieted by thy son and forbore saying anything more. Shalya also then
+faced the enemy. Then Radha's son, smiling, once more urged Shalya,
+saying, "Proceed."'"
+
+
+
+46
+
+"Sanjaya said, 'Beholding then that unrivalled array of the Parthas made
+by Dhrishtadyumna which was capable of resisting all hostile armies,
+Karna proceeded, uttering leonine shouts and causing his car to produce a
+loud rattle. And he made the Earth to tremble with the loud din of
+musical instruments. And that chastiser of foes, that hero in battle,
+seemed to tremble in rage. Duly disposing his own troops in
+counter-array, O bull of Bharata's race, that hero of great energy made a
+great slaughter of the Pandava forces like Maghavat slaughtering the
+Asura host. Striking Yudhishthira then with many arrows, he placed the
+eldest son of Pandu to his right.'
+
+"Dhritarashtra said, 'How, O Sanjaya, did the son of Radha dispose his
+forces in counter array to all the Pandavas headed by Dhristadyumna and
+protected by Bhimasena, viz., all those great bowmen invincible by the
+very gods? Who, O Sanjaya, stood in the wings and the further wings of
+our army? Dividing themselves properly, how were the warriors stationed?
+How also did the sons of Pandu dispose their army in counter-array to
+mine? How also did that great and awful battle commence? Where was
+Vibhatsu when Karna proceeded against Yudhishthira? Who could succeed in
+assailing Yudhishthira in the presence of Arjuna? That Arjuna who had
+vanquished, single-handed in former days, all creatures at Khandava, who
+else that is desirous of life, save the son of Radha, would fight with
+him?'
+
+"Sanjaya said, 'Hear now of the formation of the arrays, the manner in
+which Arjuna came and how the battle was fought by both sides surrounding
+their respective kings. Sharadvata's son Kripa, O king, and the Magadhas
+endued with great activity, and Kritavarma of Satwata race, took up their
+position in the right wing. Shakuni, and the mighty car-warrior Uluka,
+standing on the right of these, and accompanied by many fearless Gandhara
+horsemen armed with bright lances, and many mountaineers difficult to
+defeat, numerous as flights of locusts, and grim looking as Pishacas,
+protected the (Kaurava) army. 34,000 unreturning cars of the samsaptakas,
+mad with desire of battle, with thy sons in their midst, and all desirous
+of slaying Krishna and Arjuna, protected the left side (of the Kaurava
+army). On their left, the Kambojas, the Sakas, and the Yavanas, with cars
+and horse and foot, at the command of the Suta's son, stood, challenging
+Arjuna and the mighty Keshava. In the centre, at the head of that host,
+stood Karna, clad in armour with beautiful coat of mail and adorned with
+Angadas and garlands, for protecting that point. Supported by his own
+angry sons, that foremost of all wielders of weapons, that hero, shone
+resplendent at the head of the army as he drew his bow repeatedly. The
+mighty-armed Duhshasana, possessed of the effulgence of the sun or fire
+with tawny eyes and handsome features, riding on the neck of a huge
+elephant, surrounded by many troops, and stationed at the rear of the
+army gradually approached for fight. Behind him came Duryodhana himself,
+O monarch, protected by his uterine brothers riding on beautiful steeds
+and cased in beautiful mail. Protected by the united Madrakas and the
+Kekayas of exceeding energy, the king, O monarch, looked resplendent like
+Indra of a hundred sacrifices when surrounded by the celestials.
+Ashvatthama and the other foremost of mighty car-warriors, and many
+ever-infuriate elephants shedding temporal secretions like the very
+clouds and ridden by brave Mlecchas, followed behind that car-force.
+Decked with triumphal standards and blazing weapons, those huge
+creatures, ridden by warriors skilled in fighting from their backs,
+looked beautiful like hills overgrown with trees. Many thousands of brave
+and unreturning warriors, armed with axes and swords, became the
+footguards of those elephants. Gorgeously decked with horsemen and
+car-warriors and elephants, that foremost of arrays looked exceedingly
+beautiful like the array of the celestials or of the Asuras. That great
+array, formed according to the scheme of Brihaspati by its commander,
+well-versed in ways of battle, seemed to dance (as it advanced) and
+struck terror into the hearts of foes. Like ever-appearing clouds in the
+season of rains, foot-soldiers and horsemen and car-warriors and
+elephants, longing for battle began to issue from the wings and further
+wings of that array. Then king Yudhishthira, beholding Karna at the head
+of the (hostile) army, addressed Dhananjaya, that slayer of foes, that
+one hero in the world, and said these words, "Behold, O Arjuna, the
+mighty array formed by Karna in battle. The hostile force looks
+resplendent with its wings and further wings. At sight of this vast
+hostile force, let such measures be adopted that it may not vanquish us."
+Thus addressed by the king, Arjuna replied with joined hands, "Everything
+will be done as thou sayest. Nothing will be otherwise. I will, O
+Bharata, do that by which the destruction of the enemy may be compassed.
+By slaying their foremost of warriors, I will achieve their destruction."
+
+"'Yudhishthira said, "With that view, do thou proceed against the son of
+Radha, and let Bhimasena proceed against Suyodhana, Nakula against
+Virshasena, Sahadeva against the son of Subala, Satanika against
+Duhshasana, that bull amongst the Sinis, viz., Satyaki, against the son
+of Hridika, and Pandya against the son of Drona. I myself will fight with
+Kripa. Let the sons of Draupadi with Shikhandi amongst them, proceed
+against the rest of the Dhartarashtras. Let the other warriors of our
+army encounter our other foes."'"
+
+"Sanjaya continued, 'Thus addressed by Yudhishthira the just, Dhananjaya
+saying, "So be it," ordered his troops (to do the needful) and himself
+proceeded to the head of the army. That car for which the Leader of the
+universe, viz., Agni, who derives his effulgence from Brahman, became the
+steeds, that car which was known amongst the gods as belonging to Brahman
+because it sprang first from Brahman himself, that car which in days of
+old had successively borne Brahman and Ishana and Indra and Varuna one
+after another, riding on that primeval car, Keshava and Arjuna now
+proceeded to battle. Beholding that advancing car of wonderful aspect,
+Shalya once more said unto Adhiratha's son, that warrior of great energy
+in battle, these words "Yonder comes that car having white steeds yoked
+unto it and owning Krishna for its driver, that vehicle incapable of
+being resisted by all the troops, like the inevitable fruit of work.
+There comes the son of Kunti, slaughtering his foes along the way,--he,
+that is, about whom thou hadst been enquiring. Since tremendous is the
+uproar that is being heard, deep as the roar of the clouds, it is,
+without doubt, those high-souled ones, viz., Vasudeva and Dhananjaya.
+Yonder ascends a cloud of dust that overspreads the welkin like a canopy.
+The whole Earth, O Karna, seems to tremble, cut deep by the circumference
+of Arjuna's wheels. These violent winds are blowing on both sides of thy
+army. These carnivorous creatures are yelling aloud and these animals are
+uttering fearful cries. Behold, O Karna, the terrible and portentous Ketu
+of vapoury form, making the hair to stand on end, hath appeared, covering
+the Sun. Behold, diverse kinds of animals, all around in large packs, and
+many mighty wolves and tigers are looking at the Sun. Behold those
+terrible Kankas and those vultures, assembled together in thousands,
+sitting with faces towards one another, in seeming discourse. Those
+coloured yak-tails attached to thy great car are waving unquietly. Thy
+standard also is trembling. Behold these thy beautiful steeds, of huge
+limbs and great speed resembling that of soaring birds, are also
+quivering. From these portents, it is certain that kings, in hundreds and
+thousands, O Karna, deprived of life, will lie down on the ground for
+eternal sleep. The loud uproar of conchs, making the hair to stand on
+end, is being heard. The sound also of drums and cymbals, O son of Radha,
+is being heard on all sides, as also the whizz of diverse kinds of
+arrows, and the din made by cars and steeds and men. Listen also, O
+Karna, to the loud twang produced by the bow-strings of high-souled
+warriors. Behold, O Karna, those banners of Arjuna, that are equipped
+with rows of bells, and decked with golden moons and stars. Made by
+skilful artists out of cloths embroidered with gold and of diverse hues,
+they are blazing with resplendence on Arjuna's car as they are shaken by
+the wind, like flashes of lightning in a mass of clouds. Behold those
+(other) banners producing sharp sounds as they wave in the air. Those
+car-warriors of the high-souled Pancalas, with flag-decked standards on
+their vehicles, are looking resplendent, O Karna, like the very gods on
+their celestial cars. Behold the heroic son of Kunti, the unvanquished
+Vibhatsu (Arjuna) with that foremost of apes on his standard, advancing
+for the destruction of the foe. There, on the top of Partha's standard,
+is to be seen that terrible ape, that enhancer of the fears of foes,
+attracting the gaze (of warriors) from every side. The discus, the mace,
+the bow called Saranga and the conch (called Panchajanya) of the
+intelligent Krishna, as also his gem Kaustubha, look exceedingly
+beautiful in him. The wielder of Saranga and the mace, viz., Vasudeva, of
+great energy, cometh, urging those white steeds endued with the fleetness
+of the wind. Yonder twangs Gandiva, drawn by Savyasaci. Those whetted
+shafts, sped by that strong-armed hero, are destroying his enemies. The
+Earth is strewn with the heads of unretreating kings, with faces
+beautiful as the moon at full, and decked with large and expansive eyes
+of coppery hue. There the arms, looking like spiked maces, with weapons
+in grasp, and smeared with excellent perfumes, of warriors delighting in
+battle and contending with uplifted weapons, are falling. Steeds with
+eyes, tongues, and entrails drawn out along with their riders, are
+falling and fallen and deprived of life lie prostrate on the Earth. Those
+lifeless elephants huge as mountain summits, torn, mangled, and pierced
+by Partha, are falling down like veritable hills. Those cars, looking
+like the changeful forms of vapour in the sky, with their royal riders
+slain, are falling down like the celestial cars of the denizens of heaven
+upon the exhaustion of the latter's merits. Behold, the army is
+exceedingly agitated by the diadem-decked Arjuna, like herds of countless
+cattle by a maned lion. There the Pandava heroes, advancing for the
+attack, are slaying kings and large numbers of elephants and steeds and
+car-warriors and foot-soldiers of thy army engaged in battle. There
+Partha, shrouded (by friends and foes and weapons and dust) is not to be
+seen, like the Sun shrouded by clouds. Only the top of his standard may
+be seen and the twang of his bow-string may be heard. Thou art sure, O
+Karna, to behold today that hero of white steed with Krishna for his
+driver, engaged in slaughtering his foes in battle. Thou art sure of
+beholding him about whom thou hadst been enquiring. Today, O Karna, thou
+art sure to behold those two tigers among men, both of red eyes, both
+chastisers of foes, viz., Vasudeva and Arjuna, stationed on the same car.
+If, O son of Radha, thou succeedest in slaying him that hath Keshava for
+his driver and Gandiva for his bow, then thou shalt be our king.
+Challenged by the samsaptakas, Partha now proceedeth against them. That
+mighty warrior is engaged in making a great slaughter of his foes in
+battle." Unto the ruler of the Madras who was saying so, Karna, in rage,
+said, "Behold, Partha is assailed on all sides by the angry samsaptakas.
+Like the Sun shrouded by the clouds, Partha is no longer visible.
+Plunged, into that ocean of warriors, O Shalya, Arjuna is sure to perish."
+
+"'Shalya said, "Who is there that would slay Varuna with water, or quench
+fire with fuel? Who is there that would seize the wind, or drink off the
+ocean? I regard thy act of afflicting Partha to be even such. Arjuna is
+incapable of being vanquished in battle by the very gods and the Asuras
+united together and having Indra himself at their head. Or, suffer
+thyself to be gratified, and be of easy mind, having said those words
+(about thy capacity to slay Partha) Partha cannot be conquered in battle.
+Accomplish some other purpose thou mayst have in thy mind. He that would
+uplift this Earth on his two arms, or burn all creatures in wrath, or
+hurl the gods from heaven, may vanquish Arjuna in battle. Behold that
+other heroic son of Kunti, viz., Bhima, who is never fatigued with
+exertion, blazing with resplendence, mighty-armed, and standing like
+another Meru. With wrath ever kindled and longing for revenge, Bhima of
+great energy stands there desirous of victory in battle, and remembering
+all his injuries. There that foremost of virtuous men, viz., king
+Yudhishthira the just, that subjugator of hostile towns, stands difficult
+of being resisted by foes in battle. There stand those two tigers among
+men, the twin Ashvinis, the two uterine brothers Nakula and Sahadeva,
+both invincible in battle. Yonder may be seen the five sons of Krishna,
+that have the features of Pancala princes. All of them, equal to Arjuna
+in battle, are standing, desirous of fight. There the sons of Drupada,
+headed by Dhristadyumna, swelling with pride and energy,--heroes endued
+with great energy,--have taken up their stand. There, that foremost one
+among the Satwatas, viz., Satyaki, irresistible like Indra, advanceth
+against us, from desire of fight, like the destroyer himself in wrath
+before our eyes." While those two lions among men were thus addressing
+each other, the two armies mingled fiercely in battle, like the currents
+of the Ganga and Yamuna.'"
+
+
+
+47
+
+"Dhritarashtra said, 'When the two armies, duly arrayed, thus mingled
+with each other for battle, O Sanjaya, how did Partha assail the
+samsaptakas, and how Karna assail the Pandavas? Tell me the incidents of
+the battle in detail, for thou art skilled in narration. Listening to the
+accounts of the prowess of heroes in battle, I am never satiated.'
+
+"Sanjaya said, 'Observing the vast hostile force stationed in that
+manner, Arjuna arrayed his troops in proper form, in consequence of the
+evil policy of thy son. The vast Pandava force then, teeming with
+horsemen and elephants and foot-soldiers and cars, and headed by
+Dhrishtadyumna, looked exceedingly magnificent. With his steeds white as
+pigeons, the son of Prishata, equal in splendour to the Sun or the Moon,
+armed with bow, looked resplendent like Death himself in embodied form.
+The sons of Draupadi, desirous of battle, stood by the side of the son of
+Prishata. They were clad in excellent coats of mail, and armed with
+excellent weapons, and all of them were endued with the prowess of
+tigers. Possessed of effulgent bodies, they followed their maternal uncle
+like the stars appearing with the Moon. Beholding the samsaptakas
+standing in array, Arjuna, with wrath excited, rushed against them,
+drawing his bow Gandiva. The samsaptakas then, desirous of slaying
+Arjuna, rushed against Partha, firmly resolved on victory, and making
+death their goal. That brave host of heroes, teeming with men, steeds,
+infuriate elephants, and cars, began very quickly to afflict Arjuna.
+Their encounter with Kiritin (Arjuna) became exceedingly furious. That
+encounter resembled the one that took place between Arjuna and the
+Nivatakavachas, as we have heard. Partha cut off cars and steeds and
+standards and elephants and foot-soldiers engaged in fight, with shafts
+and bows and swords and discs and battle axes, and uplifted arms with
+weapons in grasp, and the heads also of foes, by thousands upon
+thousands. The samsaptakas, regarding the car of Partha sunk in that deep
+vortex of warriors, uttered loud roars. Partha, however, slaying all his
+foes in front, slew those that stood further off, and then those that
+were on his right and his back, like Rudra himself in rage slaughtering
+all created things endued with life. The encounter that took place when
+the Pancalas, the Cedis, and the Srinjayas faced thy troops was
+exceedingly fierce. Kripa and Kritavarma, and Shakuni the son of Subala,
+those heroes difficult of defeat in battle, accompanied by troops that
+were all cheerful, themselves filled with rage, and capable of smiting
+down thick ranks of cars, fought with the Koshalas, the Kasis, the
+Matsyas, the Karusas, the Kaikayas, and the Surasenas, all of whom were
+possessed of great courage. That battle fraught with great slaughter and
+destructive of body, life and sins, became conducive to fame, heaven, and
+virtue, in respect of the Kshatriya, the Vaishya, and the Shudra heroes
+that were engaged in it. Meanwhile the Kuru king Duryodhana with his
+brothers, O bull of Bharata's race, and supported by many Kuru heroes and
+many mighty Madraka car-warriors, protected Karna while the latter was
+engaged in battle with the Pandavas, the Pancalas, the Cedis, and
+Satyaki. Destroying that vast division with his sharp arrows, and
+crushing many foremost of car-warriors Karna succeeded in afflicting
+Yudhishthira. Cutting off the armour, the weapons, and the bodies of
+thousands of foes and slaying his foes by thousands and sending them to
+heaven and making them earn great fame, Karna caused his friends great
+joy. Thus, O sire, that battle destructive of men, steeds, and cars,
+between the Kurus and the Srinjayas, resembled the battle between the
+gods and the Asuras of old.'"
+
+
+
+48
+
+"Dhritarashtra said, 'Tell me, O Sanjaya, how Karna, having caused a
+great slaughter penetrated into the midst of the Pandava troops, and
+struck and afflicted king Yudhishthira. Who were those foremost of heroes
+among the Parthas that resisted Karna? Who were they whom Karna crushed
+before he could succeed in afflicting Yudhishthira?'
+
+"Sanjaya said, 'Beholding the Parthas headed by Dhrishtadyumna stationed
+for battle, that crusher of foes, viz., Karna, rushed impetuously against
+the Pancalas. Like swans rushing towards the sea, the Pancalas, longing
+for victory, rushed as quickly against that high-souled warrior advancing
+to the encounter. Then the blare of thousands of conchs, as if piercing
+the heart by its shrillness, arose from both hosts, and the fierce peal
+also of thousands of drums. The sound also of diverse musical instruments
+and the noise made by elephants and steeds and cars, and the leonine
+shouts of heroes, that arose there, became exceedingly awful. It seemed
+that the whole Earth with her mountains and trees and oceans, the entire
+welkin covered with wind-tossed clouds, and the whole firmament with the
+Sun, the Moon, and the stars, trembled with that sound. All creatures
+regarded that noise to be even such and became agitated. Those amongst
+them that were endued with little strength fell dead. Then Karna, excited
+with great wrath, quickly invoking his weapons, began to smite the
+Pandava army like Maghavat smiting the army of the Asuras. Penetrating
+then into the Pandava host and shooting his arrows, Karna slew seven and
+seventy foremost of warriors among the Prabhadrakas. Then that foremost
+of car-warriors, with five and twenty sharp shafts equipped with goodly
+wings, slew five and twenty Pancalas. With many cloth-yard shafts
+equipped with wings of gold and capable of piercing the bodies of all
+foes, that hero slew the Cedis by hundreds and thousands. While he was
+employed in achieving those superhuman feats in battle, large throngs of
+Pancala cars, O king, quickly surrounded him on all sides. Aiming then, O
+Bharata, five irresistible shafts, Karna, otherwise called Vaikartana or
+Vrisha, slew five Pancala warriors. The five Pancalas, O Bharata, that he
+slew in that battle were Bhanudeva and Citrasena and Senavindu and Tapana
+and Surasena. While the Pancala heroes were thus being slaughtered with
+arrows in that great battle, loud cries of "Oh" and "Alas" arose from
+among the Pancala host. Then ten car-warriors among the Pancalas, O
+monarch, surrounded Karna. Them, too, Karna speedily slew with his
+shafts. The two protectors of Karna's car wheels, viz., his two
+invincible sons, O sire, that were named Sushena and Satyasena, began to
+fight, reckless of their very lives. The eldest son of Karna, viz., the
+mighty car-warrior Vrishasena, himself protected his father's rear. Then
+Dhrishtadyumna, Satyaki, and the five sons of Draupadi, and Vrikodara,
+Janamejaya, and Shikhandi, and many foremost warriors among the
+Prabhadrakas, and many amongst the Cedis, the Kaikayas, and the Pancalas,
+the twins (Nakula and Sahadeva), and the Matsyas, all clad in mail,
+rushed fiercely upon Radha's son, skilled in smiting, from desire of
+slaying him. Pouring upon him diverse kinds of weapons and thick showers
+of arrows, they began to afflict him like the clouds afflicting the
+mountain breast in the season of rains. Desirous of rescuing their
+father, the sons of Karna, all of whom were effectual smiters, and many
+other heroes, O king, of thy army, resisted those (Pandava) heroes.
+Sushena, cutting off with a broad-headed arrow the bow of Bhimasena,
+pierced Bhima himself with seven cloth-yard shafts in the chest, and
+uttered a loud roar. Then Vrikodara of terrible prowess, taking up
+another tough bow and stringing it quickly, cut off Sushena's bow.
+Excited with rage and as if dancing (on his car), he quickly pierced
+Sushena himself with ten arrows, and then pierced Karna, within the
+twinkling of an eye, with seventy sharp shafts. With ten other shafts,
+Bhima then felled Bhanusena, another son of Karna, with his steeds,
+driver, weapons, and standard, in the very sight of the latter's friends.
+The sightly head of that youth, graced with a face as beautiful as the
+Moon, cut off with a razor-headed arrow, looked like a lotus plucked from
+its stalk. Having slain Karna's son, Bhima began to afflict thy troops
+once more. Cutting off the bows then of Kripa and Hridika's son, he began
+to afflict those two also. Piercing Duhshasana with three arrows made
+wholly of iron, and Shakuni with six, he deprived both Uluka and his
+brother Patatri of their cars. Addressing Sushena next in these words,
+viz., "Thou art slain," Bhima took up an arrow. Karna, however, cut off
+that arrow and struck Bhima himself with three shafts. Then Bhima took up
+another straight arrow of great impetuosity and sped it at Sushena. But
+Vrisha cut that arrow also. Then Karna, desirous of rescuing his son, and
+wishing to make an end of the cruel Bhimasena, struck the latter with
+three and seventy fierce arrows. Then Sushena taking up an excellent bow
+capable of bearing a great strain, pierced Nakula with five arrows in the
+arms and the chest. Nakula, then piercing his antagonist with twenty
+strong shafts capable of bearing a great strain, uttered a loud roar and
+inspired Karna with fright. The mighty car-warrior Sushena, however, O
+king, piercing Nakula with ten shafts, quickly cut off the latter's bow
+with a razor-headed arrow. Then Nakula, insensate with rage, took up
+another bow, and resisted Sushena in that battle with nine shafts. That
+slayer of hostile heroes, O king, shrouding all the quarters with showers
+of arrows, slew Sushena's driver, and piercing Sushena himself again with
+three shafts, and then with three other broad-headed arrows, cut off his
+bow of great strength into three fragments. Sushena also, deprived of his
+senses in rage, took up another bow and pierced Nakula with sixty arrows
+and Sahadeva with seven. The battle raged fiercely, like that of the gods
+and the Asuras between those heroes striking one another. Satyaki,
+slaying the driver of Vrishasena with three arrows, cut off the latter's
+bow with a broad-headed shaft and struck his steeds with seven arrows.
+Crushing his standard then with another arrow, he struck Vrishasena
+himself with three arrows in the chest. Thus struck, Vrishasena became
+senseless on his car, but within the twinkling of an eye, stood up again.
+Deprived of his driver and steeds and car standard by Yuyudhana
+(Satyaki), Vrishasena then, armed with sword and shield, rushed against
+Yuyudhana from desire of slaying him. Satyaki, however, as his antagonist
+rushed towards him, struck at his sword and shield with ten arrows
+equipped with heads like a boar's ear. Then Duhshasana, beholding
+Vrishasena made carless and weaponless, quickly caused him to ascend his
+own car, and bearing him away from the spot, caused him to ride another
+vehicle. The mighty car-warrior Vrishasena then, riding on another
+vehicle, pierced the five sons of Draupadi with seventy and Yuyudhana
+with five, and Bhimasena with four and sixty, and Sahadeva with five, and
+Nakula with thirty, and Satanika with seven arrows, and Shikhandi with
+ten, and king Yudhishthira with a hundred. These and many other foremost
+of heroes, O king, all inspired with desire of victory that great bowman,
+viz., the son of Karna, O monarch, continued to afflict with his shafts.
+Then, in that battle, the invincible Vrishasena continued to protect the
+rear of Karna. The grandson of Sini, having made Duhshasana driverless
+and steedless and carless by means of nine times nine arrows made wholly
+of iron, struck Duhshasana with ten shafts in the forehead. The Kuru
+prince then, riding on another car that was duly equipped (with all
+necessary implements), once more began to fight with the Pandavas, from
+within the division of Karna. Then Dhristadyumna pierced Karna with ten
+arrows, and the sons of Draupadi pierced him with three and seventy, and
+Yuyudhana with seven. And Bhimasena pierced him with four and sixty
+arrows, and Sahadeva with seven. And Nakula pierced him with thirty
+arrows, and Satanika with seven. And the heroic Shikhandi pierced him
+with ten and king Yudhishthira with a hundred. These and other foremost
+of men, O monarch, all inspired with desire of victory, began to grind
+that great bowman, viz., the Suta's son, in that dreadful battle. That
+chastiser of foes, viz., the Suta's son of great heroism, performing
+quick evolutions with his car, pierced every one of those warriors with
+ten arrows. We then, O king, witnessed the lightness of hand displayed by
+the high-souled Karna and the power of his weapons. Indeed, what we saw
+appeared to be highly wonderful. People could not notice when he took up
+his arrows, when he aimed them, and when he let them off. They only
+beheld his enemies dying fast in consequence of his wrath. The sky, the
+firmament, the Earth, and all the quarters seemed to be entirely shrouded
+with sharp arrows. The firmament looked resplendent as if covered with
+red clouds. The valiant son of Radha, armed with the bow, and as if
+dancing (on his car), pierced each of his assailants with thrice as many
+arrows as each of them had pierced him with. And once more piercing each
+of them, and his steeds, driver, car, and standard with ten arrows, he
+uttered a loud roar. His assailants then gave him a way (through which he
+passed out). Having crushed those mighty bowmen with showers of arrows,
+the son of Radha, that crusher of foes, then penetrated, unresisted, into
+the midst of the division commanded by the Pandava king. Having destroyed
+thirty cars of the unreturning Cedis, the son of Radha struck
+Yudhishthira with many sharp arrows. Then many Pandava warriors, O king,
+with Shikhandi and Satyaki, desirous of rescuing the king from the son of
+Radha, surrounded the former. Similarly all the brave and mighty bowmen
+of thy army resolutely protected the irresistible Karna in that battle.
+The noise of diverse musical instrument arose then, O king, and the
+leonine shouts of brave warriors rent the sky. And the Kurus and the
+Pandavas once more fearlessly encountered each other, the former headed
+by the Suta's son and the latter by Yudhishthira.'"
+
+
+
+49
+
+"Sanjaya said, 'Piercing through the Pandava host, Karna, surrounded by
+thousands of cars and elephants and steeds and foot-soldiers, rushed
+towards king Yudhishthira the just. Cutting off with hundreds of fierce
+shafts the thousands of weapons sped at him by his foes, Vrisha
+fearlessly pierced through that host. Indeed, the Suta's son cut off the
+heads, the arms and the thighs of his enemies, who, deprived of life,
+fell down on the Earth. Others, finding their divisions broken, fled
+away. The Dravida, the Andhaka, and the Nishada foot-soldiers, urged on
+by Satyaki, once more rushed towards Karna in that battle, from desire of
+slaying him. Deprived of arms and head-gears, and slain by Karna with his
+shafts, they fell down simultaneously on the Earth, like a forest of Sala
+tree cut down (with the axe). Thus hundreds, thousands and ten thousands
+of combatants, deprived of life and filling the whole welkin with their
+fame, fell down with their bodies on the Earth. The Pandus and the
+Pancalas obstructed Karna, otherwise called Vaikartana, who careered
+wrathfully in battle like the Destroyer himself, even as people seek to
+obstruct a disease with incantations and drugs. Crushing all those
+assailants Karna once more rushed towards Yudhishthira, like an
+irresistible disease unchecked by incantations and drugs and
+(propitiatory) rites. At last checked by the Pandus, the Pancalas, and
+the Kekayas, all of whom were desirous of rescuing the king, Karna could
+not succeed in passing them over, like Death that is unable to vanquish
+persons conversant with Brahma. Then Yudhishthira, with eyes red in
+wrath, addressed Karna, that slayer of hostile heroes, who was held in
+check at a little distance from him, and said these words "O Karna, O
+Karna, O thou of vain sight, O son of a Suta, listen to my words. Thou
+always challengest the active Phalguna in battle. Obedient to the
+counsels of Dhritarashtra's son, thou always seekest to oppose us.
+Mustering thy great prowess, show thou today all thy might, all thy
+energy, and all the hatred thou bearest towards the sons of Pandu. Today
+in dreadful encounter, I will purge thee of thy desire for battle."
+Having said these words, the son of Pandu, O king, pierced Karna with ten
+shafts made entirely of iron and equipped with wings of gold. That
+chastiser of foes, and great bowman, viz., the Suta's son, O Bharata,
+pierced Yudhishthira, with the greatest care, in return, with ten arrows
+equipped with heads like the calf's tooth. Thus pierced by the Suta's son
+in contempt, O sire, the mighty-armed Yudhishthira, blazed up with wrath
+like a fire upon receiving butter. Bending his formidable bow decked with
+gold, the son of Pandu placed on his bow-string a whetted arrow capable
+of piercing the very hills. Drawing the bow to its fullest stretch, the
+king quickly sped that arrow, fatal as the rod of the Destroyer, from
+desire of slaying the Suta's son. Sped by the king endued with great
+might, that arrow whose whizz resembled the noise of the thunder,
+suddenly pierced Karna, that mighty car-warrior, on his left side. Deeply
+afflicted by the violence of that stroke, the mighty-armed Karna with
+weakened limbs, fell into a swoon on his car, his bow dropping from his
+hand. Beholding Karna in that plight, the vast Dhartarashtra host uttered
+cries of "Oh" and "Alas," and the faces of all the combatants became
+colourless. Beholding the prowess of their king, on the other hand, O
+monarch, amongst the Pandavas, leonine roars and shouts and confused
+cries of joy arose. The son of Radha, however, of cruel prowess,
+recovering his senses soon enough, set his heart on the destruction of
+Yudhishthira. Drawing his formidable bow called Vijaya that was decked
+with gold, the Suta's son of immeasurable soul began to resist the son of
+Pandu with his sharp shafts. With a couple of razor-headed arrows he slew
+in that encounter Candradeva and Dandadhara, the two Pancala princes,
+that protected the two car wheels of the high-souled Yudhishthira. Each
+of those heroes, standing by the side of Yudhishthira's car, looked
+resplendent like the constellation Punarvasu by the side of the moon.
+Yudhishthira, however, once more pierced Karna with thirty arrows. And he
+struck Sushena and Satyasena, each with three arrows. And he pierced
+every one of the protectors of Karna with three straight arrows. The son
+of Adhiratha then, laughing and shaking his bow inflicted a cutting wound
+on the king's body with a broad-headed arrow, and again pierced him with
+sixty arrows and then uttered a loud shout. Then many foremost heroes
+amongst the Pandavas, desirous of rescuing the king, rushed in wrath
+towards Karna and began to grind him with their arrows. Satyaki and
+Chekitana and Yuyutsu and Shikhandi and the sons of Draupadi and the
+Prabhadrakas, and the twins (Nakula and Sahadeva) and Bhimasena and
+Shishupala and the Karushas, Matsyas, the Suras, the Kaikayas, the Kasis
+and the Kosalas, all these brave heroes, endued with great activity,
+assailed Vasusena. The Pancala prince Janamejaya then pierced Karna with
+many arrows. The Pandava heroes, armed with diverse kinds of arrows and
+diverse weapons and accompanied by cars and elephants and steeds, rushing
+towards Karna, encompassed him on all sides, from desire of slaying him.
+Thus assailed on all sides by the foremost of Pandava warriors, Karna
+invoked into existence the brahmastra and filled all the points of the
+compass with arrows. The heroic Karna then, like unto a blazing fire
+having shafts for its scorching flame, careered in battle, burning that
+forest of Pandavas troops. The high-souled Karna, that great bowman,
+aiming some mighty weapons, and laughing the while, cut off the bow of
+that foremost of men, Yudhishthira. Then aiming ninety straight arrows
+within the twinkling of an eye, Karna cut off, with those sharp shafts,
+the armour of his antagonist. That armour, decked with gold and set with
+gems, looked beautiful, as it fell down, like a wind-tossed cloud
+penetrated by the rays of the Sun. Indeed, that armour, adorned with
+costly brilliants, fallen off from the body of that foremost of men,
+looked beautiful like the firmament in the night, bespangled with stars.
+His armour cut off with those arrows, the son of Pritha, covered with
+blood, wrathfully hurled at the son of Adhiratha a dart made wholly of
+iron. Karna, however, cut (into pieces) that blazing dart, as it coursed
+through the welkin, with seven shafts. That dart, thus cut off with those
+shafts of great bowman, fell down on the Earth. Then Yudhishthira,
+striking Karna with four lances in his two arms and forehead and chest,
+repeatedly uttered loud shouts. Thereupon blood spouted forth from the
+wounds of Karna, and the latter, filled with rage and breathing like a
+snake, cut off his antagonist's standard and pierced the Pandava himself
+with three broad-headed arrows. And he also cut off the couple of quivers
+(that his foe had) and the car (he rode) into minute fragments. Thereupon
+the king, riding on another car unto which were yoked those steeds, white
+as ivory and having black hair on their tails, that used to bear him (to
+battle), turned his face and began to fly. Thus did Yudhishthira began to
+retreat. His Parshni driver had been slain. He became exceedingly
+cheerless and unable to stay before Karna. The son of Radha then,
+pursuing Yudhishthira, the son of Pandu, cleansed himself by touching him
+in the shoulder with his own fair hand (the palm of which was) graced
+with the auspicious signs of the thunderbolt, the umbrella, the hook, the
+fish, the tortoise, and the conchshell, and desired to seize him by
+force. He then remembered the words of Kunti. Then Shalya addressed him,
+and said, "Do not, O Karna, seize this best of kings. As soon as thou
+seizest him, he will reduce both thee and me to ashes." Then Karna, O
+king, laughing in mockery, addressed the son of Pandu and thus spoke unto
+him disparagingly. "How, indeed, born though thou art in a noble race,
+and observant though thou art of Kshatriya duties, wouldst thou leave the
+battle in fear, desiring to save thy life? I think that thou art not
+well-acquainted with the duties of Kshatriyas. Endued with Brahma-force,
+thou art indeed devoted to the study of the Vedas and the performance of
+sacrificial rites. Do not, O son of Kunti, fight again, and do not again
+approach brave warriors. Do not use harsh language towards heroes and do
+not come to great battles. Thou mayst use such words, O sire, towards
+others, but thou shouldst never address persons like us in that way. By
+using such words towards persons like us, thou wouldst in battle meet
+with this and other kinds of behaviour. Go back to thy quarters, O son of
+Kunti, or thither where those two, viz., Keshava and Arjuna, are. Indeed,
+O king, Karna will never slay one like thee." Having said these words
+unto the son of Pritha, the mighty Karna, setting Yudhishthira free,
+began to slaughter the Pandava host like the wielder of the thunderbolt
+slaughtering the Asura host. That ruler of men, (viz., Yudhishthira,)
+then, O king, quickly fled away. Beholding the king flying away, the
+Cedis, the Pandavas, the Pancalas, and the mighty car-warrior Satyaki,
+all followed that monarch of unfading glory. And the sons of Draupadi,
+and the Suras, and the twin sons of Madri by Pandu, also followed the
+king. Beholding the division of Yudhishthira retreating, the heroic Karna
+became highly glad with all the Kurus and began to pursue the retreating
+force. The din of battle-drums and conchs and cymbals and bows, and
+leonine shouts, arose from among the Dhartarashtra troops. Meanwhile
+Yudhishthira, O thou of Kuru's race, quickly riding on the car of
+Srutakirti, began to behold the prowess of Karna. Then king Yudhishthira,
+the just, seeing his troops fast slaughtered, became filled with rage,
+and addressing his warriors, commanded them, saying, "Slay these enemies.
+Why are ye inactive?" Then the mighty car-warriors of the Pandavas,
+headed by Bhimasena, thus commanded by the king, all rushed against thy
+sons. The shouts then, O Bharata, of the warriors (of both hosts), and
+the noise made by cars and elephants and steeds and foot-soldiers, and
+the clash of weapons, became tremendous. "Exert," "Strike," "Face the
+foe," were the words that the combatants addressed to one another as they
+began to slay one another in that dreadful battle. And in consequence of
+the showers of shafts shot by them a shadow as that of the clouds seemed
+to spread over the field. And in consequence of those rulers of men,
+covered with arrows, striking one another, they became divested of
+banners and standards and umbrellas and steeds and drivers and weapons in
+that battle. Indeed, those lords of Earth, deprived of life and limbs,
+fell down on the Earth. Looking like the mountain-summits in consequence
+of their uneven backs, huge elephants with their riders, deprived of
+life, fell down like mountains riven by thunder. Thousands of steeds,
+with their armour, equipments, and adornments all torn and broken and
+displaced, fell down, along with their heroic riders, deprived of life.
+Car-warriors with weapons loosened from their grasp, and deprived by
+(hostile) car-warriors of cars and life, and large bands of
+foot-soldiers, slain by hostile heroes in that dreadful clash, fell down
+in thousands. The Earth became covered with the heads of heroic
+combatants intoxicated with battle, heads that were adorned with large
+and expansive eyes of coppery hue and faces as beautiful as the lotus or
+the moon. And people heard noises as loud in the sky as on the surface of
+the Earth, in consequence of the sound of music and song proceeding from
+large bands of Apsaras on their celestial cars, with which those bands of
+heavenly choristers continually greeted the newly-arrived heroes slain in
+hundreds and thousands by brave enemies on Earth, and with which, placing
+them on celestial cars, they repaired on those vehicles (towards the
+region of Indra). Witnessing with their own eyes those wonderful sights,
+and actuated by the desire of going to heaven, heroes with cheerful
+hearts speedily slew one another. Car-warriors fought beautifully with
+car-warriors in that battle, and foot-soldiers with foot-soldiers, and
+elephants with elephants, and steeds with steeds. Indeed, when that
+battle, destructive of elephants and steeds and men, raged in this way,
+the field became covered with the dust raised by the troops. Then enemies
+slew enemies and friends slew friends. The combatants dragged one another
+by their locks, bit one another with their teeth, tore one another with
+their nails, and struck one another with clenched fists, and fought one
+another with bare arms in that fierce battle destructive of both life and
+sins. Indeed, as that battle, fraught with carnage of elephants and
+steeds and men, raged on so fiercely, a river of blood ran from the
+bodies of (slain) human beings and steeds and elephants. And that current
+carried away a large number of dead bodies of elephants and steeds and
+men. Indeed, in that vast host teeming with men, steeds, and elephants,
+that river formed by the blood of men and steeds and elephants and
+horsemen and elephant-men, became miry with flesh and exceedingly
+terrible. And on that current, inspiring the timid with terror, floated
+the bodies of men and steeds and elephants. Impelled by the desire of
+victory, some combatants forded it and some remained on the other side.
+And some plunged into its depths, and some sank in it and some rose above
+its surface as they swam through it. Smeared all over with blood, their
+armour and weapons and robes--all became bloody. Some bathed in it and
+some drank the liquid and some became strengthless, O bull of Bharata's
+race. Cars and steeds, and men and elephants and weapons and ornaments,
+and robes and armour, and combatants that were slain or about to be
+slain, and the Earth, the welkin, the firmament, and all the points of
+the compass, became red. With the odour, the touch, the taste, and the
+exceedingly red sight of that blood and its rushing sound, almost all the
+combatants, O Bharata, became very cheerless. The Pandava heroes then,
+headed by Bhimasena and Satyaki, once more rushed impetuously against
+that army already beaten. Beholding the impetuosity of that rush of the
+Pandava heroes to be irresistible, the vast force of thy sons, O king,
+turned its back on the field. Indeed, that host of thine, teeming with
+cars and steeds and elephants and men no longer in compact array, with
+armour and coats of mail displaced and weapons and bows loosened from
+their grasp, fled away in all directions, whilst being agitated by the
+enemy, even like a herd of elephants in the forest afflicted by lions.'"
+
+
+
+50
+
+"Sanjaya said, 'Beholding the Pandava heroes rushing impetuously towards
+thy host, Duryodhana, O monarch, endeavoured to check the warriors of his
+army on all sides, O bull of Bharata race. Although, however, thy son
+cried at the top of his voice, his flying troops, O king, still refused
+to stop. Then one of the wings of the army and its further wing, and
+Shakuni, the son of Subala, and the Kauravas well-armed turned against
+Bhimasena in that battle. Karna also, beholding the Dhartarashtra force
+with all its kings flying away, addressed the ruler of the Madras,
+saying, "Proceed towards the car of Bhima." Thus addressed by Karna, the
+ruler of the Madras began to urge those foremost of steeds, of the hue of
+swans, towards the spot where Vrikodara was. Thus urged by Shalya, that
+ornament of battle, those steeds approaching the car of Bhimasena,
+mangled in battle. Meanwhile, Bhima, beholding Karna approach, became
+filled with rage, and set his heart on the destruction of Karna, O bull
+of Bharata's race. Addressing the heroic Satyaki and Dhrishtadyumna, the
+son of Prishata, he said, "Go you to protect king Yudhishthira of
+virtuous soul. With difficulty he escaped from a situation of great peril
+before my very eyes. In my sight have the armour and robes of the king
+been cut off and torn, for Duryodhana's gratification, by Radha's son of
+wicked soul. I shall today reach the end of that woe, O son of Prishata.
+Today, either I shall slay Karna in battle, or he will slay me in
+dreadful battle. I tell thee truly. Today I make over the king to you as
+sacred pledge. With cheerful hearts exert ye today for protecting the
+king." Having said these words, the mighty-armed Bhima proceeded towards
+Adhiratha's son, making all the points of the compass resound with a loud
+leonine shout. Beholding Bhima, that delighter in battle, advancing
+quickly, the puissant king of the Madras addressed the Suta's son in the
+following words:
+
+"'Shalya said, "Behold, O Karna, the mighty-armed son of Pandu, who is
+filled with rage. Without doubt, he is desirous of vomiting upon thee
+that wrath which he has cherished for many years. Never before did I see
+him assume such a form, not even when Abhimanyu was slain and the
+Rakshasa Ghatotkaca. Filled with wrath, the form he hath now assumed,
+endued with the splendour of the all-destroying fire at the end of the
+Yuga, is such that it seems he is capable of resisting the three worlds
+united together."'"
+
+"Sanjaya continued, 'While the ruler of the Madras was saying these words
+unto the son of Radha, Vrikodara, excited with rage, came upon Karna.
+Beholding Bhima, that delighter in battle, approaching him in that way,
+the son of Radha laughingly said unto Shalya these words, "The words that
+thou, O ruler of the Madras, hast today spoken to me regarding Bhima, O
+lord, are without doubt all true. This Vrikodara is brave and is a hero
+full of wrath. He is reckless in protecting his body, and in strength of
+limbs he is superior to all. While leading a life of concealment in the
+city of Virata, relying then on the might of his bare arms, for doing
+what was agreeable to Draupadi, he secretly slew Kichaka with all his
+relatives. Even he stands today at the head of battle clad in mail and
+insensate with wrath. He is ready to engage in battle with the Destroyer
+armed with uplifted mace. This desire, however, hath been cherished
+through all my days, viz., that either I shall slay Arjuna or Arjuna will
+slay me. That desire of mine may be fulfilled today in consequence of my
+encounter with Bhima. If I slay Bhima or make him carless, Partha may
+come against me. That will be well for me. Settle that without delay
+which thou thinkest to be suitable to the hour." Hearing these words of
+Radha's son of immeasurable energy Shalya replied, saying, "O thou of
+mighty arms, proceed against Bhimasena of great might. Having checked
+Bhimasena, thou mayst then obtain Phalguna. That which is thy purpose,
+that desire which for many long years thou hast cherished in thy heart,
+will be accomplished, O Karna. I tell the truth." Thus addressed, Karna
+once more said unto Shalya, "Either I shall slay Arjuna in battle, or he
+will slay me. Setting thy heart on battle proceed to the spot where
+Vrikodara is."'"
+
+"Sanjaya continued, 'Then, O king, Shalya speedily proceeded on that car
+to the spot where that great bowman, viz., Bhima, was engaged in routing
+thy army. There rose then the blare of trumpets and the peal of drums, O
+monarch, when Bhima and Karna met. The mighty Bhimasena, filled with
+rage, began to scatter thy troops difficult of defeat, with his sharp and
+polished shafts, to all sides. That collision in battle, O monarch,
+between Karna and the son of Pandu became, O king, fierce and awful, and
+the noise that arose was tremendous. Beholding Bhima coming towards him,
+Karna, otherwise called Vaikartana or Vrisha, filled with rage, struck
+him with shafts in the centre of the chest. And once more, Karna of
+immeasurable soul, covered him with a shower of arrows. Thus pierced by
+the Suta's son, Bhima covered the former with winged arrows. And he once
+more pierced Karna with nine straight and keen shafts. Then Karna, with a
+number of arrows, cut in twain Bhima's bow at the handle. And after
+cutting off his bow, he pierced him once again in the centre of the chest
+with a shaft of great keenness and capable of penetrating every kind of
+armour. Then Vrikodara, taking up another bow, O king, and knowing full
+well what the vital parts of the body are, pierced the Suta's son with
+many keen arrows. Then Karna pierced him with five and twenty arrows,
+like a hunter striking a proud and infuriate elephant in the forest with
+a number of blazing brands. His limbs mangled with those shafts, his eyes
+red with rage and the desire of revenge, the son of Pandu, insensate with
+wrath, and impelled by the desire of slaying the Suta's son, fixed on his
+bow an excellent shaft of great impetuosity, capable of bearing a great
+strain, and competent to pierce the very mountains. Forcibly drawing the
+bow-string to his very ear, the son of the Wind-god, that great bowman,
+filled with wrath and desirous of making an end of Karna, sped that
+shaft. Thus sped by the mighty Bhima, that shaft, making a noise loud as
+that of the thunder, pierced through Karna in that battle,
+like the thunderbolt itself piercing through a mountain. Struck by
+Bhimasena, O perpetuator of Kuru's race, the Suta's son, that commander
+(of thy forces), sat down senseless on the terrace of his car. The ruler
+of the Madras then, beholding the Suta's son deprived of his senses, bore
+that ornament of battle away on his car, from that fight. Then after
+Karna's defeat, Bhimasena began to rout the vast Dhartarashtra host like
+Indra routing the Danavas.'"
+
+
+
+51
+
+"Dhritarashtra said, 'Exceedingly difficult of accomplishment was that
+feat, O Sanjaya, which was achieved by Bhima who caused the mighty-armed
+Karna himself to measure his length on the terrace of his car. There is
+only one person, Karna, who will slay the Pandavas along with the
+Srinjayas--even this is what Duryodhana, O Suta, used very often to say
+unto me. Beholding, however, that son of Radha now defeated by Bhima in
+battle, what did my son Duryodhana next do?'
+
+"Sanjaya said, 'Beholding Radha's son of the Suta caste turned back from
+the fight in that great battle, thy son, O monarch, addressed his uterine
+brothers, saying, "Go ye quickly, blessed be ye, and protect the son of
+Radha who is plunged into that fathomless ocean of calamity represented
+by the fear of Bhimasena." Thus commanded by the king, those princes,
+excited with wrath and desirous of slaying Bhimasena, rushed towards him
+like insects towards a blazing fire. They were Srutarvan and Durddhara
+and Kratha and Vivitsu and Vikata and Soma, and Nishangin and Kavashin
+and Pasin and Nanda and Upanandaka, and Duspradharsha and Suvahu and
+Vatavega and Suvarchasas, and Dhanurgraha and Durmada and Jalasandha and
+Sala and Saha. Surrounded by a large car-force, those princes, endued
+with great energy and might, approached Bhimasena and encompassed him on
+all sides. They sped at him from every side showers of arrows of diverse
+kinds. Thus afflicted by them, Bhima of great strength, O king, quickly
+slew fifty foremost car-warriors with five hundred others, amongst those
+sons of thine that advanced against him. Filled with rage, Bhimasena
+then, O king, with a broad-headed arrow, struck off the head of Vivitsu
+adorned with earrings and head-gear, and graced with a face resembling
+the full moon. Thus cut off, that prince fell down on the Earth.
+Beholding that heroic brother of theirs slain, the (other) brothers
+there, O lord, rushed in that battle, from every side, upon Bhima of
+terrible prowess. With two other broad-headed arrows then, Bhima of
+terrible prowess took the lives of two other sons of thine in that
+dreadful battle. Those two, Vikata and Saha, looking like a couple of
+celestial youths, O king, thereupon fell down on the Earth like a couple
+of trees uprooted by the tempest. Then Bhima, without losing a moment,
+despatched Kratha to the abode of Yama, with a long arrow of keen point.
+Deprived of life, that prince fell down on the Earth. Loud cries of woe
+then, O ruler of men, arose there when those heroic sons of thine, all
+great bowmen, were being thus slaughtered. When those troops were once
+more agitated, the mighty Bhima, O monarch, then despatched Nanda and
+Upananda in that battle to Yama's abode. Thereupon thy sons, exceedingly
+agitated and inspired with fear, fled away, seeing that Bhimasena in that
+battle behaved like the Destroyer himself at the end of the Yuga.
+Beholding those sons of thine slain, the Suta's son with a cheerless
+heart once more urged his steeds of the hue of swans to that place where
+the son of Pandu was. Those steeds, O king, urged on by the ruler of
+Madras, approached with great speed the car of Bhimasena and mingled in
+battle. The collision, O monarch, that once more took place between Karna
+and the son of Pandu in battle, became, O king, exceedingly fierce and
+awful and fraught with a loud din. Beholding, O king, those two mighty
+car-warriors close with each other, I became very curious to observe the
+course of the battle. Then Bhima, boasting of his prowess in battle,
+covered Karna in that encounter, O king, with showers of winged shafts in
+the very sight of thy sons. Then Karna, that warrior acquainted with the
+highest of weapons, filled with wrath, pierced Bhima with nine
+broad-headed and straight arrows made entirely of iron. Thereupon the
+mighty-armed Bhima of terrible prowess, thus struck by Karna, pierced his
+assailant in return with seven shafts sped from his bow-string drawn to
+his ear. Then Karna, O monarch, sighing like a snake of virulent poison,
+shrouded the son of Pandu with a thick shower of arrows. The mighty Bhima
+also, shrouding that mighty car-warrior with dense arrowy downpours in
+the very sight of the Kauravas, uttered a loud shout. Then Karna, filled
+with rage, grasped his strong bow and pierced Bhima with ten arrows
+whetted on stone and equipped with Kanka feathers. With another
+broad-headed arrow of great sharpness, he also cut off Bhima's bow. Then
+the mighty-armed Bhima of great strength, taking up a terrible parigha,
+twined round with hempen cords and decked with gold and resembling a
+second bludgeon of Death himself, and desiring to slay Karna outright,
+hurled it at him with a loud roar. Karna, however, with a number of
+arrows resembling snakes of virulent poison, cut off into many fragments
+that spiked mace as it coursed towards him with the tremendous peal of
+thunder. Then Bhima, that grinder of hostile troops, grasping his bow
+with greater strength, covered Karna with keen shafts. The battle that
+took place between Karna and the son of Pandu in that meeting became
+awful for a moment, like that of a couple of huge lions desirous of
+slaying each other. Then Karna, O king, drawing the bow with great force
+and stretching the string to his very ear, pierced Bhimasena with three
+arrows. Deeply pierced by Karna, that great bowman and foremost of all
+persons endued with might then took up a terrible shaft capable of
+piercing through the body of his antagonist. That shaft, cutting through
+Karna's armour and piercing through his body, passed out and entered the
+Earth like a snake into ant-hill. In consequence of the violence of that
+stroke, Karna felt great pain and became exceedingly agitated. Indeed, he
+trembled on his car like a mountain during an earthquake. Then Karna, O
+king, filled with rage and the desire to retaliate, struck Bhima with
+five and twenty shafts, and then with many more. With one arrow he then
+cut off Bhimasena's standard, and with another broad-headed arrow he
+despatched Bhima's driver to the presence of Yama. Next quickly cutting
+off the bow of Pandu's son with another winged arrow, Karna deprived
+Bhima of terrible feats of his car. Deprived of his car, O chief of
+Bharata's race, the mighty-armed Bhima, who resembled the Wind-god (in
+prowess) took up a mace and jumped down from his excellent vehicle.
+Indeed, jumping down from his car with great fury, Bhima began to slay
+thy troops, O king, like the wind destroying the clouds of autumn.
+Suddenly the son of Pandu, that scorcher of foes, filled with wrath,
+routed seven hundred elephants, O king, endued with tusks as large as
+plough-shafts, and all skilled in smiting hostile troops. Possessed of
+great strength and a knowledge of what the vital parts of an elephant
+are, he struck them on their temples and frontal globes and eyes and the
+parts above their gums. Thereupon those animals, inspired with fear, ran
+away. But urged again by their drivers they surrounded Bhimasena once
+more, like the clouds covering the Sun. Like Indra felling mountains with
+thunder, Bhima with his mace prostrated those seven hundred elephants
+with their riders and weapons and standards. That chastiser of foes, the
+son of Kunti, next pressed down two and fifty elephants of great strength
+belonging to the son of Subala. Scorching thy army, the son of Pandu then
+destroyed a century of foremost cars and several hundreds of
+foot-soldiers in that battle. Scorched by the Sun as also by the
+high-souled Bhima, thy army began to shrink like a piece of leather
+spread over a fire. Those troops of thine, O bull of Bharata's race,
+filled with anxiety through fear of Bhimasena, avoided Bhima in that
+battle and fled away in all directions. Then five hundred car-warriors,
+cased in excellent mail, rushed towards Bhima with loud shouts, shooting
+thick showers of arrows on all sides. Like Vishnu destroying the Asuras,
+Bhima destroyed with his mace all those brave warriors with their drivers
+and cars and banners and standards and weapons. Then 3,000 horsemen,
+despatched by Shakuni, respected by all brave men and armed with darts
+and swords and lances, rushed towards Bhima. That slayer of foes,
+advancing impetuously towards them, and coursing in diverse tracks, slew
+them with his mace. Loud sounds arose from among them while they were
+being assailed by Bhima, like those that arise from among herd of
+elephants struck with large pieces of rocks. Having slain those 3,000
+excellent horses of Subala's son in that way, he rode upon another car,
+and filled with rage proceeded against the son of Radha. Meanwhile, Karna
+also, O king, covered Dharma's son (Yudhishthira) that chastiser of foes,
+with thick showers of arrows, and felled his driver. Then that mighty
+car-warrior beholding Yudhishthira fly away in that battle, pursued him,
+shooting many straight-coursing shafts equipped with Kanka feathers. The
+son of the Wind-god, filled with wrath, and covering the entire welkin
+with his shafts, shrouded Karna with thick showers of arrows as the
+latter pursued the king from behind. The son of Radha then, that crusher
+of foes, turning back from the pursuit, quickly covered Bhima himself
+with sharp arrows from every side. Then Satyaki, of immeasurable soul, O
+Bharata, placing himself on the side of Bhima's car, began to afflict
+Karna who was in front of Bhima. Though exceedingly afflicted by Satyaki,
+Karna still approached Bhima. Approaching each other those two bulls
+among all wielders of bows, those two heroes endued with great energy,
+looked exceedingly resplendent as they sped their beautiful arrows at
+each other. Spread by them, O monarch, in the welkin, those flights of
+arrows, blazing as the backs of cranes, looked exceedingly fierce and
+terrible. In consequence of those thousands of arrows, O king, neither
+the rays of the Sun nor the points of the compass, cardinal and
+subsidiary, could any longer be noticed either by ourselves or by the
+enemy. Indeed, the blazing effulgence of the Sun shining at mid-day was
+dispelled by those dense showers of arrows shot by Karna and the son of
+Pandu. Beholding the son of Subala, and Kritavarma, and Drona's son, and
+Adhiratha's son, and Kripa, engaged with the Pandavas, the Kauravas
+rallied and came back to the fight. Tremendous became the din, O monarch,
+that was made by that host as it rushed impetuously against their foes,
+resembling that terrible noise that is made by many oceans swollen with
+rains. Furiously engaged in battle, the two hosts became filled with
+great joy as the warriors beheld and seized one another in that dreadful
+melee. The battle that commenced at that hour when the Sun had reached
+the meridian was such that its like had never been heard or seen by us.
+One vast host rushed against another, like a vast reservoir of water
+rushing towards the ocean. The din that arose from the two hosts as they
+roared at each other, was loud and deep as that which may be heard when
+several oceans mingle with one another. Indeed, the two furious hosts,
+approaching each other, mingled into one mass like two furious rivers
+that run into each other.
+
+"'The battle then commenced, awful and terrible, between the Kurus and
+the Pandavas, both of whom were inspired with the desire of winning great
+fame. A perfect Babel of voices of the shouting warriors was incessantly
+heard there, O royal Bharata, as they addressed one another by name. He
+who had anything, by his father's or mother's side or in respect of his
+acts or conduct, that could furnish matter for ridicule, was in that
+battle made to hear it by his antagonist. Beholding those brave warriors
+loudly rebuking one another in that battle, I thought, O king, that their
+periods of life had been run out. Beholding the bodies of those angry
+heroes of immeasurable energy a great fear entered my heart, respecting
+the dire consequences that would ensue. Then the Pandavas, O king, and
+the Kauravas also, mighty car-warriors all, striking one another, began
+to mangle one another with their keen shafts.'"
+
+
+
+52
+
+"Sanjaya said, 'Those Kshatriyas, O monarch, harbouring feelings of
+animosity against one another and longing to take one another's life,
+began to slay one another in that battle. Throngs of cars, and large
+bodies of horses, and teeming divisions of infantry and elephants in
+large numbers mingled with one another, O king, for battle. We beheld the
+falling of maces and spiked bludgeons and Kunapas and lances and short
+arrows and rockets hurled at one another in that dreadful engagement.
+Arrowy showers terrible to look at coursed like flights of locusts.
+Elephants approaching elephants routed one another. Horsemen encountering
+horsemen in that battle, and car-warriors encountering car-warriors, and
+foot-soldiers encountering foot-soldiers, and foot-soldiers meeting with
+horsemen, and foot-soldiers meeting with cars and elephants, and cars
+meeting with elephants and horsemen, and elephants of great speed meeting
+with the three other kinds of forces, began, O king, to crush and grind
+one another. In consequence of those brave combatants striking one
+another and shouting at the top of their voices, the field of battle
+became awful, resembling the slaughter-ground of creatures (of Rudra
+himself). The Earth, O Bharata, covered with blood, looked beautiful like
+a vast plain in the season of rains covered with the red coccinella.
+Indeed, the Earth assumed the aspect of a youthful maiden of great
+beauty, attired in white robes dyed with deep red. Variegated with flesh
+and blood, the field of battle looked as if decked all over with gold.
+Large numbers of heads severed from trunks and arms and thighs and
+earrings and other ornaments displaced from the bodies of warriors, O
+Bharata, and collars and cuirasses and bodies of brave bowmen, and coats
+of mail, and banners, lay scattered on the ground. Elephants coming
+against elephants tore one another with their tusks, O king. Struck with
+the tusks of hostile compeers, elephants looked exceedingly beautiful.
+Bathed in blood, those huge creatures looked resplendent like moving
+hills decked with metals, down whose breasts ran streams of liquid chalk.
+Lances hurled by horsemen, or those held horizontally by hostile
+combatants, were seized by many of those beasts, while many amongst them
+twisted and broke those weapons. Many huge elephants, whose armour had
+been cut off with shafts, looked, O king, like mountains divested of
+clouds at the advent of winter. Many foremost of elephants pierced with
+arrows winged with gold, looked beautiful like mountains, O sire, whose
+summits are lighted with blazing brands. Some of those creatures, huge as
+hills, struck by hostile compeers, fell down in that battle, like winged
+mountains (when clipped of their wings). Others, afflicted with arrows
+and much pained by their wounds, fell down touching the Earth, in that
+dreadful battle, at their frontal globes or the parts between their
+tusks. Others roared aloud like lions. And many, uttering terrible
+sounds, ran hither and thither, and many, O king, uttered cries of pain.
+Steeds also, in golden trappings, struck with arrows, fell down, or
+became weak, or ran in all directions. Others, struck with arrows and
+lances or dragged down, fell on the Earth and writhed in agony, making
+diverse kinds of motion. Men also, struck down, fell on the Earth,
+uttering diverse cries of pain, O sire; others, beholding their relatives
+and sires and grandsires, and others seeing retreating foes, shouted to
+one another their well-known names and the names of their races. The arms
+of many combatants, decked with ornaments of gold, cut off, O king, by
+foes, writhed on the ground, making diverse kinds of motions. Thousands
+of such arms fell down and sprang up, and many seemed to dart forward
+like five-headed snakes. Those arms, looking like the tapering bodies of
+snakes, and smeared with sandal paste, O king, looked beautiful, when
+drenched with blood, like little standards of gold. When the battle,
+becoming general, raged so furiously on all sides, the warriors fought
+with and slew one another without distinct perceptions of those they
+fought with or struck. A dusty cloud overspread the field of battle, and
+the weapons used fell in thick showers. The scene being thus darkened,
+the combatants could no longer distinguish friends from foes. Indeed,
+that fierce and awful battle proceeded thus. And soon there began to flow
+many mighty rivers of the bloody currents. And they abounded with the
+heads of combatants that formed their rocks. And the hair of the warriors
+constituted their floating weeds and moss. Bones formed the fishes with
+which they teemed, and bows and arrows and maces formed the rafts by
+which to cross them. Flesh and blood forming their mire, those terrible
+and awful rivers, with currents swelled by blood, were thus formed there,
+enhancing the fears of the timid and the joy of the brave. Those awful
+rivers led to the abode of Yama. Many plunged into those streams
+inspiring Kshatriyas with fear, and perished. And in consequence of
+various carnivorous creatures, O tiger among men, roaring and yelling on
+all sides, the field of battle became terrible like the domains of the
+king of the dead. And innumerable headless trunks rose up on all sides.
+And terrible creatures, gorging on flesh and drinking fat, and blood, O
+Bharata, began to dance around. And crows and vultures and cranes,
+gratified with fat and marrow and other animals relishing flesh, were
+seen to move about in glee. They, however, O king, that were heroes,
+casting off all fear which is so difficult of being cast off, and
+observing the vow of warriors, fearlessly did their duty. Indeed, on that
+field where countless arrows and darts coursed through the air, and which
+was crowded with carnivorous creatures of diverse kinds, brave warriors
+careered fearlessly, displaying their prowess. Addressing one another, O
+Bharata, they declared their names and families. And many amongst them,
+declaring the names of their sires and families, O lord, began to crush
+one another, O king, with darts and lances and battle-axes. During the
+progress of that fierce and awful battle, the Kaurava army became
+strengthless and unable to bear up any longer like a foundered vessel on
+the bosom of the ocean.'"
+
+
+
+53
+
+"Sanjaya said, 'During the progress of that battle in which so many
+Kshatriyas sank down, the loud twang of Gandiva, O sire, was heard above
+the din on that spot, O king, where the son of Pandu was engaged in
+slaughtering the samsaptakas, the Kosalas, and the Narayana forces.
+Filled with rage and longing for victory, the samsaptakas, in that
+battle, began to pour showers of arrows on Arjuna's head. The puissant
+Partha, however, quickly checking those arrowy showers, O king, plunged
+into that battle, and began to slay many foremost of car-warriors.
+Plunging into the midst of that division of cars with the aid of his
+whetted shafts equipped with Kanka feathers, Partha came upon Susharma of
+excellent weapons. That foremost of car-warriors poured on Arjuna thick
+showers of arrows. Meanwhile the samsaptakas also covered Partha with
+their shafts. Then Susharma, piercing Partha with ten shafts, struck
+Janardana with three in the right arm. With a broad-headed arrow then, O
+sire, he pierced the standard of Arjuna. Thereupon that foremost of apes,
+of huge dimensions, the handiwork of the celestial artificer himself,
+began to utter loud sounds and roared very fiercely, affrighting thy
+troops. Hearing the roars of the ape, thy army became inspired with fear.
+Indeed, under the influence of a great fear, that army became perfectly
+inactive. That army then, as it stood inactive, O king, looked beautiful
+like the Citraratha forest with its flowery burthen of diverse kinds.
+Then those warriors, recovering their senses, O chief of the Kurus, began
+to drench Arjuna with their arrowy downpours like the clouds drenching
+the mountains. Then all of them encompassed the great car of the Pandava.
+Assailing him, they uttered loud roars although all the while they were
+being struck and slaughtered with sharp shafts. Assailing his steeds, his
+car-wheels, his car-shaft, and every other limb of his vehicle, with
+great force, O sire, they uttered many leonine roars. Some among them
+seized the massive arms of Keshava, and some among them, O king, seized
+Partha himself with great joy as he stood on his car. Then Keshava,
+shaking his arms on the field of battle, threw down all those that had
+seized them, like a wicked elephant shaking down all the riders from his
+back. Then Partha, encompassed by those great car-warriors, and beholding
+his car assailed and Keshava attacked in that manner became filled with
+rage, and overthrew a large number of car-warriors and foot-soldiers. And
+he covered all the combatants that were close to him with many arrows,
+that were fit for close encounters. Addressing Keshava then, he said,
+"Behold, O Krishna, O thou of mighty arms, these countless samsaptakas
+engaged in accomplishing a fearful task although slaughtered in
+thousands. O bull amongst the Yadus, there is none on Earth, save myself,
+that would be able to bear such a close attack on his car." Having said
+these words, Vibhatsu blew his conch. Then Krishna also blew his conch
+filling the welkin with its blare. Hearing that blare the army of the
+samsaptakas began to waver, O king, and became inspired with great
+fright. Then that slayer of hostile heroes, viz., the son of Pandu,
+paralysed the legs of the samsaptakas by repeatedly invoking, O monarch,
+the weapon called Naga. Thus tied with those foot-tying bands by the
+high-souled son of Pandu, all of them stood motionless, O king, as if
+they had been petrified. The son of Pandu then began to slay those
+motionless warriors like Indra in days of yore slaying the Daityas in the
+battle with Taraka. Thus slaughtered in that battle, they set the car
+free, and commenced to throw down all their weapons. Their legs being
+paralysed, they could not, O king, move a step. Then Partha slew them
+with his straight arrows. Indeed, all these warriors in that battle,
+aiming at whom Partha had invoked that foot-tying weapon, had their lower
+limbs encircled with snakes. Then the mighty car-warrior Susharma, O
+monarch, beholding his army thus paralysed, quickly invoked the weapon
+called Sauparna. Thereupon numerous birds began to come down and devour
+those snakes. The latter again, at the sight of rangers of the sky,
+began, O king, to fly away. Freed from that foot-tying weapon, the
+Samsaptaka force, O monarch, looked like the Sun himself giving light
+unto all creatures, when freed from clouds. Thus liberated, those
+warriors once more shot their arrows, O sire, and hurled their weapons at
+Arjuna's car. And all of them pierced Partha with numerous weapons.
+Cutting off with his own arrowy downpour that shower of mighty weapons
+Vasava's son, that slayer of hostile heroes, began to slaughter those
+warriors. Then Susharma, O king, with a straight arrow, pierced Arjuna in
+the chest, and then he pierced him with three other shafts. Deeply
+pierced therewith, and feeling great pain, Arjuna sat down on the terrace
+of his car. Then all the troops loudly cried out, saying, "Partha is
+slain." At this the blare of conchs, and the peal of drums, and the sound
+of diverse musical instruments, and loud leonine shouts, arose there.
+Recovering his senses, Partha of immeasurable soul, owning white steeds
+and having Krishna for his driver, speedily invoked the Aindra weapon.
+Then thousands of arrows, O sire, issuing from that weapon, were seen on
+all sides to slay kings and elephants. And steeds and warriors, in
+hundreds and thousands, were also seen to be slaughtered in that battle,
+with these weapons. Then while the troops were thus being slaughtered, a
+great fear entered the hearts of all the samsaptakas and Gopalas, O
+Bharata. There was no man amongst them that could fight with Arjuna.
+There in the very sight of all the heroes, Arjuna began to destroy thy
+troops. Beholding that slaughter, all of them remained perfectly
+inactive, without putting forth their prowess. Then the son of Pandu
+having slain full 10,000 combatants in that battle, looked resplendent, O
+monarch, like a blazing fire without smoke. And then he slew full 14,000
+warriors, and 3,000 warriors, and 3,000 elephants. Then the samsaptakas
+once more encompassed Dhananjaya, making death or victory their goal. The
+battle then that took place there between thy warriors and that mighty
+hero, viz., the diadem-decked son of Pandu became awful.'"
+
+
+
+54
+
+"Sanjaya said, 'Then Kritavarma, and Kripa, and the son of Drona and the
+Suta's son, O sire, and Uluka, and Subala's son (Shakuni), and the king
+himself, with his uterine brothers, beholding the (Kuru) army afflicted
+with the fear of Pandu's son, unable to stand together, like a vessel
+wrecked on the ocean, endeavoured to rescue it with great speed. For a
+short space of time, O Bharata, the battle that once more took place
+became exceedingly fierce, enhancing as it did the fears of timid and the
+joy of the brave. The dense showers of arrows shot in battle by Kripa,
+thick, as flights of locusts, covered the Srinjayas. Then Shikhandi,
+filled with rage, speedily proceeded against the grandson of Gautama
+(Kripa) and poured upon that bull amongst Brahmanas his arrowy downpours
+from all sides. Acquainted with the highest weapons Kripa then checked
+that arrowy downpour, and wrathfully pierced Shikhandi with ten arrows in
+that battle. Then Shikhandi filled with rage, deeply pierced Kripa, in
+that encounter, with seven straight arrows equipped with Kanka feathers.
+The twice-born Kripa then, that great car-warrior, deeply pierced with
+those keen arrows, deprived Shikhandi of his steeds, driver and car.
+Jumping down from his steedless vehicle, the mighty car-warrior
+(Shikhandi) rushed impetuously at the Brahmana, having taken up a sword
+and a shield. As the Pancala prince advanced, Kripa quickly covered him
+with many straight arrows in that encounter, which seemed exceedingly
+wonderful. Indeed, exceedingly wonderful was the sight that we then
+beheld, even like the flying of rocks, for Shikhandi, O king, (thus
+assailed) remained perfectly inactive in that battle. Beholding Shikhandi
+covered (with arrows) by Kripa, O best of the kings, the mighty
+car-warrior Dhrishtadyumna speedily proceeded against Kripa. The great
+car-warrior Kritavarma, however, rushing impetuously received
+Dhrishtadyumna as the latter proceeded against the son of Sharadvata
+(Kripa). Then Drona's son checked Yudhishthira as the latter, with his
+son and troops, was rushing towards the car of Sharadvata's son. Thy son
+Duryodhana, shooting a shower of arrows, received and checked Nakula and
+Sahadeva, those two great car-warriors endued with celerity. Karna too,
+otherwise called Vaikartana, O Bharata, in that battle, resisted
+Bhimasena, and the Karushas, the Kaikayas, and the Srinjayas. Meanwhile
+Sharadvata's son, in that battle, O sire, with great activity, sped many
+arrows at Shikhandi, as if for the purpose of burning him outright. The
+Pancala prince, however, whirling his sword repeatedly, cut off all those
+arrows, decked with gold, that had been sped at him by Kripa from all
+sides. The grandson of Gautama (Kripa) then quickly cut off with his
+arrows the shield of Prishata's son, that was decked with hundred moons.
+At this feat of his, the troops made a loud uproar. Deprived of his
+shield, O monarch, and placed under Kripa's power Shikhandi still rushed,
+sword in hand, (towards Kripa), like a sick man towards the jaws of
+Death. Then Suketu, the son of Citraketu, O king, quickly proceeded
+towards the mighty Shikhandi plunged into such distress and assailed in
+that manner by Kripa with his arrows. Indeed, the young prince of
+immeasurable soul rushed towards the car of Sharadvata's son and poured
+upon that Brahmana, in that battle, innumerable shafts of great keenness.
+Beholding that Brahmana observant of vows thus engaged in battle (with
+another), Shikhandi, O best of kings, retreated hastily from that spot.
+Meanwhile Suketu, O king, piercing the son of Gautama with nine arrows,
+once more pierced him with seventy and again with three. Then the prince,
+O sire, cut off Kripa's bow with arrow fixed thereon, and with another
+shaft struck hard the latter's driver in a vital limb. The grandson of
+Gautama then, filled with rage, took up a new and very strong bow and
+struck Suketu with thirty arrows in all his vital limbs. All his limbs
+exceedingly weakened, the prince trembled on his excellent car like a
+tree trembling exceedingly during an earthquake. With a razor-headed
+arrow then, Kripa struck off from the prince's trunk, while the latter
+was still trembling, his head decked with a pair of blazing earrings and
+head-protector. That head thereupon fell down on the Earth like a piece
+of meat from the claws of a hawk, and then his trunk also fell down, O
+thou of great glory. Upon the fall of Suketu, O monarch, his troops
+became frightened, and avoiding Kripa, fled away on all sides.
+
+"'Encompassing the mighty Dhrishtadyumna, Kritavarma cheerfully addressed
+him saying, "Wait, Wait!" The encounter then that took place between the
+Vrishni and the Pancala warriors in that battle became exceedingly
+fierce, like that between two hawks, O king, for a piece of meat. Filled
+with rage, Dhrishtadyumna, in that battle, struck the son of Hridika
+(Kritavarma, the ruler of Bhoja) with nine arrows in the chest, and
+succeeded in afflicting him greatly. Then Kritavarma, thus deeply struck
+by Prishata's son in that encounter, covered his assailant, his steeds,
+and his car with his shafts. Thus shrouded, O king, along with his car,
+Dhrishtadyumna became invisible, like the Sun shrouded by rain-charged
+clouds. Baffling all those shafts decked with gold, Dhrishtadyumna, O
+king, looked resplendent in that battle in his wounds. The commander of
+the Pandava forces, viz., the son of Prishata, then, filled with rage,
+approached Kritavarma and poured upon him a fierce shower of arrows. The
+son of Hridika, however, in that battle, with many thousands of his own
+arrows, destroyed that fierce arrowy shower coursing towards him with
+great impetuosity. Beholding his irresistible shower of arrows checked in
+that battle by Kritavarma, the son of Prishata, approaching his
+antagonist, began to resist him. And soon he despatched Kritavarma's
+driver to Yama's abode with a broad-headed arrow of great sharpness.
+Deprived of life, the driver fell down from the car. The mighty
+Dhrishtadyumna, having vanquished his mighty antagonist, began then to
+resist the Kauravas with shafts, without losing a moment. Then thy
+warriors, O king, rushed towards Dhrishtadyumna, uttering loud leonine
+roars. At this a battle once more took place between them.'"
+
+
+
+55
+
+"Sanjaya said, 'Meanwhile the son of Drona (Ashvatthama), beholding
+Yudhishthira protected by the grandson of Sini (Satyaki) and by the
+heroic sons of Draupadi, cheerfully advanced against the king, scattering
+many fierce arrows equipped with wings of gold and whetted on stone, and
+displaying diverse manoeuvres of his car and the great skill he had
+acquired and his exceeding lightness of hands. He filled the entire
+welkin with shafts inspired with the force of celestial weapons.
+Conversant with all weapons, Drona's son encompassed Yudhishthira in that
+battle. The welkin being covered with the shafts of Drona's son, nothing
+could be seen. The vast space in front of Ashvatthama became one expanse
+of arrows. The welkin then, thus covered with that dense shower of arrows
+decked with gold, looked beautiful, O chief of the Bharatas, as if a
+canopy embroidered with gold had been spread there. Indeed, the
+firmament, O king, having been covered with that bright shower of arrows,
+a shadow, as that of the clouds, appeared there on the occasion.
+Wonderful was the sight that we then beheld when the sky had thus become
+one expanse of arrows, for not one creature ranging the sky could course
+through his element. Then Satyaki, though struggling resolutely, and
+Pandu's son king Yudhishthira the just, as also all the other warriors,
+could not display their prowess. Beholding the great lightness of hands
+displayed by the son of Drona, the mighty car-warriors (of the Pandava
+army) were filled with wonder. All the kings became incapable of even
+looking at Ashvatthama, O monarch, who then resembled the scorching Sun
+himself in the sky. While the Pandava troops were thus being slaughtered,
+those mighty car-warriors, viz., the sons of Draupadi, and Satyaki, and
+king Yudhishthira the just, and the Pancala warriors, all uniting
+together, cast off their fears of death and rushed against the son of
+Drona. Then Satyaki, piercing the son of Drona with seventy arrows, once
+more pierced him with seven long shafts decked with gold. And
+Yudhishthira pierced him with three and seventy arrows, and Prativindya
+with seven, and Srutakarman pierced him with three arrows and Srutakirti
+with five. And Sutasoma pierced him with nine arrows, and Satanika with
+seven. And many other heroes pierced him with many arrows from every
+side. Filled then with rage and breathing, O king, like a snake of
+virulent poison, Drona's son pierced Satyaki in return with five and
+twenty arrows whetted on stone. And he pierced Srutakirti with nine
+arrows and Sutasoma with five, and with eight arrows he pierced
+Srutakarman, and Prativindya with three. And he pierced Satanika with
+nine arrows, and Dharma's son (Yudhishthira) with five. And each of the
+other warriors he pierced with a couple of shafts. With some keen arrows
+he then cut off the bow of Srutakirti. The latter then, that great
+car-warrior, taking up another bow, pierced Drona's son, first with three
+arrows and then with many others equipped with sharp points. Then, O
+monarch, the son of Drona covered the Pandava troops, O sire, with thick
+showers of arrows, O bull of Bharata's race. Of immeasurable soul, the
+son of Drona, next smiling the while, cut off the bow of king
+Yudhishthira the just, and then pierced him with three arrows. The son of
+Dharma then, O king, taking up another formidable bow, pierced Drona's
+son with seventy arrows in the arms and the chest. Then Satyaki, filled
+with rage in that battle, cut off the bow of Drona's son, that great
+smiter, with a sharp crescent-shaped arrow and uttered a loud roar. His
+bow cut off, that foremost of mighty men viz., the son of Drona, quickly
+felled Satyaki's driver from his car with a dart. The valiant son of
+Drona then, taking up another bow, covered the grandson of Sini, O
+Bharata, with a shower of arrows. His driver having been slain, Satyaki's
+steeds were seen to run hither and thither, O Bharata, in that battle.
+Then the Pandava warriors headed by Yudhishthira, shooting sharp shafts,
+all rushed with impetuosity towards Drona's son, that foremost of all
+wielders of weapons. That scorcher of foes, however, viz., the son of
+Drona, beholding those warriors wrathfully advancing against him received
+them all in that dreadful battle. Then like a fire in the forest
+consuming heaps of dry grass and straw, that mighty car-warrior, viz.,
+Drona's son, having showers of arrows for his flames, consumed the
+Pandava troops in that battle, who resembled a heap of dry grass and
+straw. That army of Pandu's son, thus scorched by the son of Drona,
+became exceedingly agitated, O chief of the Bharatas, like the mouth of a
+river by a whale. People then, O monarch, beholding the prowess of
+Drona's son, regarded all the Pandavas as already slain by him. Then
+Yudhishthira, that great car-warrior and disciple of Drona, filled with
+rage and the desire to retaliate, addressed Drona's son, saying "O tiger
+among men, thou hast no affection, thou hast no gratitude, since thou
+desirest to slay me today. The duties of a Brahmana are asceticism and
+gift and study. The bow should be bent by the Kshatriya only. It seems,
+therefore, that thou art a Brahmana in name only. In thy very sight,
+however." O thou of mighty arms, I will vanquish the Kauravas in battle.
+Do what thou canst in battle. I tell thee that thou art a wretch amongst
+Brahmanas." Thus addressed, the son of Drona, smiling, and reflecting
+upon what was proper and true, gave no reply. Without saying anything, he
+covered the son of Pandu in that battle with a shower of arrows like the
+destroyer himself in wrath while engaged in annihilating creatures. Thus
+covered by Drona's son, O sire, the son of Pritha quickly went away from
+that spot, leaving that large division of his. After Yudhishthira, the
+son of Dharma, had gone away, the high-souled son of Drona also, O king,
+left that spot. Then Yudhishthira, O king, avoiding the son of Drona in
+that great battle proceeded against thy army, resolved to achieve the
+cruel task of slaughter.'"
+
+
+
+56
+
+"Sanjaya said, 'Meanwhile Vikartana himself, resisting Bhimasena
+supported by the Pancalas and the Cedis and the Kaikayas, covered him
+with many arrows. In the very sight of Bhimasena, Karna, slew in that
+battle many mighty car-warriors among the Cedis, the Karushas, and the
+Srinjayas. Then Bhimasena, avoiding Karna, that best of car-warriors,
+proceeded against the Kaurava troops like a blazing fire towards a heap
+of dry grass. The Suta's son also in that battle, began to slay the
+mighty bowmen amongst the Pancalas, the Kaikayas, and the Srinjayas, in
+thousands. Indeed, the three mighty car-warriors viz., Partha and
+Vrikodara and Karna, began to exterminate the samsaptakas, the Kauravas,
+and the Pancalas, respectively. In consequence of thy evil policy, O
+king, all these Kshatriyas, scorched with excellent shafts by those three
+great warriors, began to be exterminated in that battle. Then Duryodhana,
+O chief of the Bharatas, filled with rage, pierced Nakula and his four
+steeds with nine arrows. Of immeasurable soul, thy son next, O ruler of
+men, cut off the golden standard of Sahadeva with a razor-faced shaft.
+Filled with wrath, Nakula then, O king, struck thy son with three and
+seventy arrows in that battle, and Sahadeva struck him with five. Each of
+those foremost warriors of Bharata's race and foremost of all bowmen, was
+struck by Duryodhana in rage with five arrows. With a couple of
+broad-headed arrows, then, he cut off the bows of both those warriors;
+and then he suddenly pierced each of the twins with three and seventy
+arrows. Taking up then two other beautiful and foremost of bows each of
+which resembled the bow of Indra himself, those two heroes looked
+beautiful like a pair of celestial youths in that battle. Then those two
+brothers, both endued with great activity in battle, poured upon their
+cousin, O king, ceaseless showers of terrible shafts like two masses of
+clouds, pouring rain upon a mountain breast. Thereupon thy son, that
+great car-warrior, O king, filled with rage, resisted those two great
+bowmen, viz., the twin sons of Pandu, with showers of winged arrows. The
+bow of Duryodhana in that battle, O Bharata, seemed to be continuously
+drawn into a circle, and shafts seemed to issue from it ceaselessly on
+all sides. Covered with Duryodhana's shafts the two sons of Pandu ceased
+to shine brightly, like the Sun and the Moon in the firmament, divested
+of splendour, when shrouded by masses of clouds. Indeed, those arrows, O
+king, equipped with wings of gold and whetted on stone, covered all the
+points of the compass like the rays of the Sun, when the welkin was thus
+shrouded and all that was seen was one uniform expanse of the Destroyer
+himself, at the end of the Yuga. Beholding on the other hand, the prowess
+of thy son, the great car-warriors all regarded the twin sons of Madri to
+be in the presence of Death. The commander then, O king, of the Pandava
+army, viz., the mighty car-warrior Parshata (Son of Prishata) proceeded
+to that spot where Duryodhana was. Transgressing those two great
+car-warriors, viz., the two brave sons of Madri, Dhrishtadyumna began to
+resist thy son with his shafts. Of immeasurable soul, that bull among
+men, viz., thy son, filled with the desire to retaliate, and smiling the
+while, pierced the prince of Pancala with five and twenty arrows. Of
+immeasurable soul and filled with the desire to retaliate, thy son once
+more pierced the prince of Pancala with sixty shafts and once again with
+five, and uttered a loud roar. Then the king, with a sharp razor-faced
+arrow, cut off, in that battle, O sire, the bow with arrow fixed thereon
+and the leathern fence of his antagonist. Casting aside that broken bow,
+the prince of Pancala, that crusher of foes, quickly took up another bow
+that was new and capable of bearing a great strain. Blazing with
+impetuosity, and with eyes red as blood from rage, the great bowman
+Dhrishtadyumna, with many wounds on his person looked resplendent on his
+car. Desirous of slaying Duryodhana, O chief of the Bharatas, the Pancala
+hero sped five and ten cloth-yard shafts that resembled hissing snakes.
+Those shafts, whetted on stone and equipped with the feathers of Kankas
+and peacocks, cutting through the armour decked with gold of the king
+passed through his body and entered the Earth in consequence of the force
+with which they had been shot. Deeply pierced, O monarch, thy son looked
+exceedingly beautiful like a gigantic Kinsuka in the season of spring
+with its flowery weight. His armour pierced with those shafts, and all
+his limbs rendered exceedingly infirm with wounds, he became filled with
+rage and cut off Dhrishtadyumna's bow, with a broad-headed arrow. Having
+cut off his assailant's bow the king then, O monarch, with great speed,
+struck him with ten shafts on the forehead between the two eyebrows.
+Those shafts, polished by the hands of the smith, adorned
+Dhrishtadyumna's face like a number of bees, desirous of honey, adorning
+a full-blown lotus. Throwing aside that broken bow, the high-souled
+Dhrishtadyumna quickly took up another, and with it, sixteen broad-headed
+arrows. With five he slew the four steeds and the driver of Duryodhana,
+and he cut off with another his bow decked with gold. With the remaining
+ten shafts, the son of Prishata cut off the car with the upashkara, the
+umbrella, the dart, the sword, the mace, and the standard of thy son.
+Indeed, all the kings beheld the beautiful standard of the Kuru king,
+decked with golden Angadas and bearing the device of an elephant worked
+in jewels, cut off by the prince of the Pancalas. Then the uterine
+brothers of Duryodhana, O bull of Bharata's race, rescued the carless
+Duryodhana who had all his weapons, besides, cut off in that battle. In
+the very sight of Dhrishtadyumna, Durdhara, O monarch, causing that ruler
+of men to ride upon his car quickly bore him away from the battle.
+
+"'Meanwhile the mighty Karna, having vanquished Satyaki and desirous of
+rescuing the (Kuru) king, proceeded straight against the face of Drona's
+slayer, that warrior of fierce shafts. The grandson of Sini, however,
+quickly pursued him from behind, striking him with his arrows, like an
+elephant pursuing a rival and striking him at the hinder limbs with his
+tusks. Then, O Bharata, fierce became the battle that raged between the
+high-souled warriors of the two armies, in the space that intervened
+between Karna and the son of Prishata. Not a single combatant of either
+the Pandavas nor ourselves turned his face from the battle. Then Karna
+proceeded against the Pancalas with great speed. At that hour when the
+Sun had ascended the meridian, great slaughter, O best of men, of
+elephants and steeds and men, took place on both sides. The Pancalas, O
+king, inspired with the desire of victory, all rushed with speed against
+Karna like birds towards a tree. The son of Adhiratha, of great energy,
+filled with rage, began from their front to strike those Pancalas, with
+the keen points of his shafts, singling out their leaders, viz.,
+Vyaghraketu and Susharma and Citra and Ugrayudha and Jaya and Sukla and
+Rochamana and the invincible Singhasena. Those heroes, speedily advancing
+with their cars, encompassed that foremost of men, and poured their
+shafts upon that angry warrior, viz., Karna, that ornament of battle.
+That foremost of men endued with great valour, viz., the son of Radha,
+afflicted those eight heroes engaged in battle with eight keen shafts.
+The Suta's son possessed of great prowess, O king, then slew many
+thousands of other warriors skilled in fight. Filled with rage, the son
+of Radha then slew Jishnu, and Jishnukarman, and Devapi, O king, in that
+battle, and Citra, and Citrayudha, and Hari, and Singhaketu and Rochamana
+and the great car-warrior Salabha, and many car-warriors among the Cedis
+bathed the form of Adhiratha's son in blood, while he himself was engaged
+in taking the lives of those heroes. There, O Bharata, elephants,
+assailed with arrows by Karna, fled away on all sides in fear and caused
+a great agitation on the field of battle. Others assailed with the shafts
+of Karna, uttered diverse cries, and fell down like mountains riven with
+thunder. With the fallen bodies of elephants and steeds and men and with
+fallen cars, the Earth became strewn along the track of Karna's car.
+Indeed, neither Bhishma, nor Drona, nor any other warrior of thy army had
+ever achieved such feats as were then achieved by Karna in that battle.
+Amongst elephants, amongst steeds, amongst cars and amongst men, the
+Suta's son caused a very great carnage, O tiger among men. As a lion is
+seen to career fearlessly among a herd of deer, even so Karna careered
+fearlessly among the Pancalas. As a lion routeth a herd of terrified deer
+to all points of the compass, even so Karna routed those throngs of
+Pancala cars to all sides. As a herd of deer that have approached the
+jaws of a lion can never escape with life, even so those great
+car-warriors that approached Karna could not escape with their lives. As
+people are certainly burnt if they come in contact with a blazing fire,
+even so the Srinjayas, O Bharata, were burnt by the Karna-fire when they
+came in contact with it. Many warriors among the Cedis and the Pancalas,
+O Bharata, that were regarded as heroes, were slain by the single-handed
+Karna in that battle who fought with them, proclaiming his name, in every
+instance. Beholding the prowess of Karna, O king, I thought that a single
+Pancala even would not, in that battle, escape from the son of Adhiratha.
+Indeed, the Suta's son in that battle repeatedly routed the Pancalas.
+
+"'Beholding Karna thus slaughtering the Pancalas in that dreadful battle,
+King Yudhishthira the just rushed in wrath towards him; Dhrishtadyumna
+and the sons of Draupadi also, O sire, and hundreds of warriors,
+encompassed that slayer of foes viz., the son of Radha. And Shikhandi,
+and Sahadeva, and Nakula, and Nakula's son, and Janamejaya, and the
+grandson of Sini, and innumerable Prabhadrakas, all endued with
+immeasurable energy, advancing with Dhrishtadyumna in their van, looked
+magnificent as they struck Karna with shafts and diverse weapons. Like
+Garuda falling upon a large number of snakes, the son of Adhiratha,
+singlehanded, fell upon all those Cedis and Pancalas and Pandavas in that
+encounter. The battle that took place between them and Karna, O monarch,
+became exceedingly fierce like that which had occurred in days of old
+between the gods and the Danavas. Like the Sun dispelling the surrounding
+darkness, Karna fearlessly and alone encountered all those great bowmen
+united together and pouring upon him repeated showers of arrows. While
+the son of Radha was thus engaged with the Pandavas, Bhimasena, filled
+with rage, began to slaughter the Kurus with shafts, every one of which
+resembled the lord of Yama. That great bowman, fighting single-handed
+with the Bahlikas, and the Kaikayas, the Matsyas, the Vasatas, the
+Madras, and Saindhavas, looked exceedingly resplendent. There, elephants,
+assailed in their vital limbs by Bhima with his cloth-yard shafts fell
+down, with their riders slain, making the Earth tremble with the violence
+of their fall. Steeds also, with their riders slain, and foot-soldiers
+deprived of life, lay down, pierced with arrows and vomiting blood in
+large quantities. Car-warriors in thousands fell down, their weapons
+loosened from their hands. Inspired with the fear of Bhima, they lay
+deprived of life, their bodies mangled with wounds. The Earth became
+strewn with car-warriors and horsemen and elephant-men and drivers and
+foot-soldiers and steeds and elephants all mangled with the shafts of
+Bhimasena. The army of Duryodhana, O king, cheerless and mangled and
+afflicted with the fear of Bhimasena, stood as if stupefied. Indeed that
+melancholy host stood motionless in that dreadful battle like the Ocean,
+O king, during a calm in autumn. Stupefied, that host stood even like the
+Ocean in calm. However endued with wrath and energy and might, the army
+of thy son then, divested of its pride, lost all its splendour. Indeed,
+thy host, whilst thus being slaughtered became drenched with gore and
+seemed to bathe in blood. The combatants, O chief of the Bharatas,
+drenched with blood, were seen to approach and slaughter one another. The
+Suta's son, filled with rage, routed the Pandava division, while
+Bhimasena in rage routed the Kurus. And both of them, while thus
+employed, looked exceedingly resplendent. During the progress of that
+fierce battle filling the spectators with wonder, Arjuna, that foremost
+of various persons, having slain a large number of samsaptakas in the
+midst of their array, addressed Vasudeva, saying, "This struggling force
+of samsaptakas, O Janardana, is broken. Those great car-warriors amongst
+the samsaptakas are flying away with their followers, unable to bear my
+shafts, like deer unable to bear the roar of the lion. The vast force of
+the Srinjayas also seems to break in this great battle. There that banner
+of the intelligent Karna, bearing the device of the elephant's rope, O
+Krishna, is seen in the midst of Yudhishthira's division, where he is
+careering with activity. The other great car-warriors (of our army) are
+incapable of vanquishing Karna. Thou knowest that Karna is possessed of
+great energy as regards prowess in battle. Proceed thither where Karna is
+routing our force. Avoiding (other warriors) in battle, proceed against
+the Suta's son, that mighty car-warrior. This is what I wish, O Krishna.
+Do, however, that which thou likest." Hearing these words of his, Govinda
+smiled, and addressing Arjuna, said, "Slay the Kauravas, O son of Pandu,
+without delay." Then those steeds, white as swans, urged by Govinda, and
+bearing Krishna and the son of Pandu penetrated thy vast force. Indeed,
+thy host broke on all sides as those white steeds in trappings of gold,
+urged by Keshava, penetrated into its midst. That ape-bannered car, the
+clatter of whose wheels resembled the deep roar of the clouds and whose
+flags waved in the air, penetrated into the host like a celestial car
+passing through the welkin. Keshava and Arjuna, filled with rage, and
+with eyes red as blood, as they penetrated, piercing through thy vast
+host, looked exceedingly resplendent in their splendour. Both delighting
+in battle, as those two heroes, challenged by the Kurus, came to the
+field, they looked like the twin Ashvinis invoked with proper rites in a
+sacrifice by the officiating priests. Filled with rage, the impetuosity
+of those two tigers among men increased like that of two elephants in a
+large forest, enraged at the claps of hunters. Having penetrated into the
+midst of that car-force and those bodies of horse, Phalguna careered
+within those divisions like the Destroyer himself, armed with the fatal
+noose. Beholding him put forth such prowess within his army, thy son, O
+Bharata, once more urged the samsaptakas against him. Thereupon, with a
+1,000 cars, and 300 elephants, and 14,000 horses, and 200,000 of
+foot-soldiers armed with the bow, endued with great courage, of sureness
+of aim and conversant with all the ways of battle, the leaders of the
+samsaptakas rushed (from every side) towards the son of Kunti (in the
+great battle) covering the Pandava, O monarch, with showers of arrows
+from all sides. Thus covered with shafts in that battle, Partha, that
+grinder of hostile forces, exhibited himself in a fierce form like the
+Destroyer himself, armed with the noose. While engaged in slaughtering
+the samsaptakas, Partha became a worthy object of sight to all. Then the
+welkin became filled with shafts decked with gold and possessed of the
+effulgence of lightning that were ceaselessly short by the diadem-decked
+Arjuna. Indeed, everything completely shrouded with mighty shafts sped
+from Arjuna's arms and falling ceaselessly all around, looked
+resplendent, O lord, as if covered with snakes. The son of Pandu, of
+immeasurable soul, shot on all sides his straight shafts equipped with
+wings of gold and furnished with keen points. In consequence of the sound
+of Partha's palms, people thought that the Earth, or the vault of the
+welkin, or all the points of the compass, or the several oceans, or the
+mountains seemed to split. Having slain 10,000 Kshatriyas, Kunti's son,
+that mighty car-warrior, then quickly proceeded to the further wing of
+the samsaptakas. Repairing to that further wing which was protected by
+the Kambojas, Partha began to grind it forcibly with his arrows like
+Vasava grinding the Danavas. With broad-headed arrows he began to quickly
+cut off the arms, with weapons in grasp, and also the heads of foes
+longing to slay him. Deprived of diverse limbs, and of weapons, they
+began to fall down on the Earth, like trees of many boughs broken by a
+hurricane. While he was engaged in thus slaughtering elephants and steeds
+and car-warriors and foot-soldiers, the younger brother of Sudakshina
+(the chief of the Kambojas) began to pour showers of arrows on him. With
+a couple of crescent-shaped arrows, Arjuna cut off the two arms, looking
+like spiked maces, of his striking assailant, and then his head graced
+with a face as beautiful as the full moon, with a razor-headed arrow.
+Deprived of life, he fell down from his vehicle, his body bathed in
+blood, like the thunder-riven summit of a mountain of red arsenic.
+Indeed, people saw the tall and exceedingly handsome younger brother of
+Sudakshina, the chief of the Kambojas, of eyes resembling lotus petals,
+slain and fall down like a column of gold or like a summit of the golden
+Sumeru. Then commenced a battle there once more that was fierce and
+exceedingly wonderful. The condition of the struggling combatants varied
+repeatedly. Each slain with a single arrow, and combatants of the
+Kamboja, the Yavana, and the Saka races, fell down bathed in blood, upon
+which the whole field of battle became one expanse of red, O monarch. In
+consequence of car-warriors deprived of steeds and drivers, and steeds
+deprived of riders, and elephants deprived of riders, and riders deprived
+of elephants, battling with one another, O king, a great carnage took
+place. When the wing and the further wing of the samsaptakas had thus
+been exterminated by Savyasaci, the son of Drona quickly proceeded
+against Arjuna, that foremost of victorious warriors. Indeed, Drona's son
+rushed, shaking his formidable bow, and taking with him many terrible
+arrows like the Sun himself appearing with his own rays. With mouth wide
+open from rage and with the desire to retaliate, and with red eyes, the
+mighty Ashvatthama looked formidable like death himself, armed with his
+mace and filled with wrath as at the end of the Yuga. He then shot
+showers of fierce shafts. With those shafts sped by him, he began to rout
+the Pandava army. As soon as he beheld him of Dasharha's race (Keshava)
+on the car, O king, he once more sped at him, and repeated showers of
+fierce shafts. With those falling shafts, O monarch, sped by Drona's son,
+both Krishna and Dhananjaya were completely shrouded on the car. Then the
+valiant Ashvatthama, with hundreds of keen arrows, stupefied both Madhava
+and the son of Pandu in that battle. Beholding those two protectors of
+all mobile and immobile creatures thus covered with arrows, the universe
+of mobile and immobile beings uttered cries of "Oh!" and "Alas!" Crowds
+of Siddhas and Charanas began to repair to that spot from every side,
+mentally uttering this prayer, viz., "Let good be to all the worlds."
+Never before, O king, did I see prowess like that of Drona's son in that
+battle while he was engaged in shrouding the two Krishnas with shafts.
+The sound of Ashvatthama's bow, inspiring foes with terror, was
+repeatedly heard by us in that battle, O king, to resemble that of a
+roaring lion. While careering in that battle and striking right and left
+the string of his bow looked beautiful like flashes of lightning in the
+midst of a mass of clouds. Though endued with great firmness and
+lightness of hand the son of Pandu, for all that, beholding the son of
+Drona then, became greatly stupefied. Indeed, Arjuna then regarded his
+own prowess to be destroyed by his high-souled assailant. The form of
+Ashvatthama became such in that battle that men could with difficulty
+gaze at it. During the progress of that dreadful battle between Drona's
+son and the Pandava, during that time when the mighty son of Drona, O
+monarch, thus prevailed over his antagonist and the son of Kunti lost his
+energy, Krishna became filled with rage. Inspired with wrath he drew deep
+breaths, O king, and seemed to burn with his eyes both Ashvatthama and
+Phalguna as he looked at them repeatedly. Filled with rage, Krishna
+addressed Partha in an affectionate tone, saying, "This, O Partha, that I
+behold in battle regarding thee, is exceedingly strange, since Drona's
+son, O Partha, surpasseth thee today! Hast thou not now the energy and
+the might of thy arms thou hadst before? Hast thou not that Gandiva still
+in thy hands, and dost thou not stay on thy car now? Are not thy two arms
+sound? Hath thy fist suffered any hurt? Why is it then that I see the son
+of Drona prevail over thee in battle? Do not, O Partha, spare thy
+assailant, regarding him as the son of thy preceptor, O bull of Bharata's
+race. This is not the time for sparing him." Thus addressed by Krishna,
+Partha speedily took up four and ten broad-headed arrows at a time, when
+speed was of the highest moment, and with them he cut off Ashvatthama's
+bow and standard and umbrella and banners and car and dart and mace. With
+a few calf-toothed arrows he then deeply struck the son of Drona in the
+latter's shoulder. Thereupon overcome with a deep swoon, Ashvatthama sat
+down, supporting himself on his flagstaff. The latter's driver then, O
+monarch, desirous of protecting him from Dhananjaya, bore him away
+insensible and thus deeply afflicted by the foe. Meanwhile that scorcher
+of foes, viz., Vijaya, slaughtered thy troops by hundreds and thousands,
+in the very sight of that hero, viz., thy son, O sire. Thus, O king, in
+consequence of thy evil counsels, a cruel and awful destruction and
+carnage commenced as thy warriors were engaged with the enemy. Within a
+short time Vibhatsu routed the samsaptakas, Vrikodara, the Kurus, and
+Vasusena, the Pancalas. During the progress of the battle destructive of
+great heroes, there rose many headless trunks all around. Meanwhile
+Yudhishthira, O chief of the Bharatas, in great pain owing to his wounds,
+retreating about two miles from the battle, rested himself for some
+time.'"
+
+
+
+57
+
+"Sanjaya said, 'Then Duryodhana, O chief of Bharatas, repairing to Karna,
+said unto him as also unto the ruler of the Madras and the other lords of
+Earth present there, these words, "Without seeking hath this occasion
+arrived, when the gates of heaven have become wide open. Happy are those
+Kshatriyas, O Karna, that obtain such a battle. Brave heroes fighting in
+battle with brave Kshatriyas equal to them in might and prowess, obtain
+great good, O son of Radha. The occasion that hath come is even such.
+Either let these brave Kshatriyas, slaying the Pandavas in battle, obtain
+the broad Earth, or let them, slain in battle by the foe, win the blessed
+region reserved for heroes." Hearing these words of Duryodhana, those
+bulls among Kshatriyas cheerfully uttered loud shouts and beat and blew
+their musical instruments. When Duryodhana's force became thus filled
+with joy, the son of Drona, gladdening all thy warriors further said, "In
+the very sight of all the troops, and before the eyes of you all, my
+father after he had laid aside his weapons, was slain by Dhrishtadyumna.
+By that wrath which such an act might kindle, and for the sake also of my
+friend, ye kings, I swear truly before you all. Listen then to that oath
+of mine. Without slaying Dhrishtadyumna I shall not doff my armour. If
+this vow of mine be not fulfilled, let me not go to heaven. Be it Arjuna,
+be it Bhimasena, or be it anybody else, whoever will come against me I
+will crush him or all of them. There is no doubt in this." After
+Ashvatthama had uttered these words, the entire Bharata army, united
+together, rushed against the Pandavas, and the latter also rushed against
+the former. The collision of brave leaders of car-divisions, O Bharata,
+became exceedingly awful. A destruction of life then set in at the van of
+the Kurus and the Srinjayas, that resembled what takes place at the last
+great universal dissolution. Upon the commencement of that
+passage-at-arms, various (superior) beings, with the gods, came there
+accompanied by the Apsaras, for beholding those foremost of men. Filled
+with joy, the Apsaras began to cover those foremost of men devoted to the
+duties of their order, with celestial garlands, with diverse kinds of
+celestial perfumes, and with diverse species of gems. Soft winds bore
+those excellent odours to the nostrils of all the foremost of warriors.
+Having smelt those perfumes in consequence of the action of the wind, the
+warriors once more engaged in battle, and striking one another began to
+fall down on the Earth. Strewn with celestial flowers, with beautiful
+shafts equipped with wings of gold, and with many foremost of warriors,
+the Earth looked beautiful like the firmament bespangled with myriads of
+stars. Then in consequence of cheers coming from the welkin and the noise
+of musical instruments, the furious passage-at-arms distinguished by
+twang of bows and clatter of car-wheels and shouts of warriors became
+exceedingly fierce.'"
+
+
+
+58
+
+"Sanjaya said, 'Thus raged that great battle between those lords of Earth
+when Arjuna and Karna and Bhimasena, the son of Pandu became angry.
+Having vanquished the son of Drona, and other great car-warriors, Arjuna,
+O king, addressing Vasudeva, said, "Behold, O Krishna of mighty arms, the
+Pandava army is flying away. Behold, Karna is slaying our great
+car-warriors in this battle. I do not, O thou of Dasaratha's race, see
+king Yudhishthira the just. Nor is the standard of Dharma's son, foremost
+of warriors, visible. The third part of the day still remaineth,
+Janardana. No one amongst the Dhartarashtras cometh against me for fight.
+For doing, therefore, what is agreeable to me, proceed to the spot where
+Yudhishthira is. Beholding Dharma's son safe and sound with his younger
+brothers in battle, I will again fight with the foe, O thou of Vrishni's
+race." At these words of Vibhatsu, Hari (Krishna) quickly proceeded on
+that car to that spot where king Yudhishthira, along with the mighty
+Srinjaya car-warriors of great strength, were fighting with the foe,
+making death their goal. During the progress of that great carnage,
+Govinda, beholding the field of battle, addressed Savyasaci, saying,
+"Behold, O Partha, how great and awful is this carnage, O Bharata, of
+Kshatriyas on Earth for the sake of Duryodhana. Behold, O Bharata, the
+gold-backed bows of slain warriors, as also their costly quivers
+displaced from their shoulders. Behold those straight shafts equipped
+with wings of gold, and those clothyard arrows washed with oil and
+looking like snakes freed from their sloughs. Behold, O Bharata, those
+scimitars, decked with gold, and having ivory handles, and those
+displaced shields embossed with gold. Behold those lances decked with
+gold, those darts having golden ornaments, and those huge maces twined
+round with gold. Behold those swords adorned with gold, those axes with
+golden ornaments, and the heads of those battle-axes fallen off from
+their golden handles. Behold those iron Kuntas, those short clubs
+exceedingly heavy, those beautiful rockets, those huge bludgeons with
+spiked heads, those discs displaced from the arms of their wielders, and
+those spears (that have been used) in this dreadful battle. Endued (while
+living) with great activity, warriors that came to battle, having taken
+up diverse weapons, are lying, though deprived of life, as if still
+alive. Behold, thousands of warriors lying on the field, with limbs
+crushed by means of maces, or heads broken by means of heavy clubs, or
+torn and mangled by elephants and steeds and cars. The field of battle is
+covered with shafts and darts and swords and axes and scimitars and
+spiked maces and lances and iron Kuntas and battle-axes, and the bodies
+of men and steeds and elephants, hacked with many wounds and covered with
+streams of blood and deprived of life, O slayer of foes. The Earth looks
+beautiful, O Bharata, with arms smeared with sandal, decked with Angadas
+of gold and with Keyuras, and having their ends cased in leathern fences.
+With hands cased in leathern fences, with displaced ornaments, with
+severed thighs looking like elephants' trunks of many active warriors,
+with fallen heads, decked with costly gems and earrings, of heroes having
+large expansive eyes, the Earth looks exceedingly beautiful. With
+headless trunks smeared all over with blood with severed limbs and heads
+and hips, the Earth looks, O best of the Bharatas, like an altar strewn
+with extinguished fires. Behold those beautiful cars with rows of golden
+bells, broken in diverse ways, and those slain steeds lying scattered on
+the field, with arrows yet sticking to their bodies. Behold those bottoms
+of cars, those quivers, those banners, those diverse kinds of standards,
+those gigantic conchs of car-warriors, white in hue and scattered all
+over the field. Behold those elephants, huge as hills, lying on the
+Earth, with tongues lolling out, and those other elephants and steeds,
+deprived of life and decked with triumphal banners. Behold those housings
+of elephants, and those skins and blankets, and those other beautiful and
+variegated and torn blankets. Behold those rows of bells torn and broken
+in diverse ways in consequence of falling elephants of gigantic size, and
+those beautiful goads set with stones of lapis lazuli, and those hooks
+falling upon the ground. Behold those whips, adorned with gold, and
+variegated with gems, still in the grasp of (slain) horsemen, and those
+blankets and skins of the Ranku deer falling on the ground but which had
+served for seats on horse back. Behold those gems for adorning the
+diadems of kings, and those beautiful necklaces of gold, and those
+displaced umbrellas and yak-tails for fanning. Behold the Earth, miry
+with blood, strewn with the faces of heroes, decked with beautiful
+earrings and well-cut beards and possessed of the splendour of the moon
+and stars. Behold those wounded warriors in whom life is not yet extinct
+and who, lying all around, are uttering wails of woe. Their relatives, O
+prince, casting aside their weapons are tending them, weeping
+incessantly. Having covered many warriors with arrows and deprived them
+of life, behold those combatants, endued with activity longing for
+victory, and swelling with rage, are once more proceeding for battle
+against their antagonists. Others are running hither and thither on the
+field. Being begged for water by fallen heroes, others related to them
+have gone in quest of drink. Many, O Arjuna, are breathing their last
+meanwhile. Returning their brave relatives, seeing them become senseless
+are throwing down the water they brought and are running wildly, shouting
+at one another. Behold, many have died after having slaked their thirst,
+and many, O Bharata, are dying while drinking. Others, though
+affectionate towards relatives, are still seen to rush towards foes in
+great battle deserting their dear relatives. Others, again, O best of
+men, biting their nether lips, and with faces rendered terrible in
+consequence of the contraction of their brows, are surveying the field
+all around." While saying these words unto Arjuna, Vasudeva proceeded
+towards Yudhishthira. Arjuna also, beholding the king in that great
+battle, repeatedly urged Govinda, saying, "Proceed, Proceed." Having
+shown the field of battle to Partha, Madhava, while proceeding quickly,
+slowly said unto Partha once more, "Behold those kings rushing towards
+king Yudhishthira. Behold Karna, who resembles a blazing fire, on the
+arena of the battle. Yonder the mighty-bowman Bhima is proceeding to
+battle. They that are the foremost among the Pancalas, the Srinjayas, and
+the Pandavas--they, that is, that have Dhrishtadyumna for their head, are
+following Bhima. The vast army of the enemy is again broken by the
+rushing Parthas. Behold, O Arjuna, Karna is trying to rally the flying
+Kauravas. Resembling the Destroyer himself in impetuosity and Indra
+himself in prowess, yonder proceedeth Drona's son, O thou of Kuru's race,
+that hero who is the foremost of all wielders of weapons. The mighty
+car-warrior Dhrishtadyumna is rushing against that hero. The Srinjayas are
+following the lead of Dhristadyumna. Behold, the Srinjayas are falling."
+Thus did the invincible Vasudeva describe everything unto the
+diadem-decked Arjuna. Then, O king, commenced a terrible and awful
+battle. Loud leonine shouts arose as the two hosts encountered each
+other, O monarch, making death their goal. Even thus, O king, in
+consequence of thy evil counsels, did that destruction set in on Earth, O
+lord of Earth, of both thy warriors and those of the enemy.'"
+
+
+
+59
+
+"Sanjaya said, 'Then the Kurus and the Srinjayas once more fearlessly
+encountered each other in battle, the Parthas being headed by
+Yudhishthira, and ourselves headed by the Suta's son. Then commenced a
+terrible battle, making the hair to stand on end, between Karna and the
+Pandavas, that increased the population of Yama's kingdom. After that
+furious battle, producing rivers of blood, had commenced, and when a
+remnant only of the brave samsaptakas, O Bharata, were left
+unslaughtered, Dhrishtadyumna, O monarch, with all the kings (on the
+Pandava side) and those mighty car-warriors--the Pandavas themselves, all
+rushed against Karna only. Like the mountain receiving a vast body of
+water, Karna, unaided by anyone, received in that battle all those
+advancing warriors filled with joy and longing for victory. Those mighty
+car-warriors encountering Karna, were beat off and broken like a mass of
+water, and beat back on all sides when it encounters a mountain. The
+battle, however, that took place between them and Karna made the hair
+stand on end. Then Dhrishtadyumna assailed the son of Radha with a
+straight shaft in that battle, and addressing him said, "Wait, Wait." The
+mighty car-warrior Karna, filled with rage, shook his foremost of bows
+called Vijaya, and cutting off the bow of Dhrishtadyumna, as also his
+arrows resembling snakes of virulent poison assailed Dhrishtadyumna
+himself with nine arrows. Those arrows, O sinless one, piercing through
+the gold-decked armour of the high-souled son of Prishata, became bathed
+in blood and looked beautiful like so many cochineal. The mighty
+car-warrior Dhrishtadyumna, casting aside that broken bow, took up
+another bow and a number of shafts resembling snakes of virulent poison.
+With those straight shafts numbering seventy, he pierced Karna.
+Similarly, O king, Karna, in that battle, covered Prishata's son, that
+scorcher of foes, with many shafts resembling snakes of virulent poison.
+The slayer of Drona, that great bowman, retaliated by piercing Karna with
+many keen shafts. Filled with rage, Karna then, O monarch, sped at his
+antagonist a gold-decked shaft that resembled a second rod of death. That
+terrible shaft, O monarch, as it coursed impetuously towards Prishata's
+son, the grandson of Sini, O king, cut off into seven fragments,
+displaying great lightness of hand. Beholding his shaft baffled by the
+arrows of Satyaki, O king, Karna resisted Satyaki with showers of arrows
+from every side. And he pierced Satyaki in that encounter with seven
+clothyard shafts. The grandson of Sini, however, pierced him in return
+with many arrows decked with gold. The battle then that took place, O
+king, between those two warriors was such as to fill both spectators and
+listeners with fear. Though awful, soon it became beautiful and deserving
+objects of sight. Beholding the feats, in that encounter, of Karna and
+the grandson of Sini, the hair of all the creatures there present seemed
+to stand on end. Meanwhile the mighty son of Drona rushed against
+Prishata's son, that chastiser of foes and queller of the prowess of all
+enemies. Filled with rage, Drona's son, that subjugator of hostile towns,
+addressing Dhrishtadyumna, said, "Wait, wait, O slayer of a Brahmana,
+thou shalt not escape me today with life." Having said these words, that
+mighty car-warrior of great lightness of hand striving resolutely, deeply
+pierced the brave son of Prishata, who also strove to the utmost of his
+prowess, with many keen and terrible shafts endued with great
+impetuosity. As Drona (while alive), beholding the son of Prishata, O
+sire, had become cheerless and regarded him as his death, even so the son
+of Prishata, that slayer of hostile heroes, beholding Drona's son in that
+battle, now regarded him as his death. Soon, however, remembering that he
+was unslayable in battle by means of weapons, he rushed with great speed
+against Drona's son, like the Destroyer running against the Destroyer at
+the time of the universal dissolution. Drona's heroic son, however, O
+monarch, beholding Dhrishtadyumna stationed before him, drew deep
+breaths, in wrath, and rushed towards him. Both of them were filled with
+great rage at the sight of each other. Endued with great activity, the
+valiant son of Drona then, O monarch, said these words unto
+Dhrishtadyumna staying not far from him, "O wretch amongst the Pancalas,
+I shall today despatch thee to Yama. The sin thou hast committed before
+by slaying Drona will fill thee today with regret, to thy great evil, if
+thou stayest in battle without being protected by Partha, or if thou dost
+not fly away, O fool, I tell thee truly." Thus addressed, the valiant
+Dhrishtadyumna replied, saying, "That same sword of mine which answered
+thy sire, resolutely engaged in battle, will today answer this speech of
+thine. If Drona could be slain by me, O thou that art a Brahmana in name
+only, why should I not then, putting forth my prowess, slay thee also in
+battle today?" Having said these words, the wrathful commander of the
+Pandava forces, viz., the son of Prishata, pierced Drona's son with a
+keen arrow. Then Drona's son filled with great rage, shrouded every side
+of Dhrishtadyumna, O king, in that battle, with straight arrows. Shrouded
+with thousands of arrows, neither the welkin, nor the points of the
+compass, nor the combatants all around, could, O monarch, be any longer
+seen. Similarly, the son of Prishata, O king, shrouded Drona's son, that
+ornament of battle, with arrows, in the very sight of Karna. The son of
+Radha, too, O monarch, singly resisted the Pancalas and the Pandavas and
+the (five) sons of Draupadi and Yudhamanyu and the mighty car-warrior
+Satyaki, in consequence of which feat he became the cynosure of all eyes.
+Then Dhrishtadyumna in that battle cut off the very tough and formidable
+bow of Drona's son, as also all his arrows resembling snakes of virulent
+poison. Drona's son, however, with his arrows, destroyed within the
+twinkling of an eye the bow, the dart, the mace, the standard, the
+steeds, the driver, and the car of Prishata's son. Bowless and carless
+and steedless and driverless, the son of Prishata then took up a huge
+scimitar and a blazing shield decked with a hundred moons. Endued with
+great lightness of hand, and possessed of mighty weapons, that mighty
+car-warrior, viz., the heroic son of Drona, O king, quickly cut off, in
+that battle, with many broad-headed arrows, those weapons also of
+Dhrishtadyumna before the latter could come down from his car. All this
+seemed exceedingly wonderful. The mighty car-warrior Ashvatthama,
+however, though struggling vigorously, could not, O chief of the
+Bharatas, slay the carless and steedless and bowless Dhrishtadyumna,
+although pierced and exceedingly mangled with many arrows. When,
+therefore, O king, the son of Drona found that he could not slay his
+enemy with arrows, he laid aside his bow and quickly proceeded towards
+the son of Prishata. The impetuosity of that high-souled one, as he
+rushed towards his foe, resembled that of Garuda swooping down for
+seizing a large snake. Meanwhile Madhava, addressing Arjuna, said,
+"Behold, O Partha, how the son of Drona is rushing with great speed
+towards the car of Prishata's son. Without doubt, he will slay the
+prince. O mighty-armed one, O crusher of foes, rescue the son of
+Prishata, who is now within the jaws of Drona's son as if within the jaws
+of Death himself." Having said these words, the valiant Vasudeva urged
+the steeds towards that spot where Drona's son was. Those steeds, of the
+splendour of the moon, urged by Keshava, proceeded towards the car of
+Drona's son, devouring the very skies. Beholding those two of great
+energy, viz., Krishna and Dhananjaya, coming towards him, the mighty
+Ashvatthama made great efforts for slaying Dhrishtadyumna soon. Seeing
+Dhrishtadyumna dragged, O ruler of men, by his enemy, the mighty Partha
+sped many arrows at the son of Drona. Those arrows, decked with gold and
+sped from Gandiva, approached the son of Drona and pierced him deeply
+like snakes penetrating into an ant-hill. Thus pierced with those
+terrible arrows, the valiant son of Drona, O king, abandoned the Pancala
+prince of immeasurable energy. Indeed, the hero, thus afflicted with
+Dhananjaya's shafts, mounted on his car, and taking up his own excellent
+bow, began to pierce Partha with many shafts. Meanwhile, the heroic
+Sahadeva, O ruler of men, bore away on his car the son of Prishata, that
+scorcher of foes. Arjuna then, O king, pierced Drona's son with many
+arrows. Filled with rage, Drona's son struck Arjuna in the arms and the
+chest. Thus provoked, Partha, in that battle, sped at Drona's son, a long
+shaft that resembled a second rod of Death, or rather, Death himself.
+That arrow of great splendour fell upon the shoulder of the Brahmana
+hero. Exceedingly agitated, O monarch, in that battle, by the violence of
+the stroke, he sat down on the terrace of his car and swooned away. Then
+Karna, O monarch, shook his bow Vijaya and, filled with rage, repeatedly
+eyed Arjuna in that battle, desiring a single combat with him. Meanwhile
+the driver of Drona's son, beholding the latter senseless, quickly bore
+him away on his car from the field of battle. Beholding Prishata's son
+rescued and Drona's son afflicted, the Pancalas, O king, expectant of
+victory, began to utter loud shouts. Thousands of sweet instruments began
+to be sounded. Seeing such wonderful feats in battle, the combatants
+uttered leonine roars. Having achieved that feat, Partha addressed
+Vasudeva, saying "Proceed, O Krishna, towards the samsaptakas, for this
+is greatly desired by me." Hearing those words of Pandu's son, he of
+Dasharha's race proceeded on that car graced with many banners and whose
+speed resembled that of the wind or the mind.'"
+
+
+
+60
+
+"Sanjaya said, 'Meanwhile Krishna, pointing out king Yudhishthira the
+just, unto Kunti's son Partha, addressed him in these words: "Yonder, O
+son of Pandu, your brother (Yudhishthira) is being pursued by many mighty
+and great bowmen amongst the Dhartarashtras, all inspired with the desire
+of slaughtering him. The mighty Pancalas, difficult of defeat in battle,
+are proceeding after the high-souled Yudhishthira from desire of rescuing
+him. Yonder, Duryodhana, O Partha, the king of the whole world, clad in
+mail and accompanied by a large car force, is pursuing the Pandava king.
+Impelled by the desire of slaughtering his rival, the mighty Duryodhana,
+O tiger among men, is pursuing him, accompanied by his brothers, the
+touch of whose weapons is as fatal as that of poisonous snakes and who
+are all conversant with every mode of warfare. Those Dhartarashtra
+elephants and horses and car-warriors and foot-soldiers are advancing to
+seize Yudhishthira like poor men after a precious gem. Behold, checked by
+Satyaki and Bhima, they have again been stupefied, like the Daityas, that
+desired to take away the Amrita, made motionless by Sakra and Agni. The
+mighty car-warriors (of the Kuru army), however, in consequence of the
+vastness of their numbers, are again proceeding towards Yudhishthira like
+a vast quantity of water in the season of rains rushing towards the
+ocean. Those mighty bowmen are uttering leonine roars, blowing their
+conchs, and shaking their bows. I regard Kunti's son Yudhishthira, thus
+brought under the influence of Duryodhana, to be already within the jaws
+of Death or already poured as a libation on the sacrificial fire. The
+army of Dhritarashtra's son, O Pandava, is arrayed and equipped duly.
+Sakra himself, coming within the range of its arrows, can scarcely
+escape. Who will in battle bear the impetuosity of the heroic Duryodhana
+who shoots showers of arrows with the greatest celerity and who, when
+angry, resembles the Destroyer himself? The force of the heroic
+Duryodhana's shafts, or Drona's son's or Kripa's or Karna's would break
+down the very mountains. That scorcher of foes, viz., king Yudhishthira,
+was once compelled by Karna to turn his back upon the field. The son of
+Radha is endued with great might and great lightness of hand. Possessed
+of great skill, he is accomplished in battle. He is competent to afflict
+the eldest son of Pandu in fight, specially when he is united with the
+mighty and brave son of Dhritarashtra. Of rigid vows, when the son of
+Pritha (Yudhishthira) had been engaged in battle with all those warriors,
+other great car-warriors had struck him and contributed to his defeat.
+The king, O best of the Bharatas, is exceedingly emaciated in consequence
+of his fasts. He is endued with Brahma-force, but the puissant one is not
+endued with much of Kshatriya-might. Assailed, however, by Karna, the
+royal son of Pandu, Yudhishthira, that scorcher of foes, hath been placed
+in a situation of great peril. I think, O Partha, that king Yudhishthira
+has fallen. Indeed, since that chastiser of foes, the wrathful Bhimasena,
+coolly heareth the leonine roars of the frequently shouting
+Dhartarashtra's longing for victory and blowing their conchs, I think, O
+bull among men, that Pandu's son Yudhishthira is dead. Yonder Karna urges
+forward the mighty car-warriors of the Dhartarashtras towards the son of
+Pritha with the weapons called Sthunakarna, Indrasjaha and Pasupata, and
+with clubs and other weapons. The king, O Bharata, must be deeply
+afflicted and exceedingly weakened, because the Pancalas and the
+Pandavas, those foremost of all wielders of weapons, are seen to proceed
+with great speed towards him at a time when speed is of the highest
+moment like strong men rushing to the rescue of a person sinking in a
+bottomless sea. The king's standard is no longer visible. It has probably
+been struck down by Karna with his shafts. In the very sight of the
+twins, O Partha, and of Satyaki and Shikhandi, and Dhrishtadyumna and
+Bhima and Satanika, O lord, as also of all the Pancalas and the Cedis, O
+Bharata, yonder Karna is destroying the Pandava division with his arrows,
+like an elephant destroying an assemblage of lotuses. There, those
+car-warriors of thy army, O son of Pandu, are flying away. See, see, O
+Partha, how those great warriors are retreating. Those elephants, O
+Bharata, assailed by Karna in battle, are flying away in all directions,
+uttering cries of pain. There those crowds of car-warriors, routed in
+battle, O Partha, by Karna, that crusher of foes, are flying away in all
+directions. Behold, O Partha, that foremost of standards, of the Suta's
+son, on his car, bearing the device of the elephant's rope, is seen to
+move all over the field. There, the son of Radha is now rushing against
+Bhimasena, scattering hundreds of shafts as he proceeds and slaughtering
+thy army therewith. There, those mighty car-warriors of the Pancalas are
+being routed (by Karna) even as the Daityas had been routed by Sakra in
+dreadful battle. There, Karna, having vanquished the Pancalas, the
+Pandus, and the Srinjayas, is casting his eyes on all sides, I think, for
+seeking thee. Behold, O Partha, Karna, as he beautifully draws his
+foremost of bows, looketh exceedingly beautiful even as Sakra in the
+midst of the celestials, after vanquishing his foes. There the Kauravas,
+beholding the prowess of Karna, are roaring and inspiring the Pandus and
+the Srinjayas with fear on every side. There, Karna himself, terrifying
+the Pandus with his whole soul, in dreadful battle, is addressing all the
+troops, O giver of honours, saying, 'Blessed be ye, advance, ye Kauravas
+and rush with such speed that no Srinjaya may, in this battle escape with
+life. United together, do this all of you. As regards ourselves, we will
+follow behind you.' Saying these words, he is advancing behind (his
+troops), scattering his shafts. Behold Karna, adorned with his white
+umbrella in this battle and looking like the Udaya hills adorned by the
+moon. With his beautiful umbrella of a hundred ribs, resembling the moon
+in full, held over his head, O Bharata, in this battle, Karna, O prince,
+is casting his glances after thee. Without doubt, he will, in this
+battle, come hither, with great speed. Behold him, O mighty-armed one, as
+he shaketh his formidable bow and shooteth, in this dreadful battle, his
+shafts resembling snakes of virulent poison. There, the son of Radha
+turneth towards this direction, beholding thy banner bearing the ape, and
+desiring, O Partha, an encounter with thee, O scorcher of foes. Indeed,
+he cometh for his own destruction, even like an insect into the mouth of
+a lamp. Wrathful and brave, he is ever engaged in the good of
+Dhritarashtra's son. Of wicked understanding, he is always unable to put
+up with thee. Beholding Karna alone and unsupported, Dhritarashtra's son,
+O Bharata, turneth towards him with great resolution, accompanied by his
+car-force, for protecting him. Let that wicked-souled one, along with all
+those allies of his, be slain by thee, putting forth thy vigour, from
+desire of winning fame, kingdom and happiness. Both of you are endued
+with great strength. Both of you are possessed of great celebrity. When
+encountering each other in battle, O Partha, like a celestial and a
+Danava in the great battle between the gods and the Asuras, let all the
+Kauravas behold thy prowess. Beholding thee filled with great rage and
+Karna also excited to fury, O bull of Bharata's race, Duryodhana in wrath
+will not be able to do anything. Remembering thyself to be of purified
+soul, O bull of Bharata's race, and remembering also that the son of
+Radha harboureth a great animosity for the virtuous Yudhishthira, achieve
+that, O son of Kunti, which should now be achieved. Righteously setting
+thy heart on battle, advance against that leader of car-warriors. There,
+five hundred foremost of car-warriors, O thou best of car-warriors, that
+are endued with great might and fierce energy, and 5,000 elephants, and
+twice as many horses, and innumerable foot-soldiers, all united together,
+O son of Kunti, and protecting one another, O hero, are advancing against
+thee. Show thyself, of thy own will, unto that great bowman, viz., the
+Suta's son. Advance, O bull of Bharata's race, towards him with great
+speed. There, Karna, filled with great wrath is rushing against the
+Pancalas. I see his standard approaching towards the car of
+Dhrishtadyumna. I think he will exterminate the Pancalas. I will tell
+thee, O bull of Bharata's race, some good news, O Partha. King
+Yudhishthira the just is living. There, the mighty-armed Bhima, having
+returned, is stationed at the head of the army, supported by the
+Srinjayas and by Satyaki, O Bharata. There, the Kauravas are being
+slaughtered with keen shafts by Bhimasena, O son of Kunti, and the
+high-souled Pancalas. The troops of Dhritarashtra's son, with their faces
+turned from the field, and with blood streaming down from their wounds,
+are speedily flying away from battle, struck by Bhima with his shafts.
+Bathed in blood, the Bharata army, O chief of Bharata's race, presents an
+exceedingly cheerless aspect like that of the Earth when divested of
+crops. Behold, O son of Kunti, Bhimasena, that foremost of combatants,
+filled with rage like a snake of virulent poison, and engaged in routing
+the (Kaurava) host. Yellow and red and black and white banners, adorned
+with stars and moons and suns as also many umbrellas, O Arjuna, lie
+scattered about. Made of gold or silver or brass and other metals,
+standards are lying about, and elephants and steeds also, scattered all
+over the field. There, those car-warriors are falling from their cars,
+deprived of life by the unreturning Pancalas with shafts of diverse
+kinds. There the Pancalas of great speed, O Dhananjaya, are rushing
+against the riderless Dhartarashtra elephants and steeds and cars.
+Reckless of their very lives, O chastiser of foes, those warriors,
+difficult of defeat in battle aided by the might of Bhimasena are
+crushing, O tiger among men, the hostile force. There, the Pancalas are
+uttering loud roars and blowing their conchs as they are rushing against
+their foes and crushing them with their shafts in battle. Behold their
+great energy and power. Through sheer valour, the Pancalas are
+slaughtering the Dhartarashtras like angry lions slaying elephants.
+Unarmed they are snatching the weapons of their armed foes and with those
+weapons thus snatched, they are slaying their foes that are effectual
+smiters, and uttering loud roars. The heads and arms of their foes are
+being struck off and felled on the field. The Pancala cars and elephants
+and horses are all worthy of the highest praise. Like swans of great
+speed leaving the Manasa lake and rushing into the Ganga, the Pancalas
+are rushing against the Kauravas, and every part of the vast
+Dhartarashtra force is assailed by them. Like bulls resisting bulls, the
+heroic Kripa and Karna and other leaders are putting forth all their
+valour for resisting the Pancalas. The Pancala heroes headed by
+Dhrishtadyumna are slaying thousands of their foes, viz., the great
+car-warriors of the Dhartarashtra army already sinking in the ocean of
+Bhima's weapons. Beholding the Pancalas overwhelmed by their foes, the
+fearless son of the Wind-god, assailing the hostile force, is shooting
+his shafts and uttering loud roars. The greater portion of the vast
+Dhartarashtra army has become exceedingly frightened. Behold those
+elephants, pierced by Bhima with his cloth-yard shafts, are falling down
+like mountain summits riven by the thunderbolt of Indra. There, those
+huge elephants, deeply pierced with the straight shafts of Bhimasena are
+flying away, crushing their own ranks. Dost thou not recognise the
+unbearable leonine shouts, O Arjuna, of the terribly-roaring Bhimasena
+inspired with desire of victory in battle? There, the prince of the
+Nishadas, filled with rage, is coming against the son of Pandu, on his
+foremost of elephants, from desire of slaying him with his lances, even
+like Destroyer himself armed with his bludgeon. Struck by Bhima with ten
+keen cloth-yard shafts endued with the splendour of the fire or the Sun,
+the two arms of the roaring prince, with lances in grasp, are lopped off.
+Slaying the prince, Bhima proceedeth against other elephants looking like
+masses of blue clouds and ridden by riders guiding them with skill.
+Behold those riders striking Vrikodara with darts and lances in
+profusion. Slaying with his keen shafts those elephants, seven at a time,
+their triumphal standards also, O Partha, are cut down by thy elder
+brother. As regards those other elephants, each of them is being slain
+with ten shafts by him. The shouts of the Dhartarashtras are no longer
+heard, now that Bhima, O bull of Bharata's race, who is equal to
+Purandara himself, is engaged in battle. Full three Akshauhinis of
+Duryodhana's soldiers had been assembled together (in front of Bhima).
+They have all been checked by that lion among men, Bhimasena, in wrath."'"
+
+"Sanjaya continued, 'Behold that feat, difficult of accomplishment,
+achieved by Bhimasena. Arjuna, with his keen shafts, destroyed the
+remnant of his foes. The mighty samsaptakas, O lord, slaughtered in
+battle and routed (by Arjuna), fled away in all directions, overcome with
+fear. Many amongst them (that fell) became the guests of Shakra and
+attained to great happiness. As regards Partha, that tiger among men, he
+continued, with his straight shafts, to slaughter the Dhartarashtra host
+consisting of four kinds of forces.'"
+
+
+
+61
+
+"Dhritarashtra said, 'When Bhima and Pandu's son Yudhishthira were
+engaged in battle, when my troops were being slaughtered by the Pandus
+and the Srinjayas, when, indeed, my vast army being broken and routed
+repeatedly became cheerless, tell me, O Sanjaya, what the Kauravas did.'
+
+"Sanjaya said, 'Beholding the mighty-armed Bhima, the Suta's son of great
+valour, with eyes red in wrath, O king, rushed towards him. Seeing thy
+army fly away from Bhimasena, the mighty Karna, O king, rallied it with
+great efforts. The mighty-armed Karna, having rallied thy son's host,
+proceeded against the Pandavas, those heroes difficult of defeat in
+battle. The great car-warriors of the Pandavas also, shaking their bows
+and shooting their shafts, proceeded against the son of Radha. Bhimasena,
+and the grandson of Sini, and Shikhandi and Janamejaya, and
+Dhrishtadyumna of great strength, and all the Prabhadrakas, and those
+tigers among men, the Pancalas, filled with rage and inspired with desire
+of victory, rushed in that battle from every side against thy army.
+Similarly, the great car-warriors of thy army, O king, quickly proceeded
+against the Pandava host, desirous of slaughtering it. Teeming with cars
+and elephants and horses, and abounding with foot-soldiers and standards,
+the two armies then, O tiger among men, assumed a wonderful aspect.
+Shikhandi proceeded against Karna, and Dhrishtadyumna proceeded against
+thy son Duhshasana, accompanied by a large force. Nakula proceeded
+against Vrishasena, while Yudhishthira against Citrasena. Sahadeva, O
+king, in that battle, proceeded against Uluka. Satyaki proceeded against
+Shakuni, and the sons of Draupadi against the other Kauravas. The mighty
+car-warrior Ashvatthama proceeded, with great care, against Arjuna.
+Sharadvata's son Kripa proceeded against the mighty bowman Yudhamanyu,
+while Kritavarma of great strength proceeded against Uttamauja. The
+mighty-armed Bhimasena, O sire, alone and unsupported, resisted all the
+Kurus and thy sons at the head of their division. The slayer of Bhishma,
+Shikhandi, then, O monarch, with his winged arrows, resisted Karna,
+careering fearlessly in that battle. Held in check, Karna then, his lips
+trembling in rage, assailed Shikhandi with three arrows in the midst of
+his eyebrows. With those three arrows sticking on his forehead, Shikhandi
+looked highly beautiful like a silver mountain with three elevated
+crests. Deeply pierced by the Suta's son in that encounter, the mighty
+bowman Shikhandi pierced Karna, in return, with ninety keen shafts. The
+mighty car-warrior Karna then, slaying Shikhandi's steeds and next his
+driver with three arrows, cut off his standard with a razor-faced arrow.
+That mighty car-warrior then, that scorcher of foes, filled with rage,
+jumped down from his steedless car and hurled a dart at Karna. Cutting
+off that dart with three shafts in that encounter, Karna then, O Bharata,
+pierced Shikhandi with nine keen arrows. Avoiding then the shafts sped
+from Karna's bow, that best of men, Shikhandi, exceedingly mangled,
+retreated speedily from that spot. Then Karna, O monarch, began to
+scatter the troops of the Pandavas, like a mighty wind scattering a heap
+of cotton. Meanwhile Dhrishtadyumna, O monarch, afflicted by thy son,
+pierced Duhshasana, in return, with three arrows in the centre of the
+chest. Then Duhshasana, O sire, pierced his assailant's left arm with a
+broad-headed shaft, sharp and straight and equipped with wings of gold.
+Thus pierced, Dhrishtadyumna, filled with wrath and the desire to
+retaliate, sped a terrible shaft, O Bharata, at Duhshasana. Thy son,
+however, O king, with three shafts of his, cut off that impetuous arrow
+sped by Dhrishtadyumna as it coursed towards him. Approaching
+Dhrishtadyumna then, he struck him in the arms and the chest with
+seventeen other broad-headed shafts adorned with gold. Thereat Prishata's
+son, filled with rage, cut off Duhshasana's bow, O sire, with a sharp
+razor-headed arrow, at which all the troops there uttered a loud shout.
+Taking up then another bow, thy son, as if smiling, held Dhrishtadyumna
+in check with showers of arrows from every side. Beholding the prowess of
+that high-souled son of thine, the combatants, as also the Siddhas and
+the Apsaras, became all filled with wonder. We then saw the mighty
+Dhrishtadyumna thus assailed by Duhshasana to resemble a huge elephant,
+held in check by a lion. Then many Pancala car-warriors and elephants and
+horses, O elder brother of Pandu, desirous of rescuing the commander (of
+the Pandava army) encompassed thy son. The battle that commenced, O
+scorcher of foes, between thy warriors and the enemy, presented as
+frightful a sight as that which may be seen at the destruction of all
+creatures at the end of the Yuga.
+
+"'Vrishasena, staying by the side of his father, having pierced Nakula
+with five arrows made wholly of iron, pierced him once again with three
+other arrows. The heroic Nakula then, as if smiling, deeply pierced
+Vrishasena in the chest with a cloth-yard shaft of great keenness. Thus
+pierced by his mighty foe, that scorcher of foes, viz., Vrishasena,
+pierced his assailant with twenty arrows and was himself pierced by him
+with five. Then those two bulls among men shrouded each other with
+thousands of arrows, at which the divisions that supported them broke.
+Beholding the troops of Dhritarashtra's son flying away, the Suta's son,
+following them, O king, began to forcibly stop them. After Karna had gone
+away, Nakula proceeded against the Kauravas. Karna's son also, avoiding
+Nakula, proceeded quickly, O sire, to where his father, the son of Radha,
+was for protecting his car-wheel.
+
+"'The angry Uluka was held in check by Sahadeva. Having slain his four
+steeds, the valiant Sahadeva then despatched his foe's driver to the
+abode of Yama. Uluka then, that delighter of his father, jumping down
+from his car, O king, quickly proceeded and entered the division of the
+Trigartas. Satyaki, having pierced Shakuni with twenty keen arrows,
+easily cut off the standard of Subala's son with a broad-headed arrow.
+The valiant son of Subala, filled with rage, O king, in that encounter,
+pierced Satyaki's armour and then cut off his golden standard. Then
+Satyaki pierced him in return with many keen arrows, and struck his
+driver, O monarch, with three arrows. With great speed then, he
+despatched with other shafts the steeds of Shakuni to Yama's abode.
+Speedily alighting then, O bull among men, from his car, Shakuni, that
+mighty car-warrior, quickly ascended the car of Uluka. The latter then
+bore away with great speed his father from Sini's grandson, that warrior
+skilled in battle. Then Satyaki, O king, rushed in that battle against
+thy army with great impetuosity, at which that army broke. Shrouded with
+the arrows of Sini's grandson, thy army, O monarch, fled away on all
+sides with great speed, and fell down deprived of life.
+
+"'Thy son resisted Bhimasena in that battle, in a trice Bhima made that
+ruler of men steedless and driverless and carless and standardless, at
+which the (Pandava) troops became highly glad. Then thy son, O king, went
+away from Bhimasena's presence. The whole Kuru army, at this, rushed
+against Bhimasena. Tremendous became the din made by those combatants
+inspired with the desire of slaying Bhimasena. Yudhamanyu, piercing
+Kripa, quickly cut off his bow. Then Kripa, that foremost of all wielders
+of weapons, taking up another bow, felled Yudhamanyu's standard and
+driver and umbrella on the Earth. At this, the mighty car-warrior
+Yudhamanyu retreated on his car, driving it himself. Uttamauja covered
+the terrible son of Hridika, endued with terrible prowess, with a thick
+shower of arrows like a cloud pouring torrents of rain on a mountain. The
+battle between them, O scorcher of foes, became so awful that its like, O
+monarch, I had never seen before. Then Kritavarma, O king, in that
+encounter, suddenly pierced Uttamauja in the chest, at which the latter
+sat down on the terrace of his car. His driver then bore away that
+foremost of car-warriors. Then the whole Kuru army rushed at Bhimasena.
+Duhshasana and Subala's son, encompassing the son of Pandu with a large
+elephant force, began to strike him with small arrows. Then Bhima,
+causing the wrathful Duryodhana to turn his back on the field by means of
+hundreds of arrows, quickly rushed towards that elephant force. Beholding
+that elephant-force advance impetuously against him, Vrikodara became
+filled with great rage and invoked his celestial weapons. And he began to
+strike elephants with elephants like Indra striking the Asuras. While
+engaged in slaughtering those elephants, Vrikodara, in that battle,
+covered the welkin with his shafts like myriads of insects covering a
+fire. Like the wind scattering masses of clouds, Bhima quickly scattered
+and destroyed crowds of elephants united together in thousands. Covered
+all over with networks of gold, as also with many gems, the elephants
+looked exceedingly beautiful in that battle like clouds charged with
+lightning. Slaughtered by Bhima, those elephants, O king, began to fly
+away. Some amongst them, with their hearts pierced, fell down on the
+Earth. With those fallen and failing elephants adorned with gold, the
+Earth looked beautiful there, as if strewn with broken mountains. With
+the fallen elephant-warriors of blazing resplendence and adorned with
+gems, the Earth looked beautiful as if strewn with planets of exhausted
+merit. Then elephants, with their temples, frontal globes, and trunks
+deeply pierced, fled in hundreds in that battle, afflicted with the
+shafts of Bhimasena. Some amongst them, huge as hills, afflicted with
+fear and vomiting blood, ran away, their limbs mangled with arrows, and
+looked on that account, like mountains with liquid metals running down
+their sides. People then beheld the two arms of Bhima, resembling two
+mighty snakes, smeared with sandal-paste and other pounded unguents,
+continually employed in drawing the bow. Hearing the sound of his
+bow-string and palms that resembled the peal of thunder, those elephants,
+ejecting urine and excreta, ran away in fear. The feats of the
+single-handed Bhima of great intelligence, on that occasion, shone like
+those of Rudra, himself, while engaged in destroying all creatures.'"
+
+
+
+62
+
+"Sanjaya said, 'The handsome Arjuna then, on that foremost car of his,
+unto which were yoked white steeds, and which was urged by Narayana
+himself, appeared on the scene. Like the tempest agitating the ocean,
+Vijaya, O foremost of kings, in that battle, agitated that host of thine
+teeming with horsemen. When the white-steeded Arjuna was otherwise
+engaged, thy son Duryodhana, filled with rage and surrounded by half his
+troops, approached suddenly, and encompassed the advancing Yudhishthira
+inspired with the desire of revenge. The Kuru king then pierced the son
+of Pandu with three and seventy razor-headed arrows. At this,
+Yudhishthira, the son of Kunti, became inflamed with ire, and quickly
+struck thy son with thirty broad-headed arrows. The Kaurava troops then
+rushed impetuously for seizing Yudhishthira. Understanding the wicked
+intentions of the enemy, the great car-warriors of the Pandava army,
+uniting together, rushed towards Yudhishthira, the son of Kunti, for
+rescuing him. Indeed, Nakula and Sahadeva and Dhrishtadyumna, the son of
+Prishata, surrounded by a full Akshauhini of troops, thus proceeded
+towards Yudhishthira. Bhimasena also, in that battle, crushing the great
+car-warriors of thy army, proceeded towards the king surrounded by foes.
+Karna, otherwise called Vaikartana, O king, shooting dense showers of
+arrows, checked, single-handed, all those mighty bowmen thus advancing
+(to the rescue). Though they shot dense showers of arrows and hurled
+innumerable lances, fighting with determination, yet they were unable
+even to look at the son of Radha. Indeed, the son of Radha, that master
+of all weapons offensive and defensive, by shooting dense showers of
+shafts checked all those great bowmen. The high-souled Sahadeva, however,
+quickly approaching (the spot where Duryodhana was), and invoking without
+loss of time a (celestial) weapon, pierced Duryodhana with twenty arrows.
+Thus pierced by Sahadeva, the Kuru king, covered with blood, looked
+beautiful, like a huge elephant of split temples. Beholding thy son
+deeply pierced with many arrows of great energy, that foremost of
+car-warriors, viz., the son of Radha, filled with rage, rushed to that
+spot. Seeing Duryodhana reduced to that plight, Karna, invoking his
+weapons quickly, began to slaughter the troops of Yudhishthira and
+Prishata's son. Thus slaughtered by the high-souled Karna, Yudhishthira's
+troops, O king, afflicted with the arrows of the Suta's son, soon fled
+away. Showers of shafts fell together. Indeed, those sped subsequently
+from the bow of the Suta's son touched with their heads the wings of
+those sped before. In consequence of those falling showers, of shafts, O
+monarch, colliding with one another, a conflagration seemed to blaze
+forth in the welkin. Soon Karna shrouded the ten points of the compass, O
+king, with arrows capable of piercing the bodies of foes, as if with
+advancing flights of locusts. Displaying the highest weapons, Karna began
+to wave with great force his two arms smeared with red sandal-paste and
+adorned with jewels and gold. Then stupefying all sides, O king, with his
+shafts, Karna deeply afflicted Yudhishthira the just. Filled with rage at
+this, Dharma's son Yudhishthira struck Karna with fifty keen shafts. In
+consequence then of the darkness caused by those showers of arrows, the
+battle became awful to look at. Loud cries of woe arose from among thy
+troops, O monarch, whilst they were being slaughtered by Dharma's son, O
+sire, with diverse kinds of keen shafts equipped with Kanka feathers and
+whetted on stone, with numerous broad-headed arrows, and with diverse
+kinds of darts and swords and clubs. Thither where Pandu's son of
+virtuous soul cast his eyes with the desire of producing evil, thither
+thy army broke, O bull of Bharata's race. Inflamed with great rage, Karna
+also, of immeasurable soul, inspired with the desire of retaliating, his
+face flushed in anger, rushed in that battle against Pandu's son, king
+Yudhishthira the just, shooting cloth-yard shafts and crescent-shaped
+arrows and those equipped with heads like the calf's tooth. Yudhishthira
+also pierced him with many whetted arrows equipped with wings of gold. As
+if smiling the while, Karna pierced the royal son of Pandu in the chest
+with three broad-headed arrows, whetted on stone, and equipped with Kanka
+feathers. Deeply afflicted therewith, king Yudhishthira the just, sitting
+down on the terrace of his car, ordered his driver to retreat. Thereupon
+all the Dhartarashtras, with their king, set up a loud shout, saying,
+"Seize! Seize!" and all of them then pursued the (Pandava) king. Then
+seventeen hundred Kekaya troops, skilled in smiting, united with a body
+of the Pancala troops, O king, checked the Dhartarashtras. During the
+progress of that fierce and terrible battle, Duryodhana and Bhima, those
+two warriors endued with great might, encountered each other.'"
+
+
+
+63
+
+"Sanjaya said, 'Meanwhile Karna also began, with his arrowy showers, to
+afflict the mighty car-warriors of the Kaikayas, viz., those great bowmen
+that stood before him. Indeed, the son of Radha despatched to Yama's
+abode full five hundred of those warriors that were employed in checking
+him in that battle. Beholding the son of Radha to be irresistible in that
+battle, those warriors, afflicted with the arrows of their assailant,
+repaired to the presence of Bhimasena. Breaking that car-force into many
+parts by means of his arrows, Karna, singly and riding on that same car
+of his, pursued Yudhishthira, who then, exceedingly mangled with arrows
+and almost insensible, was proceeding slowly for reaching the Pandava
+encampment with Nakula and Sahadeva on his two sides. Having approached
+the king, the Suta's son, from desire of doing good to Duryodhana,
+pierced the son of Pandu with three formidable arrows. In return, the
+king pierced Radha's son in the centre of the chest and then his driver
+with three shafts. Then those two scorchers of foes, viz., the twin sons
+of Madri, those two protectors of Yudhishthira's car-wheels, rushed
+towards Karna so that the latter might not succeed in slaying the king.
+Then Nakula and Sahadeva, both shooting showers of shafts with great
+care, covered the son of Radha therewith. The valiant son of the Suta,
+however, in return, pierced those two high-souled chastisers of foes with
+two broad-headed arrows of great sharpness. The son of Radha then slew
+Yudhishthira's excellent steeds, white as ivory and fleet as the mind,
+and having black hair in their tails. Then, smiling the while, the Suta's
+son, that great bowman, with another broadheaded shaft, felled the
+head-gear of Kunti's son. Similarly, the valiant Karna, having slain the
+steeds of Nakula, cut off the car shafts and bow of that intelligent son
+of Madri. Those two steedless and carless sons of Pandu,--those two
+brothers,--thereupon ascended the car of Sahadeva. Beholding those two
+brothers made carless, that slayer of hostile heroes, viz., their
+maternal uncle, the ruler of the Madras, moved by compassion, addressed
+the son of Radha and said, "Thou art to fight today with Pritha's son
+Phalguna. Why dost thou then, with rage inflamed to such a pitch, battle
+with Dharma's royal son? Thou art suffering thy weapons to be exhausted.
+Thy own armour is being weakened. With thy shafts reduced, and without
+quivers, with thy driver and steeds fatigued, and thyself mangled by foes
+with weapons, when thou wilt approach Partha, O son of Radha, thou wilt
+be an object of derision and mirth." Though thus addressed by the ruler
+of the Madras, Karna still, filled with rage, continued to assail
+Yudhishthira in battle. And he continued to pierce the two sons of Madri
+by Pandu with many keen arrows. Smiling the while, by means of his shafts
+he made Yudhishthira turn his face from the battle. Then Shalya,
+laughing, once more said unto Karna as the latter, excited with great
+wrath and resolved upon Yudhishthira's destruction stood on his car,
+these words, "Him for whose sake Dhritarashtra's son always honours thee,
+slay that Partha, O son of Radha. What wouldst thou gain by slaying
+Yudhishthira? The two Krishnas are blowing their conchs, whose loud blare
+is being heard. The twang also of Arjuna's bow is being heard, like the
+roar of the clouds in the season of rains. There, Arjuna, striking down
+the foremost of our car-warriors with his arrowy down-pours, is devouring
+all our troops. Behold him, O Karna, in this battle. The two that are
+protecting his rear are Yudhamanyu and Uttamauja. The brave Satyaki is
+protecting his left wheel, and Dhrishtadyumna is protecting his right
+wheel. There, Bhimasena is fighting with the royal son of Dhritarashtra.
+Act in such way, O son of Radha, that Bhima may not be able to slay the
+king today in the sight of us all,--that the king may, indeed, escape
+him. Behold, Duryodhana is brought under the power of Bhimasena, that
+ornament of battle. Approaching if thou canst rescue him, it will,
+indeed, be a very wonderful feat. Going thither, rescue the king, for a
+great peril has overtaken him. What wilt thou gain by slaying the sons of
+Madri or king Yudhishthira?" Hearing these words of Shalya, O lord of
+Earth, and beholding Duryodhana overpowered by Bhima in that dreadful
+battle, the valiant son of Radha, thus urged by the words of Shalya and
+exceedingly desirous of rescuing the king, left Ajatasatru and the twin
+sons of Madri by Pandu, and rushed for rescuing thy son. He was borne by
+his steeds that were fleet as birds and that were urged by the ruler of
+the Madras. After Karna had gone away, Kunti's son Yudhishthira
+retreated, borne, O sire, by the fleet steeds of Sahadeva. With his twin
+brothers accompanying him, that ruler of men, quickly repairing in shame
+to the (Pandava) camp, his body exceedingly mangled with shafts, alighted
+from the car and hastily sat down on an excellent bed. The arrows then
+being extracted from his body, the royal son of Pandu, his heart
+exceedingly afflicted with sorrow's dart, addressed his two brothers,
+viz., those two mighty car-warriors, the sons of Madri, saying, "Repair
+quickly to the division of Bhimasena. Roaring like a cloud, Vrikodara is
+engaged in battle." Riding another car, Nakula, that bull among
+car-warriors, and Sahadeva of great energy,--those two brothers, those
+two crushers of foes,--both endued with great might, then proceeded
+towards Bhima, borne by steeds of the utmost fleetness. Indeed, the
+brothers having together repaired to Bhimasena's division, took up their
+places there.'"
+
+
+
+64
+
+"Sanjaya said, 'Meanwhile Drona's son, surrounded by a large car-force, O
+king, suddenly proceeded to that spot where Partha was. Like the
+continent withstanding the surging ocean, the heroic Partha having Saurin
+(Krishna) for his help-mate withstood the impetuously rushing
+Ashvatthama. Then, O monarch, the valiant son of Drona, filled with rage,
+covered both Arjuna and Vasudeva with his shafts. Beholding the two
+Krishnas shrouded with arrows, the great car-warriors (of the Pandava
+army), as also the Kurus that witnessed it, wondered exceedingly. Then
+Arjuna, as if smiling, invoked into existence a celestial weapon. The
+Brahmana Ashvatthama, however, O Bharata, baffled that weapon in that
+battle. Indeed, all those weapons that Arjuna sped from desire of slaying
+the son of Drona were baffled by the latter, that great bowman, in that
+encounter. During the progress of that awful encounter of weapons, O
+king, we beheld the son of Drona to resemble the Destroyer himself, with
+gaping mouth. Having covered all the points of the compass, cardinal and
+subsidiary, with straight arrows, he pierced Vasudeva with three arrows
+in the right arm. Then Arjuna, slaying all the steeds of his high-souled
+assailant, caused the Earth in that battle to be covered with a river of
+blood that was exceedingly awful that led towards the other world, and
+that had diverse kinds of creatures floating on it. All the spectators
+beheld a large number of car-warriors along with their cars, belonging to
+the division of Ashvatthama, slain and destroyed by means of the arrows
+sped from Partha's bow. Ashvatthama also, slaying his enemies, caused a
+terrible river of blood to flow there that led to Yama's domains. During
+the progress of that fierce and awful battle between Drona's son and
+Partha, the combatants fought without showing any regard for one another,
+and rushed hither and thither. In consequence of cars having their steeds
+and drivers slain, and steeds having their riders slain, and elephants
+having their riders and guides slain, an awful carnage, O king, was made
+by Partha in that battle! Car-warriors, deprived of life with shafts sped
+from Partha's bow, fell down. Steeds freed from their trappings ran
+hither and thither. Beholding those feats of Partha, that ornament of
+battle, that valiant son of Drona quickly approached the former, that
+foremost of victorious men, shook his formidable bow decked with gold,
+and then pierced him from every side with many sharp arrows. Once more
+bending the bow, O king, the son of Drona cruelly struck Arjuna, aiming
+at the chest, with a winged arrow. Deeply pierced by Drona's son, O
+Bharata, in that encounter, the wielder of Gandiva, that hero of great
+intelligence forcibly covered the son of Drona with showers of arrows,
+and then cut off his bow. His bow cut off Drona's son then, taking up a
+spiked mace whose touch resembled that of thunder's, hurled it, in that
+encounter, at the diadem-decked Arjuna. The son of Pandu, however, O
+king, as if smiling the while, suddenly cut off that spiked mace decked
+with gold, as it advanced towards him. Thus cut off with Partha's shafts,
+it fell down on the Earth, like a mountain, O king, broken into pieces,
+struck with the thunderbolt. Filled with rage at this, Drona's son, that
+great car-warrior, began to cover Vibhatsu, aided by the energy of the
+Aindra weapon. Beholding that shower of arrows spread over the welkin
+through the Aindra weapon, Partha, endued with great activity, O king,
+taking up his bow Gandiva, and fixing on his bowstring a mighty weapon
+created by Indra, destroyed that Aindra-shower of arrows. Having baffled
+that arrowy shower caused by the Aindra weapon, Partha soon covered the
+car of Drona's son (with his own arrows). The son of Drona, however,
+overwhelmed with Partha's shafts, penetrated through that shower of
+arrows shot by the son of Pandu, and approaching the latter, invoked a
+mighty weapon and suddenly pierced Krishna with hundred shafts and Arjuna
+with three hundred small arrows. Then Arjuna pierced the son of his
+preceptor with a hundred arrows in all his vital limbs. And then he
+poured many arrows on the steeds and driver and the bowstring of Drona's
+son in the very sight of thy warriors. Having pierced Drona's son in
+every vital part, Pandu's son, that slayer of hostile heroes, then felled
+his adversary's driver from the car-niche with a broad-headed arrow.
+Drona's son, however, himself taking up the reins, covered Krishna with
+many arrows. The activity of prowess that we then beheld in Drona's son
+was exceedingly wonderful, since he guided his steeds while he fought
+with Phalguni. That feat of his in battle, O king, was applauded by all
+the warriors. Then Vibhatsu, otherwise called Jaya, smiling the while,
+quickly cut off the traces of Ashvatthama's steeds in that battle, with a
+razor-faced arrow. Already afflicted by the energy of Arjuna's shafts,
+the steeds of Drona's son thereupon ran away. Then a loud noise arose
+from thy troops, O Bharata! Meanwhile the Pandavas, having obtained the
+victory, and desiring to improve it, rushed against thy troops, shooting
+from all sides sharp arrows at them. The vast Dhartarashtra host, then, O
+king, was repeatedly broken by the heroic Pandavas inspired with desire
+of victory, in the very sight, O monarch, of thy sons, conversant with
+all modes of warfare, and of Shakuni the son of Subala, and of Karna, O
+king! Though sought to be stopped, O king, by thy sons, that great army,
+afflicted on all sides, stayed not on the field. Indeed, a confusion set
+in among the vast terrified host of thy son in consequence of many
+warriors flying away on all sides. The Suta's son loudly cried out,
+saying "Stay, Stay!" but thy army, slaughtered by many high-souled
+warriors, did not stay on the field. Loud shouts were uttered then, O
+monarch, by the Pandavas, inspired with this desire of victory, on
+beholding the Dhartarashtra host flying away on all sides. Then
+Duryodhana addressing Karna from affection, "Behold, O Karna, how our
+army, exceedingly afflicted by the Pandavas, though thou art here, is
+flying away from battle! Knowing this, O thou of mighty arms, do that
+which is suited to the hour, O chastiser of foes! Thousands of (our)
+warriors, routed by the Pandavas, are, O hero, calling after thee only, O
+best of men!" Hearing these grave words of Duryodhana, the son of Radha,
+as if smiling, said these words unto the ruler of the Madras, "Behold the
+prowess of my arms and the energy of my weapons, O ruler of men! Today I
+will slay all the Pancalas and the Pandavas in battle! Cause the steeds
+to proceed with my car, O tiger among men! Without doubt, everything will
+be as I have said!" Having said these words, the Suta's son of great
+valour, that hero, taking up his ancient and foremost of bows called
+Vijaya, stringed it and rubbed the string repeatedly. Bidding the troops
+stay on the field after having assured them upon his truth and by an
+oath, the mighty Karna of immeasurable soul fixed on his bow-string the
+weapon known by the name of Bhargava. From that weapon flowed, O king,
+millions and millions of keen arrows in that great battle. Entirely
+shrouded with those blazing and terrible arrows winged with feathers of
+Kankas and peacocks, the Pandava army could not see anything. Loud wails
+of woe arose from among the Pancalas, O king, afflicted, in that battle,
+with the mighty Bhargava weapon. In consequence then of elephants, O
+king, and steeds, by thousands, and cars, O monarch, and men, falling on
+all sides, deprived of life, the Earth began to tremble. The vast force
+of the Pandavas became agitated from one extremity to another. Meanwhile
+Karna, that scorcher of foes, that foremost of warriors, that tiger among
+men, while consuming his foes, looked resplendent like a smokeless fire.
+Thus slaughtered by Karna, the Pancalas and the Cedis began to lose their
+senses all over the field like elephants during the conflagration in a
+forest. Those foremost of men, O tiger among men, uttered loud roars like
+those of the tiger. Loud became the wails of woe, like those of living
+creatures at the universal dissolution that were uttered by those crying
+combatants struck with panic and running wildly on all sides, O king, of
+the field of battle and trembling with fear. Beholding them thus
+slaughtered, O sire, by the Suta's son, all creatures, even beasts and
+birds, were filled with fear. The Srinjayas then, thus slaughtered in
+battle by the Suta's son, repeatedly called upon Arjuna and Vasudeva like
+the spirits of the dead within Yama's dominions calling upon Yama to
+rescue them. Hearing those wails of the troops slaughtered with Karna's
+shafts, and beholding the terrible bhargava weapon invoked into existence
+Kunti's son Dhananjaya said unto Vasudeva these words, "Behold, O Krishna
+of mighty arms, the prowess of the bhargava weapon! It cannot, by any
+means, be baffled! Behold the Suta's son also, O Krishna, filled with
+rage in this great battle and resembling the Destroyer himself, in
+prowess and employed in achieving such a fierce feat! Urging his steeds
+incessantly, he is repeatedly casting angry glances upon me! I will never
+be able to fly away from Karna in battle! The person that is living, may,
+in battle, meet with either victory or defeat. To the man, however, that
+is dead, O Hrishikesha, even death is victory. How can defeat be his that
+is dead?" Thus addressed by Partha, Krishna replied unto that foremost of
+intelligent men and chastiser of foes, these words that were suitable to
+the occasion, "The royal son of Kunti hath been deeply wounded and
+mangled by Karna. Having seen him first and comforted him, thou wilt
+then, O Partha, slay Karna." Then Keshava proceeded, desirous of
+beholding Yudhishthira, thinking that Karna meanwhile, O monarch, would
+be overwhelmed with fatigue. Then Dhananjaya, himself desirous of
+beholding the king afflicted with arrows, quickly proceeded on that car,
+avoiding the battle, at Keshava's command. While the son of Kunti was
+thus proceeding from desire of seeing king Yudhishthira the just, he cast
+his eyes on every part of the army but failed to find his eldest brother
+anywhere on the field. The son of Kunti proceeded, O Bharata, having
+fought with the son of his preceptor Drona, and having vanquished that
+hero incapable of being resisted by the wielder of the thunderbolt
+himself.'"
+
+
+
+65
+
+"Sanjaya said, 'Having vanquished the son of Drona and achieved a mighty
+and heroic feat that is exceedingly difficult of accomplishment,
+Dhananjaya, irresistible by foes, and with bow outstretched in his hands,
+cast his eyes among his own troops. The brave Savyasaci, gladdening those
+warriors of his that were still battling at the head of their divisions
+and applauding those among them that were celebrated for their former
+achievements, caused the car-warriors of his own army to continue to stand
+in their posts. Not seeing his brother Yudhishthira of Ajamida's race,
+the diadem-decked Arjuna, adorned, besides, with a necklace of gold,
+speedily approached Bhima and enquired of him the whereabouts of the
+king, saying, "Tell me, where is the king?" Thus asked, Bhima said, "King
+Yudhishthira the just, hath gone away from this place, his limbs scorched
+with Karna's shafts. It is doubtful whether he still liveth!" Hearing
+those words, Arjuna said, "For this reason go thou quickly from the spot
+for bringing intelligence of the king, that best of all the descendants
+of Kuru! Without doubt, deeply pierced by Karna with shafts, the king
+hath gone to the camp! In that fierce passage at arms, though deeply
+pierced by Drona with keen shafts, the king endued with great activity,
+had still stayed in battle, expectant of victory, until Drona was slain!
+That foremost one among the Pandavas, possessed of great magnanimity, was
+greatly imperilled by Karna in today's battle! For ascertaining his
+condition, quickly go hence, O Bhima! I will stay here, checking all our
+foes!" Thus addressed, Bhima said, "O thou of great glory, go thyself for
+ascertaining the condition of the king, that bull amongst the Bharatas!
+If, O Arjuna, I go there, many foremost of heroes will then say that I am
+frightened in battle!" Then Arjuna said unto Bhimasena, "The samsaptakas
+are before my division! Without slaying those assembled foes first, it is
+impossible for me to stir from this place!" Then Bhimasena said unto
+Arjuna, "Relying upon my own might, O foremost one among the Kurus, I
+will fight with all the samsaptakas in battle! Therefore, O Dhananjaya,
+do thou go thyself!"'"
+
+"Sanjaya continued, 'Hearing in the midst of foes, those words of his
+brother Bhimasena that were difficult of accomplishment, Arjuna, desiring
+to see the king, addressed the Vrishni hero, saying, "Urge the steeds, O
+Hrishikesha, leaving this sea of troops! I desire, O Keshava to see king
+Ajatasatru!"'"
+
+"Sanjaya continued, 'Just as he was on the point of urging the steeds,
+Keshava, that foremost one of the Dasharhas, addressed Bhima, saying,
+"This feat is not at all wonderful for thee, O Bhima! I am about to go
+(hence). Slay these assembled foes of Partha!" Then Hrishikesha proceeded
+with very great speed to the spot where king Yudhishthira was, O king,
+borne by those steeds that resembled Garuda, having stationed Bhima, that
+chastiser of foes, at the head of the army and having commanded him, O
+monarch, to fight (with the samsaptakas). Then those two foremost of men,
+(Krishna and Arjuna), proceeding on their car, approached the king who
+was lying alone on his bed. Both of them, alighting from that car,
+worshipped the feet of king Yudhishthira the just. Beholding that bull of
+tigers among men safe and sound, the two Krishnas became filled with joy,
+like the twin Ashvinis on seeing Vasava. The king then congratulated them
+both like Vivasvat congratulating the twin Ashvinis, or like Brihaspati
+congratulating Sankara and Vishnu after the slaughter of the mighty asura
+Jambha. King Yudhishthira the just, thinking that Karna had been slain,
+became filled with joy, and that scorcher of foes thereupon addressed
+them in these words in a voice choked with delight.'"
+
+
+
+66
+
+"'Yudhishthira said, "Welcome, O thou that hast Devaki for thy mother,
+and welcome to thee, O Dhananjaya! The sight of both of you, O Acyuta and
+Arjuna, is exceedingly agreeable! I see that without being wounded
+yourselves, you two, his foes, have slain the mighty car-warrior Karna!
+He was in battle like unto a snake of virulent poison. He was
+accomplished in all weapons. The leader of all the Dhartarashtras, he was
+their armour and protector! While fighting he was always protected by
+Vrishasena and by Sushena, both of whom are great bowmen! Of great
+energy, he had received lessons from Rama in weapons! He was invincible
+in battle! The foremost one in all the world, as a car-warrior he was
+celebrated throughout all the worlds. He was the saviour of the
+Dhartarashtras, and the proceeder in their van! A slayer of hostile
+troops, he was the crusher of large bands of foes. Ever engaged in
+Duryodhana's good, he was always prepared to inflict woe on us! He was
+invincible in battle by the very gods with Vasava at their head. In
+energy and might he was equal unto the god of fire and the god of wind.
+In gravity he was unfathomable as the Nether world. The enhancer of the
+joys of friends, he was like the Destroyer himself unto foes! Having
+slain Karna (who was even so) in dreadful battle, by good luck it is that
+you two have come, like a couple of celestials after vanquishing an
+Asura! Today, O Acyuta and Arjuna, a great battle was fought between
+myself exerting with might and that hero resembling the Destroyer
+himself, while seeking to exterminate all creatures! My standard was cut
+down, and my two Parshni drivers also were slain by him. I was also made
+steedless and carless by him in the very sight of Yuyudhana, of
+Dhrishtadyumna, of the twins (Nakula and Sahadeva), of the heroic
+Shikhandi, as also in the very sight of the sons of Draupadi, and all the
+Pancalas! Having vanquished those innumerable foes, Karna of mighty
+energy then vanquished me, O thou of mighty arms, although I exerted
+myself resolutely in battle! Pursuing me then and without doubt,
+vanquishing all my protectors, that foremost of warriors addressed me in
+diverse harsh speeches. That I am still alive, O Dhananjaya, is due to
+the prowess of Bhimasena. What more need I say? I am unable to bear that
+humiliation! For thirteen years, O Dhananjaya, through fear of Karna, I
+did not obtain any sleep by night or any comfort by day! Filled with
+hatred of Karna, I burn, O Dhananjaya! Like the bird Vaddhrinasa I fled
+from Karna, knowing that the time for my own destruction had come. The
+whole of my time had passed in the thought as to how I would accomplish
+the destruction of Karna in battle! Awake or asleep, O son of Kunti, I
+always beheld Karna (with my mind's eye). Wherever I was, the universe
+appeared to me to be full of Karna! Inspired with the fear of Karna,
+wherever I used to go, O Dhananjaya, thither I beheld Karna standing
+before my eyes! Vanquished in battle, with my steeds and car, by that
+hero who never retreated from battle, alive I was let off by him! What
+use have I of life or of kingdom either, since Karna, that ornament of
+battle, today cried fie on me? That which I had never before met with at
+the hands of Bhishma or Kripa or Drona in battle, that I met with today
+at the hands of the Suta's son, that mighty car-warrior! It is for this,
+O son of Kunti, that I ask thee today about thy welfare! Tell me in
+detail how thou hast slain Karna today! In battle Karna was equal unto
+Sakra himself. In prowess he was equal unto Yama. In weapons he was equal
+unto Rama. How then hath he been slain? He was regarded as a mighty
+car-warrior, conversant with all modes of warfare. He was the foremost of
+all bowmen, and the one man amongst all men! O prince, the son of Radha
+was always worshipped by Dhritarashtra and his son, for thy sake! How
+then hath he been slain by thee? In all engagements, Dhritarashtra's son,
+O Arjuna, used to regard Karna as thy death, O bull among men! How then,
+O tiger among men, hath that Karna been slain by thee in battle? Tell me,
+O son of Kunti, how that Karna hath been slain by thee! How, while he was
+engaged in battle, didst thou, O tiger among men, strike off his head in
+the very sight of all his friends like a tiger tearing off the head of a
+ruru deer? That Suta's son who in battle searched all the points of the
+compass for finding thee, that Karna who had promised to give a car with
+six bulls of elephantine proportions unto him that would point thee out,
+I ask: doth that Karna of wicked soul lie today on the bare ground, slain
+with thy keen arrows equipped with Kanka feathers? Having slain the
+Suta's son in battle, thou hast accomplished a deed highly agreeable to
+me! Encountering him in battle, hast thou really slain that Suta's son,
+who, filled with arrogance and pride and bragging of his heroism, used to
+search everywhere on the field of battle for thee? Hast thou, O sire,
+really slain in battle that sinful wretch who used to always challenge
+thee and who was desirous for thy sake of giving unto others a
+magnificent car, made of gold along with a number of elephants and bulls
+and steeds? Hast thou really slain today that sinful wight who was
+exceedingly dear to Suyodhana, and who, intoxicated with pride of
+heroism, used always to brag in the assembly of the Kurus? Encountered in
+battle, doth that wretch lie today on the field, his limbs exceedingly
+mangled with sky-ranging shafts sped by thee from thy bow and all steeped
+in blood? Have the two arms of Dhritarashtra's son been (at last) broken?
+Have those words been unfulfilled, uttered from folly by him who, filled
+with pride, used to always boast in the midst of the kings for gladdening
+Duryodhana, saying, 'I will slay Phalguna'? O son of Indra, hath that
+Karna of little understanding been slain by thee today, that Suta's son
+who made the vow that he would not wash his feet as long as Partha lived?
+That Karna of wicked understanding who in the assembly before the Kuru
+chiefs, had addressed Krishna, saying, 'Why, O Krishna, dost thou not
+abandon the Pandavas that are divested of might, exceedingly weak, and
+fallen?' That Karna who had vowed for thy sake, saying that he would not
+return from battle without having slain Krishna and Partha. I ask, doth
+that Karna of sinful understanding lie today on the field, his body
+pierced with shafts? Thou knowest the nature of the battle that took
+place when the Srinjayas and the Kauravas encountered each other, the
+battle in which I was brought to that distressful plight. Encountering
+that Karna, hast thou slain him today? O Savyasaci, hast thou today, with
+blazing shafts sped from Gandiva, cut off from the trunk of that Karna of
+wicked understanding his resplendent head decked with earrings? Pierced
+with Karna's shafts today, I had, O hero, thought of thee (that thou
+wouldst slay him)! Hast thou then, by the slaughter of Karna, made that
+thought of mine true? In consequence of the protection granted him by
+Karna, Suyodhana, filled with pride, always recked us little. Displaying
+thy prowess, hast thou today destroyed that refuge of Suyodhana? That
+Suta's son of wicked soul, that Karna of great wrath, who had formerly,
+in the presence of the Kauravas and in the midst of the assembly called
+us sesame seeds without kernel, encountering that Karna in battle, hast
+thou slain him today? That Suta's son of wicked soul who had, laughing
+the while, commanded Duhshasana to forcibly drag Yajnasena's daughter won
+in gambling by Subala's son, hath he been slain today by thee? That Karna
+of little understanding who, having been counted as only half a
+car-warrior during the tale of rathas and atirathas, had upbraided that
+foremost of all wielders of weapons on Earth, our grandsire Bhishma, hath
+he been slain by thee? Extinguish, O Phalguna, this fire in my heart that
+is born of vindictiveness and is fanned by the wind of humiliation, by
+telling me that thou hast slain Karna today, having encountered him in
+battle! The news of Karna's slaughter is exceedingly agreeable to me.
+Tell me, therefore, how the Suta's son hath been slain! Like the divine
+Vishnu waiting for the arrival of Indra with the intelligence of Vritra's
+slaughter, I had so long waited for thee, O hero!"'"
+
+
+
+67
+
+"Sanjaya said, 'Hearing these words of the righteous king who had been
+filled with anger, that high-souled atiratha, Jishnu of infinite energy,
+replied unto the invincible Yudhishthira of great might, saying, "While
+battling with the samsaptakas today, Drona's son who always proceedeth at
+the head of the Kuru troops, O king, suddenly came before me, shooting
+shafts that resembled snakes of virulent poison. Beholding my car, of
+rattle deep as the roar of clouds, all the troops began to encompass it.
+Slaying full five hundred of those, I then, O foremost of kings,
+proceeded against Drona's son. Approaching me, O king, that hero with
+great resolution rushed against me like a prince of elephants against a
+lion, and desired to rescue, O monarch, the Kaurava car-warriors that
+were being slaughtered by me. Then, in that battle, O Bharata, the
+preceptor's son, that foremost of heroes among the Kurus, incapable of
+being made to tremble, began to afflict me and Janardana with whetted
+shafts resembling poison or fire. While engaged in battle with me, eight
+carts, each drawn by eight bullocks, carried his hundreds of arrows. He
+shot them all at me, but like a wind destroying the clouds I destroyed
+with my shafts that arrowy shower of his. He then shot at me, with skill
+and force and resolution, thousands of other arrows, all sped from his
+bow-string stretched to his very ear, even like a black cloud in the
+season of rains pouring in torrents the water with which it is charged.
+So quickly did Drona's son career in that battle that we could not
+discern from which side, the left or the right, he shot his arrows, nor
+could we notice when he took up his arrows and when he let them off.
+Indeed, the bow of Drona's son was seen by us to be incessantly drawn to
+a circle. At last, the son of Drona pierced me with five whetted arrows
+and Vasudeva also with five whetted arrows. Within the twinkling of an
+eye, however, I afflicted him with the force of thunderbolts. Exceedingly
+afflicted with those shafts sped by me, he soon assumed the form of a
+porcupine. All his limbs became bathed in blood. Beholding his troops,
+those foremost of warriors all covered with blood and overwhelmed by me,
+he then entered the car-division of the Suta's son. Seeing the troops
+overwhelmed by me in battle, and struck with fear, and beholding the
+elephants and steeds flying away, that grinder (of hostile hosts), viz.,
+Karna approached me quickly with fifty great car-warriors. Slaying them
+all and avoiding Karna, I have quickly come hither for seeing thee. All
+the Pancalas are afflicted with fear at sight of Karna like kine at the
+scent of a lion. The Prabhadrakas also, O king, having approached Karna,
+are like persons that have entered the wide open jaws of Death. Karna has
+already despatched to Yama's abode full seventeen hundred of those
+distressed car-warriors. Indeed, O king, the Suta's son did not become
+cheerless till he had a sight of us. Thou hadst first been engaged with
+Ashvatthama and exceedingly mangled by him. I heard that after that thou
+wert seen by Karna. O thou of inconceivable feats, I thought that thou
+must have, O king, been enjoying rest (in the camp), having come away
+from the cruel Karna. I have seen, O son of Pandu, the great and
+wonderful (Bhargava) weapon of Karna displayed in the van of battle.
+There is now no other warrior among the Srinjayas that is able to resist
+the mighty car-warrior Karna. Let Sini's grandson Satyaki and
+Dhrishtadyumna, O king, be the protectors of my car-wheels. Let the
+heroic princes Yudhamanyu and Uttamauja protect my rear. O thou of great
+glory, encountering that heroic and invincible car-warrior, viz., the
+Suta's son, staying in the hostile army, like Sakra encountering Vritra,
+O foremost of kings, I will, O Bharata, fight with the Suta's son if he
+can be found in this battle today. Come and behold me and the Suta's son
+contending with each other in battle for victory. There, the Prabhadrakas
+are rushing towards the face of a mighty bull. There, O Bharata, 6,000
+princes are sacrificing themselves in battle today, for the sake of
+heaven. If, putting forth my strength, I do not, O king, slay Karna today
+with all his relatives while engaged in battle with him, then that end
+will be mine, O lion among kings, which is his that does not accomplish a
+vow taken by him. I beg of thee, bless me, saying that victory will be
+mine in battle. Yonder, the Dhartarashtras are about to devour Bhima. I
+will, O lion among kings, slay the Suta's son and his troops and all our
+foes!"'"
+
+
+
+68
+
+"Sanjaya said, 'Hearing that Karna of mighty energy was still alive,
+Pritha's son Yudhishthira of immeasurable energy, exceedingly angry with
+Phalguna and burning with the shafts of Karna, said these words unto
+Dhananjaya, "O sire, thy army is fled and hath been beaten in a way that
+is scarcely honourable! Inspired with fear and deserting Bhima, thou hast
+come hither since thou hast been unable to slay Karna. Thou hast, by
+entering her womb, rendered the conception of Kunti abortive. Thou hast
+acted improperly by deserting Bhima, because thou wert unable to slay the
+Suta's son. Thou hadst, O Partha, said unto me in the Dwaita woods that
+thou wouldst, on a single car, slay Karna. Why, then, through fear of
+Karna hast come hither, avoiding Karna and deserting Bhima? If in the
+Dwaita woods thou hadst said unto me, 'O king, I shall not be able to
+fight with Karna,' we would then, O Partha, have made other arrangements
+suitable to the circumstances. Having promised me the slaughter of Karna,
+thou hast not, O hero, kept that promise. Bringing us into the midst of
+foes, why hast thou broken us into pieces by throwing us down on a hard
+soil? Expecting diverse good things and benefits from thee, O Arjuna, we
+have always uttered blessings on thee. All those expectations, however, O
+prince, have proved vain like those of persons expectant of fruit getting
+instead of a tree burthened only with flowers! Like a fish-hook hid
+within a piece of meat, or poison overlaid with food, thou didst, for
+disappointing us at last, point out destruction in the shape of kingdom
+unto ourselves covetous of kingdom! For these thirteen years, O
+Dhananjaya, we have, from hope, lived relying on thee, like seeds sown on
+earth in expectation of the showers sent by the gods in season! Even
+these were the words that a voice in the skies had said unto Pritha on
+the seventh day after thy birth, O thou of foolish understanding! 'This
+son of thine that is born will have the prowess of Vasava himself! He
+will vanquish all his heroic foes! Endued with superior energy, he will
+at Khandava vanquish all the celestials united together and diverse other
+creatures. This one will subjugate the Madras, the Kalingas, and the
+Kaikeyas. This one will, in the midst of many kings, slay the Kurus.
+There will be no bowman superior to him, and no creature will ever be
+able to vanquish him. With his senses under control, and having obtained
+mastery over all branches of knowledge, this one, by merely desiring it,
+will bring all creatures under subjection to himself. This high-souled
+son that is born of thee, O Kunti, will in beauty be the rival of Soma,
+in speed of the god of wind, in patience of Meru, in forgiveness of
+Earth, in splendour of Surya, in prosperity of the Lord of treasures, in
+courage of Sakra, and in might of Vishnu. He will be the slayer of all
+foes like Vishnu, the son of Aditi. Endued with immeasurable energy, he
+will be celebrated for the destruction he will deal to foes and the
+success he will win for friends. He will, besides, be the founder of a
+race!' Even thus, in the skies, on the summit of the Satasringa
+mountains, in the hearing of many ascetics, that voice spoke. All that,
+however, hath not come to pass. Alas, it shows that the gods even may
+speak untruths! Hearing also the words of praise always uttered about
+thee by many foremost of Rishis, I never expected that Suyodhana would
+win success and prosperity or that thou thyself wouldst be afflicted with
+the fear of Karna! Thou ridest upon an excellent car constructed by the
+celestial artificer himself, with axles that do not creak, and with
+standard that bears the ape. Thou bearest a sword attached to thy belt of
+gold and silk. This thy bow Gandiva is full six cubits long. Thou hast
+Keshava for thy driver. Why, then, through fear of Karna hast thou come
+away from battle, O Partha? If, O thou of wicked soul, thou hadst given
+this bow to Keshava and become his driver, then Keshava could have (by
+this time) slain the fierce Karna like the lord of the Maruts (Sakra)
+slaying with his thunder the Asura Vritra. If thou art unable to resist
+the fierce son of Radha today, as he is careering in battle, give this
+thy Gandiva today to some other king, that may be thy superior in (the
+use and knowledge of) weapons. If that be done, the world will not then
+behold us bereft of sons and wives, deprived of happiness in consequence
+of the loss of kingdom, and sunk, O son of Pandu, in an unfathomable hell
+of great misery. It would have been better for thee if thou hadst never
+been born in the womb of Kunti, or having taken thy birth there, if thou
+hadst come out on the fifth month an abortion, than to have, O prince,
+thus come away from battle, O thou of wicked soul! Fie on thy Gandiva,
+fie on the might of thy arms, fie on thy inexhaustible arrows! Fie on thy
+banner with the gigantic ape on it, and fie on thy car given thee by the
+god of fire!"'"
+
+
+
+69
+
+"Sanjaya said, 'Thus addressed by Yudhishthira, Kunti's son owning white
+steeds, filled with rage, drew his sword for slaying that bull of
+Bharata's race. Beholding his wrath, Keshava, conversant with the
+workings of the (human) heart said, "Why, O Partha, dost thou draw thy
+sword? I do not, O Dhananjaya, behold anyone here with whom thou hast to
+fight! The Dhartarashtras have now been assailed by the intelligent
+Bhimasena. Thou comest from battle, O son of Kunti, for seeing the king.
+The king has been seen by thee. Indeed, Yudhishthira is well. Having seen
+that tiger among kings who is endued with prowess equal to that of a
+tiger, why this folly at a time when thou shouldst rejoice? I do not see
+here, O son of Kunti, the person whom thou mayst slay. Why then dost thou
+desire to strike? What is this delusion of thy mind? Why dost thou, with
+such speed, take up that formidable sword? I ask thee this, O son of
+Kunti! What is this that thou art about, inasmuch as, O thou of
+inconceivable prowess, thou graspest that sword in anger?" Thus addressed
+by Krishna, Arjuna, casting his eyes on Yudhishthira, and breathing like
+an angry snake, said unto Govinda, "I would cut off the head of that man
+who would tell me 'Give thy Gandiva to another person.' Even this is my
+secret vow. Those words have been spoken by this king, O thou of
+immeasurable prowess, in thy presence, O Govinda! I dare not forgive
+them. I will for that slay this king who himself fears the slightest
+falling from virtue. Slaying this best of men, I will keep my vow. It is
+for this that I have drawn the sword, O delighter of the Yadus. Even I,
+slaying Yudhishthira, will pay off my debt to truth. By that I will
+dispel my grief and fever, O Janardana. I ask thee, what do you think
+suitable to the circumstances that have arisen? Thou, O sire, knowest the
+entire past and future of this universe. I will do what thou wilt tell
+me."'"
+
+"Sanjaya continued, 'Govinda then said, "Fie, fie," unto Partha and once
+more continued to say, "I now know, O Partha, that thou hast not waited
+upon the old, since, O tiger among men, thou hast yielded to wrath at a
+time when thou shouldst not have done so. No one that is acquainted with
+the distinctions of morality would act in the way, O Dhananjaya, in which
+thou, O son of Pandu, that art unacquainted with them, art acting today!
+He, O Partha, is the worst of men who committeth acts that should not be
+done and doeth acts that are apparently proper but condemned by the
+scriptures. Thou knowest not the decisions of those learned men who,
+waited upon by pupils, declare their opinions, following the dictates of
+morality. The man that is not acquainted with those rulings becomes
+confounded and stupefied, O Partha, even as thou hast been stupefied, in
+discriminating between what should be done and what should not. What
+should be done and what should not cannot be ascertained easily.
+Everything can be ascertained by the aid of the scriptures. Thou,
+however, art not acquainted with the scriptures. Since (believing
+thyself) conversant with morality, thou art desirous of observing
+morality (in this way, it seems) thou art actuated by ignorance. Thou
+believest thyself to be conversant with virtue, but thou dost not know, O
+Partha, that the slaughter of living creatures is a sin. Abstention from
+injury to animals is, I think, the highest virtue. One may even speak an
+untruth, but one should never kill. How then, O foremost of men, couldst
+thou wish, like an ordinary person, to slay thy eldest brother, the King,
+who is conversant with morality? The slaughter of a person not engaged in
+battle, or of a foe, O Bharata who has turned his face from battle or who
+flies away or seeks protection or joins his hands or yields himself up or
+is carless, is never applauded by the righteous. All these attributes
+are in thy superior. This vow, O Partha, was adopted by thee before from
+foolishness. In consequence of that vow thou art now, from folly,
+desirous of perpetrating a sinful act. Why, O Partha, dost thou rush
+towards thy reverend superior for slaying him, without having resolved
+the exceedingly subtle course of morality that is, again, difficult of
+being understood? I will now tell thee, O son of Pandu, this mystery
+connected with morality, this mystery that was declared by Bhishma, by
+the righteous Yudhishthira, by Vidura otherwise called Kshatri, and by
+Kunti, of great celebrity. I will tell thee that mystery in all its
+details. Listen to it, O Dhananjaya! One who speaks truth is righteous.
+There is nothing higher than truth. Behold, however, truth as practised
+is exceedingly difficult to be understood as regards its essential
+attributes. Truth may be unutterable, and even falsehood may be utterable
+where falsehood would become truth and truth would become falsehood. In a
+situation of peril to life and in marriage, falsehood becomes utterable.
+In a situation involving the loss of one's entire property, falsehood
+becomes utterable. On an occasion of marriage, or of enjoying a woman, or
+when life is in danger, or when one's entire property is about to be
+taken away, or for the sake of a Brahmana, falsehood may be uttered.
+These five kinds of falsehood have been declared to be sinless. On these
+occasions falsehood would become truth and truth would become falsehood.
+He is a fool that practises truth without knowing the difference between
+truth and falsehood. One is said to be conversant with morality when one
+is able to distinguish between truth and falsehood. What wonder then in
+this that a man of wisdom, by perpetrating even a cruel act, may obtain
+great merit like Valaka by the slaughter of the blind beast? What wonder,
+again, in this that a foolish and ignorant person, from even the desire
+of winning merit, earns great sin like Kausika (living) among the rivers?"
+
+"'Arjuna said, "Tell me, O holy one, this story that I may understand it,
+viz., this illustration about Valaka and about Kausika (living) among
+rivers."
+
+"'Vasudeva said, "There was a certain hunter of animals, O Bharata, of
+the name of Valaka. He used, for the livelihood of his son and wives and
+not from will, to slay animals. Devoted to the duties of his own order
+and always speaking the truth and never harbouring malice, he used also
+to support his parents and others that depended upon him. One day,
+searching for animals even with perseverance and care, he found none. At
+last he saw a beast of prey whose sense of smell supplied the defect of
+his eyes, employed in drinking water. Although he had never seen such an
+animal before, still he slew it immediately. After the slaughter of that
+blind beast, a floral shower fell from the skies (upon the head of the
+hunter). A celestial car also, exceedingly delightful and resounding with
+the songs of Apsaras and the music of their instruments, came from heaven
+for taking away that hunter of animals. That beast of prey, having
+undergone ascetic austerities, had obtained a boon and had become the
+cause of the destruction of all creatures. For this reason he was made
+blind by the Self-born. Having slain that animal which had resolved to
+slay all creatures, Valaka went to heaven. Morality is even so difficult
+of being understood. There was an ascetic of the name of Kausika without
+much knowledge of the scriptures. He lived in a spot much removed from a
+village, at a point where many rivers met. He made a vow, saying, 'I must
+always speak the truth.' He then became celebrated, O Dhananjaya, as a
+speaker of truth. At that time certain persons, from fear of robbers,
+entered that wood (where Kausika dwelt). Thither even, the robbers,
+filled with rage, searched for them carefully. Approaching Kausika then,
+that speaker of truth, they asked him saying, 'O holy one, by which path
+have a multitude of men gone a little while before? Asked in the name of
+Truth, answer us. If thou hast seen them, tell us this'. Thus adjured,
+Kausika told them the truth, saying, 'Those men have entered this wood
+crowded with many trees and creepers and plants'. Even thus, O Partha,
+did Kausika give them the information. Then those cruel men, it is heard,
+finding out the persons they sought, slew them all. In consequence of
+that great sin consisting in the words spoken, Kausika, ignorant of the
+subtilities of morality, fell into a grievous hell, even as a foolish
+man, of little knowledge, and unacquainted with the distinctions of
+morality, falleth into painful hell by not having asked persons of age
+for the solution of his doubts. There must be some indications for
+distinguishing virtue from sin. Sometimes that high and unattainable
+knowledge may be had by the exercise of reason. Many persons say, on the
+one hand, that the scriptures indicate morality. I do not contradict
+this. The scriptures, however, do not provide for every case. For the
+growth of creatures have precepts of morality been declared. That which
+is connected with inoffensiveness is religion. Dharma protects and
+preserves the people. So it is the conclusion of the Pandits that what
+maintains is Dharma. O Partha, I have narrated to you the signs and
+indications of Dharma. Hearing this, you decide whether Yudhishthira is
+to be slaughtered by you or not." Arjuna said, "Krishna, your words are
+fraught with great intelligence and impregnated with wisdom. Thou art to
+us like our parents and our refuge. Nothing is unknown to thee in the
+three worlds, so thou art conversant with the canons of morality. O
+Keshava of the Vrishni clan, thou knowest my vow that whoever among men
+would tell me, 'Partha, give thy Gandiva to some one braver than you,' I
+shall at once put an end to his life. Bhima has also made a promise that
+whoever would call him 'tularak', would be slaughtered by him there and
+then. Now the King has repeatedly used those very words to me in thy
+presence, O hero, viz., 'Give thy bow.' If I slay him, O Keshava, I will
+not be able to live in this world for even a moment. Having intended
+again the slaughter of the king through folly and the loss of my mental
+faculties, I have been polluted by sin. It behoveth thee today, O
+foremost of all righteous persons, to give me such counsel that my vow,
+known throughout the world, may become true while at the same time both
+myself and the eldest son of Pandu may live."'"
+
+"'Vasudeva said, "The king was fatigued, and under the influence of
+grief, He had been mangled in battle by Karna with numerous arrows. After
+that, O hero, he was repeatedly struck by the Suta's son (with his
+shafts), while he was retreating from battle. It was for this that,
+labouring under a load of sorrow, he spoke those improper words unto thee
+in wrath. He provoked thee by those words so that thou mightest slay
+Karna in battle. The son of Pandu knows that the wretched Karna is
+incapable of being borne by any one else in the world (save thee). It was
+for this, O Partha, that the king in great wrath said those harsh words
+to thy face. The stake in the game of today's battle has been made to lie
+in the ever alert and always unbearable Karna. That Karna being slain,
+the Kauravas would necessarily be vanquished. Even this is what the royal
+son of Dharma had thought. For this the son of Dharma does not deserve
+death. Thy vow also, O Arjuna, should be kept. Listen now to my counsels
+that will be agreeable to thee, to counsels in consequence of which
+Yudhishthira without being actually deprived of life may yet be dead. As
+long as one that is deserving of respect continues to receive respect,
+one is said to live in the world of men. When, however, such a person
+meets with disrespect, he is spoken of as one that is dead though alive.
+This king hath always been respected by thee and by Bhima and the twins,
+as also by all heroes and all persons in the world that are venerable for
+years. In some trifle then show him disrespect. Therefore, O Partha,
+address this Yudhishthira as 'thou' when his usual form of address is
+'your honour.' A superior, O Bharata, by being addressed as 'thou,' is
+killed though not deprived of life. Bear thyself thus, O son of Kunti,
+towards king Yudhishthira, the just. Adopt this censurable behaviour, O
+perpetuator of Kuru's race! This best audition of all auditions, hath
+been declared by both Atharvan and Angiras. Men desiring good should
+always act in this way without scruples of any kind. Without being
+deprived of life a superior is yet said to be killed if that venerable
+one is addressed as 'thou.' Conversant with duty as thou art, address
+king Yudhishthira the just, in the manner I have indicated. This death, O
+son of Pandu, at thy hands, king Yudhishthira will never regard as an
+offence committed by thee. Having addressed him in this way, thou mayst
+then worship his feet and speak words of respect unto this son of Pritha
+and soothe his wounded honour. Thy brother is wise. The royal son of
+Pandu, therefore, will never be angry with thee. Freed from falsehood as
+also from fratricide, thou wilt then, O Partha, cheerfully slay the
+Suta's son Karna!"'"
+
+
+
+70
+
+"Sanjaya said, 'Thus addressed by Janardana, Pritha's son Arjuna,
+applauding those counsels of his friend, then vehemently addressed king
+Yudhishthira the just, in language that was harsh and the like of which
+he had never used before.
+
+"'Arjuna said, "Do thou not, O king, address these upbraidings to me,
+thou that art passing thy time full two miles away from battle. Bhima,
+however, who is battling with the foremost heroes of the world may
+upbraid me. Having afflicted his foes at the proper time in battle, and
+slain many brave lords of earth and many foremost of car-warriors and
+huge elephants and many heroic horsemen and countless brave combatants,
+he hath, in addition, slain a 1,000 elephants and 10,000 Kamboja
+mountaineers, and is uttering loud roars in battle like a lion after
+slaying innumerable smaller animals. That hero achieveth the most
+difficult feats, the like of which thou canst never achieve. Jumping down
+from his car, mace in hand, he hath destroyed a large number of steeds
+and cars and elephants in battle. With also his foremost of swords he
+hath destroyed many horsemen and cars and steeds and elephants. With the
+broken limbs of cars, and with his bow also, he consumeth his foes.
+Endued with the prowess of Indra, with his feet and also his bare arms he
+slayeth numerous foes. Possessed of great might and resembling Kuvera and
+Yama, he destroyeth the hostile army, putting forth his strength. That
+Bhimasena hath the right to upbraid me, but not thou that art always
+protected by friends. Agitating the foremost of car-warriors and
+elephants and steeds and foot-soldiers, Bhima, single-handed, is now in
+the midst of the Dhartarashtras. That chastiser of foes hath the right to
+upbraid me. The chastiser of foes who is slaying the Kalingas, the
+Vangas, the Angas, the Nishadas, and the Magadhas, and large numbers of
+hostile elephants that are ever infuriated and that look like masses of
+blue clouds, is competent to upbraid me. Riding on a suitable car,
+shaking his bow at the proper time, and with shafts in his (other) hand,
+that hero poureth showers of arrows in great battle like the clouds
+pouring torrents of rain. Eight hundred elephants, I have seen, with
+their frontal globes split open and the ends of their tusks cut off, have
+today been slain by Bhima with shafts in battle. That slayer of foes is
+competent to tell me harsh words. The learned say that the strength of
+the foremost of Brahmanas lies in speech, and that the Kshatriya's
+strength is in his arms. Thou, O Bharata, art strong in words and very
+unfeeling. Thou thinkest me to be like thyself. I always strive to do
+thee good with my soul, life, sons and wives. Since, not withstanding all
+this, thou still piercest me with such wordy darts, it is evident that we
+cannot expect any happiness from thee. Lying on Draupadi's bed thou
+insultest me, though for thy sake I slay the mightiest of car-warriors.
+Thou art without any anxiety, O Bharata, and thou art cruel. I have never
+obtained any happiness from thee. It was for thy good, O chief of men,
+that Bhishma, firmly devoted to truth, himself told thee the means of his
+death in battle, and was slain by the heroic and high-souled Shikhandi,
+the son of Drupada, protected by me. I do not derive any pleasure from
+the thought of thy restoration to sovereignty, since thou art addicted to
+the evil practice of gambling. Having thyself committed a wicked act to
+which they only are addicted that are low, thou desirest now to vanquish
+thy foes through our aid. Thou hadst heard of the numerous faults and the
+great sinfulness of dice that Sahadeva spoke about. Yet dice, which are
+worshipped by the wicked, thou couldst not abandon. It was for this that
+all of us have fallen into hell. We have never derived any happiness from
+thee since thou wert engaged in gambling with dice. Having, O son of
+Pandu, thyself caused all this calamity, thou art, again, addressing
+these harsh words to me. Slain by us, hostile troops are lying on the
+field, with mangled bodies and uttering loud wails. It was thou that
+didst that cruel act in consequence of which the Kauravas have become
+offenders and are being destroyed. Nations from the North, the West, the
+East, and the South, are being struck, wounded and slain, after the
+performance of incomparable feats in battle by great warriors of both
+sides. It was thou that hadst gambled. It was for thee that we lost our
+kingdom. Our calamity arose from thee, O king! Striking us, again, with
+the cruel goad of thy speeches, O king, do not provoke our wrath."'"
+
+"Sanjaya said, 'Having addressed these harsh and exceedingly bitter words
+unto his eldest brother and thereby committed a venial sin, the
+intelligent Savyasaci of calm wisdom, who is ever actuated by the fear of
+defection from virtue, became very cheerless. The son of the chief of the
+celestials became filled with remorse and breathing heavily, drew his
+sword. Seeing this, Krishna asked him, "What is this? Why dost thou again
+unsheathe thy sword blue as the sky? Tell me what thy answer is, for then
+I shall give thee counsel for the gratification of thy object." Thus
+addressed by that foremost of men, Arjuna, in great sorrow answered
+Keshava, saying, "I shall, putting forth my strength, slay my own self by
+whom this wicked act hath been done." Hearing those words of Partha,
+Keshava, that foremost of all righteous persons said this unto
+Dhananjaya, "Having said these words unto the king, why hast thou become
+so cheerless? O slayer of foes, thou desirest now to destroy thy own
+self. This, however, Kiritin, is not approved by the righteous. If, O
+hero among men, thou hadst today, from fear of sin, slain this thy eldest
+brother of virtuous soul, what would then have been thy condition and
+what wouldst thou not then have done? Morality is subtle, O Bharata, and
+unknowable, especially by those that are ignorant. Listen to me as I
+preach to thee. By destroying thy own self, thou wouldst sink into a more
+terrible hell than if thou hadst slain thy brother. Declare now, in
+words, thy own merit. Thou shalt then, O Partha, have slain thy own
+self." Applauding these words and saying, "Let it be so, O Krishna,"
+Dhananjaya, the son of Sakra, lowering his bow, said unto Yudhishthira,
+that foremost of virtuous persons, "Listen, O king, there is no other
+bowman, O ruler of men, like unto myself, except the deity that bears
+Pinaka; I am regarded by even that illustrious deity. In a moment I can
+destroy this universe of mobile and immobile creatures. It was I, O king,
+that vanquished all the points of the compass with all the kings ruling
+there, and brought all to thy subjection. The Rajasuya (performed by
+thee), brought to completion by gift of Dakshina, and the celestial
+palace owned by thee, were both due to my prowess. In my hands are (marks
+of) sharp shafts and a stringed bow with arrow fixed thereon. On both my
+soles are the signs of cars with standards. No one can vanquish a person
+like me in battle. Nations from the North, the West, the East and the
+South, have been struck down, slain, exterminated and destroyed. A small
+remnant only of the samsaptakas is alive. I alone have slain half of the
+entire (hostile) army. Slaughtered by me, the Bharata host that
+resembled, O king, the very host of the celestials, is lying dead on the
+field. I slay those with (high) weapons that are conversant with high
+weapons. For this reason I do not reduce the three worlds to ashes.
+Riding upon my terrible and victorious car, Krishna and myself will soon
+proceed for slaying the Suta's son. Let this king become cheerful now. I
+will surely slay Karna in battle, with my arrows. Either the Suta dame
+will today be made childless by me, or Kunti will be made childless by
+Karna. Truly do I say it that I will not put off my armour before I have
+slain Karna with my arrows in battle."'"
+
+"Sanjaya said, 'Having said these words unto that foremost of virtuous
+persons, viz., Yudhishthira, Partha threw down his weapons and cast aside
+his bow and quickly thrust his sword back into its sheath. Hanging down
+his head in shame, the diadem-decked Arjuna, with joined hands, addressed
+Yudhishthira, and said, "Be cheerful, O king, forgiving me. What I have
+said, you will understand a little while after. I bow to thee." Thus
+seeking to cheer that royal hero capable of bearing all foes, Arjuna,
+that foremost of men, standing there, once more said, "This task will not
+be delayed. It will be accomplished soon. Karna cometh towards me. I
+shall proceed against him. I shall, with my whole soul, proceed for
+rescuing Bhima from the battle and for slaying the Suta's son. I tell
+thee that I hold my life for thy good. Know this for the truth, O king."
+Having said so, the diadem-decked Arjuna of blazing splendour touched the
+king's feet and rose for proceeding to the field. Hearing, however, those
+harsh words of his brother Phalguna, Pandu's son, king Yudhishthira, the
+just, rising up from that bed (on which he had been sitting), said these
+words unto Partha, with his heart filled with sorrow, "O Partha, I have
+acted wickedly. For that, ye have been overwhelmed with terrible
+calamity. Do thou strike off, therefore, this my head today. I am the
+worst of men, and the exterminator of my race. I am a wretch. I am
+addicted to wicked courses. I am of foolish understanding. I am idle and
+a coward. I am an insulter of the old. I am cruel. What wouldst thou gain
+by always being obedient to a cruel person like me? A wretch that I am, I
+shall this very day retire into the woods. Live you happily without me.
+The high-souled Bhimasena is fit to be king. A eunuch that I am, what
+shall I do with sovereignty? I am incapable of bearing these harsh
+speeches of thee excited with wrath. Let Bhima become king. Having been
+insulted thus, O hero, what use have I with life." Having said these
+words, the king, leaving that bed, suddenly stood up and desired to go to
+the woods. Then Vasudeva, bowing down, said unto him, "O king, the
+celebrated vow of the wielder of Gandiva who is ever devoted to truth
+about his Gandiva, is known to thee. That man in the world who would tell
+him, 'Give thy Gandiva to another', would be slain by him. Even those
+very words were addressed to him by you. Therefore, for keeping that
+earnest vow, Partha, acting also at my instance, inflicted you this
+insult, O lord of Earth. Insult to superiors is said to be their death.
+For this reason, O thou of mighty arms, it behoveth thee to forgive me
+that beseech and bow to thee this transgression, O king, of both myself
+and Arjuna, committed for maintaining the truth. Both of us, O great
+king, throw ourselves on thy mercy. The Earth shall today drink the blood
+of the wretched son of Radha. I swear truly to thee. Know the Suta's son
+as slain today. He, whose slaughter thou desirest, hath today lost his
+life." Hearing those words of Krishna, king Yudhishthira the just, in a
+great fury, raised the prostrate Hrishikesha and joining his hands, said
+in haste, "It is even so as thou hast said. I have been guilty of a
+transgression, I have now been awakened by thee, O Govinda. I am saved by
+thee, O Madhava. By thee, O Acyuta, we have today been rescued from a
+great calamity. Both of us stupefied by folly, viz., myself and Arjuna,
+have been rescued from an ocean of distress, having obtained thee as our
+lord. Indeed, having obtained the raft of thy intelligence today, we
+have, with our relatives and allies, passed over an ocean of sorrow and
+grief. Having obtained thee, O Acyuta, we are not masterless."'"
+
+
+
+71
+
+"Sanjaya said, 'Having heard these joyful words of king Yudhishthira,
+Govinda of virtuous soul, that delighter of the Yadus, then addressed
+Partha. The latter, however, having at the instance of Krishna addressed
+those words unto Yudhishthira, became exceedingly cheerless for having
+committed a trivial sin. Then Vasudeva, smiling, said unto the son of
+Pandu, "What would have been thy condition, O Partha, if, observant of
+virtue thou hadst slain the son of Dharma with thy sharp sword? Having
+only addressed the king as thou, such cheerlessness hath possessed thy
+heart. If thou hadst slain the king, O Partha, what wouldst thou have
+done after that? Morality is so inscrutable, especially by persons of
+foolish understanding. Without doubt great grief would have been thine in
+consequence of thy fear of sin. Thou wouldst have sunk also in terrible
+hell in consequence of the slaughter of thy brother. Gratify now this
+king of virtuous behaviour, this foremost of all practisers of virtue,
+this chief of Kuru's race. Even this is my wish. Gratifying the king with
+devotion, and after Yudhishthira will have been made happy, we two will
+proceed against the car of the Suta's son for fighting him. Slaying Karna
+today with thy keen shafts in battle, do thou, O giver of honours, give
+great happiness to Dharma's son. Even this, O mighty-armed one, is what I
+think to be suitable to this hour. Having done this, thy purpose will be
+achieved." Then Arjuna, O monarch, in shame, touched king Yudhishthira's
+feet with his head. And he repeatedly said unto that chief of the
+Bharatas, "Be pleased with me, Forgive, O king, all that I have said from
+desire of observing virtue and from fear of sins."'"
+
+"Sanjaya said, 'Beholding Dhananjaya, that slayer of foes, lying weeping
+at his feet, O bull of Bharata's race, king Yudhishthira the just raised
+his brother. And king Yudhishthira, that lord of the earth, then embraced
+his brother affectionately and wept aloud. The two brothers, of great
+splendour, having wept for a long while, at last became freed from grief,
+O monarch, and as cheerful as before. Then embracing him once more with
+affection and smelling his head, the son of Pandu, exceedingly gratified,
+applauded his brother Jaya and said, "O thou of mighty arms, in the very
+sight of all the troops, my armour, standard, bow, dart, steeds, and
+arrows, were cut off in battle, O great bowman, by Karna with his shafts,
+although I exerted myself with care. Thinking of and seeing his feats in
+battle, O Phalguna, I lose my energies in grief. Life itself is no longer
+dear to me. If thou dost not slay that hero in battle today, I will cast
+away my life breaths. What use have I with life?" Thus addressed, Vijaya,
+replied, O bull of Bharata's race, saying, "I swear by Truth, O king, and
+by thy grace, by Bhima, O best of men, and by the twins, O lord of the
+earth, that today I shall slay Karna, in battle, or, being myself slain
+by him fall down on the earth. Swearing truly, I touch my weapons."
+Having said these words unto the king, he addressed Madhava, saying,
+"Without doubt, O Krishna, I will slay Karna in battle today. Aided by
+thy intelligence, blessed be thou, the slaughter of that wicked-souled
+one is certain." Thus addressed, Keshava, O best of kings, said unto
+Partha, "Thou art competent, O best of the Bharatas, to slay the mighty
+Karna. Even this hath ever been my thought, O mighty car-warrior, as to
+how, O best of men thou, wouldst slay Karna in battle." Endued with great
+intelligence, Madhava once more addressed the son of Dharma, saying, "O
+Yudhishthira, it behoveth thee to comfort Vibhatsu, and command him to
+slaughter Karna of wicked soul. Having heard that thou hadst been
+afflicted with shafts of Karna, myself and this one came hither, O son of
+Pandu, for ascertaining thy plight. By good luck, O king, thou wert not
+slain. By good luck thou wert not seized. Comfort thy Vibhatsu, and bless
+him, O sinless one, with thy wishes for his victory."'"
+
+"'Yudhishthira said, "Come, Come, O Partha, O Vibhatsu, and embrace me, O
+son of Pandu. Thou hast told me beneficial words that deserved to be
+said, and I have forgiven thee. I command thee, O Dhananjaya, go and slay
+Karna. Do not, O Partha, be angry for the harsh words I said unto thee."'"
+
+"Sanjaya continued, 'Then Dhananjaya, O king, bowed unto Yudhishthira by
+bending his head, and seized with his two hands, O sire, the feet of his
+eldest brother. Raising him and embracing him closely, the king smelt his
+head and once more said these words unto him, "O Dhananjaya, O thou of
+mighty arms, I have been greatly honoured by thee. Do thou ever win
+greatness and victory."'"
+
+"'Arjuna said, "Approaching Radha's son today that is proud of his might,
+I shall slay that man of sinful deeds with my shafts in battle, along
+with all his kinsmen and followers. He who, having bent the bow strongly,
+afflicted thee with his shafts, I say, that Karna, will obtain today the
+bitter fruit of that act of his. Having slain Karna, O lord of the earth,
+I shall today come back from the dreadful battle to pay thee my respects
+by walking behind thee. I tell thee this truly. Without having slain
+Karna I shall not come back today from the great battle. Truly do I swear
+this by touching thy feet, O lord of the universe."'"
+
+"Sanjaya continued, 'Unto the diadem-decked (Arjuna) who was speaking in
+that way, Yudhishthira, with a cheerful heart, said these words of grave
+import, "Do thou obtain imperishable fame, and such a period of life as
+accordeth with thy own desire, and victory, and energy, and the
+destruction of thy foes. Let the gods grant thee prosperity. Obtain thou
+all these to the measure desired by me. Go quickly to battle, and slay
+Karna, even as Purandara slew Vritra for his own aggrandisement."'"
+
+
+
+72
+
+"Sanjaya said, 'Having with a cheerful heart gratified king Yudhishthira
+the just, Partha, prepared to slay the Suta's son, addressed Govinda,
+saying, "Let my car be once more equipped and let my foremost of steeds
+be yoked thereto. Let all kinds of weapon be placed upon that great
+vehicle. The steeds have rolled on the ground. They have been trained by
+persons skilled in horse lore. Along with the other equipment of the car,
+let them be quickly brought and decked in their trappings. Proceed
+quickly, O Govinda, for the slaughter of the Suta's son." Thus addressed,
+O monarch, by the high-souled Phalguna, Krishna commanded Daruka, saying,
+"Do all that Arjuna, that chief of Bharata's race and that foremost of
+all wielders of the bow, hath said." Thus ordered by Krishna, Daruka, O
+best of kings, yoked those steeds unto that car covered with tiger-skins
+and ever capable of scorching all foes. He then represented unto the
+high-souled son of Pandu the fact of having equipped his vehicle.
+Beholding the car equipped by the high-souled Daruka, Phalguna, obtaining
+Yudhishthira's leave and causing the Brahmanas to perform propitiatory
+rites and utter benedictions on him, ascended that excellent vehicle.
+King Yudhishthira the just, of great wisdom, also blessed him. After
+this, Phalguna proceeded towards Karna's car. Beholding that great bowman
+thus proceeding, all creatures, O Bharata, regarded Karna as already
+slain by the high-souled Pandava. All the points of the compass, O king,
+became serene. King-fishers and parrots and herons, O king, wheeled
+around the son of Pandu. A large number of beautiful and auspicious
+birds, O king, called Pung, causing Arjuna (by their timely appearance)
+to put forth greater speed in battle, cheerfully uttered their cries
+around him. Terrible Kankas and vultures, and cranes and hawks and
+ravens, O king, tempted by the prospect of food, proceeded in advance of
+his car, and indicated auspicious omens foreboding the destruction of the
+hostile host and the slaughter of Karna. And while Partha proceeded, a
+copious perspiration covered his body. His anxiety also became very great
+as to how he would achieve his vow. The slayer of Madhu then, beholding
+Partha filled with anxiety as he proceeded, addressed the wielder of
+Gandiva and said these words.
+
+"'Vasudeva said, "O wielder of Gandiva, save thee there exists no other
+man that could vanquish those whom thou hast vanquished with this bow of
+thine. We have seen many heroes, who, endued with prowess like that
+Sakra, have attained to the highest regions, encountering thy heroic self
+in battle! Who else, O puissant one, that is not equal to thee, would be
+safe and sound after encountering Drona and Bhishma and Bhagadatta, O
+sire, and Vinda and Anuvinda of Avanti and Sudakshina, the chief of the
+Kambojas and Srutayudha of mighty energy and Acyutayudha as well? Thou
+hast celestial weapons, and lightness of hand and might, and thou art
+never stupefied in battle! Thou hast also that humility which is due to
+knowledge! Thou canst strike with effect! Thou hast sureness of aim, and
+presence of mind as regards the selection of means, O Arjuna! Thou art
+competent to destroy all mobile and immobile creatures including the very
+gods with the Gandharvas! On earth, O Partha, there is no human warrior
+who is equal to thee in battle. Amongst all Kshatriyas, invincible in
+battle, that wield the bow, amongst the very gods, I have not seen or
+heard of even one that is equal to thee. The Creator of all beings, viz.,
+Brahma himself created the great bow Gandiva with which thou fightest, O
+Partha! For this reason there is no one that is equal to thee. I must,
+however, O son of Pandu, say that which is beneficial to thee. Do not, O
+mighty-armed one, disregard Karna, that ornament of battle! Karna is
+possessed of might. He is proud and accomplished in weapons. He is a
+maharatha. He is accomplished (in the ways of battle) and conversant with
+all modes of warfare. He is also well-acquainted with all that suits
+place and time. What need is there of saying much? Hear in brief, O son
+of Pandu! I regard the mighty car-warrior Karna as thy equal, or perhaps,
+thy superior! With the greatest care and resolution shouldst thou slay
+him in great battle. In energy he is equal to Agni. As regards speed, he
+is equal to the impetuosity of the wind. In wrath, he resembles the
+Destroyer himself. Endued with might, he resembles a lion in the
+formation of his body. He is eight ratnis in stature. His arms are large.
+His chest is broad. He is invincible. He is sensitive. He is a hero. He
+is, again, the foremost of heroes. He is exceedingly handsome. Possessed
+of every accomplishment of a warrior, he is a dispeller of the fears of
+friends. Engaged in the good of Dhritarashtra's son, he always hates the
+sons of Pandu. No one, not even the gods with Vasava at their head, can
+slay the son of Radha, save thee, as I think. Slay, therefore, the Suta's
+son today. No one possessed of flesh and blood, not even the gods
+fighting with great care, not all the warriors (of the three worlds)
+fighting together can vanquish that car-warrior. Towards the Pandavas he
+is always of wicked soul and sinful behaviour, and cruel, and of wicked
+intelligence. In his quarrel with the sons of Pandu, he is actuated by no
+consideration affecting his own interests. Slaying that Karna, therefore,
+fulfill thy purpose today. Despatch today unto Yama's presence that
+Suta's son, that foremost of car-warriors, whose death is near. Indeed,
+slaying that Suta's son, that first of car-warriors, show thy love for
+Yudhishthira the just. I know thy prowess truly, O Partha, which is
+incapable of being resisted by the gods and Asuras. The Suta's son of
+wicked soul, from exceeding pride, always disregards the sons of Pandu. O
+Dhananjaya, slay that man today for whose sake the wretched Duryodhana
+regardeth himself a hero, that root of all (those) sinful persons, that
+son of a Suta. Slay, O Dhananjaya, that tiger among men, that active and
+proud Karna, who hath a sword for his tongue, a bow for his mouth, and
+arrows for his teeth. I know thee well as regards the energy and the
+might that are in thee. Slay the brave Karna in battle, like a lion
+slaying an elephant. Slay in battle today, O Partha, that Karna,
+otherwise called Vaikartana, in consequence of whose energy
+Dhritarashtra's son disregards thine."'"
+
+
+
+73
+
+"Sanjaya said, 'Once more Keshava of immeasurable soul said these words
+unto Arjuna, who, O Bharata, was advancing (to battle), firmly resolved
+upon slaying Karna, "Today is the seventeenth day, O Bharata, of this
+terrible massacre of men and elephants and steeds. At the outset vast was
+the host that belonged to you. Encountering the foe in battle, that host
+has been very much reduced in numbers, O king! The Kauravas also, O
+Partha, were numerous at first, teeming with elephants and steeds.
+Encountering thee, however, as their foe, they have been nearly
+exterminated in the van of battle! These lords of Earth and these
+Srinjayas, united together, and these Pandava troops also, obtaining thy
+invincible self as their leader, are maintaining their ground on the
+field. Protected by thee, O slayer of foes, the Pancalas, the Matsyas,
+the Karushas, and the Cedis, have caused a great destruction of thy foes.
+Who is there that can vanquish the assembled Kauravas in battle? On the
+other hand, who is there that can vanquish the mighty car-warriors of the
+Pandavas protected by thee? Thou, however, art competent to vanquish in
+battle the three worlds consisting of the gods, the Asuras, and human
+beings, united together. What need I say then of the Kaurava host? Save
+thee, O tiger among men, who else is there, even if he resemble Vasava
+himself in prowess, that could vanquish king Bhagadatta? So also, O
+sinless one, all the lords of earth, united together, are incapable, O
+Partha, of even gazing at this vast force that is protected by thee. So
+also, O Partha, it is owing to their having been always protected by thee
+that Dhrishtadyumna and Shikhandi succeeded in slaying Drona and Bhishma.
+Who, indeed, O Partha, could vanquish in battle those two mighty
+car-warriors of the Bharatas, Bhishma and Drona, both of whom were endued
+with prowess equal to that of Sakra himself? Save thee, O tiger among
+men, what other man in this world is able to vanquish those fierce lords
+of Akshauhinis, those unreturning and invincible heroes, all accomplished
+in weapons and united together, Shantanu's son Bhishma, and Drona, and
+Vaikartana, and Kripa, and Drona's son, and king Duryodhana himself?
+Innumerable divisions of soldiers have been destroyed (by thee), their
+steeds and cars and elephants having been mangled (with thy shafts).
+Numberless Kshatriyas also, wrathful and fierce, hailing from diverse
+provinces, have been destroyed by thee. Teeming with horses and
+elephants, large bodies of combatants of diverse Kshatriya clans, such as
+the Govasas, the Dasamiyas, the Vasatis, O Bharata, and the Easterners,
+the Vatadhanas, and the Bhojas that are very sensitive of their honour,
+approaching thee and Bhima, O Bharata, have met with destruction. Of
+terrible deeds and exceedingly fierce, the Tusharas, the Yavanas, the
+Khasas, the Darvabhisaras, the Daradas, the Sakas, the Kamathas, the
+Ramathas, the Tanganas, the Andhrakas, the Pulindas, the Kiratas of fierce
+prowess, the Mlecchas, the Mountaineers, and the races hailing from the
+sea-side, all endued with great wrath and great might, delighting in
+battle and armed with maces, these all--united with the Kurus and
+fighting wrathfully for Duryodhana's sake were incapable of being
+vanquished in battle by anybody else save thee, O scorcher of foes! What
+man, unprotected by thee, could advance, beholding the mighty and
+swelling host of the Dhartarashtras arrayed in order of battle? Protected
+by thee, O puissant one, the Pandavas, filled with wrath, and penetrating
+into its midst, have destroyed that host shrouded with dust and
+resembling a swollen sea. Seven days have elapsed since the mighty
+Jayatsena, the ruler of the Magadhas, was slain in battle by Abhimanyu.
+After that, 10,000 elephants, of fierce feats, that used to follow that
+king, were slain by Bhimasena with his mace. After that, other elephants,
+and car-warriors, by hundreds, have been destroyed by Bhima in that
+exercise of his might. Even thus, O Partha, during the progress of this
+awful battle, the Kauravas, with their steeds and car-warriors and
+elephants, encountering Bhimasena and thee, O son of Pandu, have from
+hence repaired to the region of Death. The van of the Kaurava army, O
+Partha, having been struck down by the Pandavas, Bhishma shot showers of
+fierce shafts, O sire! Conversant with the highest weapons, he shrouded
+the Cedis, the Pancalas, the Karushas, the Matsyas, and the Kaikayas with
+the shafts, and deprived them of life! The welkin became filled with
+gold-winged and straight coursing shafts, capable of piercing the bodies
+of all foes, that issued out of his bow. He slew thousands of
+car-warriors, shooting showers of shafts at a time. In all, he slew a
+100,000 men and elephants of great might. Abandoning the diverse motions,
+each of a new kind, in which they careered, those wicked kings and
+elephants, while perishing, destroyed many steeds and cars and elephants.
+Indeed, numberless were the shafts that Bhishma shot in battle.
+Slaughtering the Pandava host for ten days together, Bhishma made the
+terraces of numberless cars empty and deprived innumerable elephants and
+steeds of life. Having assumed the form of Rudra or of Upendra in battle,
+he afflicted the Pandava divisions and caused a great carnage amongst
+them. Desirous of rescuing the wicked Suyodhana who was sinking in a
+raftless sea, he slaughtered many lords of Earth among the Cedis, the
+Pancalas, and the Kaikayas, and caused a great massacre of the Pandava
+army teeming with cars and steeds and elephants. Innumerable
+foot-soldiers among the Srinjayas, all well-armed, and other lords of
+earth, were incapable of even looking at that hero when he careered in
+battle like the Sun himself of scorching splendour. At last the Pandavas,
+with all their resources, made a mighty effort, and rushed against that
+warrior who, inspired with the desire of victory, used to career in
+battle even in this way. Without availing himself of any aid, he routed,
+however, the Pandavas and the Srinjayas in battle, and came to be
+regarded as the one foremost hero in the world. Encountering him,
+Shikhandi, protected by thee, slew that tiger among men with his straight
+shafts. Having obtained thee that art a tiger among men (as his foe),
+that grandsire is now stretched on a bed of arrows, like Vritra when he
+obtained Vasava for his foe. The fierce Drona also slaughtered the
+hostile army for five days together. Having made an impenetrable array
+and caused many mighty car-warriors to be slain, that great car-warrior
+had protected Jayadratha (for some time). Fierce as the Destroyer
+himself, he caused a great carnage in the nocturnal battle. Endued with
+great valour, the heroic son of Bharadwaja consumed innumerable
+combatants with his arrows. At last, encountering Dhrishtadyumna, he
+attained to the highest end. If, on that day, thou hadst not checked in
+battle all the (Dhartarashtra) car-warriors headed by the Suta's son,
+Drona then would never have been slain. Thou heldst in check the whole
+Dhartarashtra force. It was for this, O Dhananjaya, that Drona could be
+slain by the son of Prishata. What other Kshatriya, save thee, could in
+battle achieve such feats for compassing the slaughter of Jayadratha.
+Checking the vast (Kaurava) army and slaying many brave kings, thou
+killedest king Jayadratha, aided by the might and energy of thy weapons.
+All the kings regarded the slaughter of the ruler of the Sindhus to have
+been exceedingly wonderful. I, however, do not regard it so; thou didst
+it and thou art a great car-warrior. If this vast assemblage of
+Kshatriyas, obtaining thee as a foe, suffer extermination in course of
+even a whole day, I should, I think, still regard these Kshatriyas to be
+truly mighty. When Bhishma and Drona have been slain, the terrible
+Dhartarashtra host, O Partha, may be regarded to have lost all its
+heroes. Indeed, with all its foremost warriors slain, with its steeds,
+cars, and elephants destroyed, the Bharata army looketh today like the
+firmament, reft of the Sun, the Moon, and stars. Yonder host of fierce
+prowess, O Partha, hath been shorn of its splendours today like the Asura
+host in days of yore shorn of its splendours by Sakra's prowess. The
+remnant of that grand master now consists of only five great
+car-warriors, viz., Ashvatthama, Kritavarma, Karna, Shalya, and Kripa.
+Slaying those five great car-warriors today, O tiger among men, be thou a
+hero that hath killed all his foes, and bestow thou the Earth with all
+her islands and cities on king Yudhishthira. Let Pritha's son
+Yudhishthira of immeasurable energy and prosperity, obtain today the
+whole earth with the welkin above it, the waters on it, and the nether
+regions below it. Slaying this host like Vishnu in days of yore slaying
+the Daityas and the Danavas, bestow the Earth on the king like Hari
+bestowing (the three worlds) on Sakra. Let the Pancalas rejoice today,
+their foes being slain, like the celestials rejoicing after the slaughter
+of the Danavas by Vishnu. If in consequence of thy regard for that
+foremost of men, viz., thy preceptor Drona, thou cherishest compassion
+for Ashvatthama, if, again, thou hast any kindness for Kripa for the sake
+of respect that is due to a preceptor, if, approaching Kritavarma, thou
+dost not despatch him today to Yama's abode in consequence of the honour
+that is due to one's kinsmen by the mother's side, if, O lotus-eyed one,
+approaching thy mother's brother, viz., Shalya, the ruler of the Madras,
+thou dost not from compassion slay him, I ask thee, do thou, with keen
+shafts, O foremost of men slay Karna today with speed, that vile wretch
+of sinful heart who cherisheth the fiercest hate for the son of Pandu.
+This is thy noblest duty. There is nothing in it that would be improper.
+We approve of it, and here is no fault in the act. The wicked-souled
+Karna is the root, O thou of unfading glory, of that attempt, O sinless
+one, made in the night for burning thy mother with all her children, and
+of that conduct which Suyodhana adopted towards you in consequence of
+that match at dice. Suyodhana always hopeth for deliverance through
+Karna. Filled with rage, he endeavours to afflict me also (in consequence
+of that support). It is the firm belief of Dhritarashtra's royal son, O
+giver of honours, that Karna, without doubt, will slay all the Prithas in
+battle. Though fully acquainted with thy might, still, O son of Kunti,
+Dhritarashtra's son hath selected war with you in consequence of his
+reliance on Karna. Karna also always says, 'I will vanquish the assembled
+Parthas and that mighty car-warrior, viz., Vasudeva of Dasharha's race'.
+Buoying up the wicked-souled son of Dhritarashtra, the wicked Karna
+always roareth in the (Kuru) assembly. Slay him today, O Bharata. In all
+the acts of injury, of which Dhritarashtra's son hath been guilty towards
+you, the wicked-souled Karna of sinful understanding hath been the
+leader. I saw the heroic son of Subhadra of eyes like those of a bull,
+slain by six mighty car-warriors of cruel heart belonging to the
+Dhritarashtra army. Grinding those bulls among men, viz., Drona, Drona's
+son, Kripa and other heroes, he deprived elephants of their riders and
+mighty car-warriors of their cars. The bull-necked Abhimanyu, that
+spreader of the fame of both the Kurus and the Vrishnis, deprived steeds
+also of their riders and foot-soldiers of weapons and life. Routing the
+(Kaurava) divisions and afflicting many mighty car-warriors, he
+despatched innumerable men and steeds and elephants to Yama's abode. I
+swear by Truth to thee, O friend, that my limbs are burning at the
+thought that while the son of Subhadra was thus advancing, consuming the
+hostile army with his shafts, even on that occasion the wicked-souled
+Karna was engaged in acts of hostility to that hero, O lord! Unable, O
+Partha, to stay in that battle before Abhimanyu's face, mangled with the
+shafts of Subhadra's son, deprived of consciousness, and bathed in blood,
+Karna drew deep breaths, inflamed with rage. At last, afflicted with
+arrows, he was obliged to turn his back upon the field. Eagerly desirous
+of flying away and becoming hopeless of life, he stayed for some time in
+battle, perfectly stupefied and exhausted with the wounds he had
+received. At last hearing those cruel words of Drona in battle--words
+that were suited to the hour--Karna cut off Abhimanyu's bow. Made bowless
+by him in that battle, five great car-warriors then, well-versed in the
+ways of foul warfare, slew that hero with showers of shafts. Upon the
+slaughter of that hero, grief entered the heart of everyone. Only, the
+wicked-souled Karna and Suyodhana laughed in joy. (Thou rememberest also)
+the harsh and bitter words that Karna cruelly said unto Krishna in the
+(Kuru) assembly, in the presence of the Pandavas and Kurus, 'The
+Pandavas, O Krishna, are dead! They have sunk into eternal hell! O thou
+of large hips, choose other lords now, O thou of sweet speeches! Enter
+now the abode of Dhritarashtra as a serving woman, for, O thou of curving
+eye-lashes, thy husbands are no more! The Pandavas will not, O Krishna,
+be of any service to thee today! Thou art the wife of men that are
+slaves, O princess of Pancala, and thou art thyself, O beautiful lady, a
+slave! Today only Duryodhana is regarded as the one king on earth; all
+other kings of the world are worshipping the agency by which his
+administration is kept up. Behold now, O amiable one, how all the sons of
+Pandu have equally fallen! Overwhelmed by the energy of Dhritarashtra's
+son, they are now silently eyeing one another. It is evident that they
+are all sesame seeds without kernel, and have sunk into hell. They will
+have to serve the Kaurava (Duryodhana), that king of kings, as his
+slaves.' Even these were the foul words that that wretch, viz., the
+sinful Karna of exceedingly wicked heart, spoke on that occasion, in thy
+hearing, O Bharata! Let gold-decked shafts whetted on stone and capable
+of taking the life of him at whom they are sped, shot by thee, quench
+(the fire of) those words and all the other wrongs that that
+wicked-souled wight did unto thee. Let thy shafts quench all those wrongs
+and the life also of that wicked wight. Feeling the touch of terrible
+arrows sped from Gandiva, let the wicked-souled Karna recollect today the
+words of Bhishma and Drona! Let foe-killing cloth-yard shafts, equipped
+with the effulgence of lightning, shot by thee, pierce his vital limbs
+and drink his blood! Let fierce and mighty shafts, of great impetuosity,
+sped by thy arms, penetrate the vitals of Karna today and despatch him to
+Yama's abode. Let all the kings of the earth, cheerless and filled with
+grief and uttering wails of woe, behold Karna fall down from his car
+today, afflicted with thy arrows. Let his kinsmen, with cheerless faces,
+behold Karna today, fallen down and stretched at his length on the earth,
+dipped in gore and with his weapons loosened from his grasp! Let the
+lofty standard of Adhiratha's son, bearing the device of the elephant's
+rope, fall fluttering on the earth, cut off by thee with a broad-headed
+arrow. Let Shalya fly away in terror, abandoning the gold-decked car (he
+drives) upon seeing it deprived of its warrior and steeds and cut off
+into fragments with hundreds of shafts by thee. Let thy enemy Suyodhana
+today, beholding Adhiratha's son slain by thee, despair of both his life
+and kingdom. Yonder, O Partha, Karna, equal unto Indra in energy, or,
+perhaps, Sankara himself, is slaughtering thy troops with his shafts.
+There the Pancalas, though slaughtered by Karna with his whetted shafts,
+are yet, O chief of Bharata's race, rushing (to battle), for serving the
+cause of the Pandavas. Know, O Partha, that is prevailing over the
+Pancalas, and the (five) sons of Draupadi, and Dhrishtadyumna and
+Shikhandi, and the sons of Dhrishtadyumna, and Satanika, the son of
+Nakula, and Nakula himself, and Sahadeva, and Durmukha, and Janamejaya,
+and Sudharman, and Satyaki! The loud uproar made by those allies of
+thine, viz., the Pancalas, O scorcher of foes, as they are being struck
+by Karna in dreadful battle, is heard. The Pancalas have not at all been
+inspired with fear, nor do they turn away their faces from the battle.
+Those mighty bowmen are utterly reckless of death in great battle.
+Encountering even that Bhishma who, single-handed, had encompassed the
+Pandava army with a cloud of shafts, the Pancalas did not turn away their
+faces from him. Then again, O chastiser of foes, they always strove with
+alacrity to vanquish forcibly in battle their great foe, viz., the
+invincible Drona, that preceptor of all wielders of the bow, that blazing
+fire of weapons, that hero who always burnt his foes in battle. They have
+never turned their faces from battle, afraid of Adhiratha's son. The
+heroic Karna, however, with his shafts, is taking the lives of the
+Pancala warriors endued with great activity as they are advancing against
+him, like a blazing fire taking the lives of myriads of insects. The son
+of Radha, in this battle, is destroying in hundreds the Pancalas that are
+advancing against him,--those heroes, that are resolved to lay down their
+lives for the sake of their allies! It behoveth thee, O Bharata, to
+become a raft and rescue those brave warriors, those great bowmen, that
+are sinking in the raftless ocean represented by Karna. The awful form of
+that weapon which was obtained by Karna from that foremost of sages,
+viz., Rama of Bhrigu's race, hath been displayed. Scorching all the
+troops, that weapon of exceedingly fierce and awful form is blazing with
+its own energy, surrounding our vast army. Those arrows, sped from
+Karna's bow, are coursing in battle thick as swarm of bees, and scorching
+thy troops. Encountering Karna's weapon in battle, that is irresistible
+by persons not having their souls under control, there the Pancalas, O
+Bharata, are flying away in all directions! Yonder, Bhima, of
+unappeasable wrath, surrounded on all sides by the Srinjayas, is fighting
+with Karna, O Partha, afflicted by the latter with keen shafts! If
+neglected, Karna will, O Bharata, exterminate the Pandavas, the
+Srinjayas, and the Pancalas, like a neglected disease whose germ has
+entered the body. Save thee I do not see another in Yudhishthira's army
+that would come home safe and sound, having encountered the son of Radha
+in battle. Slaying that Karna today with thy keen shafts, O bull among
+men, act according to thy vow, O Partha, and win great fame. I tell thee
+truly, thou only art able to vanquish in battle the Kaurava host with
+Karna amongst them, and no one else, O foremost of warriors! Achieving
+this great feat, viz., slaying the mighty car-warrior Karna, attain thy
+object, O Partha, and crowned with success, be happy, O best of men!'"
+
+
+
+74
+
+"Sanjaya said, 'Hearing these words of Keshava, O Bharata, Vibhatsu soon
+cast off his anxiety and became cheerful. Rubbing then the string of
+Gandiva and stretching it, he held his bow for the destruction of Karna,
+and addressed Keshava, saying, "With thee for my protector, O Govinda,
+and when thou that art acquainted with the past and the future art
+gratified with me today, victory is sure to be mine. Aided by thee, O
+Krishna, I can, in great battle, destroy the three worlds assembled
+together, what need be said of Karna then? I see the Pancala host is
+flying away, O Janardana. I see also Karna careering fearlessly in
+battle. I see too the bhargava weapon careering in all directions, having
+been invoked by Karna, O thou of Vrishni's race, like the puissant
+thunder invoked by Shakra. This is that battle in which Karna will be
+slain by me and of which all creatures will speak as long as the earth
+will last. Today, O Krishna, unbarbed arrows, impelled by my arms and
+sped from the Gandiva, mangling Karna, will take him to Yama. Today king
+Dhritarashtra will curse that intelligence of his in consequence of which
+he had installed Duryodhana, who was undeserving of sovereignty, on the
+throne. Today, O mighty-armed one, Dhritarashtra will be divested of
+sovereignty, happiness, prosperity, kingdom, city, and sons. I tell thee
+truly, O Krishna, that today, Karna being slain, Duryodhana will become
+hopeless of both life and kingdom. Today, beholding Karna cut in pieces
+by me with my arrows, like Vritra in days of yore by Indra in the battle
+between the gods and the Asuras, let king Duryodhana call to mind the
+words thou hast spoken for bringing about peace. Today let the son of
+Subala, O Krishna, know that my shafts are dice, my Gandiva the box for
+throwing them, and my car, the chequered cloth. O Govinda, slaying Karna
+with keen shafts I will dispel the long sleeplessness of Kunti's son.
+Today the royal son of Kunti, upon the slaughter of the Suta's son by me,
+shall be gratified and be of cheerful heart and obtain happiness for
+ever. Today, O Keshava, I will shoot an irresistible and unrivalled arrow
+that will deprive Karna of life. Even this, O Krishna, was the vow of
+that wicked-souled one about my slaughter, viz., 'I will not wash my feet
+till I slay Phalguna.' Falsifying this vow of that wretch, O slayer of
+Madhu, I will, with straight shafts, throw down his body today from his
+car. Today the earth will drink the blood of that Suta's son who in
+battle condemns all other men on earth! With Dhritarashtra's approbation,
+the Suta's son Karna, boasting of his own merits, had said, 'Thou hast no
+husband now, O Krishna!' My keen shafts will falsify that speech of his.
+Like angry snakes of virulent poison, they will drink his life-blood.
+Cloth-yard shafts, of the effulgence of the lightning, shot by myself
+possessed of mighty arms, sped from Gandiva, will send Karna on his last
+journey. Today the son of Radha will repent for those cruel words that he
+said unto the princess of Pancala in the midst of the assembly, in
+disparagement of the Pandavas! They that were on that occasion sesame
+seeds without kernel, will today become seeds with kernel after the fall
+of the Suta's son Karna of wicked soul, otherwise called Vaikartana! 'I
+will save ye from the sons of Pandu!'--even these were the words that
+Karna, bragging of his own merits, said unto the sons of Dhritarashtra!
+My keen shafts will falsify that speech of his! Today, in the very sight
+of all the bowmen, I will slay that Karna who said, 'I will slay all the
+Pancalas with their sons.' Today, O slayer of Madhu, I will slay that
+Karna, that son of Radha, relying on whose prowess the proud son of
+Dhritarashtra, of wicked understanding, always disregarded us. Today, O
+Krishna, after Karna's fall, the Dhartarashtras with their king, struck
+with panic, will fly away in all directions, like deer afraid of the
+lion. Today let king Duryodhana repent upon the slaughter of Karna, with
+his sons and relatives, by me in battle. Today, beholding Karna slain,
+let the wrathful son of Dhritarashtra, O Krishna, know me to be the
+foremost of all bowmen in battle. Today, I will make king Dhritarashtra,
+with his sons and grandsons and counsellors and servants, shelterless.
+Today, cranes and other carnivorous birds will, O Keshava, sport over the
+limbs of Karna cut off into pieces with my shafts. Today, O slayer of
+Madhu, I will cut off in battle the head of Radha's son Karna, in the
+very sight of all the bowmen. Today, O slayer of Madhu, I will cut off in
+battle the limbs of Radha's son of wicked soul with keen vipathas and
+razor-faced arrows. Today, the heroic king Yudhishthira will cast off a
+great pain and a great sorrow cherished long in his heart. Today, O
+Keshava, slaying the son of Radha, with all his kinsmen, I will gladden
+king Yudhishthira, the son of Dharma. Today, I will slay the cheerless
+followers of Karna in battle, with shafts resembling the blazing fire or
+the poison of the snake. Today, with my straight shafts equipped with
+vulturine feathers, I will, O Govinda, cause the earth to be strewn with
+(the bodies of) kings cased in golden armour. Today, O slayer of Madhu, I
+will, with keen shafts, crush the bodies and cut off the heads of all the
+foes of Abhimanyu. Today, I will bestow the earth, divested of
+Dhartarashtras on my brother, or, perhaps, thou, O Keshava, wilt walk
+over the earth divested of Arjuna! Today, O Krishna, I will free myself
+from the debt I owe to all bowmen, to my own wrath, to the Kurus, to my
+shafts, and to Gandiva. Today, I will be freed from the grief that I have
+cherished for thirteen years, O Krishna, by slaying Karna in battle like
+Maghavat slaying Samvara. Today, after I have slain Karna in battle, let
+the mighty car-warriors of the Somakas, who are desirous of accomplishing
+the task of their allies, regard their task as accomplished. I do not
+know what will be the measure, O Madhava, of the joy of Sini's grandson
+today after I shall have slain Karna and won the victory. Today, I will
+slay Karna in battle as also his son, that mighty car-warrior, and give
+joy to Bhima and the twins and Satyaki. Today, slaying Karna in dreadful
+battle, I will pay off my debt, O Madhava, to the Pancalas with
+Dhrishtadyumna and Shikhandi! Today let all behold the wrathful
+Dhananjaya fight with the Kauravas in battle and slay the Suta's son.
+Once more there is none equal to me in the world. In prowess also, who is
+there that resembles me? What other man is there that is equal to me in
+forgiveness? In wrath also, there is no one that is equal to me. Armed
+with the bow and aided by the prowess of my arms, I can vanquish the
+Asuras and the gods and all creatures united together. Know that my
+prowess is higher than the highest. Alone assailing all the Kurus and the
+Bahlikas with the fire of my shafts issuing from Gandiva, I will, putting
+forth my might, burn them with their followers like a fire in the midst
+of a heap of dry grass at the close of winter. My palms bear these marks
+of arrows and this excellent and outstretched bow with arrow fixed on the
+string. On each of the soles of my feet occur the mark of a car and a
+standard. When a person like me goeth forth to battle, he cannot be
+vanquished by any one." Having said these words unto Acyuta, that
+foremost of all heroes, that slayer of foes, with blood red eyes,
+proceeded quickly to battle, for rescuing Bhima and cutting off the head
+from Karna's trunk.'"
+
+
+
+75
+
+"Dhritarashtra said, 'In that awful and fathomless encounter of the
+Pandavas and the Srinjayas with the warriors of my army, when Dhananjaya,
+O sire, proceeded for battle, how, indeed, did the fight occur?'
+
+"Sanjaya said, 'The innumerable divisions of the Pandava army, decked
+with lofty standards and swelling (with pride and energy) and united
+together in battle, began to roar aloud, drums and other instruments
+constituting their mouth, like masses of clouds at the close of summer
+uttering deep roars. The battle that ensued resembled a baneful shower
+out of season, cruel and destructive of living creatures. Huge elephants
+were its clouds; weapons were the water they were to pour; the peal of
+musical instruments, the rattle of car-wheels, and the noise of palms,
+constituted their roar; diverse weapons decked with gold formed their
+flashes of lightning; and arrows and swords and cloth-yard shafts and
+mighty weapons constituted their torrents of rain. Marked by impetuous
+onsets blood flowed in streams in that encounter. Rendered awful by
+incessant strokes of the sword, it was fraught with a great carnage of
+Kshatriyas. Many car-warriors, united together, encompassed one
+car-warrior and despatched him to Yama's presence. Or, one foremost of
+car-warriors despatched a single adversary, or one despatched many
+adversaries united together. Again, some one car-warrior despatched to
+Yama's abode some one adversary along with his driver and steeds. Some
+one rider, with a single elephant, despatched many car-warriors and
+horsemen. Similarly, Partha, with clouds of shafts, despatched large
+number of cars with drivers and steeds, of elephants and horses with
+their riders, and of foot-soldiers, belonging to the enemy. Kripa and
+Shikhandi encountered each other in that battle, while Satyaki proceeded
+against Duryodhana. And Srutasravas was engaged with Drona's son, and
+Yudhamanyu with Citrasena. The great Srinjaya car-warrior Uttamauja was
+engaged with Karna's son Sushena, while Sahadeva rushed against Shakuni,
+the king of the Gandharas, like a hungry lion against a mighty bull. The
+youthful Satanika, the son of Nakula, rushed against the youthful
+Vrishasena, the son of Karna, shooting showers of shafts. The heroic son
+of Karna struck that son of the princess of Pancala with many arrows.
+Conversant with all modes of warfare, Madri's son Nakula, that bull among
+car-warriors, assailed Kritavarma. The king of the Pancalas,
+Dhrishtadyumna, the son of Yajnasena, attacked Karna, the commander of
+the Kaurava army, with all his forces. Duhshasana, O Bharata, with the
+swelling host of the samsaptakas forming a portion of the Bharata army,
+fiercely attacked in that battle Bhima, that foremost of warriors of
+irresistible impetuosity. The heroic Uttamauja, putting forth his
+strength struck the son of Karna and cut off his head which fell down on
+the earth, filling the earth and the welkin with a loud noise. Beholding
+the head of Sushena lying on the ground, Karna became filled with grief.
+Soon, however, in rage he cut off the steeds, the car, and the standard,
+of his son's slayer with many keen shafts. Meanwhile Uttamauja, piercing
+with his keen shafts and cutting off with his bright sword the steeds of
+Kripa and those warriors also that protected Kripa's sides, quickly
+ascended the car of Shikhandi. Beholding Kripa deprived of his car,
+Shikhandi who was on his vehicle, wished not to strike him with his
+shafts. The son of Drona then, covering with his own the car of Kripa,
+rescued the latter like a bull sunk in a mire. Meanwhile Bhima, the son
+of the Wind-god clad in golden mail, began to scorch with his keen arrows
+the troops of thy sons like the mid-day sun scorching everything in the
+summer season.'"
+
+
+
+76
+
+"Sanjaya said, 'During the progress of the fierce engagement, Bhima,
+while fighting along, being encompassed by innumerable foes, addressed
+his driver, saying, "Bear me into the midst of the Dhartarashtra host.
+Proceed, O charioteer, with speed, borne by these steeds. I will despatch
+all these Dhartarashtras to the presence of Yama." Thus urged by
+Bhimasena, the charioteer proceeded, quickly and with great impetuosity,
+against thy son's host to that spot whence Bhima desired to slaughter it.
+Then a large number of Kaurava troops, with elephants and cars and horse
+and foot, advanced against him from all sides. They then, from every
+side, began to strike that foremost of vehicles belonging to Bhima, with
+numerous arrows. The high-souled Bhima, however, with his own shafts of
+golden wings, cut off all those advancing arrows of his enemies. Thus cut
+off into two or three fragments with Bhima's arrows, those shafts,
+equipped with golden wings, of his enemies, fell down on the earth. Then,
+O king, amongst those foremost of Kshatriyas, struck with Bhima's shafts,
+the elephants and cars and horse and foot, set up a loud wail, O monarch,
+that resembled the din made by mountains when riven with thunder. Thus
+struck by Bhima, those foremost of Kshatriyas, their limbs pierced with
+Bhima's powerful shafts, rushed against Bhima in that battle from every
+side, like new-fledged birds towards a tree. When thy troops thus rushed
+against him, Bhima of furious impetuosity displayed all his vim like
+Destroyer himself armed with a mace when he burns and exterminates all
+creatures at the end of the Yuga. Thy soldiers were unable to resist in
+that battle that fierce forcible energy of Bhima endued with fierce
+impetuosity, like that of the Destroyer himself of wide open mouth when
+he rusheth at the end of the Yuga for exterminating all creatures. Then,
+O Bharata, like masses of clouds scattered by the tempest the Bharata
+host, thus mangled and burnt in that battle by the high-souled Bhima,
+broke and fled in fear in all directions. Then the mighty Bhimasena of
+great intelligence once more cheerfully said unto his charioteer,
+"Ascertain, O Suta, whether those assembled cars and standards that are
+advancing towards me, are ours or the enemy's. Absorbed in battle, I am
+unable to distinguish them. Let me not shroud our own troops with my
+shafts. O Visoka, beholding hostile warriors and cars and the tops of
+their standards on all sides, I am greatly afflicted. The king is in
+pain. The diadem-decked Arjuna also has not yet come. These things, O
+Suta, fill my heart with sorrow. Even this is my grief, O charioteer,
+that king Yudhishthira the just should have gone away, leaving me in the
+midst of the enemy. I do not know whether he, as also Vibhatsu, is alive
+or dead. This adds to my sorrow. I shall, however, though filled with
+great grief, destroy those hostile troops of great might. Thus
+slaughtering in the midst of battle my assembled foes, I shall rejoice
+with thee today. Examining all the quivers containing my arrows, tell me,
+O Suta, ascertaining the matter well, what quantity of arrows is still
+left on my car, that is, how much of what sort."
+
+"'Thus commanded, Visoka said, "Of arrows, O hero, thou hast yet 60,000,
+while thy razor-headed shafts number 10,000, and broad-headed ones number
+as much. Of cloth-yard shafts thou hast still 2,000, O hero, and of
+Pradaras thou hast still, O Partha, 3,000! Indeed, of the weapons, O son
+of Pandu, the portion that still remains is not capable of being borne,
+if placed on carts, by six bullocks. Shoot and hurl them, O learned one,
+for of maces and swords and other weapons used with the arms alone, thou
+hast thousands upon thousands, as also lances and scimitars and darts and
+spears! Never fear that thy weapons will be exhausted."
+
+"'Bhima said, "Behold, O Suta, today this awful battle in which
+everything will be shrouded with my impetuous arrows sped fiercely from
+my bow and, mangling all my foes, and in consequence of which the very
+sun will disappear from the field, making the latter resemble the domains
+of Death! Today, even this will be known to all the Kshatriyas including
+the very children, O Suta, that Bhimasena hath succumbed in battle or
+that, alone, he hath subjugated all the Kurus! Today, let all the
+Kauravas fall in battle or let all the world applaud me, beginning with
+the feats of my earliest years. Alone, I will overthrow them all, or let
+all of them strike Bhimasena down. Let the gods that aid in the
+achievement of the best acts bless me. Let that slayer of foes Arjuna
+come here now like Sakra, duly invoked, quickly coming to a sacrifice.
+Behold, the Bharata host is breaking! Why do those kings fly away? It is
+evident that Savyasaci, that foremost of men, is quickly shrouding that
+host with his shafts. Behold, those standards, O Visoka, and elephants
+and steeds and bands of foot-soldiers are flying away. Behold, these
+cars, assailed with shafts and darts, with those warriors riding on them,
+are being scattered, O Suta! Yonder, the Kaurava host, assailed with the
+shafts, equipped with wings of gold and feathers of peacocks, of
+Dhananjaya, and resembling thunderbolts in force, though slaughtered
+extensively, is repeatedly filling its gaps. There, cars and steeds and
+elephants are flying away, crushing down bands of foot-soldiers. Indeed,
+all the Kauravas, having lost their sense, are flying away, like
+elephants filled with panic at a forest conflagration, and uttering cries
+of woe. These huge elephants, again, O Visoka, are uttering loud cries,
+assailed with shafts."
+
+"'Visoka said, "How is it, O Bhima, that thou dost not hear the loud
+twang of the yawning Gandiva stretched by Partha in wrath? Are these two
+ears of thine gone? All thy wishes, O son of Pandu, have been fulfilled!
+Yonder the Ape (on Arjuna's banner) is seen in the midst of the elephant
+force (of the enemy). Behold, the string of Gandiva is flashing
+repeatedly like lightning amid blue clouds. Yonder the Ape on
+Dhananjaya's standard-top is everywhere seen to terrify hostile divisions
+in this dreadful battle. Even I, looking at it, am struck with fear.
+There the beautiful diadem of Arjuna is shining brilliantly. There, the
+precious jewel on the diadem, endued with the splendour of the sun,
+looketh exceedingly resplendent. There, beside him, behold his conch
+Devadatta of loud blare and the hue of a white cloud. There, by the side
+of Janardana, reins in hand, as he penetrates into the hostile army,
+behold his discus of solar effulgence, its nave hard as thunder, and its
+edge sharp as a razor. Behold, O hero, that discus of Keshava, that
+enhancer of his fame, which is always worshipped by the Yadus. There, the
+trunks, resembling lofty trees perfectly straight, of huge elephants, cut
+off by Kiritin, are falling upon the earth. There those huge creatures
+also, with their riders, pierced and split with shafts, are falling down,
+like hills riven with thunder. There, behold, O son of Kunti, the
+Panchajanya of Krishna, exceedingly beautiful and of the hue of the moon,
+as also the blazing Kaustubha on his breast and his triumphal garland.
+Without doubt, that first and foremost of all car-warriors, Partha, is
+advancing, routing the hostile army as he comes, borne by his foremost of
+steeds, of the hue of white clouds, and urged by Krishna. Behold those
+cars and steeds and bands of foot-soldiers, mangled by thy younger
+brother with the energy of the chief of the celestials. Behold, they are
+falling down like a forest uprooted by the tempest caused by Garuda's
+wings. Behold, four hundred car-warriors, with their steeds and drivers,
+and seven hundred elephants and innumerable foot-soldiers and horsemen
+slain in this battle by Kiritin with his mighty shafts. Slaughtering the
+Kurus, the mighty Arjuna is coming towards thy side even like the
+constellation Citra. All thy wishes are fulfilled. Thy foes are being
+exterminated. Let thy might, as also the period of thy life, ever
+increase."
+
+"'Bhima said, "Since, O Visoka, thou tellest me of Arjuna's arrival, I
+will give thee four and ten populous villages and a hundred female slaves
+and twenty cars, being pleased with thee, O Suta, for this agreeable
+intelligence imparted by thee!"'"
+
+
+
+77
+
+"Sanjaya said, 'Hearing the roars of cars and the leonine shouts (of the
+warriors) in battle, Arjuna addressed Govinda, saying, "Urge the steeds
+to greater speed." Hearing these words of Arjuna, Govinda said unto him,
+"I am proceeding with great speed to the spot where Bhima is stationed."
+Then many lions among men (belonging to the Kaurava army), excited with
+wrath and accompanied by a large force of cars and horse and elephants
+and foot-soldiers and making the earth resound with the whizz of their
+arrows, the rattle of their car wheels, and the tread of their horses'
+hoofs, advanced against Jaya (Arjuna) as the latter proceeded for
+victory, borne by his steeds white as snow or conchs and decked in
+trappings of gold and pearls and gems like the chief of the celestials in
+great wrath proceeding, armed with the thunder, against (the asura)
+Jambha for slaying him. Between them and Partha, O sire, occurred a great
+battle destructive of body, life, and sin, like the battle between the
+Asuras and the god Vishnu, that foremost of victors for the sake of the
+three worlds. Alone, Partha, decked with diadem and garlands, cut off the
+mighty weapons sped by them, as also their heads and arms in diverse
+ways, with his razor-faced and crescent-shaped and broad-headed arrows of
+great keenness. Umbrellas, and yak-tails for fanning, and standards, and
+steeds, and cars, and bands of foot-soldiers, and elephants, fell down on
+the earth, mutilated in diverse ways, like a forest broken down by a
+tempest. Huge elephants, decked in caparisons of gold and equipped with
+triumphal standards and warriors (on their backs), looked resplendent, as
+they were pierced with shafts of golden wings, like mountains ablaze with
+light. Piercing elephants and steeds and cars with excellent shafts
+resembling Vasava's thunder, Dhananjaya proceeded quickly for the
+slaughter of Karna, even as Indra in days of yore for riving (the asura)
+Vala. Then that tiger among men, that mighty-armed chastiser of foes,
+penetrated into thy host like a makara into the ocean. Beholding the son
+of Pandu, thy warriors, O king, accompanied by cars and foot-soldiers and
+a large number of elephants and steeds, rushed against him. Tremendous
+was the din made by them as they advanced against Partha, resembling that
+made by the waters of the ocean lashed into fury by the tempest. Those
+mighty car-warriors, resembling tigers (in prowess) all rushed in that
+battle against that tiger among men, abandoning all fear of death.
+Arjuna, however, routed the troops of those leaders of the Kurus as they
+advanced, shooting at him showers of weapons, like a tempest driving off
+masses of congregated clouds. Those great bowmen, all skilled in smiting,
+united together and proceeded against Arjuna with a large number of cars
+and began to pierce him with keen shafts. Then Arjuna, with his shafts,
+despatched to Yama's abode several thousands of cars and elephants and
+steeds. While those great car-warriors in that battle were thus struck
+with shafts sped from Arjuna's bow, they were filled with fear and seemed
+to disappear one after another from their cars. In all, Arjuna, with his
+sharp arrows, slew four hundred of those heroic car-warriors exerting
+themselves vigorously in battle. Thus struck in that battle with sharp
+shafts of diverse kinds, they fled away on all sides, avoiding Arjuna.
+Tremendous was the uproar made at the van of the army by those warriors
+as they broke and fled, like that made by the surging sea when it breaks
+upon a rock. Having routed with his arrows that army struck with fright,
+Pritha's son Arjuna then proceeded, O sire, against the division of the
+Suta's son. Loud was the noise with which Arjuna faced his foes, like
+that made by Garuda in days of yore when swooping down for snakes.
+Hearing that sound, the mighty Bhimasena, desirous as he had been of
+obtaining a sight of Partha, became filled with joy. As soon as the
+valiant Bhimasena heard of Partha's arrival, he began, O monarch, to
+grind thy troops, reckless of his very life. Possessed of prowess equal
+to that of the wind, the valiant Bhima, the son of the Wind-god, began to
+career in that battle like the wind itself. Afflicted by him, O monarch,
+thy army, O king, began to reel like a wrecked vessel on the bosom of the
+sea. Displaying his lightness of hands, Bhima began to cut and mangle
+that host with his fierce arrows and despatch large numbers to the abode
+of Yama. Beholding on that occasion the superhuman might of Bhima, O
+Bharata, like that of the Destroyer at the end of the Yuga, thy warriors
+became filled with fright. Seeing his mightiest soldiers thus afflicted
+by Bhimasena, O Bharata, king Duryodhana addressed all his troops and
+great bowmen, O bull of Bharata's race, commanding them to slay Bhima in
+that battle, since upon Bhima's fall he would regard the Pandava troops
+already exterminated. Accepting that command of thy son, all the kings
+shrouded Bhima with showers of shafts from every side. Innumerable
+elephants, O king, and men inspired with desire of victory, and cars, and
+horse, O monarch, encompassed Vrikodara. Thus encompassed by those brave
+warriors on all sides, O king, that hero, that chief of Bharata's race,
+looked resplendent like the Moon surrounded by the stars. Indeed, as the
+Moon at full within his corona looks beautiful, even so that best of men,
+exceedingly handsome, looked beautiful in that battle. All those kings,
+with cruel intent and eyes red in wrath, inflicted upon Vrikodara their
+arrowy downpours, moved by the desire of slaying him. Piercing that
+mighty host with straight shafts, Bhima came out of the press like a fish
+coming out of a net, having slain 10,000 unretreating elephants, 200,200
+men, O Bharata, and 5,000 horses, and a hundred car-warriors. Having
+slaughtered these, Bhima caused a river of blood to flow there. Blood
+constituted its water, and cars its eddies; and elephants were the
+alligators with which it teemed. Men were its fishes, and steeds its
+sharks, and the hair of animals formed its woods and moss. Arms lopped
+off from trunks formed its foremost of snakes. Innumerable jewels and
+gems were carried along by the current. Thighs constituted its gravels,
+and marrow its mire. And it was covered with heads forming its rocks. And
+bows and arrows constituted the rafts by which men sought to cross that
+terrible river, and maces and spiked bludgeons formed its snakes. And
+umbrellas and standards formed its swans, and head-gears its foam.
+Necklaces constituted its lotuses, and the earthy dust that arose formed
+its waves. Those endued with noble qualities could cross it with ease,
+while those that were timid and affrighted found it exceedingly difficult
+to cross. Warriors constituting its crocodiles and alligators, it ran
+towards the region of Yama. Very soon, indeed, did that tiger among men
+cause that river to flow. Even as the terrible Vaitarani is difficult of
+being crossed by persons of unrefined souls, that bloody river, terrible
+and enhancing the fears of the timid, was difficult to cross. Thither
+where that best of car-warriors, the son of Pandu, penetrated, thither he
+felled hostile warriors in hundreds and thousands. Seeing those feats
+achieved in battle by Bhimasena, Duryodhana, O monarch, addressing
+Shakuni, said, "Vanquish, O uncle, the mighty Bhimasena in battle. Upon
+his defeat the mighty host of the Pandavas may be regarded as defeated."
+Thus addressed, O monarch, the valiant son of Subala, competent to wage
+dreadful battle, proceeded, surrounded by his brothers. Approaching in
+that battle Bhima of terrible prowess, the heroic Shakuni checked him
+like the continent resisting the ocean. Though resisted with keen shafts,
+Bhima, disregarding them all, proceeded against the sons of Subala. Then
+Shakuni, O monarch, sped a number of cloth-yard shafts equipped with
+wings of gold and whetted on stone, at the left side of Bhima's chest.
+Piercing through the armour of the high-souled son of Pandu, those fierce
+shafts, O monarch, equipped with feathers of Kankas and peacocks, sunk
+deep into his body. Deeply pierced in that battle, Bhima, O Bharata,
+suddenly shot at Subala's son a shaft decked with gold. The mighty
+Shakuni however, that scorcher of foes, O king, endued with great
+lightness of hands, cut off into seven fragments that terrible arrow as
+it coursed towards him. When his shaft fell down on the earth, Bhima, O
+king, became highly enraged, and cut off with a broad-headed arrow the
+bow of Subala's son with the greatest ease. The valiant son of Subala
+then, casting aside that broken bow, quickly took up another and six and
+ten broad-headed arrows. With two of those straight and broad-headed
+arrows, O monarch, he struck Bhima himself, with one he cut off Bhima's
+standard, and with two, his umbrella. With the remaining four, the son of
+Subala pierced the four steeds of his antagonist. Filled with rage at
+this, the valiant Bhima, O monarch, hurled in that battle a dart made of
+iron, with its staff adorned with gold. That dart, restless as the tongue
+of a snake, hurled from Bhima's arms, speedily fell upon the car of the
+high-souled son of Subala. The latter then, filled with wrath, O monarch,
+took up that same gold-decked dart and hurled it back at Bhimasena.
+Piercing through the left arm of the high-souled son of Pandu, it fell
+down on the earth like lightning flashed down from the sky. At this, the
+Dhartarashtras, O monarch, set up a loud roar all around. Bhima, however,
+could not bear that leonine roar of his foes endued with great activity.
+The mighty son of Pandu then, quickly taking up another stringed bow, in
+a moment, O monarch, covered with shafts the soldiers of Subala's son in
+that battle, who were fighting reckless of their very lives. Having slain
+his four steeds, and then his driver, O king, Bhima of great prowess next
+cut off his antagonist's standard with a broad-headed arrow without
+losing a moment. Abandoning with speed that steedless car, Shakuni, that
+foremost of men, stood on the ground, with his bow ready drawn in his
+hands, his eyes red like blood in rage, and himself breathing heavily. He
+then, O king, struck Bhima from every side with innumerable arrows. The
+valiant Bhima, baffling those shafts, cut off Shakuni's bow in rage and
+pierced Shakuni himself, with many keen arrows. Deeply pierced by his
+powerful antagonist, that scorcher of foes, O king, fell down on the
+earth almost lifeless. Then thy son, O monarch, seeing him stupefied,
+bore him away from battle on his car in the very sight of Bhimasena. When
+that tiger among men, Shakuni was thus taken up on Duryodhana's car, the
+Dhartarashtra troops, turning their faces from battle, fled away on all
+sides inspired with fear on that occasion of great terror due to
+Bhimasena. Upon the defeat of Subala's son, O king, by that great bowman,
+Bhimasena, thy son Duryodhana, filled with great fright, retreated, borne
+away by his fleet steeds, from regard for his maternal uncle's life.
+Beholding the king himself turn away from the battle, the troops, O
+Bharata, fled away, from the encounters in which each of them had been
+engaged. Seeing all the Dhartarashtra troops turn away from battle and
+fly in all directions, Bhima rushing impetuously, fell upon them,
+shooting many hundreds of shafts. Slaughtered by Bhima, the retreating
+Dhartarashtras, O king, approaching the spot where Karna was, once more
+stood for battle, surrounding him. Endued with great might and great
+energy, Karna then became their refuge. Finding Karna, O bull of
+Bharata's race, thy troops became comforted and stood cheerfully, relying
+upon one another, like shipwrecked mariners, O tiger of men, in their
+distressful plight, when at last they reach an island. They then, once
+more, making death itself their goal, proceeded against their foes for
+battle.'"
+
+
+
+78
+
+"Dhritarashtra said, 'When our troops were broken in battle by Bhimasena,
+what, O Sanjaya, did Duryodhana and Subala's son say? Or, what did Karna,
+that foremost of victors, or the warriors of my army in that battle, or
+Kripa, or Kritavarma, or Drona's son Duhshasana, say? Exceedingly
+wonderful, I think, is the prowess of Pandu's son, since, single-handed,
+he fought in battle with all the warriors of my army. Did the son of
+Radha act towards the (hostile) troops according to his vow? That slayer
+of foes, Karna, O Sanjaya, is the prosperity, the armour, the fame, and
+the very hope of life, of the Kurus. Beholding the army broken by Kunti's
+son of immeasurable energy, what did Karna, the son of Adhiratha and
+Radha, do in that battle? What also did my sons, difficult of defeat in
+battle, do, or the other kings and mighty car-warriors of our army? Tell
+me all this, O Sanjaya, for thou art skilled in narration!'
+
+"Sanjaya said, 'In that afternoon, O monarch, the Suta's son of great
+valour began to smite all the Somakas in the very sight of Bhimasena.
+Bhima also of great strength began to destroy the Dhartarashtra troops.
+Then Karna, addressing (his driver) Shalya, said unto him, "Bear me to
+the Pancalas." Indeed, beholding his army in course of being routed by
+Bhimasena of great intelligence, Karna once more addressed his driver,
+saying, "Bear me to the Pancalas only." Thus urged, Shalya, the ruler of
+the Madras, endued with great might, urged those white steeds that were
+fleet as thought, towards the Cedis, the Pancalas and the Karushas.
+Penetrating then into that mighty host, Shalya, that grinder of hostile
+troops, cheerfully conducted those steeds into every spot that Karna,
+that foremost of warriors, desired to go to. Beholding that car cased in
+tiger skins and looking like a cloud, the Pandus and the Pancalas, O
+monarch, became terrified. The rattle then of that car, like unto the
+peal of thunder or the sound of a mountain splitting into fragments,
+became audible in that dreadful battle. With hundreds upon hundreds of
+keen arrows sped from the bow-string drawn to his ear, Karna then smote
+hundreds and thousands of warriors belonging to the Pandava army. While
+the unvanquished Karna was employed in achieving those feats, many mighty
+bowmen and great car-warriors among the Pandavas encompassed him on all
+sides. Indeed, Shikhandi, and Bhima, and Dhrishtadyumna, the son of
+Prishata, and Nakula, and Sahadeva, and the (five) sons of Draupadi, and
+Satyaki, surrounded the son of Radha, pouring showers of arrows upon him,
+from desire of despatching him to the other world. The heroic Satyaki,
+that best of men, struck Karna in that engagement with twenty keen shafts
+in the shoulder-joint. Shikhandi struck him with five and twenty shafts,
+and Dhrishtadyumna struck him with seven, and the sons of Draupadi with
+four and sixty, and Sahadeva with seven, and Nakula with a hundred, in
+that battle. The mighty Bhimasena, in that encounter, filled with rage,
+struck the son of Radha in the shoulder-joint with ninety straight
+shafts. The son of Adhiratha, then, of great might laughing in scorn, and
+drawing his excellent bow let off many keen shafts, afflicting his foes.
+The son of Radha pierced each of them in return with five arrows. Cutting
+off the bow of Satyaki, as also his standard, O bull of Bharata's race,
+Karna pierced Satyaki himself with nine shafts in the centre of the
+chest. Filled with wrath, he then pierced Bhimasena with thirty shafts.
+With a broad-headed arrow, O sire, he next cut off the standard of
+Sahadeva, and with three other arrows, that chastiser of foes afflicted
+Sahadeva's driver. Within the twinkling of an eye he then deprived the
+(five) sons of Draupadi of their cars, O bull of Bharata's race, which
+seemed exceedingly wonderful. Indeed, with his straight shafts causing
+those heroes to turn back from the fight, the heroic Karna began to slay
+the Pancalas and many mighty car-warriors among the Cedis. Thus struck in
+that battle, O monarch, the Cedis and the Matsyas, rushing against Karna
+alone, poured upon him showers of shafts. The Suta's son, however, that
+mighty car-warrior, began to smite them with his keen shafts. I beheld
+this exceedingly wonderful feat, O Bharata, viz., that the Suta's son of
+great prowess, alone and unsupported in that battle, fought with all
+those bowmen who contended with him to the utmost of their prowess, and
+checked all those Pandava warriors, O monarch, with his shafts. With the
+lightness of hand, O Bharata, of the high-souled Karna on that occasion,
+all the gods as also the Siddhas and the Charanas were gratified. All the
+great bowmen among the Dhartarashtras also, O best of men, applauded
+Karna, that foremost of great car-warriors, that first of all bowmen.
+Then Karna, O monarch, burnt the hostile army like a mighty and blazing
+conflagration consuming a heap of dry grass in the summer season. Thus
+slaughtered by Karna, the Pandava troops, struck with fear, fled in all
+directions, at the very sight of Karna. Loud wails arose there among the
+Pancalas in that great battle, while they were thus struck with the keen
+shafts sped from Karna's bow. Struck with fear at the noise, the vast
+host of the Pandavas, those enemies of Karna, regarded him as the one
+warrior in that battle. Then that crusher of foes, viz., the son of
+Radha, once more achieved an exceedingly wonderful feat, inasmuch as all
+the Pandavas, united together, were unable to even gaze at him. Like a
+swelling mass of water breaking when it comes in contact with a mountain,
+the Pandava army broke when it came in contact with Karna. Indeed, O
+king, the mighty-armed Karna in that battle, burning the vast host of the
+Pandavas, stood there like a blazing fire without smoke. With great
+activity that hero, with his shafts, cut off the arms and the heads of
+his brave foes, O king, and their ears decked with earrings. Swords with
+hilts of ivory, and standards, and darts, and steeds, and elephants, and
+cars of diverse kind, O king, and banners, and axles, and yokes, and
+wheels of many kinds, were cut off in various ways by Karna, observant of
+a warrior's vow. There, O Bharata, with elephants and steeds slain by
+Karna, the earth became impassable and miry with flesh and blood. The
+uneven and even spots also of the field, in consequence of slain horse
+and foot and broken cars and dead elephants, could no longer be
+distinguished. The combatants could not distinguish friends from foes in
+that thick darkness caused by shafts when Karna's (celestial) weapon was
+displayed. The mighty car-warriors of the Pandavas, O monarch, were
+completely shrouded with shafts, decked with gold, that were sped from
+Karna's bow. Those mighty car-warriors of the Pandavas, O king, in that
+battle, though struggling vigorously, were repeatedly broken by the son
+of Radha, even as a herd of deer in the forest is routed by an angry
+lion. Routing the foremost of Pancala car-warriors and (other) foes,
+Karna of great fame, in that battle, slew the Pandava warriors like a
+wolf slaying smaller animals. Beholding the Pandava army turn away from
+battle, the Dhartarashtra bowmen of great might rushed against the
+retreating host uttering terrible shouts. Then Duryodhana, O monarch,
+filled with great delight, caused diverse musical instruments to be
+beaten and blown in all parts of the army. The great bowmen amongst the
+Pancalas, those foremost of men, though broken, returned heroically to
+the fight, making death their goal. The son of Radha, however, that bull
+among men and scorcher of foes, O monarch, in that battle, broke those
+returned heroes in diverse ways. There, O Bharata twenty car-warriors
+among the Pancalas and more than a hundred Cedi warriors were slain by
+Karna with his shafts. Making the terraces of cars and the backs of
+steeds empty, O Bharata, and slaying the combatants that fought from the
+necks of elephants, and routing the foot-soldiers, that scorcher of foes,
+the Suta's son of great bravery, became incapable of being gazed at like
+the mid-day sun and looked resplendent like the Destroyer himself at the
+end of the Yuga. Thus, O monarch, that slayer of foes, that mighty
+bowman, Karna, having slain foot, horse, car-warriors, and elephants,
+stood there on his car. Indeed, like the Destroyer himself of great might
+standing after slaying all creatures, the mighty car-warrior Karna stood
+alone, having slain the Somakas. The prowess that we then beheld of the
+Pancalas seemed to be exceedingly wonderful, for, though thus struck by
+Karna, they refused to fly away from that hero at the head of battle. At
+that time, the king (Duryodhana), and Duhshasana, and Kripa, the son of
+Sharadvata, and Ashvatthama, and Kritavarma, and Shakuni also of great
+might, slaughtered the Pandava warriors in hundreds and thousands. The
+two sons also of Karna, O monarch, those two brothers of prowess
+incapable of being baffled, filled with rage, slaughtered the Pandava
+army in several parts of the field. The battle at that place was dreadful
+and cruel and the carnage that occurred was very great. Similarly the
+Pandava heroes, Dhrishtadyumna and Shikhandi and the (five) sons of
+Draupadi, filled with rage, slaughtered thy host. Even thus a great
+destruction took place among the Pandavas everywhere on the field, and
+even thus thy army also suffered great loss at the hands of the mighty
+Bhima.'"
+
+
+
+79
+
+"Sanjaya said, 'Meanwhile Arjuna, O monarch, having slain the four kinds
+of forces (of the enemy), and having obtained a sight of the angry son of
+the Suta in that dreadful battle, caused a river of blood to flow there
+that was tawny with flesh and marrow and bones. Human heads constituted
+its rocks and stones. Elephants and steeds formed its banks. Full of the
+bones of heroic combatants, it resounded with the cries of ravens and
+vultures. Umbrellas were its swans or rafts. And that river ran, bearing
+away heroes like trees along its current. (Even) necklaces constituted
+its assemblage of lotuses, and head-gears formed its excellent foam. Bows
+and shafts constituted its fishes; and the crowns of crushed men floated
+on its surface. Shields and armour were its eddies, and cars were the
+rafts with which it teemed. And it could be easily forded by persons
+desirous of victory, while to those that were cowards it was unfordable.
+Having caused that river to flow, Vibhatsu, that slayer of hostile heroes
+and bull among men, addressing Vasudeva said, "Yonder, O Krishna, the
+standard of the Suta's son is visible. There, Bhimasena and others are
+fighting with that great car-warrior. There, the Pancalas, afraid of
+Karna, are flying away, O Janardana. Yonder, king Duryodhana, with the
+white umbrella over his head, along with Karna, looketh exceedingly
+resplendent as he is engaged in routing the Pancalas. There Kripa, and
+Kritavarma, and Drona's son, that mighty car-warrior, are protecting king
+Duryodhana, themselves protected by the Suta's son. There, O Krishna,
+Shalya, well conversant with holding the reins, looketh exceedingly
+resplendent as, seated on the terrace of Karna's car, he guideth that
+vehicle. Bear me to that mighty car-warrior, for even such is the wish
+cherished by me. Without slaying Karna in this battle I will never
+return. Otherwise, the son of Radha, O Janardana, will, in my sight,
+exterminate the mighty car-warriors of the Parthas and the Srinjayas."
+Thus addressed, Keshava quickly proceeded on his car, towards the mighty
+bowman Karna, for causing a single combat to take place between Karna and
+Savyasaci. Indeed, the mighty-armed Hari, at the command of Pandu's son,
+proceeded on his car, assuring (by that very act) all the Pandava troops.
+The rattle then of Arjuna's vehicle rose loud in that battle, resembling,
+O sire, the tremendous peal of Vasu's thunder. Beholding Arjuna of white
+steeds and having Krishna for his driver thus advance, and seeing the
+standard of that high-souled one, the king of the Madras, addressing
+Karna, said, "There cometh that car-warrior having white steeds yoked
+unto his vehicle and having Krishna for his driver, slaying his foes in
+battle. There cometh he about whom thou wert enquiring, holding his bow
+Gandiva. If thou canst slay him today, great good may then be done to us.
+He cometh, O Karna, desirous of an encounter with thee, slaying, as he
+cometh, our chief warriors. Do thou proceed against that hero of
+Bharata's race. Avoiding all our warriors, Dhananjaya advanceth with
+great speed, for, as I think, an encounter with thee, judging by his form
+swelling with rage and energy. Blazing with wrath, Partha will not stop
+from desire of battle with anybody else save thee, especially when
+Vrikodara is being so much afflicted (by thee). Learning that king
+Yudhishthira the just hath been exceedingly mangled and made carless by
+thee, and seeing (the plight of) Shikhandi, and Satyaki, and
+Dhrishtadyumna, the son of Prishata, and the (five) sons of Draupadi, and
+Yudhamanyu, and Uttamauja, and the brothers, Nakula and Sahadeva, that
+scorcher of foes, Partha, advanceth impetuously on a single car against
+thee. Without doubt, he is advancing with speed against us, avoiding
+other combatants. Do thou, O Karna, proceed against him, for there is no
+other bowman (among us that can do so). I do not behold any arrangements
+made for his protection, either on his flanks or at his rear. He
+advanceth alone against thee. Look after thy success now. Thou alone art
+able to encounter the two Krishnas in battle. Proceed, therefore, against
+Dhananjaya. Thou art the equal of Bhishma, of Drona, of Drona's son, of
+Kripa. Do thou resist in this great battle the advancing Savyasaci.
+Indeed, O Karna, slay this Dhananjaya that resembles a snake frequently
+darting out its tongue, or a roaring bull, or a tiger in the forest.
+There, those kings, those mighty car-warriors of the Dhritarashtra's
+army, through fear of Arjuna, are quickly flying away, regardless of one
+another. Save thee, O Suta's son, there is no other man, O hero, that
+can, in battle, dispel the fears of those retreating combatants. All
+those Kurus, O tiger among men, obtaining thee as their refuge in this
+battle, stand depending on thee and desirous of thy protection. Mustering
+thy great prowess, O mighty-armed one, proceed against Vrishni's race,
+who is always gratified by the diadem-decked (Arjuna)."
+
+"'Karna said, "Thou seemest now to be in thy usual frame of mind and thou
+art now agreeable to me. Do not, O mighty-armed one, entertain any fear
+of Dhananjaya. Behold the might of my arms today, and behold my skill.
+Single-handed, I will today destroy the mighty host of the Pandavas, as
+also those two lions among men, the two Krishnas! I say this truly unto
+thee. I will never return from the field today without slaying two
+heroes. Or, slain by those two, I shall today sleep on the field of
+battle. Victory is uncertain in battle. Slaying or slain, I shall today
+achieve my purpose."
+
+"'Shalya said, "All great car-warriors, O Karna, say that this foremost
+of car-warriors, (Arjuna), even when alone, is invincible. When again, he
+is protected by Krishna, who will venture to vanquish him?"
+
+"'Karna said, "As far as I have heard, such a superior car-warrior has
+never been born on earth! Behold my prowess, since I will contend in
+battle with even that Partha who is such. This prince of Kuru's line,
+this foremost of car-warriors, careers in battle, borne by his steeds
+white in hue. Perhaps he will despatch me to Yama's abode today. Know,
+however, that with Karna's death, these all will be exterminated. The two
+arms of this prince are never covered with sweat. They never tremble.
+They are massive and covered with cicatrices. Firm in the use of weapons,
+he is possessed of great skill and endued with great lightness of hands.
+Indeed, there is no warrior equal to the son of Pandu. He taketh a large
+number of arrows and shooteth them as if they were one. Quickly fixing
+them on the bow-string, he propelleth them to the distance of two miles.
+They always fall on the foe. What warrior is there on earth that is
+equal to him? That Atiratha, endued with great activity, with Krishna as
+his ally, gratified the god Agni at Khandava. There, on that occasion,
+the high-souled Krishna obtained his discus, and Savyasaci, the son of
+Pandu, obtained his bow Gandiva. There that mighty-armed one, endued with
+might that knows no decay, also obtained his terrible car unto which are
+yoked those white steeds, as also his two great celestial and
+inexhaustible quivers, and many celestial weapons, from the God of Fire.
+In the region of Indra he obtained his conch Devadatta and slew
+innumerable Daityas, and all the Kalakeyas. Who is there on earth that is
+superior to him? Possessed of greatness of soul, he gratified Mahadeva
+himself in fair fight, and obtained from him the terrible and mighty
+weapon Pasupata that is capable of destroying the three worlds. The
+several Regents of the world, united together gave him their weapons of
+immeasurable energy, with which that lion among men quickly destroyed in
+battle those united Asuras, the Kalakhanjas. So also, in Virata's city,
+moving on a single car he vanquished all of us, and snatched from us that
+wealth of kine, and took from all the foremost of car-warriors (portions
+of) their garments. Challenging that foremost of Kshatriyas, that hero
+having him of Vrishni's race for his ally, that warrior who is endued
+with such energy and such attributes, I regard myself, O Shalya, to be
+the foremost of persons in all the world in point of courage. He is,
+again, protected by that Keshava of great energy, who is Narayana himself
+and who is without a rival, that high-souled Vasudeva, that
+ever-victorious Vishnu armed with conch, discus, and mace, whose
+attributes all the world united together, cannot (in narrating) exhaust
+in 10,000 years. Beholding the two Krishnas together on the same car,
+fear entereth my heart together with courage. Partha is the foremost of
+all bowmen, while Narayana is unrivalled in encounters with the discus.
+Even such are Vasudeva, and the son of Pandu. Indeed, the mountains of
+Himavat may move from the spot where they stand but not the two Krishnas.
+Both of them are heroes, possessed of great skill, firm in the use of
+weapons, and mighty car-warriors. Both of them have adamantine frames.
+Who else, O Shalya, save myself, would proceed against Phalguna and
+Vasudeva that are even such? The desire cherished by me today, viz., that
+of a battle with the son of Pandu, O ruler of the Madras, will be
+fulfilled without delay. Soon will that wonderful and matchless and
+beautiful battle take place. Either I will overthrow those two in battle
+today, or the two Krishnas will today overthrow me." Saying these words
+unto Shalya, Karna, that slayer of foes, began to utter loud roars in
+that battle, like those of the clouds. Approaching then thy son, that
+foremost one among the Kurus, and saluted respectfully by him, Karna said
+unto that prince as also unto those two mighty-armed warriors, Kripa and
+the Bhoja chief Kritavarma, and the ruler of the Gandharas with his son,
+and the preceptors and his own younger brothers, and all the
+foot-soldiers and horsemen and elephant-riders, these words, "Rush
+towards Acyuta and Arjuna and close up their path all around, and cause
+them to be tired with exertion, so that, ye lords of the earth, I may
+easily slay those two after ye all will have mangled them deeply."
+Saying, "So be it!" those foremost of heroes, desirous of slaying Arjuna,
+speedily proceeded against him. Those mighty car-warriors then, obeying
+the behest of Karna, began to strike Dhananjaya with innumerable arrows
+in that battle. Like the great ocean containing a vast quantity of water
+receiving all rivers with their tributaries Arjuna received all those
+warriors in battle. His foes could not notice when he fixed his excellent
+arrows on the bow-string and when he let them off. All that could be seen
+was that men and steeds and elephants, pierced with the arrows sped by
+Dhananjaya, continually fell down, deprived of life. Like men with
+diseased eyes that are unable to gaze at the sun, the Kauravas on that
+occasion could not gaze at Jaya who seemed to be possessed of the energy
+of the all-destroying Sun that rises at the end of the Yuga, having
+arrows for his rays, and Gandiva for his beautiful circular disc. Smiling
+the while, Partha with his own showers of arrows cut off the excellent
+arrows sped at him by those mighty car-warriors. In return, he struck
+them with innumerable arrows, drawing his bow Gandiva to a complete
+circle. As the sun of fierce rays between the months of Jyaishtha and
+Ashadha easily drieth up the waters (of the earth), even so Arjuna,
+baffling the arrows of his foes, consumed thy troops, O king of kings!
+Then Kripa, and the chief of the Bhojas, and thy son himself shooting
+showers of shafts, rushed towards him. Drona's son also, that mighty
+car-warrior, rushed towards him, shooting his shafts. Indeed, all of them
+rained their arrows on him, like the clouds pouring torrents of rain on a
+mountain. The son of Pandu, however, with great activity and speed, cut
+off with his own shafts those excellent arrows sped at him with great
+care in that dreadful battle by those accomplished warriors desirous of
+slaying him, and pierced the chest of each of his adversaries with three
+shafts. Having arrows for his fierce rays, the Arjuna sun, with Gandiva
+drawn to its fullest stretch constituting his corona, looked resplendent,
+as he scorched his foes, like the Sun himself between the months of
+Jyeshtha and Ashadha, within his bright corona. Then Drona's son pierced
+Dhananjaya with ten foremost of shafts, and Keshava with three, and the
+four steeds of Dhananjaya with four, and showered many shafts on the Ape
+on Arjuna's banner. For all that, Dhananjaya cut off the full drawn bow
+in his adversary's hand with three shafts, the head of his driver with a
+razor-faced arrow, and his four steeds with his four other shafts and his
+standard with three other arrows and felled him from his car. The son of
+Drona then, filled with wrath, took up another costly bow, bright as the
+body of Takshaka, and decked with gems and diamonds and gold, and
+resembling a mighty snake caught from the foot of a mountain. Stringing
+that bow as he stood on the earth, and bringing out one after another
+shafts and weapons, Drona's son, that warrior who excelled in many
+accomplishments, began to afflict those two unvanquished and foremost of
+men and pierce them from a near point with many shafts. Then those mighty
+car-warriors, Kripa and Bhoja and thy son, standing at the van of battle,
+fell upon and shrouded that bull among the Pandavas, shooting showers of
+shafts, like clouds shrouding the dispeller of darkness. Possessed of
+prowess equal to that of the thousand-armed (Kartavirya), Partha then
+showered his shafts on Kripa's bow with arrow fixed on it, his steeds,
+his standard, and his driver, like the wielder of the thunder in days of
+yore showering his shafts on (the asura) Vali. His weapons destroyed by
+Partha's shafts, and his standard also having been crushed in that great
+battle, Kripa was afflicted with as many thousands of arrows by Arjuna as
+Ganga's son Bhishma before them (on the day of his fall) by the same
+diadem-decked warrior. The valiant Partha then, with his shafts, cut off
+the standard and the bow of thy roaring son. Destroying next the handsome
+steeds of Kritavarma, he cut off the latter's standard as well. He then
+began to destroy with great speed the elephants of the hostile force, as
+also its cars with their steeds and drivers and bows and standards.
+Thereupon that vast host of thine broke into a hundred parts like an
+embankment washed off by the waters. Then Keshava, quickly urging
+Arjuna's car, placed all his afflicted foes on his right side. Then other
+warriors, desirous of an encounter, with their well-equipped cars bearing
+lofty standards, followed Dhananjaya who was proceeding with great speed
+like Indra proceeding for the slaughter of Vritra. Then those mighty
+car-warriors, Shikhandi and Satyaki and the twins, proceeding in the
+direction of Dhananjaya, checked those foes and, piercing them with keen
+arrows, uttered terrible roars. Then the Kuru heroes and the Srinjayas,
+encountering one another with rage, slew one another with straight shafts
+of great energy, like the Asuras and the celestials in days of yore in
+great battle. Elephant-warriors and horsemen and car-warriors,--all
+chastisers of foes,--inspired with desire of victory or impatient of
+proceeding to heaven, fell fast on the field. Uttering loud shouts, they
+pierced one another vigorously with well-shot arrows. In consequence of
+those high-souled warriors of great courage shooting their arrows at one
+another in that dreadful battle and by that means causing a darkness
+there, the points of the compass, cardinal and subsidiary became
+enveloped in gloom and the very effulgence of the sun became totally
+shrouded.'"
+
+
+
+80
+
+"Sanjaya said, 'Then, O king, Dhananjaya, desirous of rescuing Kunti's
+son Bhima who, assailed by many foremost of warriors of the Kuru army,
+seemed to sink (under that attack), avoided, O Bharata, the troops of the
+Suta's son and began, with his shafts, to despatch those hostile heroes
+(that were opposed to Bhima) to the regions of death. Successive showers
+of Arjuna's shafts were seen overspread on the sky, while others were
+seen to slay thy army. Filling the welkin with his shafts that resembled
+dense flights of feathery creatures, Dhananjaya, O monarch, at that time,
+became the very Destroyer unto the Kurus. With his broad-headed arrows,
+and those equipped with heads flat and sharp as razors, and cloth-yard
+shafts of bright polish, Partha mangled the bodies of his foes and cut
+off their heads. The field of battle became strewn with falling warriors,
+some with bodies cut and mangled, some divested of armour and some
+deprived of heads. Like the great Vaitarani (separating the regions of
+life from those of the dead), the field of battle, O king, became uneven
+and impassable and unsightly and terrible, in consequence of steeds and
+cars and elephants, which struck with Dhananjaya's shafts, were mangled
+and crushed and cut off in diverse ways. The earth was also covered with
+broken shafts and wheels and axles, and with cars that were steedless or
+that had their steeds and others that were driverless or that had their
+drivers. Then four hundred well-trained and ever-furious elephants,
+excited with wrath, and ridden by warriors cased in mail of golden hue
+and adorned with ornaments of gold, and urged by fierce guides with
+pressure of heels and toes, fell down, struck by the diadem-decked Arjuna
+with his shafts, like loosened summits, peopled with living creatures, of
+gigantic mountains. Indeed, the earth became covered with (other) huge
+elephants struck down by Dhananjaya with his arrows. Like the sun
+piercing through masses of clouds, Arjuna's car passed through dense
+bodies of elephants with juicy secretions flowing down their bodies and
+looking like masses of clouds. Phalguna caused his track to be heaped up
+with slain elephants and steeds, and with cars broken in diverse ways,
+and with lifeless heroes deprived of weapons and engines and of armour,
+as also with arms of diverse kinds loosened from hands that held them.
+The twang of Gandiva became tremendously loud, like the peal of thunder
+in the welkin. The (Dhartarashtra) army then, smitten with the shafts of
+Dhananjaya, broke, like a large vessel on the bosom of the ocean
+violently lashed by the tempest. Diverse kinds of fatal shafts, sped from
+Gandiva, and resembling burning brands and meteors and thunderbolts,
+burnt thy army. That mighty host, thus afflicted with Dhananjaya's
+shafts, looked beautiful like a blazing forest of bamboos on a mountain
+in the night. Crushed and burnt and thrown into confusion, and mangled
+and massacred by the diadem-decked Arjuna with his arrows, that host of
+thine then fled away on all sides. Indeed, the Kauravas, burnt by
+Savyasaci, dispersed on all sides, like animals in the great forest
+frightened at a forest conflagration. The Kuru host then (that had
+assailed Bhimasena) abandoning that mighty-armed hero, turned their faces
+from battle, filled with anxiety. After the Kurus had been routed, the
+unvanquished Vibhatsu, approaching Bhimasena, stayed there for a moment.
+Having met Bhima and held a consultation with him, Phalguna informed his
+brother that the arrows had been extracted from Yudhishthira's body and
+that the latter was perfectly well.
+
+"'With Bhimasena's leave, Dhananjaya then proceeded (once more against
+his foes), causing the earth and the welkin, O Bharata, to resound with
+the rattle of his car. He was then surrounded by ten heroic and foremost
+of warriors, viz., thy sons, all of whom were Duhshasana's juniors in
+age. Afflicting Arjuna with their shafts like hunters afflicting an
+elephant with burning brands, those heroes, with outstretched bow, seemed
+to dance, O Bharata, (on their cars). The slayer of Madhu then, guiding
+his car, placed all of them to his right. Indeed, he expected that Arjuna
+would very soon send all of them to Yama's presence. Beholding Arjuna's
+car proceeding in a different direction, those heroes rushed towards him.
+Soon, however, Partha, with a number of cloth-yard shafts and
+crescent-shaped arrows, cut off their standards and steeds and bows and
+arrows, causing them to fall down on the earth. Then with some
+broad-headed arrows he cut off and felled their heads decked with lips
+bit and eyes blood-red in rage. Those faces looked beautiful like an
+assemblage of lotuses. Having slain those ten Kauravas cased in golden
+mail, with ten broad-headed shafts endued with great impetuosity and
+equipped with wings of gold, that slayer of foes, Arjuna, continued to
+proceed.'"
+
+
+
+81
+
+"Sanjaya said, 'Meanwhile ninety Kaurava car-warriors rushed for battle
+against the ape-bannered Arjuna who was advancing, borne by his steeds of
+exceeding fleetness. Those tigers among men, having sworn a terrible oath
+about the other world, encompassed that tiger among men, Arjuna. Krishna,
+however, (without minding those warriors), urged the white steeds of
+Arjuna, endued with great speed and adorned with ornaments of gold and
+covered with networks of pearls, towards Karna's car. Those ninety
+Samsaptaka cars pursued Dhananjaya, that slayer of foes, pouring upon him
+showers of shafts, as he proceeded towards Karna's car. Then Arjuna, with
+his keen shafts, cut off those ninety assailants endued with great
+activity, along with their drivers and bows and standards. Slain by the
+diadem-decked Arjuna with diverse kinds of shafts, they fell down like
+Siddhas falling down, with their cars, from heaven upon the exhaustion of
+their merits. After this, many Kauravas, with cars and elephants and
+steeds, fearlessly advanced against that foremost one of Kuru's race,
+that chief of the Bharatas, Phalguna. That large force of thy sons,
+teeming with struggling men and steeds, and swelling with foremost of
+elephants, then encompassed Dhananjaya, checking his further progress.
+The mighty Kaurava bowmen shrouded that descendant of Kuru's race with
+darts and swords and lances and spears and maces and scimitars and
+arrows. Like the Sun destroying the darkness with his rays, the son of
+Pandu destroyed with his own shafts that shower of weapons over-spread in
+the welkin. Then a force of Mlecchas riding thirteen hundred
+ever-infuriated elephants, at the command of thy son, assailed Partha in
+the flank. With barbed arrows and Nalikas and cloth-yard shafts and
+lances and spears and darts and Kampanas and short arrows, they afflicted
+Partha on his car. That matchless shower of weapons, some of which were
+hurled by the elephants with their tusks, Phalguna cut off with his
+broad-headed shafts and crescent-shaped arrows of great keenness. With
+excellent arrows of diverse kinds, he struck all those elephants and
+their standards and banners and riders, like Indra striking mountains
+with thunderbolts. Afflicted with gold-winged shafts, those huge
+elephants decked with necklaces of gold fell down deprived of life, like
+mountains ablaze with volcanic fires. Amid that roaring and shouting and
+wailing army of men and elephants and steeds, the twang of Gandiva, O
+monarch, rose high. Elephants, O king, struck (with shafts), fled away on
+all sides. Steeds also, their riders slain, wandered in all directions.
+Cars, O monarch, looking like the changeful forms of vapour in the sky,
+deprived of riders and steeds, were seen in thousands. Horsemen, O
+monarch, wandering hither and thither, were seen to fall down deprived of
+life by the shafts of Partha. At that time the might of Arjuna's arms was
+seen. (So great was that might) that alone, in that battle, he vanquished
+horsemen and elephants and car-warriors (that had been assailing him from
+every side). Then Bhimasena, beholding the diadem-decked Phalguna
+encompassed, O bull of Bharata's race, by a large (Kaurava) host
+consisting of three kinds of forces, abandoned the small unslaughtered
+remnant of the Kaurava car-warriors with whom he had been engaged, and
+rushed impetuously, O king, to the spot where Dhananjaya's car was.
+Meanwhile the Kaurava force that still remained after heavy slaughter,
+exceedingly weakened, fled away, Bhima (as already said) beholding
+Arjuna, proceeded towards his brother. The unfatigued Bhima, armed with a
+mace, destroyed, in that battle, the portion that still remained after
+the greater part had been slaughtered by Arjuna, of the Kaurava host
+possessed of great might. Fierce as the death-night, subsisting upon men
+and elephants and steeds as its food, and capable of crushing walls and
+mansions and gates of cities, that exceedingly terrible mace of Bhima
+incessantly descended on men and elephants and steeds around him. That
+mace, O sire, slew numberless steeds and riders. With that mace the son
+of Pandu crushed men and steeds cased in steel armour. Struck therewith,
+they fell down with great noise. Biting the earth with their teeth, and
+bathed in blood, these, with the crowns of their heads and bows and lower
+limbs crushed, laid themselves down on the field, supplying all
+carnivorous creatures with food. Satiated with blood and flesh and
+marrow, and eating bones as well, that mace (of Bhimasena) became, like
+the death-night, difficult of being gazed at. Having slain 10,000 horses
+and numerous foot-soldiers, Bhima ran hither and thither in rage, armed
+with his mace. Then, O Bharata, thy troops, beholding Bhima mace in hand,
+thought that Yama himself, armed with his fatal bludgeon, was in their
+midst. The son of Pandu then, excited with rage, and resembling an
+infuriated elephant, penetrated into the elephant division (of the
+Kauravas), like a Makara entering the ocean. Having, with his formidable
+mace, penetrated into that elephant division, the enraged Bhima, within a
+very short time, despatched it to Yama's abode. We then beheld those
+infuriated elephants with spiked plates on their bodies falling on every
+side, with their riders and standards, like winged mountains. Having
+destroyed that elephant division, the mighty Bhimasena, once more riding
+on his car, followed Arjuna at his rear. That great host, thus
+slaughtered, filled with cheerlessness and about to fly away, stood
+almost inactive, O monarch, assailed on all sides with weapons. Beholding
+that host looking humble and standing inactive and almost motionless,
+Arjuna covered it with life-scorching shafts. Men and steeds and
+elephants, pierced in that battle with showers of shafts by the wielder
+of Gandiva, looked beautiful like Kadamva flowers with their filaments.
+Thus struck with Arjuna's shafts that quickly slew men and steeds and
+cars and elephants, loud wails, O king, arose from the Kuru army. With
+cries of "Oh" and "Alas," and exceedingly frightened, and huddling close
+to one another, thy army began to turn round with great speed. The
+battle, however, continued between the Kurus and the Pandavas of great
+might. There was not a single car-warrior or horseman or elephant-warrior
+or steed or elephant that was unwounded. Their coats of mail pierced with
+shafts and themselves bathed in blood, the troops looked blazing like a
+forest of flowering Asokas. Beholding Savyasaci putting forth his valour
+on that occasion, the Kauravas became hopeless of Karna's life. Regarding
+the touch of Arjuna's shafts to be unbearable, the Kauravas, vanquished
+by the wielder of Gandiva, fled from the field. Deserting Karna in that
+battle as they were being thus struck with Arjuna's shafts, they fled
+away in fear on all sides, loudly calling upon the Suta's son (to rescue
+them). Partha, however, pursued them, shooting hundreds of shafts and
+gladdening the Pandava warriors headed by Bhimasena. Thy sons then, O
+monarch, proceeded towards the car of Karna. Sinking, as they seemed to
+be, in a fathomless ocean, Karna then became an island unto them. The
+Kauravas, O monarch, like snakes without poison, took Karna's shelter,
+moved by the fear of the wielder of Gandiva. Indeed, even as creatures, O
+sire, endued with actions, from fear of death, take the shelter of
+virtue, thy sons, O ruler of men, from fear of the high-souled son of
+Pandu, took shelter with the mighty bowman Karna. Then, Karna, uninspired
+with fear, addressed those distressed warriors afflicted with arrows and
+bathed in blood, saying, "Do not fear! Come to me!" Beholding thy army
+vigorously broken by Partha, Karna, stretching his bow, stood desirous of
+slaughtering the foe. Seeing that the Kurus had left the field, Karna,
+that foremost of all wielders of weapons, reflecting a little, set his
+heart upon the slaughter of Partha and began to draw deep breaths.
+Bending his formidable bow, Adhiratha's son Vrisha once more rushed
+against the Pancalas, in the very sight of Savyasaci. Soon, however, many
+lords of the earth, with eyes red as blood, poured their arrowy downpours
+on him like clouds pouring rain upon a mountain. Then thousands of
+arrows, O foremost of living creatures, shot by Karna, O sire, deprived
+many Pancalas of their lives. Loud sounds of wailing were uttered by the
+Pancalas, O thou of great intelligence, while they were being thus
+smitten by the Suta's son, that rescuer of friends, for the sake of his
+friends.'"
+
+
+
+82
+
+"Sanjaya said, 'After the Kurus, O king, had been put to flight by the
+mighty car-warrior Arjuna of white steeds, the Suta's son Karna began to
+destroy the sons of the Pancalas with his mighty shafts, like the tempest
+destroying congregated masses of clouds. Felling Janamejaya's driver with
+broad-faced shafts called Anjalikas, he next slew the steeds of that
+Pancala warrior. With a number of broad-headed arrows he then pierced
+both Satanika and Sutasoma and then cut off the bows of both those
+heroes. Next he pierced Dhrishtadyumna with six arrows, and then, without
+the loss of a moment, he slew in that encounter the steeds of that
+prince. Having slain next the steeds of Satyaki, the Suta's son then slew
+Visoka, the son of the ruler of the Kaikayas. Upon the slaughter of the
+Kaikaya prince, the commander of the Kaikaya division, Ugrakarman, rushed
+with speed and striking Prasena, the son of Karna, with many shafts of
+fierce impetuosity caused him to tremble. Then Karna, with three
+crescent-shaped arrows, cut off the arms and the head of his son's
+assailant, whereupon the latter, deprived of life, fell down upon the
+ground from his car, like a Sala tree with its branches lopped off with
+an axe. Then Prasena, with many keen arrows of straight course, covered
+the steedless grandson of Sini, and seemed to dance upon his car. Soon,
+however, the son of Karna, struck by the grandson of Sini, fell down.
+Upon the slaughter of his son, Karna, with heart filled with rage,
+addressed that bull among the Sinis from desire of slaying him, saying,
+"Thou art slain, O grandson of Sini!" and sped at him an arrow capable of
+slaying all foes. Then Shikhandi cut off that arrow with three shafts of
+his, and struck Karna himself with three other shafts. The fierce son of
+the Suta then, cutting off with a couple of razor-faced arrows the bow
+and the standard of Shikhandi, struck and pierced Shikhandi himself with
+six shafts, and then cut off the head of Dhrishtadyumna's son. The
+high-souled son of Adhiratha then pierced Sutasoma with a very keen
+shaft. During the progress of that fierce battle, and after
+Dhrishtadyumna's son had been slain, Krishna, O lion among kings,
+addressed Partha, saying, "The Pancalas are being exterminated. Go, O
+Partha, and slay Karna." Thus addressed the mighty-armed Arjuna, that
+foremost of men, smiled and then proceeded on his car towards the car of
+Adhiratha's son desirous, on that occasion of terror, of rescuing the
+Pancalas slaughtered by Karna, that leader of car-warriors. Stretching
+his Gandiva of loud twang and fiercely striking his palms with her
+bow-string, he suddenly created a darkness by means of his arrows and
+destroyed large numbers of men and steeds and cars and standards. The
+echoes (of that twang) travelled through the welkin. The birds, (no
+longer finding room in their own element), took shelter in the caverns of
+mountains. With his full-drawn bow, Arjuna looked resplendent. Indeed, as
+the diadem-decked Partha, at that terrible moment, fell upon the foe,
+Bhimasena, that foremost of heroes, proceeded on his car behind that son
+of Pandu, protecting his rear. Those two princes then, on their cars,
+proceeded with great speed towards Karna, encountering their foes along
+the way. During that interval, the Suta's son fought fiercely, grinding
+the Somakas. He slew a large number of car-warriors and steeds and
+elephants, and covered the ten points of the compass with his shafts.
+Then Uttamauja and Janamejaya, and the enraged Yudhamanyu and Shikhandi,
+uniting with Prishata's son (Dhrishtadyumna) and uttering loud roars,
+pierced Karna with many shafts. Those five foremost of Pancala
+car-warriors rushed against Karna otherwise called Vaikartana, but they
+could not shake him off his car like the objects of the senses failing to
+shake off the person of purified soul from abstinence. Quickly cutting
+off their bows, standards, steeds, drivers and banners, with his shafts,
+Karna struck each of them with five arrows and then uttered a loud roar
+like a lion. People then became exceedingly cheerless, thinking that the
+very earth, with her mountains and trees, might split at the twang of
+Karna's bow while that hero, with shafts in hand touching the bow-string,
+was employed in shooting at his assailants and slaying his foes. Shooting
+his shafts with that large and extended bow of his that resembled the bow
+of Sakra himself, the son of Adhiratha looked resplendent like the sun,
+with his multitude of blazing rays, within his corona. The Suta's son
+then pierced Shikhandi with a dozen keen shafts, and Uttamauja with half
+a dozen, and Yudhamanyu with three, and then each of the other two, viz.,
+Somaka (Janamejaya) and Prishata's son (Dhrishtadyumna) with three
+shafts. Vanquished in dreadful battle by the Suta's son, O sire, those
+five mighty car-warriors then stood inactive, gladdening their foes, even
+as the objects of the senses are vanquished by a person of purified soul.
+The five sons of Draupadi then, with other well-equipped cars, rescued
+those maternal uncles of theirs that were sinking in the Karna ocean,
+like persons rescuing from the depths of the ocean ship-wrecked merchants
+in the sea by means of other vessels. Then that bull among the Sinis,
+cutting off with his own keen shafts the innumerable arrows sped by
+Karna, and piercing Karna himself with many keen arrows made entirely of
+iron, pierced thy eldest son with eight shafts. Then Kripa, and the Bhoja
+chief (Kritavarma), and thy son, and Karna himself, assailed Satyaki in
+return with keen shafts. That foremost one, however, of Yadu's race
+fought with those four warriors like the chief of the Daityas fighting
+with the Regents of the (four) quarters. With his twanging bow stretched
+to its fullest limits, and from which shafts flowed incessantly, Satyaki
+became exceedingly irresistible like the meridian Sun in the autumnal
+sky. Those scorchers of foes then, viz., the mighty car-warriors among
+the Pancalas, once more riding on their cars and clad in mail and united
+together, protected that foremost one among the Sinis, like the Maruts
+protecting Sakra while engaged in afflicting his foes in battle. The
+battle fraught with the slaughter of men and steeds and elephants that
+then ensued between thy foes and the warriors of thy army, became so
+fierce that it resembled the encounter in days of old between the gods
+and the Asuras. Car-warriors and elephants and steeds and foot-soldiers,
+covered with showers of diverse weapons, began to move from one point to
+another. Struck by one another, they reeled or uttered wails of woe in
+affliction or fell down deprived of life. When such was the state of
+affairs, thy son Duhshasana, the younger brother of the king, fearlessly
+advanced against Bhima, shooting showers of shafts. Vrikodara also rushed
+impetuously against him, like a lion springing towards a large Ruru deer.
+The encounter then that took place between those two heroes incensed with
+each other and who engaged in battle's sport making life itself the
+stake, became exceedingly fierce, resembled that between Samvara and
+Sakra in days of old. They struck each other deeply with shafts possessed
+of great energy and capable of piercing each other's body, like two
+mighty elephants excited with lust and with juicy secretions incessantly
+trickling down their bodies, fighting with each other in the vicinity of
+a she-elephant in her season. Vrikodara, with great speed, cut off, with
+a couple of razor-headed arrows, the bow and the standard of thy son.
+With another winged arrow he pierced his antagonist's forehead and then
+(with a fourth) cut off from his trunk the head of the latter's driver.
+Prince Duhshasana, taking up another bow, pierced Vrikodara with a dozen
+shafts. Himself holding the reins of his steeds, he once more poured over
+Bhima a shower of straight arrows. Then Duhshasana sped a shaft bright as
+the rays of the sun, decked with gold, diamonds, and other precious gems,
+capable of piercing the body of his assailant, and irresistible as the
+stroke of Indra's thunder. His body pierced therewith, Vrikodara fell,
+with languid limbs and like one deprived of life and with outstretched
+arms, upon his own excellent car. Recovering his senses, however, he
+began to roar like a lion.'"
+
+
+
+83
+
+"Sanjaya said, 'Fighting fiercely, prince Duhshasana achieved the most
+difficult feats in that encounter. With a single shaft he cut off Bhima's
+bow, and then with six shafts he pierced his foe's driver. Having
+achieved those feats, the prince, endued with great activity, pierced
+Bhima himself with nine shafts. Indeed the high-souled warrior, without
+losing a moment, then pierced Bhimasena with many shafts of great energy.
+Filled with rage at this, Bhimasena, endued with great activity, sped at
+thy son a fierce dart. Beholding that terrible dart impetuously coursing
+towards him like a blazing brand, thy high-souled son cut it off with ten
+shafts shot from his bow drawn to its fullest stretch. Seeing that
+difficult feat achieved by him, all the warriors, filled with joy,
+applauded him highly. Thy son then once more pierced Bhima deeply with
+another shaft. Blazing with wrath at sight of Duhshasana, Bhima then
+addressed him, saying, "Pierced I have been, O hero, quickly and deeply,
+by thee. Bear now, however, once more, the stroke of my mace." Having
+said this, the enraged Bhima took up that terrible mace of his for
+Duhshasana's slaughter. Once more addressing him, he said, "O thou of
+wicked soul, I shall today drink thy blood on the field of battle." Thus
+addressed, thy son sped at Bhima with great force a fierce dart
+resembling Death itself. Bhima also, his form filled with wrath, whirled
+his terrible mace and hurled it at his antagonist. That mace,
+precipitately breaking Duhshasana's dart, struck thy son on his head.
+Indeed, perspiring like an elephant with juicy secretions trickling down
+his body, Bhima, in that dreadful battle, hurled his mace at the prince.
+With that weapon, Bhimasena forcibly threw Duhshasana down from his car
+at a distance measured by the length of ten bows. Struck with the
+impetuous mace, Duhshasana, thrown down on the ground, began to tremble.
+All his steeds also, O king, were slain, and his car too was reduced to
+atoms by that falling weapon. As regards Duhshasana himself, his armour
+and ornaments and attire and garlands were all displaced, and he began to
+writhe, afflicted with agony. Endued with great activity, Bhimasena then
+recollected, in the midst of that terrible battle and standing as he did
+amid many foremost warriors of the Kuru army, all the acts of hostility
+(done towards the Pandavas) by thy sons. The mighty-armed Bhima of
+inconceivable feats, O king, beholding Duhshasana (in that plight), and
+recollecting the seizure of Draupadi's tresses and her disrobing while
+she was ill,--indeed, the innocent Bhima, reflecting also upon the
+diverse other wrongs inflicted on that princess while her husbands sat
+with faces turned away from the scene, blazed up in wrath like fire fed
+with libations of clarified butter. Addressing Karna and Suyodhana and
+Kripa and Drona's son and Kritavarma, he said, "Today I shall slay the
+wretched Duhshasana. Let all the warriors protect him (if they can)."
+Having said this, Bhima of exceeding strength and great activity suddenly
+rushed, from desire of slaying Duhshasana. Like a lion of fierce
+impetuosity rushing towards a mighty elephant, Vrikodara, that foremost
+of heroes, rushed towards Duhshasana in that battle and attacked him in
+the very sight of Suyodhana and Karna. Jumping down from his car, he
+alighted on the ground, and fixed his eyes steadfastly on his fallen foe.
+Drawing then his whetted sword of keen edge, and trembling with rage, he
+placed his foot upon the throat of Duhshasana, and ripping open the
+breast of his enemy stretched on the ground, quaffed his warm life-blood.
+Then throwing him down and cutting off, O king, with that sword the head
+of thy son, Bhima of great intelligence, desirous of accomplishing his
+vow, again quaffed his enemy's blood little by little, as if for enjoying
+its taste. Then looking at him with wrathful eyes, he said these words,
+"I regard the taste of this blood of my enemy to be superior to that of
+my mother's milk, or honey, or clarified butter, or good wine that is
+prepared from honey, or excellent water, or milk, or curds, or skimmed
+milk, or all other kinds of drinks there are on earth that are sweet as
+ambrosia or nectar." Once more, Bhima of fierce deeds, his heart filled
+with wrath, beholding Duhshasana dead, laughed softly and said, "What
+more can I do to thee? Death has rescued thee from my hands." They, O
+king, that saw Bhimasena, while he filled with joy at having quaffed the
+blood of his foe, was uttering those words and stalking on the field of
+battle, fell down in fear. They that did not fall down at the sight, saw
+their weapons drop from their hands. Many, from fear, cried out feebly
+and looked at Bhima with half-shut eyes. Indeed, all those that stood
+around Bhima and beheld him drink the blood of Duhshasana, fled away,
+overwhelmed with fear, and saying unto one another, "This one is no human
+being!" When Bhima had assumed that form, people, beholding him quaff his
+enemy's blood, fled away with Citrasena, saying unto one another, 'This
+Bhima must be a Rakshasa!" Then the (Pancala) prince Yudhamanyu, at the
+head of his troops, fearlessly pursued the retreating Citrasena and
+pierced him with seven keen shafts, quickly sped one after another. At
+this, like a trampled snake of great energy repeatedly darting out its
+tongue and desirous of vomiting its poison, Citrasena turned back and
+pierced the Pancala prince with three shafts and his driver with six. The
+brave Yudhamanyu then struck off his enemy's head with a shaft equipped
+with goodly wings and an exceedingly keen point and sped with great care
+from his bow drawn to its fullest stretch. Upon the fall of his brother
+Citrasena, Karna, filled with wrath and displaying his prowess, put the
+Pandava host to flight, at which Nakula rushed against that warrior of
+immeasurable energy. Bhima, having slain there (at the very sight of
+Karna) the vindictive Duhshasana, took up a little quantity of his blood,
+and, endued with stentorian lungs, he said these words in the hearing of
+all those foremost of heroes of the world, "O wretch amongst men, here I
+drink thy life-blood from thy throat. Filled with joy, abuse us once
+more, saying 'beast, beast' (as thou didst before)." And he continued,
+"They that danced at us then, saying, 'beast, beast,' even we will dance
+at them now, repeating their own words. Our sleep at the palace at
+Pramanakoti, the administration of deadly poison to our food, the bites
+of black cobras, the setting fire to the house of lac, the robbing of our
+kingdom by gambling, our exile in the woods, the cruel seizure of
+Draupadi's beautiful tresses, the strokes of shafts and weapons in
+battle, our miseries at home, the other kinds of sufferings we endured at
+Virata's abode, all these woes borne by us through the counsels of
+Shakuni and Duryodhana and Radha's son, proceeded from thee as their
+cause. Through the wickedness of Dhritarashtra and his son, we have
+endured all these woes. Happiness has never been ours." Having said these
+words, O king, the victorious Vrikodara, once more spoke these words unto
+Keshava and Arjuna. Indeed, bathed in blood, with blood flowing from his
+wounds, with face exceedingly red, filled with great wrath, Bhimasena
+endued with great activity, said these words, "Ye heroes, that which I
+had vowed in respect of Duhshasana in battle, I have accomplished today.
+I will soon accomplish my other vow by slaying that second beast, viz.,
+Duryodhana, in this sacrifice of battle. Striking the head of that
+wicked-souled one with my foot in the presence of the Kauravas, I shall
+obtain peace." Having said these words, Bhima, filled with great joy,
+drenched with blood, uttered loud shouts, even as the mighty and
+high-souled Indra of a 1,000 eyes had roared after slaying (the Asura)
+Vritra.'"
+
+
+
+84
+
+"Sanjaya said, 'After the slaughter of Duhshasana, O king, ten of thy
+sons, heroes that never retreated from battle, all of whom were great
+car-warriors, endued with mighty energy, and filled with the poison of
+wrath, shrouded Bhima with their shafts. Nishangin, and Kavachin, and
+Pasin and Dundadhara and Dhanurgraha, and Alolupa, and Saha, and Shanda,
+and Vatavega and Suvarchasas, these ten, afflicted at the slaughter of
+their brother, united together and checked the mighty-armed Bhimasena
+with their shafts. Resisted on all sides with their shafts by those great
+car-warriors, Bhima, with eyes red as fire with fury, looked resplendent
+like the Destroyer himself in rage. Partha, however, with ten
+broad-headed shafts of great impetuosity, equipped with golden wings,
+despatched to Yama's abode those ten Bharata princes decked with golden
+bracelets. Upon the fall of those ten heroes, thy army fled away in the
+very sight of the Suta's son, overwhelmed with the fear of the Pandavas.
+Then, O king, great fear entered the heart of Karna at sight of Bhima's
+prowess which resembled that of the Destroyer himself unto living
+creatures. Then Shalya, that ornament of assemblies, understanding the
+state of Karna's mind from a survey of his features, addressed that
+chastiser of foes in words suited to the hour, "Do not be grieved, O son
+of Radha! This deed does not become thee. Afflicted with the fear of
+Bhimasena, these kings are all flying away. Exceedingly pained by the
+calamity that has befallen his brother Duhshasana in consequence of his
+blood having been quaffed by the high-souled Bhima, Duryodhana is
+stupefied! Kripa and others, and those of the king's brothers that are
+still alive, with afflicted hearts, their rage quelled by sorrow, are
+tending Duryodhana, sitting around him. Those heroes, the Pandavas of
+sure aim, headed by Dhananjaya, are advancing against thee for battle.
+For these reasons, O tiger among men, mustering all thy prowess and
+keeping the duties of a Kshatriya before thy eyes, proceed against
+Dhananjaya. The entire burthen (of this battle) has been placed upon thee
+by the son of Dhritarashtra. O thou of mighty arms, bear that burthen to
+the best of thy power and might. In victory there will be great fame. In
+defeat, heaven is certain. There, O son of Radha, thy son, Vrishasena,
+filled with wrath at sight of the stupefaction that has overwhelmed thee,
+is rushing towards the Pandavas." Hearing these words of Shalya of
+immeasurable energy, Karna, reflecting, concluded unalterably that
+fighting had become unavoidable. Then Vrishasena, filled with wrath, and
+riding upon his own car, rushed towards that son of Pandu, viz.,
+Vrikodara, who, armed with his mace, resembled the Destroyer himself with
+his fatal rod and was employed in slaughtering thy troops. That foremost
+of heroes, Nakula, filled with wrath, rushed at that enemy of theirs,
+Karna's son, striking him with arrows, like the victorious Maghavat with
+joyous heart rushing against (the Asura) Jambha. Then the brave Nakula,
+with a razor-headed shaft, cut off his enemy's standard decked with gems.
+With a broad-headed arrow, he next cut off the bow also of Karna's son,
+with a golden belt attached to it. Possessed of mighty weapons, Karna's
+son then, desirous of showing his regard for Duhshasana, quickly took up
+another bow, and pierced Nakula, the son of Pandu with many mighty
+celestial weapons. The high-souled Nakula, then, filled with rage,
+pierced his antagonist with shafts that resembled large blazing brands.
+At this Karna's son also, accomplished in weapons, showered celestial
+weapon upon Nakula. From rage engendered by the strokes of his enemy's
+weapon, as also from his own resplendence and the energy of his weapons,
+the son of Karna blazed up like a fire with libations of clarified
+butter. Indeed, O king, Karna's son then slew with his excellent weapons
+the beautiful steeds of the delicate Nakula, that were of the Vanayu
+breed, white in hue, and decked with trappings of gold. Alighting then
+from his steedless vehicle, and taking up a bright shield decked with
+golden moons, and armed also with a sword that was blue as the sky,
+Nakula, frequently jumping up, careered there like a bird. Performing
+diverse beautiful evolutions in the air, the son of Pandu cut off many
+foremost of men and steeds and elephants. Cut off with that sword, they
+fell down on the earth like animals cut off in a horse-sacrifice by the
+person appointed to that duty. 2,000 well-trained heroes, delighting in
+battle, hailing from diverse realms, well-paid, of sure aim, and their
+limbs smeared with excellent sandal-paste, were quickly cut off by the
+single-handed Nakula inspired with desire of victory. Then Karna's son,
+suddenly advancing with great speed against the rushing Nakula in that
+battle pierced him from every side with many keen arrows from desire of
+slaying him. Thus struck with shafts (by Vrishasena), Nakula struck his
+brave antagonist in return. Pierced by the son of Pandu, Vrishasena
+became filled with wrath. Protected, however, in that dreadful battle, by
+his brother Bhima, the high-souled Nakula achieved such terrible feats on
+that occasion. Filled with rage, the son of Karna then pierced with
+eighteen shafts the heroic Nakula who seemed to sport in that battle,
+while employed, unaided, in destroying the foremost of men and steeds and
+elephants. Deeply pierced by Vrishasena in that battle, O king, Pandu's
+son Nakula, that foremost of men, endued with great activity, became
+filled with rage and rushed in that encounter against the son of Karna
+from desire of slaying him. Then Vrishasena poured showers of keen shafts
+upon Nakula of great energy as the latter precipitately advanced against
+him in that battle like a hawk with outstretched wings from desire of
+meat. Baffling, however, his antagonist's showers of shafts, Nakula
+careered in diverse beautiful motions. Then Karna's son, O king, in that
+dreadful battle, cut off, with his mighty shafts, the shield, decked with
+a 1,000 stars, of Nakula, while he was careering with great activity in
+those beautiful motions. Without losing a moment, that resister of foes,
+(Vrishasena), with half a dozen sharp razor-headed shafts, then cut off
+that naked sword of Nakula, polished and keen-edged, made of steel,
+capable of bearing a great strain and of destroying the bodies of all
+foes, and terrible and fierce as the poison of the snake, while he was
+whirling it rapidly. After this, Vrishasena deeply pierced his antagonist
+in the centre of his chest with some well-tempered and keen shafts.
+Having achieved those feats in battle that were applauded by all noble
+persons and that could not be achieved by other men, the high-souled
+Nakula of great activity, afflicted with those shafts, proceeded to the
+car, O king, of Bhimasena. The steedless son of Madri, thus afflicted by
+Karna's son, sprang upon Bhima's car like a lion springing upon a
+mountain summit, in the sight of Dhananjaya. The high-souled and heroic
+Vrishasena then, filled with wrath, poured his arrowy showers upon those
+two mighty car-warriors for piercing those two sons of Pandu. After the
+destruction of that car belonging to the son of Pandu (Nakula), and after
+his sword also had been speedily cut off with (Vrishasena's) shafts; many
+other foremost of Kuru heroes, uniting together, approached the Pandava
+brothers, and began to strike them with showers of shafts. Then those two
+sons of Pandu, Bhima and Arjuna, filled with wrath, and resembling two
+fires fed with libations of clarified butter, poured terrible showers of
+arrows upon Vrishasena and the other assembled warriors around him. The
+son of the Wind-god then, addressing Phalguna, said, "Behold, Nakula here
+is being afflicted. The son of Karna is resisting us. Proceed, therefore,
+against Karna's son." Hearing these words, the diadem-decked (Arjuna)
+approached the car of his brother Vrikodara. Beholding that hero arrived
+near, Nakula addressed him, saying, "Do thou speedily slay this one."
+Thus addressed in that battle by his brother, Nakula, standing before
+him, the diadem-decked Arjuna, that formidable hero, precipitately caused
+his ape-bannered vehicle, guided by Keshava himself, to be driven towards
+Vrishasena.'"
+
+
+
+85
+
+"Sanjaya said, 'Learning that Nakula had been deprived of his car,
+afflicted with arrows and mangled with the weapons of Karna's son, and
+that he had his shafts, bow, and sword cut off, these eleven formidable
+resisters of all foes, the five heroic sons of Drupada, the grandson of
+Sini forming the sixth, and the five sons of Draupadi quickly proceeded
+on their loud-sounding cars drawn by bounding steeds, with banners waving
+in the air, and guided by accomplished drivers. Those well-armed warriors
+began to destroy thy elephants and cars and men and steeds with shafts
+that resembled formidable snakes. Then Hridika's son and Kripa and
+Drona's son and Duryodhana and Shakuni's son and Vrika and Kratha and
+Devavridha, those foremost of Kaurava car-warriors, speedily proceeded
+against them, armed with their bows and mounted upon their cars of rattle
+deep as the roar of elephants or the clouds. These Kaurava warriors,
+assailing those foremost of men and first of car-warriors, those eleven
+heroes (of the Pandava army), O king, with the mightiest of shafts,
+checked their progress. At this, the Kulindas, riding upon their
+elephants of impetuous speed that looked like mountain summits and that
+were of the hue of newly-risen clouds, advanced against those Kaurava
+heroes. Well-equipped, and covered with gold, those infuriated elephants,
+born in Himalayan regions and ridden by accomplished warriors longing for
+battle, looked resplendent like clouds in the welkin, charged with
+lightning. The prince of the Kulindas then vigorously assailed Kripa and
+his driver and steeds, with ten shafts made wholly of iron. Struck (in
+return) with the shafts of Sharadvata's son, the prince fell down with
+his elephant on the ground. The younger brother of that prince then,
+assailing Kripa's car with a number of lances made wholly of iron and all
+bright as the rays of the sun, uttered loud roars. The ruler of the
+Gandharas, however, cut off the head of that warrior while still
+uttering those roars. Upon the fall of those Kulindas, those mighty
+car-warriors of thy army, filled with joy, blew their sea-born conchs,
+and, armed with bows, rushed against their enemies. The battle then that
+once more took place between the Kurus on the one side and the Pandavas
+and the Srinjayas on the other, with arrows and scimitars and darts and
+swords and maces and battle-axes, became fierce and awful and exceedingly
+destructive of men and steeds and elephants. Car-warriors and steeds and
+elephants and foot-soldiers, striking one another, fell down on the
+ground, making the field of battle look like the welkin when congregated
+masses of clouds charged with lightning and producing incessant peals of
+thunder are assailed by fierce winds from all sides. Then the chief of
+the Bhojas struck the huge elephants, the car-warriors, the innumerable
+foot-soldiers, and the horse under Satanika. Struck with Kritavarma's
+shafts, these soon fell down on the ground. About this time, struck with
+Ashvatthama's shafts, three huge elephants equipped with all kinds of
+weapons, ridden by accomplished warriors, and adorned with lofty
+standards, fell down lifeless on the ground like gigantic cliffs riven by
+thunder. Then the third brother of the Kulinda chief assailed thy son
+Duryodhana with some excellent shafts in the centre of the chest. Thy
+son, however, pierced him as also his elephant with many whetted shafts.
+That prince of elephants then, with the prince on his back, fell down,
+with streams of blood issuing from every part of his body, like a
+mountain of red chalk in the season of rains, with red streams running
+down its breast, tumbling down when riven by the thunder of Sachi's lord.
+The Kulinda prince, however, having saved himself in time, rode another
+elephant. Urged by the prince, that animal assailed Kratha with his
+driver and steeds and car. Pierced, however, with Kratha's shafts, that
+elephant, with its rider, fell down like a thunder-riven hill. The ruler
+of the Krathas, that invincible car-warrior, however, struck with shafts
+by the prince born on the mountains from the back of another elephant,
+fell down with his steeds, driver, bow, and standard, like a mighty tree
+uprooted by the tempest. Then Vrika deeply pierced with a dozen shafts
+that prince having his abode on the Himavat as he stood on his elephant.
+The huge beast quickly crushed with his four legs (the Kaurava warrior)
+Vrika with his steeds and car. That prince of elephants then, with its
+rider, deeply pierced by the son of Vabhru, advanced impetuously against
+the latter. Vabhru's son, however, that prince of the Magadhas, afflicted
+with arrows by Sahadeva's son, fell down. The prince of the Kulindas
+then, with that elephant of his which was capable of slaying the foremost
+of warriors with its tusks and body, rushed impetuously towards Shakuni
+for slaying him. The mountaineer succeeded in afflicting Shakuni greatly.
+Soon, however, the chief of the Gandharas cut off his head. About this
+time huge elephants and steeds and car-warriors and large bands of foot,
+struck by Satanika, fell down on the earth, paralysed and crushed like
+snakes beaten by the tempest caused by Garuda's wings. Then a Kulinda
+warrior (on the Kaurava side), smiling the while, pierced Satanika, the
+son of Nakula, with many whetted arrows. Nakula's son, however, with a
+razor-headed arrow, cut off from his antagonist's trunk his head
+resembling a lotus. Then Karna's son pierced Satanika with three arrows,
+made wholly of iron and Arjuna also with as many. And he pierced Bhima
+with three arrows and Nakula with seven and Janardana with a dozen.
+Beholding that feat of Vrishasena, that achiever of superhuman feats, the
+Kauravas became filled with joy and applauded him greatly. They, however,
+that were conversant with Dhananjaya's prowess, regarded Vrishasena as a
+libation already poured on the fire. The diadem-decked Arjuna then, that
+slayer of hostile heroes, seeing Madri's son Nakula, that foremost of
+men, deprived of his steeds in the midst of all, and beholding Janardana
+mangled with arrows, rushed in that battle against Vrishasena who was
+then staying in front of the Suta's son (Karna). Like Namuci rushing
+against Indra, Karna's son, that great car-warrior, also rushed, in that
+battle, against that fierce and foremost of men, Arjuna, that warrior
+possessing thousands of arrows, as the latter advanced towards him.
+Unsupported by any one, the high-souled son of Karna, quickly piercing
+Partha with a shaft in that battle, uttered a loud shout, like Namuci in
+days of old after having pierced Indra. Once more Vrishasena pierced
+Partha in the left arm-pit with many formidable shafts. Piercing Krishna
+next with nine arrows, he struck Partha again with ten shafts. The
+white-steeded Arjuna, having before been pierced by Vrishasena with those
+formidable arrows, became slightly enraged and set his heart on the
+slaughter of Karna's son. The high-souled and diadem-decked Arjuna then,
+his brow furrowed from wrath with three lines, quickly sped from the van
+of battle a number of shafts for the destruction of Vrishasena in that
+encounter. With eyes red in wrath, that hero capable of slaying Yama
+himself if the latter fought with him, then laughed terribly and said
+unto Karna and all the other Kaurava heroes headed by Duryodhana and
+Drona's son, these words, "Today, O Karna, in thy very sight in this
+battle, I will despatch the fierce Vrishasena unto Yama's abode with my
+keen arrows! People say that all of you, united together, slew my son,
+endued with great activity, in my absence, and while he was alone and
+unsupported on his car. I, however, will slay thy son in the very sight
+of you all. Let all the Kaurava car-warriors protect him. I will slay the
+fierce Vrishasena. After that, I will slay thee, O fool, even I, Arjuna,
+in the midst of battle! Today I will, in battle, slay thee that art the
+root of this quarrel and that hast become so proud in consequence of
+Duryodhana's patronage. Putting forth my strength, I will certainly slay
+thee in this battle, and Bhimasena will slay this Duryodhana, this wretch
+among men, through whose evil policy this quarrel born of dice hath
+arisen." Having said these words, Arjuna rubbed the string of his bow and
+took aim at Vrishasena in that battle, and sped, O king, a number of
+shafts for the slaughter of Karna's son. The diadem-decked Arjuna then,
+fearlessly and with great force, pierced Vrishasena with ten shafts in
+all his vital limbs. With four fierce razor-headed arrows he cut off
+Vrishasena's bow and two arms and head. Struck with Partha's shafts, the
+son of Karna, deprived of arms and head, fell down on the earth from his
+car, like a gigantic shala adorned with flowers falling down from a
+mountain summit. Beholding his son, thus struck with arrows, fall down
+from his vehicle, the Suta's son Karna, endued with great activity and
+scorched with grief on account of the death of his son, quickly proceeded
+on his car, inspired with wrath, against the car of the diadem-decked
+Partha.
+
+"'Indeed, beholding his son slain in his sight by the white-steeded Arjuna
+in battle, the high-souled Karna, filled with great wrath, rushed against
+Krishna and Arjuna.'"
+
+
+
+86
+
+"Sanjaya said, 'Beholding the gigantic and roaring Karna, incapable of
+being resisted by the very gods, advancing like the surging sea, that
+bull amongst men, viz., he of Dasharha's race, addressed Arjuna, saying,
+"That car-warrior having white steeds and owning Shalya for his driver
+cometh hither with whom thou art to contend in battle. Therefore, O
+Dhananjaya, summon all thy coolness. Behold then, O son of Pandu, the
+well-equipped car of Karna. White steeds are yoked unto it and Radha's
+son himself is the warrior that stands upon it. Teeming with banners and
+decked with rows of bells, it looks like a celestial car borne along the
+welkin by steeds white in hue. Behold also the standard of the
+high-souled Karna, bearing the device of the elephant's rope, and looking
+like the bow of Indra himself that divides the firmament by a clear line.
+Behold Karna as he advanceth from desire of doing what is agreeable to
+Dhritarashtra's son, shooting showers of shafts like the clouds pouring
+torrents of rain. There the royal chief of the Madras, stationed on the
+fore-part of the car, guideth the steeds of Radha's son of immeasurable
+energy. Hear the peal of their drums and the fierce blare of their
+conchs. Hear, O son of Pandu, the diverse leonine roars coming from every
+side. Hear the terrible twang, silencing all other loud sounds, of the
+bow (Vijaya) stretched by Karna of immeasurable energy. There the mighty
+car-warriors among the Pancalas, with their followers, are breaking like
+a herd of deer in the great forest at the sight of an angry lion. It
+behoveth thee, O son of Kunti, to slay the Suta's son with every care. No
+other person save thee can venture to bear the shafts of Karna. It is
+well known to me that thou art competent to vanquish in battle the three
+worlds with all their mobile and immobile creatures including the very
+gods and the Gandharvas. What need be said about battling with that
+puissant one, when people are incapable of even gazing at him, viz., the
+fierce and terrible Isana, that great god, the three-eyed Sarva,
+otherwise called Kapardin? Thou, however, hadst, by battle, gratified
+that god of gods himself, that Siva who is the source of bliss unto all
+creatures, that deity called Sthanu. The other deities also have all
+given thee boons. Through the grace, O Partha, of that god of gods, that
+deity armed with a trident, slay Karna, O mighty-armed one, like Indra
+slaying the Asura Namuci. Let prosperity be ever with thee, O Partha, and
+do thou obtain victory in battle."
+
+"'Arjuna said, "My victory, O Krishna, is certain. There is no doubt in
+this, since thou, O slayer of Madhu, that art the master of all the
+worlds, art pleased with me. Urge the steeds, O Hrishikesha, and my car,
+O great car-warrior! Today Phalguna will not return from battle without
+slaying Karna. Behold Karna slain today and cut in pieces with my shafts.
+Or, O Govinda, thou wilt today behold me slain with (Karna's) arrows.
+That terrible battle, capable of stupefying the three worlds, is at hand.
+As long as the earth will last, people will speak of it." Saying these
+words unto Krishna who is never tired with exertion, Partha quickly
+proceeded on his car against Karna like an elephant against a rival
+elephant. Once more Partha of great energy said unto Krishna, that
+chastiser of foes, these words, "Urge the steeds, O Hrishikesha, for time
+passeth." Thus addressed by the high-souled son of Pandu, Keshava wished
+him victory and urged steeds as fleet as thought. Then that car of
+Pandu's son, possessed of great speed, soon reached the front of Karna's
+car.'"
+
+
+
+87
+
+"Sanjaya said, 'Beholding Vrishasena slain, Karna, filled with grief and
+rage, shed tears from his eyes for the death of his son. Endued with
+great energy, with eyes red as copper from rage, Karna proceeded in the
+face of his foe, having summoned Dhananjaya to battle. Then those two
+cars, both possessed of solar effulgence and covered with tiger-skins,
+when they came together, looked like two suns close to each other. Both
+having white steeds and both crushers of foes, those two great bowmen,
+those two warriors possessed of solar effulgence, looked resplendent like
+the sun and the moon in the firmament. Beholding those two warriors that
+resembled Indra and Virochana's son (Vali) carefully preparing for battle
+for the conquest of the three worlds, all creatures were filled with
+wonder. Seeing those two warriors rushing towards each other with the
+clatter of car-wheels, the twang of bows, the sound of palms, the whizz of
+arrows, and leonine shouts, and seeing also their standards, viz., that
+of Karna bearing the elephant's rope and that of Partha bearing the ape,
+approach each other, all the lords of the earth became filled with
+wonder. Seeing those two car-warriors engaged with each other, O Bharata,
+all the kings uttered leonine shouts and cheered them repeatedly with
+applause. Beholding that single combat between Partha and Karna,
+thousands of combatants there slapped their armpits and waved their
+garments in the air. The Kauravas beat their musical instruments and blew
+their numerous conchs for gladdening Karna. Similarly, all the Pandavas,
+for gladdening Dhananjaya, caused every point of the compass to resound
+with the blasts of their trumpets and conchs. With those leonine shouts
+and slaps on armpits and other loud cries and roars of brave warriors,
+tremendous became the noise there on the occasion of that encounter
+between Karna and Arjuna. People beheld those two tigers among men, those
+two foremost of car-warriors, stationed on their cars, each armed with
+his formidable bow, each equipped with arrows and darts, and each owning
+a lofty standard. Both were clad in mail, both had scimitars tied to
+their belts, both had white steeds, and both were adorned with excellent
+conchs. One had Krishna for driver on his car, and the other had Shalya.
+Both of them were great car-warriors and both looked alike. Both
+possessed of leonine necks and long arms, the eyes of both were red, and
+both were adorned with garlands of gold. Both were armed with bows that
+seemed to flash like lightning, and both were adorned with wealth of
+weapons. Both had yak-tails for being fanned therewith, and both were
+decked with white umbrellas held over them. Both had excellent quivers
+and both looked exceedingly handsome. The limbs of both were smeared with
+red sandal-paste and both looked like infuriated bulls. Both were
+broad-necked like the lion, both were broad-chested, and both endued with
+great strength. Challenging each other, O king, each desired to slay the
+other. And they rushed against each other like two mighty bulls in a
+cow-pen. They were like a couple of infuriated elephants or of angry
+mountains or of infant snakes of virulent poison or of all-destroying
+Yamas. Enraged with each other like Indra and Vritra, they looked like
+the sun and the moon in splendour. Filled with wrath, they resembled two
+mighty planets risen for the destruction of the world at the end of the
+Yuga. Both of them born of celestial fathers, and both resembling gods in
+beauty, they were of godlike energy. Indeed, they looked like the sun and
+the moon come of their own accord on the field of battle. Both of them
+endued with great might, both filled with pride in battle, they were
+armed with diverse weapons. Beholding those two tigers among men, those
+two heroes endued with the impetuosity of tigers, thy troops, O monarch,
+were filled with great joy. Seeing those two tigers amongst men, viz.,
+Karna and Dhananjaya, engaged in battle, a doubt entered the hearts of
+all as to which of them would be victorious. Both armed with superior
+weapons, and both well-practised in battle, both made the welkin resound
+with the slaps on their armpits. Both possessed of great celebrity in
+consequence of prowess and might, they resembled the Asura Samvara and
+the chief of the celestials in respect of their skill in battle. Both
+equal to Kartavirya or Dasaratha's son in battle, both resembled Vishnu
+himself in energy or Bhava himself in fight. Both had white steeds, O
+king, and both were borne on foremost of cars. Both of them, again, had
+foremost of drivers in that great battle. Beholding, O monarch, those two
+great car-warriors looking resplendent on their cars, the bands of
+Siddhas and Charanas that came there became filled with wonder. The
+Dhartarashtras then, O bull of Bharata's race, with their troops,
+encompassed the high-souled Karna, that ornament of battle, without
+losing any time. Similarly the Pandavas headed by Dhrishtadyumna, filled
+with joy, encompassed that high-souled Partha who was unrivalled in
+battle. Karna became the stake, O monarch, of thy army in that battle,
+while Partha became the stake of the Pandavas. The soldiers of both sides
+were as members of that assembly and became the spectators of that game.
+Indeed, as regards the parties engaged in that game of battle, either
+victory or defeat was certain. Those two then, Karna and Arjuna, for
+victory or the reverse, began the match between ourselves and the
+Pandavas both standing on the field of battle. Skilled in fight, the two
+heroes, O monarch, in that encounter, became highly enraged with each
+other and wished to slay each other. Desiring to take each other's life,
+like Indra and Vritra, O lord, they faced each other like two mighty
+comets of terrible form. Then in the sky, differences and disputes,
+accompanied with revilings, arose among the creatures there, O bull of
+Bharata's race, on the subject of Karna and Arjuna. All the inhabitants
+of the world, O sire, were heard to differ amongst themselves. The gods,
+the Danavas, the Gandharvas, the Pishacas, the Snakes, the Rakshasas,
+adopted opposite sides in that encounter between Karna and Arjuna. The
+welkin, O monarch, with all the stars, became anxious on Karna's account,
+while the wide earth became so on Partha's account, like the mother for
+her son. The rivers, the seas, the mountains, O best of men, the trees,
+the deciduous plants and herbs, took the side of the diadem-decked
+Arjuna. The Asuras, Yatudhanas, the Guhyakas, O scorcher of foes, and
+ravens and other rangers of the sky, sided with Karna. All the gems and
+precious jewels, the four Vedas with the histories as the fifth, the
+Upavedas, the Upanishads, with all their mysteries, and the compilations,
+and Vasuki, and Citrasena, and Takshaka, and Upatakshaka, and all the
+mountains, and all the offspring of Kadru with their children, all the
+great snakes endued with poison, and the Nagas, took the side of Arjuna.
+Airavata and his children, the offspring of Surabhi, the offspring of
+Vaisali, and the Bhogins sided with Arjuna. The smaller snakes all sided
+with Karna. Wolves and wild stags and all kinds of auspicious animals and
+birds were, O king, for victory to Partha. The Vasus, the Maruts, the
+Sadhyas, the Rudras, the Vishvedevas and the Ashvinis, and Agni and Indra
+and Soma and Pavana, and the ten points of the compass, became the
+partisans of Dhananjaya, while all the Adityas sided with Karna. The
+Vaishyas, the Shudras, the Sutas, and those castes that were of a mixed
+origin, all, O king, adopted the side of Radha's son. The celestials,
+however, with the pitris, and with all that were numbered with them as
+also with their followers, and Yama and Vaishravana and Varuna were on
+the side of Arjuna. The Brahmanas, the Kshatriyas, the sacrifices, and
+those gifts called dakshinas, were for Arjuna. The pretas, and Pishacas,
+many carnivorous animals and birds, the Rakshasas with all the monsters
+of the sea, the dogs, and the jackals were for Karna. The diverse tribes
+of celestial and regenerate and royal Rishis were for the son of Pandu.
+The Gandharvas headed by Tumvuru, O king, were on the side of Arjuna.
+With the offspring of Pradha and Mauni, the several classes of Gandharvas
+and Apsaras, and many wise sages, having for their vehicles wolves and
+stags and elephants and steeds and cars and foot, and clouds and the
+wind, came there for witnessing the encounter between Karna and Arjuna.
+The gods, the Danavas, the Gandharvas, the Nagas, the Yakshas, the birds,
+the great Rishis versed in the Vedas, the pitris that subsist upon the
+gifts called svadha, and asceticism and the sciences, and the (celestial)
+herbs with diverse virtues, came, O monarch, and took up their stations
+in the welkin, making a great noise. Brahman, with the regenerate Rishis
+and the Lords of creatures, and Bhava himself on his car, came to that
+part of the welkin. Beholding those two high-souled ones, Karna and
+Dhananjaya, about to encounter each other, Shakra himself said, "Let
+Arjuna vanquish Karna." Surya, however, said, "Let Karna vanquish Arjuna.
+Indeed, let my son Karna, slaying Arjuna, gain the victory in this
+battle. Let my son, slaying Karna, win victory." Even thus did Surya and
+Vasava, those two foremost of personages, who were there and had adopted
+opposite sides, dispute with each other. Beholding those two high-souled
+ones, Karna and Dhananjaya, about to engage themselves in battle, the
+gods and the Asuras adopted opposite sides. The three worlds with the
+celestial Rishis and all the gods and all other creatures, trembled at
+the sight. The gods were on the side of Partha, while the Asuras were on
+that of Karna. Thus all creatures were interested in that encounter,
+siding with this or that leader of car-warriors, the Kuru or the Pandava
+hero. Beholding the Self-born Lord of Creation (viz., Brahman), the gods
+urged him, saying, "Let, O god, the success of these two lions among men
+be equal. Let not the vast universe be destroyed in consequence of this
+encounter between Karna and Arjuna. O Selfborn one, say but the word, let
+the success of these two be equal." Hearing these words, Maghavat, bowing
+down unto the Grandsire, represented this unto that god of gods, that
+foremost one of all intelligent beings, saying, "Formerly it was said by
+thy holy self that the two Krishnas are always sure to win victory. Let
+it be (now) as thou then saidest. Be gratified with me, O holy one!" At
+this, Brahman and Isana replied unto the chief of the celestials, saying,
+"The victory of the high-souled Vijaya is certain, of that Savyasaci who
+gratified the eater of sacrificial libations in the forest of Khandava
+and who, coming to heaven, rendered assistance to thee, O Sakra! Karna is
+on the side of the Danavas. It is proper, therefore, that he should meet
+with defeat. By this, without doubt, the purposes of the gods will be
+achieved. One's own business, O chief of the celestials, should always be
+important. The high-souled Phalguna, again, is devoted to truth and to
+morality. He must always be victorious, without doubt. He by whom the
+high-souled and holy god having the bull on his standard was gratified,
+why should not he, O thou of a hundred eyes, be victorious,--he, that is,
+who hath for the driver of his car that Lord of the universe, Vishnu
+himself? Possessed of great energy of mind and great strength, Partha is
+a hero, accomplished in arms and endued with ascetic merit. Possessed
+also of great energy of body, he beareth the entire science of weapons.
+Indeed, Partha hath every accomplishment. He ought to be victorious,
+since that would accomplish the purposes of the gods. In consequence of
+his greatness, Partha transgresses destiny itself, whether favourable or
+unfavourable, and when he does so, a great destruction of creatures takes
+place. When the two Krishnas are excited with wrath, they show regard for
+nothing. These two bulls among beings are the Creators of all real and
+unreal things. These two are Nara and Narayana, the two ancient and best
+of Rishis. There is none to rule over them. They are rulers over all,
+perfectly fearless, they are scorchers of all foes. In heaven or among
+human beings, there is none equal to either of them. The three worlds
+with the celestial Rishis and the Charanas are behind these two. All the
+gods and all creatures walk behind them. The entire universe exists in
+consequence of the power of these two. Let Karna, that bull among men,
+obtain these foremost of regions of bliss here. Let him obtain identity
+with the Vasus or the Maruts. Let him, with Drona and Bhishma, be
+worshipped in heaven, for Vikartana's son is brave and is a hero. Let the
+victory, however, belong to the two Krishnas." After those two foremost
+ones among the gods (Brahman and Isana), said so, the deity of a 1,000
+eyes, worshipping those words of Brahman and Isana and saluting all
+creatures himself said, "Ye have heard what has been said by the two gods
+for the benefit of the universe. It will be even so and not otherwise.
+Stay ye then, with cheerful hearts." Hearing these words of Indra, all
+creatures, O sire, became filled with wonder and applauded, O king, that
+deity. The celestials then showered diverse kinds of fragrant flowers and
+blew their trumpets. Indeed, the gods, the Danavas and the Gandharvas all
+waited there for witnessing that matchless single combat between those
+two lions among men. The two cars, O king, upon which Karna and Arjuna
+were stationed, had white steeds yoked unto them both. And both had
+excellent standards, and both produced a loud rattle. Many foremost of
+heroes, approaching the brave Vasudeva and Arjuna as also Shalya and
+Karna, began each to blow his conch. The battle then commenced (between
+the two warriors), overwhelming all timid persons with fear. Fiercely
+they challenged each other like Sakra and Samvara. The standards of the
+two heroes, perfectly bright, looked exceedingly beautiful on their cars,
+like the planets Rahu and Ketu risen in the firmament at the time of the
+universal dissolution. The elephant's rope on Karna's banner, looking
+like a snake of virulent poison and made of jewels and gems and
+exceedingly strong and resembling the bow of Indra, looked resplendent
+(as it waved in the air). That foremost of apes, again, belonging to
+Partha, with jaws wide open and terrible, and difficult of being gazed
+at, like the sun himself, inspired fear by his formidable teeth. The
+impetuous Ape on the standard of the wielder of Gandiva, becoming
+desirous of battle, rushed from his station and fell upon Karna's
+standard. Endued with great impetuosity, the Ape, darting forward, struck
+the elephant's rope with his nails and teeth, like Garuda falling upon a
+snake. Decked with rows of little bells, hard as iron, and resembling the
+fatal noose (in the hands of Yama or Varuna), the elephant's rope, filled
+with wrath, closed with the Ape. Thus in that fierce single combat
+between those two heroes, which was the result of what had been settled
+at the time of the match at dice, their standards first battled with each
+other. Meanwhile the steeds of the one neighed at the steeds of the
+other. The lotus-eyed Keshava pierced Shalya with his keen glances. The
+latter also cast similar glances at the former. Vasudeva, however,
+vanquished Shalya with those glances of his, while Dhananjaya, the son of
+Kunti, vanquished Karna with his glances. Then the Suta's son, smilingly
+addressing Shalya, said, "If Partha by any means slays me in battle
+today, tell me truly, O friend, what thou wilt do after that." Shalya
+answered, saying, "If thou art slain, I myself will slay both Krishna and
+Dhananjaya." Once more the ruler of the Madras said, "If, O Karna, the
+white steeded Arjuna slays thee in battle today, I myself, on a single
+car, will slay both Madhava and Phalguna."'"
+
+"Sanjaya continued, 'Arjuna also asked Govinda a similar question.
+Krishna, however, smiling, said unto Partha these words of grave import,
+"The Sun himself may fall down from his place, the Earth herself may
+split into a 1,000 fragments; fire itself may become cold. Still Karna
+will not be able to slay thee, O Dhananjaya! If, however, any such
+occurrence takes place, know then that the destruction of the universe
+will be at hand. As regards myself, I will, using my bare arms, slay both
+Karna and Shalya in battle." Hearing these words of Krishna, the
+ape-bannered Arjuna, smiling, replied unto Krishna who was never fatigued
+with exertion, saying, "Shalya and Karna, united together, are not a
+match for myself alone, O Janardana! Thou shalt today, O Krishna, behold
+Karna with his standard and banners with Shalya and his car and steeds,
+with his umbrella and armour and darts and shafts and bow, cut in pieces
+with my shafts in battle. Thou shalt today behold him with his car and
+steeds and darts and armour and weapons, reduced to dust like a tree in
+the forest crushed by a tusker. Today the widowhood of the wives of
+Radha's son is at hand. Verily, they must have in their (last night's)
+dreams seen signs of approaching evil, O Mahadeva! Verily, thou shalt
+today see the wives of Karna become widows. I cannot restrain my wrath at
+what was done before now by this fool of little foresight when he beheld
+Krishna dragged to the assembly and when laughing at us he abused us
+repeatedly in vile words. Today, O Govinda, thou shalt behold Karna
+crushed by me like a tree with its load of flowers crushed by an
+infuriated elephant. Today, O slayer of Madhu, thou shalt, after Karna's
+fall, hear those sweet words, 'By good luck, O thou of Vrishni's race,
+victory hath been thine!' Thou shalt today comfort the mother of
+Abhimanyu with a lighter heart for having paid thy debt to the foe. Today
+thou shalt, filled with joy, comfort thy paternal aunt Kunti. Today thou
+shalt, O Madhava, comfort Krishna of tearful face and king Yudhishthira
+the just with words sweet as nectar."'"
+
+
+
+88
+
+"Sanjaya said, 'Meanwhile the welkin, filled with gods and Nagas and
+Asuras and Siddhas and Yakshas and with large bands of Gandharvas and
+Rakshasas, and Asuras and regenerate Rishis and royal sages and birds of
+excellent feathers, assumed a wonderful aspect. All human beings
+assembled there beheld those beings of wonderful aspect staying in the
+sky, and the sky itself resounded with the voice of musical instruments
+and song and adulatory hymns and laughter and dance, and diverse other
+kinds of charming sounds. Then both the Kaurava and the Pandava warriors,
+filled with joy, and causing the earth and the ten points of the compass
+to resound with the voice of musical instruments, the blare of conchs,
+and leonine roars and the din of battle, began to slaughter their foes.
+Teeming with men and steeds and elephants and cars and weapons,
+unbearable to combatants in consequence of the falling of maces and
+swords and darts and rapiers, abounding in heroes, and crowded with
+lifeless bodies, the field of battle, crimsoned with gore, looked
+exceedingly resplendent. Indeed, the battle between the Kurus and the
+Pandavas then resembled that in days of yore between the gods and the
+Asuras. After that fierce and awful battle had commenced between
+Dhananjaya and Adhiratha's son, each of those two heroes, clad in
+excellent mail, shrouded the ten points of the compass and the host
+opposed to him with keen and straight arrows. A darkness having been
+caused there with the arrows shot on that occasion, neither thy warriors
+nor the enemy could any longer see anything. From fear all the warriors
+there sought the protection of either Karna or Arjuna like rays of light
+spread out in the welkin converging towards either the sun or the moon.
+The two heroes then, each baffling the other's weapons with his own, like
+the east and the west winds encountering each other, looked exceedingly
+resplendent like the sun and the moon risen after dispelling the darkness
+caused by the clouds and covering the welkin. Each having encouraged his
+troops, saying, "Do not fly away!" the enemy and thy warriors stood their
+ground, encircling those two mighty car-warriors like the gods and the
+Asuras standing around Vasava and Samvara. The two armies then greeted
+those two best of men with the sounds of drums and other instruments and
+with leonine roars, at which those two bulls among men looked beautiful
+like the sun and the moon greeted by roaring clouds gathered around. Each
+armed with a formidable bow drawn to a complete circle and looking like a
+(solar or lunar) corona, those two heroes of great splendour, shooting,
+in that battle thousands of arrows that constituted their rays, resembled
+two unbearable suns risen at the end of the yuga for burning the entire
+universe with its mobile and immobile creatures. Both invincible, both
+capable of exterminating foes, each desirous of slaying the other; and
+each displaying his skill upon the other, those two warriors, Karna and
+the son of Pandu, closed fearlessly with each other in that dreadful
+battle, like Indra and the asura Jambha. Invoking the mightiest of
+weapons then, those two formidable bowmen began, with their terrible
+shafts, to slay innumerable men and steeds and elephants as also to
+strike each other, O king! Afflicted once more by those two foremost of
+men, the troops of both the Kurus and the Pandavas, consisting of
+elephants and foot-soldiers and horsemen and car-warriors, fled away on
+all sides like other animals in the forest when assailed by the lion.
+Then Duryodhana, and the chief of the Bhojas, and Subala's son, and
+Kripa, and the son of Sharadvata's daughter, these five great
+car-warriors, assailed Dhananjaya and Keshava with shafts capable of
+producing great pain. Dhananjaya, however, with his shafts, cut off at
+the same time the bows, the quivers, the steeds, the elephants, and the
+cars with their drivers, of those warriors, and mangling every one of
+them with excellent shafts, pierced the Suta's son with a dozen arrows.
+Then a hundred cars, a hundred elephants, and a number of Saka and
+Tukhara and Yavana horsemen, accompanied by some of the foremost
+combatants among the Kambojas, quickly rushed against Arjuna from desire
+of slaying him. Speedily cutting off with the shafts and razor-headed
+arrows in his hands the excellent weapons of his foes, as also their
+heads, and steeds, and elephants, and cars, Dhananjaya felled his
+contending enemies on the field. Then in the welkin blasts of celestial
+trumpets were blown by the excellent gods. These were mingled with the
+praises of Arjuna. Blown by gentle breezes, excellent floral showers,
+fragrant and auspicious, fell (upon Arjuna's head). Beholding that
+incident, which was witnessed by gods and men, all creatures, O king,
+were filled with wonder. Only thy son and the Suta's son who were both
+of the same opinion, felt neither pain nor wonder. Then Drona's son,
+catching hold of Duryodhana's hand, and adopting a soothing tone,
+addressed thy son, saying, "Be gratified, O Duryodhana! Make peace with
+the Pandavas. There is no need for quarrel. Fie on war! The preceptor,
+conversant with the mightiest of weapons and like unto Brahma itself,
+hath been slain. Other bulls among men, headed by Bhishma, have also been
+slain. As regards myself, I am unslayable, as also my maternal uncle.
+Rule the kingdom for ever, (sharing it) with the sons of Pandu. Dissuaded
+by me, Dhananjaya will abstain. Janardana also doth not desire
+hostilities. Yudhishthira is always engaged in the good of all creatures.
+Vrikodara is obedient to him. So also are the twins. Peace being made
+between thee and the Parthas, all creatures will be benefited, through,
+as it would seem, thy desire. Let the kings that are still alive go back
+to their homes. Let the troops abstain from hostilities. If thou dost not
+listen to my words, O king, struck by foes in battle, thou wilt have to
+burn with grief. Thou hast beheld, as well as the universe, what has been
+achieved by the single-handed Arjuna decked with diadem and garlands. The
+slayer of Vala himself could not achieve its like, nor the Destroyer, nor
+Prachetas, nor the illustrious king of the Yakshas. Dhananjaya, as
+regards his merits, is even much greater than that. He will never
+transgress whatever I say unto him. He will always follow thee. Be thou
+gratified, O king, for the benefit of the universe. Thou always honourest
+me greatly. I, too, bear a great friendship for thee. It is for this that
+I say so unto thee. I shall dissuade Karna also, provided thou art
+inclined to peace. Discerning persons say that there are four kinds of
+friends, viz., those that are naturally so, those that are made so by
+conciliation, those that become so through wealth, and lastly those
+brought under subjection by the exercise of power. All these elements are
+owned by thee with regard to the sons of Pandu. The Pandavas, O hero, are
+naturally thy friends. Obtain them again as friends for certain by
+conciliation. If upon thyself being gratified, they agree to become
+friends, do thou, O king of kings, act in that way." These beneficial
+words having been said unto him by his friends, Duryodhana reflected for
+some time. Drawing deep breaths, he then, with a cheerless heart, said,
+"It is as thou, O friend, hast said. Listen, however, to the words that I
+would say unto thee. The wicked-hearted Vrikodara, having slain
+Duhshasana like a tiger, spoke words that still dwell in my heart. Thou
+also heardest the same. How then can there be peace? Arjuna again will
+not be able to bear Karna in battle, like a tempest whose force is
+weakened when encountering the mighty mountains of Meru. Nor will the
+sons of Pritha have the least confidence in me, thinking of the many acts
+of forceful hostility (done by me towards them). Nor, O preceptor's son
+of unfading glory, doth it behove thee to say unto Karna now 'Abstain
+from battle!' Phalguna is exceedingly tired today. Karna will soon slay
+him". Having with humility said these words repeatedly unto the
+preceptor's son, thy son commanded his own troops, saying, "Armed with
+arrows, rush against and slay these foes. Why stand ye inactive?"'"
+
+
+
+89
+
+"Sanjaya said, 'Then when the blare of conchs and the peal of drums became
+very loud, those two foremost of men, both owning white steeds, the
+Suta's son Vikartana and Arjuna, encountered each other in consequence, O
+king, of thy son's evil policy. Those two heroes endued with great
+impetuosity, Dhananjaya and Adhiratha's son, closed with each other like
+two infuriated Himalayan elephants, both of full-grown tusks, fighting
+with each other for the sake of a she-elephant in her season. Like a mass
+of clouds encountering another mass, or a mountain encountering a
+mountain, those two warriors, both pouring showers of arrows, encountered
+each other, their bows loudly twanging the while, and the wheels of their
+cars producing a deafening clatter, and their bow-strings and palms
+emitting loud sounds. Like two mountains, both endued with tall cliffs
+and abounding in trees and creepers and herbs and both teeming with the
+diverse other denizens that are natural to them, moving towards each
+other for an encounter, those two mighty warriors encountered each other,
+each striking the other with mighty weapons.
+
+"'The combat between the two heroes became furious like that between the
+chief of the celestials and Virocana's son in days of yore. Incapable of
+being endured by others and marked by a river whose distasteful water
+consisted of blood, the limbs of those two heroes, as also their drivers
+and animals, became exceedingly mangled. Like two large lakes, both
+teeming with lotuses of diverse kinds and fish and tortoises, and echoing
+with the voices of diverse kinds of fowl, and softly stirred by the wind,
+approaching each other, those two cars graced with standards approached
+each other. Both endued with prowess equal to that of the great Indra,
+both resembling the great Indra himself, those two mighty car-warriors
+struck each other with shafts that resembled the great Indra's thunder,
+like the great Indra himself and (the asura) Vritra.
+
+"'Both the armies consisting of cars and elephants and steeds and
+foot-soldiers, all equipped with beautiful armour and ornaments and robes
+and weapons, and those also that were in the welkin, were inspired with
+fear upon beholding that encounter of wonderful aspect between Arjuna and
+Karna. Others among the spectators, filled with joy and uttering leonine
+shouts, raised their arms, waving their fingers or the pieces of cloth
+they held, when Arjuna rushed against the son of Adhiratha, from desire
+of slaughter, like one infuriated elephant rushing against another.
+
+"'The Somakas then loudly shouted to Partha, saying, "Be quick, O Arjuna,
+go and pierce Karna. Cut off his head without delay, and (with it) the
+desire of Dhritarashtra's son for kingdom." Similarly many warriors of
+ours that were there, said unto Karna, "Proceed, proceed, O Karna, and
+slay Arjuna with keen shafts. Let the sons of Pritha once more go to the
+woods forever."
+
+"'Then Karna first pierced Partha in that encounter, with ten mighty
+shafts. Arjuna pierced him in return with ten keen-pointed shafts, shot
+with great vigour, in the centre of the chest. Indeed, the Suta's son and
+Arjuna then mangled each other with many shafts equipped with goodly
+wings. Desirous of obtaining advantage of each other's lapses in that
+dreadful encounter, with cheerful hearts they rushed against each other
+fiercely.
+
+"'Rubbing his two arms and the string also of Gandiva, that fierce bowman,
+Arjuna, then sped showers of cloth-yard shafts, and Nalikas and arrows
+equipped with heads like boar's ears and razors, and Anjalikas, and
+crescent-shaped arrows. Those arrows of Partha, O king, spread over the
+welkin, penetrated into Karna's car like flights of birds, with heads
+bent down, penetrating in the evening into a tree for roosting there in
+the night. All those arrows, however, O king, that Arjuna, that victor
+over all foes, with furrowed brow and angry glances, sped at Karna, all
+those successive showers of shafts shot by the son of Pandu, were cut off
+by the Suta's son with his own arrows.
+
+"'The son of Indra then sped at Karna a fiery weapon capable of slaying all
+foes. Covering the earth and the welkin and the ten points of the compass
+and the very course of the sun with its effulgence, it caused his own
+body also to blaze up with light. The robes of all the warriors took
+fire, at which they fled away. Loud sounds also arose there, like what is
+heard when a forest of bamboos in a wilderness is on fire. Beholding that
+fiery weapon acting on all sides, the Suta's son Karna of great valour
+shot in that encounter the varunastra for quenching it. That
+conflagration then, in consequence of Karna's weapon, became quenched.
+
+"'A large mass of clouds quickly caused all the points of the compass to be
+enveloped with darkness. Those clouds whose extremities presented the
+aspect of mountains, surrounding every side, flooded the earth with
+water. That fierce conflagration, though it was such, was still quenched
+by those clouds in a trice. The entire welkin and all the directions,
+cardinal and subsidiary, were shrouded by clouds. Thus shrouded by
+clouds, all the points of the compass became dark and nothing could be
+seen.
+
+"'Then Arjuna dispelled those clouds caused by Karna, by means of the
+vayavyastra. After this, Dhananjaya, incapable of being over-mastered by
+foes inspired Gandiva, its string, and his shafts, with mantras, and
+invoked into existence another weapon that was the favourite of the chief
+of the celestials and that resembled the thunder in energy and prowess.
+Then razor-headed arrows, and Anjalikas, and crescent-shaped shafts, and
+Nalikas, and cloth-yard shafts and those equipped with heads like the
+boar's ear, all keen and sharp, issued from Gandiva in thousands, endued
+with the force and impetuosity of the thunder. Possessed of great might
+and great energy, those impetuous and keen shafts equipped with vulturine
+feathers piercing all the limbs, the steeds, the bow, the yoke, the
+wheels, and the standard of Karna, quickly penetrated into them like
+snakes frightened by Garuda penetrating into the earth. Pierced all over
+with arrows and bathed in blood, (the high-souled) Karna then, with eyes
+rolling in wrath, bending his bow of enduring string and producing a
+twang as loud as the roar of the sea, invoked into existence the Bhargava
+weapon. Cutting off Partha's showers of shafts proceeding from the mouth
+of that weapon of Indra (which Arjuna had shot), Karna, having thus
+baffled his antagonist's weapon with his own, destroyed cars and
+elephants and foot-soldiers (of the Pandava army). Unable to endure the
+feats of Arjuna in that fierce battle, the mighty car-warrior Karna did
+this, through the energy of the Bhargava weapon. Filled with wrath and
+possessed of great activity, the Suta's son, that foremost of men,
+laughing at the two Krishnas, pierced the foremost of Pancala warriors
+with well shot arrows in that battle. Then the Pancalas and the Somakas,
+O king, thus afflicted by Karna with showers of shafts in that encounter,
+became filled with wrath and uniting together pierced the Suta's son with
+keen arrows from every side. Quickly cutting off those arrows with his
+own, the Suta's son, vigorously agitating them in that battle, afflicted
+with many shafts the cars, the elephants, and the steeds of the Pancalas.
+Their bodies pierced with those shafts of Karna, they fell down, deprived
+of life, on the earth, making loud sounds, like mighty elephants slain by
+an angry lion of terrible strength. Having slain those foremost of
+warriors, those heroes endued with great strength, those leaders of the
+Pancala forces who had always challenged him (to battle), Karna, O king,
+as he shot his arrows, looked beautiful, like a mass of clouds pouring
+torrents of rain. Then thy warriors, thinking that Karna had won the
+victory, clapped loudly and uttered leonine roars. O chief of the Kurus,
+all of them then regarded the two Krishnas as brought by Karna under his
+power, seeing that valour, incapable of being borne by foes, of the
+mighty car-warrior Karna. Beholding that weapon of Dhananjaya frustrated
+by Karna in the midst of battle, the angry son of the Wind-god, with eyes
+blazing with wrath, began to squeeze his hands. Indeed, the wrathful
+Bhima, his anger being provoked, drew deep breaths and addressing Arjuna
+of true aim, said, "How, O Jishnu, could this wretch fallen off from
+virtue, this Suta's son, putting forth his might in battle, slay so many
+foremost of Pancala warriors, in thy sight? Before now thou couldst not
+be conquered by the very gods or the Kalakeyas. Thou receivedst the touch
+of the arms of Sthanu himself. How, then, O diadem-decked Arjuna, could
+the Suta's son pierce thee first with ten long shafts such as are used by
+car-warriors? That the Suta's son should today have succeeded in baffling
+the arrows shot by thee seems to me to be very amazing. Recollect the
+woes of Krishna, and those disagreeable, keen, and cutting words that
+this wicked-souled and fearless son of a Suta used towards us, viz.,
+'Sesame seeds without kernel!' Recollecting all this, O Savyasaci,
+quickly slay the wretched Karna in battle today. Why, O diadem-decked
+Arjuna, dost thou show such indifference (towards this act)? This is not
+the time for showing thy indifference to Karna's slaughter. That patience
+with which thou didst vanquish all creatures and feed Agni at Khandava,
+with that patience, slay thou the Suta's son. I also will crush him with
+my mace." Then Vasudeva, beholding Partha's shafts baffled by Karna, said
+unto the former, "What is this, O diadem-decked Arjuna, that Karna should
+succeed in crushing thy weapons today with this? Why dost thou, O hero,
+lose thy wits? Markest thou not that the Kauravas, (standing behind
+Karna), are even now shouting in joy? Indeed, all of them know that thy
+weapons are being baffled by Karna with his. That patience with which,
+Yuga after Yuga, thou hadst slain persons having the quality of darkness
+for their weapons, as also terrible Kshatriyas, and Asuras born of pride,
+in many a battle--with that patience do thou slay Karna today. Putting
+forth thy might, strike off the head of that foe of thine with this
+Sudarsana, of edge keen as a razor, that I give unto thee, like Sakra
+striking off the head of his foe Namuci, with the thunderbolt. That
+patience with which thou didst gratify the illustrious deity Mahadeva
+in the guise of a hunter, summoning that patience once again, O hero,
+slay the Suta's son with all his followers. After that, bestow upon king
+Yudhishthira the earth with her belt of seas, her towns and villages, and
+wealth, and from off whose surface all foes will have been removed. By
+that act, O Partha, do thou also win unrivalled fame." Thus addressed (by
+Krishna), the high-souled Partha of exceeding might set his heart upon
+the slaughter of the Suta's son. Indeed, urged by Bhima and Janardana,
+and recollecting (his woes), and taking an internal survey of himself,
+and calling to mind the object for which he had come to this world, he
+addressed Keshava, saying, "I will now invoke into existence a mighty and
+fierce weapon for the good of the world and the destruction of the Suta's
+son. Let me have thy permission, as also Brahman's and Bhava's, and of
+all those that are conversant with Brahma." Having said these words unto
+the holy Keshava, Savyasaci of immeasurable soul bowed unto Brahman and
+invoked into existence that excellent irresistible weapon called
+brahmastra which could be applied by the mind alone. Baffling that
+weapon, however, Karna looked beautiful as he continued, like a cloud
+pouring torrents of rain, to shoot his shafts. Beholding that weapon of
+the diadem-decked Arjuna baffled in the midst of battle by Karna, the
+wrathful and mighty Bhima, blazing up with rage, addressed Arjuna of sure
+aim and said, "People say that thou art a master of the high brahmastra,
+that mighty means (for achieving the destruction of foes). Do thou then,
+O Savyasaci, use another weapon of the same kind." Thus addressed by his
+brother, Savyasaci used a second weapon of the kind. With that, Partha of
+abundant energy shrouded all the points of the compass, cardinal and
+subsidiary, with arrows sped from Gandiva that resembled fierce snakes
+and were like the blazing rays of the sun. Created by that bull of
+Bharata's race, those arrows of golden wings, in hundreds upon hundreds,
+endued with the effulgence of the yuga fire or the sun, in a moment
+shrouded the car of Karna. Thence also issued long darts and battle-axes
+and discs and cloth-yard shafts in hundreds, all of awful forms, at which
+hostile warriors all around began to be deprived of life. The head of
+some hostile warrior, severed from his trunk, fell down on the field of
+battle. Another, beholding his fallen comrade, fell down dead on the
+earth, through fear. The (right) arm of a third, large and massive as the
+trunk of an elephant, cut off (by Partha), fell down with the sword in
+grasp. The left arm of a fourth, cut off with a razor-headed arrow, fell
+down with the shield in it. Even thus, Partha, decked with diadem and
+garlands, wounded and slew all the foremost warriors of Duryodhana's army
+with his terrible and death-dealing shafts. Vaikartana also, in the midst
+of that battle, shot thousands of arrows. These, with a loud whizz, fell
+upon the son of Pandu like torrents of rain poured from the clouds. Then
+piercing Bhimasena and Janardana and the diadem-decked Arjuna of
+superhuman feats, each with three arrows. Karna of terrible might uttered
+a loud awful roar. Struck with Karna's shafts, the diadem-decked Arjuna,
+beholding Bhima and Janardana, became unable to endure (the feats of his
+antagonist). Once more, therefore, Partha shot eight and ten arrows.
+Piercing the beautiful standard of Karna with one of those arrows, he
+pierced Shalya with four and Karna himself with three. With ten other
+well-shot shafts he then struck the Kaurava warrior Sabhapati, clad in
+golden mail. Thereupon that prince, deprived of head and arms and steeds
+and driver and bow and standard, fell down, wounded and dead, from his
+foremost of cars, like a Sala tree cut down with an axe. Once more
+piercing Karna with three, eight, twelve, four, and ten arrows, Partha
+slew 400 elephants equipped with many weapons, and 8,000 car-warriors, and
+1,000 steeds with riders, and 8,000 brave foot-soldiers. And soon Partha
+made Karna with his driver and car and steeds and standard invisible with
+straightly coursing shafts. Then the Kauravas, thus slaughtered by
+Dhananjaya, loudly addressed Adhitratha's son, saying, "Shoot thy arrows
+and slay the son of Pandu. Already, he has begun to exterminate the Kurus
+with his shafts!" Thus urged, Karna, with his best endeavours,
+incessantly shot many arrows. Capable of cutting the very vitals, those
+blood-drinking shafts, well sped by Karna, slew large numbers of the
+Pandavas and the Pancalas. Thus those two foremost of all bowmen, those
+two warriors of great strength that were capable of bearing all foes,
+those two heroes acquainted with weapons, struck the warriors opposed to
+them, as also each other, with mighty weapons. Then Yudhishthira, clad in
+golden mail, his arrows having been extracted and himself made sound with
+mantras and drugs by foremost of surgeons well-disposed towards him,
+quickly came to that spot for witnessing (the encounter between Arjuna
+and Karna). Beholding king Yudhishthira the just arrived there like the
+resplendent full Moon freed from the jaws of Rahu and risen in the
+firmament, all creatures became filled with delight. Beholding those two
+foremost of warriors, those two first of heroes and slayers of foes,
+viz., Karna and Partha, engaged in fight, the spectators, both celestial
+and terrestrial, restraining the animals they rode or that were yoked
+unto their vehicles, stood motionless. As the two heroes, O king, struck
+each other with many foremost of arrows, O king, the sounds caused by the
+bows, bow-strings, and palms, of both Dhananjaya and Adhiratha's son,
+became tremendous and their well-sped arrows also caused a deafening
+whizz. Then the bow-string of the son of Pandu, stretched with force,
+broke with a loud noise. During the interval thus offered, the Suta's son
+pierced Partha with a hundred small arrows, keen and steeped in oil,
+winged with the feathers of birds, and resembling snakes freed from their
+sloughs. He then quickly pierced Vasudeva with sixty shafts, and then
+Phalguna again with eight. Surya's son then pierced Bhima with thousands
+upon thousands of mighty arrows. Having pierced Krishna and Partha's
+standard, Karna felled many amongst the Somakas that followed Partha.
+These, however, in return shrouded Karna with showers of straight shafts
+like masses of clouds shrouding the sun in the welkin. Accomplished in
+the use of weapons, the Suta's son, stupefying those advancing warriors
+with his shafts and baffling all the weapons shot by them, destroyed
+their cars and steeds and elephants. And the Suta's son, O king, also
+afflicted with his arrows many foremost of warriors among them. Their
+bodies pierced with Karna's shafts, they fell down on the ground,
+deprived of life and making a loud noise as they fell. Indeed, those
+mighty combatants, afflicted by Karna of terrible strength, perished like
+a pack of dogs afflicted by an angry lion. And once more many foremost of
+combatants among the Pancalas and many such (among the Kauravas) fell
+down after this, slain by Karna and Dhananjaya. Deprived of life by the
+mighty Karna with well-aimed arrows shot with great force, many fell
+down, purging the contents of their stomachs. Then thy troops, regarding
+the victory to be already theirs, clapped furiously and uttered loud
+leonine roars. Indeed, in that dreadful encounter, all of them regarded
+the two Krishnas to have been brought by Karna under his power. Then
+quickly bending his bow-string and baffling all those shafts of
+Adhiratha's son, Partha, filled with rage in consequence of his limbs
+having been mangled with Karna's arrows, assailed the Kauravas. Rubbing
+his bow-string, he clapped his palms and suddenly caused a darkness there
+with the showers of shafts he shot. The diadem-decked Arjuna pierced
+Karna and Shalya and all the Kurus with those arrows. The welkin having
+been darkened by means of that mighty weapon, the very birds were unable
+to range in their element, a delicious wind then blew, bearing fragrant
+odours. Laughing the while, Partha forcibly struck Shalya's armour with
+ten arrows. Piercing Karna next with a dozen shafts, he struck him once
+more with seven. Deeply struck with those winged arrows of fierce energy
+shot with great force from Partha's bow, Karna, with mangled limbs and
+body bathed in blood, looked resplendent like Rudra at the universal
+destruction, sporting in the midst of crematorium at noon or eve, his
+body dyed with blood. The son of Adhiratha then pierced Dhananjaya who
+resembled the chief of the celestials himself (in energy and might) with
+three arrows, and he caused five other blazing arrows resembling five
+snakes to penetrate the body of Krishna. Shot with great force, those
+arrows, decked with gold, pierced through the armour of that foremost of
+beings and passing out of his body fell upon the earth. Endued with great
+energy, they entered the earth with great force and having bathed (in the
+waters of the Bhogavati in the nether region) coursed back towards Karna.
+Those shafts were five mighty snakes that had adopted the side of
+Takshaka's son (Aswasena whose mother Partha had slain at Khandava). With
+ten broad-headed arrows shot with great force, Arjuna cut off each of
+those five snakes into three fragments whereupon they fell down on the
+earth. Beholding Krishna's limbs thus mangled with those snakes
+transformed into arrows sped from Karna's arms, Arjuna, decked with
+diadem and garlands, blazed up with wrath like a fire engaged in burning
+a heap of dry grass. He then pierced Karna in all his vital limbs with
+many blazing and fatal shafts shot from the bow-string stretched to the
+very ear. (Deeply pierced), Karna trembled in pain. With the greatest
+difficulty he stood, summoning all his patience. Dhananjaya having been
+filled with wrath, all the points of the compass, cardinal and
+subsidiary, the very splendour of the Sun, and Karna's car, O king, all
+became invisible with the showers shot by him. The welkin seemed as if it
+were shrouded by a thick forest. Then that slayer of foes, that bull of
+Kuru's race, that foremost of heroes, viz., Savyasaci, O king, soon slew
+in that battle 2,000 foremost of Kuru warriors, with their cars and
+steeds and drivers, forming the protectors of Karna's car-wheels and
+wings and his van-guard and rear-guard and who constituted the very pick
+of Duryodhana's car-force, and who, urged by Duryodhana, had been
+fighting with great energy. Then thy sons and the Kauravas that were
+still alive fled away, deserting Karna, and abandoning their dying and
+wounded, and their wailing sons and sires. Beholding himself abandoned by
+the terrified Kurus and seeing the space around him empty, Karna felt no
+agitation, O Bharata, but, on the other hand, rushed at Arjuna, with a
+cheerful heart.'"
+
+
+
+90
+
+"Sanjaya said, 'Flying away in consequence of the falling of Arjuna's
+arrows, the broken divisions of the Kauravas, staying at a distance,
+continued to gaze at Arjuna's weapon swelling with energy and careering
+around with the effulgence of lightning. Then Karna, with showers of
+terrible shafts, baffled that weapon of Arjuna while it was still
+careering in the welkin and which Arjuna had shot with great vigour in
+that fierce encounter for the destruction of his foe. Indeed, that weapon
+(of Partha) which, swelling with energy, had been consuming the Kurus,
+the Suta's son now crushed with his shafts winged with gold. Bending then
+his own loud-sounding bow of irrefragable string, Karna shot showers of
+shafts. The Suta's son destroyed that burning weapon of Arjuna with his
+own foe-killing weapon of great power which he had obtained from Rama,
+and which resembled (in efficacy) an Atharvan rite. And he pierced Partha
+also with numerous keen shafts. The encounter then, O king, that took
+place between Arjuna and the son of Adhiratha, became a very dreadful
+one. They continued to strike each other with arrows like two fierce
+elephants striking each other with their tusks. All the points of the
+compass then became shrouded with weapons and the very sun became
+invisible. Indeed, Karna and Partha, with their arrowy downpours, made
+the welkin one vast expanse of arrows without any space between. All the
+Kauravas and the Somakas then beheld a wide-spread arrowy net. In that
+dense darkness caused by arrows, they were unable to see anything else.
+Those two foremost of men, both accomplished in weapons, as they
+incessantly aimed and shot innumerable arrows, O king, displayed diverse
+kinds of beautiful manoeuvres. While they were thus contending with each
+other in battle, sometimes the Suta's son prevailed over his rival and
+sometimes the diadem-decked Partha prevailed over his, in prowess and
+weapons and lightness of hands. Beholding that terrible and awful
+passage-at-arms between those two heroes each of whom was desirous of
+availing himself of the other's lapses, all the other warriors on the
+field of battle became filled with wonder. The beings in the welkin, O
+king, applauded Karna and Arjuna. Indeed, many of them at a time, filled
+with joy, cheerfully shouted, sometimes saying, "Excellent, O Karna!" and
+sometimes saying, "Excellent, O Arjuna!" During the progress of that
+fierce encounter, while the earth was being pressed deep with the weight
+of cars and the tread of steeds and elephants, the snake Aswasena, who
+was hostile to Arjuna, was passing his time in the nether region. Freed
+from the conflagration at Khandava, O king, he had, from anger,
+penetrated through the earth (for going to the subterranean region). That
+brave snake, recollecting the death of his mother and the enmity he on
+that account harboured against Arjuna, now rose from the lower region.
+Endued with the power of ascending the skies, he soared up with great
+speed upon beholding that fight between Karna and Arjuna. Thinking that
+that was the time for gratifying his animosity towards, as he thought,
+the wicked-souled Partha, he quickly entered into Karna's quiver, O king,
+in the form of an arrow. At that time a net of arrows was seen, shedding
+its bright arrows around. Karna and Partha made the welkin one dense mass
+of arrows by means of their arrowy downpours. Beholding that wide-spread
+expanse of arrows, all the Kauravas and the Somakas became filled with
+fear. In that thick and awful darkness caused by arrows they were unable
+to see anything else. Then those two tigers among men, those two foremost
+of all bowmen in the world, those two heroes, fatigued with their
+exertions in battle, looked at each other. Both of them were then fanned
+with excellent and waving fans made of young (palm) leaves and sprinkled
+with fragrant sandal-water by many Apsaras staying in the welkin. And
+Sakra and Surya, using their hands, gently brushed the faces of those two
+heroes. When at last Karna found that he could not prevail over Partha
+and was exceedingly scorched with the shafts of the former, that hero,
+his limbs very much mangled, set his heart upon that shaft of his which
+lay singly within a quiver. The Suta's son then fixed on his bow-string
+that foe-killing, exceedingly keen, snake-mouthed, blazing, and fierce
+shaft, which had been polished according to rule, and which he had long
+kept for the sake of Partha's destruction. Stretching his bow-string to
+his ear, Karna fixed that shaft of fierce energy and blazing splendour,
+that ever-worshipped weapon which lay within a golden quiver amid sandal
+dust, and aimed it at Partha. Indeed, he aimed that blazing arrow, born
+in Airavata's race, for cutting off Phalguna's head in battle. All the
+points of the compass and the welkin became ablaze and terrible meteors,
+and thunderbolts fell. When that snake of the form of an arrow was fixed
+on the bow-string, the Regents of the world, including Sakra, set up loud
+wails. The Suta's son did not know that the snake Aswasena had entered
+his arrow by the aid of his Yoga powers. Beholding Vaikartana aim that
+arrow, the high-souled ruler of the Madras, addressing Karna, said, "This
+arrow, O Karna, will not succeed in striking off Arjuna's head. Searching
+carefully, fix another arrow that may succeed in striking off thy enemy's
+head." Endued with great activity, the Suta's son, with eyes burning in
+wrath, then said unto the ruler of the Madras, "O Shalya, Karna never
+aimeth an arrow twice. Persons like us never become crooked warriors."
+Having said these words, Karna, with great care, let off that shaft which
+he had worshipped for many long years. Bent upon winning the victory, O
+king, he quickly said unto his rival, "Thou art slain, O Phalguna!" Sped
+from Karna's arms, that shaft of awful whizz, resembling fire or the sun
+in splendour, as it left the bow-string, blazed up in the welkin and
+seemed to divide it by a line such as is visible on the crown of a woman
+dividing her tresses. Beholding that shaft blazing in the welkin, the
+slayer of Kamsa, Madhava, with great speed and the greatest ease, pressed
+down with his feet that excellent car, causing it to sink about a cubit
+deep. At this, the steeds, white as the rays of the moon and decked in
+trappings of gold, bending their knees, laid themselves down on the
+ground. Indeed, seeing that snake (in the form of an arrow) aimed by
+Karna, Madhava, that foremost of all persons endued with might, put forth
+his strength and thus pressed down with his feet that car into the earth,
+whereat the steeds, (as already said) bending down their knees, laid
+themselves down upon the earth when the car itself had sank into it. Then
+loud sounds arose in the welkin in applause of Vasudeva. Many celestial
+voices were heard, and celestial flowers were showered upon Krishna, and
+leonine shouts also were uttered. When the car had thus been pressed down
+into the earth through the exertions of the slayer of Madhu, the
+excellent ornament of Arjuna's head, celebrated throughout the earth, the
+welkin, heaven, and the waters, the Suta's son swept off from the crown
+of his rival, with that arrow, in consequence of the very nature of that
+snaky weapon and the great care and wrath with which it had been shot.
+That diadem, endued with the splendour of the sun or the moon or fire or
+a planet, and adorned with gold and pearls and gems and diamonds, had
+with great care been made by the puissant Self-born himself for
+Purandara. Costly as its appearance indicated, it was inspiring terror in
+the hearts of foes, contributing to the happiness of him that wore it,
+and shedding a fragrance, that ornament had been given by the chief of
+the celestials himself with a cheerful heart unto Partha while the latter
+had proceeded to slaughter the foes of the gods. That diadem was
+incapable of being crushed by Rudra and the Lord of waters and Kuvera
+with Pinaka and noose and thunderbolt and the very foremost of shafts. It
+could not be endured by even the foremost ones among the gods. Vrisha,
+however, now broke it forcibly with his snake-inspired shaft. Endued with
+great activity, that wicked-natured snake of fierce form and false vows,
+falling upon that diadem-decked with gold and gems, swept it away from
+Arjuna's head. That snake, O king, forcibly tore it away from Partha's
+head, quickly reducing into fragments that well-made ornament set over
+with many a gem and blazing with beauty, like the thunderbolt riving a
+mountain summit decked with lofty and beautiful trees graced with
+flowers. Crushed by that excellent weapon, possessed of splendour, and
+blazing with the fire of (the snake's) poison, that beautiful and
+much-liked diadem of Partha fell down on the earth like the blazing disc
+of the Sun from the Asta hills. Indeed, that snake forcibly swept away
+from Arjuna's head that diadem adorned with many gems, like the thunder
+of Indra felling a beautiful mountain summit adorned with lofty trees
+bearing budding leaves and flowers. And the earth, welkin, heaven, and
+the waters, when agitated by a tempest, roar aloud, O Bharata, even such
+was the roar that arose in all the worlds at that time. Hearing that
+tremendous noise, people, notwithstanding their efforts to be calm,
+became extremely agitated and reeled as they stood. Reft of diadem, the
+dark complexioned and youthful Partha looked beautiful like a blue
+mountain of lofty summit. Binding then his locks with a white cloth,
+Arjuna stood perfectly unmoved. With that white gear on his head, he
+looked like the Udaya hill illumined with the rays of the sun. Thus that
+she-snake (whom Arjuna had killed at Khandava) of excellent mouth,
+through her son in the form of an arrow, sped by Surya's son, beholding
+Arjuna of exceeding energy and might standing with his head at a level
+with the reins of the steeds, took away his diadem only, that well-made
+ornament (formerly) owned by Aditi's son and endued with the effulgence
+of Surya himself. But Arjuna also (as will appear in the sequel) did not
+return from that battle without causing the snake to succumb to the power
+of Yama. Sped from Karna's arms, that costly shaft resembling fire or the
+sun in effulgence, viz., that mighty snake who from before had become the
+deadly foe of Arjuna, thus crushing the latter's diadem, went away.
+Having burnt the gold-decked diadem of Arjuna displayed on his head, he
+desired to come to Arjuna once more with great speed. Asked, however, by
+Karna (who saw him but knew him not), he said these words, "Thou hadst
+sped me, O Karna, without having seen me. It was for this that I could
+not strike off Arjuna's head. Do thou quickly shoot me once again, after
+seeing me well. I shall then slay thy foe and mine too." Thus addressed
+in that battle by him, the Suta's son said, "Who are you possessed of
+such fierce form?" The snake answered, saying, "Know me as one that has
+been wronged by Partha. My enmity towards him is due to his having slain
+my mother. If the wielder of the thunderbolt himself were to protect
+Partha, the latter would still have to go to the domains of the king of
+the pitris. Do not disregard me. Do my bidding. I will slay thy foe.
+Shoot me without delay." Hearing those words, Karna said, "Karna, O
+snake, never desires to have victory in battle today by relying on
+another's might. Even if I have to slay a hundred Arjunas, I will not, O
+snake, still shoot the same shaft twice." Once more addressing him in the
+midst of battle, that best of men, viz., Surya's son, Karna, said, "Aided
+by the nature of my other snaky weapons, and by resolute effort and
+wrath, I shall slay Partha. Be thou happy and go elsewhere." Thus
+addressed, in battle, by Karna, that prince of snakes, unable from rage
+to bear those words, himself proceeded, O king, for the slaughter of
+Partha, having assumed the form of an arrow. Of fierce form, the desire
+he ardently cherished was the destruction of his enemy. Then Krishna,
+addressing Partha in that encounter, said into him, "Slay that great
+snake inimical to thee." Thus addressed by the slayer of Madhu, the
+wielder of Gandiva, that bowman who was always fierce unto foes, enquired
+of him, saying, "Who is that snake that advanceth of his own accord
+against me, as if, indeed he advanceth right against the mouth of
+Garuda?" Krishna replied, "Whilst thou, armed with bow, wert engaged at
+Khandava in gratifying the god Agni, this snake was then in the sky, his
+body ensconced within his mother's. Thinking that it was only a single
+snake that was so staying in the sky, thou killedest the mother.
+Remembering that act of hostility done by thee, he cometh towards thee
+today for thy destruction. O resister of foes, behold him coming like a
+blazing meteor, falling from the firmament!"'"
+
+"Sanjaya continued, 'Then Jishnu, turning his face in rage, cut off, with
+six keen shafts, that snake in the welkin as the latter was coursing in a
+slanting direction. His body thus cut off, he fell down on the earth.
+After that snake had been cut off by Arjuna, the lord Keshava himself, O
+king, of massive arms, that foremost of beings, raised up with his arms
+that car from the earth. At that time, Karna, glancing obliquely at
+Dhananjaya, pierced that foremost of persons, viz., Krishna, with ten
+shafts whetted on stone and equipped with peacock feathers. Then
+Dhananjaya, piercing Karna with a dozen well-shot and keen arrows
+equipped with heads like the boar's ear, sped a cloth-yard shaft endued
+with the energy of a snake of virulent poison and shot from his
+bow-string stretched to his ear. That foremost of shafts, well shot by
+Arjuna, penetrated through Karna's armour, and as if suspending his life
+breaths, drank his blood and entered the earth, its wings also having
+been drenched with gore. Endued with great activity, Vrisha, enraged at
+the stroke of the shaft, like a snake beaten with stick, shot many mighty
+shafts, like snakes of virulent poison vomiting venom. And he pierced
+Janardana with a dozen shafts and Arjuna with nine and ninety. And once
+more piercing the son of Pandu with a terrible shaft, Karna laughed and
+uttered a loud roar. The son of Pandu, however, could not endure his
+enemy's joy. Acquainted with all the vital parts of the human body,
+Partha, possessed of prowess like that of Indra, pierced those vital
+limbs with hundreds of arrows even as Indra had struck Vala with great
+energy. Then Arjuna sped ninety arrows, each resembling the rod of Death
+at Karna. Deeply pierced with those shafts, Karna trembled like a
+mountain riven with thunder. The head-gear of Karna, adorned with costly
+gems and precious diamonds and pure gold, as also his earrings, cut off
+by Dhananjaya with his winged arrows, fell down on the earth. The costly
+and bright armour also of the Suta's son that had been forged with great
+care by many foremost of artists working for a long time, the son of
+Pandu cut off within a moment in many fragments. After thus divesting him
+of his armour, Partha then, in rage, pierced Karna with four whetted
+shafts of great energy. Struck forcibly by his foe, Karna suffered great
+pain like a diseased person afflicted by bile, phlegm, wind, and fever.
+Once more Arjuna, with great speed, mangled Karna, piercing his very
+vitals, with numerous excellent shafts, of great keenness, and sped from
+his circling bow with much force and speed and care. Deeply struck by
+Partha with those diverse arrows of keen points and fierce energy, Karna
+(covered with blood) looked resplendent like a mountain of red chalk with
+streams of red water running down its breast. Once more Arjuna pierced
+Karna in the centre of the chest with many straight-coursing and strong
+shafts made entirely of iron and equipped with wings of gold and each
+resembling the fiery rod of the Destroyer, like the son of Agni piercing
+the Krauncha mountains. Then the Suta's son, casting aside his bow that
+resembled the very bow of Sakra, as also his quiver, felt great pain, and
+stood inactive, stupefied, and reeling, his grasp loosened and himself in
+great anguish. The virtuous Arjuna, observant of the duty of manliness,
+wished not to slay his enemy while fallen into such distress. The younger
+brother of Indra then, with great excitement, addressed him, saying,
+"Why, O son of Pandu, dost thou become so forgetful? They that are truly
+wise never spare their foes, however weak, even for a moment. He that is
+learned earneth both merit and fame by slaying foes fallen into distress.
+Lose no time in precipitately crushing Karna who is always inimical to
+thee and who is the first of heroes. The Suta's son, when able, will once
+more advance against thee as before. Slay him, therefore, like Indra
+slaying the Asura Namuci." Saying, "So be it, O Krishna!" and worshipping
+Janardana, Arjuna, that foremost of all persons in Kuru's race once more
+quickly pierced Karna with many excellent arrows like the ruler of
+heaven, piercing the Asura, Samvara. The diadem-decked Partha, O Bharata,
+covered Karna and his car and steeds with many calf-toothed arrows, and
+putting forth all his vigour he shrouded all the points of the compass
+with shafts equipped with wings of gold. Pierced with those arrows
+equipped with heads like the calf's tooth, Adhiratha's son of broad chest
+looked resplendent like an Asoka or Palasa or Salmali decked with its
+flowery load or a mountain overgrown with a forest of sandal trees.
+Indeed, with those numerous arrows sticking to his body, Karna, O
+monarch, in that battle, looked resplendent like the prince of mountains
+with its top and glens overgrown with trees or decked with flowering
+Karnikaras. Karna also shooting repeated showers of arrows, looked, with
+those arrows constituting his rays, like the sun coursing towards the
+Asta hills, with disc bright with crimson rays. Shafts, however, of keen
+points, sped from Arjuna's arms, encountering in the welkin the blazing
+arrows, resembling mighty snakes, sped from the arms of Adhiratha's son,
+destroyed them all. Recovering his coolness, and shooting many shafts
+that resembled angry snakes, Karna then pierced Partha with ten shafts
+and Krishna with half a dozen, each of which looked like an angry snake.
+Then Dhananjaya desired to shoot a mighty and terrible arrow, made wholly
+of iron, resembling the poison of snake or fire in energy, and whose
+whizz resembling the peal of Indra's thunder, and which was inspired with
+the force of a high (celestial) weapon. At that time, when the hour of
+Karna's death had come, Kala, approaching invisibly, and alluding to the
+Brahmana's curse, and desirous of informing Karna that his death was
+near, told him, "The Earth is devouring thy wheel!" Indeed, O foremost of
+men, when the hour of Karna's death came, the high brahmastra that the
+illustrious Bhargava had imparted unto him, escaped from his memory. And
+the earth also began to devour the left wheel of his car. Then in
+consequence of the curse of that foremost of Brahmanas, Karna's car began
+to reel, having sunk deep into the earth and having been transfixed at
+that spot like a sacred tree with its load of flowers standing upon an
+elevated platform. When his car began to reel from the curse of the
+Brahmana, and when the high weapon he had obtained from Rama no longer
+shone in him through inward light, and when his terrible snake-mouthed
+shaft also had been cut off by Partha, Karna became filled with
+melancholy. Unable to endure all those calamities, he waved his arms and
+began to rail at righteousness saying, "They that are conversant with
+righteousness always say that righteousness protects those that are
+righteous. As regards ourselves, we always endeavour, to the best of our
+ability and knowledge to practise righteousness. That righteousness,
+however, is destroying us now instead of protecting us that are devoted
+to it. I, therefore, think that righteousness does not always protect its
+worshippers." While saying these words, he became exceedingly agitated by
+the strokes of Arjuna's arrows. His steeds and his driver also were
+displaced from their usual position. His very vitals having been struck,
+he became indifferent as to what he did, and repeatedly railed at
+righteousness in that battle. He then pierced Krishna in the arm with
+three terrible arrows, and Partha, too, with seven. Then Arjuna sped
+seven and ten terrible arrows, perfectly straight and of fierce
+impetuosity, resembling fire in splendour and like unto Indra's thunder
+in force. Endued with awful impetuosity, those arrows pierced Karna and
+passing out of his body fell upon the surface of the earth. Trembling at
+the shock, Karna then displayed his activity to the utmost of his power.
+Steadying himself by a powerful effort he invoked the brahmastra.
+Beholding the brahmastra, Arjuna invoked the Aindra weapon with proper
+mantras. Inspiring Gandiva, its string, and his shafts also, with
+mantras, that scorcher of foes poured showers like Purandara pouring rain
+in torrents. Those arrows endued with great energy and power, issuing out
+of Partha's car, were seen to be displayed in the vicinity of Karna's
+vehicle. The mighty car-warrior Karna baffled all those shafts displayed
+in his front. Seeing that weapon thus destroyed, the Vrishni hero,
+addressing Arjuna, said, "Shoot high weapons, O Partha! The son of Radha
+baffles thy shafts." With proper mantras, Arjuna then fixed the
+brahmastra on his string, and shrouding all the points of the compass
+with arrows, Partha struck Karna (with many) arrows. Then Karna, with a
+number of whetted shafts endued with great energy, cut off the string of
+Arjuna's bow. Similarly he cut off the second string, and then the third,
+and then the fourth, and then the fifth. The sixth also was cut off by
+Vrisha, and then the seventh, then the eighth, then the ninth, then the
+tenth, and then at last the eleventh. Capable of shooting hundreds upon
+hundreds of arrows, Karna knew not that Partha had a hundred strings to
+his bow. Tying another string to his bow and shooting many arrows, the
+son of Pandu covered Karna with shafts that resembled snakes of blazing
+mouths. So quickly did Arjuna replace each broken string that Karna could
+not mark when it was broken and when replaced. The feat seemed to him to
+be exceedingly wonderful. The son of Radha baffled with his own weapons
+those of Savyasaci. Displaying also his own prowess, he seemed to get the
+better of Dhananjaya at that time. Then Krishna, beholding Arjuna
+afflicted with the weapons of Karna, said these words unto Partha:
+"Approaching Karna, strike him with superior weapons." Then Dhananjaya,
+filled with rage, inspiring with mantras another celestial weapon that
+looked like fire and that resembled the poison of the snake and that was
+as hard as the essence of adamant, and uniting the Raudra weapon with it,
+became desirous of shooting it at his foe. At that time, O king, the
+earth swallowed up one of wheels of Karna's car. Quickly alighting then
+from his vehicle, he seized his sunken wheel with his two arms and
+endeavoured to lift it up with a great effort. Drawn up with force by
+Karna, the earth, which had swallowed up his wheel, rose up to a height
+of four fingers' breadth, with her seven islands and her hills and waters
+and forests. Seeing his wheel swallowed, the son of Radha shed tears from
+wrath, and beholding Arjuna, filled with rage he said these words, "O
+Partha, O Partha, wait for a moment, that is, till I lift this sunken
+wheel. Beholding, O Partha, the left wheel of my car swallowed through
+accident by the earth, abandon (instead of cherishing) this purpose (of
+striking and slaying me) that is capable of being harboured by only a
+coward. Brave warriors that are observant of the practices of the
+righteous, never shoot their weapons at persons with dishevelled hair, or
+at those that have turned their faces from battle, or at a Brahmana, or
+at him who joins his palms, or at him who yields himself up or beggeth
+for quarter or at one who has put up his weapon, or at one whose arrows
+are exhausted, or at one whose armour is displaced, or at one whose
+weapon has fallen off or been broken! Thou art the bravest of men in the
+world. Thou art also of righteous behaviour, O son of Pandu! Thou art
+well-acquainted with the rules of battle. For these reasons, excuse me
+for a moment, that is, till I extricate my wheel, O Dhananjaya, from the
+earth. Thyself staying on thy car and myself standing weak and languid on
+the earth, it behoveth thee not to slay me now. Neither Vasudeva, nor
+thou, O son of Pandu, inspirest me with the slightest fear. Thou art born
+in the Kshatriya order. Thou art the perpetuator of a high race.
+Recollecting the teachings of righteousness, excuse me for a moment, O
+son of Pandu!"'"
+
+
+
+91
+
+"Sanjaya said, 'Then Vasudeva, stationed on the car, addressed Karna,
+saying, "By good luck it is, O son of Radha, that thou rememberest
+virtue! It is generally seen that they that are mean, when they sink into
+distress, rail at Providence but never at their own misdeeds. Thyself and
+Suyodhana and Duhshasana and Shakuni, the son of Subala, had caused
+Draupadi, clad in a single piece of raiment, to be brought into the midst
+of the assembly. On that occasion, O Karna, this virtue of thine did not
+manifest itself. When at the assembly Shakuni, an adept in dice,
+vanquished Kunti's son Yudhishthira who was unacquainted with it, whither
+had this virtue of thine gone? When the Kuru king (Duryodhana), acting
+under thy counsels, treated Bhimasena in that way with the aid of snakes
+and poisoned food, whither had this virtue of thine then gone? When the
+period of exile into the woods was over as also the thirteenth year, thou
+didst not make over to the Pandavas their kingdom. Whither had this
+virtue of thine then gone? Thou didst set fire to the house of lac at
+Varanavata for burning to death the sleeping Pandavas. Whither then, O
+son of Radha, had this virtue of thine gone? Thou laughedest at Krishna
+while she stood in the midst of the assembly, scantily dressed because in
+her season and obedient to Duhshasana's will, whither, then, O Karna, had
+this virtue of thine gone? When from the apartment reserved for the
+females innocent Krishna was dragged, thou didst not interfere. Whither,
+O son of Radha, had this virtue of thine gone? Thyself addressing the
+princess Draupadi, that lady whose tread is as dignified as that of the
+elephant, in these words, viz., 'The Pandavas, O Krishna, are lost. They
+have sunk into eternal hell. Do thou choose another husband!' thou
+lookedest on the scene with delight. Whither then, O Karna, had this
+virtue of thine gone? Covetous of kingdom and relying on the ruler of the
+Gandharas, thou summonedest the Pandavas (to a match of dice). Whither
+then had this virtue of thine gone? When many mighty car-warriors,
+encompassing the boy Abhimanyu in battle, slew him, whither had this
+virtue of thine then gone? If this virtue that thou now invokest was
+nowhere on those occasions, what is the use then of parching thy palate
+now, by uttering that word? Thou art now for the practice of virtue, O
+Suta, but thou shalt not escape with life. Like Nala who was defeated by
+Pushkara with the aid of dice but who regained his kingdom by prowess,
+the Pandavas, who are free from cupidity, will recover their kingdom by
+the prowess of their arms, aided with all their friends. Having slain in
+battle their powerful foes, they, with the Somakas, will recover their
+kingdom. The Dhartarashtras will meet with destruction at the hands of
+those lions among men (viz., the sons of Pandu), that are always
+protected by virtue!"'"
+
+"Sanjaya continued, 'Thus addressed, O Bharata, by Vasudeva, Karna hung
+down his head in shame and gave no answer. With lips quivering in rage,
+he raised his bow, O Bharata, and, being endued with great energy and
+prowess, he continued to fight with Partha. Then Vasudeva, addressing
+Phalguna, that bull among men, said, "O thou of great might, piercing
+Karna with a celestial weapon, throw him down." Thus addressed by the
+holy one, Arjuna became filled with rage. Indeed, remembering the
+incidents alluded to by Krishna, Dhananjaya blazed up with fury. Then, O
+king, blazing flames of fire seemed to emanate from all the pores of the
+angry Partha's body. The sight seemed to be exceedingly wonderful.
+Beholding it, Karna, invoking the brahmastra, showered his shafts upon
+Dhananjaya, and once more made an effort to extricate his car. Partha
+also, by the aid of the brahmastra, poured arrowy downpours upon Karna.
+Baffling with his own weapon the weapon of his foe, the son of Pandu
+continued to strike him. The son of Kunti then, aiming at Karna sped
+another favourite weapon of his that was inspired with the energy of
+Agni. Sped by Arjuna, that weapon blazed up with its own energy. Karna,
+however, quenched that conflagration with the Varuna weapon. The Suta's
+son also, by the clouds he created, caused all the points of the compass
+to be shrouded with a darkness such as may be seen on a rainy day. The
+son of Pandu, endued with great energy, fearlessly dispelled those clouds
+by means of the Vayavya weapon in the very sight of Karna. The Suta's son
+then, for slaying the son of Pandu, took up a terrible arrow blazing like
+fire. When that adored shaft was fixed on the bow-string, the earth, O
+king, trembled with her mountains and waters and forests. Violent winds
+began to blow, bearing hard pebbles. All the points of the compass became
+enveloped with dust. Wails of grief, O Bharata, arose among the gods in
+the welkin. Beholding that shaft aimed by the Suta's son, O sire, the
+Pandavas, with cheerless hearts, gave themselves up to great sorrow. That
+shaft of keen point and endued with the effulgence of Sakra's thunder,
+sped from Karna's arms, fell upon Dhananjaya's chest and penetrated it
+like a mighty snake penetrating an ant-hill. That grinder of foes, viz.,
+the high-souled Vibhatsu, thus deeply pierced in that encounter, began to
+reel. His grasp became loosened, at which his bow Gandiva dropped from
+his hand. He trembled like the prince of mountains in an earthquake.
+Availing himself of that opportunity, the mighty car-warrior Vrisha,
+desirous of extricating his car-wheel that had been swallowed up by the
+earth, jumped down from his vehicle. Seizing the wheel with his two arms
+he endeavoured to drag it up, but though possessed of great strength, he
+failed in his efforts, as destiny would have it. Meanwhile the
+diadem-decked and high-souled Arjuna, recovering his senses, took up a
+shaft, fatal as the rod of Death, and called anjalika. Then Vasudeva,
+addressing Partha, said, "Cut off with thy arrow the head of this enemy
+of thine, viz., Vrisha, before he succeeds in getting upon his car."
+Applauding those words of the lord Vasudeva, and while the wheel of his
+enemy was still sunk, the mighty car-warrior Arjuna took up a
+razor-headed arrow of blazing effulgence and struck the standard (of
+Karna) bearing the elephant's rope and bright as the spotless sun. That
+standard bearing the device of the costly elephant's rope, was adorned
+with gold and pearls and gems and diamonds, and forged with care by
+foremost of artists excelling in knowledge, and possessed of great
+beauty, and variegated with pure gold. That standard always used to fill
+thy troops with high courage and the enemy with fear. Its form commanded
+applause. Celebrated over the whole world, it resembled the sun in
+splendour. Indeed, its effulgence was like that of fire or the sun or the
+moon. The diadem-decked Arjuna, with that razor-headed shaft, exceedingly
+sharp, equipped with wings of gold, possessed of the splendour of fire
+when fed with libations of clarified butter, and blazing with beauty, cut
+off that standard of Adhiratha's son, that great car-warrior. With that
+standard, as it fell, the fame, pride, hope of victory, and everything
+dear, as also the hearts of the Kurus, fell, and loud wails of "Oh!" and
+"Alas!" arose (from the Kuru army). Beholding that standard cut off and
+thrown down by that hero of Kuru's race possessed of great lightness of
+hand, thy troops, O Bharata, were no longer hopeful of Karna's victory.
+Hastening then for Karna's destruction, Partha took out from his quiver
+an excellent Anjalika weapon that resembled the thunder of Indra or the
+rod of fire and that was possessed of the effulgence of the
+thousand-rayed Sun. Capable of penetrating the very vitals, besmeared
+with blood and flesh, resembling fire or the sun, made of costly
+materials, destructive of men, steeds, and elephants, of straight course
+and fierce impetuosity, it measured three cubits and six feet. Endued
+with the force of the thousand-eyed Indra's thunder, irresistible as
+Rakshasas in the night, resembling Pinaka or Narayana's discus, it was
+exceedingly terrible and destructive of all living creatures. Partha
+cheerfully took up that great weapon, in the shape of an arrow, which
+could not be resisted by the very gods, that high-souled being which was
+always adored by the son of Pandu, and which was capable of vanquishing
+the very gods and the Asuras. Beholding that shaft grasped by Partha in
+that battle, the entire universe shook with its mobile and immobile
+creatures. Indeed, seeing that weapon raised (for being sped) in that
+dreadful battle, the Rishis loudly cried out, "Peace be to the universe!"
+The wielder of Gandiva then fixed on his bow that unrivalled arrow,
+uniting it with a high and mighty weapon. Drawing his bow Gandiva, he
+quickly said, "Let this shaft of mine be like a mighty weapon capable of
+quickly destroying the body and heart of my enemy, if I have ever
+practised ascetic austerities, gratified my superiors, and listened to
+the counsels of well-wishers. Let this shaft, worshipped by me and
+possessed of great sharpness, slay my enemy Karna by that Truth." Having
+said these words Dhananjaya let off that terrible shaft for the
+destruction of Karna, that arrow fierce and efficacious as a rite
+prescribed in the Atharvan of Angiras, blazing with effulgence, and
+incapable of being endured by Death himself in battle. And the
+diadem-decked Partha, desirous of slaying Karna, with great cheerfulness,
+said, "Let this shaft conduce to my victory. Shot by me, let this arrow
+possessed of the splendour of fire or the sun take Karna to the presence
+of Yama." Saying these words, Arjuna, decked with diadem and garlands,
+cherishing feelings of hostility towards Karna and desirous of slaying
+him, cheerfully struck his foe with that foremost of shafts which was
+possessed of the splendour of the sun or the moon and capable of
+bestowing victory. Thus sped by that mighty warrior, that shaft endued
+with the energy of the sun caused all the points of the compass to blaze
+up with light. With that weapon Arjuna struck off his enemy's head like
+Indra striking off the head of Vritra with his thunder. Indeed, O king,
+with that excellent Anjalika weapon inspired with mantras into a mighty
+weapon, the son of Indra cut off the head of Vaikartana in the afternoon.
+Thus cut off with that Anjalika, the trunk of Karna fell down on the
+earth. The head also of that commander of the (Kaurava) army, endued with
+splendour equal to that of the risen sun and resembling the meridian sun
+of autumn, fell down on the earth like the sun of bloody disc dropped
+down from the Asta hills. Indeed, that head abandoned with great
+unwillingness the body, exceedingly beautiful and always nursed in
+luxury, of Karna of noble deeds, like an owner abandoning with great
+unwillingness his commodious mansion filled with great wealth. Cut off
+with Arjuna's arrow, and deprived of life, the tall trunk of Karna endued
+with great splendour, with blood issuing from every wound, fell down like
+the thunder-riven summit of a mountain of red chalk with crimson streams
+running down its sides after a shower. Then from that body of the fallen
+Karna a light passing through the welkin penetrated the sun. This
+wonderful sight, O king, was beheld by the human warriors after the fall
+of Karna. Then the Pandavas, beholding Karna slain by Phalguna, loudly
+blew their conchs. Similarly, Krishna and Dhananjaya also, filled with
+delight, and losing no time, blew their conchs. The Somakas beholding
+Karna slain and lying on the field, were filled with joy and uttered loud
+shouts with the other troops (of the Pandava army). In great delight they
+blew their trumpets and waved their arms and garments. All the warriors,
+O king, approaching Partha, began to applaud him joyfully. Others,
+possessed of might, danced, embracing each other, and uttering loud
+shouts, said, "By good luck, Karna hath been stretched on the earth and
+mangled with arrows." Indeed, the severed head of Karna looked beautiful
+like a mountain summit loosened by a tempest, or a quenched fire after
+the sacrifice is over, or the image of the sun after it has reached the
+Asta hills. The Karna-sun, with arrows for its rays, after having
+scorched the hostile army, was at last caused to be set by the mighty
+Arjuna-time. As the Sun, while proceeding towards the Asta hills, retires
+taking away with him all his rays, even so that shaft (of Arjuna) passed
+out, taking with it Karna's life breaths. The death hour of the Suta's
+son, O sire, was the afternoon of that day. Cut off with the Anjalika
+weapon in that battle, the head of Karna fell down along with his body.
+Indeed, that arrow of Arjuna, in the very sight of the Kaurava troops,
+quickly took away the head and the body of Karna. Beholding the heroic
+Karna thrown down stretched on the earth, pierced with arrows and bathed
+in blood, the king of the Madras, went away on that car deprived of its
+standard. After the fall of Karna, the Kauravas, deeply pierced with
+shafts in that battle, and afflicted with fear, fled away from the field,
+frequently casting their eyes on that lofty standard of Arjuna that
+blazed with splendour. The beautiful head, graced with a face that
+resembled a lotus of a 1,000 petals, of Karna whose feats were like those
+of the thousand-eyed Indra, fell down on the earth like the
+thousand-rayed sun as he looks at the close of day.'"
+
+
+
+92
+
+"Sanjaya said, 'Beholding the troops crushed with arrows in that
+encounter between Karna and Arjuna, Shalya proceeded, filled with wrath,
+on that car divested of equipment. Beholding his army deprived of the
+Suta's son and its cars and steeds and elephants destroyed, Duryodhana,
+with eyes bathed in tears, repeatedly sighed the very picture of woe.
+Desirous of beholding the heroic Karna, pierced with arrows and bathed in
+blood, and stretched on the earth like the sun dropped from the skies at
+will, the warriors came there and stood surrounding the fallen hero.
+Amongst those belonging to the enemy and thy army that thus stood there,
+some showed signs of joy, some of fear, some of sorrow, some of wonder,
+and some gave themselves up to great grief, according to their respective
+natures. Others amongst the Kauravas, hearing that Karna of mighty energy
+had been slain by Dhananjaya, his armour, ornaments, robes, and weapons
+having all been displaced, fled in fear like a herd of kine afflicted
+with exceeding fear at losing its bull. Bhima then, uttering loud roars
+and causing the welkin to tremble with those awful and tremendous shouts,
+began to slap his armpits, jump, and dance, frightening the
+Dhartarashtras by those movements. The Somakas and the Srinjayas also
+loudly blew their conchs. All the Kshatriyas embraced one another in joy,
+upon beholding the Suta's son slain at that juncture. Having fought a
+dreadful battle, Karna was slain by Arjuna like an elephant by a lion.
+That bull among men, Arjuna, thus accomplished his vow. Indeed even thus,
+Partha reached the end of his hostility (towards Karna). The ruler of the
+Madras, with stupefied heart, quickly proceeding, O king, to the side of
+Duryodhana, on that car divested of standard said in sorrow these words,
+"The elephants, the steeds, and the foremost of car-warriors of thy army
+have been slain. In consequence of those mighty warriors, and steeds, and
+elephants huge as hills, having been slain after coming into contact with
+one another, thy host looks like the domains of Yama. Never before, O
+Bharata, has a battle been fought like that between Karna and Arjuna
+today. Karna had powerfully assailed the two Krishnas today and all
+others who are thy foes. Destiny, however, has certainly flowed,
+controlled by Partha. It is for this that Destiny is protecting the
+Pandavas and weakening us. Many are the heroes who, resolved to
+accomplish thy objects have been forcibly slain by the enemy. Brave
+kings, who in energy, courage, and might, were equal to Kuvera or Yama or
+Vasava or the Lord of the waters, who were possessed of every merit, who
+were almost unslayable, and who were desirous of achieving thy object,
+have in battle been slain by the Pandavas. Do not, O Bharata, grieve for
+this. This is Destiny. Comfort thyself. Success cannot be always
+attained." Hearing these words of the ruler of the Madras and reflecting
+on his own evil doings, Duryodhana, with a cheerless heart, became almost
+deprived of his senses and sighed repeatedly the very picture of woe.'"
+
+
+
+93
+
+"Dhritarashtra said, 'What was the aspect of the Kuru and the Srinjaya
+host on that awful day while it was crushed with arrows and scorched
+(with weapons) in that encounter between Karna and Arjuna and while it
+was flying away from the field?'
+
+"Sanjaya said, 'Hear, O king, with attention how that awful and great
+carnage of human beings and elephants and steeds occurred in battle.
+When, after Karna's fall Partha uttered leonine shouts, a great fright
+entered the hearts of thy sons. Upon the fall of Karna no warrior of thy
+army set his heart on rallying the troops or putting forth his prowess.
+Their refuge having been destroyed by Arjuna, they were then like
+raftless merchants, whose vessels have wrecked on the fathomless ocean,
+desirous of crossing the uncrossable main. After the slaughter of the
+Suta's son, O king, the Kauravas, terrified and mangled with shafts,
+masterless and desirous of protection, became like a herd of elephants
+afflicted by lions. Vanquished by Savyasaci on that afternoon, they fled
+away like bulls with broken horns or snakes with broken fangs. Their
+foremost of heroes slain, their troops thrown into confusion, themselves
+mangled with keen arrows, thy sons, after the fall of Karna, O king, fled
+away in fear. Divested of weapons and armour, no longer able to ascertain
+which point of the compass was which, and deprived of their senses, they
+crushed one another in course of their flight and looked at one another,
+afflicted with fear. "It is me that Vibhatsu is pursuing with speed!" "It
+is me that Vrikodara is pursuing with speed!"--thought every one among
+the Kauravas who became pale with fear and fell down as they fled. Some
+on horses, some on cars, some on elephants, and some on foot, mighty
+car-warriors, endued with great speed, fled away in fear. Cars were
+broken by elephants, horsemen were crushed by great car-warriors, and
+bands of foot-soldiers were trodden down by bodies of horsemen, as these
+fled in fear. After the fall of the Suta's son, thy warriors became like
+people without protectors in a forest teeming with beasts of prey and
+robbers. They were then like elephants without riders and men without
+arms. Afflicted with fear, they looked upon the world as if it were full
+of Partha. Beholding them fly away afflicted with the fear of Bhimasena,
+indeed, and seeing his troops thus leave the field in thousands,
+Duryodhana, uttering cries of "Oh!" and "Alas!" addressed his driver,
+saying, "Partha will never be able to transgress me standing bow in hand.
+Urge my steeds slowly behind all the troops. Without doubt, if I fight
+standing in the rear of the army, the son of Kunti will never be able to
+transgress me even as the vast deep is unable to transgress its
+continents. Slaying Arjuna and Govinda and the proud Vrikodara and the
+rest of my foes, I will free myself from the debt I owe to Karna."
+Hearing these words of the Kuru king that were so worthy of a hero and
+honourable man, the charioteer slowly urged his steeds adorned with
+trappings of gold. Then 25,000 warriors on foot, belonging to thy army,
+without cars and cavalry and elephants among them, prepared for battle.
+Bhimasena, filled with wrath, and Dhrishtadyumna the son of Prishata,
+encompassed them with four kinds of forces and began to strike them with
+their shafts. In return, those warriors fought with Bhima and Prishata's
+son. Some amongst them challenged the two heroes by name. Then Bhimasena
+became filled with rage. Alighting from his car, mace in hand, he fought
+with those warriors arrived for battle. Observant of the rules of fair
+fight, Vrikodara, the son of Kunti, came down from his car, and relying
+upon the might of his arms, began to fight on foot with those foes of his
+that were on foot. Taking up his massive mace adorned with gold, he began
+to slaughter them all, like the Destroyer armed with his bludgeon. The
+Kaurava warriors on foot, filled with rage and becoming reckless of their
+lives, rushed against Bhima in that battle like insects upon a blazing
+fire. Those infuriated combatants, difficult of being defeated in battle,
+approaching Bhimasena, perished in a trice like living creatures upon
+seeing the Destroyer. The mighty Bhima, armed with a mace, careered like
+a hawk and destroyed all those 25,000 combatants. Having slain that
+division of heroic warriors, Bhima, of prowess incapable of being baffled
+and of great might, once more stood, with Dhrishtadyumna before him.
+Possessed of great energy, Dhananjaya proceeded against the (remnant of
+the) car-force (of the Kauravas). The two sons of Madri, and Satyaki,
+filled with joy, rushed with speed against Shakuni and slaughtered the
+troops of Subala's son. Having slain with keen shafts his cavalry and
+elephants in that encounter, they rushed impetuously against Shakuni
+himself, upon which a great battle took place. Meanwhile Dhananjaya, O
+lord, proceeding against thy car-force, twanged his bow Gandiva
+celebrated over the three worlds. Beholding that car having white steeds
+yoked unto it and owning Krishna for its driver, and seeing that Arjuna
+was the warrior standing on it, thy troops fled away in fear. 25,000
+soldiers on foot, deprived of cars and mangled with shafts, had perished
+(at the hands of Bhima and Dhrishtadyumna). Having slain them, that tiger
+among men, that great car-warrior among the Pancalas, viz., the
+high-souled Dhrishtadyumna the son of the Pancala king, soon showed
+himself, with Bhimasena before him. That slayer of foes and mighty bowman
+appeared exceedingly handsome. Beholding Dhrishtadyumna's car which had
+steeds white as pigeons yoked unto it and whose lofty standard was made
+of the trunk of a Kovidara, the Kauravas fled away in great fear. The
+twins (Nakula and Sahadeva) of great fame, and Satyaki, having pursued
+with great speed the king of the Gandharas who was possessed of
+lightness of hands in the use of weapons, re-appeared (amid the Pandava
+ranks). Chekitana and Shikhandi and the (five) sons of Draupadi, O sire,
+having slaughtered thy vast army, blew their conchs. All those heroes,
+although they saw thy troops flying away with faces turned from the
+field, still pursued them, like bulls pursuing angry bulls after
+vanquishing them. Pandu's son Savyasaci of great might, O king, beholding
+a remnant of thy army still standing for battle, became filled with
+wrath. Possessed of great energy, Dhananjaya, rushed against that
+car-force, drawing his bow Gandiva celebrated over the three worlds.
+Suddenly he shrouded them with showers of arrows. The dust that was
+raised darkened the scene and nothing could any longer be distinguished.
+When the earth was thus shrouded with dust and when darkness covered
+everything, thy troops, O king, fled on all sides from fear. When the
+Kuru army was thus broken, the Kuru king, O monarch, viz., thy son,
+rushed against all his foes advancing against him. Then Duryodhana
+challenged all the Pandavas to battle, O chief of Bharata's race, like
+the Asura Vali in days of yore challenging the gods. At this, all the
+Pandava heroes, uniting together, rushed against the advancing
+Duryodhana, shooting and hurling at him diverse weapons and upbraiding
+him repeatedly. Duryodhana, however, filled with rage, fearlessly
+slaughtered those enemies of his in hundreds and thousands, with keen
+shafts. The prowess that we then beheld of thy son was exceedingly
+wonderful, for alone and unsupported, he fought with all the Pandavas
+united together. Duryodhana then beheld his own troops who, mangled with
+arrows, had set their hearts on flight, gone not far from the field.
+Rallying them then, O monarch, thy son who was resolved to maintain his
+honour, gladdening those warriors of his, said these words unto them: "I
+do not see that spot in the earth or on the mountains, whither if ye fly,
+the Pandavas will not slay you! What use then in flying away? Small is
+the force that the Pandavas now have. The two Krishnas also are
+exceedingly mangled. If all of us stay for battle, victory will certainly
+be ours. If we fly in disunion, the sinful Pandavas, pursuing us, will
+certainly slay all of us. For this, it is better that we should die in
+battle. Death in battle is fraught with happiness. Fight, observant of
+the Kshatriya's duty. He that is dead knows no misery. On the other hand,
+such a one enjoys eternal bliss hereafter. Listen, ye Kshatriyas, ay, all
+of you, that are assembled here! When the destroyer Yama spareth neither
+the hero nor the coward, who is there so foolish of understanding,
+although observant of a Kshatriya's vow like us, that would not fight.
+Would ye place yourselves under the power of the angry foe Bhimasena? It
+behoveth you not to abandon the duty observed by your sires and
+grandsires. There is no greater sin for a Kshatriya than flight from
+battle. There is no more blessed path for heaven, ye Kauravas, than the
+duty of battle. Slain in battle, ye warriors, enjoy heaven without
+delay."'"
+
+"Sanjaya continued, 'While even these words were being uttered by thy
+son, the (Kaurava) warriors, exceedingly mangled, fled away on all sides,
+regardless of that speech.'"
+
+
+
+94
+
+"Sanjaya said, 'The ruler of the Madras then, beholding thy son employed
+in rallying the troops, with fear depicted on his countenance and with
+heart stupefied with grief, said these words unto Duryodhana.
+
+"'Shalya said, "Behold this awful field of battle, O hero, covered with
+heaps of slain men and steeds and elephants. Some tracts are covered with
+fallen elephants huge as mountains, exceedingly mangled, their vital
+limbs pierced with shafts, lying helplessly, deprived of life, their
+armour displaced and the weapons, the shields and the swords with which
+they were equipped lying scattered about. These fallen animals resemble
+huge mountains riven with thunder, with their rocks and lofty trees and
+herbs loosened from them and lying all around. The bells and iron hooks
+and lances and standards with which those huge creatures had been
+equipped are lying on the ground. Adorned with housings of gold, their
+bodies are now bathed in blood. Some tracts, again, are covered with
+fallen steeds, mangled with shafts, breathing hard in pain and vomitting
+blood. Some of them are sending forth soft wails of pain, some are biting
+the earth with rolling eyes and some are uttering piteous neighs.
+Portions of the field are covered with horsemen and elephant-warriors
+fallen off from their animals, and with bands of car-warriors forcibly
+thrown down from their cars. Some of them are already dead and some are
+at the point of death. Covered also with the corpses of men and steeds
+and elephants as also with crushed cars and other huge elephants with
+their trunks and limbs cut off, the earth has become awful to look at
+like the great Vaitarani (skirting the domains of Yama). Indeed, the
+earth looketh even such, being strewn with other elephants, stretched on
+the ground with trembling bodies and broken tusks, vomiting blood,
+uttering soft cries in pain, deprived of the warriors on their backs,
+divested of the armour that covered their limbs, and reft of the
+foot-soldiers that protected their flank and rear, and with their quivers
+and banners and standards displaced, their bodies adorned with housings
+of gold struck deep with the weapons of the foe. The earth looked like
+the cloud-covered welkin in consequence of being strewn with the fallen
+bodies of elephant-warriors and horse-men and car-warriors, all of great
+fame, and of foot-soldiers slain by foes fighting face to face, and
+divested of armour and ornaments and attire and weapons. Covered with
+thousands of fallen combatants mangled with arrows, fully exposed to
+view, and deprived of consciousness, with some amongst them whose breaths
+were returning slowly, the earth seemed as if covered with many
+extinguished fires. With those foremost of heroes among both the Kurus
+and the Srinjayas, pierced with arrows and deprived of life by Partha and
+Karna, the earth seemed as if strewn with blazing planets fallen from the
+firmament, or like the nocturnal firmament itself bespangled with blazing
+planets of serene light. The shafts sped from the arms of Karna and
+Arjuna, piercing through the bodies of elephants and steeds and men and
+quickly stilling their lives, entered the earth like mighty snakes
+entering their holes with heads bent downwards. The earth has become
+impassable with heaps of slain men and steeds and elephants, and with
+cars broken with the shafts of Dhananjaya and Adhiratha's son and with
+the numberless shafts themselves shot by them. Strewn with well-equipped
+cars crushed by means of mighty shafts along with the warriors and the
+weapons and the standards upon them, cars, that is, with their traces
+broken, their joints separated, their axles and yokes and Trivenus
+reduced to fragments, their wheels loosened, their Upaskaras destroyed,
+their Anukarsanas cut in pieces, the fastenings of their quivers cut off,
+and their niches (for the accommodation of drivers) broken, strewn with
+those vehicles adorned with gems and gold, the earth looks like the
+firmament overspread with autumnal clouds. In consequence of
+well-equipped royal cars deprived of riders and dragged by fleet steeds,
+as also of men and elephants and cars and horses that fled very quickly,
+the army has been broken in diverse ways. Spiked maces with golden bells,
+battle-axes, sharp lances, heavy clubs, mallets, bright unsheathed
+swords, and maces covered with cloth of gold, have fallen on the field.
+Bows decked with ornaments of gold, and shafts equipped with beautiful
+wings of pure gold, and bright unsheathed rapiers of excellent temper,
+and lances, and scimitars bright as gold, and umbrellas, and fans, and
+conchs, and arms decked with excellent flowers and gold, and caparisons
+of elephants, and standards, and car fences and diadems, and necklaces,
+and brilliant crowns, and yak-tails lying about, O king, and garlands
+luminous with corals and pearls, and chaplets for the head, and bracelets
+for both the wrist and the upper arms, and collars for the neck with
+strings of gold, and diverse kinds of costly diamonds and gems and
+pearls, and bodies brought up in a great luxury, and heads beautiful as
+the moon, are lying scattered about. Abandoning their bodies and
+enjoyments and robes and diverse kinds of agreeable pleasures, and
+acquiring great merit for the devotion they showed to the virtuous of
+their order, they have speedily gone in a blaze of flame to regions of
+bliss. Turn back, O Duryodhana! Let the troops retire! O king, O giver of
+honours, proceed towards thy camp! There, the Sun is hanging low in the
+welkin, O lord! Remember, O ruler of men, that thou art the cause of all
+this!"
+
+"'Having said these words unto Duryodhana, Shalya, with heart filled with
+grief, stopped. Duryodhana, however, at that time, deeply afflicted and
+deprived of his senses, and with eyes bathed in tears, wept for the
+Suta's son, saying, "Karna! Oh Karna!" Then all the kings headed by
+Drona's son, repeatedly comforting Duryodhana, proceeded towards the
+camp, frequently looking back at the lofty standard of Arjuna that seemed
+to be ablaze with his fame. At that terrible hour when everything around
+looked so resplendent, the Kauravas, all of whom had resolved to repair
+to the other world, their features incapable of recognition owing to the
+blood that covered them, beholding the earth, that was drenched with the
+blood flowing from the bodies of men and steeds and elephants, looking
+like a courtesan attired in crimson robes and floral garlands and
+ornaments of gold, were unable, O king, to stand there! Filled with grief
+at the slaughter of Karna, they indulged in loud lamentations, saying,
+"Alas, Karna! Alas Karna!" Beholding the Sun assume a crimson hue, all of
+them speedily proceeded towards their camp. As regards Karna, though
+slain and pierced with gold-winged shafts whetted on stone and equipped
+with feathers and dyed in blood and sped from Gandiva, yet that hero,
+lying on the ground, looked resplendent like the Sun himself of bright
+rays. It seemed that illustrious Surya, ever kind to his worshippers,
+having touched with his rays the gore-drenched body of Karna, proceeded,
+with aspect crimson in grief, to the other ocean from desire of a bath.
+Thinking so, the throngs of celestials and Rishis (that had come there
+for witnessing the battle) left the scene for proceeding to their
+respective abodes. The large crowd of other beings also, entertaining the
+same thought, went away, repairing as they chose to heaven or the earth.
+The foremost of Kuru heroes also, having beheld that wonderful battle
+between Dhananjaya and Adhiratha's son, which had inspired all living
+creatures with dread, proceeded (to their nightly quarters), filled with
+wonder and applauding (the encounter). Though his armour had been cut off
+with arrows, and though he had been slain in course of that dreadful
+fight, still that beauty of features which the son of Radha possessed did
+not abandon him when dead. Indeed, everyone beheld the body of the hero
+to resemble heated gold. It seemed to be endued with life and possessed
+of the effulgence of fire or the sun. All the warriors, O king, were
+inspired with fright at sight of the Suta's son lying dead on the field,
+like other animals at sight of the lion. Indeed, though dead, that tiger
+among men seemed ready to utter his commands. Nothing, in that
+illustrious dead, seemed changed. Clad in beautiful attire, and possessed
+of a neck that was very beautiful, the Suta's son owned a face which
+resembled the full moon in splendour. Adorned with diverse ornaments and
+decked with Angadas made of bright gold, Vaikartana, though slain, lay
+stretched like a gigantic tree adorned with branches and twigs. Indeed,
+that tiger among men lay like a heap of pure gold, or like a blazing fire
+extinguished with the water of Partha's shafts. Even as a blazing
+conflagration is extinguished when it comes in contact with water, the
+Karna-conflagration was extinguished by the Partha-cloud in the battle.
+Having shot showers of arrows and scorched the ten points of the compass,
+that tiger among men, viz., Karna, along with his sons, was quieted by
+Partha's energy. He left the world, taking away with him that blazing
+glory of his own which he had earned on earth by fair fight. Having
+scorched the Pandavas and the Pancalas with the energy of his weapons,
+having poured showers of arrows and burnt the hostile divisions, having,
+indeed, heated the universe like the thousand-rayed Surya of great
+beauty, Karna, otherwise called Vaikartana, left the world, with his sons
+and followers. Thus fell that hero who was a Kalpa tree unto those swarms
+of birds represented by suitors. Solicited by suitors he always said, "I
+give" but never the words "I have not!" The righteous always regarded him
+as a righteous person. Even such was Vrisha who fell in single combat.
+All the wealth of that high-souled person had been dedicated to the
+Brahmanas. There was nothing, not even his life, that he could not give
+away unto the Brahmanas. He was ever the favourite of ladies, exceedingly
+liberal, and a mighty car-warrior. Burnt by the weapons of Partha, he
+attained to the highest end. He, relying upon whom thy son had provoked
+hostilities, thus went to heaven, taking away with him the hope of
+victory, the happiness, and the armour of the Kauravas. When Karna fell,
+the rivers stood still. The Sun set with a pale hue. The planet Mercury,
+the son of Soma, assuming the hue of fire or the Sun, appeared to course
+through the firmament in a slanting direction. The firmament seemed to be
+rent in twain; the earth uttered loud roars; violent and awful winds
+began to blow. All the points of the horizon, covered with smoke, seemed
+to be ablaze. The great oceans were agitated and uttered awful sounds.
+The mountains with their forests began to tremble, and all creatures, O
+sire, felt pain. The planet Jupiter, afflicting the constellation Rohini
+assumed the hue of the moon or the sun. Upon the fall of Karna, the
+subsidiary points also of the compass became ablaze. The sky became
+enveloped in darkness. The earth trembled. Meteors of blazing splendour
+fell. Rakshasas and other wanderers of the night became filled with joy.
+When Arjuna, with that razor-faced shaft, struck off Karna's head adorned
+with a face beautiful as the moon, then, O king, loud cries of "Oh!" and
+"Alas!" were heard of creatures in heaven, in the welkin, and on the
+earth. Having in battle slain his foe Karna who was worshipped by the
+gods, the Gandharvas, and human beings, Pritha's son Arjuna looked
+resplendent in his energy like the deity of a 1,000 eyes after the
+slaughter of Vritra. Then riding on that car of theirs whose rattle
+resembled the roar of the clouds and whose splendour was like that of the
+meridian sun of the autumnal sky, which was adorned with banners and
+equipped with a standard incessantly producing an awful noise, whose
+effulgence resembled that of the snow or the Moon or the conch or the
+crystal, and whose steeds were like those of Indra himself, those two
+foremost of men, viz., the son of Pandu and the crusher of Keshi, whose
+energy resembled that of the great Indra, and who were adorned with gold
+and pearls and gems and diamonds and corals, and who were like fire or
+the sun in splendour, fearlessly careered over the field of battle with
+great speed, like Vishnu and Vasava mounted on the same chariot. Forcibly
+divesting the enemy of his splendour by means of the twang of Gandiva and
+the slaps of their palms, and slaying the Kurus with showers of shafts,
+the Ape-bannered Arjuna, the Garuda-bannered Krishna, both of whom were
+possessed of immeasurable prowess, those two foremost of men, filled with
+joy, took up with their hands their loud-sounding conchs adorned with
+gold and white as snow, and placing them against their lips, blew
+simultaneously with those beautiful mouths of theirs, piercing the hearts
+of their foes with the sound. The blare of Pancajanya and that of
+Devadatta filled the earth, the sky, and heaven.
+
+"'At the sound of the heroic Madhava's conch as also at that of Arjuna's,
+all the Kauravas, O best of kings, became filled with fright. Those
+foremost of men, causing the forests, the mountains, the rivers and the
+points of the compass to resound with the blare of their conchs, and
+filling the army of thy son with fright, gladdened Yudhishthira
+therewith. As soon as the Kauravas heard the blare of those conchs that
+were thus being blown, all of them left the field with great speed,
+deserting the ruler of the Madras and the chief of the Bharatas, O
+Bharata, viz., Duryodhana. Then diverse creatures, uniting together,
+congratulated Dhananjaya, that hero shining resplendent on the field of
+battle, as also Janardana, those two foremost of men who then looked like
+a couple of risen suns. Pierced with Karna's arrows, those two chastisers
+of foes, Acyuta and Arjuna, looked resplendent like the bright and
+many-rayed moon and the sun risen after dispelling a gloom. Casting off
+those arrows, those two mighty warriors, both endued with unrivalled
+prowess, surrounded by well-wishers and friends, happily entered their
+own encampment, like the lords Vasava and Vishnu duly invoked by
+sacrificial priests. Upon the slaughter of Karna in that dreadful battle,
+the gods, Gandharvas, human beings, caranas, great Rishis, Yakshas, and
+great Nagas, worshipped Krishna and Arjuna with great respect and wished
+them victory (in all things). Having received all their friends then,
+each according to his age, and applauded by those friends in return for
+their incomparable feats, the two heroes rejoiced with their friends,
+like the chief of the celestials and Vishnu after the overthrow of Vali.'"
+
+
+
+95
+
+"Sanjaya said, 'Upon the fall of Karna otherwise called Vaikartana, the
+Kauravas, afflicted with fear, fled away on all sides, casting their eyes
+on empty space. Indeed, hearing that the heroic Karna had been slain by
+the foe, all thy troops, stupefied with fear, broke and fled in all
+directions. Then, O king, the leaders, filled with anxiety, desirous of
+withdrawing their troops, O Bharata, whose flight had been endeavoured to
+be checked by thy son. Understanding their wishes, thy son, O bull of
+Bharata's race, acting according to the advice of Shalya, withdrew the
+army. Then Kritavarma, O Bharata, surrounded by thy unslaughtered remnant
+of thy Narayana troops of thy army, quickly proceeded towards the
+encampment. Surrounded by a 1,000 Gandharas, Shakuni, beholding the son
+of Adhiratha slain, proceeded quickly towards the encampment.
+Sharadvata's son, Kripa, O king, surrounded by the large elephant force
+that resembled a mass of clouds, proceeded quickly towards the
+encampment. The heroic Ashvatthama, repeatedly drawing deep breaths at
+the sight of the victory of the Pandavas, proceeded quickly towards the
+encampment. Surrounded by the unslaughtered remnant of the samsaptakas
+which was still a large force, Susharma also, O king, proceeded, casting
+his eyes on those terrified soldiers. King Duryodhana, deeply afflicted
+and deprived of everything, proceeded, his heart filled with grief, and a
+prey to many cheerless thoughts. Shalya, that foremost of car-warriors,
+proceeded towards the camp, on that car deprived of standard, casting his
+eyes on all sides. The other mighty car-warriors of the Bharata army,
+still numerous, fled quickly, afflicted with fear, filled with shame, and
+almost deprived of their senses. Indeed seeing Karna overthrown, all the
+Kauravas fled away quickly, afflicted and anxious with fear, trembling,
+and with voices choked with tears. The mighty car-warriors of thy army
+fled away in fear, O chief of Kuru's race, some applauding Arjuna, some
+applauding Karna. Amongst those thousands of warriors of thy army in that
+great battle, there was not a single person who had still any wish for
+fight. Upon the fall of Karna, O monarch, the Kauravas became hopeless of
+life, kingdom, wives, and wealth. Guiding them with care, O lord, thy
+son, filled with grief and sorrow, set his heart upon resting them for
+the night. Those great car-warriors also, O monarch, accepting his orders
+with bent heads, retired from the field with cheerless hearts and pale
+faces.'"
+
+
+
+96
+
+"Sanjaya said, 'After Karna had thus been slain and the Kaurava troops
+had fled away, he of Dasharha's race, embracing Partha from joy, said
+unto him these words: "Vritra was slain by thee. Men will talk (in the
+same breath) of the slaughter of Vritra and Karna in awful battle. Vritra
+was slain in battle by the deity of great energy with his thunder. Karna
+hath been slain by thee with bow and sharp arrows. Go, O son of Kunti,
+and represent, O Bharata, unto king Yudhishthira the just, this prowess
+of thine that is capable of procuring thee great fame and that hath
+become well-known in the world. Having represented unto king Yudhishthira
+the just, this slaughter of Karna in battle for compassing which thou
+hadst been endeavouring for a long course of years, thou wilt be freed
+from the debt thou owest to the king. During the progress of the battle
+between thyself and Karna, the son of Dharma once came for beholding the
+field. Having, however, been deeply and exceedingly pierced (with
+arrows), he could not stay in battle. The king, that bull among men, then
+went back to his tent." Partha answered Keshava, that bull of Yadu's
+race, saying, "So be it!" The latter then cheerfully caused the car of
+that foremost of car-warriors to turn back. Having said these words unto
+Arjuna, Krishna addressed the soldiers, saying, "Blessed be ye, stand all
+of you carefully, facing the foe!" Unto Dhrishtadyumna and Yudhamanyu and
+the twin sons of Madri and Vrikodara and Yuyudhana, Govinda said, "Ye
+kings, until we come back having informed the king of Karna's slaughter
+by Arjuna, stand ye here with care." Having received the permission of
+these heroes, he then set out for the quarters of the king. With Partha
+in his company, Govinda beheld Yudhishthira, that tiger among kings,
+lying on an excellent bed of gold. Both of them then, with great joy,
+touched the feet of the king. Beholding their joy and the extraordinary
+wounds on their bodies, Yudhishthira regarded the son of Radha to be dead
+and rose quickly from his bed. That chastiser of foes, the mighty-armed
+monarch, having risen from his bed, repeatedly embraced Vasudeva and
+Arjuna with affection. That descendant of Kuru's race then asked Vasudeva
+(the particulars of Karna's death). Then the sweet-speeched Vasudeva that
+descendant of the Yadu race, spoke to him of Karna's death exactly as it
+had happened. Smiling then, Krishna, otherwise called Acyuta, joined his
+palms and addressed king Yudhishthira whose foes had been killed saying,
+"By good luck, the wielder of Gandiva, and Vrikodara, the son of Pandu,
+and thyself, and the two sons of Madri, are all safe, having been freed
+from this battle that has been so destructive of heroes and that made the
+very hair of the body to stand on end. Do thou those acts, O son of
+Pandu, which should next be done. The Suta's son Karna, possessed of
+great might and otherwise called Vaikartana, hath been slain. By good
+luck, victory hath become thine, O king of kings. By good luck, thou
+growest, O son of Pandu! The Earth drinketh today the blood of that
+Suta's son, that wretch among men, who had laughed at the dice-won
+Krishna. That foe of thine, O bull of Kuru's race, lieth today on the
+bare ground, pierced all over with arrows. Behold that tiger among men,
+pierced and mangled with shafts. O thou of mighty arms, rule now, with
+care, this earth that is divested of all thy foes, and enjoy with us, all
+kinds of enjoyable articles!"'"
+
+"Sanjaya continued, 'Having heard these words of the high-souled Keshava,
+Yudhishthira, with great joy, worshipped in return that hero of
+Dasharha's race. "Good luck, Good luck!" were the words, O monarch, that
+he said. And he added, "It is not wonderful, O mighty-armed one, in thee,
+O son of Devaki, that Partha, having obtained thee for his charioteer,
+should achieve feats that are even super-human." Then that chief of
+Kuru's race, that righteous son of Pritha, taking hold of Keshava's right
+arm adorned with Angadas, and addressing both Keshava and Arjuna, said,
+"Narada told me that ye two are the gods Nara and Narayana, those ancient
+and best of Rishis, that are ever employed in the preservation of
+righteousness. Gifted with great intelligence, the master Krishna
+Dvaipayana, the highly blessed Vyasa, also hath repeatedly told me this
+celestial history. Through thy influence, O Krishna, this Dhananjaya the
+son of Pandu, facing his foes, hath vanquished them, without ever turning
+back from any of them. Victory, and not defeat, we are certain to have,
+since thou hast accepted the drivership of Partha in battle." Having said
+these words, king Yudhishthira the just, that tiger among men, mounting
+his car, adorned with gold and having steeds of ivory white and black
+tails and fleet as thought harnessed unto it, and surrounded by many
+Pandava troops, set out, conversing pleasantly with Krishna and Arjuna
+along the way, for beholding the field of battle on which thousands of
+incidents had taken place. Conversing with those two heroes, viz.,
+Madhava and Phalguna, the king beheld Karna, that bull among men, lying
+on the field of battle. Indeed, king Yudhishthira beheld Karna pierced
+all over with arrows like a Kadamva flower with straight filaments all
+around its body. Yudhishthira beheld Karna illuminated by thousands of
+golden lamps filled with perfumed oil. Having beheld Karna with his son
+slain and mangled with shafts sped from Gandiva, king Yudhishthira
+repeatedly looked at him before he could believe his eyes. He then
+applauded those tigers among men, Madhava and Phalguna, saying, "O
+Govinda, today I have become king of the earth, with my brothers, in
+consequence of thyself of great wisdom having become my protector and
+lord. Hearing of the slaughter of that tiger among men, the proud son of
+Radha, the wicked-souled son of Dhritarashtra will be filled with
+despair, as regards both life and kingdom. Through thy grace, O bull
+among men, we have acquired our objects. By good luck, victory hath been
+thine, O Govinda! By good luck, the enemy hath been slain. By good luck,
+the wielder of Gandiva, the son of Pandu, hath been crowned with victory.
+Thirteen years we have passed in wakefulness and great sorrow. O thou of
+mighty arms, through thy grace, we will sleep happily this night." In
+this way, O ruler of men, king Yudhishthira the just, praised Janardana
+greatly as also Arjuna, O monarch!'
+
+"Sanjaya continued, 'Beholding Karna with his son slain with Partha's
+shafts, that perpetuator of Kuru's race, Yudhishthira, regarded himself
+as reborn. The kings (in the Pandava army), great car-warriors--all
+filled with joy, approached Kunti's son Yudhishthira and gladdened him
+greatly. Nakula, and Sahadeva, and Vrikodara the son of Pandu, and
+Satyaki, O king, that foremost of car-warriors among the Vrishnis, and
+Dhrishtadyumna, and Shikhandi, and others among the Pandus, the Pancalas,
+and the Srinjayas, worshipped the son of Kunti at the slaughter of the
+Suta's son. Extolling king Yudhishthira, the son of Pandu, those
+delighters in battle, those effectual smiters, those heroes possessed of
+sureness of aim and longing for victory, also praised those scorchers of
+foes, viz., the two Krishnas, with speeches fraught with panegyrics. Then
+those great car-warriors, filled with delight, proceeded towards their
+own camp. Thus occurred that great carnage, making the hair stand on end,
+in consequence, O king, of thy evil policy! Why dost thou grieve for it
+now?'"
+
+Vaishampayana continued, "Hearing those evil tidings, the Kuru king
+Dhritarashtra suddenly fell down on the ground from his excellent seat.
+Similarly, the royal lady Gandhari of great foresight fell down. She
+indulged in diverse lamentations, for the slaughter of Karna in battle.
+Then Vidura and Sanjaya both raised the fallen monarch and began to
+console him. Similarly the Kuru ladies raised Gandhari. Thinking destiny
+and necessity to be all powerful, that royal ascetic, under that great
+grief, seemed to lose his senses. His heart filled with anxiety and
+sorrow, the king, however, did not again swoon away. Comforted by them,
+he remained silent, indulging in melancholy musing. He that reads of this
+great battle, which is like unto a sacrifice, between the high-souled
+Dhananjaya and Adhiratha's son, so also he that hears the account of this
+battle read, both obtain, O Bharata, the fruit of a great sacrifice duly
+performed. The learned say that the holy and the eternal Vishnu is
+Sacrifice, and each of those other gods, viz., Agni, Wind, Soma, and
+Surya, is so. Therefore, he that will, without malice, hear or recite
+this Parvan, will be happy and capable of attaining to every region of
+bliss. Filled with devotion, men always read this sacred and first of
+Samhitas. They that do, rejoice, obtaining wealth, and grain, and fame. A
+man must, therefore, ever hear it without malice. He that does so will
+obtain all kinds of happiness. With that foremost of persons, Vishnu, and
+the illustrious Self-born, and Bhava also, become pleased. A Brahmana, by
+reading it, would obtain the fruit of having studied the Vedas; a
+Kshatriya obtains strength and victory in battle; Vaishyas would obtain
+immense wealth, and Shudras would obtain health and freedom from disease.
+Then again the illustrious Vishnu is eternal. And since it is that god
+who hath been glorified in this Parvan, it is for this that the man
+reading or hearing it becometh happy and acquireth all the objects of his
+heart. These words of the great Rishi (Vyasa) can never be untrue! The
+merit that may be attained by listening to the recitation of the Karna
+Parvan is equal to his who giveth away unceasingly for a whole year good
+cows with calves."
+
+The end of Karna Parva.
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 9
+
+Shalya-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+1
+
+Om! Having bowed down unto Narayana and Nara, the most exalted of male
+beings, and the goddess Sarasvati, must the word Jaya be uttered.
+
+Janamejaya said, "After Karna had thus been slain in battle by Savyasaci,
+what did the small (unslaughtered) remnant of the Kauravas do, O
+regenerate one? Beholding the army of the Pandavas swelling with might
+and energy, what behaviour did the Kuru prince Suyodhana adopt towards
+the Pandavas, thinking it suitable to the hour? I desire to hear all
+this. Tell me, O foremost of regenerate ones, I am never satiated with
+listening to the grand feats of my ancestors."
+
+Vaishampayana said, "After the fall of Karna, O king, Dhritarashtra's son
+Suyodhana was plunged deep into an ocean of grief and saw despair on
+every side. Indulging in incessant lamentations, saying, 'Alas, oh Karna!
+Alas, oh Karna!' he proceeded with great difficulty to his camp,
+accompanied by the unslaughtered remnant of the kings on his side.
+Thinking of the slaughter of the Suta's son, he could not obtain peace of
+mind, though comforted by those kings with excellent reasons inculcated
+by the scriptures. Regarding destiny and necessity to be all-powerful,
+the Kuru king firmly resolved on battle. Having duly made Shalya the
+generalissimo of his forces, that bull among kings, O monarch, proceeded
+for battle, accompanied by that unslaughtered remnant of his forces.
+Then, O chief of Bharata's race, a terrible battle took place between the
+troops of the Kurus and those of the Pandavas, resembling that between
+the gods and the Asuras. Then Shalya, O monarch, having made a great
+carnage in battle at last lost a large number of his troops and was slain
+by Yudhishthira at midday. Then king Duryodhana, having lost all his
+friends and kinsmen, fled away from the field of battle and penetrated
+into the depths of a terrible lake from fear of his enemies. On the
+afternoon of that day, Bhimasena, causing the lake to be encompassed by
+many mighty car-warriors, summoned Duryodhana and having obliged him to
+come out, slew him speedily, putting forth his strength. After
+Duryodhana's slaughter, the three car-warriors (of the Kuru side) that
+were still unslain (Ashvatthama and Kripa and Kritavarma), filled with
+rage, O monarch, slaughtered the Pancala troops in the night. On the next
+morning Sanjaya, having set out from the camp, entered the city (the Kuru
+capital), cheerless and filled with grief and sorrow. Having entered the
+city, the Suta Sanjaya, raising his arms in grief, and with limbs
+trembling, entered the palace of the king. Filled with grief, O tiger
+among men, he wept aloud, saying, 'Alas, O king! Alas, all of us are
+ruined by the slaughter of that high-souled monarch. Alas, Time is
+all-powerful, and crooked in his course, since all our allies, endued
+with might equal to that of Shakra himself, have been slain by the
+Pandavas.' Seeing Sanjaya come back to the city, O king, in that
+distressful plight, all the people, O best of kings, filled with great
+anxiety, wept loudly, saying, 'Alas, O king! The whole city, O tiger
+among men, including the very children, hearing of Duryodhana's death,
+sent forth notes of lamentation from every side. We then beheld all the
+men and women running about, deeply afflicted with grief, their senses
+gone, and resembling people that are demented.' The Suta Sanjaya then,
+deeply agitated, entered the abode of the king and beheld that foremost
+of monarchs, that lord of men, having wisdom for his eyes. Beholding the
+sinless monarch, that chief of Bharata's race, seated, surrounded by his
+daughters-in-law and Gandhari and Vidura and by other friends and kinsmen
+that were always his well-wishers, and engaged in thinking on that very
+subject--the death of Karna--the Suta Sanjaya, with heart filled with
+grief, O Janamejaya, weepingly and in a voice choked with tears, said
+unto him, 'I am Sanjaya, O tiger among men. I bow to thee, O bull of
+Bharata's race. The ruler of the Madras, Shalya, hath been slain.
+Similarly, Subala's son Shakuni, and Uluka, O tiger among men, that
+valiant son of the gamester (Shakuni), have been slain. All the
+Samsaptakas, the Kambojas together with the Sakas, the Mlecchas, the
+Mountaineers, and the Yavanas, have also been slain. The Easterners have
+been slain, O monarch, and all the Southerners. The Northerners have all
+been slain, as also the Westerners, O ruler of men. All the kings and all
+the princes have been slain, O monarch. King Duryodhana also has been
+slain by the son of Pandu after the manner he had vowed. With his thighs
+broken, O monarch, he lieth now on the dust, covered with blood.
+Dhrishtadyumna also hath been slain, O king, as also the vanquished
+Shikhandi. Uttamauja and Yudhamanyu, O king, and the Prabhadrakas, and
+those tigers among men, the Pancalas, and the Cedis, have been destroyed.
+Thy sons have all been slain as also the (five) sons of Draupadi, O
+Bharata. The heroic and mighty son of Karna, Vrishasena, hath been slain.
+All the men that had been assembled have been slain. All the elephants
+have been destroyed. All the car-warriors, O tiger among men, and all the
+steeds, have fallen in battle. Very few are alive on thy side, O lord. In
+consequence of the Pandavas and the Kauravas having encountered each
+other, the world, stupefied by Time, now consists of only women. On the
+side of the Pandavas seven are alive, they are the five Pandava brothers,
+and Vasudeva, and Satyaki and amongst the Dhartarashtras three are so,
+Kripa, Kritavarma, and Drona's son, that foremost of victors. These three
+car-warriors, O monarch, are all that survive, O best of kings, of all
+the Akshauhinis mustered on thy side, O ruler of men. These are the
+survivors, O monarch, the rest have perished. Making Duryodhana and his
+hostility (towards the Pandavas) the cause, the world, it seems, hath
+been destroyed, O bull of Bharata's race, by Time.'"
+
+Vaishampayana continued, "Hearing these cruel words, Dhritarashtra, that
+ruler of men, fell down, O monarch, on the earth, deprived of his senses.
+As soon as the king fell down, Vidura also, of great fame, O monarch,
+afflicted with sorrow on account of the king's distress, fell down on the
+earth. Gandhari also, O best of kings, and all the Kuru ladies, suddenly
+fell down on the ground, hearing those cruel words. That entire conclave
+of royal persons remained lying on the ground, deprived of their senses
+and raving deliriously, like figures painted on a large piece of canvas.
+Then king Dhritarashtra, that lord of earth, afflicted with the calamity
+represented by the death of his sons, slowly and with difficulty regained
+his life-breaths. Having recovered his senses, the king, with trembling
+limbs and sorrowful heart, turned his face on every side, and said these
+words unto Kshattri (Vidura). 'O learned Kshattri, O thou of great
+wisdom, thou, O bull of Bharata's race, art now my refuge. I am lordless
+and destitute of all my sons.' Having said this, he once more fell down,
+deprived of his senses. Beholding him fallen, all his kinsmen that were
+present there sprinkled cold water over him and fanned him with fans.
+Comforted after a long while, that lord of earth, afflicted with sorrow
+on account of the death of his sons, remained silent, sighing heavily, O
+monarch, like a snake put into a jar. Sanjaya also wept aloud, beholding
+the king so afflicted. All the ladies too, with Gandhari of great
+celebrity, did the same. After a long while, O best of men,
+Dhritarashtra, having repeatedly swooned, addressed Vidura, saying, 'Let
+all the ladies retire, as also Gandhari of great fame, and all these
+friends. My mind hath become greatly unsettled.' Thus addressed, Vidura,
+repeatedly trembling, slowly dismissed the ladies, O bull of Bharata's
+race. All those ladies retired, O chief of the Bharatas, as also all
+those friends, beholding the king deeply afflicted. Then Sanjaya
+cheerlessly looked at the king, O scorcher of foes, who, having recovered
+his senses, was weeping in great affliction. With joined hands, Vidura
+then, in sweet words, comforted that ruler of men who was sighing
+incessantly.'"
+
+
+
+2
+
+Vaishampayana said, "After the ladies had been dismissed, Dhritarashtra,
+the son of Ambika, plunged into grief greater than that which had
+afflicted him before, began, O monarch, to indulge in lamentations,
+exhaling breaths that resembled smoke, and repeatedly waving his arms,
+and reflecting a little, O monarch, he said these words.
+
+"Dhritarashtra said, 'Alas, O Suta, the intelligence is fraught with
+great grief that I hear from thee, that the Pandavas are all safe and
+have suffered no loss in battle. Without doubt, my hard heart is made of
+the essence of thunder, since it breaketh not upon hearing of the fall of
+my sons. Thinking of their ages, O Sanjaya, and of their sports in
+childhood, and learning today that all of them have perished, my heart
+seems to break into pieces. Although in consequence of my blindness I
+never saw their forms, still I cherished a great love for them in
+consequence of the affection one feels for his children. Hearing that
+they had passed out of childhood and entered the period of youth and then
+of early manhood, I became exceedingly glad, O sinless one. Hearing today
+that have been slain and divested of prosperity and energy, I fail to
+obtain peace of mind, being overwhelmed with grief on account of the
+distress that has overtaken them. Come, come, O king of kings
+(Duryodhana) to me that am without a protector now! Deprived of thee, O
+mighty-armed one, what will be my plight? Why, O sire, abandoning all the
+assembled kings dost thou lie on the bare ground, deprived of life, like
+an ordinary and wretched king? Having been, O monarch, the refuge of
+kinsmen and friends, where dost thou go now, O hero, abandoning me that
+am blind and old? Where now, O king, is that compassion of thine, that
+love, and that respectfulness? Invincible as thou wert in battle, how,
+alas, hast thou been slain by the Parthas? Who will now, after I will
+have waked from sleep at the proper hour, repeatedly address me in such
+endearing and respectful words as, "O father, O father," "O great king,"
+"O Lord of the world" and affectionately clasping my neck with moistened
+eyes, will seek my orders, saying, "Command me, O thou of Kuru's race."
+Address me, O son, in that sweet language once more. O dear child, I
+heard even these words from thy lips, "This wide earth is as much ours as
+it is of Pritha's son. Bhagadatta and Kripa and Shalya and the two
+princes of Avanti and Jayadratha and Bhurishrava and Sala and Somadatta
+and Bahlika and Ashvatthama and the chief of the Bhojas and the mighty
+prince of Magadha and Vrihadvala and the ruler of the Kasi and Shakuni
+the son of Subala and many thousands of Mlecchas and Sakas and Yavanas,
+and Sudakshina the ruler of the Kambojas and the king of the Trigartas
+and the grandsire Bhishma and Bharadwaja's son and Gotama's son (Kripa)
+and Srutayush and Ayutayush and Satayush of great energy, and Jalasandha
+and Rishyasringa's son and the Rakshasa Alayudha, and the mighty-armed
+Alambusa and the great car-warrior Subala--these and numerous other
+kings, O best of monarchs, have taken up arms for my sake, prepared to
+cast away their very lives in great battle, stationed on the field amidst
+these, and surrounded by my brothers, I will fight against all the
+Parthas and the Pancalas and the Cedis, O tiger among kings, and the sons
+of Draupadi and Satyaki and Kunti-Bhoja and the Rakshasa Ghatotkaca. Even
+one amongst these, O king, excited with rage, is able to resist in battle
+the Pandavas rushing towards him. What need I say then of all these
+heroes, every one of whom has wrong to avenge on the Pandavas, when
+united together? All these, O monarch, will fight with the followers of
+the Pandavas and will slay them in battle. Karna alone, with myself, will
+slay the Pandavas. All the heroic kings will then live under my sway. He,
+who is their leader, the mighty Vasudeva, will not, he has told me, put
+on mail for them, O king." Even in this way, O Suta, did Duryodhana often
+use to speak to me. Hearing what he said, I believed that the Pandavas
+would be slain in battle. When, however, my sons stationed in the midst
+of those heroes and exerting themselves vigorously in battle have all
+been slain, what can it be but destiny? When that lord of the world, the
+valiant Bhishma, having encountered Shikhandi, met with his death like a
+lion meeting with his at the hands of a jackal, what can it be but
+destiny? When the Brahmana Drona, that master of all weapons offensive
+and defensive, has been slain by the Pandavas in battle, what can it be
+but destiny? When Bhurishrava has been slain in battle, as also Somadatta
+and king Bahlika, what can it be but destiny? When Bhagadatta, skilled in
+fight from the backs of elephants, has been slain, and when Jayadratha
+hath been slain, what can it be but destiny? When Sudakshina has been
+slain, and Jalasandha of Puru's race, as also Srutayush, and Ayutayush,
+what can it be but destiny? When the mighty Pandya, that foremost of all
+wielders of weapons, has been slain in battle by the Pandavas, what can
+it be but destiny? When Vrihadvala has been slain and the mighty king of
+the Magadhas, and the valiant Ugrayudha, that type of all bowmen; when
+the two princes of Avanti (Vinda and Anuvinda) have been slain, and the
+ruler also of the Trigartas, as also numerous Samsaptakas, what can it be
+but destiny? When king Alambusa, and the Rakshasas Alayudha, and
+Rishyasringa's son, have been slain, what can it be but destiny? When the
+Narayanas have been slain, as also the Gopalas, those troops that were
+invincible in battle, and many thousands of Mlecchas, what can it be but
+destiny? When Shakuni, the son of Subala, and the mighty Uluka, called
+the gamester's son, that hero at the head of his forces, have been slain,
+what can it be but destiny? When innumerable high-souled heroes,
+accomplished in all kinds of weapons offensive and defensive and endued
+with prowess equal to that of Shakra himself, have been slain, O Suta,
+when Kshatriyas hailing from diverse realms, O Sanjaya, have all been
+slain in battle, what can it be but destiny? Endued with great might, my
+sons and grandsons have been slain, as also my friends and brethren, what
+can it be but destiny? Without doubt, man takes his birth, subject to
+destiny. That man who is possessed of good fortune meets with good. I am
+bereft of good fortune, and, therefore, am deprived of my children, O
+Sanjaya. Old as I am, how shall I now submit to the sway of enemies? I do
+not think anything other than exile into the woods to be good for me, O
+lord. Deprived of relatives and kinsmen as I am, I will go into the
+woods. Nothing other than an exile into the woods can be better for me
+who am fallen into this plight and who am shorn of my wings, O Sanjaya.
+When Duryodhana had been slain, when Shalya has been slain, when
+Duhshasana and Vivingsati and the mighty Vikarna have been slain, how
+shall I be able to bear the roars of that Bhimasena who hath alone slain
+a hundred sons of mine in battle? He will frequently speak of the
+slaughter of Duryodhana in my hearing. Burning with grief and sorrow, I
+shall not be able to bear his cruel words.'"
+
+Vaishampayana continued, "Even thus that king, burning with grief and
+deprived of relatives and kinsmen, repeatedly swooned, overwhelmed with
+sorrow on account of the death of his sons. Having wept for a long while,
+Dhritarashtra, the son of Ambika, breathed heavy and hot sighs at the
+thought of his defeat. Overwhelmed with sorrow, and burning with grief,
+that bull of Bharata's race once more enquired of his charioteer Sanjaya,
+the son of Gavalgana, the details of what had happened.
+
+"Dhritarashtra said, 'After Bhishma and Drona had been slain, and the
+Suta's son also overthrown, whom did my warriors make their
+generalissimo? The Pandavas are slaying without any delay everyone whom
+my warriors are making their generalissimo in battle. Bhishma was slain
+at the van of battle by the diadem-decked Arjuna in the very sight of all
+of you. Even thus was Drona slain in the sight of all of you. Even thus
+was the Suta's son, that valiant Karna, slain by Arjuna in the sight of
+all the kings. Long before, the high-souled Vidura had told me that
+through the fault of Duryodhana the population of the Earth would be
+exterminated. There are some fools that do not see things even though
+they cast their eyes on them. Those words of Vidura have been even so
+unto my foolish self. What Vidura of righteous soul, conversant with
+attributes of everything, then said, hath turned out exactly, for the
+words he uttered were nothing but the truth. Afflicted by fate, I did not
+then act according to those words. The fruits of that evil course have
+now manifested themselves. Describe them to me, O son of Gavalgana, once
+more! Who became the head of our army after Karna's fall? Who was that
+car-warrior who proceeded against Arjuna and Vasudeva? Who were they that
+protected the right wheel of the ruler of the Madras in battle? Who
+protected the left wheel of that hero when he went to battle? Who also
+guarded his rear? How, when all of you were together, could the mighty
+king of the Madras, as also my son, be slain, O Sanjaya, by the Pandavas?
+Tell me the details of the great destruction of the Bharatas. Tell me how
+my son Duryodhana fell in battle. Tell me how all the Pancalas with their
+followers, and Dhrishtadyumna and Shikhandi and the five sons of
+Draupadi, fell. Tell me how the (five) Pandavas and the two Satwatas
+(Krishna and Satyaki), and Kripa and Kritavarma and Drona's son, have
+escaped with life. I desire to hear everything about the manner in which
+the battle occurred and the kind of battle it was. Thou art skilled, O
+Sanjaya, in narration. Tell me everything.'"
+
+
+
+3
+
+"Sanjaya said, 'Hear, O king, with attention, how that great carnage of
+the Kurus and the Pandavas occurred when they encountered each other.
+After the Suta's son had been slain by the illustrious son of Pandu, and
+after thy troops had been repeatedly rallied and had repeatedly fled
+away, and after a terrible carnage had taken place, O foremost of men, of
+human beings in battle subsequent to Karna's death, Partha began to utter
+leonine roars. At that time a great fear entered the hearts of thy sons.
+Indeed, after Karna's death, there was no warrior in thy army who could
+set his heart upon rallying the troops or displaying his prowess. They
+then looked like ship-wrecked merchants on the fathomless ocean without a
+raft to save themselves. When their protector was slain by the
+diadem-decked Arjuna, they were like persons on the wide sea desirous of
+reaching some shore of safety. Indeed, O king, after the slaughter of the
+Suta's son, thy troops, struck with panic and mangled with arrows, were
+like unprotected men desirous of a protector or like a herd of deer
+afflicted by a lion. Vanquished by Savyasaci, they retired in the evening
+like bulls with broken horns or snakes shorn of their fangs. Their
+foremost of heroes slain, themselves thrown into confusion and mangled
+with keen arrows, thy sons, O king, upon the slaughter of the Suta's son,
+fled away in fear. Deprived of weapons and coats of mail, all of them
+lost their senses and knew not in which direction to fly. Casting their
+eyes on all sides in fear, many of them began to slaughter one another.
+Many fell down or became pale, thinking, "It is me whom Vibhatsu is
+pursuing!" "It is me whom Vrikodara is pursuing!" Some riding on fleet
+steeds, some on fleet cars, and some on fleet elephants, many great
+car-warriors fled away from fear, abandoning the foot-soldiers. Cars were
+broken by elephants, horsemen were crushed by great car-warriors, and
+bands of foot-soldiers were smashed and slain by bodies of horses as
+these fled away from the field. After the fall of the Suta's son, thy
+troops became like stragglers from a caravan in a forest abounding with
+robbers and beasts of prey. Some elephants whose riders had been slain,
+and others whose trunks had been cut off, afflicted with fear, beheld the
+whole world to be full of Partha. Beholding his troops flying away
+afflicted with the fear of Bhimasena Duryodhana then, with cries of "Oh!"
+and "Alas!" addressed his driver, saying, "If I take up my post at the
+rear of the army, armed with my bow, Partha then will never be able to
+transgress me. Urge the steeds, therefore, with speed. When I will put
+forth my valour in battle, Dhananjaya the son of Kunti will not venture
+to transgress me like the ocean never venturing to transgress its
+continents. Today, slaying Arjuna with Govinda, and the proud Vrikodara,
+and the rest of my foes, I will free myself from the debt I owe to
+Karna." Hearing these words of the Kuru king, so becoming a hero and an
+honourable man, his driver slowly urged those steeds adorned with
+trappings of gold. At that time many brave warriors deprived of elephants
+and steeds and cars, and 25,000 foot-soldiers, O sire, proceeded slowly
+(for battle). Then Bhimasena, filled with wrath, and Dhrishtadyumna the
+son of Prishata, encompassing those troops with the assistance of four
+kinds of forces, destroyed them with shafts. All of them fought
+vigorously with Bhima and Prishata's son. Many amongst them challenged
+the two Pandava heroes, mentioning their names. Surrounded by them in
+battle, Bhima became enraged with them. Quickly descending from his car,
+he began to fight, armed with his mace. Relying on the might of his own
+arms, Vrikodara the son of Kunti, who was on his car, observant of the
+rules of fair fight, did not fight with those foes who were on the
+ground. Armed then with that heavy mace of his that was made entirely of
+iron and adorned with gold and equipped with a sling, and that resembled
+the Destroyer himself as he becomes at the end of Yuga, Bhima slew them
+all like Yama slaughtering creatures with his club. Those foot-soldiers,
+excited with great rage, having lost their friends and kinsmen, were
+prepared to throw away their lives, and rushed in that battle towards
+Bhima like insects towards a blazing fire. Indeed, those warriors, filled
+with rage and invincible in battle, approaching Bhimasena, suddenly
+perished like living creatures at the glance of the Destroyer. Armed with
+sword and mace, Bhima careered like a hawk and slaughtered those 25,000
+warriors of thine. Having slain that brave division, the mighty Bhima, of
+prowess incapable of being baffled, once more stood, with Dhrishtadyumna
+before him. Meanwhile, Dhananjaya of great energy proceeded towards the
+car-division (of the Kurus). The twin sons of Madri and the mighty
+car-warrior Satyaki, all endued with great strength, cheerfully rushed
+against Shakuni with great speed from desire of slaying him. Having slain
+with keen shafts the numerous cavalry of Shakuni, those Pandava heroes
+quickly rushed against Shakuni himself, whereupon a fierce battle was
+fought there. Then Dhananjaya, O king, penetrated into the midst of the
+car-division of the Kauravas, stretching his bow Gandiva celebrated over
+the three worlds. Beholding that car having white steeds yoked unto it
+and owning Krishna for its driver coming towards them, with Arjuna as the
+warrior on it, thy troops fled away in fear. Deprived of cars and steeds
+and pierced with shafts from every side, 25,000 foot-soldiers proceeded
+towards Partha and surrounded him. Then that mighty car-warrior amongst
+the Pancalas (Dhrishtadyumna) with Bhimasena at his head, speedily slew
+that brave division and stood triumphant. The son of the Pancala king,
+the celebrated Dhrishtadyumna, was a mighty bowman possessed of great
+beauty and a crusher of large bands of foes. At sight of Dhrishtadyumna
+unto whose car were yoked steeds white as pigeons and whose standard was
+made of a lofty Kovidara, the troops fled away in fear. The celebrated
+sons of Madri, with Satyaki among them, engaged in the pursuit of the
+Gandhara king who was quick in the use of weapons, speedily appeared to
+our view. Chekitana and the (five) sons of Draupadi, O sire, having slain
+a large number of thy troops, blew their conchs. Beholding all the troops
+flying away with their faces from the field, those (Pandava) heroes
+pursued and smote them like bulls pursuing vanquished bulls. Then the
+mighty Savyasaci, the son of Pandu, beholding a remnant of thy army still
+keeping their ground, became filled with rage, O king. Suddenly, O
+monarch, he shrouded that remnant of thy forces with arrows. The dust,
+however, that was then raised enveloped the scene, in consequence of
+which we could not see anything. Darkness also spread over the scene, and
+the field of battle was covered with arrows. Thy troops, O monarch, then
+fled away in fear on all sides. When his army was thus broken, the Kuru
+king, O monarch, rushed against both friends and foes. Then Duryodhana
+challenged all the Pandavas to battle, O chief of Bharata's race, like
+the Asura Vali in days of yore challenging all the celestials. The
+Pandavas then, uniting together and filled with rage, upbraiding him
+repeatedly and shooting diverse weapons, rushed against the roaring
+Duryodhana. The latter, however, fearlessly smote his foes with shafts.
+The prowess that we then saw of thy son was exceedingly wonderful, since
+all the Pandavas together were unable to transgress him. At this time
+Duryodhana beheld, staying at a little distance from him, his troops,
+exceedingly mangled with shafts, and prepared to fly away. Rallying them
+then, O monarch, thy son, resolved on battle and desirous of gladdening
+them, addressed those warriors, saying, "I do not see that spot on plain
+or mountain whither, if you fly, the Pandavas will not slay you. What is
+the use then in flight? The Pandava army hath now been reduced to a small
+remnant. The two Krishnas have been exceedingly mangled. If all of us
+make a stand here, we are certain to have victory. If, however, you fly
+away, breaking your array, the Pandavas, pursuing your sinful selves,
+will slay all of you. Death in battle, therefore, is for our good. Death
+in the field of battle while engaged in fight according to Kshatriya
+practices is pleasant. Such death produces no kind of grief. By
+encountering such a death, a person enjoys eternal happiness in the other
+world. Let all the Kshatriyas assembled here listen to me. It were better
+that they should even submit to the power of the angry Bhimasena than
+that they should abandon the duties practised by them from the days of
+their ancestors. There is no act more sinful for a Kshatriya than flight
+from battle. You Kauravas, there is not a better path to heaven than the
+duty of battle. The warrior acquires in a day regions of bliss (in the
+other world) that take many long years for others to acquire." Fulfilling
+those words of the king, the great Kshatriya car-warriors once more
+rushed against the Pandavas, unable to endure their defeat and firmly
+resolved to put forth their prowess. Then commenced a battle once more,
+that was exceedingly fierce, between thy troops and the enemy, and that
+resembled the one between the gods and the Asuras. Thy son Duryodhana
+then, O monarch, with all his troops, rushed against the Pandavas headed
+by Yudhishthira.'"
+
+
+
+4
+
+"Sanjaya said, 'Beholding the fallen boxes of cars, as also the cars of
+high-souled warriors, and the elephants and foot-soldiers, O sire, slain
+in battle, seeing the field of battle assume an aspect as awful as that
+of the sporting ground of Rudra, observing the inglorious end obtained by
+hundreds and thousands of kings, witnessing also the prowess of Partha
+after the retreat of thy son with grief-stricken heart and when thy
+troops, filled with anxiety and fallen into great distress, O Bharata,
+were deliberating as to what they should next do, hearing also the loud
+wails of the Kaurava warriors that were being crushed, and marking the
+displayed and disordered tokens of great kings, the Kuru leader Kripa of
+great energy, possessed of years and good conduct and filled with
+compassion, and endued with eloquence, approached king Duryodhana, and
+angrily said these words unto him, "O Duryodhana, listen, O Bharata, to
+these words that I will say unto thee. Having heard them, O monarch, do
+thou act according to them, O sinless one, if it pleases thee. There is
+no path, O monarch, that is better than the duty of battle. Having
+recourse to that path, Kshatriyas, O bull of the Kshatriya order, engage
+in battle. He who lives in the observance of Kshatriya practices fights
+with son, sire, brother, sister's son, and maternal uncle, and relatives,
+and kinsmen. If he is slaughtered in battle, there is great merit in it.
+Similarly, there is great sin in it if he flies from the field. It is for
+this that the life of a person desirous of living by the adoption of
+Kshatriya duties is exceedingly terrible. Unto thee, as regards this, I
+will say a few beneficial words. After the fall of Bhishma and Drona and
+the mighty car-warrior Karna, after the slaughter of Jayadratha and thy
+brothers, O sinless one, and thy son Lakshmana, what is there now for us
+to do? They upon whom we had rested all burdens of sovereignty we had
+been enjoying, have all gone to regions of blessedness attainable by
+persons conversant with Brahma, casting off their bodies. As regards
+ourselves, deprived of those great car-warriors possessed of numerous
+accomplishments, we shall have to pass our time in grief, having caused
+numerous kings to perish. When all those heroes were alive, even then
+Vibhatsu could not be vanquished. Having Krishna, for his eyes, that
+mighty-armed hero is incapable of being defeated by the very gods. The
+vast (Kaurava) host, approaching his Ape-bearing standard that is lofty
+as an Indra's pole (set up in the season of spring) and that is effulgent
+as Indra's bow, hath always trembled in fear. At the leonine roars of
+Bhimasena and the blare of Panchajanya and the twang of Gandiva, our
+heart will die away within us. Moving like flashes of lightning, and
+blinding our eyes, Arjuna's Gandiva is seen to resemble a circle of fire.
+Decked with pure gold, that formidable bow as it is shaken, looks like
+lightning's flash moving about on every side. Steeds white in hue and
+possessed of great speed and endued with the splendour of the Moon or the
+Kusa grass, and that run devouring the skies, are yoked unto his car.
+Urged on by Krishna, like the masses of clouds driven by the wind, and
+their limbs decked with gold, they bear Arjuna to battle. That foremost
+of all persons conversant with arms, Arjuna, burned that great force of
+thine like a swelling conflagration consuming dry grass in the forest in
+the season of winter. Possessed of the splendour of Indra himself, while
+penetrating into our ranks, we have seen Dhananjaya to look like an
+elephant with four tusks. While agitating thy army and inspiring the
+kings with fear, we have seen Dhananjaya to resemble an elephant
+agitating a lake overgrown with lotuses. While terrifying all the
+warriors with the twang of his bow, we have again seen the son of Pandu
+to resemble a lion inspiring smaller animals with dread. Those two
+foremost of bowmen in all the worlds, those two bulls among all persons
+armed with the bow, the two Krishnas, clad in mail, are looking
+exceedingly beautiful. Today is the seventeenth day of this awful battle,
+O Bharata, of those that are being slaughtered in the midst of this
+fight. The diverse divisions of thy army are broken and dispersed like
+autumnal clouds dispersed by the wind. Savyasaci, O monarch, caused thy
+army to tremble and reel like a tempest-tossed boat exposed on the bosom
+of the ocean. Where was the Suta's son, where was Drona with all his
+followers, where was I, where wert thou, where was Hridika's son, where
+thy brother Duhshasana accompanied by his brothers (when Jayadratha was
+slain)? Upon beholding Jayadratha and finding him within the range of his
+arrows, Arjuna, putting forth his process upon all thy kinsmen and
+brothers and allies and maternal uncles, and placing his feet upon their
+heads, slew king Jayadratha in the very sight of all. What then is there
+for us to do now? Who is there among thy troops now that would vanquish
+the son of Pandu? That high-souled warrior possesses diverse kinds of
+celestial weapons. The twang, again, of Gandiva robbeth us of our
+energies. This army of thine that is now without a leader is like a night
+without the Moon, or like a river that is dried up with all the trees on
+its banks broken by elephants. The mighty-armed Arjuna of white steeds
+will, at his pleasure, career amid this thy masterless host, like a
+blazing conflagration amid a heap of grass. The impetuosity of those two,
+Satyaki and Bhimasena, would split all the mountains or dry up all the
+oceans. The words that Bhima spoke in the midst of the assembly have all
+been nearly accomplished by him, O monarch. That which remains
+unaccomplished will again be accomplished by him. While Karna was
+battling before it, the army of the Pandavas, difficult to be defeated,
+was vigorously protected by the wielder of Gandiva. You have done many
+foul wrongs, without any cause, unto the righteous Pandavas. The fruits
+of those acts have now come. For the sake of thy own objects thou hadst,
+with great care, mustered together a large force. That vast force, as
+also thyself, O bull of Bharata's race, have fallen into great danger.
+Preserve thy own self now, for self is the refuge of everything. If the
+refuge is broken, O sire, everything inhering thereto is scattered on
+every side. He that is being weakened should seek peace by conciliation.
+He that is growing should make war. This is the policy taught by
+Brihaspati. We are now inferior to the sons of Pandu as regards the
+strength of our army. Therefore, O lord, I think, peace with the Pandavas
+is for our good. He that does not know what is for his good, or (knowing)
+disregards what is for his good, is soon divested of his kingdom and
+never obtains any good. If, by bowing unto king Yudhishthira sovereignty
+may still remain to us, even that would be for our good, and not, O king,
+to sustain through folly defeat (at the hands of the Pandavas).
+Yudhishthira is compassionate. At the request of Vichitravirya's son and
+of Govinda, he will allow you to continue as king. Whatever Hrishikesa
+will say unto the victorious king Yudhishthira and Arjuna and Bhimasena,
+all of them will, without doubt, obey. Krishna will not, I think, be able
+to transgress the words of Dhritarashtra of Kuru's race, nor will the son
+of Pandu be able to transgress those of Krishna. A cessation of
+hostilities with the sons of Pritha is what I consider to be for thy
+good. I do not say this unto thee from any mean motives nor for
+protecting my life. I say, O king, that which I regard to be beneficial.
+Thou wilt recollect these words when thou wilt be on the point of death
+(if thou neglectest them now)." Advanced in years, Kripa the son of
+Saradwat said these words weepingly. Breathing long and hot breaths, he
+then gave way to sorrow and almost lost his senses.'"
+
+
+
+5
+
+"Sanjaya said, 'Thus addressed by the celebrated grandson of Gotama, the
+king (Duryodhana), breathing long and hot breaths, remained silent, O
+monarch. Having reflected for a little while, the high-souled son of
+Dhritarashtra, that scorcher of foes, then said these words unto
+Saradwat's son Kripa, "Whatever a friend should say, thou hast said unto
+me. Thou hast also, whilst battling, done everything for me, without
+caring for thy very life. The world has seen thee penetrate into the
+midst of the Pandava divisions and fight with the mighty car-warriors of
+the Pandavas endued with great energy. That which should be said by a
+friend hast been said by thee. Thy words, however, do not please me, like
+medicine that ill pleases the person that is on the point of death. These
+beneficial and excellent words, fraught with reason, that thou, O
+mighty-armed one, hast said do not seem acceptable to me, O foremost of
+Brahmanas. Deprived by us of his kingdom (on a former occasion), why will
+the son of Pandu repose his trust on us? That mighty king was once
+defeated by us at dice. Why will he again believe my words? So also,
+Krishna, ever engaged in the good of the Parthas, when he came to us as
+an envoy, was deceived by us. That act of ours was exceedingly
+ill-judged. Why then, O regenerate one, will Hrishikesa trust my words?
+The princess Krishna, while standing in the midst of the assembly, wept
+piteously. Krishna will never forget that act of ours, nor that act, the
+deprivation of Yudhishthira by us of his kingdom. Formerly, it was heard
+by us that the two Krishnas have the same heart between them and are
+firmly united with each other. Today, O lord, we have seen it with our
+eyes. Having heard of the slaughter of his sister's son, Keshava passeth
+his nights in sorrow. We have offended him highly. Why will he forgive us
+then? Arjuna also, in consequence of Abhimanyu's death, hath become very
+miserable. Even if solicited, why will he strike for my good? The second
+son of Pandu, the mighty Bhimasena, is exceedingly fierce. He has made a
+terrible vow. He will break but not bend. The heroic twins, breathing
+animosity against us, when clad in mail and armed with their swords,
+resemble a pair of Yamas. Dhrishtadyumna and Shikhandi have drawn their
+swords against me. Why will those two, O best of Brahmanas, strive for my
+good? While clad in a single raiment and in her season, the princess
+Krishna was treated cruelly by Duhshasana in the midst of the assembly
+and before the eyes of all. Those scorchers of foes, the Pandavas, who
+still remember the naked Draupadi plunged into distress, can never be
+dissuaded from battle.
+
+"'"Then again, Krishna, the daughter of Drupada, is in sorrow, undergoing
+the austerest of penances for my destruction and the success of the
+objects cherished by her husbands, and sleepeth every day on the bare
+ground, intending to do so till the end of the hostilities is attained.
+Abandoning honour and pride, the uterine sister of Vasudeva (Subhadra) is
+always serving Draupadi as veritable waiting woman. Everything,
+therefore, hath flamed up. That fire can never be quenched. Peace with
+them hath become impossible in consequence of the slaughter of Abhimanyu.
+Having also enjoyed the sovereignty of this earth bounded by the ocean,
+how shall I be able to enjoy, under favour of the Pandavas, a kingdom in
+peace? Having shone like the Sun upon the heads of all the kings, how
+shall I walk behind Yudhishthira like a slave? Having enjoyed all
+enjoyable articles and shown great compassion, how shall I lead a
+miserable life now, with miserable men as my companions? I do not hate
+those mild and beneficial words that thou hast spoken. I, however, do not
+think that this is the time for peace. To fight righteously is, O
+scorcher of foes, what I regard to be good policy. This is not the time
+for acting like a eunuch. On the other hand, that is time for the battle.
+I have performed many sacrifices. I have given away Dakshinas to
+Brahmanas, I have obtained the attainment of all my wishes. I have
+listened to Vedic recitations. I have walked upon the heads of my foes.
+My servants have all been well cherished by me. I have relieved people in
+distress. I dare not, O foremost of regenerate ones, address such humble
+words to the Pandavas. I have conquered foreign kingdoms. I have properly
+governed my own kingdom. I have enjoyed diverse kinds of enjoyable
+articles. Religion and profit and pleasure I have pursued. I have paid
+off my debt to the Pitris and to Kshatriya duty. Certainly, there is no
+happiness here. What becomes of kingdom, and what of good name? Fame is
+all that one should acquire here. That fame can be obtained by battle,
+and by no other means. The death that a Kshatriya meets with at home is
+censurable. Death on one's bed at home is highly sinful. The man who
+casts away his body in the woods or in battle after having performed
+sacrifices, obtains great glory. He is no man who dies miserably weeping
+in pain, afflicted by disease and decay, in the midst of crying kinsmen.
+Abandoning diverse objects of enjoyment, I shall now, by righteous
+battle, proceed to the regions of Shakra, obtaining the companionship of
+those that have attained to the highest end. Without doubt, the
+habitation of heroes of righteous behaviour, who never retreat from
+battle, who are gifted with intelligence and devoted to truth, who are
+performers of sacrifices, and who have been sanctified in the sacrifice
+of weapons, is in heaven. The diverse tribes of Apsaras, without doubt,
+joyfully gaze at such heroes when engaged in battle. Without doubt, the
+Pitris behold them worshipped in the assembly of the gods and rejoicing
+in heaven, in the company of Apsaras. We will now ascend the path that is
+trod by the celestials and by heroes unreturning from battle, that path
+which has been taken by our venerable grandsire, by the preceptor endued
+with great intelligence, by Jayadratha, by Karna, and by Duhshasana. Many
+brave kings, who had exerted themselves vigorously for my sake in this
+battle, have been slain. Mangled with arrows and their limbs bathed in
+blood, they lie now on the bare Earth. Possessed of great courage and
+conversant with excellent weapons, those kings, who had, again, performed
+sacrifices as ordained in the scriptures, having cast off their life
+breaths in the discharge of their duties, have now become the denizens of
+Indra's abode. They have paved the way (to that blessed region). That
+road will once more be difficult in consequence of the crowds of heroes
+that will hurry along it for reaching that blessed goal. Remembering with
+gratitude the feats of those heroes that have died for me, I desire to
+pay off the debt I owe them, instead of fixing my heart upon kingdom. If,
+having caused my friends and brothers and grandsires to be slain, I save
+my own life, the world will without doubt, censure me. What kind of
+sovereignty will that be which I will enjoy, destitute of kinsmen and
+friends and well-wishers, and bowing down unto the son of Pandu? I, who
+have lorded it over the universe in that way, will now acquire heaven by
+fair fight. It will not be otherwise." Thus addressed by Duryodhana, all
+the Kshatriyas there applauded that speech and cheered the king, saying,
+"Excellent, Excellent." Without at all grieving for their defeat, and
+firmly resolved upon displaying their prowess, all of them, being
+determined to fight, became filled with enthusiasm. Having groomed their
+animals, the Kauravas, delighting at the prospect of battle, took up
+their quarters (for the night) at a spot a little less than two Yojanas
+distant from the field. Having reached the Sarasvati of red waters on the
+sacred and beautiful table-land at the foot of Himavat, they bathed in
+that water and quenched their thirst with it. Their spirits raised by thy
+son, they continued to wait (on their resting ground). Once more rallying
+their own selves as well as one another, all those Kshatriyas, O king,
+urged by fate, waited (in their encampment).'"
+
+
+
+6
+
+"Sanjaya said, 'On that table land at the foot of Himavat, those
+warriors, O monarch, delighting at the prospect of battle and assembled
+together, passed the night. Indeed, Shalya and Chitrasena and the mighty
+car-warrior Shakuni and Ashvatthama and Kripa and Kritavarma of the
+Satwata race, and Sushena and Arishtasena and Dhritasena of great energy
+and Jayatsena and all these kings passed the night there. After the
+heroic Karna had been slain in battle, thy sons, inspired with fright by
+the Pandavas desirous of victory, failed to obtain peace anywhere else
+than on the mountains of Himavat. All of them then, O king, who were
+resolved on battle, duly worshipped the king and said unto him, in the
+presence of Shalya, these words, "It behoveth thee to fight with the
+enemy, after having made some one the generalissimo of thy army,
+protected by whom in battle we will vanquish our foes." Then Duryodhana,
+without alighting from his car (proceeded towards) that foremost of
+car-warriors, that hero conversant with all the rules of battle
+(Ashvatthama), who resembled the Destroyer himself in battle. Possessed
+of beautiful limbs, of head well covered, of a neck adorned with three
+lines like those in a conch shell, of sweet speech, of eyes resembling
+the petals of a full blown lotus, and of a face like that of the dignity
+of Meru, resembling the bull of Mahadeva as regards neck, eyes, tread,
+and voice, endued with arms that were large, massive, and well-joined,
+having a chest that was broad and well-formed, equal unto Garuda or the
+wind in speed and might, gifted with a splendour like that of the rays of
+the Sun, rivalling Usanas himself in intelligence and the Moon in beauty
+and form and charms of face, with a body that seemed to be made of a
+number of golden lotuses, with well-made joints, of well-formed thighs
+and waist and hips, of beautiful fingers, and beautiful nails, he seemed
+to have been made by the Creator with care after collecting one after
+another all the beautiful and good attributes of creation. Possessed of
+every auspicious mark, and clever in every act, he was an ocean of
+learning. Ever vanquishing his foes with great speed, he was incapable of
+being forcibly vanquished by foes. He knew, in all its details, the
+science of weapons consisting of four padas and ten angas. He knew also
+the four Vedas with all their branches, and the Akhyanas as the fifth.
+Possessed of great ascetic merit, Drona, himself not born of woman,
+having worshipped the Three-eyed deity with great attention and austere
+vows, begat him upon a wife not born of woman. Approaching that personage
+of unrivalled feats, that one who is unrivalled in beauty on Earth, that
+one who has mastered all branches of learning, that ocean of
+accomplishments, that faultless Ashvatthama, thy son told him these
+words, "Thou, O preceptor's son, art today our highest refuge. Tell us,
+therefore, who is to be the generalissimo of my forces now, placing whom
+at our head, all of us, united together, may vanquish the Pandavas?"
+
+"'(Thus addressed), the son of Drona answered, "Let Shalya become the
+leader of our army. In descent, in prowess, in energy, in fame, in beauty
+of person, and in every other accomplishment, he is superior. Mindful of
+the services rendered to him, he has taken up our side, having abandoned
+the sons of his own sister. Owning a large force of his own, that
+mighty-armed one is like a second (Kartikeya, the) celestial
+generalissimo. Making that king the commander of our forces, O best of
+monarchs, we will be able to gain victory, like the gods, after making
+the unvanquished Skanda their commander." After Drona's son had said
+these words, all the kings stood, surrounding Shalya, and cried victory
+to him. Having made up their minds for battle, they felt great joy. Then
+Duryodhana, alighting from his car, joined his hands and addressing
+Shalya, that rival of Drona and Bhishma in battle, who was on his car,
+said these words, "O thou that art devoted to friends, that time has now
+come for thy friends when intelligent men examine persons in the guise of
+friends as to whether they are true friends or otherwise. Brave as thou
+art, be thou our generalissimo at the van of our army. When thou wilt
+proceed to battle, the Pandavas, with their friends, will become
+cheerless, and the Pancalas will be depressed."
+
+"'Shalya answered, "I will, O king of the Kurus, accomplish that which
+thou askest me to accomplish. Everything I have--my life breath, my
+kingdom, my wealth--is at thy service."
+
+"'Duryodhana said, "I solicit thee with offer of the leadership of my
+army, O maternal uncle. O foremost of warriors, protect us incomparably,
+even as Skanda protected the gods in battle. O foremost of kings, thyself
+cause thy own self to be installed in the command as Pavaka's son
+Kartikeya in the command of (the forces of) the celestials. O hero, slay
+our foes in battle like Indra slaying the Danavas."'"
+
+
+
+7
+
+"Sanjaya said, 'Hearing these words of the (Kuru) king, the valiant
+monarch (Shalya), O king, said these words unto Duryodhana in reply, "O
+mighty-armed Duryodhana, listen to me, O foremost of eloquent men. Thou
+regardest the two Krishnas, when on their car, to be the foremost of
+car-warriors. They are not, however, together equal to me in might of
+arms. What need I say of the Pandavas? When angry, I can fight, at the
+van of battle, with the whole world consisting of gods, Asuras, and men,
+risen up in arms. I will vanquish the assembled Parthas and the Somakas
+in battle. Without doubt, I will become the leader of thy troops. I will
+form such an array that our enemies will not be able to overmaster it. I
+say this to thee, O Duryodhana. There is no doubt in this." Thus
+addressed (by Shalya), king Duryodhana cheerfully poured sanctified
+water, without losing any time, O best of the Bharatas, on the ruler of
+the Madras, in the midst of his troops, according to the rites ordained
+in the scriptures, O monarch. After Shalya had been invested with the
+command, loud leonine roars arose among thy troops and diverse musical
+instruments also, O Bharata, were beat and blown. The Kaurava warriors
+became very cheerful, as also the mighty car-warriors among the Madrakas.
+And all of them praised the royal Shalya, that ornament of battle,
+saying, "Victory to thee, O king. Long life to thee! Slay all the
+assembled foes! Having obtained the might of thy arms, let the
+Dhartarashtras endued with great strength, rule the wide Earth without a
+foe. Thou art capable of vanquishing in battle the three worlds
+consisting of the gods, the Asuras, what need be said of the Somakas and
+the Srinjayas that are mortal?" Thus praised, the mighty king of the
+Madrakas obtained great joy that is unattainable by persons of unrefined
+souls.
+
+"'Shalya said, "Today, O king, I will either slay all the Pancalas with
+the Pandavas in battle, or, slain by them, proceed to heaven. Let the
+world behold me today careering (on the field of battle) fearlessly.
+Today let all the sons of Pandu, and Vasudeva, and Satyaki, and the sons
+of Draupadi, and Dhrishtadyumna, and Shikhandi, and all the Prabhadrakas,
+behold my prowess and the great might of my bow, and my quickness, and
+the energy of my weapons, and the strength of my arms, in battle. Let the
+Parthas, and all the Siddhas, with the Charanas behold today the strength
+that is in my arms and the wealth of weapons I possess. Beholding my
+prowess today, let the mighty car-warriors of the Pandavas, desirous of
+counteracting it, adopt diverse courses of action. Today I will rout the
+troops of the Pandavas on all sides. Surpassing Drona and Bhishma and the
+Suta's son, O lord, in battle, I will career on the field, O Kauravas,
+for doing what is agreeable to thee."'
+
+"Sanjaya continued, 'After Shalya had been invested with the command, O
+giver of honours, no one among thy troops, O bull of Bharata's race, any
+longer felt any grief on account of Karna. Indeed, the troops became
+cheerful and glad. They regarded the Parthas as already slain and brought
+under the power of the ruler of the Madras. Having obtained great joy,
+thy troops, O bull of Bharata's race, slept that night happily and became
+very cheerful. Hearing those shouts of thy army, king Yudhishthira,
+addressing him of Vrishni's race, said these words, in the hearing of all
+the Kshatriyas, "The ruler of the Madras, Shalya, that great bowman who
+is highly regarded by all the warriors hath, O Madhava, been made the
+leader of his forces by Dhritarashtra's son. Knowing this that has
+happened, do, O Madhava, that which is beneficial. Thou art our leader
+and protector. Do that which should next be done." Then Vasudeva, O
+monarch, said unto that king, "I know Artayani, O Bharata, truly. Endued
+with prowess and great energy, he is highly illustrious. He is
+accomplished, conversant with all the modes of warfare, and possessed of
+great lightness of hand. I think that the ruler of the Madras is in
+battle equal to Bhishma or Drona or Karna, or perhaps, superior to them.
+I do not, O ruler of men, even upon reflection, find the warrior who may
+be a match for Shalya while engaged in fight. In battle, he is superior
+in might to Shikhandi and Arjuna and Bhima and Satyaki and
+Dhrishtadyumna, O Bharata. The king of the Madras, O monarch, endued with
+the prowess of a lion or an elephant, will career fearlessly in battle
+like the Destroyer himself in wrath amongst creatures at the time of the
+universal destruction. I do not behold a match for him in battle save
+thee, O tiger among men, that art possessed of prowess equal to that of a
+tiger. Save thee there is no other person in either heaven or the whole
+of this world, who, O son of Kuru's race, would be able to slay the ruler
+of the Madras while excited with wrath in battle. Day after day engaged
+in fight, he agitates thy troops. For this, slay Shalya in battle, like
+Maghavat slaying Samvara. Treated with honour by Dhritarashtra's son,
+that hero is invincible in battle. Upon the fall of the ruler of the
+Madras in battle, thou art certain to have victory. Upon his slaughter,
+the vast Dhartarashtra host will be slain. Hearing, O monarch, these
+words of mine now, proceed, O Partha, against that mighty car-warrior,
+the ruler of the Madras. Slay that warrior, O thou of mighty arms, like
+Vasava slaying the Asura Namuchi. There is no need of showing any
+compassion here, thinking that this one is thy maternal uncle. Keeping
+the duties of a Kshatriya before thee, slay the ruler of the Madras.
+Having crossed the fathomless oceans represented by Bhishma and Drona and
+Karna, do not sink, with thy followers, in the print of a cow's hoof
+represented by Shalya. Display in battle the whole of thy ascetic power
+and thy Kshatriya energy. Slay that car-warrior." Having said these
+words, Keshava, that slayer of hostile heroes, proceeded to his tent in
+the evening, worshipped by the Pandavas. After Keshava had gone, king
+Yudhishthira the just, dismissing all his brothers and the Somakas,
+happily slept that night, like an elephant from whose body the darts have
+been plucked out. All those great bowmen of the Pancalas and Pandavas,
+delighted in consequence of the fall of Karna, slept that night happily.
+Its fever dispelled, the army of the Pandavas, abounding with great
+bowmen and mighty car-warriors having reached the shore as it were,
+became very happy that night, in consequence of the victory, O sire, it
+had won by the slaughter of Karna.'"
+
+
+
+8
+
+"Sanjaya said, 'After that night had passed away, king Duryodhana then,
+addressing all thy soldiers, said, "Arm, you mighty car-warriors!"
+Hearing the command of the king, the warriors began to put on their
+armour. Some began to yoke their steeds to their cars quickly, others ran
+hither and thither. The elephants began to be equipped. The foot-soldiers
+began to arm. Others, numbering thousands, began to spread carpets on the
+terraces of cars. The noise of musical instruments, O monarch, arose
+there, for enhancing the martial enthusiasm of the soldiers. Then all the
+troops, placed in their proper posts, were seen, O Bharata, to stand,
+clad in mail and resolved to make death their goal. Having made the ruler
+of the Madras their leader, the great car-warriors of the Kauravas,
+distributing their troops, stood in divisions. Then all thy warriors,
+with Kripa and Kritavarma and Drona's son and Shalya and Subala's son and
+the other kings that were yet alive, met thy son, and arrived at this
+understanding, that none of them would individually and alone fight with
+the Pandavas. And they said, "He amongst us that will fight, alone and
+unsupported, with the Pandavas, or he that will abandon a comrade engaged
+in fight, will be stained with the five grave sins and all the minor
+sins." And they said, "All of us, united together, will fight with the
+foe." Those great car-warriors, having made such an understanding with
+one another placed the ruler of the Madras at their head and quickly
+proceeded against their foes. Similarly, all the Pandavas, having arrayed
+their troops in great battle, proceeded against the Kauravas, O king, for
+fighting with them on every side. Soon, O chief of the Bharatas, that
+host, whose noise resembled that of the agitated ocean, and which seemed
+to be wonderful in consequence of its cars and elephants, presented the
+aspect of the vast deep swelling with its surges.'
+
+"Dhritarashtra said, 'I have heard of the fall of Drona, of Bhishma and
+of the son of Radha. Tell me now of the fall of Shalya and of my son.
+How, indeed, O Sanjaya, was Shalya slain by king Yudhishthira the just?
+And how was my son Duryodhana slain by Bhimasena of great might?'
+
+"Sanjaya said, 'Hear, O king, with patience, of the destruction of human
+bodies and the loss of elephants and steeds, as I describe (to thee) the
+battle. The hope became strong, O king, in the breasts of thy sons that,
+after Drona and Bhishma and the Suta's son had been overthrown, Shalya, O
+sire, would slay all the Parthas in battle. Cherishing that hope in his
+heart, and drawing comfort from it, O Bharata, thy son Duryodhana,
+relying in battle upon that mighty car-warrior, the ruler of the Madras,
+regarded himself as possessed of a protector. When after Karna's fall the
+Parthas had uttered leonine roars, a great fear, O king, had possessed
+the hearts of the Dhartarashtras. Assuring him duly, the valiant king of
+the Madras, having formed, O monarch, a grand array whose arrangements
+were auspicious in every respect, proceeded against the Parthas in
+battle. And the valiant king of the Madras proceeded, shaking his
+beautiful and exceedingly strong bow capable of imparting a great
+velocity to the shafts sped from it. And that mighty car-warrior was
+mounted upon the foremost of vehicles, having horses of the Sindhu breed
+yoked unto it. Riding upon his car, his driver made the vehicle look
+resplendent. Protected by that car, that hero, that brave crusher of foes
+(Shalya), stood, O monarch, dispelling the fears of thy sons. The king of
+the Madras, clad in mail, proceeded at the head of the array, accompanied
+by the brave Madrakas and the invincible sons of Karna. On the left was
+Kritavarma, surrounded by the Trigartas. On the right was Gautama (Kripa)
+with the Sakas and the Yavanas. In the rear was Ashvatthama surrounded by
+the Kambojas. In the centre was Duryodhana, protected by the foremost of
+the Kuru warriors. Surrounded by a large force of cavalry and other
+troops, Subala's son Shakuni, as also the mighty car-warrior Uluka,
+proceeded with the others. The mighty bowmen amongst the Pandavas, those
+chastisers of foes, dividing themselves, O monarch, into three bodies,
+rushed against thy troops. Dhrishtadyumna and Shikhandi and the mighty
+car-warrior Satyaki proceeded with great speed against the army of
+Shalya. Then king Yudhishthira, accompanied by his troops, rushed against
+Shalya alone, from desire of slaughtering him, O bull of Bharata's race.
+Arjuna, that slayer of large bands of foes, rushed with great speed
+against that great bowman Kritavarma and the Samsaptakas. Bhimasena and
+the great car-warriors among the Somakas rushed, O monarch, against
+Kripa, desirous of slaughtering their foes in battle. The two sons of
+Madri, accompanied by their troops, proceeded against Shakuni and the
+great car-warrior Uluka at the head of their forces. Similarly, thousands
+upon thousands of warriors of thy army, armed with diverse weapons and
+filled with rage, proceeded against the Pandavas in that battle.'
+
+"Dhritarashtra said, 'After the fall of the mighty bowmen Bhishma and
+Drona and the great car-warrior Karna, and after both the Kurus and the
+Pandavas had been reduced in numbers, and when, indeed, the Parthas,
+possessed of great prowess, became once more angry in battle, what, O
+Sanjaya, was the strength of each of the armies?'
+
+"Sanjaya said, 'Hear, O king, how we and the enemy both stood for battle
+on that occasion and what was then the strength of the two armies. 11,000
+cars, O bull of Bharata's race, 10,700 elephants, and full 200,000
+horses, and three millions of foot, composed the strength of thy army.
+6,000 cars, 6,000 elephants, 10,000 horses, and one million of foot, O
+Bharata, were all that composed the remnant of the Pandava force in the
+battle. These, O bull of Bharata's race, encountered each other for
+battle. Having distributed their forces in this way, O monarch,
+ourselves, excited with wrath and inspired with desire of victory,
+proceeded against the Pandavas, having placed ourselves under the command
+of the ruler of the Madras. Similarly, the brave Pandavas, those tigers
+among men, desirous of victory, and the Pancalas possessed of great fame,
+came to battle. Even thus, O monarch, all those tigers among men,
+desirous of slaughtering their foes, encountered one another at dawn of
+day, O lord. Then commenced a fierce and terrible battle between thy
+troops and the enemy, the combatants being all engaged in striking and
+slaughtering one another.'"
+
+
+
+9
+
+"Sanjaya said, 'Then commenced the battle between the Kurus and the
+Srinjayas, O monarch, that was as fierce and awful as the battle between
+the gods and the Asuras. Men and crowds of cars and elephants, and
+elephant-warriors and horsemen by thousands, and steeds, all possessed of
+great prowess, encountered one another. The loud noise of rushing
+elephants of fearful forms was then heard there resembling the roars of
+the clouds in the welkin, in the season of rains. Some car-warriors,
+struck by elephants, were deprived of their cars. Routed by those
+infuriate animals other brave combatants ran on the field. Well-trained
+car-warriors, O Bharata, with their shafts, despatched large bodies of
+cavalry and the footmen that urged and protected the elephants, to the
+other world. Well-trained horsemen, O king, surrounding great
+car-warriors, careered on the field, striking and slaying the latter with
+spears and darts and swords. Some combatants armed with bows,
+encompassing great car-warriors, despatched them to Yama's abode, the
+many unitedly battling against individual ones. Other great car-warriors,
+encompassing elephants and foremost warriors of their own class, slew
+some mighty one amongst that fought on the field, careering all around.
+Similarly, O king, elephants, encompassing individual car-warriors
+excited with wrath and scattering showers of shafts, despatched them to
+the other world. Elephant-warrior rushing against elephant-warrior and
+car-warrior against car-warrior in that battle slew each other with darts
+and lances and cloth-yard shafts, O Bharata. Cars and elephants and
+horses, crushing foot-soldiers in the midst of battle, were seen to make
+confusion worse confounded. Adorned with yak-tails, steeds rushed on all
+sides, looking like the swans found on the plains at the foot of Himavat.
+They rushed with such speed that they seemed ready to devour the very
+Earth. The field, O monarch, indented with the hoofs of those steeds,
+looked beautiful like a beautiful woman bearing the marks of (her
+lover's) nails on her person. With the noise made by the tread of heroes,
+the wheels of cars, the shouts of foot-soldiers, the grunts of elephants,
+the peal of drums and other musical instruments, and the blare of conchs,
+the Earth began to resound as if with deafening peals of thunder. In
+consequence of twanging bows and flashing sabres and the glaring armour
+of the combatants, all became so confused there, that nothing could be
+distinctly marked. Invulnerable arms, lopped off from human bodies, and
+looking like the tusks of elephants, jumped up and writhed and moved
+furiously about. The sound made, O monarch, by heads falling on the field
+of battle, resembled that made by the falling fruits of palmyra trees.
+Strewn with those fallen heads that were crimson with blood, the Earth
+looked resplendent as if adorned with gold-coloured lotuses in their
+season. Indeed, with those lifeless heads with upturned eyes, that were
+exceedingly mangled (with shafts and other weapons), the field of battle,
+O king, looked resplendent as if strewn with full blown lotuses. With the
+fallen arms of the combatants, smeared with sandal and adorned with
+costly Keyuras, the earth looked bright as if strewn with the gorgeous
+poles set up in Indra's honour. The field of battle became covered with
+the thighs of kings, cut off in that battle and looking like the tapering
+trunks of elephants. Teeming with hundreds of headless trunks and strewn
+with umbrellas and yak-tails, that vast army looked beautiful like a
+flowering forest. Then, on the field of battle, O monarch, warriors
+careered fearlessly, their limbs bathed in blood and therefore looking
+like flowering Kinsukas. Elephants also, afflicted with arrows and
+lances, fell down here and there like broken clouds dropped from the
+skies. Elephant divisions, O monarch, slaughtered by high-souled
+warriors, dispersed in all directions like wind-tossed clouds. Those
+elephants, looking like clouds, fell down on the Earth, like mountains
+riven with thunder, O lord, on the occasion of the dissolution of the
+world at the end of the Yuga. Heaps upon heaps, looking like mountains,
+were seen, lying on the ground, of fallen steeds with their riders. A
+river appeared on the field of battle, flowing towards the other world.
+Blood formed its waters and cars its eddies. Standards formed its trees,
+and bones its pebbles. The arms (of combatants) were its alligators, bows
+its current, elephants its large rocks, and steeds its smaller ones. Fat
+and marrow formed its mire, umbrellas its swans, and maces its rafts.
+Abounding with armour and head-gears, banners constituted its beautiful
+trees. Teeming with wheels that formed its swarms of Chakravakas, it was
+covered with Trivenus and Dandas. Inspiring the brave with delight and
+enhancing the fears of the timid, that fierce river set in, whose shores
+abounded with Kurus and Srinjayas. Those brave warriors, with arms
+resembling spiked bludgeons, by the aid of their vehicles and animals
+serving the purposes of rafts and boats, crossed that awful river which
+ran towards the region of the dead. During the progress of that battle, O
+monarch, in which no consideration was shown by anybody for anyone, and
+which, fraught with awful destruction of the four kinds of forces,
+therefore, resembled the battle between the gods and the Asuras in days
+of old, some among the combatants, O scorcher of foes, loudly called upon
+their kinsmen and friends. Some, called upon by crying kinsmen, returned,
+afflicted with fear. During the progress of that fierce and awful battle,
+Arjuna and Bhimasena stupefied their foes. That vast host of thine, O
+ruler of men, thus slaughtered, swooned away on the field, like a woman
+under the influence of liquor. Having stupefied that army, Bhimasena and
+Dhananjaya blew their conchs and uttered leonine roars. As soon as they
+heard that loud peal, Dhrishtadyumna and Shikhandi, placing king
+Yudhishthira at their head, rushed against the ruler of the Madras.
+Exceedingly wonderful and terrible, O monarch, was the manner in which
+those heroes, unitedly and as separate bodies, then fought with Shalya.
+The two sons of Madri, endued with great activity, accomplished in
+weapons, and invincible in battle, proceeded with great speed against thy
+host, inspired with desire of victory. Then thy army, O bull of Bharata's
+race, mangled in diverse ways with shafts by the Pandavas eager for
+victory, began to fly away from the field. That host, thus struck and
+broken by firm bowmen, O monarch, fled away on all sides in the very
+sight of thy sons. Loud cries of "Oh!" and "Alas!" O Bharata, arose from
+among thy warriors, while some illustrious Kshatriyas among the routed
+combatants, desirous of victory, cried out saying, "Stop, stop!" For all
+that, those troops of thine, broken by the Pandavas, fled away, deserting
+on the field their dear sons and brothers and maternal, uncles and
+sister's sons and relatives by marriage and other kinsmen. Urging their
+steeds and elephants to greater speed, thousands of warriors fled away, O
+bull of Bharata's race, bent only upon their own safety.'"
+
+
+
+10
+
+"Sanjaya said, 'Beholding the army broken, the valiant king of the
+Madras, addressed his driver, saying, "Quickly urge these steeds endued
+with the fleetness of thought. Yonder stays king Yudhishthira, the son of
+Pandu, looking resplendent with the umbrella held over his head. Take me
+thither with speed, O driver, and witness my might. The Parthas are
+unable to stand before me in battle." Thus addressed, the driver of the
+Madra king proceeded to that spot where stood king Yudhishthira the just
+of true aim. Shalya fell suddenly upon the mighty host of the Pandavas.
+Alone, he checked it like the continent checking the surging sea. Indeed,
+the large force of the Pandavas, coming against Shalya, O sire, stood
+still in that battle, like the rushing sea upon encountering a mountain.
+Beholding the ruler of the Madras standing for battle on the field, the
+Kauravas returned, making death their goal. After they had returned, O
+king, and separately taken up their positions in well-formed array, an
+awful battle set in, in which blood flowed freely like water.
+
+"'The invincible Nakula encountered Chitrasena. These two heroes, both of
+whom were excellent bowmen, approaching, drenched each other with showers
+of arrows in that battle, like two pouring clouds risen in the welkin on
+the south and the north. I could not mark any difference between the son
+of Pandu and his antagonist. Both of them were accomplished in weapons,
+both endued with might, and both conversant with the practices of
+car-warriors. Each bent upon slaying the other, they carefully looked for
+each other's lapses. Then Chitrasena, O monarch, with a broad-headed
+shaft, well-tempered and sharp, cut off Nakula's bow at the handle.
+Fearlessly then the son of Karna struck the bowless Nakula at the
+forehead with three shafts equipped with wings of gold and whetted on
+stone. With a few other keen arrows he then despatched Nakula's steeds to
+Yama's abode. Next, he felled both the standard and the driver of his
+antagonist, each with three arrows. With those three arrows sped from the
+arms of his foe sticking to his fore-head, Nakula, O king, looked
+beautiful like a mountain with three crests. Deprived of his bow and his
+cars, the brave Nakula, taking up a sword, jumped down from his vehicle
+like a lion from a mountain-summit. As, however, he rushed on foot, his
+antagonist poured a shower of arrows upon him. Possessed of active
+prowess, Nakula received that arrowy shower on his shield. Getting at the
+car then of Chitrasena, the mighty-armed hero, the son of Pandu,
+conversant with all modes of warfare and incapable of being tired with
+exertion, ascended it in the very sight of all the troops. The son of
+Pandu then cut off from Chitrasena's trunk his diadem-decked head adorned
+with ear-rings, and graced with a beautiful nose and a pair of large
+eyes. At this, Chitrasena, endued with the splendour of the sun, fell
+down on the terrace of his car. Beholding Chitrasena slain, all the great
+car-warriors there uttered loud cries of praise and many leonine roars.
+Meanwhile, the two sons of Karna, Sushena and Satyasena, both of whom
+were great car-warriors, beholding their brother slain, shot showers of
+keen shafts. Those foremost of car-warriors rushed with speed against the
+son of Pandu like a couple of tigers, O king, in the deep forest rushing
+against an elephant from desire of slaying him. Both of them poured their
+keen shafts upon the mighty car-warrior Nakula. Indeed, as they poured
+those shafts, they resembled two masses of clouds pouring rain in
+torrents. Though pierced with arrows all over, the valiant and heroic son
+of Pandu cheerfully took up another bow after ascending on another car,
+and stood in battle like the Destroyer himself in rage. Then those two
+brothers, O monarch, with their straight shafts, cut off Nakula's car
+into fragments. Then Nakula, laughing, smote the four steeds of Satyasena
+with four whetted and keen shafts in that encounter. Aiming a long shaft
+equipped with wings of gold, the son of Pandu then cut off, O monarch,
+the bow of Satyasena. At this, the latter, mounting on another car and
+taking up another bow, as also his brother Sushena, rushed against the
+son of Pandu. The valiant son of Madri fearlessly pierced each of them, O
+monarch, with couple of shafts at the van of battle. Then the mighty
+car-warrior Sushena, filled with wrath, cut off in that battle, laughing
+the while, the formidable bow of Pandu's son with a razor-headed arrow.
+Then Nakula, insensate with rage, took up another bow and pierced Sushena
+with five arrows and struck his standard with one. Without losing a
+moment, he then cut off the bow and the leathern fence of Satyasena also,
+O sire, at which all the troops there uttered a loud shout. Satyasena,
+taking up another foe-slaying bow that was capable of bearing a great
+strain, shrouded the son of Pandu with arrows from every side. Baffling
+those arrows, Nakula, that slayer of hostile heroes, pierced each of his
+antagonists with a couple of shafts. Each of the latter separately
+pierced the son of Pandu in return with many straight-coursing shafts.
+Next they pierced Nakula's driver also with many keen shafts. The valiant
+Satyasena then, endued with great lightness of hand, cut off without his
+brother's help the shafts of Nakula's car and his bow with a couple of
+arrows. The Atiratha Nakula, however, staying on his car, took up a dart
+equipped with a golden handle and a very keen point, and steeped in oil
+and exceedingly bright. It resembled, O lord, a she-snake of virulent
+poison, frequently darting out her tongue. Raising that weapon he hurled
+it at Satyasena in that encounter. That dart, O king, pierced the heart
+of Satyasena in that battle and reduced it into a hundred fragments.
+Deprived of his senses and life, he fell down upon the Earth from his
+car. Beholding his brother slain, Sushena, insensate with rage, suddenly
+made Nakula carless in that battle. Without losing a moment, he poured
+his arrows over the son of Pandu fighting on foot. Seeing Nakula carless,
+the mighty car-warrior Sutasoma, the son of Draupadi, rushed to that spot
+for rescuing his sire in battle. Mounting then upon the car of Sutasoma,
+Nakula, that hero of Bharata's race, looked beautiful like a lion upon a
+mountain. Then taking up another bow, he fought with Sushena. Those two
+great car-warriors, approaching each other, and shooting showers of
+arrows, endeavoured to encompass each other's destruction. Then Sushena,
+filled with rage, struck the son of Pandu with three shafts and Sutasoma
+with twenty in the arms and the chest. At this, the impetuous Nakula, O
+monarch, that slayer of hostile heroes, covered all the points of the
+compass with arrows. Then taking up a sharp shaft endued with great
+energy and equipped with a semi-circular head, Nakula sped it with great
+force at Karna's son in that battle. With that arrow, O best of kings,
+the son of Pandu cut off from Sushena's trunk the latter's head in the
+very sight of all the troops. That feat seemed exceedingly wonderful.
+Thus slain by the illustrious Nakula, Karna's son fell down like a lofty
+tree on the bank of a river thrown down by the current of the stream.
+Beholding the slaughter of Karna's sons and the prowess of Nakula, thy
+army, O bull of Bharata's race, fled away in fear. Their commander,
+however, the brave and valiant ruler of the Madras, that chastiser of
+foes, then protected, O monarch, those troops in that battle. Rallying
+his host, O king, Shalya stood fearlessly in battle, uttering loud
+leonine roars and causing his bow to twang fiercely. Then thy troops, O
+king, protected in battle by that firm bowman, cheerfully proceeded
+against the foe once more from every side. Those high-souled warriors,
+surrounding that great bowman, the ruler of the Madras, stood, O king,
+desirous of battling on every side. Then Satyaki, and Bhimasena, and
+those two Pandavas, the twin sons of Madri, placing that chastiser of
+foes and abode of modesty, Yudhishthira, at their head, and surrounding
+him on all sides in that battle, uttered leonine roars. And those heroes
+also caused a loud whizz with the arrows they shot and frequently
+indulged in diverse kinds of shouts. Smilingly, all thy warriors, filled
+with rage, speedily encompassed the ruler of the Madras and stood from
+desire of battle. Then commenced a battle, inspiring the timid with fear,
+between thy soldiers and the enemy, both of whom made death their goal.
+That battle between fearless combatants, enhancing the population of
+Yama's kingdom, resembled, O monarch, that between the gods and the
+Asuras in days of yore. Then the ape-bannered son of Pandu, O king,
+having slaughtered the Samsaptakas in battle, rushed against that portion
+of the Kaurava army. Smiling, all the Pandavas, headed by Dhrishtadyumna,
+rushed against the same division, shooting showers of keen arrows.
+Overwhelmed by the Pandavas, the Kaurava host became stupefied. Indeed,
+those divisions then could not discern the cardinal point from the
+subsidiary points of the compass. Covered with keen arrows sped by the
+Pandavas, the Kaurava army, deprived of its foremost warriors, wavered
+and broke on all sides. Indeed, O Kaurava, that host of thine began to be
+slaughtered by the mighty car-warriors of the Pandavas. Similarly, the
+Pandava host, O king, began to be slaughtered in hundreds and thousands
+in that battle by thy sons on every side with their arrows. While the two
+armies, exceedingly excited, were thus slaughtering each other, they
+became much agitated like two streams in the season of rains. During the
+progress of that dreadful battle, O monarch, a great fear entered the
+hearts of thy warriors as also those of the Pandavas.'"
+
+
+
+11
+
+"Sanjaya said, 'When the troops, slaughtered by one another, were thus
+agitated, when many of the warriors fled away and the elephants began to
+utter loud cries, when the foot-soldiers in that dreadful battle began to
+shout and wail aloud, when the steeds, O king, ran in diverse directions,
+when the carnage became awful, when a terrible destruction set in of all
+embodied creatures, when weapons of various kinds fell or clashed with
+one another, when cars and elephants began to be mangled together, when
+heroes felt great delight and cowards felt their fears enhanced, when
+combatants encountered one another from desire of slaughter, on that
+awful occasion of the destruction of life, during the progress of that
+dreadful sport, that is, of that awful battle that enhanced the
+population of Yama's kingdom, the Pandavas slaughtered thy troops with
+keen shafts, and, after the same manner, thy troops slew those of the
+Pandavas.
+
+"'During that battle inspiring the timid with terror, indeed, during the
+progress of the battle as it was fought on that morning about the hour of
+sunrise, the Pandava heroes of good aim, protected by the high-souled
+Yudhishthira, fought with thy forces, making death itself their goal. The
+Kuru army, O thou of the race of Kuru, encountering the proud Pandavas
+endued with great strength, skilled in smiting, and possessed of sureness
+of aim, became weakened and agitated like a herd of she-deer frightened
+at a forest conflagration.
+
+"'Beholding that army weakened and helpless like a cow sunk in mire,
+Shalya, desirous of rescuing it, proceeded against the Pandava army.
+Filled with rage, the ruler of the Madras, taking up an excellent bow,
+rushed for battle against the Pandava foes. The Pandavas also, O monarch,
+in that encounter, inspired with desire of victory, proceeded against the
+ruler of the Madras and pierced him with keen shafts. Then the ruler of
+the Madras, possessed of great strength, afflicted that host with showers
+of keen arrows in the very sight of king Yudhishthira the just.
+
+"'At that time diverse portents appeared to the view. The Earth herself,
+with her mountains, trembled, making a loud noise. Meteors, with keen
+points bright as those of lances equipped with handles, piercing the air,
+fell upon the Earth from the firmament. Deer and buffaloes and birds, O
+monarch, in large numbers, placed thy army to their right, O king. The
+planets Venus and Mars, in conjunction with Mercury, appeared at the rear
+of the Pandavas and to the front of all the (Kaurava) lords of Earth.
+Blazing flames seemed to issue from the points of weapons, dazzling the
+eyes (of the warriors). Crows and owls in large numbers perched upon the
+heads of the combatants and on the tops of their standards. Then a fierce
+battle took place between the Kaurava and the Pandava combatants,
+assembled together in large bodies. Then, O king, the Kauravas, mustering
+all their divisions, rushed against the Pandava army. Of soul incapable
+of being depressed, Shalya then poured dense showers of arrows on
+Yudhishthira, the son of Kunti like the thousand-eyed Indra pouring rain
+in torrents. Possessed of great strength, he pierced Bhimasena, and the
+five sons of Draupadi and Dhristadyumna, the two sons of Madri by Pandu,
+and the grandson of Sini, and Shikhandi also, each with ten arrows
+equipped with wings of gold and whetted on stone. Indeed, he began to
+pour his arrows like Maghavat (Indra) pouring rain at the close of the
+summer season. Then the Prabhadrakas, O king, and the Somakas, were seen
+felled or falling by thousands, in consequence of Shalya's arrows.
+Multitudinous as swarms of bees or flights of locusts, the shafts of
+Shalya were seen to fall like thunderbolts from the clouds. Elephants and
+steeds and foot-soldiers and car-warriors, afflicted with Shalya's
+arrows, fell down or wandered or uttered loud wails. Infuriate with rage
+and prowess, the ruler of the Madras shrouded his foes in that battle
+like Destroyer at the end of the Yuga. The mighty ruler of the Madras
+began to roar aloud like the clouds. The Pandava army, thus slaughtered
+by Shalya, ran towards Yudhishthira, the son of Kunti (for protection).
+Possessed of great lightness of hand, Shalya, having in that battle
+crushed them with whetted arrows, began to afflict Yudhishthira with a
+dense shower of shafts. Beholding Shalya impetuously rushing towards him
+with horsemen and foot-soldiers, king Yudhishthira, filled with wrath,
+checked him with keen shafts, even as an infuriate elephant is checked
+with iron-hooks. Then Shalya sped a terrible arrow at Yudhishthira that
+resembled a snake of virulent poison. Piercing through the high-souled
+son of Kunti, that arrow quickly fell down upon the Earth. Then
+Vrikodara, filled with wrath, pierced Shalya with seven arrows, and
+Sahadeva pierced him with five, and Nakula with ten. The (five) sons of
+Draupadi poured upon that foe-slaying hero, the impetuous Artayani
+(Shalya), showers of arrows like a mass of clouds pouring rain upon a
+mountain. Beholding Shalya struck by the Parthas on every side, both
+Kritavarma and Kripa rushed in wrath towards that spot. Uluka also of
+mighty energy, and Shakuni the son of Subala, and the mighty car-warrior
+Ashvatthama with smiles on his lips, and all thy sons protected Shalya by
+every means in that battle. Piercing Bhimasena with three arrows,
+Kritavarma, shooting a dense shower of shafts, checked that warrior who
+then seemed to be the embodiment of wrath. Excited with rage, Kripa
+struck Dhrishtadyumna with many arrows. Shakuni proceeded against the
+sons of Draupadi, and Ashvatthama against the twins. That foremost of
+warriors, Duryodhana, possessed of fierce energy, proceeded, in that
+battle, against Keshava and Arjuna, and endued with might, he struck them
+both with many arrows. Thus hundreds of combats, O monarch, that were
+fierce and beautiful, took place between thy men and the enemy, on
+diverse parts of the field. The chief of the Bhojas then slew the brown
+steeds of Bhimasena's car in that encounter. The steedless son of Pandu,
+alighting from his car, began to fight with his mace, like the Destroyer
+himself with his uplifted bludgeon. The ruler of the Madras then slew the
+steeds of Sahadeva before his eyes. Then Sahadeva slew Shalya's son with
+his sword. The preceptor Gautama (Kripa) once more fearlessly fought with
+Dhrishtadyumna, both exerting themselves with great care. The preceptor's
+son Ashvatthama, without much wrath and as if smiling in that battle,
+pierced each of the five heroic sons of Draupadi with ten arrows. Once
+more the steeds of Bhimasena were slain in that battle. The steedless son
+of Pandu, quickly alighting from his car, took up his mace like the
+Destroyer taking his bludgeon. Excited with wrath, that mighty hero
+crushed the steeds and the car of Kritavarma. Jumping down from his
+vehicle, Kritavarma then fled away. Shalya also, excited with rage, O
+king, slaughtered many Somakas and Pandavas, and once more afflicted
+Yudhishthira with many keen shafts. Then the valiant Bhima, biting his
+nether lip, and infuriate with rage, took up his mace in that battle, and
+aimed it at Shalya for the latter's destruction. Resembling the very
+bludgeon of Yama, impending (upon the head of the foe) like kala-ratri
+(Death Night), exceedingly destructive of the lives of elephants and
+steeds and human beings, twined round with cloth of gold, looking like a
+blazing meteor, equipped with a sling, fierce as a she-snake, hard as
+thunder, and made wholly of iron, smeared with sandal-paste and other
+unguents like a desirable lady, smutted with marrow and fat and blood,
+resembling the very tongue of Yama, producing shrill sounds in
+consequence of the bells attached to it, like unto the thunder of Indra,
+resembling in shape a snake of virulent poison just freed from its
+slough, drenched with the juicy secretions of elephants, inspiring
+hostile troops with terror and friendly troops with joy, celebrated in
+the world of men, and capable of riving mountain summits, that mace, with
+which the mighty son of Kunti had in Kailasa challenged the enraged Lord
+of Alaka, the friend of Maheshvara, that weapon with which Bhima, though
+resisted by many, had in wrath slain a large number of proud Guhyakas
+endued with powers of illusion on the breasts of Gandhamadana for the
+sake of procuring Mandara flowers for doing what was agreeable to
+Draupadi, uplifting that mace which was rich with diamonds and jewels and
+gems and possessed of eight sides and celebrated as Indra's thunder, the
+mighty-armed son of Pandu now rushed against Shalya. With that mace of
+awful sound, Bhima, skilled in battle, crushed the four steeds of Shalya
+that were possessed of great fleetness. Then the heroic Shalya, excited
+with wrath in that battle, hurled a lance at the broad chest of Bhima and
+uttered a loud shout. That lance, piercing through the armour of Pandu's
+son, presented into his body. Vrikodara, however, fearlessly plucking out
+the weapon, pierced therewith the driver of Shalya in the chest. His
+vitals pierced, the driver, vomiting blood, fell down with agitated
+heart. At this, the ruler of the Madras came down from his car and
+cheerlessly gazed at Bhima. Beholding his own feat thus counteracted,
+Shalya became filled with wonder. Of tranquil soul, the ruler of the
+Madras took up his mace and began to cast his glances upon his foe.
+Beholding that terrible feat of his in battle, the Parthas, with cheerful
+hearts, worshipped Bhima who was incapable of being tired with exertion.'"
+
+
+
+12
+
+"Sanjaya said, 'Seeing his driver fallen, Shalya, O king, quickly took up
+his mace made wholly of iron and stood immovable as a bull. Bhima,
+however, armed with his mighty mace, rushed impetuously towards Shalya
+who then looked like the blazing Yuga-fire, or the Destroyer armed with
+the noose, or the Kailasa mountain with its formidable crest, or Vasava
+with his thunder, or Mahadeva with his trident, or an infuriate elephant
+in the forest. At that time the blare of thousands of conchs and trumpets
+and loud leonine roars arose there, enhancing the delight of heroes. The
+combatants of both armies, looking at those two foremost of warriors from
+every side, applauded them both, saying, "Excellent, Excellent! Save the
+ruler of the Madras, or Rama, that delighter of the Yadus, there is none
+else that can venture to endure the impetuosity of Bhima in battle.
+Similarly, save Bhima, there is no other warrior that can venture to
+endure the force of the mace of the illustrious king of the Madras in
+battle." Those two combatants then, Vrikodara and the ruler of the
+Madras, roaring like bulls, careered in circles, frequently jumping up in
+the air. In that encounter between those two lions among men, no
+difference could be noticed between them either in respect of their
+careering in circles or of their wielding the mace. The mace of Shalya,
+wrapped round with a resplendent cloth of gold that looked like a sheet
+of fire, inspired the spectators with dread. Similarly, the mace of the
+high-souled Bhima, as the latter careered in circles, looked like
+lightning in the midst of the clouds. Struck by the ruler of the Madras
+with his mace, the mace of Bhima, O king, produced sparks of fire in the
+welkin which thereupon seemed to be ablaze. Similarly, struck by Bhima
+with his mace, the mace of Shalya produced a shower of blazing coals
+which seemed exceedingly wonderful. Like two gigantic elephants striking
+each other with their tusks, or two huge bulls striking each other with
+their horns, those two heroes began to strike each other with their
+foremost of maces, like a couple of combatants striking each other with
+iron bound clubs. Their limbs being struck with each other's mace, they
+soon became bathed in blood and looked handsomer in consequence like two
+flowering Kinsukas. Struck by the ruler of the Madras on both his left
+and right, the mighty-armed Bhimasena stood immovable like a mountain.
+Similarly, though struck repeatedly with the force of Bhima's mace,
+Shalya, O king, moved not, like a mountain assailed by an elephant with
+his tusks. The noise made by the blows of the maces of those two lions
+among men was heard on all sides like successive peals of thunder. Having
+ceased for a moment, those two warriors of great energy once more began,
+with uplifted maces, to career in closer circles. Once more the clash
+took place between those two warriors of superhuman feats, each having
+advanced towards the other by eight steps, and each assailing the other
+with his uplifted iron club. Then, wishing to get at each other, they
+once more careered in circles. Both accomplished (in the use of the mace)
+they began to display their superiority of skill. Uplifting their
+terrible weapons, they then again struck each other like mountains
+striking each other with their crests at the time of an earthquake.
+Exceedingly crushed with each other's mace in consequence of each other's
+strength, both those heroes fell down at the same time like a couple of
+poles set up for Indra's worship. The brave combatants then of both
+armies, at that sight, uttered cries of "Oh!" and "Alas!" Struck with
+great force in their vital limbs, both of them had become exceedingly
+agitated. Then the mighty Kripa, taking up Shalya, that bull among the
+Madras, on his own car, quickly bore him away from the field of battle.
+Within, however, the twinkling of an eye, Bhimasena, rising up, and still
+reeling as if drunk, challenged, with uplifted mace, the ruler of the
+Madras. Then the heroic warriors of thy army, armed with diverse weapons,
+fought with the Pandavas, causing diverse musical instruments to be blown
+and beat. With uplifted arms and weapons and making a loud noise, O
+monarch, thy warriors headed by Duryodhana rushed against the Pandavas.
+Beholding the Kaurava host, the sons of Pandu, with leonine roars, rushed
+against those warriors headed by Duryodhana. Then thy son, O bull of
+Bharata's race, singling out Chekitana amongst those rushing heroes,
+pierced him deeply with a lance in the chest. Thus assailed by thy son,
+Chekitana fell down on the terrace of his car, covered with blood, and
+overcome with a deep swoon. Beholding Chekitana slain, the great
+car-warriors among the Pandavas incessantly poured their arrowy showers
+(upon the Kauravas). Indeed, the Pandavas, inspired with desire of
+victory, O monarch, careered beautifully on all sides amongst thy
+divisions. Kripa, and Kritavarma, and the mighty son of Subala, placing
+the ruler of the Madras before them, fought with king Yudhishthira the
+just. Duryodhana, O monarch, fought with Dhrishtadyumna, the slayer of
+Bharadwaja's son, that hero endued with abundant energy and prowess.
+3,000 cars, O king, despatched by thy son and headed by Drona's son,
+battled with Vijaya (Arjuna). All those combatants, O king, had firmly
+resolved to win victory and had cast off fear with life itself. Indeed, O
+king, thy warriors penetrated into the midst of the Pandava army like
+swans into a large lake. A fierce battle then took place between the
+Kurus and the Pandavas, the combatants being actuated with the desire of
+slaughtering one another and deriving great pleasure from giving and
+receiving blows. During the progress, O king, of that battle which was
+destructive of great heroes, an earthly dust, terrible to behold, was
+raised by the wind. From only the names we heard (of the Pandava
+warriors) that were uttered in course of that battle and from those (of
+the Kuru warriors) that were uttered by the Pandavas, we knew the
+combatants that fought with one another fearlessly. That dust, however, O
+tiger among men, was soon dispelled by the blood that was shed, and all
+the points of the compass became once more clear when that dusty darkness
+was driven away. Indeed, during the progress of that terrible and awful
+battle, no one among either thy warriors or those of the foe, turned his
+back. Desirous of attaining to the regions of Brahman and longing for
+victory by fair fight, the combatants displayed their prowess, inspired
+with the hope of heaven. For paying off the debt they owed to their
+masters on account of the sustenance granted by the latter, or firmly
+resolved to accomplish the objects of their friends and allies, the
+warriors, with hearts fixed on heaven, fought with one another on that
+occasion. Shooting and hurling weapons of diverse kinds, great
+car-warriors roared at or smote one another. "Slay, pierce, seize,
+strike, cut off!" These were the words that were heard in that battle,
+uttered by the warriors and those of the foe. Then Shalya, O monarch,
+desirous of slaying him, pierced king Yudhishthira the just, that mighty
+car-warrior with many sharp arrows. Conversant with what are the vital
+limbs of the body, the son of Pritha, however, O monarch, with the
+greatest ease, struck the ruler of the Madras with four and ten
+cloth-yard shafts, aiming at the latter's vital limbs. Resisting the son
+of Pandu with his shafts, Shalya of great fame, filled with rage and
+desirous of slaying his adversary, pierced him in that battle with
+innumerable arrows equipped with Kanka feathers. Once more, O monarch, he
+struck Yudhishthira with a straight shaft in the very sight of all the
+troops. King Yudhishthira the just, possessed of great fame and filled
+with rage, pierced the ruler of the Madras with many keen arrows equipped
+with feathers of Kankas and peacocks. The mighty car-warrior then pierced
+Candrasena with seventy arrows and Shalya's driver with nine, and
+Drumasena with four and sixty. When the two protectors of his car-wheels
+were (thus) slain by the high-souled son of Pandu, Shalya, O king, slew
+five and twenty warriors among the Cedis. And he pierced Satyaki with
+five and twenty keen arrows, and Bhimasena with seven, and the two sons
+of Madri with a hundred, in that battle. While Shalya was thus careering
+in that battle, that best of kings, the son of Pritha, sped at him many
+shafts that resembled snakes of virulent poison. With a broad-headed
+arrow, Yudhishthira the son of Kunti then cut off from his car the
+standard top of his adversary as the latter stood in his front. We saw
+the standard of Shalya, which was thus cut off by the son of Pandu in
+that great battle, fall down like a riven mountain summit. Seeing his
+standard fallen and observing the son of Pandu standing before him, the
+ruler of the Madras became filled with rage and shot showers of shafts.
+That bull amongst Kshatriyas, Shalya of immeasurable soul, poured over
+the Kshatriyas in that battle dense showers of arrows like the deity of
+the clouds pouring torrents of rain. Piercing Satyaki and Bhimasena and
+the twin sons of Madri by Pandu, each with five arrows, he afflicted
+Yudhishthira greatly. We then, O monarch, beheld a net of arrows spread
+before the chest of Pandu's son like a mass of risen clouds. The mighty
+car-warrior Shalya, in that battle, filled with rage, shrouded
+Yudhishthira with straight shafts. At this, king Yudhishthira afflicted
+with those showers of shafts, felt himself deprived of his prowess, even
+as the Asura Jambha had become before the slayer of Vritra.'"
+
+
+
+13
+
+"Sanjaya said, 'When king Yudhishthira the just was thus afflicted by the
+ruler of Madras, Satyaki and Bhimasena and the two sons of Madri by
+Pandu, encompassing Shalya with their cars, began to afflict him in that
+battle. Beholding the unsupported Shalya thus afflicted by those great
+car-warriors (and seeing him successfully repel those attacks), loud
+sounds of applause were heard, and the Siddhas (who witnessed the
+encounter) became filled with delight. The ascetics, assembled together
+(for witnessing the battle), declared it to be wonderful. Then Bhimasena
+in that encounter, having pierced Shalya who had become (as his name
+implied) an irresistible dart in prowess, with one arrow, next pierced
+him with seven. Satyaki, desirous of rescuing the son of Dharma, pierced
+Shalya with a hundred arrows and uttered a loud leonine roar. Nakula
+pierced him with five arrows, and Sahadeva with seven; the latter then
+once more pierced him with as many. The heroic ruler of the Madras,
+struggling carefully in that battle, thus afflicted by those mighty
+car-warriors, drew a formidable bow capable of bearing a great strain and
+of imparting great force to the shafts sped from it, and pierced Satyaki,
+O sire, with five and twenty shafts and Bhima with three and seventy and
+Nakula with seven. Then cutting off with a broad-headed arrow the bow,
+with shaft fixed on the string of Sahadeva, he pierced Sahadeva himself,
+in that battle, with three and seventy shafts. Sahadeva then, stringing
+another bow, pierced his maternal uncle of great splendour with five
+shafts that resembled snakes of virulent poison or blazing fire. Filled
+with great rage, he then struck his adversary's driver with a straight
+shaft in that battle and then Shalya himself once more with three. Then
+Bhimasena pierced the ruler of the Madras with seventy arrows, and
+Satyaki pierced him with nine, and king Yudhishthira with sixty. Thus
+pierced, O monarch, by those mighty car-warriors, blood began to flow
+from Shalya's body, like crimson streams, running down the breast of a
+mountain of red chalk. Shalya, however, quickly pierced in return each of
+those great bowmen with five arrows, O king, which feat seemed
+exceedingly wonderful. With another broad-headed arrow, that mighty
+car-warrior then, O sire, cut off the stringed bow of Dharma's son in
+that encounter. Taking up another bow, that great car-warrior, the son of
+Dharma, covered Shalya, his steeds, and driver, and standard, and car,
+with many arrows. Thus shrouded in that battle by the son of Dharma with
+his shafts, Shalya struck the former with ten keen arrows. Then Satyaki,
+filled with rage upon beholding the son of Dharma thus afflicted with
+shafts, checked the heroic ruler of the Madras with clouds of arrows. At
+this, Shalya cut off with a razor-faced arrow the formidable bow of
+Satyaki, and pierced each of the other Pandava warriors with three
+arrows. Filled with rage, O monarch, Satyaki of unbaffled prowess then
+hurled at Shalya a lance equipped with a golden staff and decked with
+many jewels and gems. Bhimasena sped at him a cloth-yard shaft that
+looked like a blazing snake; Nakula hurled at him a dart, Sahadeva an
+excellent mace, and the son of Dharma a Sataghni impelled by the desire
+of despatching him. The ruler of the Madras, however, quickly baffled in
+that battle all those weapons, hurled from the arms of those five
+warriors at him, as these coursed towards his car. With a number of
+broad-headed arrows Shalya cut off the lance hurled by Satyaki. Possessed
+of valour and great lightness of hand, he cut off into two fragments the
+gold-decked shaft sped at him by Bhima. He then resisted with clouds of
+shafts the terrible dart, equipped with a golden handle, that Nakula had
+sped at him and the mace also that Sahadeva had thrown. With a couple of
+other arrows, O Bharata, he cut off the Sataghni sped at him by the king,
+in the very sight of the sons of Pandu, and uttered a loud leonine roar.
+The grandson of Sini, however, could not endure the defeat of his weapon
+in that battle. Insensate with rage, Satyaki took up another bow and
+pierced the ruler of the Madras with two shafts and his driver with
+three. At this, Shalya, O monarch, excited with rage, deeply pierced all
+of them with ten arrows, like persons piercing mighty elephants with
+sharp-pointed lances. Thus checked in that battle by the ruler of the
+Madras, O Bharata, those slayers of foes became unable to stay in front
+of Shalya. King Duryodhana, beholding the prowess of Shalya, regarded the
+Pandavas, the Pancalas, and the Srinjayas as already slain. Then, O king,
+the mighty-armed Bhimasena, possessed of great prowess and mentally
+resolved to cast off his life-breaths, encountered the ruler of the
+Madras. Nakula and Sahadeva and Satyaki of great might, encompassing
+Shalya, shot their arrows at him from every side. Though encompassed by
+those four great bowmen and mighty car-warriors among the Pandavas, the
+valiant ruler of the Madras still fought with them. Then, O king, the
+royal son of Dharma, in that dreadful battle, quickly cut off with a
+razor-headed arrow one of the protectors of Shalya's car-wheels. When
+that brave and mighty car-warrior, that protector of Shalya's car-wheel,
+was thus slain, Shalya of great strength covered the Pandava troops with
+showers of arrows. Beholding his troops shrouded with arrows, O monarch,
+in that battle, king Yudhishthira the just began to reflect in this
+strain, "Verily, how shall those grave words of Madhava become true? I
+hope, the rider of the Madras, excited with rage, will not annihilate my
+army in battle." Then the Pandavas, O elder brother of Pandu
+(Dhritarashtra), with cars and elephants and steeds, approached the ruler
+of the Madras and began to afflict him from every side. Like the wind
+dispersing mighty masses of clouds, the king of the Madras, in that
+battle, dispersed that risen shower of arrows and diverse other kinds of
+weapons in profusion. We then beheld the downpour of gold-winged arrows
+shot by Shalya coursing through the welkin like a flight of locusts.
+Indeed, those arrows shot by the ruler of the Madras from the van of
+battle were seen to fall like swarms of birds. With the gold-decked
+shafts that issued from the bow of the Madra king, the welkin, O monarch,
+became so filled that there was not an inch of empty space. When a thick
+gloom appeared, caused by the arrows shot by the mighty ruler of the
+Madras owing to his extreme lightness of hands in that dreadful battle,
+and when they beheld the vast host of the Pandavas thus agitated by that
+hero, the gods and the Gandharvas became filled with great wonder.
+Afflicting with vigour all the Pandava warriors with his shafts from
+every side, O sire, Shalya shrouded king Yudhishthira the just and roared
+repeatedly like a lion. The mighty car-warriors of the Pandavas, thus
+shrouded by Shalya in that battle, became unable to proceed against that
+great hero for fighting with him. Those, however, amongst the Pandavas,
+that had Bhimasena at their head and that were led by king Yudhishthira
+the just, did not fly away from that ornament of battle, the brave
+Shalya.'"
+
+
+
+14
+
+"Sanjaya said, 'Meanwhile Arjuna, in that battle, pierced with many
+arrows by the son of Drona as also by the latter's followers, the heroic
+and mighty car-warriors among the Trigartas, pierced Drona's son in
+return with three shafts, and each of the other warriors with two. Once
+again, the mighty-armed Dhananjaya covered his enemies with showers of
+shafts. Though struck with keen arrows and though they looked like
+porcupines in consequence of those arrows sticking to their limbs, still
+thy troops, O bull of Bharata's race, fled not from Partha in that
+battle. With Drona's son at their head, they encompassed that mighty
+car-warrior and fought with him, shooting showers of shafts. The
+gold-decked arrows, O king, shot by them, speedily filled the terrace of
+Arjuna's car. Beholding those two great bowmen, those two foremost of all
+warriors, the two Krishnas, covered with arrows, those invincible
+(Kaurava) combatants became filled with delight. Indeed, at that time,
+the Kuvara, the wheels, the shaft, the traces, the yoke, and the
+Anukarsha, O lord, of Arjuna's car, became entirely enveloped with
+arrows. The like of what thy warriors then did unto Partha had never
+before, O king, been either seen or heard. That car looked resplendent
+with those keen arrows of beautiful wings like a celestial vehicle
+blazing with hundreds of torches dropped on the Earth. Then Arjuna, O
+monarch, covered that hostile division with showers of straight shafts
+like a cloud pouring torrents of rain on a mountain. Struck in that
+battle with arrows inscribed with Partha's name, those warriors,
+beholding that state of things, regarded the field of battle to be full
+of Parthas. Then the Partha-fire, having for its wonderful flames and the
+loud twang of Gandiva for the wind that fanned it, began to consume the
+fuel constituted by thy troops. Then, O Bharata, heaps of fallen wheels
+and yokes, of quivers, of banners and standards, with the vehicles
+themselves that bore them, of shafts and Anukarshas and Trivenus, of
+axles and traces and goads, of heads of warriors decked with earrings and
+headgears, of arms, O monarch, and thighs in thousands, of umbrellas along
+with fans, and of diadems and crowns, were seen along the tracks of
+Partha's car. Indeed, along the track of the angry Partha's car, O
+monarch, the ground, miry with blood, became impassable, O chief of the
+Bharatas, like the sporting ground of Rudra. The scene inspired the timid
+with fear and the brave with delight. Having destroyed 2,000 cars with
+their fences, that scorcher of foes, Partha, looked like a smokeless fire
+with blazing flames. Indeed, even as the illustrious Agni when he blazes
+forth (at the end of the Yuga) for destroying the mobile and the immobile
+universe, even so looked, O king, the mighty car-warrior Partha.
+Beholding the prowess of Pandu's son in that battle, the son of Drona, on
+his car equipped with many banners, endeavoured to check him. Those two
+tigers among men, both having white steeds yoked unto their vehicles and
+both regarded as the foremost of car-warriors, quickly encountered each
+other, each desirous of slaying the other. The arrowy showers shot by
+both became exceedingly terrible and were as dense, O bull of Bharata's
+race, as the torrents of rain poured by two masses of clouds at the close
+of summer. Each challenging the other, those two warriors mangled each
+other with straight shafts in that battle, like a couple of bulls tearing
+each other with their horns. The battle between them, O king, was fought
+equally for a long while. The clash of weapons became terrific. The son
+of Drona then, O Bharata, pierced Arjuna with a dozen gold-winged arrows
+of great energy and Vasudeva with ten. Having shown for a short while
+some regard for the preceptor's son in that great battle, Vibhatsu then,
+smiling the while, stretched his bow Gandiva with force. Soon, however,
+the mighty car-warrior Savyasaci (Arjuna) made his adversary steedless
+and driverless and carless, and without putting forth much strength
+pierced him with three arrows. Staying on that steedless car, Drona's
+son, smiling the while, hurled at the son of Pandu a heavy mallet that
+looked like a dreadful mace with iron spikes. Beholding that weapon,
+which was decked with cloth of gold, coursing towards him, the heroic
+Partha, that slayer of foes, cut it off into seven fragments. Seeing his
+mallet cut off, Drona's son of great wrath took up a terrible mace
+equipped with iron spikes and looking like a mountain summit.
+Accomplished in battle, the son of Drona hurled it then at Partha.
+Beholding that spiked mace coursing towards him like the Destroyer
+himself in rage, Pandu's son Arjuna quickly cut it off with five
+excellent shafts. Cut off with Partha's shafts in that great battle, that
+weapon fell down on the Earth, riving the hearts, as it were, O Bharata,
+of the (hostile) kings. The son of Pandu then pierced Drona's son with
+three other shafts. Though deeply pierced by the mighty Partha, Drona's
+son, however, of great might, relying upon his own manliness, showed no
+sign of fear or agitation. That great car-warrior, the son of Drona,
+then, O king, shrouded Suratha (the Pancala) with showers of shafts
+before the eyes of all the Kshatriyas. At this, Suratha, that great
+car-warrior among the Pancalas, in that battle, riding upon his car whose
+rattle was as deep as the roar of the clouds rushed against the son of
+Drona. Drawing his foremost of bows, firm and capable of bearing a great
+strain, the Pancala hero covered Ashvatthama with arrows that resembled
+flames of fire or snakes of virulent poison. Seeing the great car-warrior
+Suratha rushing towards him in wrath, the son of Drona became filled with
+rage like a snake struck with a stick. Furrowing his brow into three
+lines, and licking the corners of his mouth with his tongue, he looked at
+Suratha in rage and then rubbed his bow-string and sped a keen cloth-yard
+shaft that resembled the fatal rod of Death. Endued with great speed,
+that shaft pierced the heart of Suratha and passing out entered the
+Earth, riving her through, like the thunderbolt of Shakra hurled from the
+sky. Struck with that shaft, Suratha fell down on the Earth like a
+mountain summit riven with thunder. After the fall of that hero, the
+valiant son of Drona, that foremost of car-warriors speedily mounted upon
+the vehicle of his slain foe. Then, O monarch, that warrior, invincible
+in battle, the son of Drona, well-equipped with armour and weapons, and
+supported by the Samsaptakas, fought with Arjuna. That battle, at the
+hour of noon, between one and the many, enhancing the population of
+Yama's domains, became exceedingly fierce. Wonderful was the sight that
+we then beheld, for, noticing the prowess of all those combatants,
+Arjuna, alone and unsupported, fought with his foes at the same time. The
+encounter was exceedingly fierce that thus took place between Arjuna and
+his enemies, resembling that between Indra, in days of yore, and the vast
+host of the Asuras.'"
+
+
+
+15
+
+"Sanjaya said, 'Duryodhana, O king, and Dhrishtadyumna, the son of
+Prishata, fought a fierce battle, using arrows and darts in profusion.
+Both of them, O monarch, shot showers of arrows like showers of rain
+poured by the clouds in the rainy season. The (Kuru) king, having pierced
+with five arrows the slayer of Drona, Prishata's son of fierce shafts,
+once more pierced him with seven arrows. Endued with great might and
+steady prowess, Dhrishtadyumna, in that battle, afflicted Duryodhana with
+seventy arrows. Beholding the king thus afflicted, O bull of Bharata's
+race, his uterine brothers, accompanied by a large force, encompassed the
+son of Prishata. Surrounded by those Atirathas on every side, the Pancala
+hero, O king, careered in that battle, displaying his quickness in the
+use of weapons. Shikhandi, supported by the Prabhadrakas, fought with two
+Kuru bowmen, Kritavarma and the great car-warrior Kripa. Then also, O
+monarch, that battle became fierce and awful since the warriors were all
+resolved to lay down their lives and since all of them fought, making
+life the stake. Shalya, shooting showers of shafts on all sides,
+afflicted the Pandavas with Satyaki and Vrikodara amongst them. With
+patience and great strength, O monarch, the king of the Madras at the
+same time fought with the twins (Nakula and Sahadeva), each of whom
+resembled the Destroyer himself in prowess. The great car-warriors among
+the Pandavas who were mangled in that great battle with the shafts of
+Shalya, failed to find a protector. Then the heroic Nakula, the son of
+Madri, seeing king Yudhishthira the just greatly afflicted, rushed with
+speed against his maternal uncle. Shrouding Shalya in that battle (with
+many arrows), Nakula, that slayer of hostile heroes, smiling the while,
+pierced him in the centre of the chest with ten arrows, made entirely of
+iron, polished by the hands of the smith, equipped with wings of gold,
+whetted on stone, and propelled from his bow with great force. Afflicted
+by his illustrious nephew, Shalya afflicted his nephew in return with
+many straight arrows. Then king Yudhishthira, and Bhimasena, and Satyaki,
+and Sahadeva, the son of Madri, all rushed against the ruler of the
+Madras. The vanquisher of foes, the generalissimo of the Kuru army,
+received in that battle all those heroes that rushed towards him quickly,
+filling the cardinal and the subsidiary points of the compass with the
+rattle of their cars and causing the Earth to tremble therewith. Piercing
+Yudhishthira with three arrows and Bhima with seven, Shalya pierced
+Satyaki with a hundred arrows in that battle and Sahadeva with three.
+Then the ruler of the Madras, O sire, cut off, with a razor-headed arrow,
+the bow with arrow fixed on it of the high-souled Nakula. Struck with
+Shalya's shafts, that bow broke into pieces. Taking up another bow,
+Madri's son, that great car-warrior quickly covered the ruler of the
+Madras with winged arrows. Then Yudhishthira and Sahadeva, O sire, each
+pierced the ruler of the Madras with ten arrows in the chest. Bhimasena
+and Satyaki, rushing at the ruler of the Madras, both struck him with
+arrows winged with Kanka feathers, the former with sixty, and the latter
+with nine. Filled with rage at this, the ruler of the Madras pierced
+Satyaki with nine arrows and once again with seventy straight shafts.
+Then, O sire, he cut off at the handle the bow, with arrow fixed on it,
+of Satyaki and then despatched the four steeds of the latter to Yama's
+abode. Having made Satyaki carless, that mighty car-warrior, the ruler of
+the Madras, struck him with a hundred arrows from every side. He next
+pierced two angry sons of Madri, and Bhimasena the son of Pandu, and
+Yudhishthira, O thou of Kuru's race, with ten arrows each. The prowess
+that we then beheld of the ruler of the Madras was exceedingly wonderful,
+since the Parthas, even unitedly, could not approach him in that battle.
+Riding then upon another car, the mighty Satyaki, of prowess incapable of
+being baffled, beholding the Pandavas afflicted and succumbing to the
+ruler of the Madras, rushed with speed against him. That ornament of
+assemblies, Shalya, on his car, rushed against the car of Satyaki, like
+one infuriate elephant against another. The collision that then took
+place between Satyaki and the heroic ruler of the Madras, became fierce
+and wonderful to behold, even like that which had taken place in days of
+yore between the Asura Samvara and the chief of the celestials. Beholding
+the ruler of the Madras staying before him in that battle, Satyaki
+pierced him with ten arrows and said, "Wait, Wait!" Deeply pierced by
+that high-souled warrior, the ruler of the Madras pierced Satyaki in
+return with sharp shafts equipped with beautiful feathers. Those great
+bowmen then, the Parthas, beholding the king of the Madras assailed by
+Satyaki, quickly rushed towards him from desire of slaying that maternal
+uncle of theirs. The encounter then that took place between those
+struggling heroes, marked by a great flow of blood, became exceedingly
+awful, like that which takes place between a number of roaring lions. The
+struggle, O monarch, that took between them resembled that which takes
+place between a number of roaring lions fighting with each other for
+meat. With the dense showers of shafts shot by them, the Earth became
+entirely enveloped, and the welkin also suddenly became one mass of
+arrows. All around the field a darkness was caused by those arrows.
+Indeed, with the shafts shot by those illustrious warriors, a shadow as
+that of the clouds was caused there. Then, O king, with those blazing
+shafts sped by the warriors, that were equipped with wings of gold and
+that looked like snakes just freed from their sloughs, the points of the
+compass seemed to be ablaze. That slayer of foes, Shalya, then achieved
+the most wonderful feat, since that hero alone, and unsupported,
+contended with many heroes in that battle. The Earth became shrouded with
+the fierce shafts, equipped with feathers of Kankas and peacocks, that
+fell, sped from the arms of the ruler of the Madras. Then, O king, we
+beheld the car of Shalya careering in that dreadful battle like the car
+of Shakra in days of yore on the occasion of the destruction of the
+Asuras.'"
+
+
+
+16
+
+"Sanjaya said, 'Then, O lord, thy troops, with Shalya at their head, once
+more rushed against the Parthas in that battle with great impetuosity.
+Although afflicted, still these troops of thine, who were fierce in
+battle, rushing against the Parthas, very soon agitated them in
+consequence of their superior numbers. Struck by the Kurus, the Pandava
+troops, in the very sight of the two Krishnas, stayed not on the field,
+though sought to be checked by Bhimasena. Filled with rage at this,
+Dhananjaya covered Kripa and his followers, as also Kritavarma, with
+showers of shafts. Sahadeva checked Shakuni with all his forces. Nakula
+cast his glances on the ruler of the Madras from one of his flanks. The
+(five) sons of Draupadi checked numerous kings (of the Kuru army). The
+Pancala prince Shikhandi resisted the son of Drona. Armed with his mace,
+Bhimasena held the king in check, and Kunti's son Yudhishthira resisted
+Shalya at the head of his forces. The battle then commenced once more
+between those pairs as they stood, among thy warriors and those of the
+enemy, none of whom had ever retreated from fight. We then beheld the
+highly wonderful feat that Shalya achieved, since, alone, he fought with
+the whole Pandava army. Shalya then, as he stayed in the vicinity of
+Yudhishthira in that battle, looked like the planet Saturn in the
+vicinity of the Moon. Afflicting the king with shafts that resembled
+snakes of virulent poison, Shalya rushed against Bhima, covering him with
+showers of arrows. Beholding that lightness of hand and that mastery over
+weapons displayed by Shalya the troops of both the armies applauded him
+highly. Afflicted by Shalya the Pandavas, exceedingly mangled, fled away,
+leaving the battle, and disregarding the cries of Yudhishthira commanding
+them to stop. While his troops were thus being slaughtered by the ruler
+of the Madras, Pandu's son, king Yudhishthira the just, became filled
+with rage. Relying upon his prowess, that mighty car-warrior began to
+afflict the ruler of the Madras, resolved to either win the battle or
+meet with death. Summoning all his brothers and also Krishna of Madhu's
+race, he said unto them, "Bhishma, and Drona, and Karna, and the other
+kings, that put forth their prowess for the sake of the Kauravas, have
+all perished in battle. You all have exerted your valour according to
+your courage and in respect of the shares allotted to you. Only one
+share--mine--that is constituted by the mighty car-warrior Shalya,
+remains. I desire to vanquish that ruler of the Madras today in battle.
+Whatever wishes I have regarding the accomplishment of that task I will
+now tell you. These two heroes, the two sons of Madravati, will become
+the protectors of my wheels. They are counted as heroes incapable of
+being vanquished by Vasava himself. Keeping the duties of a Kshatriya
+before them, these two that are deserving of every honour and are firm in
+their vows, will fight with their maternal uncle. Either Shalya will slay
+me in battle or I will slay him. Blessed be ye. Listen to these true
+words, you foremost of heroes in the world. Observant of Kshatriya
+duties, I will fight with my maternal uncle, you lords of Earth, firmly
+resolved to either obtain victory or be slain. Let them that furnish cars
+quickly supply my vehicle, according to the rules of science, with
+weapons and all kinds of implements in a larger measure than Shalya's.
+The grandson of Sini will protect my right wheel, and Dhrishtadyumna my
+left. Let Pritha's son Dhananjaya guard my rear today. And let Bhima,
+that foremost of all wielders of weapons, fight in my front. I shall thus
+be superior to Shalya in the great battle that will occur." Thus
+addressed by the king, all his well-wishers did as they were requested.
+Then the Pandava troops once more became filled with joy, especially the
+Pancalas, the Somakas and the Matsyas. Having made that vow, the king
+proceeded against the ruler of the Madras. The Pancalas then blew and
+beat innumerable conchs and drums and uttered leonine roars. Endued with
+great activity and filled with rage, they rushed, with loud shouts of
+joy, against the ruler of the Madras, that bull among the Kurus. And they
+caused the Earth to resound with the noise of the elephants' bells, and
+the loud blare of conchs and trumpets. Then thy son and the valiant ruler
+of the Madras, like the Udaya and the Asta hills, received those
+assailants. Boasting of his prowess in battle, Shalya poured a shower of
+arrows on that chastiser of foes, king Yudhishthira the just, like
+Maghavat pouring rain. The high-souled king of the Kurus also having
+taken up his beautiful bow displayed those diverse kinds of lessons that
+Drona had taught him. And he poured successive showers of arrows
+beautifully, quickly, and with great skill. As he careered in battle,
+none could mark any lapses in him. Shalya and Yudhishthira, both endued
+with great prowess in battle, mangled each other, like a couple of tigers
+fighting for a piece of meat. Bhima was engaged with thy son, that
+delighter in battle. The Pancala prince (Dhrishtadyumna), Satyaki, and
+the two sons of Madri by Pandu, received Shakuni and the other Kuru
+heroes around. In consequence of thy evil policy, O king, there again
+occurred in that spot an awful battle between thy warriors and those of
+the foe, all of whom were inspired with the desire of victory. Duryodhana
+then, with a straight shaft, aiming at the gold-decked standard of Bhima,
+cut off in that battle. The beautiful standard of Bhimasena, adorned with
+many bells, fell down, O giver of honours. Once more the king, with a
+sharp razor-faced arrow, cut off the beautiful bow of Bhima that looked
+like the trunk of an elephant. Endued with great energy, the bowless
+Bhima then, putting forth his prowess pierced the chest of thy son with a
+dart. At this, thy son sat down on the terrace of his car. When
+Duryodhana swooned away, Vrikodara once more, with razor-faced shaft, cut
+off the head of his driver from his trunk. The steeds of Duryodhana's
+car, deprived of their driver, ran wildly on all sides, O Bharata,
+dragging the car after them, at which loud wails arose (in the Kuru
+army). Then the mighty car-warrior Ashvatthama, and Kripa and Kritavarma,
+followed that car, desirous of rescuing thy son. The (Kaurava) troops (at
+sight of this) became exceedingly agitated. The followers of Duryodhana
+became terrified. At that time, the wielder of Gandiva, drawing his bow,
+began to slay them with his arrows. Then Yudhishthira, excited with rage,
+rushed against the ruler of the Madras, himself urging his steeds white
+as ivory and fleet as thought. We then saw something that was wonderful
+in Yudhishthira, the son of Kunti, for though very mild and soft, he then
+became exceedingly fierce. With eyes opened wide and body trembling in
+rage, the son of Kunti cut off hostile warriors in hundreds and thousands
+by means of his sharp shafts. Those amongst the soldiers against whom the
+eldest Pandava proceeded, were overthrown by him, O king, like mountain
+summits riven with thunder. Felling cars with steeds and drivers and
+standards and throwing down car-warriors in large numbers, Yudhishthira,
+without any assistance, began to sport there like a mighty wind
+destroying masses of clouds. Filled with rage, he destroyed steeds with
+riders and steeds without riders and foot-soldiers by thousands in that
+battle, like Rudra destroying living creatures (at the time of the
+universal dissolution). Having made the field empty by shooting his
+shafts on all sides, Yudhishthira rushed against the ruler of the Madras
+and said, "Wait, Wait!" Beholding the feats then of that hero of terrible
+deeds, all thy warriors became inspired with fear. Shalya, however,
+proceeded against him. Both of them filled with rage, blew their conchs.
+Returning and challenging each other, each then encountered the other.
+Then Shalya covered Yudhishthira with showers of arrows. Similarly, the
+son of Kunti covered the ruler of the Madras with showers of arrows. Then
+those two heroes, the ruler of the Madras and Yudhishthira, mangled in
+that battle with each other's arrows and bathed in blood, looked like a
+Salmali and a Kinsuka tree decked with flowers. Both possessed of
+splendour and both invincible in battle, those two illustrious warriors
+uttered loud roars. Beholding them both, the soldiers could not conclude
+which of them would be victorious. Whether the son of Pritha would enjoy
+the Earth, having slain Shalya, or whether Shalya having slain the son of
+Pandu would bestow the Earth on Duryodhana, could not be ascertained, O
+Bharata, by the warriors present there. King Yudhishthira, in course of
+that battle, placed his foes to his right. Then Shalya shot a hundred
+foremost of arrows at Yudhishthira. With another arrow of great
+sharpness, he cut off the latter's bow. Taking up another bow,
+Yudhishthira pierced Shalya with three hundred shafts and cut off the
+latter's bow with a razor-faced arrow. The son of Pandu then slew the
+four steeds of his antagonist with some straight arrows. With two other
+very sharp shafts, he then cut off the two Parshni drivers of Shalya.
+Then with another blazing, well-tempered and sharp shaft, he cut off the
+standard of Shalya staying in his front. Then, O chastiser of foes, the
+army of Duryodhana broke. The son of Drona, at this time, speedily
+proceeded towards the ruler of the Madras who had been reduced to that
+plight, and quickly taking him up on his own car, fled away quickly.
+After the two had proceeded for a moment, they heard Yudhishthira roar
+aloud. Stopping, the ruler of the Madras then ascended another car that
+had been equipped duly. That best of cars had a rattle deep as the roar
+of the clouds. Well furnished with weapons and instruments and all kinds
+of utensils, that vehicle made the hair of foes stand on end.'"
+
+
+
+17
+
+"Sanjaya said, 'Taking up another bow that was very strong and much
+tougher, the ruler of the Madras pierced Yudhishthira and roared like a
+lion. Then that bull amongst Kshatriyas, of immeasurable soul, poured
+upon all the Kshatriyas showers of arrows, even like the deity of the
+clouds pouring rain in torrents. Piercing Satyaki with ten arrows and
+Bhima with three and Sahadeva with as many, he afflicted Yudhishthira
+greatly. And he afflicted all the other great bowmen with their steeds
+and cars and elephants with many shafts like hunters afflicting elephants
+with blazing brands. Indeed, that foremost of car-warriors destroyed
+elephants and elephant-riders, horses and horsemen and cars and
+car-warriors. And he cut off the arms of combatants with weapons in grasp
+and the standards of vehicles, and caused the Earth to be strewn with
+(slain) warriors like the sacrificial altar with blades of Kusa grass.
+Then the Pandus, the Pancalas, and the Somakas, filled with rage,
+encompassed that hero who was thus slaughtering their troops like
+all-destroying Death. Bhimasena, and the grandson of Sini, and those two
+foremost of men, the two sons of Madri, encompassed that warrior while he
+was fighting with the (Pandava) king of terrible might. And all of them
+challenged him to battle. Then those heroes, O king, having obtained the
+ruler of the Madras, that foremost of warriors, in battle, checked that
+first of men in that encounter and began to strike him with winged arrows
+of fierce energy. Protected by Bhimasena, and by the two sons of Madri,
+and by him of Madhu's race, the royal son of Dharma struck the ruler of
+the Madras in the centre of the chest with winged arrows of fierce
+energy. Then the car-warriors and other combatants of thy army, clad in
+mail and equipped with weapons, beholding the ruler of the Madras
+exceedingly afflicted with arrows in that battle, surrounded him on all
+sides, at the command of Duryodhana. The ruler of the Madras at this time
+quickly pierced Yudhishthira with seven arrows in that battle. The
+high-souled son of Pritha, O king, in return, pierced his foe with nine
+arrows in that dreadful encounter. Those two great car-warriors, the
+ruler of the Madras and Yudhishthira, began to cover each other with
+arrows, washed in oil and shot from their bowstrings stretched to their
+ears. Those two best of kings, both endued with great strength, both
+incapable of being defeated by foes, and both foremost of car-warriors,
+watchful of each other's lapses, quickly and deeply pierced each other
+with each other's shafts. The loud noise of their bows, bowstrings, and
+palms resembled that of Indra's thunder as those high-souled warriors,
+the brave ruler of the Madras and the heroic Pandava, showered upon each
+other their numberless arrows. They careered on the field of battle like
+two young tigers in the deep forest fighting for a piece of meat.
+Swelling with pride of prowess, they mangled each other like a couple of
+infuriate elephants equipped with powerful tusks. Then the illustrious
+ruler of the Madras, endued with fierce impetuosity, putting forth his
+vigour, pierced the heroic Yudhishthira of terrible might in the chest
+with shaft possessed of the splendour of fire or the sun. Deeply pierced,
+O king, that bull of Kuru's race, the illustrious Yudhishthira, then
+struck the ruler of the Madras with a well-shot shaft and became filled
+with joy. Recovering his senses within a trice, that foremost of kings
+(Shalya), possessed of prowess equal to that of him of a 1,000 eyes, with
+eyes red in wrath, quickly struck the son of Pritha with a hundred
+arrows. At this, the illustrious son of Dharma filled with rage, quickly
+pierced Shalya's chest and then, without losing a moment, struck his
+golden mail with six shafts. Filled with joy, the ruler of the Madras
+then, drawing his bow and having shot many arrows, at last cut off, with
+a pair of razor-faced shafts, the bow of his royal foe, that bull of
+Kuru's race. The illustrious Yudhishthira then, taking a new and more
+formidable bow in that battle, pierced Shalya with many arrows of keen
+points from every side like Indra piercing the Asura Namuchi. The
+illustrious Shalya then, cutting off the golden coats of mail of both
+Bhima and king Yudhishthira with nine arrows, pierced the arms of both of
+them. With another razor-faced arrow endued with the splendour of fire or
+the sun, he then cut off the bow of Yudhishthira. At this time Kripa,
+with six arrows, slew the king's driver who thereupon fell down in front
+of the car. The ruler of the Madras then slew with four shafts the four
+steeds of Yudhishthira. Having slain the steeds of the king, the
+high-souled Shalya then began to slay the troops of the royal son of
+Dharma. When the (Pandava) king had been brought to that plight, the
+illustrious Bhimasena, quickly cutting off the bow of the Madra king with
+an arrow of great impetuosity, deeply pierced the king himself with a
+couple of arrows. With another arrow he severed the head of Shalya's
+driver from his trunk, the middle of which was encased in mail.
+Exceedingly excited with rage, Bhimasena next slew, without a moment's
+delay, the four steeds also of his foe. That foremost of all bowmen,
+Bhima, then covered with a hundred arrows that hero (Shalya), who, endued
+with great impetuosity, was careering alone in that battle. Sahadeva, the
+son of Madri, also did the same. Beholding Shalya stupefied with those
+arrows, Bhima cut off his armour with other shafts. His armour having
+been cut off by Bhimasena, the high-souled ruler of the Madras, taking up
+a sword and a shield decked with a 1,000 stars, jumped down from his car
+and rushed towards the son of Kunti. Cutting off the shaft of Nakula's
+car, Shalya of terrible strength rushed towards Yudhishthira. Beholding
+Shalya rushing impetuously towards the king, even like the Destroyer
+himself rushing in rage, Dhristadyumna and Shikhandi and the (five) sons
+of Draupadi and the grandson of Sini suddenly advanced towards him. Then
+the illustrious Bhima cut off with ten arrows the unrivalled shield of
+the advancing hero. With another broad-headed arrow he cut off the sword
+also of that warrior at the hilt. Filled with joy at this, he roared
+aloud in the midst of the troops. Beholding that feat of Bhima, all the
+foremost car-warriors among the Pandavas became filled with joy. Laughing
+aloud, they uttered fierce roars and blew their conchs white as the moon.
+At that terrible noise the army protected by thy heroes became cheerless,
+covered with sweat, bathed in blood, exceedingly melancholy and almost
+lifeless. The ruler of the Madras assailed by those foremost of Pandava
+warriors headed by Bhimasena, proceeded (regardless of them) towards
+Yudhishthira, like a lion proceeding for seizing a deer. King
+Yudhishthira the just, steedless and driverless, looked like a blazing
+fire in consequence of the wrath with which he was then excited.
+Beholding the ruler of the Madras before him, he rushed towards that foe
+with great impetuosity. Recollecting the words of Govinda, he quickly set
+his heart on the destruction of Shalya. Indeed, king Yudhishthira the
+just, staying on his steedless and driverless car, desired to take up a
+dart. Beholding that feat of Shalya and reflecting upon the fact that the
+hero who had been allotted to him as his share still remained unslain,
+the son of Pandu firmly set his heart upon accomplishing that which
+Indra's younger brother had counselled him to achieve. King Yudhishthira
+the just, took up a dart whose handle was adorned with gold and gems and
+whose effulgence was as bright as that of gold. Rolling his eyes that
+were wide open, he cast his glances on the ruler of the Madras, his heart
+filled with rage. Thus looked at, O god among men, by that king of
+cleansed soul and sins all washed away, the ruler of the Madras was not
+reduced to ashes. This appeared to us to be exceedingly wonderful, O
+monarch. The illustrious chief of the Kurus then hurled with great force
+at the king of the Madras that blazing dart of beautiful and fierce
+handle and effulgent with gems and corals. All the Kauravas beheld that
+blazing dart emitting sparks of fire as it coursed through the welkin
+after having been hurled with great force, even like a large meteor
+falling from the skies at the end of the Yuga. King Yudhishthira the
+just, in that battle, carefully hurled that dart which resembled
+kala-ratri (the Death Night) armed with the fatal noose or the
+foster-mother of fearful aspect of Yama himself, and which like the
+Brahmana's curse, was incapable of being baffled. Carefully the sons of
+Pandu had always worshipped that weapon with perfumes and garlands and
+foremost of seats and the best kinds of viands and drinks. That weapon
+seemed to blaze like Samvartaka-fire and was as fierce as a rite
+performed according to the Atharvan of Agnirasa. Created by Tvashtri (the
+celestial artificer) for the use of Ishana, it was a consumer of the
+life-breaths and the bodies of all foes. It was capable of destroying by
+its force the Earth and the welkin and all the receptacles of water and
+creatures of every kind. Adorned with bells and banners and gems and
+diamonds and decked with stones of lapis lazuli and equipped with a
+golden handle, Tvashtri himself had forged it with great care after
+having observed many vows. Unerringly fatal, it was destructive of all
+haters of Brahma. Having carefully inspired it with many fierce mantras,
+and endued it with terrible velocity by the exercise of great might and
+great care, king Yudhishthira hurled it along the best of tracks for the
+destruction of the ruler of the Madras. Saying in a loud voice the words,
+"Thou art slain, O wretch!" the king hurled it, even as Rudra had, in
+days of yore, shot his shaft for the destruction of the asura Andhaka,
+stretching forth his strong (right) arm graced with a beautiful hand, and
+apparently dancing in wrath.
+
+"'Shalya, however, roared aloud and endeavoured to catch that excellent
+dart of irresistible energy hurled by Yudhishthira with all his might,
+even as a fire leaps forth for catching a jet of clarified butter poured
+over it. Piercing through his very vitals and his fair and broad chest,
+that dart entered the Earth as easily as it would enter any water without
+the slightest resistance and bearing away (with it) the world-wide fame
+of the king (of the Madras). Covered with the blood that issued from his
+nostrils and eyes and ears and mouth, and that which flowed from his
+wound, he then looked like the Krauncha mountain of gigantic size when it
+was pierced by Skanda. His armour having been cut off by that descendant
+of Kuru's race, the illustrious Shalya, strong as Indra's elephant,
+stretching his arms, fell down on the Earth, like a mountain summit riven
+by thunder. Stretching his arms, the ruler of the Madras fell down on the
+Earth, with face directed towards king Yudhishthira the just, like a tall
+banner erected to the honour of Indra falling down on the ground. Like a
+dear wife advancing to receive her dear lord about to fall on her breast,
+the Earth then seemed, from affection, to rise a little for receiving
+that bull among men as he fell down with mangled limbs bathed in blood.
+The puissant Shalya, having long enjoyed the Earth like a dear wife, now
+seemed to sleep on the Earth's breast, embracing her with all his limbs.
+Slain by Dharma's son of righteous soul in fair fight, Shalya seemed to
+assume the aspect of a goodly fire lying extinguished on the sacrificial
+platform. Though deprived of weapons and standard, and though his heart
+had been pierced, beauty did not yet seem to abandon the lifeless ruler
+of the Madras. Then Yudhishthira, taking up his bow whose splendour
+resembled that of Indra's bow, began to destroy his foes in that battle
+like the prince of birds destroying snakes. With the greatest speed he
+began to cut off the bodies of his enemies with his keen shafts. With the
+showers of shafts that the son of Pritha then shot, thy troops became
+entirely shrouded. Overcome with fear and with eyes shut, they began to
+strike one another (so stupefied were they then). With blood issuing from
+their bodies, they became deprived of their weapons of attack and defence
+and divested of their life-breaths. Upon the fall of Shalya, the youthful
+younger brother of the king of the Madras, who was equal to his
+(deceased) brother in every accomplishment, and who was regarded as a
+mighty car-warrior, proceeded against Yudhishthira. Invincible in battle
+desirous of paying the last dues of his brother, that foremost of men
+quickly pierced the Pandava with very many shafts. With great speed king
+Yudhishthira the just pierced him with six arrows. With a couple of
+razor-faced arrows, he then cut off the bow and the standard of his
+antagonist. Then with a blazing and keen arrow of great force and broad
+head, he struck off the head of his foe staying before him. I saw that
+head adorned with earrings fall down from the car like a denizen of
+heaven falling down on the exhaustion of his merits. Beholding his
+headless trunk, bathed all over with blood, fallen down from the car, the
+Kaurava troops broke. Indeed, upon the slaughter of the younger brother
+of the Madras clad in beautiful armour, the Kurus, uttering cries of
+"Oh!" and "Alas!" fled away with speed. Beholding Shalya's younger
+brother slain, thy troops, hopeless of their lives, were inspired with
+the fear of the Pandavas and fled, covered with dust. The grandson of
+Sini then, Satyaki, O bull of Bharata's race, shooting his shafts,
+proceeded against the frightened Kauravas while the latter were flying
+away. Then Hridika's son, O king, quickly and fearlessly received that
+invincible warrior, that irresistible and mighty bowman, as he advanced
+(against the beaten army). Those two illustrious and invincible heroes of
+Vrishni's race, Hridika's son and Satyaki, encountered each other like
+two furious lions. Both resembling the sun in effulgence, they covered
+each other with arrows of blazing splendour that resembled the rays of
+the sun. The arrows of those two lions of Vrishni's race, shot forcibly
+from their bows, we saw, looked like swiftly coursing insects in the
+welkin. Piercing Satyaki with ten arrows and his steeds with three, the
+son of Hridika cut off his bow with a straight shaft. Laying aside his
+best of bows which was thus cut off, that bull of Sini's race, quickly
+took up another that was tougher than the first. Having taken up that
+foremost of bows, that first of bowmen pierced the son of Hridika with
+ten arrows in the centre of the chest. Then cutting off his car and the
+shaft also of that car with many well-shot arrows, Satyaki quickly slew
+the steeds of his antagonist as also his two Parshni drivers. The valiant
+Kripa then, the son of Saradwat, O lord, beholding Hridika's son made
+carless, quickly bore him away, taking him up on his car. Upon the
+slaughter of the king of the Madras and upon Kritavarma having been made
+carless, the entire army of Duryodhana once more turned its face from the
+battle. At this time the army was shrouded with a dusty cloud. We could
+not see anything. The greater portion, however, of thy army fell. They
+who remained alive had turned away their faces from battle. Soon it was
+seen that that cloud of earthy dust which had arisen became allayed, O
+bull among men, in consequence of the diverse streams of blood that
+drenched it on every side. Then Duryodhana, seeing from a near point his
+army broken, alone resisted all the Parthas advancing furiously.
+Beholding the Pandavas on their cars as also Dhrishtadyumna the son of
+Prishata and the invincible chief of the Anartas (Satyaki), the Kuru king
+covered all of them with sharp arrows. The enemy (at that time)
+approached him not, like mortal creatures fearing to approach the
+Destroyer standing before them. Meanwhile the son of Hridika, riding upon
+another car, advanced to that spot. The mighty car-warrior Yudhishthira
+then quickly slew the four steeds of Kritavarma with four shafts, and
+pierced the son of Gotama with six broad-headed arrows of great force.
+Then Ashvatthama, taking up on his car the son of Hridika who had been
+made steedless and carless by the (Pandava) king, bore him away from
+Yudhishthira's presence. The son of Saradwat pierced Yudhishthira in
+return with eight arrows and his steeds also with eight keen shafts.
+Thus, O monarch, the embers of that battle began to glow here and there,
+in consequence, O king, of the evil policy of thyself and thy son, O
+Bharata. After the slaughter of that foremost of bowmen on the field of
+battle by that bull of Kuru's race, the Parthas, beholding Shalya slain,
+united together, and filled with great joy, blew their conchs. And all of
+them applauded Yudhishthira in that battle, even as the celestials in
+days of yore, had applauded Indra after the slaughter of Vritra. And they
+beat and blew diverse kinds of musical instruments, making the Earth
+resound on every side with that noise.'"
+
+
+
+18
+
+"Sanjaya said, 'After the slaughter of Shalya, O king, the followers of
+the Madra king, numbering seventeen hundred heroic car-warriors,
+proceeded for battle with great energy. Duryodhana riding upon an
+elephant gigantic as a hill, with an umbrella held over his head, and
+fanned the while with yak-tails, forbade the Madraka warriors, saying,
+"Do not proceed, Do not proceed!" Though repeatedly forbidden by
+Duryodhana, those heroes, desirous of slaying Yudhishthira, penetrated
+into the Pandava host. Those brave combatants, O monarch, loyal to
+Duryodhana, twanging their bows loudly, fought with the Pandavas.
+Meanwhile, hearing that Shalya had been slain and that Yudhishthira was
+afflicted by the mighty car-warriors of the Madrakas devoted to the
+welfare of the Madraka king, the great car-warrior Partha came there,
+stretching his bow Gandiva, and filling the Earth with the rattle of his
+car. Then Arjuna, and Bhima, and the two sons of Madri by Pandu, and that
+tiger among men, Satyaki, and the (five) sons of Draupadi, and
+Dhrishtadyumna, and Shikhandi, and the Pancalas and the Somakas, desirous
+of rescuing Yudhishthira, surrounded him on all sides. Having taken their
+places around the king, the Pandavas, those bulls among men, began to
+agitate the hostile force like Makaras agitating the ocean. Indeed, they
+caused thy army to tremble like a mighty tempest shaking the trees. Like
+the great river Ganges agitated by a hostile wind, the Pandava host, O
+king, once more became exceedingly agitated. Causing that mighty host to
+tremble, the illustrious and mighty car-warriors (the Madrakas), all
+shouted loudly, saying, "Where is that king Yudhishthira? Why are not his
+brave brothers, the Pandavas, to be seen here? What has become of the
+Pancalas of great energy as also of the mighty car-warrior Shikhandi?
+Where are Dhrishtadyumna and the grandson of Sini and those great
+car-warriors, the (five) sons of Draupadi?" At this, those mighty
+warriors, the sons of Draupadi, began to slaughter the followers of the
+Madra king who were uttering those words and battling vigorously. In that
+battle, some amongst thy troops were seen slain by means of their lofty
+standards. Beholding, however, the heroic Pandavas, the brave warriors of
+thy army, O Bharata, though forbidden by thy son, still rushed against
+them. Duryodhana, speaking softly, sought to prevent those warriors from
+fighting with the foe. No great car-warrior, however, amongst them obeyed
+his behest. Then Shakuni, the son of the Gandhara king, possessed of
+eloquence, O monarch, said unto Duryodhana these words, "How is this that
+we are standing here, while the Madraka host is being slaughtered before
+our eyes? When thou, O Bharata, art here, this does not look well! The
+understanding made was that all of us should fight unitedly! Why then, O
+king, dost thou tolerate our foes when they are thus slaying our troops?"
+
+"'Duryodhana said, "Though forbidden by me before, they did not obey my
+behest. Unitedly have these men penetrated in the Pandava host!"
+
+"'Shakuni said, "Brave warriors, when excited with rage in battle, do not
+obey the command of their leaders. It does not behove thee to be angry
+with those men. This is not the time to stand indifferently. We shall,
+therefore, all of us, united together with our cars and horses and
+elephants, proceed, for rescuing those great bowmen, the followers of the
+Madra king! With great care, O king, we shall protect one another."
+Thinking after the manner of Shakuni, all the Kauravas then proceeded to
+that place where the Madras were. Duryodhana also, thus addressed (by his
+maternal uncle) proceeded, encompassed by a large force, against the foe,
+uttering leonine shouts and causing the Earth to resound with that noise.
+"Slay, pierce, seize, strike, cut off!" These were the loud sounds that
+were heard then, O Bharata, among those troops. Meanwhile the Pandavas,
+beholding in that battle the followers of the Madra king assailing them
+unitedly, proceeded against them, arraying themselves in the form called
+Madhyama. Fighting hand to hand, O monarch, for a short while those
+heroic warriors, the followers of the Madra king, were seen to perish.
+Then, whilst we were proceeding, the Pandavas, united together and endued
+with great activity, completed the slaughter of the Madrakas, and, filled
+with delight, uttered joyous shouts. Then headless forms were seen to
+arise all around. Large meteors seemed to fall down from the sun's disc.
+The Earth became covered with cars and broken yokes and axles and slain
+car-warriors and lifeless steeds. Steeds fleet as the wind, still
+attached to yokes of cars (but without drivers to guide them) were seen
+to drag car-warriors, O monarch, hither and thither on the field of
+battle. Some horses were seen to drag cars with broken wheels, while some
+ran on all sides, bearing after them portions of broken cars. Here and
+there also were seen steeds that were hampered in their motions by their
+traces. Car-warriors, while falling down from their cars, were seen to
+drop down like denizens of heaven on the exhaustion of their merits. When
+the brave followers of the Madra king were slain, the mighty car-warriors
+of the Parthas, those great smiters, beholding a body of horse advancing
+towards them, rushed towards it with speed from desire of victory.
+Causing their arrows to whiz loudly and making diverse other kinds of
+noise mingled with the blare of their conchs, those effectual smiters
+possessed of sureness of aim, shaking their bows, uttered leonine roars.
+Beholding then that large force of the Madra king exterminated and seeing
+also their heroic king slain in battle, the entire army of Duryodhana
+once more turned away from the field. Struck, O monarch, by those firm
+bowmen, the Pandavas, the Kuru army fled away on all sides, inspired with
+fear.'"
+
+
+
+19
+
+"Sanjaya said, 'Upon the fall of that great king and mighty car-warrior,
+that invincible hero (Shalya) in battle, thy troops as also thy sons
+almost all turned away from the fight. Indeed, upon the slaughter of that
+hero by the illustrious Yudhishthira, thy troops were like ship-wrecked
+merchants on the vast deep without a raft to cross it. After the fall of
+the Madra king, O monarch, thy troops, struck with fear and mangled with
+arrows, were like masterless men desirous of a protector or a herd of
+deer afflicted by a lion. Like bulls deprived of their horns or elephants
+whose tusks have been broken, thy troops, defeated by Ajatasatru, fled
+away at midday. After the fall of Shalya, O king, none amongst thy troops
+set his heart on either rallying the army or displaying his prowess. That
+fear, O king, and that grief, which had been ours upon the fall of
+Bhishma, of Drona, and of the Suta's son, O Bharata, now became ours once
+more, O monarch. Despairing of success upon the fall of the mighty
+car-warrior Shalya, the Kuru army, with its heroes slain and exceedingly
+confused, began to be cut down with keen shafts. Upon the slaughter of
+the Madra king, O monarch, thy warriors all fled away in fear. Some on
+horse-back, some on elephants, some on cars, great car-warriors with
+great speed, and foot-soldiers also fled away in fear. 2,000 elephants,
+looking like hills, and accomplished in smiting fled away, after Shalya's
+fall, urged on with hooks and toes. Indeed, O chief of the Bharatas, thy
+soldiers fled on all sides. Afflicted with arrows, they were seen to run,
+breathing hard. Beholding them defeated and broken and flying away in
+dejection, the Pancalas and the Pandavas, inspired with desire of
+victory, pursued then hotly. The whiz of arrows and other noises, the
+loud leonine roars, and the blare of conchs of heroic warriors, became
+tremendous. Beholding the Kaurava host agitated with fear and flying
+away, the Pancalas and the Pandavas addressed one another, saying, "Today
+king Yudhishthira, firm in truth, hath vanquished his enemies. Today
+Duryodhana hath been divested of his splendour and kingly prosperity.
+Today, hearing of his sons' death, let Dhritarashtra, that king of men,
+stupefied and prostrate on the Earth, feel the most poignant anguish. Let
+him know today that the son of Kunti is possessed of great might among
+all bowmen. Today that sinful and wicked-hearted king will censure his
+own self. Let him recollect today the time and beneficial words of
+Vidura. Let him from this day wait upon the Parthas as their slave. Let
+that king today experience the grief that had been felt by the sons of
+Pandu. Let that king know today the greatness of Krishna. Let him hear
+today the terrible twang of Arjuna's bow in battle, as also the strength
+of all his weapons, and the might of his arms in fight. Today he will
+know the awful might of the high-souled Bhima when Duryodhana will be
+slain in battle even as the Asura Vali was slain by Indra. Save Bhima of
+mighty strength, there is none else in this world that can achieve that
+which was achieved by Bhima himself at the slaughter of Duhshasana.
+Hearing of the slaughter of the ruler of the Madras who was incapable of
+defeat by the very gods, that king will know the prowess of the eldest
+son of Pandu. After the slaughter of the heroic son of Subala and all the
+Gandharas he will know the strength, in battle, of the two sons of Madri
+by Pandu. Why will not victory be theirs that have Dhananjaya for their
+warrior, as also Satyaki, and Bhimasena, and Dhrishtadyumna the son of
+Prishata, and the five sons of Draupadi, and the two sons of Madri, and
+the mighty bowman Shikhandi, and king Yudhishthira? Why will not victory
+be theirs that have for their protector Krishna, otherwise called
+Janardana, that protector of the universe? Why will not victory be theirs
+that have righteousness for their refuge? Who else than Yudhishthira the
+son of Pritha, who hath Hrishikesa, the refuge of righteousness and fame,
+for his protector, is competent to vanquish in battle Bhishma and Drona
+and Karna and the ruler of the Madras and the other kings by hundreds and
+thousands?" Saying these words and filled with joy, the Srinjayas pursued
+thy troops in that battle who had been exceedingly mangled with shafts.
+Then Dhananjaya of great valour proceeded against the car-division of the
+foe. The two sons of Madri and the mighty car-warrior Satyaki proceeded
+against Shakuni. Beholding them all flying with speed in fear of
+Bhimasena, Duryodhana as if smiling the while, addressed his driver,
+saying, "Partha, stationed there with his bow, is transgressing me. Take
+my steeds to the rear of the whole army. Like the ocean that cannot
+transgress its continents, Kunti's son Dhananjaya will never venture to
+transgress me, if I take up my stand in the rear. Behold, O driver, this
+vast host that is pursued by the Pandavas. Behold this cloud of dust that
+has arisen on all sides in consequence of the motion of the troops. Hear
+those diverse leonine roars that are so awful and loud! Therefore, O
+driver, proceed slowly and take up thy position in the rear. If I stay in
+battle and fight the Pandavas, my army, O driver, will rally and come
+back with vigour to battle." Hearing these words of thy son that were
+just those of a hero and man of honour, the driver slowly urged those
+steeds in trappings of gold. 21,000 foot-soldiers, deprived of elephants
+and steeds and car-warriors, and who were ready to lay down their lives,
+still stood for battle. Born in diverse countries and hailing from
+diverse towns, those warriors maintained their ground, desirous of
+winning great fame. The clash of those rushing warriors filled with joy
+became loud and exceedingly terrible. Then Bhimasena, O king, and
+Dhrishtadyumna the son of Prishata resisted them with four kinds of
+forces. Other foot-soldiers proceeded against Bhima, uttering loud shouts
+and slapping their armpits, all actuated by the desire of going to
+heaven. Those Dhartarashtra combatants, filled with rage and invincible
+in battle, having approached Bhimasena, uttered furious shouts. They then
+spoke not to one another. Encompassing Bhima in that battle, they began
+to strike him from all sides. Surrounded by that large body of warriors
+on foot and struck by them in that battle, Bhima did not stir from where
+he stood fixed like Mainaka mountain. His assailants, meanwhile, filled
+with rage, O monarch, endeavoured to afflict that mighty car-warrior of
+the Pandavas and checked other combatants (that tried to rescue him).
+Encountered by those warriors, Bhima became filled with fury. Quickly
+alighting from his car, he proceeded on foot against them. Taking up his
+massive mace adorned with gold, he began to slay thy troops like the
+Destroyer himself armed with his club. The mighty Bhima, with his mace,
+crushed those 21,000 foot-soldiers who were without cars and steeds and
+elephants. Having slain that strong division, Bhima, of prowess incapable
+of being baffled, showed himself with Dhrishtadyumna in his front. The
+Dhartarashtra foot-soldiers, thus slain, lay down on the ground, bathed
+in blood, like Karnikaras with their flowery burthens laid low by a
+tempest. Adorned with garlands made of diverse kinds of flowers, and
+decked with diverse kinds of earrings, those combatants of diverse races,
+who had hailed from diverse realms, lay down on the field, deprived of
+life. Covered with banners and standards, that large host of
+foot-soldiers, thus cut down, looked fierce and terrible and awful as
+they lay down on the field. The mighty car-warriors, with their
+followers, that fought under Yudhishthira's lead, all pursued thy
+illustrious son Duryodhana. Those great bowmen, beholding thy troops turn
+away from the battle, proceeded against Duryodhana, but they could not
+transgress him even as the ocean cannot transgress its continents. The
+prowess that we then beheld of thy son was exceedingly wonderful, since
+all the Parthas, united together, could not transgress his single self.
+Then Duryodhana, addressing his own army which had not fled far but
+which, mangled with arrows, had set its heart on flight, said these
+words, "I do not see the spot on plain or mountain, whither, if ye fly,
+the Pandavas will not pursue and slay ye! What is the use then of flight?
+The army of the Pandavas hath been reduced in numbers. The two Krishnas
+are exceedingly mangled. If all of us make a stand, victory will be
+certainly ours! If you fly away, losing all order, the sinful Pandavas,
+pursuing you will slay you all! If, on the other hand, we make a stand,
+good will result to us! Listen, all you Kshatriyas that are assailed
+here! When the Destroyer always slays heroes and cowards, what man is
+there so stupid that, calling himself a Kshatriya, will not fight? Good
+will result to us if we stay in the front of the angry Bhimasena! Death
+in battle, while struggling according to Kshatriya practices, is fraught
+with happiness! Winning victory, one obtains happiness here. If slain,
+one obtains great fruits in the other world! You Kauravas, there is no
+better path to heaven than that offered by battle! Slain in battle, you
+may, without delay, obtain all those regions of blessedness." Hearing
+these words of his, and applauding them highly, the (Kuru) kings once
+more rushed against the Pandavas for battling with them. Seeing them
+advancing with speed, the Parthas, arrayed in order of battle, skilled in
+smiting, excited with rage, and inspired with desire of victory, rushed
+against them. The valiant Dhananjaya, stretching his bow Gandiva
+celebrated over the three worlds, proceeded on his car against the foe.
+The two sons of Madri, and Satyaki, rushed against Shakuni, and the other
+(Pandava) heroes, smiling, rushed impetuously against thy forces.'"
+
+
+
+20
+
+"Sanjaya said, 'After the (Kuru) army had been rallied, Shalva, the ruler
+of the Mlecchas, filled with rage, rushed against the large force of the
+Pandavas, riding on a gigantic elephant, with secretions issuing from the
+usual limbs, looking like a hill, swelling with pride, resembling
+Airavata himself, and capable of crushing large bands of foes. Shalva's
+animal sprung from a high and noble breed. It was always worshipped by
+Dhritarashtra's son. It was properly equipped and properly trained for
+battle, O king, by persons well-conversant with elephant-lore. Riding on
+that elephant, that foremost of kings looked like the morning sun at the
+close of summer. Mounting on that foremost of elephants, O monarch, he
+proceeded against the Pandavas and began to pierce them on all sides with
+keen and terrible shafts that resembled Indra's thunder in force. While
+he shot his arrows in that battle and despatched hostile warriors to
+Yama's abode, neither the Kauravas nor the Pandavas could notice any
+lapses in him, even as the Daityas, O king, could not notice any in
+Vasava, the wielder of the thunder, in days of yore, while the latter was
+employed in crushing their divisions. The Pandavas, the Somakas, and the
+Srinjayas, beheld that elephant looking like a 1,000 elephants careering
+around them, even as the foes of the gods had in days of yore beheld the
+elephant of Indra in battle. Agitated (by that animal), the hostile army
+looked on every side as if deprived of life. Unable to stand in battle,
+they then fled away in great fear, crushing one another as they ran. Then
+the vast host of the Pandavas, broken by king Shalya, suddenly fled on all
+sides, unable to endure the impetuosity of that elephant. Beholding the
+Pandava host broken and flying away in speed, all the foremost of
+warriors of thy army worshipped king Salwa and blew their conchs white as
+the moon. Hearing the shouts of the Kauravas uttered in joy and the blare
+of their conchs, the commander of the Pandava and the Srinjaya forces,
+the Pancala prince (Dhrishtadyumna) could not, from wrath, endure it. The
+illustrious Dhrishtadyumna then, with great speed, proceeded for
+vanquishing the elephant, even as the Asura Jambha had proceeded against
+Airavata, the prince of elephants that Indra rode in the course of his
+encounter with Indra. Beholding the ruler of the Pandavas impetuously
+rushing against him, Salwa, that lion among kings, quickly urged his
+elephants, O king, for the destruction of Drupada's son. The latter,
+seeing the animal approaching with precipitancy, pierced it with three
+foremost of shafts, polished by the hands of the smith, keen, blazing,
+endued with fierce energy, and resembling fire itself in splendour and
+force. Then that illustrious hero struck the animal at the frontal globes
+with five other whetted and foremost of shafts. Pierced therewith, that
+prince of elephants, turning away from the battle, ran with great speed.
+Salwa, however, suddenly checking that foremost of elephants which had
+been exceedingly mangled and forced to retreat, caused it to turn back,
+and with hooks and keen lances urged it forward against the car of the
+Pancala king, pointing it out to the infuriate animal. Beholding the
+animal rushing impetuously at him, the heroic Dhrishtadyumna, taking up a
+mace, quickly jumped down on the Earth from his car, his limbs stupefied
+with fear. That gigantic elephant, meanwhile, suddenly crushing that
+gold-decked car with its steeds and driver, raised it up in the air with
+his trunk and then dashed it down on the Earth. Beholding the driver of
+the Pancala king thus crushed by that foremost of elephants, Bhima and
+Shikhandi and the grandson of Sini rushed with great speed against that
+animal. With their shafts they speedily checked the impetuosity of the
+advancing beast. Thus received by those car-warriors and checked by them
+in battle, the elephant began to waver. Meanwhile, king Salwa began to
+shoot his shafts like the sun shedding his rays on all sides. Struck with
+those shafts, the (Pandava) car-warriors began to fly away. Beholding
+that feat of Salwa, the Pancalas, the Srinjayas, and the Matsyas, O king,
+uttered loud cries of "Oh!" and "Alas!" in that battle, all those
+foremost of men, however, encompassed the animal on all sides. The brave
+Pancala king then, taking up his mace which resembled the lofty crest of
+a mountain, appeared there. Fearlessly, O king, that hero, that smiter of
+foes, rushed with speed against the elephant. Endued with great activity,
+the prince of the Pancalas approached and began to strike with his mace
+that animal which was huge as a hill and which shed its secretions like a
+mighty mass of pouring clouds. Its frontal globes suddenly split open,
+and it uttered a loud cry; and vomiting a profuse quantity of blood, the
+animal, huge as a hill, suddenly fell down, even as a mountain falling
+down during an earthquake. While that prince of elephants was falling
+down, and while the troops of thy son were uttering wails of woe at the
+sight, that foremost of warriors among the Sinis cut off the head of king
+Salwa with a sharp and broad-headed arrow. His head having been cut off
+by the Satwata hero, Salwa fell down on the Earth along with his prince
+of elephants, even like a mountain summit suddenly riven by the
+thunderbolt hurled by the chief of the celestials.'"
+
+
+
+21
+
+"Sanjaya said, 'After the heroic Salwa, that ornament of assemblies, had
+been slain, thy army speedily broke like a mighty tree broken by the
+force of the tempest. Beholding the army broken, the mighty car-warrior
+Kritavarma, possessed by heroism and great strength, resisted the hostile
+force in that battle. Seeing the Satwata hero, O king, standing in battle
+like a hill pierced with arrows (by the foes), the Kuru heroes, who had
+fled away, rallied and came back. Then, O monarch, a battle took place
+between the Pandavas and the returned Kurus who made death itself their
+goal. Wonderful was that fierce encounter which occurred between the
+Satwata hero and his foes, since he resisted the invincible army of the
+Pandavas. When friends were seen to accomplish the most difficult feats,
+friends, filled with delight, uttered leonine shouts that seemed to reach
+the very heavens. At those sounds the Pancalas, O bull of Bharata's race,
+became inspired with fear. Then Satyaki, the grandson of Sini, approached
+that spot. Approaching king Kshemakirti of great strength, Satyaki
+despatched him to Yama's abode, with seven keen shafts. Then the son of
+Hridika, of great intelligence, rushed with speed against that bull of
+Sini's race, that mighty armed warrior, as the latter came, shooting his
+whetted shafts. Those two bowmen, those two foremost of car-warriors,
+roared like lions and encountered each other with great force, both being
+armed with foremost of weapons. The Pandavas, the Pancalas, and the other
+warriors, became spectators of that terrible encounter between the two
+heroes. Those two heroes of the Vrishni-Andhaka race, like two elephants
+filled with delight, struck each other with long arrows and shafts
+equipped with calf-toothed heads. Careering in diverse kinds of tracks,
+the son of Hridika and that bull of Sini's race soon afflicted each other
+with showers of arrows. The shafts sped with great force from the bows of
+the two Vrishni lions were seen by us in the welkin to resemble flights
+of swiftly coursing insects. Then the son of Hridika, approaching Satyaki
+of true prowess, pierced the four steeds of the latter with four keen
+shafts. The long-armed Satyaki, enraged at this, like an elephant struck
+with a lance, pierced Kritavarma with eight foremost of arrows. Then
+Kritavarma pierced Satyaki with three arrows whetted on stone and sped
+from his bow drawn to its fullest and then cut off his bow with another
+arrow. Laying aside his broken bow, that bull of Sini's race quickly took
+up another with arrow fixed on it. Having taken up that foremost of bows
+and stringed it, that foremost of all bowmen, that Atiratha of mighty
+energy and great intelligence and great strength, unable to endure the
+cutting of his bow by Kritavarma, and filled with fury, quickly rushed
+against the latter. With ten keen shafts that bull of Sini's race then
+struck the driver, the steeds, and the standard of Kritavarma. At this, O
+king, the great bowman and mighty car-warrior Kritavarma, beholding his
+gold-decked car made driverless and steedless, became filled with rage.
+Uplifting a pointed lance, O sire, he hurled it with all the force of his
+arm at that bull of Sini's race, desirous of slaying him. Satyaki,
+however, of the Satwata race, striking that lance with many keen arrows,
+cut it off into fragments and caused it to fall down, stupefying
+Kritavarma of Madhu's race (with his activity and prowess). With another
+broad-headed arrow he then struck Kritavarma in the chest. Made steedless
+and driverless in that battle by Yuyudhana, skilled in weapons,
+Kritavarma came down on the Earth. The heroic Kritavarma having been
+deprived of his car by Satyaki in that single combat, all the (Kaurava)
+troops became filled with great fear. A great sorrow afflicted the heart
+of thy sons, when Kritavarma was thus made steedless and driverless and
+carless. Beholding that chastiser of foes made steedless and driverless,
+Kripa, O king, rushed at that bull of Sini's race, desirous of
+despatching him to Yama's abode. Taking Kritavarma upon his car in the
+very sight of all the bowmen, the mighty-armed Kripa bore him away from
+the press of battle. After Kritavarma had been made carless and the
+grandson of Sini had become powerful on the field, the whole army of
+Duryodhana once more turned away from the fight. The enemy, however, did
+not see it, for the (Kuru) army was then shrouded with a dusty cloud. All
+thy warriors fled, O monarch, except king Duryodhana. The latter,
+beholding from a near point that his own army was routed, quickly
+rushing, assailed the victorious enemy, alone resisting them all.
+Fearlessly that invincible warrior, filled with rage, assailed with keen
+arrows all the Pandus, and Dhrishtadyumna the son of Prishta, and
+Shikhandi, and the sons of Draupadi, and the large bands of the Pancalas,
+and the Kaikeyas, O sire, and the Somakas! With firm determination thy
+mighty son stood in battle, even as a blazing and mighty fire on the
+sacrificial platform, sanctified with mantras. Even thus, king Duryodhana
+careered all over the field, in that battle. His foes could not approach
+him then, like living creatures unable to approach the Destroyer. Then
+the son of Hridika came there, riding on another car.'"
+
+
+
+22
+
+"Sanjaya said, 'That foremost of car-warriors, O monarch, thy son, riding
+on his car and filled with the courage of despair, looked resplendent in
+that battle like Rudra himself of great valour. With the thousands of
+shafts shot by him, the Earth became completely covered. Indeed, he
+drenched his enemies with showers of arrows like the clouds pouring rain
+on mountain breasts. There was then not a man amongst the Pandavas in
+that great battle, or a steed, or an elephant, or a car, that was not
+struck with Duryodhana's arrows. Upon whomsoever amongst the warriors I
+then cast my eyes, O monarch, I beheld that every one, O Bharata, was
+struck by thy son with his arrows. The Pandava army was then covered with
+the shafts of that illustrious warrior, even as a host is covered with
+the dust it raises while marching or rushing to battle. The Earth then, O
+lord of Earth, seemed to me to be made one entire expanse of arrows by
+thy son Duryodhana, that bowman possessed of great lightness of hands.
+Amongst those thousands upon thousands of warriors on the field,
+belonging to thy side or that of the enemy, it seemed to me that
+Duryodhana was then the only man. The prowess that we then beheld of thy
+son seemed to be exceedingly wonderful, since the Parthas, even uniting
+together, could not approach his single self. He pierced Yudhishthira, O
+bull of Bharata's race, with a hundred arrows, and Bhimasena with
+seventy, and Sahadeva with seven. And he pierced Nakula with four and
+sixty, and Dhrishtadyumna with five, and the sons of Draupadi with seven,
+and Satyaki with three arrows. With a broad-headed arrow, he then, O
+sire, cut off the bow of Sahadeva. Laying aside that broken bow, the
+valiant son of Madri, took up another formidable bow, and rushing against
+king Duryodhana, pierced him with ten shafts in that battle. The great
+bowman Nakula, possessed of courage, then pierced the king with nine
+terrible arrows and uttered a loud roar. Satyaki struck the king with a
+single straight shaft; the sons of Draupadi struck him with three and
+seventy and king Yudhishthira struck him with five. And Bhimasena
+afflicted the king with eighty shafts. Though pierced thus from every
+side with numerous arrows by these illustrious warriors, Duryodhana
+still, O monarch, did not waver, in the presence of all the troops who
+stood there as spectators. The quickness, the skill, and the prowess of
+that illustrious warrior were seen by all the men there to exceed those
+of every creature. Meanwhile the Dhartarashtras, O monarch, who had not
+fled far from that spot, beholding the king, rallied and returned there,
+clad in mail. The noise made by them when they came back became
+exceedingly awful, like the roar of the surging ocean in the season of
+rains. Approaching their unvanquished king in that battle, those great
+bowmen proceeded against the Pandavas for fight. The son of Drona
+resisted in that battle the angry Bhimasena. With the arrows, O monarch,
+that were shot in that battle, all the points of the compass became
+completely shrouded, so that the brave combatants could not distinguish
+the cardinal from the subsidiary points of the compass. As regards
+Ashvatthama and Bhimasena, O Bharata, both of them were achievers of
+cruel feats. Both of them were irresistible in battle. The arms of both
+contained many cicatrices in consequence of both having repeatedly drawn
+the bow-string. Counteracting each other's feats, they continued to fight
+with each other, frightening the whole Universe. The heroic Shakuni
+assailed Yudhishthira in that battle. The mighty son of Subala, having
+slain the four steeds of the king, uttered a loud roar, causing all the
+troops to tremble with fear. Meanwhile, the valiant Sahadeva bore away
+the heroic and vanquished king on his car from that battle. Then king
+Yudhishthira the just, riding upon another car (came back to battle), and
+having pierced Shakuni at first with nine arrows, once more pierced him
+with five. And that foremost of all bowmen then uttered a loud roar. That
+battle, O sire, awful as it was, became wonderful to behold. It filled
+the spectators with delight and was applauded by the Siddhas and the
+Charanas. Uluka of immeasurable soul rushed against the mighty bowman
+Nakula, in that battle, shooting showers of arrows from every side. The
+heroic Nakula, however, in that battle, resisted the son of Shakuni with
+a thick shower of arrows from every side. Both those heroes were
+well-born and both were mighty car-warriors. They were seen to fight with
+each other, each highly enraged with the other. Similarly Kritavarma, O
+king, fighting with the grandson of Sini, that scorcher of foes, looked
+resplendent, like Shakra battling with the Asura Vala. Duryodhana, having
+cut off Dhrishtadyumna's bow in that battle, pierced his bowless
+antagonist with keen shafts. Dhrishtadyumna then, in that encounter,
+having taken up a formidable bow, fought with the king in the sight of
+all the bowmen. The battle between those two heroes became exceedingly
+fierce, O bull of Bharata's race, like the encounter between two wild and
+infuriate elephants with juicy secretions trickling down their limbs. The
+heroic Gautama, excited with rage in that battle, pierced the mighty sons
+of Draupadi with many straight shafts. The battle that took place between
+him and those five, resembled that which takes place between an embodied
+being and his (five) senses. It was awful and exceedingly fierce, and
+neither side showed any consideration for the other. The (five) sons of
+Draupadi afflicted Kripa like the (five) senses afflicting a foolish man.
+He, on the other hand, fighting with them, controlled them with vigour.
+Even such and so wonderful, O Bharata, was that battle between him and
+them. It resembled the repeated combats, O lord, between embodied
+creatures and their senses. Men fought with men, elephants with
+elephants, steeds with steeds and car-warriors with car-warriors. Once
+more, O monarch, that battle became general and awful. Here an encounter
+was beautiful, there another was awful, and there another was exceedingly
+fierce, O lord! Many and awful, O monarch, were the encounters that took
+place in course of that battle. Those chastisers of foes (belonging to
+both armies), encountering one another, pierced and slew one another in
+that dreadful engagement. A dense cloud of dust was then seen there,
+raised by the vehicles and the animals of the warriors. Thick also, O
+king, was the dust raised by the running steeds, a dust that was carried
+from one place to another by the wind. Raised by the wheels of cars and
+the breaths of the elephants, the dust, thick as an evening cloud, rose
+into the welkin. That dust having been raised and the sun himself having
+been dimmed therewith, the Earth became shrouded, and the heroic and
+mighty car-warriors could not be seen. Anon that disappeared and
+everything became clear when the Earth, O best of the Bharatas, became
+drenched with the blood of heroes. Indeed, that dense and awful cloud of
+dust was allayed. Then, O Bharata, I could once more see the diverse
+single combats that the combatants fought at noon of day, each according
+to his strength and his rank, all of which were exceedingly fierce. The
+blazing splendour of those feats, O monarch, appeared full in view. Loud
+became the noise of falling shafts in that battle, resembling that made
+by a vast forest of bamboo while burning on every side.'"
+
+
+
+23
+
+"Sanjaya said, 'During the progress of that terrible and awful battle,
+the army of thy son was broken by the Pandavas. Rallying their great
+car-warriors, however, with vigorous efforts, thy sons continued to fight
+with the Pandava army. The (Kuru) warriors, desirous of thy son's
+welfare, suddenly returned. Upon their return, the battle once more
+became exceedingly fierce between thy warriors and those of the foe,
+resembling that between the gods and the Asuras in days of old. Neither
+amongst the enemies nor amongst thine was there a single combatant that
+turned away from that battle. The warriors fought, aided by guess and by
+the names they uttered. Great was the destruction that occurred as they
+thus fought with one another. Then king Yudhishthira, filled with great
+wrath and becoming desirous of vanquishing the Dhartarashtras and their
+king in that battle, pierced the son of Saradwat with three arrows winged
+with gold and whetted on stone, and next slew with four others the four
+steeds of Kritavarma. Then Ashvatthama bore away the celebrated son of
+Hridika. Saradwat's son pierced Yudhishthira in return with eight arrows.
+Then king Duryodhana despatched seven hundred cars to the spot where king
+Yudhishthira was battling. Those cars ridden by excellent warriors and
+endued with speed of the wind or thought, rushed in that battle against
+the car of Kunti's son. Encompassing Yudhishthira on every side, they
+made him invisible with their shafts like clouds hiding the sun from the
+view. Then the Pandava heroes headed by Shikhandi, beholding king
+Yudhishthira the just assailed in that way by the Kauravas, became filled
+with rage and were unable to put up with it. Desirous of rescuing
+Yudhishthira, the son of Kunti, they came to that spot upon their cars
+possessed of great speed and adorned with rows of bells. Then commenced
+an awful battle, in which blood flowed as water, between the Pandavas and
+the Kurus, that increased the population of Yama's domains. Slaying those
+seven hundred hostile car-warriors of the Kuru army, the Pandavas and the
+Pancalas once more resisted (the whole Kuru army). There a fierce battle
+was fought between thy son and the Pandavas. We had never before seen or
+heard of its like. During the progress of that battle in which no
+consideration was showed by anybody for anybody, and while the warriors
+of thy army and those of the foe were falling fast, and the combatants
+were all shouting and blowing their conchs, and the bowmen were roaring
+and uttering loud noises of diverse kinds, while, indeed, the battle was
+raging fiercely and the very vitals of the combatants were being struck,
+and the troops, O sire, desirous of victory, were rushing with speed,
+while, verily, everything on Earth seemed to be undergoing a woeful
+destruction, during that time when innumerable ladies of birth and beauty
+were being made widows, during, indeed, the progress of that fierce
+engagement in which the warriors behaved without any consideration for
+friends and foes, awful portents appeared, presaging the destruction of
+everything. The Earth, with her mountains and forests, trembled, making a
+loud noise. Meteors like blazing brands equipped with handles dropped
+from the sky, O king, on every side on the Earth as if from the solar
+disc. A hurricane arose, blowing on all sides, and bearing away hard
+pebbles along its lower course. The elephants shed copious tears and
+trembled exceedingly. Disregarding all these fierce and awful portents,
+the Kshatriyas, taking counsel with one another, cheerfully stood on the
+field for battle again, on the beautiful and sacred field called after
+Kuru, desirous of obtaining heaven. Then Shakuni, the son of the Gandhara
+king, said, "Fight all of ye in front! I, however, will slay the Pandavas
+from behind." Then the Madraka warriors, endued with great activity,
+amongst those on our side that were advancing, became filled with joy and
+uttered diverse sounds of delight. Others too did the same. The
+invincible Pandavas, however, possessed of sureness of aim, once more
+coming against us, shook their bows and covered us with showers of
+arrows. The forces of the Madrakas then were slain by the foe. Beholding
+this, the troops of Duryodhana once more turned away from the battle. The
+mighty king of the Gandharas, however, once more said these words,
+"Stop, ye sinful ones! Fight (with the foe)! What use is there of
+flight?" At that time, O bull of Bharata's race, the king of the
+Gandharas had full 10,000 horse-men capable of fighting with bright
+lances. During the progress of that great carnage, Shakuni, aided by that
+force, put forth his valour and assailed the Pandava army at the rear,
+slaughtering it with his keen shafts. The vast force of the Pandus then,
+O monarch, broke even as a mass of clouds is dispersed on all sides by a
+mighty wind. Then Yudhishthira, beholding from a near point his own army
+routed, coolly urged the mighty Sahadeva, saying, "Yonder the son of
+Subala, afflicting our rear, stayeth, clad in mail! He slaughtereth our
+forces! Behold that wicked wight, O son of Pandu! Aided by the son of
+Draupadi, proceed towards him and slay Shakuni, the son of Subala!
+Supported by the Pancalas, O sinless one, I will meanwhile destroy the
+car force of the enemy! Let all the elephants and all the horse and 3,000
+foot, proceed with thee! Supported by these, slay Shakuni!" At this, 700
+elephants ridden by combatants armed with the bow, and 5,000 horses, and
+the valiant Sahadeva, and 3,000 foot-soldiers, and the sons of Draupadi
+all rushed against Shakuni difficult of defeat in battle. Subala's son,
+however, of great valour, O king, prevailing over the Pandavas and
+longing for victory, began to slay their forces from the rear. The
+horsemen, infuriate with rage, belonging to the Pandavas endued with
+great activity, penetrated the division of Subala's son, prevailing over
+the latter's car-warriors. Those heroic horsemen, staying in the midst of
+their own elephants, covered the large host of Subala's son with showers
+of shafts. In consequence of thy evil counsels, O king, dreadful was the
+battle that then ensued in which maces and lances were used and in which
+heroes only took part. The twang of bow-string was no longer heard there,
+for all the car-warriors stood as spectators of that fight. At that time
+no difference could be seen between the contending parties. Both the
+Kurus and the Pandavas, O bull of Bharata's race, beheld the darts hurled
+from heroic arms course like meteors through the welkin. The entire
+welkin, O monarch, shrouded with falling swords of great brightness,
+seemed to become exceedingly beautiful. The aspect presented, O chief of
+the Bharatas, by the lances hurled all around, became like that of swarms
+of locusts in the welkin. Steeds, with limbs bathed in blood in
+consequence of wounds inflicted by horsemen themselves wounded with
+arrows, dropped down on all sides in hundreds and thousands. Encountering
+one another and huddled together, many of them were seen to be mangled
+and many to vomit blood from their mouths. A thick darkness came there
+when the troops were covered with a dusty cloud. When that darkness
+shrouded everything, O king, we beheld those brave combatants, steeds and
+men, move away from that spot. Others were seen to fall down on the
+Earth, vomiting blood in profusion. Many combatants, entangled with one
+another by their locks, could not stir. Many, endued with great strength,
+dragged one another from the backs of their horses, and encountering one
+another thus, slew one another like combatants in a wrestling match. Many
+deprived of life, were borne away on the backs of the steeds. Many men,
+proud of their valour and inspired with desire of victory, were seen to
+fall down on the Earth. The Earth became strewn over with hundreds and
+thousands of combatants bathed in blood, deprived of limbs, and divested
+of hair. In consequence of the surface of the Earth being covered with
+elephant-riders and horsemen and slain steeds and combatants with
+blood-stained armour and others armed with weapons and others who had
+sought to slay one another with diverse kinds of terrible weapons, all
+lying closely huddled together in that battle fraught with fearful
+carnage, no warrior could proceed far on his horse. Having fought for a
+little while, Shakuni, the son of Subala, O monarch, went away from that
+spot with the remnant of his cavalry numbering 6,000. Similarly, the
+Pandava force, covered with blood, and its animals fatigued, moved away
+from that spot with its remnant consisting of 6,000 horses. The
+blood-stained horsemen of the Pandava army then, with hearts intent on
+battle and prepared to lay down their lives, said, "It is no longer
+possible to fight here on cars; how much more difficult then to fight
+here on elephants! Let cars proceed against cars, and elephants against
+elephants! Having retreated, Shakuni is now within his own division. The
+royal son of Subala will not again come to battle." Then the sons of
+Draupadi and those infuriate elephants proceeded to the place where the
+Pancala prince Dhrishtadyumna, that great car-warrior, was. Sahadeva
+also, when that dusty cloud arose, proceeded alone to where king
+Yudhishthira was. After all those had gone away, Shakuni, the son of
+Subala, excited with wrath, once more fell upon Dhrishtadyumna's division
+and began to strike it. Once more a dreadful battle took place, in which
+the combatants were all regardless of their lives, between thy soldiers
+and those of the foe, all of whom were desirous of slaying one another.
+In that encounter of heroes, the combatants first eyed one another
+steadfastly, and then rushed, O king, and fell upon one another in
+hundreds and thousands. In that destructive carnage, heads severed with
+swords fell down with a noise like that of falling palmyra fruits. Loud
+also became the noise, making the very hair to stand on end, of bodies
+falling down on the ground, divested of armour and mangled with weapons
+and of falling weapons also, O king, and of arms and thighs severed from
+the trunk. Striking brothers and sons and even sires with keen weapons,
+the combatants were seen to fight like birds, for pieces of meat. Excited
+with rage, thousands of warriors, falling upon one another, impatiently
+struck one another in that battle. Hundreds and thousands of combatants,
+killed by the weight of slain horsemen while falling down from their
+steeds, fell down on the field. Loud became the noise of neighing steeds
+of great fleetness, and of shouting men clad in mail, and of the falling
+darts and swords, O king, of combatants desirous of piercing the vitals
+of one another in consequence, O monarch, of thy evil policy. At that
+time, thy soldiers, overcome with toil, spent with rage, their animals
+fatigued, themselves parched with thirst mangled with keen weapons, began
+to turn away from the battle. Maddened with the scent of blood, many
+became so insensate that they slew friends and foes alike, in fact, every
+one they got at. Large numbers of Kshatriyas, inspired with desire of
+victory, were struck down with arrows, O king, and fell prostrate on the
+Earth. Wolves and vultures and jackals began to howl and scream in glee
+and make a loud noise. In the very sight of thy son, thy army suffered a
+great loss. The Earth, O monarch, became strewn with the bodies of men
+and steeds, and covered with streams of blood that inspired the timid
+with terror. Struck and mangled repeatedly with swords and battle axes
+and lances, thy warriors, as also the Pandavas, O Bharata, ceased to
+approach one another. Striking one another according to the measure of
+their strength, and fighting to the last drop of their blood, the
+combatants fell down vomiting blood from their wounds. Headless forms
+were seen, seizing the hair of their heads (with one hand) and with
+uplifted swords dyed with blood (in the other). When many headless forms,
+O king, had thus risen up, when the scent of blood had made the
+combatants nearly senseless, and when the loud noise had somewhat
+subsided, Subala's son (once more) approached the large host of the
+Pandavas, with the small remnant of his horse. At this, the Pandavas,
+inspired with desires of victory and endued with foot-soldiers and
+elephants and cavalry, all with uplifted weapons, desirous of reaching
+the end of the hostilities, the Pandavas, forming a wall, encompassed
+Shakuni on all sides, and began to strike him with diverse kinds of
+weapons. Beholding those troops of thine assailed from every side, the
+Kauravas, with horsemen, foot-soldiers, elephants, and cars, rushed
+towards the Pandavas. Some foot-soldiers of great courage, destitute of
+weapons, attacked their foes in that battle, with feet and fists, and
+brought them down. Car-warriors fell down from cars, and elephant-men
+from elephants, like meritorious persons falling down from their
+celestial vehicles upon the exhaustion of their merits. Thus the
+combatants, engaged with one another in that great battle, slew sires and
+friends and sons. Thus occurred that battle, O best of the Bharatas, in
+which no consideration was shown by anybody for anyone, and in which
+lances and swords and arrows fell fast, on every side and made the scene
+exceedingly terrible to behold.'"
+
+
+
+24
+
+"Sanjaya said, 'When the loud noise of battle had somewhat subsided and
+the Pandavas had slain large numbers of their foes, Subala's son (once
+more) came for fight with the remnant of his horsemen numbering seven
+hundred. Quickly approaching his own soldiers and urging them to battle,
+he repeatedly said, "You chastisers of foes, fight cheerfully!" And he
+asked the Kshatriyas present there, saying, "Where is the king, that
+great car-warrior?" Hearing these words of Shakuni, O bull of Bharata's
+race, they answered saying, "Yonder stayeth that great car-warrior, the
+Kuru king, there where that large umbrella of splendour equal to that of
+the full moon, is visible--there where those car-warriors, clad in mail,
+are staying--there where that loud noise, deep as the roar of clouds, is
+being heard! Proceed quickly thither, O king, and thou wilt then see the
+Kuru monarch!" Thus addressed by those brave warriors, Subala's son
+Shakuni, O king, proceeded to that spot where thy son was staying,
+surrounded on all sides by unretreating heroes. Beholding Duryodhana
+stationed in the midst of that car-force, Shakuni, gladdening all those
+car-warriors of thine, O king cheerfully said these words unto
+Duryodhana. Indeed, he said the following words in a manner which showed
+that he regarded all his purposes to have been already achieved. "Slay, O
+king, the car-divisions (of the Pandavas)! All their horses have been
+vanquished by me! Yudhishthira is incapable of being conquered in battle
+unless one is prepared to lay down his life! When that car-force,
+protected by the son of Pandu, will have been destroyed, we shall then
+slay all those elephants and foot-soldiers and others!" Hearing these
+words of his, thy warriors, inspired with desire of victory, cheerfully
+rushed towards the Pandava army. With quivers on their backs and bows in
+their hands, all of them shook their bows and uttered leonine roars. Once
+more, O king, the fierce twang of bows and the slapping of palms and the
+whiz of arrows shot with force was heard. Beholding those Kuru combatants
+approach the Pandava army with uplifted bows, Kunti's son Dhananjaya said
+unto the son of Devaki these words, "Urge the steeds fearlessly and
+penetrate this sea of troops! With my keen shafts I shall today reach the
+end of these hostilities! Today is the eighteenth day, O Janardana, of
+this great battle that is raging between the two sides! The army of those
+high-souled heroes, which was literally numberless, hath been nearly
+destroyed! Behold the course of Destiny! The army of Dhritarashtra's son,
+O Madhava, which was vast as the ocean, hath, O Achyuta, become, after
+encountering ourselves, even like the indent caused by a cow's hoof! If
+peace had been made after Bhishma's fall, O Madhava, everything would
+have been well! The foolish Duryodhana of weak understanding, however,
+did not make peace! The words that were uttered by Bhishma, O Madhava,
+were beneficial and worthy of adoption. Suyodhana, however, who had lost
+his understanding, did not act according to them. After Bhishma had been
+struck and thrown down on the Earth, I do not know the reason why the
+battle proceeded! I regard the Dhartarashtras to be foolish and of weak
+understanding in every way, since they continued the battle even after
+the fall of Santanu's son! After that when Drona, that foremost of all
+utterers of Brahma, fell, as also the son of Radha, and Vikarna, the
+carnage did not still cease! Alas, when a small remnant only of the
+(Kaurava) army remained after the fall of that tiger among men, Karna,
+with his sons, the carnage did not still cease! After the fall of even
+the heroic Srutayush, of also Jalasandha of Puru's race, and of king
+Srutayudha, the carnage did not still cease! After the fall of
+Bhurishrava, of Shalya, O Janardana, and of the Avanti heroes, the
+carnage did not still cease! After the fall of Jayadratha, of the
+Rakshasa Alayudha, of Bahlika, and of Somadatta, the carnage did not
+still cease! After the fall of heroic Bhagadatta, of the Kamboja chief
+Sadakshina, and of Duhshasana, the carnage did not still cease! Beholding
+even diverse heroic and mighty kings, each owning extensive territories,
+slain in battle, the carnage, O Krishna, did not still cease! Beholding
+even a full Akshauhini of troops slain by Bhimasena in battle, the
+carnage did not still cease, in consequence of either the folly or the
+covetousness of the Dhartarashtras! What king born in a noble race, a
+race especially like that of Kuru, save of course the foolish Duryodhana,
+would thus fruitlessly wage such fierce hostilities? Who is there,
+possessed of reason and wisdom and capable of discriminating good from
+evil, that would thus wage war, knowing his foes to be superior to him in
+merit, strength, and courage? How could he listen to the counsels of
+another, when, indeed, he could not make up his mind to make peace with
+the Pandavas in obedience to the words uttered by thee? What medicine can
+be acceptable to that person today who disregarded Bhishma the son of
+Santanu, and Drona, and Vidura, while they urged him to make peace? How
+can he accept good counsels, who from folly, O Janardana, insolently
+disregarded his own aged sire as also his own well-meaning mother while
+speaking beneficial words unto him? It is evident, O Janardana, that
+Duryodhana took his birth for exterminating his race! His conduct and his
+policy, it is seen, point to that line, O lord! He will not give us our
+kingdom yet! This is my opinion, O Achyuta! The high-souled Vidura, O
+sire, told me many a time that as long as life remained in
+Dhritarashtra's son, he would never give us our share of the kingdom!
+Vidura further told me, 'As long also as Dhritarashtra will live, O giver
+of honours, even that sinful wight will act sinfully towards you! Ye will
+never succeed in vanquishing Duryodhana without battle!' Even thus, O
+Madhava, did Vidura of true foresight often speak to me! All the acts of
+that wicked-souled wight, I now find to be exactly as the high-souled
+Vidura had said! That person of wicked understanding who, having listened
+to the beneficial and proper words of Jamadagni's son, disregarded them,
+should certainly be held as standing in the face of destruction. Many
+persons crowned with ascetic success said as soon as Duryodhana was born,
+that the entire Kshatriya order would be exterminated in consequence of
+that wretch. Those words of the sages, O Janardana, are now being
+realised, since the Kshatriyas are undergoing almost entire extermination
+in consequence of Duryodhana's acts! I shall, O Madhava, slay all the
+warriors today! After all the Kshatriyas will have been slain and the
+(Kaurava) camp made empty, Duryodhana will then desire battle with us for
+his own destruction. That will end these hostilities! Exercising my
+reason, O Madhava, and reflected in my own mind, O thou of Vrishni's
+race, thinking of Vidura's words, and taking into account the acts of the
+wicked-souled Duryodhana himself, I have come to this conclusion!
+Penetrate the Bharata army, O hero, for I shall slay the wicked-souled
+Duryodhana and his army today with my keen shafts! Slaying this weak army
+in the very sight of Dhritarashtra's son, I shall today do what is for
+Yudhishthira's good!"'
+
+"Sanjaya continued, 'Thus addressed by Savyasaci, he of Dasarha's race,
+reins in hand, fearlessly penetrated that vast hostile force for battle.
+That was a terrible forest of bows (which the two heroes entered). Darts
+constituted its prickles. Maces and spiked bludgeons were its paths. Cars
+and elephants were its mighty trees. Cavalry and infantry were its
+creepers. And the illustrious Keshava, as he entered that forest on that
+car decked with many banners and pennons, looked exceedingly resplendent.
+Those white steeds, O king, bearing Arjuna in battle, were seen careering
+everywhere, urged by him of Dasarha's race! Then that scorcher of foes,
+Savyasaci, proceeded on his car, shooting hundreds of keen shafts like a
+cloud pouring showers of rain. Loud was the noise produced by those
+straight arrows, as also by those combatants that were covered with them
+in that battle by Savyasaci. Showers of shafts, piercing through the
+armour of the combatants, fell down on the Earth. Impelled from Gandiva,
+arrows, whose touch resembled that of Indra's thunder, striking men and
+elephants and horses, O king, fell in that battle with a noise like that
+of winged insects. Everything was shrouded with those shafts shot from
+Gandiva. In that battle, the points of the compass, cardinal and
+subsidiary, could not be distinguished. The whole world seemed to be
+filled with gold-winged shafts, steeped in oil, polished by the hands of
+the smith, and marked with Partha's name. Struck with those keen shafts,
+and burnt therewith by Partha even as a herd of elephants is burnt with
+burning brands, the Kauravas became languid and lost their strength.
+Armed with bow and arrows, Partha, resembling the blazing sun, burnt the
+hostile combatants in that battle like a blazing fire consuming a heap of
+dry grass. As a roaring fire of blazing flames and great energy (arising
+from embers) cast away on the confines of a forest by its denizens, fire
+consumes those woods abounding with trees and heaps of dry creepers, even
+so that hero possessed of great activity and fierce energy and endued
+with prowess of weapons, and having shafts for his flames, quickly burnt
+all the troops of thy son from wrath. His gold-winged arrows, endued with
+fatal force and shot with care, could not be baffled by any armour. He
+had not to shoot a second arrow at man, steed, or elephant of gigantic
+size. Like the thunder-wielding Indra striking down the Daityas, Arjuna,
+alone, entering that division of mighty car-warriors, destroyed it with
+shafts of diverse forms.'"
+
+
+
+25
+
+"Sanjaya said, 'Dhananjaya, with his Gandiva, frustrated the purpose of
+those unreturning heroes struggling in battle and striking their foes.
+The shafts shot by Arjuna, irresistible and endued with great force and
+whose touch was like that of the thunder, were seen to resemble torrents
+of rain poured by a cloud. That army, O chief of the Bharatas, thus
+struck by Kiritin, fled away in the very sight of thy son. Some deserted
+their sires and brothers, others deserted their comrades. Some
+car-warriors were deprived of their animals. Others lost their drivers.
+Some had their poles or yokes or wheels broken, O king! The arrows of
+some were exhausted. Some were seen afflicted with arrows. Some, though
+unwounded, fled in a body, afflicted with fear. Some endeavoured to
+rescue their sons, having lost all their kinsmen and animals. Some loudly
+called upon their sires, some upon their comrades and followers. Some
+fled, deserting their kinsmen, O tiger among men, and brothers and other
+relatives, O monarch! Many mighty car-warriors, struck with Partha's
+shafts and deeply pierced therewith, were seen to breathe hard, deprived
+of their senses. Others, taking them upon their own cars, and soothing
+them for a while, and resting them and dispelling their thirst by
+offering them drink, once more proceeded to battle. Some, incapable of
+being easily defeated in battle, deserting the wounded, once more
+advanced to battle, desirous of obeying the behests of thy son. Some,
+having slaked their thirst or groomed their animals, and some, wearing
+(fresh) armour, O chief of the Bharatas, and some, having comforted their
+brothers and sons and sires, and placed them in camp, once more came to
+battle. Some, arraying their cars in the order, O king, of superiors and
+inferiors, advanced against the Pandavas once more for battle. Those
+heroes (on their cars) covered with rows of bells, looked resplendent
+like Daityas and Danavas intent on the conquest of the three worlds.
+Some, advancing with precipitancy on their vehicles decked with gold,
+fought with Dhrishtadyumna amid the Pandava divisions. The Pancala prince
+Dhrishtadyumna, and the great car-warrior Shikhandi, and Satanika, the
+son of Nakula, fought with the car-force of the enemy. The Pancala
+prince, then, filled with rage and supported by a large army, rushed
+against thy angry troops from desire of slaying them. Then thy son, O
+ruler of men, sped many showers of arrows, O Bharata, at the Pancala
+prince thus rushing at him. Then, O king, Dhrishtadyumna was quickly
+pierced with many arrows in his arms and chest by thy son fighting with
+his bow. Deeply pierced therewith like an elephant with pointed lances,
+that great bowman then despatched with his shafts the four steeds of
+Duryodhana to the regions of death. With another broad-headed arrow he
+next cut off from his trunk the head of his enemy's driver. Then that
+chastiser of foes, king Duryodhana, having thus lost his car, rode on
+horse-back and retreated to a spot not remote. Beholding his own army
+destitute of prowess, thy son, the mighty Duryodhana, O king, proceeded
+to the place where Subala's son was. When the Kaurava cars were broken,
+3,000 gigantic elephants encompassed those car-warriors, the five
+Pandavas. Encompassed by that elephant force, O Bharata, the five
+brothers looked beautiful, O tiger among men, like the planets surrounded
+by the clouds. Then the mighty-armed and white-steeded Arjuna, O king, of
+sureness of aim and having Krishna for his charioteer, advanced on his
+car. Surrounded by those elephants huge as hills, he began to destroy
+those animals with his keen and polished arrows. Each slain with a single
+arrow, we beheld those huge elephants fallen or falling down, mangled by
+Savyasaci. The mighty Bhimasena, himself like an infuriated elephant,
+beholding those elephants, took up his formidable mace and rushed at
+them, quickly jumping down from his car, like the Destroyer armed with
+his club. Seeing that great car-warrior of the Pandavas with uplifted
+mace, thy soldiers became filled with fright and passed urine and
+excreta. The whole army became agitated upon beholding Bhimasena armed
+with mace. We then beheld those elephants, huge as hills, running hither
+and thither, with their frontal globes split open by Bhima with his mace
+and all their limbs bathed in blood. Struck with Bhima's mace, those
+elephants, running off from him, fell down with cries of pain, like
+wingless mountains. Beholding those elephants, many in number, with their
+frontal globes split open, running hither and thither or falling down,
+thy soldiers were inspired with fear. Then Yudhishthira also, filled with
+wrath, and the two sons of Madri, began to slay those elephant-warriors
+with arrows equipped with vulturine wings. Dhrishtadyumna, after the
+defeat of the (Kuru) king in battle, and after the flight of the latter
+from that spot on horse-back, saw that the Pandavas had all been
+surrounded by the (Kaurava) elephants. Beholding this, O monarch,
+Dhrishtadyumna, the son of the Pancala king, proceeded towards those
+elephants, from desire of slaughtering them. Meanwhile, not seeing
+Duryodhana in the midst of the car-force. Ashvatthama and Kripa, and
+Kritavarma of the Satwata race, asked all the Kshatriyas there, saying,
+"Where has Duryodhana gone?" Not seeing the king in that carnage, those
+great car-warriors all thought thy son to have been slain. Hence, with
+sorrowful faces, they enquired after him. Some persons told them that
+after the fall of his driver, he had gone to Subala's son. Other
+Kshatriyas, present there, who had been exceedingly mangled with wounds,
+said, "What need is there with Duryodhana? See if he is yet alive! Do you
+all fight unitedly? What will the king do to you?" Other Kshatriyas, who
+were exceedingly mangled, who had lost many of their kinsmen, and who
+were still being afflicted with the arrows of the enemy, said these words
+in indistinct tones, "Let us slay these forces by whom we are
+encompassed! Behold, the Pandavas are coming hither, after having slain
+the elephants!" Hearing these words of theirs, the mighty Ashvatthama,
+piercing through that irresistible force of the Pancala king, proceeded
+with Kripa and Kritavarma to the spot where Subala's son was. Indeed,
+those heroes, those firm bowmen, leaving the car-force, repaired (in
+search of Duryodhana). After they had gone away, the Pandavas, headed by
+Dhrishtadyumna, advanced, O king, and began to slay their enemies.
+Beholding those valiant and heroic and mighty car-warriors cheerfully
+rushing towards them, thy troops, amongst whom the faces of many had
+turned pale, became hopeless of their lives. Seeing those soldiers of
+ours almost deprived of weapons and surrounded (by the foe), I myself, O
+king, having only two kinds of forces, and becoming reckless of life,
+joined the five leaders of our army, and fought with the forces of the
+Pancala prince, posting our men on that spot where Saradwat's son was
+stationed. We had been afflicted with the shafts of Kiritin.
+Nevertheless, a fierce battle took place between us and the division of
+Dhrishtadyumna. At last, vanquished by the latter, all of us retreated
+from that encounter. I then beheld the mighty car-warrior Satyaki rushing
+against us. With four hundred cars that hero pursued me in battle. Having
+escaped with difficulty from Dhrishtadyumna whose steeds had been tired,
+I fell among the forces of Madhava even as a sinner falleth into hell.
+There a fierce and terrible battle took place for a short while. The
+mighty-armed Satyaki, having cut off my armour, became desirous of taking
+me alive. He seized me while I lay down on the ground insensible. Then
+within a short while that elephant-force was destroyed by Bhimasena with
+his mace and Arjuna with his arrows. In consequence of those mighty
+elephants, huge as hills, falling down on every side with crushed limbs,
+the Pandava warriors found their way almost entirely blocked up. Then the
+mighty Bhimasena, O monarch, dragging away those huge elephants, made a
+way for the Pandavas to come out. Meanwhile, Ashvatthama and Kripa and
+Kritavarma of the Satwata race, not seeing that chastiser of foes,
+Duryodhana, amid the car-division, sought for thy royal son. Abandoning
+the prince of the Pancalas, they proceeded to the spot where Subala's son
+was anxious to have a sight of the king during that terrible carnage.'"
+
+
+
+26
+
+"Sanjaya said, 'After that elephant-division had been destroyed, O
+Bharata, by the son of Pandu, and while thy army was being thus
+slaughtered by Bhimasena in battle, beholding the latter, that chastiser
+of foes, careering like the all-killing Destroyer himself in rage armed
+with his club, the remnant of thy unslaughtered sons, those uterine
+brothers, O king, united together at that time when he of Kuru's race,
+thy son Duryodhana, could not be seen, and rushed against Bhimasena. They
+were Durmarshana and Srutanta and Jaitra and Bhurivala and Ravi, and
+Jayatsena and Sujata and that slayer of foes, Durvishaha, and he called
+Durvimochana, and Dushpradharsha and the mighty-armed Srutarvan. All of
+them were accomplished in battle. Those sons of thine, uniting together,
+rushed against Bhimasena and shut him up on all sides. Then Bhima, O
+monarch, once more mounting on his own car, began to shoot keen shafts at
+the vital limbs of thy sons. Those sons of thine, covered with arrows by
+Bhimasena in that dreadful battle, began to drag that warrior like men
+dragging an elephant from off a cross-way. Excited with rage, Bhimasena,
+quickly cutting off the head of Durmarshana with a razor-headed arrow,
+felled it on the Earth. With another broad-headed arrow capable of
+penetrating every armour, Bhima next slew that mighty car-warrior, thy
+son Srutanta. Then with the greatest ease, piercing Jayatsena with a
+cloth-yard shaft, that chastiser of foes, the son of Pandu, felled that
+scion of Kuru's race from his car. The prince, O king, fell down and
+immediately expired. At this, thy son Srutarvan, excited with rage,
+pierced Bhima with a hundred straight arrows winged with vulturine
+feathers. Then Bhima, inflamed with rage, pierced Jaitra and Ravi and
+Bhurivala, those three, with three shafts resembling poison or fire.
+Those mighty car-warriors, thus struck, fell down from their cars, like
+Kinsukas variegated with flowers in the season of spring cut down (by the
+axe-man). Then that scorcher of foes, with another broad-headed arrow of
+great keenness, struck Durvimochana and despatched him to Yama's abode.
+Thus struck, that foremost of car-warriors fell down on the ground from
+his car, like a tree growing on the summit of a mountain when broken by
+the wind. The son of Pandu next struck thy other two sons at the head of
+their forces, Dushpradharsha and Sujata, each with a couple of arrows in
+that battle. Those two foremost of car-warriors, pierced with those
+shafts, fell down. Beholding next another son of thine, Durvishaha,
+rushing at him, Bhima pierced him with a broad-headed arrow in that
+battle. That prince fell down from his car in the very sight of all the
+bowmen. Beholding so many of his brothers slain by the singlehanded Bhima
+in that battle, Srutarvan, under the influence of rage, rushed at Bhima,
+stretching his formidable bow decked with gold and shooting a large
+number of arrows that resembled poison or fire in energy. Cutting off the
+bow of Pandu's son in that dreadful battle, the Kuru prince pierced the
+bowless Bhima with twenty arrows. Then Bhimasena, that mighty
+car-warrior, taking up another bow, shrouded thy son with arrows and
+addressing him, said, "Wait, Wait!" The battle that took place between
+the two was beautiful and fierce, like that which had occurred in days of
+yore between Vasava and the Asura Jambha, O lord! With the keen shafts,
+resembling the fatal rods of Yama, sped by those two warriors, the Earth,
+the sky, and all the points of the compass, became shrouded. Then
+Srutarvan, filled with rage, took up his bow and struck Bhimasena in that
+battle, O king, with many arrows on his arms and chest. Deeply pierced, O
+monarch, by thy son armed with the bow, Bhima became exceedingly agitated
+like the ocean at the full or the new moon. Filled with wrath, Bhima
+then, O sire, despatched with his arrows the driver and the four steeds
+of thy son to Yama's abode. Beholding him carless, Pandu's son of
+immeasurable soul, displaying the lightness of his hands, covered him
+with winged arrows. The carless Srutarvan then, O king, took up a sword
+and shield. As the prince, however, careered with his sword and bright
+shield decked with a hundred moons, the son of Pandu struck off his head
+from his trunk with a razor-headed arrow and felled it on the Earth. The
+trunk of that illustrious warrior, rendered headless by means of that
+razor-headed arrow, fell down from his car, filling the Earth with a loud
+noise. Upon the fall of that hero, thy troops, though terrified, rushed
+in that battle against Bhimasena from desire of fighting with him. The
+valiant Bhimasena, clad in mail, received those warriors rushing quickly
+at him from among the unslain remnant of that ocean of troops.
+Approaching him, those warriors encompassed that hero on all sides. Thus
+surrounded by those warriors of thine, Bhima began to afflict them all
+with keen shafts like him of a 1,000 eyes afflicting the Asuras. Having
+destroyed five hundred great cars with their fences, he once more slew
+seven hundred elephants in that battle. Slaying next 10,000 foot-soldiers
+with his mighty shafts, as also 800 steeds, the son of Pandu looked
+resplendent. Indeed, Bhimasena, the son of Kunti, having slain thy sons
+in battle, regarded his object achieved, O lord, and the purpose of his
+birth accomplished. Thy troops, at that time, O Bharata, ventured to even
+gaze at that warrior who was battling in that fashion and slaying thy men
+in that way. Routing all the Kurus and slaying those followers of theirs,
+Bhima then slapped his armpits, terrifying the huge elephants with the
+noise he produced. Then thy army, O monarch, which had lost a very large
+number of men, and which then consisted of a very few soldiers, became
+exceedingly cheerless, O king!'"
+
+
+
+27
+
+"Sanjaya said, 'Duryodhana, O king, and thy son Sudarsa, the only two of
+thy children yet unslain, were at that time in the midst of the (Kaurava)
+cavalry. Beholding Duryodhana staying in the midst of the cavalry,
+Devaki's son (Krishna) said unto Dhananjaya, the son of Kunti, "A large
+number of our foes, kinsmen that had received our protection, have been
+slain. There, that bull of Sini's race is returning, having taken Sanjaya
+captive! Both Nakula and Sahadeva, O Bharata, are fatigued, having fought
+with the wretched Dhartarashtras and their followers! Those three, Kripa
+and Kritavarma and the mighty car-warrior Ashvatthama, have left
+Duryodhana's side and taken up their position elsewhere! Having slain
+Duryodhana's troops, the Pancala prince stayeth yonder, endued with great
+beauty, in the midst of the Prabhadrakas. There, O Partha, Duryodhana
+stayeth in the midst of his cavalry, with the umbrella held over his head
+and himself flinging his glances all around! Having rearrayed the
+(remnant of his) army, he stayeth in the midst of his forces. Slaying
+this one with thy keen shafts, thou mayst achieve all thy objects! As
+long as these troops do not fly away beholding thee, in their midst and
+witnessing also the destruction of their elephant-force, do thou, O
+chastiser of foes, endeavour to slay Duryodhana! Let somebody go to the
+Pancala prince and ask him to come hither. The (Kaurava) troops are all
+tired, O sire! The sinful Duryodhana will never succeed in escaping!
+Having slain a large number of thy troops in battle, the son of
+Dhritarashtra wears a proud aspect as if he believes that the Pandavas
+have been vanquished! Beholding his own troops afflicted and slain by the
+Pandavas, the Kuru king will certainly come to battle for his own
+destruction!" Thus addressed by Krishna, Phalguna replied unto him,
+saying. "Almost all the sons of Dhritarashtra, O giver of honours, have
+been slain by Bhima! Only these two are yet alive! They, however, O
+Krishna, shall also meet with destruction today! Bhishma hath been slain,
+Drona hath been slain, Karna, otherwise called Vaikartana, hath been
+slain! Shalya, the king of the Madras, hath been slain, and Jayadratha
+also, O Krishna, hath been slain! Only five hundred horses from the
+remnant of the troops of Shakuni, the son of Subala, and of cars, only
+two hundred still remain, O Janardana! Of elephants there remain only a
+hundred that are formidable, and of foot only 3,000! There remain also
+Ashvatthama and Kripa and the ruler of the Trigartas and Uluka and
+Kritavarma of the Satwata race. These, O Madhava, form the remnant of
+Duryodhana's force! Truly, there is no escape from death for anybody on
+Earth! Although such a tremendous carnage hast taken place, behold,
+Duryodhana is still alive! Today king Yudhishthira, however, will be
+freed from all his foes! None amongst the enemy will escape me, I ween!
+Even if they be more than men, O Krishna, I shall yet slay all those
+warriors today, however furious in battle, if only they do not fly away
+from the field! Filled with wrath in today's battle, I shall, by slaying
+the prince of Gandhara with my keen shafts, dispel that sleeplessness
+which the king has suffered from for a long time! I shall win back all
+those valuable possessions which Subala's son, of wicked conduct, won
+from us at the gambling match in the assembly! Hearing of the slaughter
+of their husbands and sons at the hands of the Pandavas in battle, all
+the ladies of the city called after the elephant will utter loud wails!
+Today, O Krishna, our task will be ended! Today Duryodhana shall abandon
+all his blazing prosperity, as also his life-breath. Thou mayest take the
+foolish son of Dhritarashtra to be dead, O thou of Vrishni's race, if, O
+Krishna, he does not today fly away from the battle to be waged by me!
+Those steeds are incapable of enduring the twang of my bow and the slaps
+of my palms! Proceed thither, O Krishna, for I will slay them!" Thus
+addressed by Pandu's son of great force of mind, he of Dasarha's race
+urged his steeds, O king, towards the division of Duryodhana. Beholding
+that force (within which Duryodhana was), three mighty car-warriors
+prepared themselves for assailing it, for Bhimasena and Arjuna and
+Sahadeva, O sire, together proceeded against it with loud leonine roars
+from desire of slaying Duryodhana. Beholding those three warriors rushing
+quickly together with uplifted bows, Subala's son proceeded towards that
+spot against those Pandava foes. Thy son Sudarsana rushed against
+Bhimasena. Susarman and Shakuni encountered Kiritin. Thy son Duryodhana
+on horse-back proceeded against Sahadeva. Then thy son, O ruler of men,
+with great speed and care, forcibly struck Sahadeva's head with a lance.
+Thus assailed by thy son, Sahadeva sat down on the terrace of his car,
+all his limbs bathed in blood and himself sighing like a snake. Regaining
+his senses then, O king, Sahadeva, filled with rage, covered Duryodhana
+with keen arrows. Kunti's son, Dhananjaya, otherwise called Partha,
+putting forth his prowess, cut off the heads of many brave combatants on
+horse-back. Indeed, Partha, with many arrows, destroyed that (cavalry)
+division. Having felled all the steeds, he then proceeded against the
+cars of the Trigartas. At this, the great car-warriors of the Trigartas,
+uniting together, covered Arjuna and Vasudeva with showers of shafts.
+Assailing Satyakarman with a razor-headed arrow, the son of Pandu,
+possessed of great fame, cut off his adversary's car-shafts. With another
+razor-headed arrow, O lord, whetted on stone, that celebrated hero,
+smiling the while, cut off his antagonist's head adorned with bright
+gold. He next attacked Satyeshu in the sight of all the warriors, like a
+hungry lion, O king, in the forest, attacking a deer. Having slain him,
+Partha pierced Susarman with three arrows and then slew all those
+car-warriors adorned with ornaments of gold. He then proceeded against
+Susarman the ruler of Prashthala with great speed, vomiting the virulent
+poison of his wrath cherished for many long years. Covering him first, O
+bull of Bharata's race, with a hundred arrows, Arjuna then slew all the
+steeds of that bowman. Fixing then on his bowstring a mighty arrow that
+resembled the rod of Yama, Partha, smiling the while, quickly sped it at
+Susarman, aiming it at him. Sped by that bowman blazing with wrath, that
+arrow, reaching Susarman, pierced through his heart in that battle.
+Deprived of life, O monarch, Susarman fell down on the Earth, gladdening
+all the Pandavas and paining all thy warriors. Having slain Susarman in
+that battle, Partha then, with his shafts, despatched the five and thirty
+sons of that king, all of whom were great car-warriors, to Yama's abode.
+Slaying next all the followers of Susarman with his keen arrows, the
+mighty car-warrior, Arjuna, proceeded against the remnant of the Bharata
+host. Bhima, in that battle, filled with rage, O ruler of men, made thy
+son Sudarsana invisible with his arrows, and smiling the while, cut off
+from his antagonist's trunk his head with a razor-headed arrow of great
+sharpness. Deprived of life, the prince fell down on the Earth. Upon the
+fall of that (Kuru) hero, his followers encompassed Bhima in that battle,
+shooting showers of whetted arrows at him. Vrikodara, however, with his
+keen arrows, whose touch resembled that of Indra's thunder, covered that
+force around him. Within a very short time, Bhima slew them all, O bull
+of Bharata's race! Whilst they were being thus exterminated, many Kaurava
+leaders of great might, O Bharata, approached Bhima and began to fight
+with him. The son of Pandu, O king, covered all of them with his arrows.
+Similarly, thy warriors, O monarch, covered the great car-warriors of the
+Pandavas with dense showers of arrows from every side. All the warriors
+then, of both sides, thus engaged in battle with one another, became
+exceedingly agitated. Struck by one another, the combatants of both
+armies, O king, began to fall down, wailing aloud for their (deceased)
+kinsmen.'"
+
+
+
+28
+
+"Sanjaya said, 'During the progress of that battle which was so
+destructive of men and steeds and elephants, Subala's son, Shakuni, O
+king, rushed against Sahadeva. The valiant Sahadeva, as Shakuni rushed
+quickly towards him, sped showers of swift arrows at that warrior as
+numerous as a flight of insects. At that time, Uluka also encountered
+Bhima and pierced him with ten arrows, Shakuni, meanwhile, O monarch,
+having pierced Bhima with three arrows, covered Sahadeva with ninety.
+Indeed, those heroes, O king, encountering one another in that battle,
+pierced one another with many keen arrows equipped with Kanka and peacock
+feathers, winged with gold, whetted on stone, and sped from bow-strings
+drawn to their ears. Those showers of arrows sped from their bows and
+arms, O monarch, shrouded all the points of the compass like a thick
+shower of rain poured from the clouds. Then Bhima, filled with rage, and
+Sahadeva of great valour, both endued with great might, careered in that
+battle, making an immense carnage. That army, O Bharata, was covered with
+hundreds of arrows by those two warriors. In consequence thereof, the
+welkin on many parts of the field became shrouded with darkness. In
+consequence, O monarch, of steeds, covered with arrows, dragging after
+them, as they ran, a large number of slain combatants, the tracks on many
+parts of the field became entirely blocked up. Covered with steeds slain
+with their riders, with broken shields and lances, O monarch, and with
+swords and darts and spears all around, the Earth looked variegated as if
+strewn with flowers. The combatants, O king, encountering one another,
+careered in battle, filled with wrath and taking one another's life. Soon
+the field became strewn with heads, beautiful as the filaments of the
+lotus, adorned with earrings and graced with faces set with eyes upturned
+in wrath and lips bit in rage. Covered also, O monarch, with the severed
+arms of warriors that resembled the trunks of huge elephants, that were
+adorned with Angadas and cased in leathern fences, and that still held
+swords and lances and battle-axes, and with headless bodies risen on
+their feet and bleeding and dancing on the field, and swarming with
+carnivorous creatures of diverse kinds, the Earth, O lord, presented a
+frightful aspect! After the Bharata army had been reduced to a small
+remnant, the Pandavas, filled with delight in that dreadful battle began
+to despatch the Kauravas to Yama's abode. Meanwhile, the heroic and
+valiant son of Subala's son very forcibly struck Sahadeva on the head
+with a lance. Exceedingly agitated, O monarch, in consequence of the
+blow, Sahadeva sat down on the terrace of his car. Beholding Sahadeva in
+that plight, the valiant Bhima, filled with rage, O Bharata, held the
+whole Kuru army in check. With his cloth-yard shaft he pierced hundreds
+and thousands of hostile warriors, and having pierced them so, that
+chastiser of foes uttered a leonine roar. Frightened at that roar, all the
+followers of Shakuni, with their steeds and elephants, precipitately fled
+away in fear. Beholding them broken, king Duryodhana said unto them,
+"Stop, ye Kshatriyas, unacquainted with morality! Fight! What is the use
+of flight? That hero, who, without showing his back casteth away his life
+breath in battle, achieveth fame here and enjoyeth regions of bliss
+hereafter!" Thus exhorted by the king, the followers of Subala's son once
+more advanced against the Pandavas, making death their goal. Awful, O
+monarch, was the noise made by those rushing warriors, resembling that of
+the agitated ocean. At this, the field of battle became agitated all
+around. Beholding those followers of Subala's son thus advancing in
+battle, the victorious Pandavas, O monarch, proceeded against them.
+Comforted a little, the invincible Sahadeva, O monarch, pierced Shakuni
+with ten arrows and his steeds with three. With the greatest ease he then
+cut off the bow of Subala's son with a number of other arrows. Invincible
+in battle, Shakuni, however, took up another bow and pierced Nakula with
+sixty arrows and then Bhimasena with seven. Uluka also, O king, desirous
+of rescuing his sire in that engagement, pierced Bhima with seven arrows
+and Sahadeva with seventy. Bhimasena in that encounter pierced Uluka with
+many keen arrows and Shakuni with four and sixty, and each of the other
+warriors who fought around them, with three arrows. Struck by Bhimasena
+with shafts steeped in oil, the Kauravas, filled with rage in that
+battle, covered Sahadeva with showers of arrows like lightning-charged
+clouds pouring rain on a mountain-breast. The heroic and valiant Sahadeva
+then, O monarch, cut off, with a broad-headed arrow, the head of Uluka as
+the latter advanced against him. Slain by Sahadeva, Uluka, gladdening the
+Pandavas in that battle, fell down on the earth from his car, all his
+limbs bathed in blood. Beholding his son slain, Shakuni, O Bharata, with
+voice choked with tears and drawing deep breaths, recollected the words
+of Vidura. Having reflected for a moment with tearful eyes, Shakuni,
+breathing heavily, approached Sahadeva and pierced him with three arrows.
+Baffling those arrows sped by Subala's son with showers of shafts, the
+valiant Sahadeva, O monarch, cut off his antagonist's bow in that battle.
+Seeing his bow cut off, O king, Shakuni, the son of Subala, took up a
+formidable scimitar and hurled it at Sahadeva. The latter, however, with
+the greatest ease, O monarch, cut off in twain that terrible scimitar of
+Subala's son as it coursed towards him in that encounter. Beholding his
+sword cut in twain, Shakuni took up a formidable mace and hurled it at
+Sahadeva. That mace also, unable to achieve its object, fell down on the
+Earth. After this, Subala's son, filled with rage, hurled at the son of
+Pandu an awful dart that resembled an impending death night. With the
+greatest ease Sahadeva, in that encounter, cut off, with his gold-decked
+shafts, into three fragments, that dart as it coursed swiftly towards
+him. Cut off into fragments, that dart adorned with gold fell down on the
+earth like a blazing thunderbolt from the firmament, diverging into many
+flashes. Beholding that dart baffled and Subala's son afflicted with
+fear, all thy troops fled away in fright. Subala's son himself joined
+them. The Pandavas then, eager for victory, uttered loud shouts. As
+regards the Dhartarashtras, almost all of them turned away from the
+fight. Seeing them so cheerless, the valiant son of Madri, with many
+1,000 shafts, checked them in that battle. Then Sahadeva came upon
+Subala's son as the latter, who was still expectant of victory, was
+flying away, protected by the excellent cavalry of the Gandharas.
+Recollecting, O king, that Shakuni, who had fallen to his share, was
+still alive, Sahadeva, on his car adorned with gold, pursued that
+warrior. Stringing his formidable bow and drawing it with great force,
+Sahadeva, filled with rage, pursued the son of Subala and vigorously
+struck him with many shafts equipped with vulturine feathers and whetted
+on stone, even like a person striking a mighty elephant with pointed
+lances. Endued with great energy of mind, Sahadeva, having afflicted his
+foe thus, addressed him, as if for calling back to mind (his past
+misdeeds), in these words, "Adhering to the duties of a Kshatriya, fight
+(with me) and be a man! Thou hadst, O fool, rejoiced greatly in the midst
+of the assembly, while gambling with dice! Receive now, O thou of wicked
+understanding, the fruit of that act! All those wicked-souled ones that
+had ridiculed us then have perished! Only that wretch of his race,
+Duryodhana, is still alive, and thyself, his maternal uncle! Today I
+shall slay thee, striking off thy head with a razor-headed arrow like a
+person plucking a fruit from a tree with a stick!" Saying these words, O
+monarch, Sahadeva of great strength, that tiger among men, filled with
+rage, rushed impetuously against Shakuni. Approaching his enemy, the
+invincible Sahadeva, that foremost of warriors, forcibly drawing his bow
+and as if burning his foe with wrath, pierced Shakuni with ten arrows and
+his steeds with four. Then cutting off his umbrella and standard and bow,
+he roared like a lion. His standard and bow and umbrella thus cut off by
+Sahadeva, Subala's son was pierced with many arrows in all his vital
+limbs. Once again, O monarch, the valiant Sahadeva sped at Shakuni an
+irresistible shower of arrows. Filled with rage, the son of Subala then,
+single-handed, rushed with speed against Sahadeva in that encounter,
+desirous of slaying the latter with a lance adorned with gold. The son of
+Madri, however, with three broad-headed arrows, simultaneously cut off,
+without losing a moment, that uplifted lance as also the two well-rounded
+arms of his enemy at the van of battle, and then uttered a loud roar.
+Endued with great activity, the heroic Sahadeva then, with a broad-headed
+arrow, made of hard iron, equipped with wings of gold, capable of
+penetrating every armour, and sped with great force and care, cut off
+from his trunk his enemy's head. Deprived of his head by the son of Pandu
+with that gold-decked arrow of great sharpness and splendour like the
+sun's, Subala's son fell down on the earth in that battle. Indeed, the
+son of Pandu, filled with rage, struck off that head which was the root
+of the evil policy of the Kurus, with that impetuous shaft winged with
+gold and whetted on stone. Beholding Shakuni lying headless on the ground
+and all his limbs drenched with gore, thy warriors, rendered powerless
+with fear, fled away on all sides with weapons in their hands. At that
+time, thy sons, with cars, elephants, horse and foot entirely broken,
+heard the twang of Gandiva and fled away with colourless faces, afflicted
+with fear and deprived of their senses. Having thrown down Shakuni from
+his car, the Pandavas, O Bharata, became filled with delight. Rejoicing
+with Keshava among them, they blew their conchs in that battle,
+gladdening their troops. All of them, with glad hearts, worshipped
+Sahadeva, and said, "By good luck, O hero, Shakuni of wicked soul, that
+man of evil course, hath, with his son, been slain by thee!"'"
+
+
+
+29
+
+(Hrada-pravesa Parva)
+
+"Sanjaya said, 'After this, the followers of Subala's son, O monarch,
+became filled with rage. Prepared to lay down their lives in that
+dreadful battle, they began to resist the Pandavas. Resolved to aid
+Sahadeva in his victory, Arjuna, as also Bhimasena possessed of great
+energy and resembling an angry snake of virulent poison in aspect,
+received those warriors. With his Gandiva, Dhananjaya baffled the purpose
+of those warriors, who, armed with darts and swords and lances, desired
+to slay Sahadeva. Vibhatsu, with his broad-headed arrows, cut off the
+steeds, the heads, and the arms, with weapons in grasp of those rushing
+combatants. The steeds of those foremost of heroes endued with activity,
+struck by Savyasaci, fell down on the earth, deprived of their lives.
+King Duryodhana, beholding that carnage of his own troops, O lord, became
+filled with rage. Assembling together the remnant of his cars which still
+numbered many hundreds, as also his elephants and horse and foot, O
+scorcher of foes, thy son said these words unto those warriors,
+"Encountering all the Pandavas with their friends and allies, in this
+battle, and the prince of Pancala also with his own troops, and slaying
+them quickly, turn back from the fight!" Respectfully accepting that
+command of his, those warriors, difficult of defeat in battle, proceeded
+once more against the Parthas in that battle, at the behest of thy son.
+The Pandavas, however, covered with their arrows resembling snakes of
+virulent poison, all those warriors, forming the remnant of the Kaurava
+army, that thus rushed quickly against them in that dreadful battle. That
+army, O chief of the Bharatas, as it came to battle, was in a moment
+exterminated by those high-souled warriors, for it failed to obtain a
+protector. In consequence of the (Kaurava) steeds running hither and
+thither that were all covered with the dust raised by the army, the
+cardinal and the subsidiary points of the compass could not be
+distinguished. Many warriors, issuing out of the Pandava array, O
+Bharata, slew thy troops in a moment in that battle. Eleven Akshauhinis,
+O Bharata, of troops had been assembled for thy son! All those, O lord,
+were slain by the Pandus and the Srinjayas! Amongst those thousands upon
+thousands of high-souled kings on thy side, only Duryodhana now, O
+monarch, exceedingly wounded, was seen to be alive, casting his eyes on
+all sides, and seeing the earth empty, himself destitute of all his
+troops while the Pandavas, filled with joy in that battle, were roaring
+aloud in consequence of the accomplishment of all their objects.
+Duryodhana, O monarch, unable to endure the whiz of the shafts shot by
+those high-souled heroes, became stupefied! Destitute of troops and
+animals, he set his heart on retreat from the field.'
+
+"Dhritarashtra said, 'When my troops were slain and our camp made
+entirely empty, what was the strength, O Suta, of the troops that still
+remained to the Pandavas? I desire to know this. Therefore, tell me, O
+Sanjaya, for thou art skilled (in narration). Tell me also, O Sanjaya,
+that which was done by my son, the wicked Duryodhana, that lord of the
+earth, the sole survivor of so many men, when he saw his army
+exterminated.'
+
+"Sanjaya continued, '2,000 cars, 700 elephants, 5,000 horse, and 10,000
+foot, this was the remnant, O monarch, of the mighty host of the
+Pandavas. Taking care of this force, Dhrishtadyumna waited in that
+battle. Meanwhile, O chief of the Bharatas, king Duryodhana, that
+foremost of car-warriors, saw not in that battle a single warrior on his
+side. Beholding his enemies roaring aloud and witnessing the
+extermination of his own army, that lord of the earth, Duryodhana,
+without a companion, abandoned his slain steed, and fled from the field
+with face turned eastwards. That lord of eleven Akshauhinis, thy son
+Duryodhana, of great energy, taking up his mace, fled on foot towards a
+lake. Before he had proceeded far on foot, the king recalled the words of
+the intelligent and virtuous Vidura. Without doubt, this had been
+foreseen by Vidura of great wisdom, this great carnage of Kshatriyas and
+of ourselves in battle. Reflecting on this, the king, with heart burning
+in grief at having witnessed the extermination of his army, desired to
+penetrate into the depths of that lake. The Pandavas, O monarch, with
+Dhrishtadyumna at their head, filled with rage, rushed against (the small
+remnant of) thy army. With his Gandiva, Dhananjaya baffled the purpose of
+the (Kaurava) troops, who, armed with darts and swords and lances, were
+uttering loud roars. Having with his sharp shafts slain those troops with
+their allies and kinsmen, Arjuna, as he stood on his car having white
+steeds yoked unto it, looked exceedingly beautiful. Upon the fall of
+Subala's son along with horse, cars and elephants, thy army looked like a
+large forest laid low (by the wind). In Duryodhana's army then, O
+monarch, which had numbered many hundred thousands of warriors, not
+another great car-warrior was seen to be alive, save the heroic son of
+Drona, and Kritavarma, and Kripa the son of Gotama, O monarch, and that
+lord of the earth, thy son! Dhrishtadyumna, seeing me, laughingly
+addressed Satyaki, saying, 'What is the use of seizing this one? Nothing
+will be gained by keeping him alive.' Hearing these words of
+Dhrishtadyumna, the grandson of Sini, that great car-warrior, uplifting
+his sharp sword, prepared to slay me. Just at that juncture, the
+Island-born Krishna of great wisdom (Vyasa), coming there, said, "Let
+Sanjaya be dismissed alive! By no means should he be slain!" Hearing
+these words of the Island-born, the grandson of Sini, joined his hands,
+and then, setting me free said unto me, "Peace to thee, O Sanjaya, thou
+mayest go hence!" Permitted by him, I myself then, putting off my armour
+and making over my weapons, set out on the evening on the road leading to
+the city, my limbs bathed in blood. After I had come about two miles, O
+monarch, I beheld Duryodhana, standing alone, mace in hand, and
+exceedingly mangled. His eyes were full of tears and therefore he could
+not see me. I stood cheerlessly before him. He looked accordingly at me
+without recognising me. Beholding him standing alone on the field and
+indulging in grief, I also, overwhelmed with sorrow, succeeded not for a
+little while to speak a single word. Then I said unto him everything
+about my own capture and my release through the grace of the Island-born.
+Having reflected for a moment, and regained his senses, he enquired of me
+about his brothers and his troops. I had seen everything with my eyes and
+therefore told him everything, that his brothers had all been slain and
+that all his troops had been exterminated. I told the king that we had at
+that time only three car-warriors left alive, for the Island-born had
+said so unto me when I set out (from the place where the Pandavas were).
+Drawing deep breaths and looking repeatedly at me, thy son touched me
+with his hand and said, "Except thee, O Sanjaya, there is none else that
+liveth, amongst those engaged in this battle! I do not see another (on my
+side), while the Pandavas have their allies living! Say, O Sanjaya, unto
+that lord, the blind king Dhritarashtra, that his son Duryodhana hath
+entered the depths of a lake! Destitute of friends such as those (I
+lately had), deprived of sons and brothers, and seeing his kingdom taken
+by the Pandavas, who is there like me that would desire to live? Say all
+this unto the king and tell him further that I have escaped with life
+from that dreadful battle, and that, alive, though exceedingly wounded, I
+shall rest within the depths of this lake." Having said these words unto
+me, O monarch, the king entered that lake. That ruler of men, by his
+power of illusion, then charmed the waters of that lake, making a space
+for him within them. After he had entered that lake, I myself, without
+anybody on my side, saw those three car-warriors (of our army) coming
+together to that spot with their tired animals. They were Kripa, the son
+of Saradwat, and the heroic Ashvatthama, that foremost of car-warriors,
+and Kritavarma of Bhoja's race. Mangled with shafts, all of them came
+together to that spot. Beholding me, they all urged their steeds to
+greater speed and coming up to me, said, "By good luck, O Sanjaya, thou
+livest yet!" All of them then enquired after thy son, that ruler of men,
+saying, 'Is our king Duryodhana still alive, O Sanjaya?' I then told them
+that the king was well in body. I also told them everything that
+Duryodhana had said unto me. I also pointed out to them the lake that the
+king had entered. Then Ashvatthama, O king, having heard those words from
+me, cast his eyes on that extensive lake and began to wail in grief,
+saying, "Alas, alas, the king knows not that we are still alive! With him
+amongst us, we are still quite able to fight with our foes!" Those mighty
+car-warriors, having wept there for a long time, fled away at sight of
+the sons of Pandu. Those three car-warriors that formed the remnant of
+our army took me up on the well-adorned car of Kripa, and then proceeded
+to the Kuru camp. The sun had set a little before. The troops forming the
+outposts of the camp, learning that all thy sons had been slain, wept
+aloud. Then, O monarch, the old men that had been appointed to look after
+the ladies of the royal household proceeded towards the city, taking the
+princesses after them. Loud were the wails uttered by those weeping
+ladies when they heard of the destruction of the whole army. The women, O
+king, crying ceaselessly, caused the earth to resound with their voices
+like a flight of she-ospreys. They tore their bodies with nails and
+struck their heads with their hands, and untied their braids, indulging
+all the while in loud cries. Filling the air with sounds such as "Oh!"
+and "Alas!" and beating their breasts, they cried aloud and wept and
+uttered loud shrieks, O monarch! Then the friends of Duryodhana, deeply
+afflicted and made voiceless by their tears, set out for the city, taking
+the ladies of the royal household with them. The camp-guards quickly fled
+towards the city, taking with them many white beds overlaid with costly
+coverlets. Others, placing their wives on cars drawn by mules, proceeded
+towards the city. Those ladies, O monarch, who, while in their houses
+could not be seen by the very sun, were now, as they proceeded towards
+the city, exposed to the gaze of the common people. Those women, O chief
+of the Bharata's race, who were very delicate, now proceeded with speed
+towards the city, having lost their near ones and kinsmen. The very
+cow-herds and shepherds and common men, filled with panic and afflicted
+with the fear of Bhimasena, fled towards the city. Even these were filled
+with a great fear of the Parthas. Looking at one another, all of them
+fled towards the city. During the progress of that general flight
+attended with such circumstances of fear, Yuyutsu, deprived of his senses
+by grief, thought upon what he should do in view of the emergency that
+had come. "Duryodhana hath been vanquished in battle by the Pandavas of
+terrible prowess! He had eleven Akshauhinis of troops under him! All his
+brothers have been slain! All the Kauravas, headed by Bhishma and Drona,
+have perished! Through the influence of Destiny, only I have been saved!
+All those that were in the Kuru camp have fled! Alas, they are flying on
+all sides, deprived of energy and destitute of protectors! Such a sight
+had never been seen before! Afflicted with sorrow, with eyes anxious in
+fear, they are flying away on all sides like a herd of deer, looking at
+one another! Those amongst the counsellors of Duryodhana that are yet
+alive have fled towards the city, taking with them the ladies of the
+royal household! I think, O lord, that the time hath come when I also
+should enter the city with them, after taking the permission of
+Yudhishthira and Vasudeva!" For this purpose that mighty-armed prince
+presented himself before both those heroes. King Yudhishthira, who is
+always compassionate, became highly pleased with him. The mighty-armed
+Pandava embraced that child of a Vaisya mother and dismissed him
+affectionately. Riding upon his own car, he urged his steeds to great
+speed. He then supervised the removal of the ladies of the royal
+household to the city. The sun was setting. With those ladies, Yuyutsu
+entered the city of Hastinapura, with tearful eyes and with voice choked
+in grief. He then saw Vidura of great wisdom, sitting with tearful eyes.
+He had come away from Dhritarashtra, his heart having been afflicted with
+great sorrow. Bowing down unto Vidura, he stood before him. Devoted to
+truth, Vidura addressed him, saying, "By good luck, O son, thou livest
+amid this general destruction of the Kurus! Why, however, hast thou come
+without king Duryodhana in thy company? Tell me in detail the cause of
+this!" Yuyutsu then said, "After the fall of Shakuni, O sire, with all
+his kinsmen and friends, king Duryodhana abandoning the steed he rode,
+fled away, in fear towards the east. After the king had fled away, all
+the people in the (Kaurava) encampment, agitated with fear, fled towards
+the city. Then the protectors of the ladies, placing the wives of the
+king, as also those of his brothers, on vehicles, fled away in fear.
+Obtaining the permission of king Yudhishthira and Keshava, I set out for
+Hastinapura, for protecting the people thus flying away!" Hearing these
+words spoken by the son of Dhritarashtra's Vaisya wife, Vidura of
+immeasurable soul, conversant with every usage and feeling that was
+proper at that hour, applauded the eloquent Yuyutsu. And he said, "Thou
+hast acted properly, having regard for what has come, in view of this
+destruction of all the Bharatas of which thou art speaking! Thou hast
+also, from compassion, maintained the honour of thy race! By good luck,
+we behold thee come back with life from this terrible battle that is so
+destructive of heroes, like creatures beholding the sun possessed of
+blazing glory! Thou, O son, are now in every way the sole staff of the
+blind monarch, bereft of foresight, afflicted with calamity, struck by
+Destiny, and who, though repeatedly dissuaded, could not abstain from
+pursuing his evil policy. Take rest here for this day! Tomorrow thou
+mayst return to Yudhishthira!" Having said these words, Vidura, with
+tearful eyes, took leave of Yuyutsu and entered the abode of the king,
+which resounded with cries of "Oh!" and "Alas!" uttered by citizens and
+villagers afflicted with woe. The cheerless mansion seemed to have lost
+all its beauty; comfort and happiness seemed to have deserted it. It was
+all empty and pervaded by disorder. Already filled with sorrow, Vidura's
+grief increased at that sight. Conversant with every duty, Vidura, with a
+sorrowful heart, entered the palace, drawing deep breaths. As regards
+Yuyutsu, he passed that night in his own abode. Afflicted with woe, he
+failed to obtain any joy at the panegyrics with which he was greeted. He
+passed the time, thinking of the terrible destruction of the Bharatas at
+one another's hands.'"
+
+
+
+30
+
+"Dhritarashtra said, 'After all the Kaurava troops had been slain by the
+sons of Pandu on the field of battle, what did those survivors of my
+army, Kritavarma and Kripa and the valiant son of Drona do? What also did
+the wicked-souled king Duryodhana then do?'
+
+"Sanjaya said, 'After the flight of the ladies of those high-souled
+Kshatriyas, and after the (Kaurava) camp had become entirely empty, the
+three car-warriors (thou hast mentioned) became filled with anxiety.
+Hearing the shouts of the victorious sons of Pandu, and beholding the
+camp deserted towards the evening, those three warriors of our side,
+desirous of rescuing the king, and unable to stay on the field, proceeded
+towards the lake. Yudhishthira, of virtuous soul, with his brothers in
+that battle, felt great joy and wandered over the field from desire of
+slaying Duryodhana. Filled with wrath, the Pandavas, desirous of victory,
+searched for thy son. Though, however, they looked very carefully for
+him, they failed to discover the (Kuru) king. Mace in hand, he had fled
+with great speed from the field of battle and penetrated into that lake,
+having by the aid of his powers of illusion, solidified its waters. When
+at last the animals of the Pandavas became very much tired, the latter
+proceeded to their camp and rested there with their soldiers. After the
+Parthas had retired to their camp, Kripa and Drona's son and Kritavarma
+of the Satwata race, slowly proceeded towards that lake. Approaching the
+lake within which lay the king, they addressed that invincible ruler of
+men asleep within the water, saying, "Arise, O king, and fight with us
+against Yudhishthira! Either obtaining victory enjoy the earth, or,
+slain, proceed to heaven! The forces of the Pandavas also, O Duryodhana,
+have all been slain by thee! Those amongst them that are yet alive have
+been exceedingly mangled! They will not be able, O monarch, to bear thy
+impetuosity, especially when thou shalt be protected by us! Arise,
+therefore, O Bharata!"
+
+"'Duryodhana said, "By good luck, I see you, ye bulls among men, come
+back with life from this destructive battle between the Pandavas and the
+Kauravas! After we have rested a while and dispelled our fatigue, we
+shall encounter the enemy and conquer him! Ye also are tired and I myself
+am exceedingly mangled! The army of the Pandavas is swelling with might!
+For these reasons, I do not like to fight now! These exhortations on your
+part, ye heroes, are not at all wonderful, for your hearts are noble!
+Your devotion also to me is great! This, however, is not the time for
+prowess! Resting for this one night, I shall, on the morrow, join you and
+fight with the foe! In this there is no doubt!"'
+
+"Sanjaya continued, 'Thus addressed, the son of Drona replied unto the
+king, who was invincible in battle, saying, "Arise, O king, blessed be
+thou, we shall yet vanquish the foe! I swear by all my religious acts, by
+all the gifts I have made, by truth itself, and my silent meditations, O
+king, that I shall today slay the Somakas! Let me not obtain the delight
+resulting from the performance of sacrifices, that delight which is felt
+by all pious men, if this night passes away without my slaying the
+Pandavas in battle! Without slaying all the Pancalas, I will not, O lord,
+put off my armour! I tell thee this truly. Believe me, O ruler of men!"
+While they were thus conversing, a number of hunters came there. Fatigued
+with the weight of meat they carried, they came there, not of any set
+purpose, for slaking their thirst. Those huntsmen, O lord, used every
+day, to procure, with great regard, a basketful of meat for Bhimasena, O
+king! As they sat concealed on the banks of that lake, those men heard
+every word of that conversation between Duryodhana and those warriors.
+Finding the Kuru king unwilling to fight, those great bowmen, themselves
+desirous of battle, began to urge him greatly to adopt their counsels.
+Seeing those car-warriors of the Kaurava army, and understanding that the
+king, unwilling to fight, was staying within the waters, and hearing that
+conversation between those heroes and their master staying within the
+depths of the lake, indeed, O monarch, the huntsmen, clearly perceiving
+that it was Duryodhana who was staying within the lake, formed a
+resolution. A little while before, the son of Pandu, while searching for
+the king, had met those men and asked them about the whereabouts of
+Duryodhana. Recollecting the words that the son of Pandu had said, those
+hunters, O king, whisperingly said unto one another, "We will discover
+Duryodhana (unto the Pandavas). The son of Pandu will then give us
+wealth! It is evident to us that the celebrated king Duryodhana is here!
+Let us then, all of us, proceed to the spot where king Yudhishthira is,
+for telling him that the vindictive Duryodhana is concealed within the
+waters of this lake! Let us also, all of us, inform that great bowman,
+the intelligent Bhimasena, that the son of Dhritarashtra is concealed
+here within the waters of this lake! Gratified with us, he will give us
+much wealth! What need of fatiguing ourselves, day after day, with
+procuring meat and weakening ourselves with such toil?" Having said these
+words, those huntsmen, filled with joy and longing for wealth, took up
+their baskets of meat and proceeded towards the (Pandava) camp. Possessed
+of sure aim and skilled in smiting, the Pandavas, O monarch, not seeing
+in battle Duryodhana, who was then concealed, (were resting in their
+camp). Desirous of reaching the end of that sinful wight's evil policy,
+they had despatched spies in all directions on the field of battle. All
+the soldiers, however, that had been despatched on that mission returned
+to the camp together and informed king Yudhishthira the just that no
+trace could be found of king Duryodhana. Hearing these words of the
+returned messengers, O bull of Bharata's race, king Yudhishthira became
+filled with great anxiety and began to breathe heavily. While the
+Pandavas, O bull of Bharata's race, were staying in such cheerlessness,
+those huntsmen, O lord, having come with great speed from the banks of
+that lake, arrived at the camp, filled with joy at having discovered
+Duryodhana. Though forbidden, they still entered the camp, in the very
+sight of Bhimasena. Having approached that mighty son of Pandu,
+Bhimasena, they represented everything unto him about what they had seen
+and heard. Then Vrikodara, that scorcher of foes, O king, giving them
+much wealth, represented everything unto king Yudhishthira the just,
+saying, "Duryodhana, O king, hath been discovered by the huntsmen that
+supply me with meat! He, O king, for whom thou grievest now lies within a
+lake whose waters have been solidified by him!" Hearing these agreeable
+words of Bhimasena, O monarch, Kunti's son, Ajatasatru, became, with all
+his brothers, filled with joy. Having learnt that the mighty bowman
+Duryodhana had penetrated into the waters of a lake, the king proceeded
+thither with great speed, with Janardana at his head. Then a tumultuous
+noise arose, O monarch, from among the Pandavas and the Pancalas all of
+whom were filled with joy. The warriors uttered leonine roars, O bull of
+Bharata's race, and shouted loudly. All the Kshatriyas, O king, proceeded
+with great speed towards that lake called Dvaipayana. The rejoicing
+Somakas all around loudly and repeatedly exclaimed, "The sinful son of
+Dhritarashtra has been found!" The noise made by the cars of those
+impetuous warriors who proceeded with great speed, became very loud, O
+monarch, and touched the heavens. Although their animals were tired, all
+of them still proceeded with speed behind king Yudhishthira who was bent
+upon finding out Duryodhana. Arjuna, and Bhimasena, and the two sons of
+Madri by Pandu, and the Pancala prince Dhrishtadyumna, and the
+unvanquished Shikhandi, and Uttamaujas, and Yudhamanyu, and the mighty
+car-warrior Satyaki, and the (five) sons of Draupadi, and those amongst
+the Pancalas, O king, that were yet alive, and all the Pandavas, and all
+their elephants, and foot-soldiers by hundreds upon hundreds, all
+proceeded with Yudhishthira. Possessed of great valour, king Yudhishthira
+the just, O monarch, arrived at the lake known by the name of Dvaipayana
+within which Duryodhana then was. Wide as the ocean itself, its aspect
+was agreeable and its waters were cool and transparent. Solidifying the
+waters by means of his power of illusion, by, indeed, a wonderful method,
+thy son Duryodhana, O Bharata, happened to be within that lake. Indeed,
+within those waters lay, O lord, that king, armed with his mace, who, O
+ruler of men, could not be vanquished by any man! Staying within the
+waters of that lake, king Duryodhana heard that tumultuous noise (of the
+Pandava army) which resembled the very roar of the clouds. Yudhishthira
+then, O king, with his brothers repaired to that lake from desire of
+slaying Duryodhana. Raising a thick dust, the son of Pandu caused the
+earth to tremble with the sound of his car-wheels and the loud blare of
+his conch. Hearing the noise made by the army of Yudhishthira, those
+great car-warriors, Kritavarma and Kripa and the son of Drona, said these
+words unto the Kuru king, "Filled with joy and longing for victory, the
+Pandavas are coming hither! We will, therefore, leave this place. Let it
+be known to thee!" Hearing those words of these heroes endued with great
+activity, he answered them, saying, "So be it," and remained (as before)
+within the waters, having, O lord, solidified them by his powers of
+illusion. Those car-warriors headed by Kripa, filled with grief, took
+leave of the king, O monarch, and went away to a place far removed from
+that spot. Having proceeded far, they beheld a banyan, O sire, under
+whose shade they stopped, greatly tired, and exceedingly anxious about
+the king and indulging in such thoughts as these, "The mighty son of
+Dhritarashtra, having solidified the waters of the lake, lay stretched at
+the bottom. The Pandavas have reached that spot, from desire of battle.
+How will the battle take place? What will become of the king?" Thinking
+of these things, O king, those heroes, Kripa and the others, liberated
+their horses from their cars and prepared to rest there for some time.'"
+
+
+
+31
+
+"Sanjaya said, 'After those three car-warriors had left that spot, the
+Pandavas arrived at that lake within which Duryodhana was resting
+himself. Having reached the banks of the Dvaipayana lake, O chief of
+Kuru's race, they beheld that receptacle of waters enchanted by thy son.
+Then Yudhishthira, addressing Vasudeva, said, "Behold, the son of
+Dhritarashtra hath applied his power of illusion to these waters! Having
+enchanted the waters, he lieth within them. He can have now no fear (of
+injury) from man! Having invoked a celestial illusion, he is now within
+the waters! By an act of deception, that wight conversant with every
+deception hath sought this refuge! He shall not, however, escape me with
+life! Even if the wielder of the thunderbolt himself aid him in battle,
+people, O Madhava, shall yet behold him slain today!"
+
+"'Vasudeva said, "With thy own powers of illusion, O Bharata, destroy
+this illusion of Duryodhana who is an adept in it! One conversant with
+illusion should be slain with illusion! This is the truth, O
+Yudhishthira! With acts and means and applying thy power of illusion to
+these waters, slay, O chief of the Bharatas, this Suyodhana, who is the
+very soul of illusion! With acts and means Indra himself slew the Daityas
+and the Danavas! Vali himself was bound by that high-souled one
+(Upendra), with the aid of many acts and means! The great Asura
+Hiranyaksha, as also that other one, Hiranyakasipu, was slain by the aid
+of many acts and means. Without doubt, O king, Vritra also was slain by
+the aid of acts! Similarly was the Rakshasa Ravana of Pulastya's race,
+with his relatives and followers, slain by Rama! Relying upon acts and
+contrivances, do thou also display thy powers! Those two ancient Daityas,
+Taraka and Viprachitti of great energy, were in ancient times, O king,
+slain by the aid of acts and means! Similarly, Vatapi and Ilwala, and
+Trisiras, O lord, and the Asuras Sunda and Upasunda, were all slain by
+the aid of means! Indra himself enjoys heaven by the aid of acts and
+means! Acts are very efficacious, O king, and nothing else so, O
+Yudhishthira! Daityas and Danavas and Rakshasas and kings had been slain
+by the aid of acts and means. Do thou take therefore, the help of act!"'
+
+"Sanjaya continued, 'Thus addressed by Vasudeva, Pandu's son of rigid
+vows, smiling the while, addressed, O monarch, thy son of great might,
+who, O Bharata, was then within the waters of that lake, saying, "Why, O
+Suyodhana, hast thou entered these waters, after having caused all the
+Kshatriyas to perish and after having, O king, caused thy own race to be
+annihilated? Why hast thou entered into this lake today, wishing to save
+thy own life? Arise, O king, and fight us, O Suyodhana! Where, O foremost
+of men, hath that pride and that sense of honour which thou hadst now
+gone, since, O king, thou hast enchanted these waters and art now lying
+within them? All men speak of thee in assemblies as a hero. All that,
+however, is entirely untrue, I think, since thou art now concealed within
+these waters! Arise, O king, and fight, for thou art a Kshatriya born of
+a noble race! Thou art Kauraveya in particular! Remember thy birth! How
+canst thou boast of thy birth in Kuru's race when thou concealest thyself
+within the depths of this lake, having fled away from battle in fear?
+This is not the eternal duty of a Kshatriya, staying away from battle!
+Flight from battle, O king, is not the practice of those that are
+honourable, nor does it lead to heaven! How is it that without having
+attained to the end of this war, inspired though thou wert with the
+desire of victory, thou stayest now within this lake, after having caused
+and witnessed the slaughter of thy sons and brothers and sires and
+relatives and friends and maternal uncles and kinsmen? Ever boastful of
+thy courage, thou art, however, not a hero! Falsely dost thou describe
+thyself, O Bharata, when thou sayst in the hearing of all men that thou
+art a hero, O thou of wicked understanding! They that are heroes never
+fly away at sight of foes! Or, tell us, O hero, about (the nature of)
+that courage in consequence of which thou hast fled from battle! Arise, O
+prince, and fight, casting off thy fears! Having caused all thy troops
+and thy brothers to be slain, O Suyodhana, thou shouldst not, if thou art
+inspired with righteous motives, think now of saving thy life! One like
+thee, O Suyodhana, that has adopted Kshatriya duties, should not act in
+this way! Relying upon Karna, as also upon Shakuni the son of Subala,
+thou hadst regarded thyself immortal and hadst, from folly, failed to
+understand thy own self! Having perpetrated such grievous sin, fight now,
+O Bharata! How dost that flight from battle recommend itself to one like
+thee? Surely, thou forgettest thyself! Where is that manliness of thine,
+O sire, and where, O Suyodhana, is that pride cherished by thee! Where
+hath that prowess of thine now gone, and where also that swelling and
+great energy which thou hadst? Where is that accomplishment of thine in
+weapons? Why dost thou lie within this lake now? Arise, O Bharata, and
+fight, observing the duties of a Kshatriya! Either rule the wide earth
+after vanquishing us, or sleep, O Bharata, on the bare ground, slain by
+us! Even this is thy highest duty, as laid down by the illustrious
+Creator himself! Act as it has been laid down truly in the scriptures,
+and be a king, O great car-warrior!"'
+
+"Sanjaya continued, 'Thus addressed, O monarch, by the intelligent son of
+Dharma, thy son answered him from within the waters in these words.
+
+"'Duryodhana said, "It is not at all a matter of surprise, O king, that
+fear should enter the hearts of living creatures. As regards myself,
+however, O Bharata, I have not fled from the field of battle actuated by
+the fear of life! My car was destroyed, my quivers were gone, and my
+Parshni drivers were killed! I was alone, without a single follower to
+stand by me in battle! It was for this that I desired a little rest! It
+was not for the sake of saving my life, it was not from fear, it was not
+from grief, O king, that I entered these waters! It was only in
+consequence of fatigue that I did so! Do thou, O son of Kunti, rest a
+while with those that follow thee! Rising from this lake I will certainly
+fight all of you in battle!"
+
+"'Yudhishthira said, 'All of us have rested sufficiently. For a long
+while we were engaged in a search after thee! Rise then, even now, O
+Suyodhana, and give us battle! Either slaying the Parthas in battle make
+this kingdom that swelleth with prosperity thy own, or slain by us in
+battle, proceed to those regions that are reserved for heroes!"
+
+"'Duryodhana said, "They amongst the Kurus, O son of Kurus' race, for
+whose sake I desired sovereignty, that is, those brothers of mine, O
+king, all lie dead on the field! I do not, again, like to enjoy any
+longer the earth that is now shorn of wealth and reft of superior
+Kshatriyas, and that hath, therefore, become like a widowed lady! I,
+however, still hope to vanquish thee, O Yudhishthira, after curbing the
+pride, O bull of Bharata's race, of the Pancalas and the Pandus! There
+is, however, no longer any need for battle when Drona and Karna have been
+quieted and when our grandsire Bhishma hath been slain! This shorn earth,
+O king, now exists for thee! What king is there that would like to rule a
+kingdom divested of friends and allies? Having caused friends such as I
+had to be slain and even sons and brothers and sires, and seeing my
+kingdom wrested by you, who is there like myself that would like to live?
+Clad in deer-skins I would retire into the woods! I have no desire for
+kingdom, deprived as I am of friends and allies, O Bharata! Reft almost
+entirely of friends and allies, of heroes and elephants, this earth
+exists for thee, O king! Do thou enjoy her now cheerfully! As for myself,
+clad in deerskins, I shall go to the woods! Friendless as I am, I have no
+desire, O lord, for even life! Go, O monarch, and rule the earth
+destitute of lords, without warriors, reft of wealth, and without
+citadels, as thou choosest!"'
+
+"Sanjaya continued, 'Hearing these words of poignant grief the
+illustrious Yudhishthira addressed thy son Duryodhana who was still
+within those waters, saying, "Do not utter such ravings of sorrow, O
+sire, from within the waters! I do not, like Shakuni, feel any compassion
+for thee, O king, for such words as these! Thou mayest now, O Suyodhana,
+be willing to make a gift of the earth to me. I, however, do not wish to
+rule the earth thus given by thee! I cannot sinfully accept this earth
+from thee! Acceptance of a gift, O king, is not the duty laid down for a
+Kshatriya! I do not, therefore, wish to have the wide earth thus given
+away by thee! I shall, on the other hand, enjoy the earth after
+vanquishing thee in battle! Thou art now the lord of the earth! Why then
+dost thou desire to make a gift of that over which thou hast no dominion?
+Why, O king, didst thou not then give us the earth when we, observant of
+the rules of righteousness and desirous of the welfare of our race, had
+begged thee for our portion? Having first refused the request of the
+mighty Krishna, why dost thou now desire to give away the earth? What is
+this folly of thine? What king is there, who, assailed by foes, would
+wish to give away his kingdom? O son of Kuru's race, today thou art not
+competent to give away the earth! Why then dost thou wish to make a gift
+of that over which thou hast no power? Vanquishing me in battle, rule
+thou this earth! Thou didst not formerly agree to give me even that much
+of the earth which would be covered by the point of a needle! How then, O
+monarch, dost thou make me a gift of the whole earth? How is it that
+thou, who couldst not formerly abandon even that much of land which the
+point of a needle would cover, now wishest to abandon the whole earth?
+What fool is there that would, after having obtained such prosperity and
+ruled the entire earth, think of making a gift of that earth to his
+enemies? Stupefied by folly, thou seest not the impropriety of this!
+Although thou desirest to give away the earth, thou shalt not yet escape
+me with life! Either rule the earth after having vanquished us, or go to
+regions of blessedness after being slain by us! If both of us, that is,
+thyself and myself, be alive, then all creatures will remain in doubt
+about to whom the victory belongs. Thy life, O thou of limited foresight,
+now depends upon me! If I like, I can suffer thee to live, but thou art
+not capable of protecting thy own life! Thou hadst at one time especially
+endeavoured to burn us to death and to take our lives by means of snakes
+and other kinds of poison and by drowning us! We were also wronged by
+thee, O king, by the deprivation of our kingdom, by the cruel words
+spoken by thee, and by thy maltreatment of Draupadi! For these reasons, O
+wretch, thy life must be taken! Rise, rise, and fight us! That will
+benefit thee!"'
+
+"Sanjaya continued, 'In this strain, O king, those heroes, the Pandavas,
+flushed with victory, repeatedly spoke there (rebuking and mocking
+Duryodhana).'"
+
+
+
+32
+
+(Gada-yuddha Parva)
+
+"Dhritarashtra said, 'Thus admonished (by his foes), how, indeed, did
+that scorcher of enemies, my heroic and royal son, who was wrathful by
+nature, then behave? He had never before listened to admonitions such as
+these! He had, again, been treated by all with the respect due to a king!
+He, who had formerly grieved to stand in the shade of an umbrella,
+thinking he had taken another's shelter, he, who could not endure the
+very effulgence of the sun in consequence of his sensitive pride, how
+could he endure these words of his foes? Thou hast, with thy own eyes, O
+Sanjaya, seen the whole earth, with even her Mlecchas and nomad tribes,
+depend upon his grace! Rebuked thus at that spot by the sons of Pandu in
+particular, while lying concealed in such a solitary place after having
+been deprived of his followers and attendants, alas, what answer did he
+make unto the Pandavas upon hearing such bitter and repeated taunts from
+his victorious enemies? Tell me everything, O Sanjaya, about it!'
+
+"Sanjaya continued, 'Thus rebuked, O monarch, by Yudhishthira and his
+brothers, thy royal son, lying within those waters, O king of kings,
+heard those bitter words and became very miserable. Breathing hot and
+long sighs repeatedly, the king waved his arms again and again, and
+setting his heart on battle, thus answered, from within the waters, the
+royal son of Pandu.
+
+"'Duryodhana said, "Ye Parthas, all of you are possessed of friends, of
+cars, and of animals! I, however, am alone, cheerless, without a car, and
+without an animal! Being alone and destitute of weapons, how can I
+venture to fight on foot, against numerous foes all well-armed and
+possessed of cars? Do you, however, O Yudhishthira, fight me one at a
+time! It is not proper that one should in battle fight many endued with
+courage, especially when that one is without armour, fatigued, afflicted
+with calamity, exceedingly mangled in his limbs, and destitute of both
+animals and troops! I do not entertain the least fear, O monarch, of
+either thee, or Vrikodara, the son of Pritha, or Phalguna, or Vasudeva,
+or all the Pancalas, or the twins, or Yuyudhana, or all the other troops
+thou hast! Standing in battle, alone as I am, I shall resist all of you!
+The fame, O king, of all righteous men hath righteousness for its basis!
+I say all this to you, observant of both righteousness and fame! Rising
+(from this lake), I shall fight all of you in battle! Like the year that
+gradually meets all the seasons, I shall meet all of you in fight! Wait,
+ye Pandavas! Like the sun destroying by his energy the light of all stars
+at dawn, I shall today, though weaponless and carless, destroy all of you
+possessed of cars and steeds! Today I shall free myself from the debt I
+owe to the many illustrious Kshatriyas (that have fallen for me), to
+Bahlika and Drona and Bhishma and the high-souled Karna, to the heroic
+Jayadratha and Bhagadatta, to Shalya the ruler of the Madras and
+Bhurishrava, to my sons, O chief of Bharata's race, and Shakuni the son
+of Subala, to all my friends and well-wishers and kinsmen! Today I shall
+free myself from that debt by slaying thee with thy brothers!" With these
+words, the (Kuru) king ceased speaking.
+
+"'Yudhishthira said, "By good luck, O Suyodhana, thou knowest the duties
+of a Kshatriya! By good luck, O thou of mighty arms, thy heart inclineth
+to battle! By good luck, thou art a hero, O thou of Kuru's race, and, by
+good luck, thou art conversant with battle, since, single-handed, thou
+wishest to meet all of us in battle! Fight any one of us, taking whatever
+weapon thou likest! All of us will stand as spectators here! I grant thee
+also, O hero, this (other) wish of thy heart, that if thou slayest any of
+us, thou shalt then become king! Otherwise, slain by us, go to heaven!"
+
+"'Duryodhana said, "A brave man as thou art, if thou grantest me the
+option of fighting only one of you, this mace that I hold in my hand is
+the weapon that I select! Let any one amongst you who thinks that he will
+be my match come forward and fight with me on foot, armed with mace! Many
+wonderful single combats have occurred on cars! Let this one great and
+wonderful combat with the mace happen today! Men (while fighting) desire
+to change weapons. Let the manner of the fight be changed today, with thy
+permission! O thou of mighty arms, I shall, with my mace, vanquish thee
+today with all thy younger brothers, as also all the Pancalas and the
+Srinjayas and all the other troops thou still hast! I do not cherish the
+least fear, O Yudhishthira, of even Shakra himself!"
+
+"'Yudhishthira said, "Rise, rise, O son of Gandhari, and fight me,
+Suyodhana! Alone as thou art, fight us, encountering one at a time, thou
+of great might, armed with thy mace! Be a man, O son of Gandhari, and
+fight with good care! Today thou shalt have to lay down thy life even if
+Indra becomes thy ally!"'
+
+"Sanjaya continued, 'That tiger among men, thy son, could not bear these
+words of Yudhishthira. He breathed long and heavy sighs from within the
+water like a mighty snake from within its hole. Struck repeatedly with
+such wordy goads, he could not endure it at all, like a horse of high
+breed that cannot endure the whip. Agitating the waters with great force,
+that valiant warrior rose like a prince of elephants from within the
+lake, breathing heavily in rage, and armed with his heavy mace that was
+endued with the strength of adamant and decked with gold. Piercing the
+solidified waters, thy son rose, shouldering his mace of iron, like the
+sun himself scorching everything with his rays. Endued with great
+strength, thy son, possessed of great intelligence, began to handle his
+heavy mace made of iron and equipped with a sling. Beholding him armed
+with mace and resembling a crested mountain or the trident-wielding Rudra
+himself casting angry glances on living creatures, they observed that
+Bharata chief shedding an effulgence around like the scorching sun
+himself in the sky. Indeed, all creatures then regarded that mighty-armed
+chastiser of foes, as he stood shouldering his mace after rising from the
+waters, looking like the Destroyer himself armed with his bludgeon.
+Indeed, all the Pancalas then saw thy royal son to look like the
+thunder-wielding Shakra or the trident-bearing Hara. Seeing him, however,
+rise from within the waters, all the Pancalas and the Pandavas began to
+rejoice and seize each other's hands. Thy son Duryodhana regarded that
+action of the spectators to be an insult directed towards him. Rolling
+his eyes in wrath, and as if burning the Pandavas with his glances, and
+contracting his brow into three furrows, and repeatedly biting his nether
+lip, he addressed the Pandavas with Keshava in their midst, saying, "You
+Pandavas, you shall have to bear the fruit of these taunts! Slain by me
+today, you shall, with the Pancalas, have to repair to the abode of
+Yama!"'
+
+"Sanjaya continued, 'Rising from the water, thy son Duryodhana stood
+there, armed with mace, and with limbs bathed in blood. Covered with
+blood and drenched with water, his body then looked like a mountain
+shedding water from within. As he stood armed with mace, the Pandavas
+regarded him to be the angry son of Surya himself armed with the bludgeon
+called Kinkara. With voice deep as that of the clouds or of a bull
+roaring in joy, Duryodhana then, of great prowess, armed with his mace,
+summoned the Parthas to battle.'
+
+"'Duryodhana said, "You will have, O Yudhishthira, to encounter me one at
+a time! It is not proper, that one hero should fight with many at the
+same time, especially when that single warrior is divested of armour,
+fatigued with exertion, covered with water, exceedingly mangled in limbs,
+and without cars, animals and troops! Let the gods in heaven behold me
+fight single-handed destitute of all equipment and deprived of even
+armour and weapons! I shall certainly fight all of you! Thou shalt be
+judge, as thou hast the necessary qualifications, of the propriety and
+impropriety of everything!"
+
+"'Yudhishthira said, "How is it, O Duryodhana, that thou hadst not this
+knowledge when many great car-warriors, uniting together, slew Abhimanyu
+in battle? Kshatriya duties are exceedingly cruel, unmindful of all
+considerations, and without the least compassion! Otherwise, how could
+you slay Abhimanyu under those circumstances? All of you were acquainted
+with righteousness! All of you were heroes! All of you were prepared to
+lay down your lives in battle! The high end declared for those that fight
+righteously is the attainment of the regions of Shakra! If this be your
+duty, that one should never be slain by many, why is it then that
+Abhimanyu was slain by many, acting in accord with thy counsels? All
+creatures, when in difficulty forget considerations of virtue. They then
+view the gates of the other world to be closed. Put on armour, O hero,
+and bind thy locks! Take everything else, O Bharata, of which thou
+standest in need! This another wish of thine, O hero, I grant thee in
+addition, that if thou canst slay him amongst the five Pandavas with whom
+thou wishest an encounter, thou shalt then be king! Otherwise, slain (by
+him), thou shalt proceed to heaven! Except thy life, O hero, tell us what
+boon we may grant thee."
+
+"Sanjaya continued, 'Then thy son, O king, cased his body with armour
+made of gold, and put on a beautiful head-gear adorned with pure gold.
+Clad in bright armour of gold, he put on that head-gear. Indeed, O king,
+thy son then looked resplendent like a golden cliff. Clad in mail, armed
+with mace, and accoutred with other equipments, thy son Duryodhana then,
+O king, standing on the field of battle, addressed all the Pandavas,
+saying, "Amongst you (five) brothers, let any one fight me, armed with
+mace! As regards myself, I am willing to fight either Sahadeva, or Bhima,
+or Nakula, or Phalguna, or thee today, O bull of Bharata's race! Accorded
+an encounter, I will fight any one amongst you and will certainly gain
+the victory on the field! Today I will reach the end of these hostilities
+that is difficult to reach, with the aid, O tiger among men, of my mace
+wrapped with cloth of gold. I think, there is none to be my match in an
+encounter with the mace! With my mace I shall slay all of you one after
+another! Amongst all of you there is no one who is competent to fight
+fairly with me! It is not proper for me to speak such words of pride with
+respect to my own self! I shall, however, make these words of mine true
+in your presence! Within this very hour, these words will become either
+true or false! Let him amongst you take up the mace that will fight with
+me!"'"
+
+
+
+33
+
+"Sanjaya said, 'Whilst Duryodhana, O king, was repeatedly roaring in this
+strain, Vasudeva, filled with wrath, said these words unto Yudhishthira,
+"What rash words hast thou spoken, O king, to the effect, 'Slaying one
+amongst us be thou king among the Kurus.' If, indeed, O Yudhishthira,
+Duryodhana select thee for battle, or Arjuna, or Nakula, or Sahadeva
+(what will be the consequence)? From desire of slaying Bhimasena, O king,
+for these thirteen years hath Duryodhana practised with the mace upon a
+statue of iron! How then, O bull of Bharata's race, will our purpose be
+achieved? From compassion, O best of kings, thou hast acted with great
+rashness! I do not at this moment behold a match (for Duryodhana) except
+Pritha's son Vrikodara! His practice, again, with the mace, is not so
+great! Thou hast, therefore, once more allowed a wretched game of chance
+to commence as that one in former days between thyself and Shakuni, O
+monarch! Bhima is possessed of might and prowess. King Suyodhana,
+however, is possessed of skill! In a contest between might and skill, he
+that is possessed of skill, O king, always prevails! Such a foe, O king,
+thou hast, by thy words, placed in a position of ease and comfort! Thou
+hast placed thine own self, however, in a position of difficulty. We
+have, in consequence of this, been placed in great danger! Who is there
+that would abandon sovereignty within grasp, after having vanquished all
+his foes and when he hath only one foe to dispose of and that one plunged
+in difficulties? I do not see that man in the world today, be he a god,
+who is competent to vanquish the mace-armed Duryodhana in battle! Neither
+thou nor Bhima, nor Nakula nor Sahadeva, nor Phalguna, is capable of
+vanquishing Duryodhana in fair fight! King Duryodhana is possessed of
+great skill! How then, O Bharata, canst thou say unto such a foe words
+such as these, 'Fight, selecting the mace as thy weapon, and if thou
+canst slay one amongst us, thou shalt then be king?' If Duryodhana
+encounters Vrikodara amongst us wishing to fight fairly with him, even
+then our victory would be doubtful. Duryodhana is possessed of great
+might and great skill. How couldst thou say unto him, 'Slaying only one
+amongst us be thou king'? Without a doubt, the offspring of Pandu and
+Kunti are not destined to enjoy sovereignty! They were born for passing
+their lives in continued exile in the woods or in mendicancy!"
+
+"'Bhimasena said, "O slayer of Madhu, do not, O delighter of the Yadus,
+give way to sorrow! However, difficult to reach it, I shall today reach
+the end of these hostilities! Without doubt, I shall slay Suyodhana in
+battle! It appears, O Krishna, that the victory of Yudhishthira the just
+is certain! This mace of mine is heavier than Duryodhana's by one and a
+half times! Do not, O Madhava, give way to grief! I dare fight him,
+selecting the mace as the weapon! Let all of you, O Janardana, stand as
+spectators of the encounter! What do you say of Suyodhana, I would fight
+with the three worlds including the very gods, even if they be armed with
+every kind of weapon!"'
+
+"Sanjaya continued, 'After Vrikodara had said these words, Vasudeva,
+filled with joy, applauded him highly and said unto him, "Relying on
+thee, O thou of mighty arms, king Yudhishthira the just will, without
+doubt, get back his own blazing prosperity after the slaughter of all his
+foes! Thou hast slain all the sons of Dhritarashtra in battle! At thy
+hands many kings and princes and elephants have met with their fate! The
+Kalingas, the Magadhas, the Kauravas, the Westerners, the Gandharas have
+all been slain in dreadful battle, O son of Pandu! Slaying Duryodhana
+then, O son of Kunti, bestow the earth with her oceans upon Yudhishthira
+the just, like Vishnu (conferring the sovereignty of three worlds) upon
+the Lord of Sachi! The wretched son of Dhritarashtra, obtaining thee for
+a foe in battle, will, without doubt, meet with his fate! Thou wilt
+certainly accomplish thy vow by breaking his bones! Thou shouldst,
+however, O son of Pritha, always fight with care with the son of
+Dhritarashtra! He is possessed of both skill and strength and always
+takes delight in battle!" Then Satyaki, O king, applauded the son of
+Pandu. The Pancalas and the Pandavas, also, headed by king Yudhishthira
+the just, all applauded those words of Bhimasena. Then Bhima of terrible
+might addressed Yudhishthira, who was staying amid the Srinjayas like the
+blazing sun himself, saying, "Encountering this one in battle, I venture
+to fight with him! This wretch among men is not competent to vanquish me
+in fight! Today I shall vomit that wrath which hath been nursed in my
+bosom upon Suyodhana, the son of Dhritarashtra, like Arjuna throwing fire
+on the forest of Khandava! I shall today pluck out the dart, O son of
+Pandu, that lay so long sticking to thy heart! Be happy, O king, after I
+shall have laid low this wretch with my mace! Today I shall recover, O
+sinless one, thy wreath of glory! Today Suyodhana shall abandon his life
+breath, his prosperity, and his kingdom! Today king Dhritarashtra also,
+hearing of his son's slaughter, will remember all those wrongs (that he
+did unto us) arising from the suggestions of Shakuni!" Having said these
+words that prince of Bharata's race, possessed of great energy, stood up
+for battle, like Shakra summoning Vritra (to an encounter). Unable to
+endure that summons, thy son, of great energy, proceeded to the
+encounter, like one infuriated elephant proceeding to assail another. The
+Pandavas beheld thy son, as he came armed with mace, look like the
+crested mountain of Kailasa. Indeed, seeing that mighty son of thine
+standing alone like a prince of elephants separated from the herd, the
+Pandavas became filled with delight. Standing in battle like a very lion,
+Duryodhana had no fear, no alarm, no pain, no anxiety. Beholding him
+stand there with uplifted mace like the crested mountain of Kailasa,
+Bhimasena, O monarch, addressed him, saying, "Call to thy mind all those
+wrongs that king Dhritarashtra and thyself have done unto us! Recollect
+what happened at Varanavata! Recollect how Draupadi, while in her season,
+was maltreated in the midst of the assembly and how king Yudhishthira was
+defeated at dice through Shakuni's suggestion! See now, O thou of wicked
+soul, the terrible consequence of those acts as also of the other wrongs
+that thou didst unto the innocent Parthas! It is for thee that that
+illustrious chief of the Bharatas, the son of Ganga, the grandsire of us
+all, lieth now on a bed of arrows, struck down (by us)! Drona also hath
+been slain! Karna hath been slain! Shalya of great valour hath been
+slain! Yonder Shakuni also, the root of these hostilities, hath been
+slain in battle! Thy heroic brothers, as also thy sons, with all thy
+troops, have been slain! Other kings also, possessed of heroism, and
+never retreating from battle, have been slain. These and many other bulls
+among Kshatriyas, as also the Pratikamin, that wretch who had seized the
+tresses of Draupadi, have been slain! Thou alone art still alive, thou
+exterminator of thy race, thou wretch among men! Thee also I shall today
+slay with my mace! Of this there is no doubt! Today, O king, I shall, in
+battle, quell all thy pride! I shall destroy also thy hope of
+sovereignty, O king, and pay off all thy misdeeds unto the sons of Pandu!"
+
+"'Duryodhana said, "What use is there of many words? Fight now with me!
+Today, O Vrikodara, I shall beat out of thee thy desire for battle! Why
+dost thou not behold me, O wretch, standing here for an encounter with
+the mace? Am I not armed with a formidable mace that looks like a cliff
+of Himavat? What foe is there, O wretch, that would venture to vanquish
+me armed with this weapon? If it be a fair fight, Purandara himself,
+amongst the gods, is not competent for that end! For all those wicked
+deeds of mine to which thou hast referred, thou couldst not (hitherto) do
+me the slightest injury! By exercising my might, I caused ye to dwell in
+the woods, to serve in another's dwelling, to conceal yourselves in
+disguises! Your friends and allies also have been slain. Our loss has
+been equal! If, then my fall takes place in this battle, that would be
+highly praiseworthy. Or, perhaps, Time will be the cause! Up to this day
+I have never been vanquished in fair fight on the field of battle! If you
+vanquish me by deceit, your infamy will certainly last for ever! That act
+of yours will, without doubt, be unrighteous and infamous! Do not, O son
+of Kunti, roar fruitlessly in this way like autumnal clouds uncharged
+with water! Show all the strength thou hast in battle now!" Hearing these
+words of his, the Pandavas with the Srinjayas, all inspired with desire
+of victory, applauded them highly. Like men exciting an infuriated
+elephant with clapping of hands, all of them then gladdened king
+Duryodhana (with those praises and cheers). The elephants that were there
+began to grunt and the steeds to neigh repeatedly. The weapons of the
+Pandavas, who were inspired with desire of victory blazed forth of their
+own accord.'"
+
+
+
+34
+
+"Sanjaya said, 'When that fierce battle, O monarch, was about to
+commence, and when all the high-souled Pandavas had taken their seats,
+indeed, having heard that battle between those two heroes, both of whom
+were his disciples, was about to begin, Rama, whose banner bore the
+device of the palmyra palm, and who owns the plough for his weapon, came
+to that spot. Beholding him, the Pandavas, with Keshava, filled with joy
+advanced towards him, and receiving him, worshipped him with due rites.
+Their worship over, they then, O king, said unto him these words,
+"Witness, O Rama, the skill, in battle, of thy two disciples!" Rama then
+casting his eyes on Krishna and the Pandavas, and looking at Duryodhana
+also of Kuru's race who was standing there armed with mace, said, "Two
+and forty days have passed since I left home. I had set out under the
+constellation Pushya and have come back under Sravana. I am desirous, O
+Madhava, of beholding this encounter with the mace between these two
+disciples of mine!" At that time the two heroes, Duryodhana and
+Vrikodara, looked resplendent as they stood on the field, both armed with
+maces. King Yudhishthira, embracing him owning the plough for his weapon,
+duly enquired about his welfare and bade him welcome. Those two great
+bowmen, the two illustrious Krishnas, filled with joy, cheerfully saluted
+the hero having the plough for his weapon and embraced him. Similarly,
+the two sons of Madri and the five sons of Draupadi saluted Rohini's son
+of great strength and stood (at a respectful distance). Bhimasena of
+great strength and thy son, O monarch, both with uplifted maces (in their
+arms), worshipped Valadeva. The other kings honoured him by bidding him
+welcome, and then all of them said unto Rama, "Witness this encounter, O
+thou of mighty arms!" Even thus those mighty car-warriors said unto the
+high-souled son of Rohini. Endued with immeasurable energy, Rama, having
+embraced the Pandavas and the Srinjayas, enquired after the welfare of
+all the (other) kings. Similarly, all of them, approaching, enquired
+after his welfare. The hero of the plough, having in return saluted all
+the high-souled Kshatriyas, and having made courteous enquiries about
+each according to their years, affectionately embraced Janardana and
+Satyaki. Smelling their heads, he enquired after their welfare. Those
+two, in return, O king, duly worshipped him, their superior, joyfully,
+like Indra and Upendra worshipping Brahman, the lord of the celestials.
+Then Dharma's son, O Bharata, said these words unto that chastiser of
+foes, the son of Rohini, "Behold, O Rama, this formidable encounter
+between the two brothers!" Thus worshipped by those great car-warriors,
+the elder brother of Keshava, of mighty arms and great beauty, took his
+seat amongst them. Clad in blue robes and possessed of a fair complexion,
+Rama, as he sat amidst those kings, looked resplendent like the moon in
+the firmament, encompassed by multitudes of stars. Then that dreadful
+encounter, making the very hair stand on end, took place between those
+two sons of thine, O king, for terminating the quarrel (that had raged
+for many years).'"
+
+
+
+35
+
+Janamejaya said, "On the eve of the great battle (between the Kurus and
+the Pandus), the lord Rama, with Keshava's leave, had gone away (from
+Dwaraka) accompanied by many of the Vrishnis. He had said unto Keshava,
+'I will render aid neither unto the son of Dhritarashtra nor unto the
+sons of Pandu, but will go whithersoever I like!' Having said these
+words, Rama, that resister of foes, had gone away. It behoveth thee, O
+Brahmana, to tell me everything about his return! Tell me in detail how
+Rama came to that spot, how he witnessed the battle. In my opinion thou
+art well-skilled in narration!"
+
+Vaishampayana said, "After the high-souled Pandavas had taken up their
+post at Upaplavya, they despatched the slayer of Madhu to Dhritarashtra's
+presence, for the object of peace, O mighty-armed one, and for the good
+of all creatures. Having gone to Hastinapura and met Dhritarashtra,
+Keshava spoke words of true and especially beneficial import. The king,
+however, as I have told thee before, listened not to those counsels.
+Unable to obtain peace, the mighty-armed Krishna, that foremost of men,
+came back, O monarch, to Upaplavya. Dismissed by Dhritarashtra's son,
+Krishna returned (to the Pandava camp), and upon the failure of his
+mission, O tiger among kings, said these words unto the Pandavas, 'Urged
+by Fate, the Kauravas are for disregarding my words! Come, ye sons of
+Pandu, with me (to the field of battle), setting out under the
+constellation Pushya!' After this, while the troops (of both sides) were
+being mustered and arrayed, the high-souled son of Rohini, that foremost
+of all persons endued with might, addressed his brother Krishna, saying,
+'O mighty-armed one, O slayer of Madhu, let us render assistance to the
+Kurus!' Krishna, however, did not listen to those words of his. With
+heart filled with rage (at this), that illustrious son of Yadu's race,
+the wielder of the plough then set out on a pilgrimage to the Sarasvati.
+Accompanied by all the Yadavas, he set out under the conjunction of the
+asterism called Maitra. The Bhoja chief (Kritavarma), however, adopted
+the side of Duryodhana. Accompanied by Yuyudhana, Vasudeva adopted that
+of the Pandavas. After the heroic son of Rohini had set out under the
+constellation Pushya, the slayer of Madhu, placing the Pandavas in his
+van, proceeded against the Kurus. While proceeding, Rama ordered his
+servants on the way, saying, 'Bring all things that are necessary for a
+pilgrimage, that is, every article of use! Bring the (sacred) fire that
+is at Dwaraka, and our priests. Bring gold, silver, kine, robes, steeds,
+elephants, cars, mules, camels, and other draft cattle! Bring all these
+necessaries for a trip to the sacred waters, and proceed with great speed
+towards the Sarasvati! Bring also some priests to be especially employed,
+and hundreds of foremost of Brahmanas!' Having given these orders to the
+servants, the mighty Valadeva set out on a pilgrimage at that time of
+great calamity to the Kurus. Setting out towards the Sarasvati, he
+visited all the sacred places along her course, accompanied by priests,
+friends, and many foremost of Brahmanas, as also with cars and elephants
+and steeds and servants, O bull of Bharata's race, and with many vehicles
+drawn by kine and mules and camels. Diverse kinds of necessaries of life
+were given away in large measure and in diverse countries unto the weary
+and worn, children and the old, in response, O king, to solicitations.
+Everywhere, O king, Brahmanas were promptly gratified with whatever
+viands they desired. At the command of Rohini's son, men at different
+stages of the journey stored food and drink in large quantities. Costly
+garments and bedsteads and coverlets were given for the gratification of
+Brahmanas, desirous of ease and comfort. Whatever Brahmana or Kshatriya
+solicited whatever thing, that O Bharata, it was seen to be ungrudgingly
+given to him. All who formed the party proceeded with great happiness and
+lived happily. The people (of Valarama's train) gave away vehicles to
+persons desirous of making journeys, drinks to them that were thirsty,
+and savoury viands to them that were hungry, as also robes and ornaments,
+O bull of Bharata's race, to many! The road, O king, along which the
+party proceeded, looked resplendent, O hero, and was highly comfortable
+for all, and resembled heaven itself. There were rejoicings everywhere
+upon it, and savoury viands were procurable everywhere. There were shops
+and stalls and diverse objects exposed for sale. The whole way was,
+besides, crowded with human beings. And it was adorned with various kinds
+of trees and creatures, and various kinds of gems. The high-souled
+Valadeva, observant of rigid vows, gave away unto the Brahmanas much
+wealth and plentiful sacrificial presents, O king, in diverse sacred
+spots. That chief of Yadu's race also gave away thousands of milch kine
+covered with excellent cloths and having their horns cased in gold, many
+steeds belonging to different countries, many vehicles, and many
+beautiful slaves. Even thus did the high-souled Rama give away wealth in
+diverse excellent tirthas on the Sarasvati. In course of his wanderings,
+that hero of unrivalled power and magnanimous conduct at last came to
+Kurukshetra."
+
+Janamejaya said, "Tell me, O foremost of men, the features, the origin,
+and the merits of the several tirthas on the Sarasvati and the ordinances
+to be observed while sojourning there! Tell me these, in their order, O
+illustrious one! My curiosity is irrepressible, O foremost of all persons
+acquainted with Brahma!"
+
+Vaishampayana said, "The subject of the features and origin of all these
+tirthas, O king, is very large. I shall, however, describe them to thee.
+Listen to that sacred account in its entirety, O king! Accompanied by his
+priests and friends, Valadeva first proceeded to the tirtha called
+Prabhasa. There, the Lord of the constellations (Soma), who had been
+affected with phthisis, became freed from his curse. Regaining energy
+there, O king, he now illuminates the universe. And because that foremost
+of tirthas on earth had formerly contributed to invest Soma with
+splendour (after he had lost it), it is, therefore, called Prabhasa."
+
+Janamejaya said, "For what reason was the adorable Soma afflicted with
+phthisis? How also did he bathe in that tirtha? How did he, having bathed
+in that sacred water, regain his energy? Tell me all this in detail, O
+great Muni!"
+
+Vaishampayana said, "Daksha had seven and twenty daughters, O king! These
+he bestowed (in marriage) upon Soma. Connected with the several
+constellations, those wives, O king, of Soma of auspicious deeds, served
+to help men in calculating time. Possessed of large eyes, all of them
+were unrivalled in beauty in the world. In wealth of beauty, however,
+Rohini was the foremost of them all. The adorable Soma took great delight
+in her. She became very agreeable to him, and therefore, he enjoyed the
+pleasures of her company (exclusively). In those days of yore, O monarch,
+Soma lived long with Rohini (exclusively). For this, those other wives of
+his, they that were called the constellations, became displeased with
+that high-souled one. Repairing speedily to their sire (Daksha), that
+Lord of creation, they said unto him, 'Soma doth not live with us! He
+always payeth court to Rohini only! All of us, therefore, O Lord of
+creatures, shall dwell by thy side, on regulated diet and observant of
+austere penances!' Hearing these words of theirs, Daksha (saw Soma and)
+said unto him, 'Behave equally towards all thy wives! Let not a great sin
+stain thee!' And Daksha then said unto those daughters of his, 'Go, all
+of you, to the presence of Sasin. At my command, he, (otherwise called)
+Candramas, will behave equally towards all of you!' Dismissed by him,
+they then proceeded to the abode of him having cool rays. Still the
+adorable Soma, O lord of earth, continued to act as before, for pleased
+with Rohini alone, he continued to live with her exclusively. His other
+wives then once more came together to their sire and said unto him,
+'Employed in serving thee, we will dwell in thy asylum! Soma does not
+live with us and is unmindful of thy commands!' Hearing these words of
+theirs, Daksha once more said unto Soma, 'Behave equally towards all thy
+wives! Let me not, O Virochana, curse thee!' Disregarding, however, these
+words of Daksha, the adorable Soma continued to live with Rohini alone.
+At this, his other wives became once more angry. Repairing to their sire,
+they bowed unto him by lowering their heads, and said, 'Soma doth not
+live with us! Give us thy protection! The adorable Candramas always lives
+with Rohini exclusively! He sets no importance to thy words, and does not
+wish to show us any affection! Therefore, save us so that Soma may accept
+us all!' Hearing these words, the adorable Daksha, O king, became angry
+and in consequence thereof hurled the curse of phthisis upon Soma. Thus
+did that disease overtake the Lord of the stars. Afflicted with phthisis,
+Sasin began to waste away day by day. He made many endeavours for freeing
+himself from that disease by performing diverse sacrifices, O monarch!
+The maker of night, however, could not free himself from that curse. On
+the other hand, he continued to endure waste and emaciation. In
+consequence, however, of the wasting of Soma, the deciduous herbs failed
+to grow. Their juices dried up and they became tasteless, and all of them
+became deprived of their virtues. And, in consequence of this decadence
+of the deciduous herbs, living creatures also began to decay. Indeed,
+owing to the wasting of Soma, all creatures began to be emaciated. Then
+all the celestials, coming to Soma, O king, asked him, saying, 'Why is it
+that thy form is not so beautiful and resplendent (as before)? Tell us
+the reason whence hath proceeded this great calamity! Hearing thy answer,
+we shall do what is needed for dispelling thy fear!' Thus addressed, the
+god having the hare for his mark, replied unto them and informed them of
+the cause of the curse and the phthisis with which he was afflicted. The
+gods then, having heard those words, repaired to Daksha and said, 'Be
+gratified, O adorable one, with Soma! Let this curse of thine be
+withdrawn! Candramas is very emaciated! Only a small portion of him may
+be seen! In consequence of his wasting, O Lord of the celestials, all
+creatures also are wasting! Creepers and herbs of diverse kinds are also
+wasting! In their waste we ourselves also are suffering emaciation!
+Without us, what will this universe be? Knowing this, O master of the
+universe, it behoveth thee to be gratified (with Soma)!' Thus addressed
+(Daksha), that Lord of creatures, said these words unto the celestials,
+'It is impossible to make my words become otherwise! By some contrivance,
+however, ye blessed ones, my words may be withdrawn! Let Sasin always
+behave equally towards all his wives! Having bathed also in that foremost
+of tirthas on the Sarasvati, the god having the hare for his mark shall,
+ye gods, grow once more! These words of mine are true! For half the month
+Soma shall wane every day, and for half the month (following) he will wax
+every day! These words of mine are true! Proceeding to the western Ocean
+at the spot where the Sarasvati mingles with the Ocean, that vast
+receptacle of waters, let him adore that God of gods (Mahadeva) there! He
+will then regain his form and beauty!' At this command of the (celestial)
+Rishi (Daksha), Soma then proceeded to the Sarasvati. He arrived at that
+foremost of tirthas called Prabhasa belonging to the Sarasvati. Bathing
+there on the day of the new moon, that god of great energy and great
+effulgence got back his cool rays and continued once more to illumine the
+worlds. All the creatures also, O monarch, having repaired to Prabhasa,
+returned with Soma amongst them to the place where Daksha was. (Receiving
+them duly) that Lord of creatures then dismissed them. Pleased with Soma,
+the adorable Daksha once more addressed him, saying, 'Do not, O son,
+disregard women, and never disregard Brahmanas! Go and attentively obey
+my commands!' Dismissed by him, Soma came back to his own abode. All
+creatures, filled with joy, continued to live as before. I have thus told
+thee everything about how the maker of the night had been cursed, and,
+how also Prabhasa became the foremost of all tirthas. On every recurring
+day of the new moon, O monarch, the god having the hare for his mark
+bathes in the excellent tirtha of Prabhasa and regains his form and
+beauty. It is for this reason, O lord of earth, that that tirtha is known
+by the name of Prabhasa, since bathing there, Candramas regained his
+great (Prabha) effulgence. After this, the mighty Baladeva of undecaying
+glory proceeded to Chamasodbheda, that is, to that tirtha which is called
+by that name. Giving away many costly gifts at that place, the hero
+having the plough for his weapon passed one night there and performed his
+ablutions duly. The elder brother of Keshava then proceeded quickly to
+Udapana. Although the Sarasvati seems to be lost there, yet persons
+crowned with ascetic success, in consequence of their obtaining great
+merits and great blessedness at that spot, and owing also to the coolness
+of the herbs and of the land there, know that the river has an invisible
+current, O monarch, through the bowels of the earth there."
+
+
+
+36
+
+Vaishampayana said, "Baladeva (as already said), proceeded next to the
+tirtha called Udapana in the Sarasvati, that had formerly been the
+residence, O king, of the illustrious (ascetic) Trita. Having given away
+much wealth and worshipped the Brahmanas, the hero having the plough for
+his weapon bathed there and became filled with joy. Devoted to
+righteousness, the great ascetic Trita had lived there. While in a hole,
+that high-souled one had drunk the Soma juice. His two brothers, dashing
+him down into that pit, had returned to their home. That foremost of
+Brahmanas, Trita, had thereupon cursed them both."
+
+Janamejaya said, "What is the origin of Udapana? How did the great
+ascetic (Trita) fall into a pit, there? Why was that foremost of
+Brahmanas thrown into that pit by his brothers? How did his brothers,
+after throwing him into that hole, return home? How did Trita perform his
+sacrifice and how did he drink Soma? Tell me all this, O Brahmana, if
+thou thinkest that I may listen to it without impropriety!"
+
+Vaishampayana continued, "In a former Yuga, O king, there were three
+brothers that were ascetics. They were called Ekata, Dwita, and Trita,
+and all three were endued with effulgence like that of the sun. They were
+like Lords of the creation and were blessed with children. Utterers of
+Brahma, they had by their penances, acquired the privilege of attaining
+to the regions of Brahman (after death). With their penances, vows, and
+self-restraint, their sire Gautama, who was ever devoted to virtue,
+became highly and always pleased with them. Having obtained great joy in
+consequence of his sons, the adorable Gautama, after passing a long life
+here, went at last to the region (in the other world) that was fit for
+him. Those kings, however, O monarch, that had been the Yajamanas of
+Gautama, continued to worship Gautama's sons after the sire had proceeded
+to heaven. Amongst them, however, Trita, by his acts and study (of the
+Vedas), O king, became the foremost, even like his sire Gautama. Then all
+the highly blessed ascetics, characterised by righteousness, began to
+worship Trita as they had worshipped his sire Gautama before him. Once
+upon a time, the two brothers Ekata and Dwita thought of performing a
+sacrifice and became anxious for wealth. The plan they formed, O scorcher
+of foes, was to take Trita with them, and calling upon all their
+Yajamanas and collecting the needful number of animals, they would
+joyfully drink the Soma juice and acquire the great merits of sacrifice.
+The three brothers then, O monarch, did as settled. Calling upon all
+their Yajamanas for (obtaining) animals, and assisting them in their
+sacrifices and receiving a large number of animals from them, and having
+duly accepted them in gift in consequence of those priestly services
+which they rendered, those high-souled and great Rishis came towards the
+east. Trita, O king, with a cheerful heart was walking before them. Ekata
+and Dwita were in his rear, bringing up the animals. Beholding that large
+herd of animals, they began to reflect as to how they two could
+appropriate that property without giving a share unto Trita. Hear, O
+king, what those two sinful wretches, Ekata and Dwita, said while
+conversing with each other! They said, 'Trita is skilled in assisting at
+sacrifices. Trita is devoted to the Vedas. Trita is capable of earning
+many other kine. Let us two, therefore, go away, taking the kine with us!
+Let Trita go whithersoever he chooses, without being in our company!' As
+they proceeded, night came upon them on the way. They then saw a wolf
+before them. Not far from that spot was a deep hole on the bank of the
+Sarasvati. Trita, who was in advance of his brothers, seeing the wolf,
+ran in fright and fell into that hole. That hole was fathomless and
+terrible and capable of inspiring all creatures with fear. Then Trita, O
+king, that best of ascetics, from within that hole, began to utter wails
+of woe. His two brothers heard his cries. Understanding that he had
+fallen into a pit, his brothers Ekata and Dwita, moved by fear of the
+wolf as also by temptation, went on, deserting their brother. Thus
+deserted by his two brothers, who were moved by the temptation of
+appropriating those animals, the great ascetic Trita, O king, while
+within that lonely well covered with dust and herbs and creepers, thought
+himself plunged, O chief of the Bharatas, into hell itself like a sinful
+wretch. He feared to die inasmuch as he had not earned the merit of
+drinking Soma juice. Possessed of great wisdom, he began to reflect with
+the aid of his intelligence as to how he could succeed in drinking Soma
+even there. While thinking on that subject, the great ascetic, standing
+in that pit, beheld a creeper hanging down into it in course of its
+growth. Although the pit was dry, the sage imagined the existence of
+water and of sacrificial fires there. Constituting himself the Hotri (in
+imagination), the great ascetic imagined the creeper he saw to be the
+Soma plant. He then mentally uttered the Richs, the Yayushes and the
+Samans (that were necessary for the performance of a sacrifice). The
+pebbles (lying at the bottom of the well) Trita converted into grains of
+sugar (in imagination). He then, O king, (mentally) performed his
+ablutions. He conceived the water (he had imagined) to be clarified
+butter. He allotted to the celestials their respective shares (of those
+sacrificial offerings). Having next (mentally) drunk Soma, he began to
+utter a loud noise. Those sounds, O king, first uttered by the
+sacrificing Rishi, penetrated into heaven, and Trita completed that
+sacrifice after the manner laid down by utterers of Brahma. During the
+progress of that sacrifice of the high-souled Trita, the whole region of
+the celestials became agitated. None knew, however, the cause. Brihaspati
+(the preceptor of the gods) heard that loud noise (made by Trita). The
+priests of the celestials said unto the latter, 'Trita is performing a
+sacrifice. We must go there, ye gods! Endued with great ascetic merit, if
+angry, he is competent to create other gods!' Hearing these words of
+Brihaspati, all the gods, united together, repaired to that spot where
+the sacrifice of Trita was going on. Having proceeded to that spot, the
+gods beheld the high-souled Trita installed in the performance of his
+sacrifice. Beholding that high-souled one resplendent with beauty, the
+gods addressed him, saying, 'We have come hither for our shares (in thy
+offerings)!' The Rishi said unto them, 'Behold me, ye denizens of heaven,
+fallen into this terrible well, almost deprived of my senses!' Then,
+Trita, O monarch, duly gave unto them their shares with proper mantras.
+The gods took them and became very glad. Having duly obtained their
+allotted shares, the denizens of heaven, gratified with him, gave him
+such boons as he desired. The boon, however, that he solicited was that
+the gods should relieve him from his distressful situation (in the well).
+He also said, 'Let him that bathes in this well, have the end that is
+attained by persons that have drunk Soma!' At these words, O king, the
+Sarasvati with her waves appeared within that well. Raised aloft by her,
+Trita came up and worshipped the denizens of heaven. The gods then said
+unto him 'Be it as thou wishest!' All of them, then, O king, went to the
+place whence they had come, and Trita, filled with joy, proceeded to his
+own abode. Meeting with those two Rishis, his brothers, he became enraged
+with them. Possessed of great ascetic merit, he said certain harsh words
+unto them and cursed them, saying, 'Since, moved by covetousness, you ran
+away, deserting me, therefore, you shall become fierce wolves with sharp
+teeth and range the forest, cursed by me in consequence of that sinful
+act of yours! The offspring also that you shall have will consist of
+leopards, and bears and apes!' After Trita had said these words, O
+monarch, his two brothers were seen to be very soon transformed into
+these shapes in consequence of the words of that truthful sage. Of
+immeasurable prowess, Valadeva touched the waters of Udapana. And he gave
+away diverse kinds of wealth there and worshipped many Brahmanas.
+Beholding Udapana and applauding it repeatedly, Valadeva next proceeded
+to Vinasana which also was on the Sarasvati."
+
+
+
+37
+
+Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where
+the Sarasvati hath become invisible in consequence of her contempt for
+Sudras and Abhiras. And since the Sarasvati, in consequence of such
+contempt, is lost at that spot, the Rishis, for that reason, O chief of
+the Bharatas, always name the place as Vinasana. Having bathed in that
+tirtha of the Sarasvati, the mighty Baladeva then proceeded to Subhumika,
+situated on the excellent bank of the same river. There many
+fair-complexioned Apsaras, of beautiful faces, are always engaged in
+sports of a pure character without any intermission. The gods and the
+Gandharvas, every month, O ruler of men, repair to that sacred tirtha
+which is the resort of Brahman himself. The Gandharvas and diverse tribes
+of Apsaras are to be seen there, O king, assembled together and passing
+the time as happily as they like. There the gods and the Pitris sport in
+joy, with sacred and auspicious flowers repeatedly rained over them, and
+all the creepers also were adorned with flowery loads. And because, O
+king, that spot is the beautiful sporting ground of those Apsaras,
+therefore is that tirtha on the excellent bank of the Sarasvati called
+Subhumika. Baladeva of Madhu's race, having bathed in that tirtha and
+given away much wealth unto the Brahmanas, heard the sound of those
+celestial songs and musical instruments. He also saw there many shadows
+of gods, Gandharvas, and Rakshasas. The son of Rohini then proceeded to
+the tirtha of the Gandharvas. There many Gandharvas headed by Viswavasu
+and possessed of ascetic merit, pass their time in dance and song of the
+most charming kind. Giving away diverse kinds of wealth unto the
+Brahmanas, as also goats and sheep and kine and mules and camels and gold
+and silver, and feeding many Brahmanas and gratifying them with many
+costly gifts that were desired by them, Baladeva of Madhu's race
+proceeded thence, accompanied by many Brahmanas and eulogised by them.
+Leaving that tirtha resorted to by Gandharvas, that mighty-armed
+chastiser of foes, having but one earring, then proceeded to the famous
+tirtha called Gargasrota. There, in that sacred tirtha of the Sarasvati,
+the illustrious Garga of venerable years and soul cleansed by ascetic
+penances, O Janamejaya, had acquired a knowledge of Time and its course,
+of the deviations of luminous bodies (in the firmament), and of all
+auspicious and inauspicious portents. That tirtha, for this reason, came
+to be called after his name as Gargasrota. There, O king, highly blessed
+Rishis of excellent vows always waited upon Garga, O lord, for obtaining
+a knowledge of Time. Smeared with white sandal-paste, O king, Baladeva,
+repairing to that tirtha, duly gave away wealth unto many ascetics of
+cleansed souls. Having given also many kinds of costly viands unto the
+Brahmanas, that illustrious one attired in blue robes then proceeded to
+the tirtha called Sankha. There, on the bank of the Sarasvati, that
+mighty hero having the palmyra on his banner beheld a gigantic tree,
+called Mohasankha, tall as Meru, looking like the White-mountain, and
+resorted to by Rishis. There dwell Yakshas, and Vidyadharas, and
+Rakshasas of immeasurable energy and Pisachas of immeasurable might, and
+Siddhas, numbering thousands. All of them, abandoning other kinds of
+food, observe vows and regulations, and take at due seasons the fruits of
+that lord of the forest for their sustenance and wander in separate
+bands, unseen by men, O foremost of human beings! That monarch of the
+forest, O king, is known for this throughout the world! That tree is the
+cause of this celebrated and sacred tirtha on the Sarasvati. Having given
+away in that tirtha many milch cows, and vessels of copper and iron, and
+diverse kinds of other vessels, that tiger of Yadu's race, Baladeva,
+having the plough for his weapon, worshipped the Brahmanas and was
+worshipped by them in return. He then, O king, proceeded to the Dwaita
+lake. Arrived there, Vala saw diverse kinds of ascetics in diverse kinds
+of attire. Bathing in its waters, he worshipped the Brahmanas. Having
+given away unto the Brahmanas diverse articles of enjoyment in profusion,
+Baladeva then, O king, proceeded along the southern bank of the
+Sarasvati. The mighty-armed and illustrious Rama of virtuous soul and
+unfading glory then proceeded to the tirtha called Nagadhanwana. Swarming
+with numerous snakes, O monarch, it was the abode of Vasuki of great
+splendour, the king of the snakes. There 14,000 Rishis also had their
+permanent home. The celestials, having come there (in days of yore), had
+according to due rites, installed the excellent snake Vasuki as king of
+all the snakes. There is no fear of snakes in that place, O thou of
+Kuru's race! Duly giving away many valuables there unto the Brahmanas,
+Baladeva then set out with face towards the east and reached, one after
+another, hundreds and thousands of famous tirthas that occurred at every
+step. Bathing in all those tirthas, and observing fasts and other vows as
+directed by the Rishis, and giving away wealth in profusion, and saluting
+all the ascetics who had taken up their residence there, Baladeva once
+more set out, along the way that those ascetics pointed out to him, for
+reaching that spot where the Sarasvati turns in an eastward direction,
+like torrents of rain bent by the action of the wind. The river took that
+course for beholding the high-souled Rishis dwelling in the forest of
+Naimisha. Always smeared with white sandal-paste, Vala, having the plough
+for his weapon, beholding that foremost of rivers change her course,
+became, O king, filled with wonder."
+
+Janamejaya said, "Why, O Brahmana, did the Sarasvati bend her course
+there in an easternly direction? O best of Adharyus, it behoveth thee to
+tell me everything relating to this! For what reason was that daughter of
+the Yadus filled with wonder? Why, indeed, did that foremost of rivers
+thus alter her course?"
+
+Vaishampayana said, "Formerly, in the Krita age, O king, the ascetics
+dwelling in Naimisha were engaged in a grand sacrifice extending for
+twelve years. Many were the Rishis, O king, that came to that sacrifice.
+Passing their days, according to due rites, in the performance of that
+sacrifice, those highly blessed ones, after the completion of that twelve
+years' sacrifice at Naimisha, set out in large number for visiting the
+tirthas. In consequence of the number of the Rishis, O king, the tirthas
+on the southern banks of the Sarasvati all looked like towns and cities.
+Those foremost of Brahmanas, O tiger among men, in consequence of their
+eagerness for enjoying the merits of tirthas, took up their abodes on the
+bank of the river up to the site of Samantapanchaka. The whole region
+seemed to resound with the loud Vedic recitations of those Rishis of
+cleansed souls, all employed in pouring libations on sacrificial fires.
+That foremost of rivers looked exceedingly beautiful with those blazing
+homa fires all around, over which those high-souled ascetics poured
+libations of clarified butter. Valkhilyas and Asmakuttas,
+Dantolakhalinas, Samprakshanas and other ascetics, as also those that
+subsisted on air, and those that lived on water, and those that lived on
+dry leaves of trees, and diverse others that were observant of diverse
+kinds of vows, and those that forswore beds for the bare and hard earth,
+all came to that spot in the vicinity of the Sarasvati. And they made
+that foremost of rivers exceedingly beautiful, like the celestials
+beautifying (with their presence) the heavenly stream called Mandakini.
+Hundreds upon hundreds of Rishis, all given to the observance of
+sacrifices, came thither. Those practisers of high vows, however, failed
+to find sufficient room on the banks of the Sarasvati. Measuring small
+plots of land with their sacred threads, they performed their Agnihotras
+and diverse other rites. The river Sarasvati beheld, O monarch, that
+large body of Rishis penetrated with despair and plunged into anxiety for
+want of a broad tirtha wherein to perform their rites. For their sake,
+that foremost of streams came there, having made many abodes for herself
+in that spot, through kindness for those Rishis of sacred penances, O
+Janamejaya! Having thus, O monarch, turned her course for their sake, the
+Sarasvati, that foremost of rivers, once more flowed in a westerly
+direction, as if she said, 'I must go hence, having prevented the arrival
+of these Rishis from becoming futile!' This wonderful feat, O king, was
+accomplished there by that great river. Even thus those receptacles of
+water, O king, were formed in Naimisha. There, at Kurukshetra, O foremost
+of Kuru's care, do thou perform grand sacrifices and rites! As he beheld
+those many receptacles of water and seeing that foremost of rivers turn
+her course, wonder filled the heart of the high-souled Rama. Bathing in
+those tirthas duly and giving away wealth and diverse articles of
+enjoyment unto the Brahmanas, that delighter of Yadu's race also gave
+away diverse kinds of food and diverse desirable articles unto them.
+Worshipped by those regenerate ones, Vala, O king, then set out from that
+foremost of all tirthas on the Sarasvati (Sapta-Saraswat). Numerous
+feathery creatures have their home there. And it abounded with Vadari,
+Inguda, Ksamarya, Plaksha, Aswattha, Vibhitaka, Kakkola, Palasa, Karira,
+Pilu, and diverse other kinds of trees that grow on the banks of the
+Sarasvati. And it was adorned with forest of Karushakas, Vilwas, and
+Amratakas, and Atimuktas and Kashandas and Parijatas. Agreeable to the
+sight and most charming, it abounded with forests of plantains. And it
+was resorted to by diverse tribes of ascetics, some living on air, some
+on water, some on fruit, some on leaves, some on raw grain which they
+husked with the aid only of stones, and some that were called Vaneyas.
+And it resounded with the chanting of the Vedas, and teemed with diverse
+kinds of animals. And it was the favourite abode of men without malice
+and devoted to righteousness. Valadeva, having the plough for his weapon,
+arrived at that tirtha called Sapta-Saraswat, where the great ascetic
+Mankanaka had performed his penances and became crowned with success."
+
+
+
+38
+
+Janamejaya said, "Why was that tirtha called Sapta-Saraswat? Who was the
+ascetic Mankanaka? How did that adorable one become crowned with success?
+What were his vows and observances? In whose race was he born? What books
+did that best of regenerate ones study? I desire to hear all this, O
+foremost of regenerate ones!"
+
+Vaishampayana said, "O king, the seven Sarasvatis cover this universe!
+Whithersoever the Sarasvati was summoned by persons of great energy,
+thither she made her appearance. These are the seven forms of the
+Sarasvati: Suprava, Kanchanakshi, Visala, Manorama, Oghavati, Surenu, and
+Vimalodaka. The Supreme Grandsire had at one time performed a great
+sacrifice. While that sacrifice was in course of performance on the
+ground selected, many regenerate ones crowned with ascetic success came
+there. The spot resounded with the recitation of sacred hymns and the
+chanting of the Vedas. In the matter of those sacrificial rites, the very
+gods lost their coolness (so grand were the preparations). There, O
+monarch, while the Grandsire was installed in the sacrifice and was
+performing the grand ceremony capable of bestowing prosperity and every
+wish, many notable ones conversant with righteousness and profit were
+present. As soon as they thought of the articles of which they stood in
+need, these, O monarch, immediately appeared before the regenerate ones
+(among the guests) that came there. The Gandharvas sang and the diverse
+tribes of Apsaras danced. And they played upon many celestial instruments
+all the time. The wealth of provisions procured in that sacrifice
+satisfied the very gods. What shall I say then of human beings? The very
+celestials became filled with wonder! During the continuance of that
+sacrifice at Pushkara and in the presence of the Grandsire, the Rishis, O
+king, said, 'This sacrifice cannot be said to possess high attributes,
+since that foremost of rivers, Sarasvati, is not to be seen here!'
+Hearing these words, the divine Brahman cheerfully thought of Sarasvati.
+Summoned at Pushkara by the Grandsire engaged in the performance of a
+sacrifice, Sarasvati, O king, appeared there, under the name of Suprava.
+Beholding Sarasvati quickly pay that regard to the Grandsire, the Munis
+esteemed that sacrifice highly. Even thus that foremost of rivers, the
+Sarasvati, made her appearance at Pushkara for the sake of the Grandsire
+and for gratifying the Munis. (At another time), O king, many Munis,
+mustering together at Naimisha, took up their residence there. Delightful
+disquisition occurred among them, O king, about the Vedas. There where
+those Munis, conversant with diverse scriptures, took up their abode,
+there they thought of the Sarasvati. Thus thought of, O monarch, by those
+Rishis performing a sacrifice, the highly blessed and sacred Sarasvati,
+for rendering assistance, O king, to those high-souled Munis assembled
+together, made her appearance at Naimisha and came to be called
+Kanchanakshi. That foremost of rivers, worshipped by all, thus came
+there, O Bharata! While (king) Gaya was engaged in the performance of a
+great sacrifice at Gaya, the foremost of rivers, Sarasvati, summoned at
+Gaya's sacrifice (made her appearance there). The Rishis of rigid vows
+that were there, named this form of hers at Gaya as Visala. That river of
+swift current flows from the sides of the Himavat. Auddalaka had also, O
+Bharata, performed a sacrifice. A large concourse of Munis had been
+gathered there. It was on that sacred region, the northern part of
+Kosala, O king, that the sacrifice of high-souled Auddalaka was
+performed. Before Auddalaka began his sacrifice, he had thought of the
+Sarasvati. That foremost of rivers came to that region for the sake of
+those Rishis. Worshipped by all those Munis clad in barks and deer-skins
+she became known by the name of Manorama, as those Rishis mentally called
+her. While, again, the high-souled Kuru was engaged in a sacrifice at
+Kurukshetra, that foremost of rivers, the highly blessed Sarasvati, made
+her appearance there. Summoned, O monarch, by the high-souled Vasishtha
+(who assisted Kuru in his sacrifice), the Sarasvati, full of celestial
+water appeared at Kurukshetra under the name of Oghavati. Daksha at one
+time performed a sacrifice at the source of Ganga. The Sarasvati appeared
+there under the name of the fast-flowing Surenu. Once again, while
+Brahman was engaged in a sacrifice on the sacred forest of the Himavat
+mountains, the adorable Sarasvati, summoned (by him), appeared there. All
+these seven forms then came and joined together in that tirtha where
+Baladeva came. And because the seven mingled together at that spot,
+therefore is that tirtha known on Earth by the name of Sapta Sarasvati.
+Thus have I told thee of the seven Sarasvatis, according to their names.
+I have also told thee of the sacred tirtha called Sapta Saraswat. Listen
+now to a great feat of Mankanaka, who had from his youth led the life of
+a brahmacari. While employed in performing his ablutions in the river, he
+beheld (one day), O Bharata, a woman of faultless limbs and fair brows,
+bathing in the river at will, her person uncovered. At this sight, O
+monarch, the vital seed of the Rishi fell unto the Sarasvati. The great
+ascetic took it up and placed it within his earthen pot. Kept within that
+vessel, the fluid became divided into seven parts. From those seven
+portions were born seven Rishis from whom sprang the (nine and forty)
+Maruts. The seven Rishis were named Vayuvega, Vayuhan, Vayumandala,
+Vayujata, Vayuretas, and Vayuchakra of great energy. Thus were born these
+progenitors of the diverse Maruts. Hear now a more wonderful thing, O
+king, a fact exceedingly marvellous on Earth, about the conduct of the
+great Rishi, which is well known in the three worlds. In days of yore,
+after Mankanaka had become crowned with success, O king, his hand, on one
+occasion, became pierced with a Kusa blade. Thereupon, a vegetable juice
+came out of the wound (and not red blood). Seeing that vegetable juice,
+the Rishi became filled with joy and danced about on the spot. Seeing him
+dance, all mobile and immobile creatures, O hero, stupefied by his
+energy, began to dance. Then the gods with Brahman at their head, and the
+Rishis possessed of wealth of asceticism, O king, all went to Mahadeva
+and informed him of the act of the Rishi (Mankanaka). And they said unto
+him, 'It behoveth thee, O god, to do that which may prevent the Rishi
+from dancing!' Then Mahadeva, seeing the Rishi filled with great joy, and
+moved by the desire of doing good unto the gods, addressed him, saying,
+'Why, O Brahmana, dost thou dance in this way, acquainted as thou art
+with thy duties? What grave cause is there for such joy of thine, O sage,
+that, an ascetic as thou art, O best of Brahmanas, and walking as thou
+dost along the path of virtue, thou shouldst act in this way?'
+
+"The Rishi said, 'Why, seest thou not, O Brahmana, that a vegetable juice
+is flowing from this wound of mine? Seeing this, O lord, I am dancing in
+great joy!' Laughing at the Rishi who was stupefied by passion, the god
+said, 'I do not, O Brahmana, at all wonder at this! Behold me!' Having
+said this unto that foremost of Rishis, Mahadeva of great intelligence
+struck his thumb with the end of one of his fingers. Thereupon, O king,
+ashes, white as snow, came out of that wound. Seeing this, the Rishi
+became ashamed, O monarch, and fell at the feet of the god. He understood
+the god to be none else than Mahadeva. Filled with wonder, he said, 'I do
+not think that thou art any one else than Rudra, that great and Supreme
+being! O wielder of the trident, thou art the refuge of this universe
+consisting of gods and Asuras! The wise say that this universe hath been
+created by thee! At the universal destruction, everything once more
+enters thee! Thou art incapable of being known by the gods, how then
+canst thou be known by me? All forms of being that are in the universe
+are seen in thee! The gods with Brahman at their head worship thy boon
+giving self, O sinless one! Thou art everything! Thou art the creator of
+the gods and it was thou who hadst caused them to be created! Through thy
+grace, the gods pass their time in joy and perfect fearlessness!' Having
+praised Mahadeva in this manner, the Rishi bowed to him, 'Let not this
+absence of gravity, ridiculous in the extreme, that I displayed, O god,
+destroy my ascetic merit! I pray to thee for this!' The god, with a
+cheerful heart, once more said unto him 'Let thy asceticism increase a
+thousandfold, O Brahmana, through my grace! I shall also always dwell
+with thee in this asylum! For the man that will worship me in the tirtha
+Sapta-Saraswat there will be nothing unattainable here or hereafter.
+Without doubt, such a one shall go to the region called Saraswat (in
+heaven) after death!' Even this is the history of Mankanaka of abundant
+energy. He was a son begotten by the god of wind upon (the lady) Sukanya."
+
+
+
+39
+
+Vaishampayana said, "Having passed one night more, Rama, having the
+plough for his weapon, worshipped the dwellers of that tirtha and showed
+his regard for Mankanaka. Having given wealth unto the Brahmanas, and
+passed the night there, the hero having the plough for his weapon was
+worshipped by the Munis. Rising up in the morning, he took leave of all
+the ascetics, and having touched the sacred water, O Bharata, set out
+quickly for other tirthas. Baladeva then went to the tirtha known by the
+name of Usanas. It is also called Kapalamochana. Formerly, Rama (the son
+of Dasaratha) slew a Rakshasa and hurled his head to a great distance.
+That head, O king, fell upon the thigh of a great sage named Mahodara and
+stuck to it. Bathing in this tirtha, the great Rishi became freed from
+the burthen. The high-souled Kavi (Sukra) had performed his ascetic
+penances there. It was there that the whole science of politics and
+morals (that goes by Sukra's name) appeared to him by inward light. While
+residing there, Sukra meditated upon the war of the Daityas and the
+Danavas (with the gods). Arrived at that foremost of tirthas, Baladeva, O
+king, duly made presents unto the high-souled Brahmanas."
+
+Janamejaya said, "Why is it called Kapalamochana, where the great Muni
+became freed (from the Rakshasa's head)? For what reason and how did that
+head stick unto him?"
+
+Vaishampayana said, "Formerly, O tiger among kings, the high-souled Rama
+(the son of Dasaratha) lived (for some time) in the forest of Dandaka,
+from desire of slaying the Rakshasas. At Janasthana he cut off the head
+of a wicked-souled Rakshasa with a razor-headed shaft of great sharpness.
+That head fell in the deep forest. That head, coursing at will (through
+the welkin) fell upon the thigh of Mahodara while the latter was
+wandering through the woods. Piercing his thigh, O king, it stuck to it
+and remained there. In consequence of that head thus sticking to his
+thigh, the Brahmana (Mahodara) of great wisdom could not (with ease)
+proceed to tirthas and other sacred spots. Afflicted with great pain and
+with putrid matter flowing from his thigh, he went to all the tirthas of
+the Earth (one after another), as heard by us. He went to all the rivers
+and to the ocean also. (Not finding any relief) the great ascetic spoke
+of his sufferings to many Rishis of cleansed souls about his having
+bathed in all the tirthas without having found the relief he sought. That
+foremost of Brahmanas then heard from those sages words of high import
+about this foremost of tirthas situate on the Sarasvati, and known by the
+name of Usanasa, which was represented as competent to cleanse from every
+sin and as an excellent spot for attaining to (ascetic) success. That
+Brahmana, then, repairing to that Usanasa tirtha, bathed in its waters.
+Upon this, the Rakshasa's head, leaving the thigh, fell into the water.
+Freed from that (dead) head, the Rishi felt great happiness. As regards
+the head itself, it was lost in the waters. Mahodara then, O king, freed
+from the Rakshasa's head, cheerfully returned, with cleansed soul and all
+his sins washed away, to his asylum after achieving success. The great
+ascetic thus freed, after returning to his sacred asylum, spoke of what
+had happened to those Rishis of cleansed souls. The assembled Rishis,
+having heard his words, bestowed the name of Kapalamochana on the tirtha.
+The great Rishi Mahodara, repairing once more to that foremost of
+tirthas, drank its water and attained to great ascetic success. He of
+Madhu's race, having given away much wealth unto the Brahmanas and
+worshipped them, then proceeded to the asylum of Rushangu. There, O
+Bharata, Arshtishena had in former days undergone the austerest of
+penances. There the great Muni Vishvamitra (who had before been a
+Kshatriya) became a Brahmana. That great asylum is capable of granting
+the fruition of every wish. It is always, O lord, the abode of Munis and
+Brahmanas. Baladeva of great beauty, surrounded by Brahmanas, then went
+to that spot, O monarch, where Rushangu had, in former days, cast off his
+body. Rushangu, O Bharata, was an old Brahmana, who was always devoted to
+ascetic penances. Resolved to cast off his body, he reflected for a long
+while. Endued with great ascetic merit, he then summoned all his sons and
+told them to take him to a spot where water was abundant. Those ascetics,
+knowing their sire had become very old, took that ascetic to a tirtha on
+the Sarasvati. Brought by his sons to the sacred Sarasvati containing
+hundreds of tirthas and on whose banks dwelt Rishis unconnected with the
+world, that intelligent ascetic of austere penance bathed in that tirtha
+according to due rites, and that foremost of Rishis conversant with the
+merits of tirthas, then cheerfully said, O tiger among men, unto all his
+sons, who were dutifully waiting upon him, these words, 'He that would
+cast off his body on the northern bank of the Sarasvati containing much
+water, while employed in mentally reciting sacred mantras, would never
+again be afflicted with death!' The righteous-souled Baladeva, touching
+the water of that tirtha and bathing in it, gave considerable wealth unto
+the Brahmanas, being devoted to them. Possessed of great might and great
+prowess Baladeva then proceeded to that tirtha where the adorable
+Grandsire had created the mountains called Lokaloka, where that foremost
+of Rishis, Arshtishena of rigid vows, O thou of Kuru's race, had by
+austere penances acquired the status of Brahmanhood, where the royal sage
+Sindhudwipa, and the great ascetic Devapi, and the adorable and
+illustrious Muni Vishvamitra of austere penances and fierce energy, had
+all acquired a similar status."
+
+
+
+40
+
+Janamejaya said, "Why did the adorable Arshtishena undergo the austerest
+of penances? How also did Sindhudwipa acquire the status of a Brahmana?
+How also did Devapi, O Brahmana, and how Vishvamitra, O best of men,
+acquire the same status? Tell me all this, O adorable one! Great is my
+curiosity to listen to all these."
+
+Vaishampayana said, "Formerly, in the Krita age, O king, there was a
+foremost of regenerate persons called Arshtishena. Residing in his
+preceptor's house, he attended to his lessons every day. Although, O
+king, he resided long in the abode of his preceptor, he could not still
+acquire the mastery of any branch of knowledge or of the Vedas, O
+monarch! In great disappointment, O king, the great ascetic performed
+very austere penances. By his penances he then acquired the mastery of
+the Vedas, to which there is nothing superior. Acquiring great learning
+and a mastery of the Vedas, that foremost of Rishis became crowned with
+success in that tirtha. He then bestowed three boons on that place. (He
+said), 'From this day, a person, by bathing in this tirtha of the great
+river (Sarasvati), shall obtain the great fruit of a horse sacrifice!
+From this day there will be no fear in this tirtha from snakes and wild
+beasts! By small exertions, again, one shall attain to great result
+here!' Having said these words, that Muni of great energy proceeded to
+heaven. Even thus the adorable Arshtishena of great energy became crowned
+with success. In that very tirtha in the Krita age, Sindhudwipa of great
+energy, and Devapi also, O monarch, had acquired the high status of
+Brahmanhood. Similarly Kusika's son, devoted to ascetic penances and with
+his senses under control, acquired the status of Brahmanhood by
+practising well-directed austerities. There was a great Kshatriya,
+celebrated over the world, known by the name of Gadhi. He had a son born
+to him, of the name of Vishvamitra of great prowess. King Kausika became
+a great ascetic. Possessed of great ascetic merit, he wished to install
+his son Vishvamitra on his throne, himself having resolved to cast off
+his body. His subjects, bowing unto him, said, 'Thou shouldst not go
+away, O thou of great wisdom, but do thou protect us from a great fear!'
+Thus addressed, Gadhi replied unto his subjects, saying, 'My son will
+become the protector of the wide universe!' Having said these words, and
+placed Vishvamitra (on the throne), Gadhi, O king, went to heaven, and
+Vishvamitra became king. He could not, however, protect the earth with
+even his best exertions. The king then heard of the existence of a great
+fear of Rakshasas (in his kingdom). With his four kinds of forces, he
+went out of his capital. Having proceeded far on his way, he reached the
+asylum of Vasishtha. His troops, O king, caused much mischief there. The
+adorable Brahmana Vasishtha, when he came to his asylum, saw the
+extensive woods in course of destruction. That best of Rishis, Vasishtha,
+O king, became angry, O monarch, with Vishvamitra. He commanded his own
+(homa) cow, saying, 'Create a number of terrible Savaras!' Thus
+addressed, the cow created a swarm of men of frightful visages. These
+encountered the army of Vishvamitra and began to cause a great carnage
+everywhere. Seeing this, his troops fled away. Vishvamitra, the son of
+Gadhi, however, regarding ascetic austerities highly efficacious, set his
+heart upon them. In this foremost of tirthas of the Sarasvati, O king, he
+began to emaciate his own body by means of vows and fasts with fixed
+resolve. He made water and air and (the fallen) leaves of trees his food.
+He slept on the bare ground, and observed other vows (enjoined for
+ascetics). The gods made repeated attempts for impeding him in the
+observance of his vows. His heart, however, never swerved from the vows
+(he had proposed to himself). Then, having practised diverse kinds of
+austerities with great devotion, the son of Gadhi became like the Sun
+himself in effulgence. The boon-giving Grandsire, of great energy,
+resolved to grant Vishvamitra, when he had become endued with ascetic
+merit, the boon the latter desired. The boon that Vishvamitra solicited
+was that he should be permitted to become a Brahmana. Brahma the
+Grandsire of all the worlds, said unto him, 'So be it.' Having by his
+austere penances acquired the status of Brahmanhood, the illustrious
+Vishvamitra, after the attainment of his wish, wandered over the whole
+Earth like a celestial. Giving away diverse kinds of wealth in that
+foremost of tirthas, Rama also cheerfully gave away milch cows and
+vehicles and beds, ornaments, and food and drink of the best kinds, O
+king, unto many foremost of Brahmanas, after having worshipped them duly.
+Then, O king, Rama proceeded to the asylum of Vaka which was not very
+distant from where he was, that asylum in which, as heard by us, Dalvya
+Vaka had practised the austerest of penances."
+
+
+
+41
+
+Vaishampayana said, "The delighter of the Yadus then proceeded to the
+asylum (of Vaka) which resounded with the chanting of the Vedas. There
+the great ascetic, O king, named Dalvyavaka poured the kingdom of
+Dhritarashtra, the son of Vichitravirya, as a libation (on the
+sacrificial fire). By practising very austere penances he emaciated his
+own body. Endued with great energy, the virtuous Rishi, filled with great
+wrath, (did that act). In former times, the Rishis residing in the
+Naimisha forest had performed a sacrifice extending for twelve years. In
+course of that sacrifice, after a particular one called Viswajit had been
+completed, the Rishis set out for the country of the Pancalas. Arrived
+there, they solicited the king for giving them one and twenty strong and
+healthy calves to be given away as Dakshina (in the sacrifice they have
+completed). Dalvya Vaka, however, (calling those Rishis), said unto them,
+'Do you divide those animals (of mine) among you! Giving away these (unto
+you), I shall solicit a great king (for some).' Having said so unto all
+those Rishis, Vaka of great energy, that best of Brahmanas, then
+proceeded to the abode of Dhritarashtra. Arrived at the presence of king
+Dhritarashtra, Dalvya begged some animals of him. That best of kings,
+however, seeing that some of his kine died without any cause, angrily
+said unto him. 'Wretch of a Brahmana, take, if thou likest, these animals
+that (are dead)!' Hearing these words, the Rishi, conversant with duties,
+thought, 'Alas, cruel are the words that have been addressed to me in the
+assembly!' Having reflected in this strain, that best of Brahmanas,
+filled with wrath, set his heart upon the destruction of king
+Dhritarashtra. Cutting the flesh from off the dead animals, that best of
+sages, having ignited a (sacrificial) fire on the tirtha of the
+Sarasvati, poured those pieces as libations for the destruction of king
+Dhritarashtra's kingdom. Observant of rigid vows, the great Dalvya Vaka,
+O monarch, poured Dhritarashtra's kingdom as a libation on the fire, with
+the aid of those pieces of meat. Upon the commencement of that fierce
+sacrifice according to due rites, the kingdom of Dhritarashtra, O
+monarch, began to waste away. Indeed, O lord, the kingdom of that monarch
+began to waste away, even as a large forest begins to disappear when men
+proceed to cut it down with the axe. Overtaken by calamities, the kingdom
+began to lose its prosperity and life. Seeing his kingdom thus afflicted,
+the puissant monarch, O king, became very cheerless and thoughtful.
+Consulting with the Brahmanas, he began to make great endeavours for
+freeing his territories (from affliction). No good, however, came of his
+efforts, for the kingdom continued to waste away. The king became very
+cheerless. The Brahmanas also, O sinless one, became filled with grief.
+When at last the king failed to save his kingdom, he asked his
+counsellors. O Janamejaya, (about the remedy). The counsellors reminded
+him of the evil he had done in connection with the dead kine. And they
+said, 'The sage Vaka is pouring thy kingdom as a libation on the fire
+with the aid of the flesh (of those animals). Thence is this great waste
+of thy kingdom! This is the consequence of ascetic rites. Thence is this
+great calamity! Go, O king, and gratify that Rishi by the side of a
+receptacle of water on the bank of the Sarasvati!' Repairing to the bank
+of the Sarasvati, the king falling at his feet and touching them with his
+head, joined his hands and said, O thou of Bharata's race, these words,
+'I gratify thee, O adorable one, forgive my offence. I am a senseless
+fool, a wretch inspired with avarice. Thou art my refuge, thou art my
+protector, it behoveth thee to show me thy grace!' Beholding him thus
+overwhelmed with grief and indulging in lamentations like these, Vaka
+felt compassion for him and freed his kingdom. The Rishi became gratified
+with him, having dismissed his angry feelings. For freeing his kingdom,
+the sage again poured libations on the fire. Having freed the kingdom
+(from calamities) and taken many animals in grief, he became pleased at
+heart and once more proceeded to the Naimisha woods. The liberal-minded
+king Dhritarashtra also, of righteous soul, with a cheerful heart,
+returned to his own capital full of prosperity.
+
+"In that tirtha, Brihaspati also, of great intelligence, for the
+destruction of the Asuras and the prosperity of the denizens of heaven,
+poured libations on the sacrificial fire, with the aid of flesh. Upon
+this, the Asuras began to waste away and were destroyed by the gods,
+inspired by desire of victory in battle. Having with due rites given unto
+the Brahmanas steeds and elephants and vehicles with mules yoked unto
+them and jewels of great value and much wealth, and much corn, the
+illustrious and mighty-armed Rama then proceeded, O king, to the tirtha
+called Yayata. There, O monarch, at the sacrifice of the high-souled
+Yayati, the son of Nahusha, the Sarasvati produced milk and clarified
+butter. That tiger among men, king Yayati, having performed a sacrifice
+there, went cheerfully to heaven and obtained many regions of
+blessedness. Once again, O lord, king Yayati performed a sacrifice there.
+Beholding his great magnanimity of soul and his immutable devotion to
+herself, the river Sarasvati gave unto the Brahamanas (invited to that
+sacrifice) everything for which each of them cherished only a wish in his
+heart. That foremost of rivers gave unto each where he was, amongst those
+that were invited to the sacrifice, houses and beds and food of the six
+different kinds of taste, and diverse other kinds of things. The
+Brahmanas regarded those valuable gifts as made to them by the king.
+Cheerfully they praised the monarch and bestowed their auspicious
+blessings upon him. The gods and the Gandharvas were all pleased with the
+profusion of articles in that sacrifice. As regards human beings, they
+were filled with wonder at sight of that profusion. The illustrious
+Baladeva, of soul subdued and restrained and cleansed, having the palmyra
+on his banner, distinguished by great righteousness, and ever giving away
+the most valuable things, then proceeded to that tirtha of fierce current
+called Vasishthapavaha."
+
+
+
+42
+
+Janamejaya said, "Why is the current of (the tirtha known by the name of)
+Vasishthapavaha so rapid? For what reason did the foremost of rivers bear
+away Vasishtha? What, O lord, was the cause of the dispute between
+Vasishtha and Vishvamitra? Questioned by me, O thou of great wisdom, tell
+me all this! I am never satiated with hearing thee!"
+
+Vaishampayana said, "A great enmity arose between Vishvamitra and
+Vasishtha, O Bharata, due to their rivalry in respect of ascetic
+austerities. The high abode of Vasishtha was in the tirtha called Sthanu
+on the eastern bank of the Sarasvati. On the opposite bank was the asylum
+of the intelligent Vishvamitra. There, in that tirtha, O monarch, Sthanu
+(Mahadeva) had practised the austerest penances. Sages still speak of
+those fierce feats. Having performed a sacrifice there and worshipped the
+river Sarasvati, Sthanu established that tirtha there. Hence it is known
+by the name Sthanu-tirtha, O lord. In that tirtha, the celestials had, in
+days of yore, O king, installed Skanda, that slayer of the enemies of the
+gods, in the supreme command of their army. Unto that tirtha of the
+Sarasvati, the great Rishi Vishvamitra, by the aid of his austere
+penances, brought Vasishtha. Listen to that history. The two ascetics
+Vishvamitra and Vasishtha, O Bharata, every day challenged each other
+very earnestly in respect of the superiority of their penances. The great
+Muni Vishvamitra, burning (with jealousy) at sight of the energy of
+Vasishtha, began to reflect on the matter. Though devoted to the
+performance of his duties, this, however, is the resolution, O Bharata,
+that he formed: 'This Sarasvati shall quickly bring, by force of her
+current, that foremost of ascetics, Vasishtha, to my presence. After he
+shall have been brought hither, I shall, without doubt, slay that
+foremost of regenerate ones.' Having settled this, the illustrious and
+great Rishi Vishvamitra with eyes red in wrath, thought of that foremost
+of rivers. Thus remembered by the ascetic, she became exceedingly
+agitated. The fair lady, however, repaired to that Rishi of great energy
+and great wrath. Pale and trembling, Sarasvati, with joined hands
+appeared before that foremost of sages. Indeed, the lady was much
+afflicted with grief, even like a woman who has lost her mighty lord. And
+she said unto that best of sages, 'Tell me what is there that I shall do
+for thee.' Filled with rage, the ascetic said unto her, 'Bring hither
+Vasishtha without delay, so that I may slay him.' Hearing these words the
+river became agitated. With joined hands the lotus-eyed lady began to
+tremble exceedingly in fear like a creeper shaken by the wind. Beholding
+the great river in that plight, the ascetic said unto her, 'Without any
+scruple, bring Vasishtha unto my presence!' Hearing these words of his,
+and knowing the evil he intended to do, and acquainted also with the
+prowess of Vasishtha that was unrivalled on earth, she repaired to
+Vasishtha and informed him of what the intelligent Vishvamitra had said
+unto her. Fearing the curse of both, she trembled repeatedly. Indeed, her
+heart was on the grievous curse (that either of them might pronounce on
+her). She stood in terror of both. Seeing her pale and plunged in
+anxiety, the righteous-souled Vasishtha, that foremost of men, O king,
+said these words unto her.
+
+"Vasishtha said, 'O foremost of rivers, save thyself! O thou of rapid
+current, bear me away, otherwise Vishvamitra will curse thee. Do not feel
+any scruple.' Hearing these words of that compassionate Rishi, the river
+began to think, O Kauravya, as to what course would be best for her to
+follow. Even these were the thoughts that arose in her mind: 'Vasishtha
+showeth great compassion for me. It is proper for me that I should serve
+him.' Beholding then that best of Rishis, (Vasishtha) engaged in silent
+recitation (of mantras) on her bank, and seeing Kusika's son
+(Vishvamitra) also engaged in homa, Sarasvati thought, 'Even this is my
+opportunity.' Then that foremost of rivers, by her current, washed away
+one of her banks. In washing away that bank, she bore Vasishtha away.
+While being borne away, O king, Vasishtha praised the river in these
+words: 'From the Grandsire's (manasa) lake thou hast taken thy rise, O
+Sarasvati! This whole universe is filled with thy excellent waters!
+Wending through the firmament, O goddess, thou impartest thy waters to
+the clouds! All the waters are thee! Through thee we exercise our
+thinking faculties! Thou art Pushti and Dyuti, Kirti, and Siddhi and Uma!
+Thou art Speech, and thou art Svaha! This whole universe is dependent on
+thee! It is thou that dwellest in all creatures, in four forms!' Thus
+praised by that great Rishi, Sarasvati, O king, speedily bore that
+Brahmana towards the asylum of Vishvamitra and repeatedly represented
+unto the latter the arrival of the former. Beholding Vasishtha thus
+brought before him by Sarasvati, Vishvamitra, filled with rage, began to
+look for a weapon wherewith to slay that Brahmana. Seeing him filled with
+wrath, the river from fear of (witnessing and aiding in) a Brahmana's
+slaughter, quickly bore Vasishtha away to her eastern bank once more. She
+thus obeyed the words of both, although she deceived the son of Gadhi by
+her act. Seeing that best of Rishis, Vasishtha, borne away, the
+vindictive Vishvamitra, filled with wrath, addressed Sarasvati, saying,
+'Since, O foremost of rivers, thou hast gone away, having deceived me,
+let thy current be changed into blood that is acceptable to Rakshasas.'
+Then, cursed by the intelligent Vishvamitra, Sarasvati flowed for a whole
+year, bearing blood mixed with water. The gods, the Gandharvas, and the
+Apsaras, beholding the Sarasvati reduced to that plight, became filled
+with great sorrow. For this reason, O king, the tirtha came to be called
+Vasishthapravaha on earth. The foremost of rivers, however, once more got
+back her own proper condition."
+
+
+
+43
+
+Vaishampayana said, "Cursed by the intelligent Vishvamitra in anger,
+Sarasvati, in that auspicious and best of tirthas, flowed, bearing blood
+in her current. Then, O king, many Rakshasas came, O Bharata, and lived
+happily there, drinking the blood that flowed. Exceedingly gratified with
+that blood, cheerfully and without anxiety of any kind, they danced and
+laughed there like persons that have (by merit) attained to heaven. After
+some time had passed away, some Rishis, possessed of wealth of
+asceticism, came to the Sarasvati, O king, on a sojourn to her tirthas.
+Those foremost of Munis, having bathed in all the tirthas and obtained
+great happiness, became desirous of acquiring more merit. Those learned
+persons at last came, O king, to that tirtha where the Sarasvati ran a
+bloody current. Those highly blessed ones, arriving at that frightful
+tirtha, saw the water of the Sarasvati mixed with blood and that
+innumerable Rakshasas, O monarch, were drinking it. Beholding those
+Rakshasas, O king, those ascetics of rigid vows made great endeavours for
+rescuing the Sarasvati from that plight. Those blessed ones of high vows,
+arrived there, invoked that foremost of rivers and said these words unto
+her, 'Tell us the reason, O auspicious lady, why this lake in thee hath
+been afflicted with such distress. Hearing it, we shall endeavour (to
+restore it to its proper condition).' Thus questioned, Sarasvati,
+trembling as she spoke, informed them of everything that had occurred.
+Seeing her afflicted with woe, those ascetics said, 'We have heard the
+reason. We have heard of thy curse, O sinless lady! All of us shall exert
+ourselves!' Having said these words unto that foremost of rivers, they
+then consulted with one another thus, 'All of us shall emancipate
+Sarasvati from her curse.' Then all those Brahmanas, O king, worshipping
+Mahadeva, that lord of the universe and protector of all creatures, with
+penance and vows and fasts and diverse kinds of abstinences and painful
+observances, emancipated that foremost of rivers, the divine Sarasvati.
+Beholding the water of Sarasvati purified by those Munis, the Rakshasas
+(that had taken up their abode there), afflicted with hunger, sought the
+protection of those Munis themselves. Afflicted with hunger, the
+Rakshasas, with joined hands, repeatedly said unto those ascetics filled
+with compassion, these words, 'All of us are hungry! We have swerved from
+eternal virtue! That we are sinful in behaviour is not of our free will!
+Through the absence of your grace and through our own evil acts, as also
+through the sexual sins of our women, our demerits increase and we have
+become Brahma-Rakshasas! So amongst Vaisyas and Sudras, and Kshatriyas,
+those that hate and injure Brahmanas became Rakshasas. Ye best of
+Brahmanas, make arrangements then for our relief! Ye are competent to
+relieve all the worlds!' Hearing these words of theirs, those ascetics
+praised the great river. For the rescue of those Rakshasas, with rapt
+minds those ascetics said, 'The food over which one sneezed, that in
+which there are worms and insects, that which may be mixed with any
+leavings of dishes, that which is mixed with hair, that which is mixed
+with tears, that which is trodden upon shall form the portion of these
+Rakshasas! The learned man, knowing all this, shall carefully avoid these
+kinds of food. He that shall take such food shall be regarded as eating
+the food of Rakshasas!' Having purified the tirtha in this way, those
+ascetics thus solicited that river for the relief of those Rakshasas.
+Understanding the views of those great Rishis, that foremost of rivers
+caused her body, O bull among men, to assume a new shape called Aruna.
+Bathing in that new river (a branch of the Sarasvati) the Rakshasas cast
+off their bodies and went to heaven. Ascertaining all this, the chief of
+the celestials, (Indra of a hundred sacrifices), bathed in that foremost
+of tirthas and became cleansed of a grievous sin."
+
+Janamejaya said, "For what reason was Indra tainted with the sin of
+Brahmanicide? How also did he become cleansed by bathing in that tirtha?"
+
+Vaishampayana said, "Listen to that history, O ruler of men! Hear of
+those occurrences as they happened! Hear how Vasava, in days of yore,
+broke his treaty with Namuchi! The Asura Namuchi, from fear of Vasava,
+had entered a ray of the Sun. Indra then made friends with Namuchi and
+entered into a covenant with him, saying, 'O foremost of Asuras, I shall
+not slay thee, O friend, with anything that is wet or with anything that
+is dry! I shall not slay thee in the night or in the day! I swear this to
+thee by truth.' Having made this covenant, the lord Indra one day beheld a
+fog. He then, O king, cut off Namuchi's head, using the foam of water (as
+his weapon). The severed head of Namuchi thereupon pursued Indra from
+behind, saying unto him from a near point these words, 'O slayer of a
+friend, O wretch!' Urged on incessantly by that head, Indra repaired to
+the Grandsire and informed him, in grief, of what had occurred. The
+Supreme Lord of the universe said unto him, 'Performing a sacrifice,
+bathe with due rites, O chief of the celestials, in Aruna, that tirtha
+which saveth from the fear of sin! The water of that river, O Shakra,
+hath been made sacred by the Munis! Formerly the presence of that river
+at its site was concealed. The divine Sarasvati repaired to the Aruna,
+and flooded it with her waters. This confluence of Sarasvati and Aruna is
+highly sacred! Thither, O chief of the celestials, perform a sacrifice!
+Give away gifts in profusion! Performing thy ablutions there, thou shall
+be freed from thy sin.' Thus addressed, Shakra, at these words of Brahma,
+O Janamejaya, performed in that abode of Sarasvati diverse sacrifices.
+Giving away many gifts and bathing in that tirtha, he of a hundred
+sacrifices, the piercer of Vala, duly performed certain sacrifices and
+then plunged in the Aruna. He became freed from the sin arising out of
+the slaughter of a Brahmana. The lord of heaven then returned to heaven
+with a joyful heart. The head of Namuchi also fell into that stream, O
+Bharata, and the Asura obtained many eternal regions, O best of kings,
+that granted every wish."
+
+Vaishampayana continued, "The high-souled Baladeva having bathed in that
+tirtha and given away many kinds of gifts, obtained great merit. Of
+righteous deeds, he then proceeded to the great tirtha of Soma. There, in
+days of yore, Soma himself, O king of kings, had performed the Rajasuya
+sacrifice. The high-souled Atri, that foremost of Brahmanas, gifted with
+great intelligence became the Hotri in that grand sacrifice. Upon the
+conclusion of that sacrifice, a great battle took place between the gods
+(on the one side) and the Danavas, the Daityas, and the Rakshasas (on the
+other). That fierce battle is known after the name of (the Asura) Taraka.
+In that battle Skanda slew Taraka. There, on that occasion, Mahasena
+(Skanda), that destroyer of Daityas, obtained the command of the
+celestial forces. In that tirtha is a gigantic Aswattha tree. Under its
+shade, Kartikeya, otherwise called Kumara, always resides in person."
+
+
+
+44
+
+Janamejaya said, "Thou hast described the merits of the Sarasvati, O best
+of Brahmanas! It behoveth thee, O regenerate one, to describe to me the
+investiture of Kumara (by the gods). Great is the curiosity I feel. Tell
+me everything, therefore, about the time when and the place where and the
+manner in which the adorable and puissant lord Skanda was invested (with
+the command of the celestial forces). Tell me also, O foremost of
+speakers, who they were that invested him and who performed the actual
+rites, and how the celestial generalissimo made a great carnage of the
+Daityas!"
+
+Vaishampayana said, "This curiosity that thou feelest is worthy of thy
+birth in Kuru's race. The words that I shall speak, will, O Janamejaya,
+be conducive to thy pleasure. I shall narrate to thee the story of the
+investiture of Kumara and the prowess of that high-souled one, since, O
+ruler of men thou wishest to hear it! In days of yore the vital seed of
+Maheshvara coming out, fell into a blazing fire. The consumer of
+everything, the adorable Agni, could not burn that indestructible seed.
+On the other hand, the bearer of sacrificial libations, in consequence of
+that seed, became possessed of great energy and splendour. He could not
+bear within himself that seed of mighty energy. At the command of
+Brahman, the lord Agni, approaching (the river) Ganga, threw into her
+that divine seed possessed of the effulgence of the Sun. Ganga also,
+unable to hold it, cast it on the beautiful breast of Himavat that is
+worshipped by the celestials. Thereupon Agni's son began to grow there,
+overwhelming all the worlds by his energy. Meanwhile (the six) Krittikas
+beheld that child of fiery splendour. Seeing that puissant lord, that
+high-souled son of Agni, lying on a clump of heath, all the six
+Krittikas, who were desirous of a son, cried aloud, saying, 'This child
+is mine, this child is mine!' Understanding the state of mind of those
+six mothers, the adorable lord Skanda sucked the breasts of all having
+assumed six mouths. Beholding that puissance of the child, the Krittikas,
+those goddesses of beautiful forms, became filled with wonder. And since
+the adorable child had been cast by the river Ganga upon the summit of
+Himavat, that mountain looked beautiful, having, O delighter of the
+Kurus, been transformed into gold! With that growing child the whole
+Earth became beautiful, and it was for this reason that mountains (from
+that time) came to be producers of gold. Possessed of great energy, the
+child came to be called by the name of Kartikeya. At first he had been
+called by the name of Gangeya. He became possessed of high ascetic
+powers. Endued with self-restraint and asceticism and great energy, the
+child grew up, O monarch, into a person of highly agreeable features like
+Soma himself. Possessed of great beauty, the child lay on that excellent
+and golden clump of heath, adored and praised by Gandharvas and ascetics.
+Celestial girls, by thousands, conversant with celestial music and dance,
+and of very beautiful features, praised him and danced before him. The
+foremost of all rivers, Ganga, waited upon that god. The Earth also,
+assuming great beauty, held the child (on her lap). The celestial priest
+Brihaspati performed the usual rites after birth, in respect of that
+child. The Vedas assuming a four-fold form, approached the child with
+joined hands. The Science of arms, with its four divisions, and all the
+weapons as also all kinds of arrows, came to him. One day, the child, of
+great energy, saw that god of gods, the lord of Uma, seated with the
+daughter of Himavat, amid a swarm of ghostly creatures. Those ghostly
+creatures, of emaciated bodies, were of wonderful features. They were
+ugly and of ugly features, and wore awkward ornaments and marks. Their
+faces were like those of tigers and lions and bears and cats and makaras.
+Others were of faces like those of scorpions; others of faces like those
+of elephants and camels and owls. And some had faces like those of
+vultures and jackals. And some there were that had faces like those of
+cranes and pigeons and Kurus. And many amongst them had bodies like those
+of dogs and porcupines and iguanas and goats and sheep and cows. And some
+resembled mountains and some oceans, and some stood with uplifted discs
+and maces for their weapons. And some looked like masses of antimony and
+some like white mountains. The seven Matris also were present there, O
+monarch, and the Sadhyas, the Viswedevas, the Maruts, the Vasus, the
+Rudras, the Adityas, the Siddhas, the Danavas, the birds, the self-born
+and adorable Brahman with his sons, and Vishnu, and Shakra, all went
+thither for beholding that child of unfading glory. And many of the
+foremost of celestials and Gandharvas, headed by Narada and many
+celestial Rishis and Siddhas headed by Brihaspati, and the fathers of the
+universe, those foremost ones, they that are regarded as gods of the
+gods, and the Yamas and the Dharmas, all went there. Endued with great
+strength, the child possessed of great ascetic power, proceeded to the
+presence of that Lord of the gods, (Mahadeva), armed with trident and
+Pinaka. Seeing the child coming, the thought entered the mind of Siva, as
+it did that of Himavat's daughter and that of Ganga and of Agni, as to
+whom amongst the four the child would first approach for honouring him or
+her. Each of them thought, 'He will come to me!' Understanding that this
+was the expectation cherished by each of those four, he had recourse to
+his Yoga powers and assumed at the same time four different forms. Indeed
+the adorable and puissant lord assumed those four forms in an instant.
+The three forms that stood behind were Sakha and Visakha and Naigameya.
+The adorable and puissant one, having divided his self into four forms,
+(proceeded towards the four that sat expecting him). The form called
+Skanda of wonderful appearance proceeded to the spot where Rudra was
+sitting. Visakha went to the spot where the divine daughter of Himavat
+was. The adorable Sakha, which is Kartikeya's Vayu form proceeded towards
+Agni. Naigameya, that child of fiery splendour, proceeded to the presence
+of Ganga. All those forms, of similar appearance, were endued with great
+effulgence. The four forms proceeded calmly to the four gods and
+goddesses (already mentioned). All this seemed exceedingly wonderful. The
+gods, the Danavas, and the Rakshasas, made a loud noise at sight of that
+exceedingly wonderful incident making the very hair to stand on end. Then
+Rudra and the goddess Uma and Agni, and Ganga, all bowed unto the
+Grandsire, that Lord of the Universe. Having duly bowed unto him, O bull
+among kings, they said these words, O monarch, from desire of doing good
+unto Kartikeya. 'It behoveth thee, O Lord of the gods, to grant to this
+youth, for the sake of our happiness, some kind of sovereignty that may
+be suitable to him and that he may desire.' At this, the adorable
+Grandsire of all the worlds, possessed of great intelligence, began to
+think within his mind as to what he should bestow upon that youth. He had
+formerly given away unto the formless ones (gods) all kinds of wealth
+over which the high-souled celestials, the Gandharvas, the Rakshasas,
+ghosts, Yakshas, birds, and snakes have dominion. Brahma, therefore,
+regarded that youth to be fully entitled to that dominion (which had been
+bestowed upon the gods). Having reflected for a moment, the Grandsire,
+ever mindful of the welfare of the gods, bestowed upon him the status of
+a generalissimo among all creatures, O Bharata! And the Grandsire further
+ordered all those gods that were regarded as the chief of the celestials
+and other formless beings to wait upon him. Then the gods headed by
+Brahman, taking that youth with them, together came to Himavat. The spot
+they selected was the bank of the sacred and divine Sarasvati, that
+foremost of rivers, taking her rise from Himavat, that Sarasvati which,
+at Samanta-panchaka, is celebrated over the three worlds. There, on the
+sacred bank, possessing every merit, of the Sarasvati, the gods and the
+Gandharvas took their seats with hearts well-pleased in consequence of
+the gratification of all their desires."
+
+
+
+45
+
+Vaishampayana said, "Collecting all articles as laid down in the
+scriptures for the ceremony of investiture, Brihaspati duly poured
+libations on the blazing fire. Himavat gave a seat which was adorned with
+many costly gems. Kartikeya was made to sit on that auspicious and best
+of seats decked with excellent gems. The gods brought thither all kinds
+of auspicious articles, with due rites and mantras, that were necessary
+for a ceremony of the kind. The diverse gods--Indra and Vishnu, both of
+great energy, and Surya and Candramas, and Dhatri, and Vidhatri, and
+Vayu, and Agni, and Pushan, and Bhaga, and Aryaman, and Ansa, and
+Vivaswat, and Rudra of great intelligence, and Mitra, and the (eleven)
+Rudras, the (eight) Vasus, the (twelve) Adityas, the (twin) Ashvinis, the
+Viswedevas, the Maruts, the Saddhyas, the Pitris, the Gandharvas, the
+Apsaras, the Yakshas, the Rakshasas, the Pannagas, innumerable celestial
+Rishis, the Vaikhanasas, the Valakhilyas, those others (among Rishis)
+that subsist only on air and those that subsist on the rays of the Sun,
+the descendants of Bhrigu and Angiras, many high-souled Yatis, all the
+Vidyadharas, all those that were crowned with ascetic success, the
+Grandsire, Pulastya, Pulaha of great ascetic merits, Angiras, Kasyapa,
+Atri, Marichi, Bhrigu, Kratu, Hara, Prachetas, Manu, Daksha, the Seasons,
+the Planets, and all the luminaries; O monarch, all the rivers in their
+embodied forms, the eternal Vedas, the Seas, the diverse tirthas, the
+Earth, the Sky, the Cardinal and Subsidiary points of the compass, and
+all the Trees, O king, Aditi the mother of the gods, Hri, Sri, Swaha,
+Sarasvati, Uma, Sachi, Sinivali, Anumati, Kuhu, the Day of the new moon,
+the Day of the full Moon, the wives of the denizens of heaven, Himavat,
+Vindhya, Meru of many summits, Airavat with all his followers, the
+Divisions of time called Kala, Kashtha, Fortnight, the Seasons, Night,
+and Day, O king, the prince of steeds, Ucchaisravas, Vasuki the king of
+the Snakes, Aruna, Garuda, the Trees, the deciduous herbs, and the
+adorable god Dharma--all came there together. And there came also Kala,
+Yama, Mrityu, and the followers of Yama. From fear of swelling the list I
+do not mention the diverse other gods that came there. All of them came
+to that ceremony for investing Kartikeya with the status of
+generalissimo. All the denizens of heaven, O king, brought there
+everything necessary for the ceremony and every auspicious article.
+Filled with joy, the denizens of heaven made that high-souled youth, that
+terror of the Asuras, the generalissimo of the celestial forces, after
+pouring upon his head the sacred and excellent water of the Sarasvati
+from golden jars that contained other sacred articles needed for the
+purpose. The Grandsire of the worlds, Brahman, and Kasyapa of great
+energy, and the others (mentioned and) not mentioned, all poured water
+upon Skanda even as, O monarch, the gods had poured water on the head of
+Varuna, the lord of waters, for investing him with dominion. The lord
+Brahman then, with a gratified heart, gave unto Skanda four companions,
+possessed of great might, endued with speed like that of the wind,
+crowned with ascetic success, and gifted with energy which they could
+increase at will. They were named Nandisena and Lohitaksha and
+Ghantakarna and Kumudamalin. The lord Sthanu, O monarch, gave unto Skanda
+a companion possessed of great impetuosity, capable of producing a
+hundred illusions, and endued with might and energy that he could enhance
+at will. And he was the great destroyer of Asuras. In the great battle
+between the gods and the Asuras, this companion that Sthanu gave, filled
+with wrath, slew, with his hands alone, fourteen millions of Daityas of
+fierce deeds. The gods then made over to Skanda the celestial host,
+invincible, abounding with celestial troops, capable of destroying the
+enemies of the gods, and of forms like that of Vishnu. The gods then,
+with Vasava at their head, and the Gandharvas, the Yakshas, the
+Rakshasas, the Munis, and the Pitris, all shouted, 'Victory (to Skanda)!'
+Then Yama gave him two companions, both of whom resembled Death, Unmatha
+and Pramatha, possessed of great energy and great splendour. Endued with
+great prowess, Surya, with a gratified heart, gave unto Kartikeya two of
+his followers named Subhraja and Bhaswara. Soma also gave him two
+companions, Mani and Sumani, both of whom looked like summits of the
+Kailasa mountain and always used white garlands and white unguents. Agni
+gave unto him two heroic companions, grinders of hostile armies, who were
+named Jwalajihbha and Jyoti. Ansa gave unto Skanda of great intelligence
+five companions, Parigha, and Vata, and Bhima of terrible strength, and
+Dahati and Dahana, both of whom were exceedingly fierce and possessed of
+great energy. Vasava that slayer of hostile heroes, gave unto Agni's son
+two companions, Utkrosa and Panchaka, who were armed respectively with
+thunder-bolt and club. These had in battle slain innumerable enemies of
+Shakra. The illustrious Vishnu gave unto Skanda three companions, Chakra
+and Vikrama and Sankrama of great might. The Ashvinis, O bull of
+Bharata's race, with gratified hearts, gave unto Skanda two companions
+Vardhana and Nandana, who had mastered all the sciences. The illustrious
+Dhatri gave unto that high-souled one five companions, Kunda, Kusuma,
+Kumuda, Damvara and Adamvara. Tvashtri gave unto Skanda two companions
+named Chakra and Anuchakra, both of whom were endued with great strength.
+The lord Mitra gave unto the high-souled Kumara two illustrious
+companions named Suvrata and Satyasandha, both of whom were endued with
+great learning and ascetic merit, possessed of agreeable features,
+capable of granting boons and celebrated over the three worlds. Vidhatri
+gave unto Kartikeya two companions of great celebrity, the high-souled
+Suprabha and Subhakarman. Pushan gave him, O Bharata, two companions,
+Panitraka and Kalika, both endued with great powers of illusion. Vayu
+gave him, O best of the Bharatas, two companions, Vala and Ativala,
+endued with great might and very large mouths. Varuna, firmly adhering to
+truth, gave him Ghasa and Atighasa of great might and possessed of mouths
+like those of whales. Himavat gave unto Agni's son two companions, O
+King, Suvarchas and Ativarchas. Meru, O Bharata, gave him two companions
+named Kanchana and Meghamalin. Manu also gave unto Agni's son two others
+endued with great strength and prowess, Sthira and Atisthira. Vindhya
+gave unto Agni's son two companions named Uschrita and Agnisringa both of
+whom fought with large stones. Ocean gave him two mighty companions named
+Sangraha and Vigraha, both armed with maces. Parvati of beautiful
+features gave unto Agni's son Unmada and Pushpadanta and Sankukarna.
+Vasuki, the king of the snakes, O tiger among men, gave unto the son of
+Agni two snakes named Jaya and Mahajaya. Similarly the Saddhyas, the
+Rudras, the Vasus, the Pitris, the Seas, the Rivers, and the Mountains,
+all endued with great might, gave commanders of forces, armed with lances
+and battle-axes and decked with diverse kinds of ornaments. Listen now to
+the names of those other combatants armed with diverse weapons and clad
+in diverse kinds of robes and ornaments, that Skanda procured. They were
+Sankukarna, Nilkumbha, Padmai, Kumud, Ananta, Dwadasabhuja, Krishna,
+Upakrishnaka, Ghranasravas, Kapiskandha, Kanchanaksha, Jalandhama,
+Akshasantarjana, Kunadika, Tamobhrakrit, Ekaksha, Dwadasaksha, Ekajata,
+Sahasravahu, Vikata, Vyaghraksha, Kshitikampana, Punyanaman, Sunaman,
+Suvaktra, Priyadarsana, Parisruta, Kokonada, Priyamalyanulepana, Ajodara,
+Gajasiras, Skandhaksha, Satalochana, Jwalajibha, Karala, Sitakesa, Jati,
+Hari, Krishnakesa, Jatadhara, Chaturdanshtra, Ashtajihva, Meghananda,
+Prithusravas, Vidyutaksha, Dhanurvaktra, Jathara, Marutasana, Udaraksha,
+Rathaksha, Vajranabha, Vasurprabha, Samudravega, Sailakampin, Vrisha,
+Meshapravaha, Nanda, Upadanka, Dhumra, Sweta, Kalinga, Siddhartha,
+Varada, Priyaka, Nanda, Gonanda, Ananda, Pramoda, Swastika, Dhruvaka,
+Kshemavaha, Subala, Siddhapatra, Govraja, Kanakapida, Gayana, Hasana,
+Vana, Khadga, Vaitali, Atitali, Kathaka, Vatika, Hansaja,
+Pakshadigdhanga, Samudronmadana, Ranotkata, Prashasa, Swetasiddha,
+Nandaka, Kalakantha, Prabhasa, Kumbhandaka, Kalakaksha, Sita,
+Bhutalonmathana, Yajnavaha, Pravaha, Devajali, Somapa, Majjala, Kratha
+Tuhara Chitradeva, Madhura, Suprasada, Kiritin, Vatsala, Madhuvarna,
+Kalasodara, Dharmada, Manma, Thakara, Suchivaktra, Swetavaktra, Suvaktra,
+Charuvaktra, Pandura, Dandavahu, Suvahu, Rajas, Kokilaka, Achala,
+Kanakaksha, Valakarakshaka, Sancharaka, Kokanada, Gridhrapatra, Jamvuka,
+Lohajvaktra, Javana, Kumbhavaktra, Kumbhaka, Mundagriva, Krishnaujas,
+Hansavaktra, Candrabha, Panikurchas, Samvuka, Panchavaktra, Sikshaka,
+Chasavaktra, Jamvuka, Kharvaktra, and Kunchaka. Besides these, many other
+high-souled and mighty companions, devoted to ascetic austerities and
+regardful of Brahmanas, were given unto him by the Grandsire. Some of
+them were in youth; some were old and some, O Janamejaya, were very young
+in years. Thousands upon thousands of such came to Kartikeya. They were
+possessed of diverse kinds of faces. Listen to me, O Janamejaya, as I
+describe them! Some had faces like those of tortoises, and some like
+those of cocks. The faces of some were very long, O Bharata. Some, again,
+had faces like those of dogs, and wolves, and hares, and owls, and asses,
+and camels, and hogs. Some had human faces and some had faces like those
+of sheep, and jackals. Some were terrible and had faces like those of
+makaras and porpoises. Some had faces like those of cats and some like
+those of biting flies; and the faces of some were very long. Some had
+faces like those of the mongoose, the owl, and the crow. Some had faces
+like those of mice and peacocks and fishes and goats and sheep and
+buffaloes. The faces of some resembled those of bears and tigers and
+leopards and lions. Some had faces like those of elephants and
+crocodiles. The faces of some resembled those of Garuda and the
+rhinoceros and the wolf. Some had faces like those of cows and mules and
+camels and cats. Possessed of large stomachs and large legs and limbs,
+some had eyes like stars. The faces of some resembled those of pigeons
+and bulls. Other had faces like those of kokilas and hawks and tittiras
+and lizards. Some were clad in white robes. Some had faces like those of
+snakes. The faces of some resembled those of porcupines. Indeed, some had
+frightful and some very agreeable faces; some had snakes for their
+clothes. The faces as also the noses of some resembled those of cows.
+Some had large limbs protruding stomachs but other limbs very lean; some
+had large limbs but lean stomachs. The necks of some were very short and
+the ears of some were very large. Some had diverse kinds of snakes for
+their ornaments. Some were clad in skins of large elephants, and some in
+black deer-skins. The mouths of some were on their shoulders. Some had
+mouths on their stomachs, some on their backs, some on their cheeks, some
+on their calves, and some on their flanks, and the mouths of many were
+placed on other parts of their bodies. The faces of many amongst those
+leaders of troops were like those of insects and worms. The mouths of
+many amongst them were like those of diverse beasts of prey. Some had
+many arms and some many heads. The arms of some resembled trees, and the
+heads of some were on their loins. The faces of some were tapering like
+the bodies of snakes. Many amongst them had their abodes on diverse kinds
+of plants and herbs. Some were clad in rags, some in diverse kinds of
+bones, some were diversely clad, and some were adorned in diverse kinds
+of garlands and diverse kinds of unguents. Dressed diversely, some had
+skins for their robes. Some had head-gears; the brows of some were
+furrowed into lines; the necks of some bore marks like those on
+conchshells, some were possessed of great effulgence. Some had diadems,
+some had five tufts of hair on their heads, and the hair of some was very
+hard. Some had two tufts, some three, and some seven. Some had feathers
+on their heads, some had crowns, some had heads that were perfectly bald,
+and some had matted locks. Some were adorned with beautiful garlands, and
+the faces of some were very hairy. Battle was the one thing in which they
+took great delight, and all of them were invincible by even the foremost
+ones amongst the gods. Many amongst them were clad in diverse kinds of
+celestial robes. All were fond of battle. Some were of dark complexion,
+and the faces of some had no flesh on them. Some had very long backs, and
+some had no stomachs. The backs of some were very large while those of
+some were very short. Some had long stomachs and the limbs of some were
+long. The arms of some were long while those of some were short. Some
+were dwarfs of short limbs. Some were hunch-backed. Some had short hips.
+The cars and heads of some were like those of elephants. Some had noses
+like those of tortoises, some like those of wolves. Some had long lips,
+some had long hips, and some were frightful, having their faces
+downwards. Some had very large teeth, some had very short teeth, and some
+had only four teeth. Thousands among them, O king, were exceedingly
+terrible, looking like infuriated elephants of gigantic size. Some were
+of symmetrical limbs, possessed of great splendour, and adorned with
+ornaments. Some had yellow eyes, some had ears like arrows, some had
+noses like gavials, O Bharata! Some had broad teeth, some had broad lips,
+and some had green hair. Possessed of diverse kinds of feet and lips and
+teeth, they had diverse kinds of arms and heads. Clad in diverse kinds of
+skins, they spoke diverse kinds of languages, O Bharata! Skilled in all
+provincial dialects, those puissant ones conversed with one another.
+Those mighty companions, filled with joy, gambolled there, cutting capers
+(around Kartikeya). Some were long-necked, some longnailed, some
+long-legged. Some amongst them were large-headed and some large-armed.
+The eyes of some were yellow. The throats of some were blue, and the ears
+of some were long, O Bharata. The stomachs of some were like masses of
+antimony. The eyes of some were white, the necks of some were red, and
+some had eyes of a tawny hue. Many were dark in colour and many, O king,
+were of diverse colours, O Bharata. Many had ornaments on their persons
+that looked like yak-tails. Some bore white streaks on their bodies, and
+some bore red streaks. Some were of diversified colours and some had
+golden complexions, and some were endued with splendours like those of
+the peacock. I shall describe to thee the weapons that were taken by
+those that came last to Kartikeya. Listen to me. Some had noses on their
+uplifted arms. Their faces were like those of tigers and asses. Their
+eyes were on their backs, their throats were blue, and their arms
+resembled spiked clubs. Some were armed with Sataghnis and discs, and
+some had heavy and short clubs. Some had swords and mallets and some were
+armed with bludgeons, O Bharata. Some, possessed of gigantic sizes and
+great strength, were armed with lances and scimitars. Some were armed
+with maces and Bhusundis and some had spears on their hands. Possessed of
+high souls and great strength and endued with great speed and great
+impetuosity, those mighty companions had diverse kinds of terrible
+weapons in their arms. Beholding the installation of Kartikeya, those
+beings of mighty energy, delighting in battle and wearing on their
+persons rows of tinkling bells, danced around him in joy. These and many
+other mighty companions, O king, came to the high-souled and illustrious
+Kartikeya. Some belonged to the celestial regions, some to the aerial,
+and some to the regions of the Earth. All of them were endued with speed
+like that of the wind. Commanded by the gods, those brave and mighty ones
+became the companions of Kartikeya. Thousands upon thousands, millions
+upon millions, of such beings came there at the installation of the
+high-souled Kartikeya and stood surrounding him."
+
+
+
+46
+
+Vaishampayana said, "Listen now to the large bands of the mothers, those
+slayers of foes, O hero, that became the companions of Kumara, as I
+mention their names. Listen, O Bharata, to the names of those illustrious
+mothers. The mobile and immobile universe is pervaded by those auspicious
+ones. They are Prabhavati, Vishalakshi, Palita, Gonasi, Shrimati, Bahula,
+Bahuputrika, Apsujata, Gopali, Brihadambalika, Jayavati, Malatika,
+Dhruvaratna, Bhayankari, Vasudama, Sudama, Vishoka, Nandini, Ekacuda,
+Mahacuda, Cakranemi, Uttejani, Jayatsena, Kamalakshi, Shobhana,
+Shatrunjaya, Shalabhi, Khari, Madhavi, Shubhavaktra, Tirthanemi,
+Gitapriya, Kalyani, Kadrula, Amitashana, Meghasvana, Bhogavati, Subhru,
+Kanakavati, Alatakshi, Viryavati, Vidyujjihva, Padmavati, Sunakshatra,
+Kandara, Bahuyojana, Santanika, Kamala, Mahabala, Sudama, Bahudama,
+Suprabha, Yashasvini, Nrityapriya, Shatolukhalamekhala, Shataghanta,
+Shatananda, Bhagananda, Bhamini, Vapushmati, Candrashita, Bhadrakali,
+Samkarika, Nishkutika, Bhrama, Catvaravasini, Sumangala, Svastimati,
+Vriddhikama, Jayapriya, Dhanada, Suprasada, Bhavada, Jaleshvari, Edi,
+Bhedi, Samedi, Vetalajanani, Kanduti, Kalika, Devamitra, Lambasi, Ketaki,
+Citrasena, Bala, Kukkutika, Shankhanika, Jarjarika, Kundarika, Kokalika,
+Kandara, Shatodari, Utkrathini, Jarena, Mahavega, Kankana, Manojava,
+Kantakini, Praghasa, Putana, Khashaya, Curvyuti, Vama, Kroshanatha,
+Taditprabha, Mandodari, Tunda, Kotara, Meghavasini, Subhaga, Lambini,
+Lamba, Vasucuda, Vikatthani, Urdhvavenidhara, Pingakshi, Lohamekhala,
+Prithuvaktra, Madhurika, Madhukumbha, Pakshalika, Manthanika, Jarayu,
+Jarjaranana, Khyata, Dahadaha, Dhamadhama, Khandakhanda, Pushana,
+Manikundala, Amogha, Lambapayodhara, Venuvinadhara, Pingakshi,
+Lohamekhala, Shasholukamukhi, Krishna, Kharajangha, Mahajava,
+Shishumaramukhi, Shveta, Lohitakshi, Vibhishana, Jatalika, Kamacari,
+Dirghajihva, Balotkata, Kaledika, Vamanika, Mukuta, Lohitakshi, Mahakaya,
+Haripindi, Ekakshara, Sukusuma, Krishnakarni, Kshurakarni, Catushkarni,
+Karnapravarana, Catushpathaniketa, Gokarni, Mahishanana, Kharakarni,
+Mahakarni, Bherisvanamahasvana, Shankhakumbhasvana, Bhangada, Gana,
+Sugana, Bhiti, Kamada, Catushpatharata, Bhutirtha, Anyagocara, Pashuda,
+Vittada, Sukhada, Mahayasha, Payoda, Gomahishada, Suvishana, Pratishtha,
+Supratishtha, Rocamana, Surocana, Naukarni, Mukhakarni, Sasira, Stherika,
+Ekacakra, Megharava, Meghamala, and Virocana.
+
+"These and many other mothers, O bull of Bharata's race, numbering by
+thousands, of diverse forms, became the followers of Kartikeya. Their
+nails were long, their teeth were large and their lips also, O Bharata,
+were protruding. Of straight forms and sweet features, all of them,
+endowed with youth, were decked with ornaments. Possessed of ascetic
+merit, they were capable of assuming any form at will. Having not much
+flesh on their limbs, they were of fair complexions and endued with
+splendour like that of gold. Some amongst them were dark and looked like
+clouds in hue and some were of the colour of smoke, O bull of Bharata's
+race. And some were endued with the splendour of the morning sun and were
+highly blessed. Possessed of long tresses, they were clad in robes of
+white. The braids of some were tied upwards, and the eyes of some were
+tawny, and some had girdles that were very long. Some had long stomachs,
+some had long ears, and some had long breasts. Some had coppery eyes and
+coppery complexion, and the eyes of some were green.
+
+"Capable of granting boons and of travelling at will, they were always
+cheerful. Possessed of great strength, some amongst them partook of the
+nature of Yama, some of Rudra, some of Soma, some of Kuvera, some of
+Varuna, some of Indra, and some of Agni, O scorcher of foes. And some
+partook of the nature of Vayu, some of Kumara, some of Brahma, O bull of
+Bharata's race, and some of Vishnu and some of Surya, and some of Varaha.
+
+"Of charming and delightful features, they were beautiful like the Asuras.
+In voice they resembled the kokila and in prosperity they resembled the
+Lord of Treasures. In battle, their energy resembled that of Shakra. In
+splendour they resembled fire. In battle they always inspired their foes
+with terror. Capable of assuming any form at will, in fleetness they
+resembled the very wind. Of inconceivable might and energy, their prowess
+also was inconceivable.
+
+"They have their abodes on trees and open spots and crossings of four
+roads. They live also in caves and crematoriums, mountains and springs.
+Adorned with diverse kinds of ornaments, they wear diverse kinds of
+attire, and speak diverse languages. These and many other tribes (of the
+mothers), all capable of inspiring foes with dread, followed the
+high-souled Kartikeya at the command of the chief of the celestials.
+
+"The adorable chastiser of Paka, O tiger among kings, gave unto Guha
+(Kartikeya) a dart for the destruction of the enemies of the gods. That
+dart produces a loud whiz and is adorned with many large bells. Possessed
+of great splendour, it seemed to blaze with light. And Indra also gave
+him a banner effulgent as the morning sun. Shiva gave him a large army,
+exceedingly fierce and armed with diverse kinds of weapons, and endued
+with great energy begotten of ascetic penances. Invincible and possessing
+all the qualities of a good army, that force was known by the name of
+Dhananjaya. It was protected by 30,000 warriors each of whom was
+possessed of might equal to that of Rudra himself. That force knew not
+how to fly from battle. Vishnu gave him a triumphal garland that enhances
+the might of the wearer. Uma gave him two pieces of cloth of effulgence
+like that of the Sun. With great pleasure Ganga gave unto Kumara a
+celestial water-pot, begotten of amrita, and Brihaspati gave him a sacred
+stick. Garuda gave him his favourite son, a peacock of beautiful
+feathers. Aruna gave him a cock of sharp talons. The royal Varuna gave
+him a snake of great energy and might. The lord Brahma gave unto that god
+devoted to Brahman a black deer-skin. And the Creator of all the worlds
+also gave him victory in all battles.
+
+"Having obtained the command of the celestial forces, Skanda looked
+resplendent like a blazing fire of bright flames. Accompanied by those
+companions and the mothers, he proceeded for the destruction of the
+Daityas, gladdening all the foremost of the gods. The terrible host of
+celestials, furnished with standards adorned with bells, and equipped
+with drums and conchs and cymbals, and armed with weapons, and decked
+with many banners, looked beautiful like the autumnal firmament
+bespangled with planets and stars.
+
+"Then that vast assemblage of celestials and diverse kinds of creatures
+began cheerfully to beat their drums and blow their conchs numbering
+thousands. And they also played on their patahas and jharjharas and
+krikacas and cow-horns and adambaras and gomukhas and dindimas of loud
+sound. All the gods, with Vasava at their head, praised Kumara. The
+celestials and the Gandharvas sang and the Apsaras danced.
+
+"Well-pleased (with these attentions) Skanda granted a boon unto all the
+gods, saying, 'I shall slay all your foes, them, that is, that desire to
+slay you.' Having obtained this boon from that best of gods, the
+illustrious celestials regarded their foes to be already slain. After
+Skanda had granted that boon, a loud sound arose from all those creatures
+inspired with joy, filling the three worlds.
+
+"Accompanied by that vast host, Skanda then set out for the destruction of
+the Daityas and the protection of the denizens of heaven. Exertion, and
+Victory, and Righteousness, and Success, and Prosperity, and Courage, and
+the Scriptures (in their embodied forms) proceeded in the van of
+Kartikeya's army, O king! With that terrible force, which was armed with
+lances, mallets, blazing brands, maces, heavy clubs, arrows, darts and
+spears, and which was decked with beautiful ornaments and armour, and
+which uttered roars like those of a proud lion, the divine Guha set out.
+
+"Beholding him, all the Daityas, Rakshasas and Danavas, anxious with fear,
+fled away on all sides. Armed with diverse weapons, the celestials
+pursued them. Seeing (the foe flying away), Skanda, endued with energy
+and might, became inflamed with wrath. He repeatedly hurled his terrible
+weapon, the dart (he had received from Agni). The energy that he then
+displayed resembled a fire fed with libations of clarified butter. While
+the dart was repeatedly hurled by Skanda of immeasurable energy, meteoric
+flashes, O king, fell upon the Earth. Thunderbolts also, with tremendous
+noise, fell upon the earth. Everything became as frightful O king, as it
+becomes on the day of universal destruction. When that terrible dart was
+once hurled by the son of Agni, millions of darts issued from it, O bull
+of Bharata's race.
+
+"The puissant and adorable Skanda, filled with joy, at last slew Taraka,
+the chief of the Daityas, endued with great might and prowess, and
+surrounded (in that battle) by a 100,000 heroic and mighty Daityas. He
+then, in that battle, slew Mahisha who was surrounded by eight padmas of
+Daityas. He next slew Tripada who was surrounded by a 1,000 ajutas of
+Daityas. The puissant Skanda then slew Hradodara, who was surrounded by
+ten nikharvas of Daityas, with all his followers armed with diverse
+weapons. Filling the ten points of the compass, the followers of Kumara,
+O king, made a loud noise while those Daityas were being slain, and
+danced and jumped and laughed in joy.
+
+"Thousands of Daityas, O king, were burnt with the flames that issued from
+Skanda's dart, while others breathed their last, terrified by the roars
+of Skanda. The three worlds were frightened at the yawns of Skanda's
+soldiers. The foes were consumed with flames produced by Skanda. Many
+were slain by his roars alone. Some amongst the foes of the gods, struck
+with banners, were slain. Some, frightened by the sounds of bells, fell
+down on the surface of the Earth. Some, mangled with weapons, fell down,
+deprived of life. In this way the heroic and mighty Kartikeya slew
+innumerable foes of the gods possessed of great strength that came to
+fight with him.
+
+"Then Bali's son Vana of great might, getting upon the Kraunca mountain,
+battled with the celestial host. Possessed of great intelligence, the
+great generalissimo Skanda rushed against that foe of the gods. From fear
+of Kartikeya, he took shelter within the Kraunca mountain. Inflamed with
+rage, the adorable Kartikeya then pierced that mountain with that dart
+given him by Agni. The mountain was called Kraunca (crane) because of the
+sound it always produced resembled the cry of a crane. That mountain was
+variegated with shala trees. The apes and elephants on it were
+affrighted. The birds that had their abode on it rose up and wheeled
+around in the welkin. The snakes began to dart down its sides. It
+resounded also with the cries of leopards and bears in large numbers that
+ran hither and thither in fear. Other forests on it rang with the cries
+of hundreds upon hundreds of animals. Sharabhas and lions suddenly ran
+out. In consequence of all this that mountain, though it was reduced to a
+very pitiable plight, still assumed a very beautiful aspect. The
+vidyadharas dwelling on its summits soared into the air. The kinnaras
+also became very anxious, distracted by the fear caused by the fall of
+Skanda's dart. The Daityas then, by hundreds and thousands, came out of
+that blazing mountain, all clad in beautiful ornaments and garlands.
+
+"The followers of Kumara, prevailing over them in battle, slew them all.
+The adorable Skanda, inflamed with rage, quickly slew the son of daitya
+chief (Bali) along with his younger brother, even as Indra had slain
+Vritra (in days before). The slayer of hostile heroes, Agni's son,
+pierced with his dart the Kraunca mountain, dividing his own self
+sometimes into many and sometimes uniting all his portions into one.
+Repeatedly hurled from his hand, the dart repeatedly came back to him.
+Even such was the might and glory of the adorable son of Agni. With
+redoubled heroism, and energy and fame and success, the god pierced the
+mountain and slew hundreds of Daityas. The adorable god, having thus
+slain the enemies of the celestials, was worshipped and honoured by the
+latter and obtained great joy.
+
+"After the Kraunca mountain had been pierced and after the son of Canda
+had been slain, drums were beaten, O king, and conchs were blown. The
+celestial ladies rained floral showers in succession upon that divine
+lord of yogis. Auspicious breezes began to blow, bearing celestial
+perfumes. The Gandharvas hymned his praises, as also great Rishis always
+engaged in the performance of sacrifices. Some speak of him as the
+puissant son of the Grandsire, Sanat-kumara, the eldest of all the sons
+of Brahma. Some speak of him as the son of Maheshvara, and some as that
+of Agni. Some again describe him as the son of Uma or of the Krittikas or
+of Ganga. Hundreds and thousands of people speak of that Lord of yogis of
+blazing form and great might, as the son of one of those, or of either of
+two of those, or of any one of four of those.
+
+"I have thus told thee, O king, everything about the installation of
+Kartikeya. Listen now to the history of the sacredness of that foremost
+of tirthas on the Sarasvati. That foremost of tirthas, O monarch, after
+the enemies of the gods had been slain, became a second heaven. The
+puissant son of Agni gave unto each of the foremost ones among the
+celestials diverse kinds of dominion and affluence and at last the
+sovereignty of the three worlds. Even thus, O monarch, was that adorable
+exterminator of the Daityas installed by the gods as their generalissimo.
+That other tirtha, O bull of Bharata's race, where in days of yore Varuna
+the lord of waters had been installed by the celestials, is known by the
+name of Taijasa. Having bathed in that tirtha and adored Skanda, Rama
+gave unto the Brahmanas gold and clothes and ornaments and other things.
+Passing one night there, that slayer of hostile heroes, Madhava, praising
+that foremost of tirthas and touching its water, became cheerful and
+happy. I have now told thee everything about which thou hadst enquired,
+how the divine Skanda was installed by the assembled gods!"
+
+
+
+47
+
+Janamejaya said, "This history, O regenerate one, that I have heard from
+thee is exceedingly wonderful, this narration, in detail, of the
+installation, according to due rites, of Skanda. O thou possessed of
+wealth of asceticism, I deem myself cleansed by having listened to this
+account. My hair stands on end and my mind hath become cheerful. Having
+heard the history of the installation of Kumara and the destruction of
+the Daityas, great hath been my joy. I feel a curiosity, however, in
+respect of another matter. How was the Lord of the waters installed by
+the celestials in that tirtha in days of yore? O best of men, tell me
+that, for thou art possessed of great wisdom and art skilled in
+narration!"
+
+Vaishampayana said, "Listen, O king, to this wonderful history of what
+transpired truly in a former Kalpa! In days of yore, in the Krita age, O
+king, all celestials, duly approaching Varuna, said unto him these words,
+'As Shakra, the Lord of the celestials, always protects us from every
+fear, similarly be thou the Lord of all the rivers! Thou always residest,
+O god, in the Ocean, that home of makaras! This Ocean, the lord of
+rivers, will then be under thy dominion! Thou shalt then wax and wane
+with Soma!' (Thus addressed) Varuna answered them, saying, 'Let it be
+so!' All the celestials then, assembling together, made Varuna having his
+abode in the ocean the Lord of all the waters, according to the rites
+laid down in the scriptures. Having installed Varuna as the Lord of all
+aquatic creatures and worshipping him duly, the celestials returned to
+their respective abodes. Installed by the celestials, the illustrious
+Varuna began to duly protect seas and lakes and rivers and other
+reservoirs of water as Shakra protects the gods. Bathing in that tirtha
+also and giving away diverse kinds of gifts, Baladeva, the slayer of
+Pralamva, possessed of great wisdom, then proceeded to Agnitirtha, that
+spot where the eater of clarified butter, disappearing from the view,
+became concealed within the entrails of the Sami wood. When the light of
+all the worlds thus disappeared, O sinless one, the gods then repaired to
+the Grandsire of the universe. And they said, 'The adorable Agni has
+disappeared. We do not know the reason. Let not all creatures be
+destroyed. Create fire, O puissant Lord!'"
+
+Janamejaya said, "For what reason did Agni, the Creator of all the
+worlds, disappear? How also was he discovered by the gods? Tell me all
+this in detail."
+
+Vaishampayana said, "Agni of great energy became very much frightened at
+the curse of Bhrigu. Concealing himself within the entrails of the Sami
+wood, that adorable god disappeared from the view. Upon the disappearance
+of Agni, all the gods, with Vasava at their head, in great affliction,
+searched for the missing god. Finding Agni then, they saw that god lying
+within the entrails of the Sami wood. The celestials, O tiger among king,
+with Brihaspati at their head, having succeeded in finding out the god,
+became very glad with Vasava amongst them. They then returned to the
+places they had come from. Agni also, from Bhrigu's curse, became an
+eater of everything, as Bhrigu, that utterer of Brahma, had said. The
+intelligent Balarama, having bathed there, then proceeded to Brahmayoni
+where the adorable Grandsire of all the worlds had exercised his
+functions of creations. In days of yore, the Lord Brahman, along with all
+the gods, bathed in that tirtha, according to due rites for the
+celestials. Bathing there and giving away diverse kinds of gifts,
+Valadeva then proceeded to the tirtha called Kauvera where the puissant
+Ailavila, having practised severe austerities, obtained, O king, the
+Lordship over all treasures. While he dwelt there (engaged in
+austerities), all kinds of wealth, and all the precious gems came to him
+of their own accord. Baladeva having repaired to that tirtha and bathed
+in its waters duly gave much wealth unto the Brahamanas. Rama beheld at
+that spot the excellent woods of Kuvera. In days of yore, the high-souled
+Kuvera, the chief of the Yakshas, having practised the severest
+austerities there, obtained many boons. There were the lordship of all
+treasures, the friendship of Rudra possessed of immeasurable energy, the
+status of a god, the regency over a particular point of the compass (the
+north), and a son named Nakakuvera. These the chief of the Yakshas
+speedily obtained there, O thou of mighty arms! The Maruts, coming there,
+installed him duly (in his sovereignty). He also obtained for a vehicle a
+well-equipped and celestial car, fleet as thought, as also all the
+affluence of a god. Bathing in that tirtha and giving away much wealth,
+Vala using white unguents thence proceeded quickly to another tirtha.
+Populous with all kinds of creatures, that tirtha is known by the name
+Vadarapachana. There the fruits of every season are always to be found
+and flowers and fruits of every kind are always abundant."
+
+
+
+48
+
+Vaishampayana said, "Rama (as already said) then proceeded to the tirtha
+called Vadarapachana where dwelt many ascetics and Siddhas. There the
+daughter of Bharadwaja, unrivalled on earth for beauty, named Sruvavati,
+practised severe austerities. She was a maiden who led the life of a
+Brahmacharini. That beautiful damsel, observing diverse kinds of vows,
+practised the austerest of penances, moved by the desire of obtaining the
+Lord of the celestials for her husband. Many years passed away, O
+perpetuator of Kuru's race, during which that damsel continually observed
+those diverse vows exceedingly difficult of being practised by women. The
+adorable chastiser of Paka at last became gratified with her in
+consequence of that conduct and those penances of hers and that high
+regard she showed for him. The puissant Lord of the celestials then came
+to that hermitage, having assumed the form of the high-souled and
+regenerate Rishi Vasishtha. Beholding that foremost of ascetics,
+Vasishtha, of the austerest penances, she worshipped him, O Bharata
+according to the rites observed by ascetics. Conversant with vows, the
+auspicious and sweet-speeched damsel addressed him, saying, 'O adorable
+one, O tiger among ascetics, tell me thy commands, O lord! O thou of
+excellent vows, I shall serve thee according to the measure of my might!
+I will not, however, give thee my hand, in consequence of my regard for
+Shakra! I am seeking to please Shakra, the lord of the three worlds, with
+vows and rigid observances and ascetic penances!' Thus addressed by her,
+the illustrious god, smiling as he cast his eyes on her, and knowing her
+observances, addressed her sweetly, O Bharata, saying, 'Thou practisest
+penances of the austerest kind! This is known to me, O thou of excellent
+vows! That object also, cherished in thy heart, for the attainment of
+which thou strivest, O auspicious one, shall, O thou of beautiful face,
+be accomplished for thee! Everything is attainable by penances.
+Everything rests on penances. All those regions of blessedness, O thou of
+beautiful face, that belong to the gods can be obtained by penances.
+Penances are the root of great happiness. Those men that cast off their
+bodies after having practised austere penances, obtain the status of
+gods, O auspicious one! Bear in mind these words of mine! Do thou now, O
+blessed damsel, boil these five jujubes, O thou of excellent vows!'
+Having said these words, the adorable slayer of Vala went away, taking
+leave, to mentally recite certain mantras at an excellent tirtha not far
+from that hermitage. That tirtha came to be known in the three worlds
+after the name of Indra, O giver of honours! Indeed, it was for the
+purpose of testing the damsel's devotion that the Lord of the celestials
+acted in that way for obstructing the boiling of the jujubes. The damsel,
+O king, having cleansed herself, began her task; restraining speech and
+with attention fixed on it, she sat to her task without feeling any
+fatigue. Even thus that damsel of high vows, O tiger among kings, began
+to boil those jujubes. As she sat employed in her task, O bull among men,
+day was about to wane, but yet those jujubes showed no signs of having
+been softened. The fuel she had there was all consumed. Seeing the fire
+about to die away owing to want of fuel, she began to burn her own limbs.
+The beautiful maiden first thrust her feet into the fire. The sinless
+damsel sat still while her feet began to be consumed. The faultless girl
+did not at all mind her burning feet. Difficult of accomplishment, she
+did it from desire of doing good to the Rishi (that had been her guest).
+Her face did not at all change under that painful process, nor did she
+feel any cheerlessness on that account. Having thrust her limbs into the
+fire, she felt as much joy as if she had dipped them into cool water. The
+words of the Rishi, 'Cook these jujubes well' were borne in her mind, O
+Bharata! The auspicious damsel, bearing those words of the great Rishi in
+her mind, began to cook those jujubes although the latter, O king, showed
+no signs of softening. The adorable Agni himself consumed her feet. For
+this, however, the maiden did not feel the slightest pain. Beholding this
+act of hers, the Lord of the three worlds became highly satisfied. He
+then showed himself in his own proper form to the damsel. The chief of
+the celestials then addressed that maiden of very austere vows saying, 'I
+am pleased at thy devotion, thy penances, and thy vows! The wish,
+therefore, O auspicious one, that thou cherishest shall be accomplished!
+Casting off thy body, O blessed one, thou shalt in heaven live with me!
+This hermitage, again, shall become the foremost of tirthas in the world,
+capable of cleansing from every sin, O thou of fair eye-brows, and shall
+be known by the name of Vadarapachana. It shall be celebrated in the
+three worlds and shall be praised by great Rishis. In this very tirtha, O
+auspicious, sinless, and highly blessed one, the seven Rishis had, on one
+occasion, left Arundhati, (the wife of one of them), when they went to
+Himavat. Those highly blessed ones of very rigid vows, had gone there for
+gathering fruits and roots for their sustenance. While they thus lived in
+a forest of Himavat for procuring their sustenance, a drought occurred
+extending for twelve years. Those ascetics, having made an asylum for
+themselves, continued to live there. Meanwhile Arundhati devoted herself
+to ascetic penances (at the spot where she had been left). Beholding
+Arundhati devoted to the austerest of vows, the boon-giving and
+three-eyed deity (Mahadeva) highly pleased, came there. The great
+Mahadeva, assuming the form of a Brahmana, came to her and said, "I
+desire alms, O auspicious one!" The beautiful Arundhati said unto him,
+"Our store of food hath been exhausted, O Brahmana! Do thou eat jujubes!"
+Mahadeva replied, "Cook these jujubes, O thou of excellent vows!" After
+these words, she began to cook those jujubes for doing what was agreeable
+to that Brahmana. Placing those jujubes on the fire, the celebrated
+Arundhati listened to diverse excellent and charming and sacred
+discourses (from the lips of Mahadeva). That twelve years' drought then
+passed away (as if it were a single day). Without food, and employed in
+cooking and listening to those auspicious discourses, that terrible
+period passed away, as if it were a single day to her. Then the seven
+Rishis, having procured fruits from the mountain, returned to that spot.
+The adorable Mahadeva, highly pleased with Arundhati, said unto her,
+"Approach, as formerly, these Rishis, O righteous one! I have been
+gratified with thy penances and vows!" The adorable Hara then stood
+confessed in his own form. Gratified, he spoke unto them about the noble
+conduct of Arundhati (in these words) "The ascetic merit, ye regenerate
+ones, that this lady hath earned, is, I think, much greater than what ye
+have earned on the breast of Himavat! The penances practised by this lady
+have been exceedingly austere, for she passed twelve years in cooking,
+herself fasting all the while!" The divine Mahadeva then, addressing
+Arundhati, said unto her, "Solicit thou the boon, O auspicious dame,
+which is in thy heart!" Then that lady of large eyes that were of a
+reddish hue addressed that god in the midst of the seven Rishis, saying,
+"If, O divine one thou art gratified with me, then let this spot be an
+excellent tirtha! Let it be known by the name of Vadarapachana and let it
+be the favourite resort of Siddhas and celestial Rishis. So also, O god
+of gods, let him who observes a fast here and resides for three nights
+after having cleansed himself, obtain the fruit of a twelve years' fast!"
+The god answered her, saying, "Let it be so!" Praised by the seven
+Rishis, the god then repaired to heaven. Indeed the Rishis had been
+filled with wonder at the sight of the god and upon beholding the chaste
+Arundhati herself unspent and still possessed of the hue of health and so
+capable of bearing hunger and thirst. Even thus the pure-souled
+Arundhati, in days of old, obtained the highest success, like thee, O
+highly blessed lady, for my sake, O damsel of rigid vows! Thou, however,
+O amiable maiden, hast practised severer penances! Gratified with thy
+vows, I shall also grant thee this special boon, O auspicious one, a boon
+that is superior to what was granted to Arundhati. Through the power of
+the high-souled god who had granted that boon to Arundhati and through
+the energy of thyself, O amiable one, I shall duly grant thee another
+boon now, that the person who will reside in this tirtha for only one
+night and bathe here with soul fixed (on meditation), will, after casting
+off his body obtain many regions of blessedness that are difficult of
+acquisition (by other means)!' Having said these words unto the cleansed
+Sruvavati, the thousand-eyed Shakra of great energy then went back to
+heaven. After the wielder of the thunderbolt, O king, had departed, a
+shower of celestial flowers of sweet fragrance fell there, O chief of
+Bharata's race! Celestial kettle-drums also, of loud sound, were beaten
+there. Auspicious and perfumed breezes also blew there, O monarch! The
+auspicious Sruvavati then, casting off her body, became the spouse of
+Indra. Obtaining the status through austere penances, she began to pass
+her time, sporting with him for ever and ever."
+
+Janamejaya said, "Who was the mother of Sruvavati, and how was that fair
+damsel reared? I desire to hear this, O Brahmana, for the curiosity I
+feel is great."
+
+Vaishampayana said, "The vital seed of the regenerate and high-souled
+Rishi Bharadwaja fell, upon beholding the large-eyed Apsara Ghritachi as
+the latter was passing at one time. That foremost of ascetics thereupon
+held it in his hand. It was then kept in a cup made of the leaves of a
+tree. In that cup was born the girl Sruvavati. Having performed the usual
+post-genital rites, the great ascetic Bharadwaja, endued with wealth of
+penances, gave her a name. The name the righteous-souled Rishi gave her
+in the presence of the gods and Rishis was Sruvavati. Keeping the girl in
+his hermitage, Bharadwaja repaired to the forests of Himavat. That
+foremost one among the Yadus, Baladeva of great dignity, having bathed in
+that tirtha and given away much wealth unto many foremost of Brahmanas,
+then proceeded, with soul well-fixed on meditation, to the tirtha of
+Sakta."
+
+
+
+49
+
+Vaishampayana said, "The mighty chief of the Yadus, having proceeded to
+Indra's tirtha, bathed there according to due rites and gave away wealth
+and gems unto the Brahmanas. There the chief of the celestials had
+performed a hundred horse sacrifices and given away enormous wealth unto
+Brihaspati. Indeed, through the assistance of Brahmanas conversant with
+the Vedas, Shakra performed all those sacrifices there, according to
+rites ordained (in the scriptures). Those sacrifices were such that
+everything in them was unstinted. Steeds of all kinds were brought there.
+The gifts to Brahmanas were profuse. Having duly completed those hundred
+sacrifices, O chief of the Bharatas, Shakra of great splendour came to be
+called by the name of Satakratu. That auspicious and sacred tirtha,
+capable of cleansing from every sin, thereupon came to be called after
+his name as Indra-tirtha. Having duly bathed there, Baladeva worshipped
+the Brahmanas with presents of excellent food and robes. He then
+proceeded to that auspicious and foremost of tirthas called after the
+name of Rama. The highly blessed Rama of Bhrigu's race, endued with great
+ascetic merit, repeatedly subjugated the Earth and slew all the foremost
+of Kshatriyas. (After achieving such feats) Rama performed in that tirtha
+a Vajapeya sacrifice and a hundred horse sacrifices through the
+assistance of his preceptor Kasyapa, that best of Munis. There, as
+sacrificial fee, Rama gave unto his preceptor the whole earth with her
+oceans. The great Rama, having duly bathed there, made presents unto the
+Brahmanas, O Janamejaya, and worshipped them thus. Having made diverse
+present consisting of diverse kinds of gems as also kine and elephants
+and female slaves and sheep and goats, he then retired into the woods.
+Having bathed in that sacred and foremost of tirthas that was the resort
+of gods and regenerate Rishis, Baladeva duly worshipped the ascetics
+there, and then proceeded to the tirtha called Yamuna. Endued with great
+effulgence, Varuna, the highly blessed son of Aditi, had in days of yore
+performed in that tirtha the Rajasuya sacrifice, O lord of Earth! Having
+in battle subjugated both men and celestials and Gandharvas and
+Rakshasas, Varuna, O king, that slayer of hostile heroes, performed his
+grand sacrifice in that tirtha. Upon the commencement of that foremost of
+sacrifices, a battle ensued between the gods and the Danavas inspiring
+the three worlds with terror. After the completion of that foremost of
+sacrifices, the Rajasuya (of Varuna), a terrible battle, O Janamejaya,
+ensued amongst the Kshatriyas. The ever-liberal and puissant Baladeva
+having worshipped the Rishis there, made many presents unto those that
+desired them. Filled with joy and praised by the great Rishis, Baladeva,
+that hero ever decked with garlands of wild flowers and possessed of eyes
+like lotus leaves, then proceeded to the tirtha called Aditya. There, O
+best of kings, the adorable Surya of great splendour, having performed a
+sacrifice, obtained the sovereignty of all luminous bodies (in the
+universe) and acquired also his great energy. There, in that tirtha
+situated on the bank of that river, all the gods with Vasava at their
+head, the Viswedevas, the Maruts, the Gandharvas, the Apsaras, the
+Island-born (Vyasa), Suka, Krishna the slayer of Madhu, the Yakshas, the
+Rakshasas, and the Pisachas, O king, and diverse others, numbering by
+thousands, all crowned with ascetic success, always reside. Indeed in
+that auspicious and sacred tirtha of the Sarasvati, Vishnu himself,
+having in days of yore slain the Asuras, Madhu and Kaitabha, had, O chief
+of the Bharatas, performed his ablutions. The island-born (Vyasa) also,
+of virtuous soul, O Bharata, having bathed in that tirtha, obtained great
+Yoga powers and attained to high success. Endued with great ascetic
+merit, the Rishi Asita-Devala also, having bathed in that very tirtha
+with soul rapt in high Yoga meditation, obtained great Yoga powers."
+
+
+
+50
+
+Vaishampayana said, "In that tirtha lived in days of yore a Rishi of
+virtuous soul, named Asita-Devala, observant of the duties of
+Domesticity. Devoted to virtue, he led a life of purity and
+self-restraint. Possessed of great ascetic merit, he was compassionate
+unto all creatures and never injured anyone. In word, deed, and thought,
+he maintained an equal behaviour towards all creatures. Without wrath, O
+monarch, censure and praise were equal to him. Of equal attitude towards
+the agreeable and the disagreeable, he was, like Yama himself, thoroughly
+impartial. The great ascetic looked with an equal eye upon gold and a
+heap of pebbles. He daily worshipped the gods and guests, and Brahmanas
+(that came to him). Ever devoted to righteousness, he always practised
+the vow of brahmacarya. Once upon a time, an intelligent ascetic, O
+monarch, of the name of Jaigishavya, devoted to Yoga and rapt in
+meditation and leading the life of a mendicant, came to Devala's asylum.
+Possessed of great splendour, that great ascetic, ever devoted to Yoga, O
+monarch, while residing in Devala's asylum, became crowned with ascetic
+success. Indeed, while the great Muni Jaigishavya resided there, Devala
+kept his eyes on him, never neglecting him at any time. Thus, O monarch,
+a long time was passed by the two in days of yore. On one occasion,
+Devala lost sight of Jaigishavya, that foremost of ascetics. At the hour,
+however, of dinner, O Janamejaya, the intelligent and righteous ascetic,
+leading a life of mendicancy, approached Devala for soliciting alms.
+Beholding that great ascetic re-appear in the guise of a mendicant,
+Devala showed him great honour and expressed much gratification. And
+Devala worshipped his guest, O Bharata, according to the measure of his
+abilities, after the rites laid down by the Rishis and with great
+attention for many years. One day, however, O king, in the sight of that
+great Muni, a deep anxiety perturbed the heart of the highsouled Devala.
+The latter thought within himself, 'Many years have I passed in
+worshipping this ascetic. This idle mendicant, however, hath not yet
+spoken to me a single word!' Having thought of this, the blessed Devala
+proceeded to the shores of the ocean, journeying through the welkin and
+bearing his earthen jug with him. Arrived at the coast of the Ocean, that
+lord of rivers, O Bharata, the righteous-souled Devala saw Jaigishavya
+arrived there before him. The lord Asita, at this sight, became filled
+with wonder and thought within himself, 'How could the mendicant come to
+the ocean and perform his ablutions even before my arrival?' Thus thought
+the great Rishi Asita. Duly performing his ablutions there and purifying
+himself thereby, he then began to silently recite the sacred mantras.
+Having finished his ablutions and silent prayers, the blessed Devala
+returned to his asylum, O Janamejaya, bearing with him his earthen vessel
+filled with water. As the ascetic, however, entered his own asylum, he
+saw Jaigishavya seated there. The great ascetic Jaigishavya never spoke a
+word to Devala, but lived in the latter's asylum as if he were a piece of
+wood. Having beheld that ascetic, who was an ocean of austerities,
+plunged in the waters of the sea (before his own arrival there), Asita
+now saw him returned to his hermitage before his own return. Witnessing
+this power, derived through Yoga, of Jaigishavya's penances, Asita
+Devala, O king, endued with great intelligence, began to reflect upon the
+matter. Indeed that best of ascetics, O monarch, wondered much, saying,
+'How could this one be seen in the ocean and again in my hermitage?'
+While absorbed in such thoughts, the ascetic Devala, conversant with
+mantras, then soared aloft, O monarch, from his hermitage into the sky,
+for ascertaining who Jaigishavya, wedded to a life of mendicancy, really
+was. Devala saw crowds of sky-ranging Siddhas rapt in meditation, and he
+saw Jaigishavya reverentially worshipped by those Siddhas. Firm in the
+observance of his vows and persevering (in his efforts), Devala became
+filled with wrath at the sight. He then saw Jaigishavya set out for
+heaven. He next beheld him proceed to the region of the Pitris. Devala
+saw him then proceed to the region of Yama. From Yama's region the great
+ascetic Jaigishavya was then seen to soar aloft and proceed to the abode
+of Soma. He was then seen to proceed to the blessed regions (one after
+another) of the performers of certain rigid sacrifices. Thence he
+proceeded to the regions of the Agnihotris and thence to the region of
+those ascetics that perform the Darsa and the Paurnamasa sacrifices. The
+intelligent Devala then saw him proceed from those regions of persons
+performing sacrifices by killing animals to that pure region which is
+worshipped by the very gods. Devala next saw the mendicant proceed to the
+place of those ascetics that perform the sacrifice called Chaturmasya and
+diverse others of the same kind. Thence he proceeded to the region
+belonging to the performers of the Agnishtoma sacrifice. Devala then saw
+his guest repair to the place of those ascetics that perform the
+sacrifice called Agnishutta. Indeed, Devala next saw him in the regions
+of those highly wise men that perform the foremost of sacrifices,
+Vajapeya, and that other sacrifice in which a profusion of gold is
+necessary. Then he saw Jaigishavya in the region of those that perform
+the Rajasuya and the Pundarika. He then saw him in the regions of those
+foremost of men that perform the horse-sacrifice and the sacrifice in
+which human beings are slaughtered. Indeed, Devala saw Jaigishavya in the
+regions also of those that perform the sacrifice called Sautramani and
+that other in which the flesh, so difficult to procure, of all living
+animals, is required. Jaigishavya was then seen in the regions of those
+that perform the sacrifice called Dadasaha and diverse others of similar
+character. Asita next saw his guest sojourning in the region of
+Mitravaruna and then in that of the Adityas. Asita then saw his guest
+pass through the regions of the Rudras, the Vasus and Brihaspati. Having
+soared next into the blessed region called Goloka, Jaigishavya was next
+seen to pass into these of the Brahmasatris. Having by his energy passed
+through three other regions, he was seen to proceed to those regions that
+are reserved for women that are chaste and devoted to their husbands.
+Asita, however, at this point, O chastiser of foes, lost sight of
+Jaigishavya, that foremost of ascetics, who, rapt in yoga, vanished from
+his sight. The highly blessed Devala then reflected upon the power of
+Jaigishavya and the excellence of his vows as also upon the unrivalled
+success of his yoga. Then the self-restrained Asita, with joined hands
+and in a reverential spirit, enquired of those foremost of Siddhas in the
+regions of the Brahmasatris, saying, 'I do not see Jaigishavya! Tell me
+where that ascetic of great energy is. I desire to hear this, for great
+is my curiosity.'
+
+"The Siddhis said, 'Listen, O Devala of rigid vows, as we speak to thee
+the truth. Jaigishavya hath gone to the eternal region of Brahman.'"
+
+Vaishampayana continued, "Hearing these words of those Siddhas residing
+in the regions of the Brahmasatris, Asita endeavoured to soar aloft but
+he soon fell down. The Siddhas then, once more addressing Devala, said
+unto him, 'Thou, O Devala, art not competent to proceed thither, to the
+abode of Brahman, whither Jaigishavya hath gone!'"
+
+Vaishampayana continued, "Hearing those words of the Siddhas, Devala came
+down, descending from one region to another in due order. Indeed, he
+repaired to his own sacred asylum very quickly, like a winged insect. As
+soon as he entered his abode he beheld Jaigishavya seated there. Then
+Devala, beholding the power derived through Yoga of Jaigishavya's
+penances, reflected upon it with his righteous understanding and
+approaching that great ascetic, O king, with humility, addressed the
+high-souled Jaigishavya, saying, 'I desire, O adorable one, to adopt the
+religion of Moksha (Emancipation)!' Hearing these words of his,
+Jaigishavya gave him lessons. And he also taught him the ordinances of
+Yoga and the supreme and eternal duties and their reverse. The great
+ascetic, seeing him firmly resolved, performed all the acts (for his
+admission into that religion) according to the rites ordained for that
+end. Then all creatures, with the Pitris, beholding Devala resolved to
+adopt the religion of Moksha, began to weep, saying, 'Alas, who will
+henceforth give us food!' Hearing these lamentations of all creatures
+that resounded through the ten points, Devala set his heart upon
+renouncing the religion of Moksha. Then all kinds of sacred fruits and
+roots, O Bharata, and flowers and deciduous herbs, in thousands, began to
+weep, saying, 'The wicked-hearted and mean Devala will, without doubt,
+once more pluck and cut us! Alas, having once assured all creatures of
+his perfect harmlessness, he sees not the wrong that he meditates to do!'
+At this, that best of ascetics began to reflect with the aid of his
+understanding, saying, 'Which amongst these two, the religion of Moksha
+or that of Domesticity, will be the better for me?' Reflecting upon this,
+Devala, O best of kings, abandoned the religion of Domesticity and
+adopted that of Moksha. Having indulged in those reflections, Devala, in
+consequence of that resolve obtained the highest success, O Bharata, and
+the highest Yoga. The celestials then, headed by Brihaspati, applauded
+Jaigishavya and the penances of that ascetic. Then that foremost of
+ascetics, Narada, addressing the gods, said, 'There is no ascetic penance
+in Jaigishavya since he filled Asita with wonder!' The denizens of heaven
+then, addressing Narada who said such frightful words, said, 'Do not say
+so about the great ascetic Jaigishavya! There is no one superior or even
+equal to this high-souled one in force of energy and penance and Yoga!'
+Even such was the power of Jaigishavya as also of Asita. This is the
+place of those two, and this the tirtha of those two high-souled persons.
+Bathing there and giving away wealth unto the Brahmanas, the high-souled
+wielder of the plough, of noble deeds, earned great merit and then
+proceeded to the tirtha of Soma."
+
+
+
+51
+
+Vaishampayana said, "There, in that tirtha, O Bharata, where the Lord of
+stars had in former days performed the rajasuya sacrifice, a great battle
+was fought in which Taraka was the root of the evil. Bathing in that
+tirtha and making many presents, the virtuous Bala of cleansed soul
+proceeded to the tirtha of the muni named Sarasvata. There, during a
+drought extending for twelve years, the sage Sarasvata, in former days,
+taught the Vedas unto many foremost of Brahmanas."
+
+Janamejaya said, "Why did the sage Sarasvata, O thou of ascetic merit,
+teach the Vedas unto the Rishis during a twelve years' drought?"
+
+Vaishampayana continued, "In days of yore, O monarch, there was an
+intelligent sage of great ascetic merit. He was celebrated by the name of
+Dadhica. Possessing a complete control over his senses, he led the life
+of a brahmacari. In consequence of his excessive ascetic austerities
+Shakra was afflicted with a great fear. The sage could not be turned
+(away from his penance) by the offer of even diverse kinds of rewards. At
+last the chastiser of Paka, for tempting the sage, despatched unto him
+the exceedingly beautiful and celestial apsara, by name Alambusa. Thither
+where on the banks of the Sarasvati the high-souled sage was engaged in
+the act of gratifying the gods, the celestial damsel named above, O
+monarch, made her appearance. Beholding that damsel of beautiful limbs,
+the vital seed of that ascetic of cleansed soul came out. It fell into
+the Sarasvati, and the latter held it with care. Indeed, O bull among
+men, the River, beholding that seed, held it in her womb. In time the
+seed developed into a foetus and the great river held it so that it might
+be inspired with life as a child. When the time came, the foremost of
+rivers brought forth that child and then went, O lord, taking it with
+her, to that rishi.
+
+"Beholding that best of Rishis in a conclave, Sarasvati, O monarch, while
+making over the child, said these words, 'O regenerate rishi, this is thy
+son whom I held through devotion for thee! That seed of thine which fell
+at sight of the apsara Alambusa, had been held by me in my womb, O
+regenerate rishi, through devotion for thee, well knowing that that
+energy of thine would never suffer destruction! Given by me, accept this
+faultless child of thy own!' Thus addressed by her, the rishi accepted
+the child and felt great joy. Through affection, that foremost of
+Brahmanas then smelt the head of his son and held him in a close embrace,
+O foremost one of Bharata's race, for some time. Gratified with the
+River, the great ascetic Dadhica then gave a boon to her, saying, 'The
+Vishvadevas, the Rishis, and all the tribes of the Gandharvas and the
+Apsaras, will henceforth, O blessed one, derive great happiness when
+oblations of thy water are presented unto them!'
+
+"Having said so unto that great river, the sage, gratified and filled with
+joy, then praised her in these words. Listen to them duly, O king! 'Thou
+hast taken thy rise, O highly blessed one, from the lake of Brahman in
+days of old. All ascetics of rigid vows know thee, O foremost of rivers!
+Always of agreeable features, thou hast done me great good! This thy
+great child, O thou of the fairest complexion, will be known by the name
+of Sarasvata! This thy son, capable of creating new worlds, will become
+known after thy name! Indeed, that great ascetic will be known by the
+name of Sarasvata! During a drought extending for twelve years, this
+Sarasvata, O blessed one, will teach the Vedas unto many foremost of
+Brahmanas! O blessed Sarasvati, through my grace, thou shalt, O beautiful
+one, always become the foremost of all sacred rivers!' Even thus was the
+great River praised by the sage after the latter had granted her boons.
+The River then, in great joy, went away, O bull of Bharata's race, taking
+with her that child.
+
+"Meanwhile, on the occasion of a war between the gods and the Danavas,
+Shakra wandered through the three worlds in search of weapons. The great
+god, however, failed to find such weapons as were fit to slay the foes of
+the celestials. Shakra then said unto the gods. 'The great Asuras are
+incapable of being dealt with by me! Indeed, without the bones of
+Dadhica, our foes could not be slain! Ye best of celestials, repair,
+therefore, to that foremost of Rishis and solicit him, saying, "Grant us,
+O Dadhica, thy bones! With them we will slay our foes!"'
+
+"Besought by them for his bones, that foremost of Rishis, O chief of
+Kuru's race, unhesitatingly gave up his life. Having done what was
+agreeable to the gods, the sage obtained many regions of inexhaustible
+merit. With his bones, meanwhile, Shakra joyfully caused to be made many
+kinds of weapons, such as thunderbolts, discs, heavy maces, and many
+kinds of clubs and bludgeons. Equal unto the Creator himself, Dadhica,
+had been begotten by the great rishi Bhrigu, the son of the Lord of all
+creatures, with the aid of his austere penances. Of stout limbs and
+possessed of great energy, Dadhica had been made the strongest of
+creatures in the world. The puissant Dadhica, celebrated for his glory,
+became tall like the king of mountains. The chastiser of Paka had always
+been anxious on account of his energy. With the thunderbolt born of
+brahma energy, and inspired with mantras, O Bharata, Indra made a loud
+noise when he hurled it, and slew nine and ninety heroes among the
+Daityas. After a long and dreadful time had elapsed since then, a
+drought, O king, occurred that extended for twelve years. During that
+drought extending for twelve years, the great Rishis, for the sake of
+sustenance, fled away, O monarch, on all sides.
+
+"Beholding them scattered in all directions, the sage Sarasvata also set
+his heart on flight. The river Sarasvati then said unto him, 'Thou needst
+not, O son, depart hence, for I will always supply thee with food even
+here by giving thee large fishes! Stay thou, therefore, even here!' Thus
+addressed (by the river), the sage continued to live there and offer
+oblations of food unto the Rishis and the gods. He got also his daily
+food and thus continued to support both himself and the gods.
+
+"After that twelve year's drought had passed away, the great Rishis
+solicited one another for lectures on the Vedas. While wandering with
+famished stomachs, the Rishis had lost the knowledge of the Vedas. There
+was, indeed, not one amongst them that could understand the scriptures.
+It chanced that someone amongst them encountered Sarasvata, that foremost
+of Rishis, while the latter was reading the Vedas with concentrated
+attention. Coming back to the conclave of Rishis, he spoke to them of
+Sarasvata of unrivalled splendour and god-like mien engaged in reading
+the Vedas in a solitary forest. Then all the great Rishis came to that
+spot, and jointly spoke unto Sarasvata, that best of ascetics, these
+words, 'Teach us, O sage!' Unto them the ascetic replied, saying, 'Become
+ye my disciples duly!' The conclave of ascetics answered, 'O son, thou
+art too young in years!' Thereupon he answered the ascetics, 'I must act
+in such a way that my religious merit may not suffer a diminution! He
+that teaches improperly, and he that learns improperly, are both lost in
+no time and come to hate each other! It is not upon years, or
+decrepitude, or wealth, or the number of kinsmen, that Rishis found their
+claim to merit! He amongst us is great who is capable of reading and
+understanding the Vedas!'
+
+"Hearing these words of his, those munis duly became his disciples and
+obtaining from him their Vedas, once more began to praise their rites.
+60,000 munis became disciples of the regenerate rishi Sarasvata for the
+sake of acquiring their Vedas from him. Owning obedience to that
+agreeable rishi, though a boy, the munis each brought a handful of grass
+and offered it to him for his seat. The mighty son of Rohini, and elder
+brother of Keshava, having given away wealth in that tirtha, then
+joyfully proceeded to another place where lived (in days of yore) an old
+lady without having passed through the ceremony of marriage."
+
+
+
+52
+
+Janamejaya said, "Why, O regenerate one, did that maiden betake herself
+to ascetic penances, in days of old? For what reason did she practise
+penances, and what was her vow? Unrivalled and fraught with mystery is
+the discourse that I have already heard from thee! Tell me (now) all the
+particulars in detail regarding how that maid engaged herself in
+penances."
+
+Vaishampayana said, "There was a rishi of abundant energy and great fame,
+named Kuni-Garga. That foremost of ascetics, having practised the
+austerest of penances, O king, created a fair-browed daughter by a fiat
+of his will. Beholding her, the celebrated ascetic Kuni-Garga became
+filled with joy. He abandoned his body, O king, and then went to heaven.
+That faultless and amiable and fair-browed maiden, meanwhile, of eyes
+like lotus petals continued to practise severe and very rigid penances.
+She worshipped the pitris and the gods with fasts. In the practice of
+such severe penances a long period elapsed. Though her sire had been for
+giving her away to a husband, she yet did not wish for marriage, for she
+did not see a husband that could be worthy of her.
+
+"Continuing to emaciate her body with austere penances, she devoted
+herself to the worship of the pitris and the gods in that solitary
+forest. Although engaged in such toil, O monarch, and although she
+emaciated herself by age and austerities, yet she regarded herself happy.
+At last when she (became very old so that she) could no longer move even
+a single step without being aided by somebody, she set her heart upon
+departing for the other world.
+
+"Beholding her about to cast off her body, Narada said unto her, 'O
+sinless one, thou hast no regions of blessedness to obtain in consequence
+of thy not having cleansed thyself by rite of marriage! O thou of great
+vows, we have heard this in heaven! Great hath been thy ascetic
+austerities, but thou hast no claim to regions of blessedness!'
+
+"Hearing these words of Narada, the old lady went to a concourse of Rishis
+and said, 'I shall give him half my penances who will accept my hand in
+marriage!' After she had said those words, Galava's son, a rishi, known
+by the name of Sringavat, accepted her hand, having proposed this compact
+to her, 'With this compact, O beautiful lady, I shall accept thy hand,
+that thou shalt live with me for only one night!' Having agreed to that
+compact, she gave him her hand.
+
+"Indeed, Galava's son, according to the ordinances laid down and having
+duly poured libations on the fire, accepted her hand and married her. On
+that night, she became a young lady of the fairest complexion, robed in
+celestial attire and decked in celestial ornaments and garlands and
+smeared with celestial unguents and perfumes. Beholding her blazing with
+beauty, Galava's son became very happy and passed one night in her
+company.
+
+"At morn she said unto him, 'The compact, O Brahmana, I had made with
+thee, hath been fulfilled, O foremost of ascetics! Blessed be thou, I
+shall now leave thee!' After obtaining his permission, she once more
+said, 'He that will, with rapt attention, pass one night in this tirtha
+after having gratified the denizens of heaven with oblations of water,
+shall obtain that merit which is his who observes the vow of brahmacarya
+for eight and fifty years!' Having said these words, that chaste lady
+departed for heaven.
+
+"The Rishi, her lord, became very cheerless, by dwelling upon the memory
+of her beauty. In consequence of the compact he had made, he accepted
+with difficulty half her penances. Casting off his body he soon followed
+her, moved by sorrow, O chief of Bharata's race, and forced to it by her
+beauty.
+
+"Even this is the glorious history of the old maid that I have told thee!
+Even this is the account of her brahmacarya and her auspicious departure
+for heaven. While there Baladeva heard of the slaughter of Shalya. Having
+made presents unto the Brahmanas there, he gave way to grief, O scorcher
+of his foes, for Shalya who had been slain by the Pandavas in battle.
+Then he of Madhu's race, having come out of the environs of
+Samantapanchaka, enquired of the Rishis about the results of the battle
+at Kurukshetra. Asked by that lion of Yadu's race about the results of
+the battle at Kurukshetra, those high-souled ones told him everything as
+it had happened."
+
+
+
+53
+
+"The Rishis said, 'O Rama, this Samantapanchaka is said to be the eternal
+northern altar of Brahman, the Lord of all creatures. There the denizens
+of heaven, those givers of great boons, performed in days of yore a great
+sacrifice. That foremost of royal sages, the high-souled Kuru, of great
+intelligence and immeasurable energy, had cultivated this field for many
+years. Hence it came to be Kurukshetra (the field of Kuru)!'
+
+"Rama said, 'For what reason did the high-souled Kuru cultivate this
+field? I desire to have this narrated by you, ye Rishis possessed of
+wealth of penances!'
+
+"The Rishis said, 'In days of yore, O Rama, Kuru was engaged in
+perseveringly tilling the soil of this field. Shakra, coming down from
+heaven, asked him the reason, saying, "Why O king, art thou employed (in
+this task) with such perseverance? What is thy purpose, O royal sage, for
+the accomplishment of which thou art tilling the soil?" Kuru thereupon
+replied, saying, "O thou of a hundred sacrifices, they that will die upon
+this plain shall proceed to regions of blessedness after being cleansed
+of their sins!" The lord Shakra, ridiculing this, went back to heaven.
+The royal sage Kuru, however, without being at all depressed, continued
+to till the soil. Shakra repeatedly came to him and repeatedly receiving
+the same reply went away ridiculing him. Kuru, however, did not, on that
+account, feel depressed. Seeing the king till the soil with unflagging
+perseverance, Shakra summoned the celestials and informed them of the
+monarch's occupation. Hearing Indra's words, the celestials said unto
+their chief of a 1,000 eyes, "Stop the royal sage, O Shakra by granting
+him a boon, if thou canst! If men, by only dying there were to come to
+heaven, without having performed sacrifices to us, our very existence
+will be endangered!" Thus exhorted, Shakra then came back to that royal
+sage and said, "Do not toil any more! Act according to my words! Those
+men that will die here, having abstained from food with all their senses
+awake, and those that will perish here in battle, shall, O king, come to
+heaven! They, O thou of great soul, shall enjoy the blessings of heaven,
+O monarch!" Thus addressed, king Kuru answered Shakra, saying, "So be
+it!" Taking Kuru's leave, the slayer of Vala, Shakra, then, with a joyful
+heart, quickly went back to heaven. Even thus, O foremost one of Yadu's
+race, that royal sage had, in days of yore, tilled this plain and Shakra
+had promised great merit unto those that would cast off their bodies
+here. Indeed, it was sanctioned by all the foremost ones, headed by
+Brahman, among the gods, and by the sacred Rishis, that on earth there
+should be no more sacred spot than this! Those men that perform austere
+penances here would all after casting off their bodies go to Brahman's
+abode. Those meritorious men, again, that would give away their wealth
+here would soon have their wealth doubled. They, again, that will, in
+expectation of good, reside constantly here, will never have to visit the
+region of Yama. Those kings that will perform great sacrifices here will
+reside as long in heaven as Earth herself will last. The chief of the
+celestials, Shakra, himself composed a verse here and sang it. Listen to
+it, O Baladeva! "The very dust of Kurukshetra, borne away by the wind,
+shall cleanse persons of wicked acts and bear them to heaven!" The
+foremost ones amongst the gods, as also those amongst the Brahmanas, and
+many foremost ones among the kings of the Earth such as Nriga and others,
+having performed costly sacrifices here, after abandoning their bodies,
+proceeded to heaven. The space between the Tarantuka and the Arantuka and
+the lakes of Rama and Shamachakra, is known as Kurukshetra.
+Samantapanchaka is called the northern (sacrificial) altar of Brahman,
+the Lord of all creatures. Auspicious and highly sacred and much regarded
+by the denizens of heaven is this spot that possesses all attributes. It
+is for this that Kshatriyas slain in battle here obtain sacred regions of
+eternal blessedness. Even this was said by Shakra himself about the high
+blessedness of Kurukshetra. All that Shakra said was again approved and
+sanctioned by Brahman, by Vishnu, and by Maheshvara.'"
+
+
+
+54
+
+Vaishampayana said, "Having visited Kurukshetra and given away wealth
+there, he of the Satwata race then proceeded, O Janamejaya, to a large
+and exceedingly beautiful hermitage. That hermitage was overgrown with
+Madhuka and mango trees, and abounded with Plakshas and Nyagrodhas. And
+it contained many Vilwas and many excellent jack and Arjuna trees.
+Beholding that goodly asylum with many marks of sacredness, Baladeva
+asked the Rishis as to whose it was. Those high-souled ones, O king, said
+unto Baladeva, 'Listen in detail, O Rama, as to whose asylum this was in
+days of yore! Here the god Vishnu in days of yore performed austere
+penances. Here he performed duly all the eternal sacrifices. Here a
+Brahmani maiden, leading from youth the vow of Brahmacharya, became
+crowned with ascetic success. Ultimately, in the possession of Yoga
+powers, that lady of ascetic penances proceeded to heaven. The
+high-souled Sandilya, O king, got a beautiful daughter who was chaste,
+wedded to severe vows, self-restrained, and observant of Brahmacharya.
+Having performed the severest of penances such as are incapable of being
+performed by women, the blessed lady at last went to heaven, worshipped
+by the gods and Brahmanas!' Having heard these words of the Rishis,
+Baladeva entered that asylum. Bidding farewell to the Rishis, Baladeva of
+unfading glory went through the performance of all the rites and
+ceremonies of the evening twilight on the side of Himavat and then began
+his ascent of the mountain. The mighty Balarama having the device of the
+palmyra on his banner had not proceeded far in his ascent when he beheld
+a sacred and goodly tirtha and wondered at the sight. Beholding the glory
+of the Sarasvati, as also the tirtha called Plakshaprasravana, Vala next
+reached another excellent and foremost of tirthas called Karavapana. The
+hero of the plough, of great strength, having made many presents there,
+bathed in the cool, clear, sacred, and sin-cleansing water (of that
+tirtha). Passing one night there with the ascetics and the Brahmanas,
+Rama then proceeded to the sacred asylum of the Mitra-Varunas. From
+Karavapana he proceeded to that spot on the Yamuna where in days of yore
+Indra and Agni and Aryaman had obtained great happiness. Bathing there,
+that bull of Yadu's race, of righteous soul, obtained great happiness.
+The hero then sat himself down with the Rishis and the Siddhas there for
+listening to their excellent talk. There where Rama sat in the midst of
+that conclave, the adorable Rishi Narada came (in course of his
+wandering). Covered with matted locks and attired in golden rays, he bore
+in his hands, O king, a staff made of gold and a waterpot made of the
+same precious metal. Accomplished in song and dance and adored by gods
+and Brahmanas, he had with him a beautiful Vina of melodious notes, made
+of the tortoise-shell. A provoker of quarrels and ever fond of quarrels,
+the celestial Rishi came to that spot where the handsome Rama was
+resting. Standing up and sufficiently honouring the celestial Rishi of
+regulated vows, Rama asked him about all that had happened to the Kurus.
+Conversant with every duty and usage, Narada then, O king, told him
+everything, as it had happened, about the awful extermination of the
+Kurus. The son of Rohini then, in sorrowful words, enquired of the Rishi,
+saying, 'What is the state of the field? How are those kings now that had
+assembled there? I have heard everything before, O thou that art
+possessed of the wealth of penances, but my curiosity is great for
+hearing it in detail!'
+
+"Narada said, 'Already Bhishma and Drona and the lord of the Sindhus have
+fallen! Vikartana's son Karna also hath fallen, with his sons, those
+great car-warriors! Bhurishrava too, O son of Rohini, and the valiant
+chief of the Madras have fallen! Those and many other mighty heroes that
+had assembled there, ready to lay down their lives for the victory of
+Duryodhana, those kings and princes unreturning from battle, have all
+fallen! Listen now to me, O Madhava, about those that are yet alive! In
+the army of Dhritarashtra's son, only three grinders of hosts are yet
+alive! They are Kripa and Kritavarma and the valiant son of Drona! These
+also, O Rama, have from fear fled away to the ten points of the compass!
+After Shalya's fall and the flight of Kripa and the others, Duryodhana,
+in great grief, had entered the depths of the Dvaipayana lake. While
+lying stretched for rest at the bottom of the lake after stupefying its
+waters, Duryodhana was approached by the Pandavas with Krishna and
+pierced by them with their cruel words. Pierced with wordy darts, O Rama,
+from every side, the mighty and heroic Duryodhana hath risen from the
+lake armed with his heavy mace. He hath come forward for fighting Bhima
+for the present. Their terrible encounter, O Rama, will take place today!
+If thou feelest any curiosity, then hasten, O Madhava, without tarrying
+here! Go, if thou wishest, and witness that terrible battle between thy
+two disciples!'"
+
+Vaishampayana continued, "Hearing these words of Narada, Rama bade a
+respectful farewell to those foremost of Brahmanas and dismissed all
+those that had accompanied him (in his pilgrimage). Indeed, he ordered
+his attendants, saying, 'Return ye to Dwaraka!' He then descended from
+that prince of mountains and that fair hermitage called
+Plakshaprasravana. Having listened to the discourse of the sages about
+the great merits of tirthas, Rama of unfading glory sang this verse in
+the midst of the Brahmanas, 'Where else is such happiness as that in a
+residence by the Sarasvati? Where also such merits as those in a
+residence by the Sarasvati? Men have departed for heaven, having
+approached the Sarasvati! All should ever remember the Sarasvati!
+Sarasvati is the most sacred of rivers! Sarasvati always bestows the
+greatest happiness on men! Men, after approaching the Sarasvati, will not
+have to grieve for their sins either here or hereafter!' Repeatedly
+casting his eyes with joy on the Sarasvati, that scorcher of foes then
+ascended an excellent car unto which were yoked goodly steeds. Journeying
+then on that car of great fleetness, Baladeva, that bull of Yadu's race,
+desirous of beholding the approaching encounter of his two disciples
+arrived on the field."
+
+
+
+55
+
+Vaishampayana said, "Even thus, O Janamejaya, did that terrible battle
+take place. King Dhritarashtra, in great sorrow, said these words with
+reference to it:
+
+"Dhritarashtra said, 'Beholding Rama approach that spot when the
+mace-fight was about to happen, how, O Sanjaya, did my son fight Bhima?'
+
+"Sanjaya said, 'Beholding the presence of Rama, thy valiant son,
+Duryodhana of mighty arms, desirous of battle, became full of joy. Seeing
+the hero of the plough, king Yudhishthira, O Bharata, stood up and duly
+honoured him, feeling great joy the while. He gave him a seat and
+enquired about his welfare. Rama then answered Yudhishthira in these
+sweet and righteous words that were highly beneficial to heroes, "I have
+heard it said by the Rishis, O best of kings, that Kurukshetra is a
+highly sacred and sin-cleansing spot, equal to heaven itself, adored by
+gods and Rishis and high-souled Brahmanas! Those men that cast off their
+bodies while engaged in battle on this field, are sure to reside, O sire,
+in heaven with Shakra himself! I shall, for this, O king, speedily
+proceed to Samantapanchaka. In the world of gods that spot is known as
+the northern (sacrificial) altar of Brahman, the Lord of all creatures!
+He that dies in battle on that eternal and most sacred of spots in the
+three worlds, is sure to obtain heaven!" Saying, "So be it," O monarch,
+Kunti's brave son, the lord Yudhishthira, proceeded towards
+Samantapanchaka. King Duryodhana also, taking up his gigantic mace,
+wrathfully proceeded on foot with the Pandavas. While proceeding thus,
+armed with mace and clad in armour, the celestials in the welkin
+applauded him, saying, "Excellent, Excellent!" The Charanas fleet as air,
+seeing the Kuru king, became filled with delight. Surrounded by the
+Pandavas, thy son, the Kuru king, proceeded, assuming the tread of an
+infuriated elephant. All the points of the compass were filled with the
+blare of conchs and the loud peals of drums and the leonine roars of
+heroes. Proceeding with face westwards to the appointed spot, with thy
+son (in their midst), they scattered themselves on every side when they
+reached it. That was an excellent tirtha on the southern side of the
+Sarasvati. The ground there was not sandy and was, therefore, selected
+for the encounter. Clad in armour, and armed with his mace of gigantic
+thickness, Bhima, O monarch, assumed the form of the mighty Garuda. With
+head-gear fastened on his head, and wearing an armour made of gold,
+licking the corners of his mouth, O monarch, with eyes red in wrath, and
+breathing hard, thy son, on that field, O king, looked resplendent like
+the golden Sumeru. Taking up his mace, king Duryodhana of great energy,
+casting his glances on Bhimasena, challenged him to the encounter like an
+elephant challenging a rival elephant. Similarly, the valiant Bhima,
+taking up his adamantine mace, challenged the king like a lion
+challenging a lion. Duryodhana and Bhima, with uplifted maces, looked in
+that battle like two mountains with tall summits. Both of them were
+exceedingly angry; both were possessed of awful prowess; in encounters
+with the mace both were disciples of Rohini's intelligent son, both
+resembled each other in their feats and looked like Maya and Vasava. Both
+were endued with great strength, both resembled Varuna in achievements.
+Each resembling Vasudeva, or Rama, or Visravana's son (Ravana), they
+looked, O monarch, like Madhu and Kaitabha. Each like the other in feats,
+they looked like Sunda and Upasunda, or Rama and Ravana, or Vali and
+Sugriva. Those two scorchers of foes looked like Kala and Mrityu. They
+then ran towards each other like two infuriated elephants, swelling with
+pride and mad with passion in the season of autumn and longing for the
+companionship of a she-elephant in her time. Each seemed to vomit upon
+the other the poison of his wrath like two fiery snakes. Those two
+chastisers of foes cast the angriest of glances upon each other. Both
+were tigers of Bharata's race, and each was possessed of great prowess.
+In encounters with the mace, those two scorchers of foes were invincible
+like lions. Indeed, O bull of Bharata's race, inspired with desire of
+victory, they looked like two infuriated elephants. Those heroes were
+unbearable, like two tigers accoutred with teeth and claws. They were
+like two uncrossable oceans lashed into fury and bent upon the
+destruction of creatures, or like two angry Suns risen for consuming
+everything. Those two mighty car-warriors looked like an Eastern and a
+Western cloud agitated by the wind, roaring awfully and pouring torrents
+of rain in the rainy season. Those two high-souled and mighty heroes,
+both possessed of great splendour and effulgence, looked like two Suns
+risen at the hour of the universal dissolution. Looking like two enraged
+tigers or like two roaring masses of clouds, they became as glad as two
+maned lions. Like two angry elephants or two blazing fires, those two
+high-souled ones appeared like two mountains with tall summits. With lips
+swelling with rage and casting keen glances upon each other, those two
+high-souled and best of men, armed with maces, encountered each other.
+Both were filled with joy, and each regarded the other as a worthy
+opponent, and Vrikodara then resembled two goodly steeds neighing at each
+other, or two elephants trumpeting at each other. Those two foremost of
+men then looked resplendent like a couple of Daityas swelling with might.
+Then Duryodhana, O monarch, said these proud words unto Yudhishthira in
+the midst of his brothers and of the high-souled Krishna and Rama of
+immeasurable energy, 'Protected by the Kaikeyas and the Srinjayas and the
+high-souled Pancalas, behold ye with all those foremost of kings, seated
+together, this battle that is about to take place between me and Bhima!'
+Hearing these words of Duryodhana, they did as requested. Then that large
+concourse of kings sat down and was seen to look resplendent like a
+conclave of celestials in heaven. In the midst of that concourse the
+mighty-armed and handsome elder brother of Keshava, O monarch, as he sat
+down, was worshipped by all around him. In the midst of those kings,
+Valadeva clad in blue robes and possessed of a fair complexion, looked
+beautiful like the moon at full surrounded in the night by thousands of
+stars. Meanwhile those two heroes, O monarch, both armed with maces and
+both unbearable by foes, stood there, goading each other with fierce
+speeches. Having addressed each other in disagreeable and bitter words,
+those two foremost of heroes of Kuru's race stood, casting angry glances
+upon each other, like Shakra and Vritra in fight."
+
+
+
+56
+
+Vaishampayana said, "At the outset, O Janamejaya a fierce wordy encounter
+took place between the two heroes. With respect to that, king
+Dhritarashtra, filled with grief, said this, 'Oh, fie on man, who hath
+such an end! My son, O sinless one, had been the lord of eleven chamus of
+troops. He had all the kings under his command and had enjoyed the
+sovereignty of the whole earth! Alas, he that had been so, now a warrior
+proceeding to battle, on foot, shouldering his mace! My poor son, who had
+before been the protector of the universe, was now himself without
+protection! Alas, he had, on that occasion, to proceed on foot,
+shouldering his mace! What can it be but Destiny? Alas, O Sanjaya, great
+was the grief that was felt by my son now!' Having uttered these words,
+that ruler of men, afflicted with great woe, became silent.
+
+"Sanjaya said, 'Deep-voiced like a cloud, Duryodhana then roared from joy
+like a bull. Possessed of great energy, he challenged the son of Pritha
+to battle. When the high-souled king of the Kurus thus summoned Bhima to
+the encounter, diverse portents of an awful kind became noticeable.
+Fierce winds began to blow with loud noises at intervals, and a shower of
+dust fell. All the points of the compass became enveloped in a thick
+gloom. Thunderbolts of loud peal fell on all sides, causing a great
+confusion and making the very hair to stand on end. Hundreds of meteors
+fell, bursting with a loud noise from the welkin. Rahu swallowed the Sun
+most untimely, O monarch! The Earth with her forests and trees shook
+greatly. Hot winds blew, bearing showers of hard pebbles along the
+ground. The summits of mountains fell down on the earth's surface.
+Animals of diverse forms were seen to run in all directions. Terrible and
+fierce jackals, with blazing mouths, howled everywhere. Loud and terrific
+reports were heard on every side, making the hair stand on end. The four
+quarters seemed to be ablaze and many were the animals of ill omen that
+became visible. The water in the wells on every side swelled up of their
+own accord. Loud sounds came from every side, without, O king, visible
+creatures to utter them. Beholding these and other portents, Vrikodara
+said unto his eldest brother, king Yudhishthira the just, "This Suyodhana
+of wicked soul is not competent to vanquish me in battle! I shall today
+vomit that wrath which I have been cherishing for a long while in the
+secret recesses of my heart, upon this ruler of the Kurus like Arjuna
+throwing fire upon the forest of Khandava! Today, O son of Pandu, I shall
+extract the dart that lies sticking to thy heart! Slaying with my mace
+this sinful wretch of Kuru's race, I shall today place around thy neck
+the garland of Fame! Slaying this wight of sinful deeds with my mace on
+the field of battle, I shall today, with this very mace of mine, break
+his body into a hundred fragments! He shall not have again to enter the
+city called after the elephant. The setting of snakes at us while we were
+asleep, the giving of poison to us while we ate, the casting of our body
+into the water at Pramanakoti, the attempt to burn us at the house of
+lac, the insult offered us at the assembly, the robbing us of all our
+possessions, the whole year of our living in concealment, our exile into
+the woods, O sinless one, of all these woes, O best of Bharata's race, I
+shall today reach the end, O bull of Bharata's line! Slaying this wretch,
+I shall, in one single day, pay off all the debts I owe him! Today, the
+period of life of this wicked son of Dhritarashtra, of uncleansed soul,
+hath reached its close, O chief of the Bharatas! After this day he shall
+not again look at his father and mother! Today, O monarch, the happiness
+of this wicked king of the Kurus hath come to an end! After this day, O
+monarch, he shall not again cast his eyes on female beauty! Today this
+disgrace of Santanu's line shall sleep on the bare Earth, abandoning his
+life-breath, his prosperity, and his kingdom! Today king Dhritarashtra
+also, hearing of the fall of his son, shall recollect all those evil acts
+that were born of Shakuni's brain!" With these words, O tiger among
+kings, Vrikodara of great energy, armed with mace, stood for fight, like
+Shakra challenging the asura Vritra. Beholding Duryodhana also standing
+with uplifted mace like mount Kailasa graced with its summit, Bhimasena,
+filled with wrath, once more addressed him, saying, "Recall to thy mind
+that evil act of thyself and king Dhritarashtra that occurred at
+Varanavata! Remember Draupadi who was ill-treated, while in her season,
+in the midst of the assembly! Remember the deprivation of the king
+through dice by thyself and Subala's son! Remember that great woe
+suffered by us, in consequence of thee, in the forest, as also in
+Virata's city as if we had once more entered the womb! I shall avenge
+myself of them all today! By good luck, O thou of wicked soul, I see thee
+today! It is for thy sake that that foremost of car-warriors, the son of
+Ganga, of great prowess, struck down by Yajnasena's son, sleepeth on a
+bed of arrows! Drona also hath been slain, and Karna, and Shalya of great
+prowess! Subala's son Shakuni, too, that root of these hostilities, hath
+been slain! The wretched Pratikamin, who had seized Draupadi's tresses,
+hath been slain! All thy brave brothers also, who fought with great
+valour, have been slain! These and many other kings have been slain
+through thy fault! Thee too I shall slay today with my mace! There is not
+the slightest doubt in this." While Vrikodara, O monarch, was uttering
+these words in a loud voice, thy fearless son of true prowess answered
+him, saying, "What use of such elaborate bragging? Fight me, O Vrikodara!
+O wretch of thy race, today I shall destroy thy desire of battle! Mean
+vermin as thou art, know that Duryodhana is not capable, like an
+ordinary person, of being terrified by a person like thee! For a long
+time have I cherished this desire! For a long time hath this wish been in
+my heart! By good luck the gods have at last brought it about, a mace
+encounter with thee! What use of long speeches and empty bragging, O
+wicked-souled one! Accomplish these words of thine in acts. Do not tarry
+at all!" Hearing these words of his, the Somakas and the other kings that
+were present there all applauded them highly. Applauded by all,
+Duryodhana's hair stood erect with joy and he firmly set his heart on
+battle. The kings present once again cheered thy wrathful son with
+clapping, like persons exciting an infuriated elephant to an encounter.
+The high-souled Vrikodara, the son of Pandu, then, uplifting his mace,
+rushed furiously at thy high-souled son. The elephants present there
+trumpeted aloud and the steeds neighed repeatedly. The weapons of the
+Pandavas who longed for victory blazed forth of their own accord.'"
+
+
+
+57
+
+"Sanjaya said, 'Duryodhana, with heart undepressed, beholding Bhimasena
+in that state, rushed furiously against him, uttering a loud roar. They
+encountered each other like two bulls encountering each other with their
+horns. The strokes of their maces produced loud sounds like those of
+thunderbolts. Each longing for victory, the battle that took place
+between them was terrible, making the very hair stand on end, like that
+between Indra and Prahlada. All their limbs bathed in blood, the two
+high-souled warriors of great energy, both armed with maces, looked like
+two Kinsukas decked with flowers. During the progress of that great and
+awful encounter, the welkin looked beautiful as if it swarmed with
+fire-flies. After that fierce and terrible battle had lasted for some
+time, both those chastisers of foes became fatigued. Having rested for a
+little while, those two scorchers of foes, taking up their handsome
+maces, once again began to ward off each others' attacks. Indeed, when
+those two warriors of great energy, those two foremost of men, both
+possessed of great might, encountered each other after having taken a
+little rest, they looked like two elephants infuriated with passion and
+attacking each other for obtaining the companionship of a cow elephant in
+season. Beholding those two heroes, both armed with maces and each equal
+to the other in energy, the gods and Gandharvas and men became filled
+with wonder. Beholding Duryodhana and Vrikodara both armed with maces,
+all creatures became doubtful as to who amongst them would be victorious.
+Those two cousins, those two foremost of mighty men, once again rushing
+at each other and desiring to take advantage of each other's lapses,
+waited each watching the other. The spectators, O king, beheld each armed
+with his uplifted mace, that was heavy, fierce, and murderous, and that
+resembled the bludgeon of Yama or the thunder-bolt of Indra. While
+Bhimasena whirled his weapon, loud and awful was the sound that it
+produced. Beholding his foe, the son of Pandu, thus whirling his mace
+endued with unrivalled impetuosity, Duryodhana became filled with
+amazement. Indeed, the heroic Vrikodara, O Bharata, as he careered in
+diverse courses, presented a highly beautiful spectacle. Both bent upon
+carefully protecting themselves, as they approached, they repeatedly
+mangled each other like two cats fighting for a piece of meat. Bhimasena
+performed diverse kinds of evolutions. He coursed in beautiful circles,
+advanced, and receded. He dealt blows and warded off those of his
+adversary, with wonderful activity. He took up various kinds of position
+(for attack and defence). He delivered attacks and avoided those of his
+antagonist. He ran at his foe, now turning to the right and now to the
+left. He advanced straight against the enemy. He made ruses for drawing
+his foe. He stood immovable, prepared for attacking his foe as soon as
+the latter would expose himself to attack. He circumambulated his foe,
+and prevented his foe from circumambulating him. He avoided the blows of
+his foe by moving away in bent postures or jumping aloft. He struck,
+coming up to his foe face to face, or dealt back-thrusts while moving
+away from him. Both accomplished in encounters with the mace, Bhima and
+Duryodhana thus careered and fought, and struck each other. Those two
+foremost ones of Kuru's race careered thus, each avoiding the other's
+blows. Indeed, those two mighty warriors thus coursed in circles and
+seemed to sport with each other. Displaying in that encounter their skill
+in battle, those two chastisers of foes sometimes suddenly attacked each
+other with their weapons, like two elephants approaching and attacking
+each other with their tusks. Covered with blood, they looked very
+beautiful, O monarch, on the field. Even thus occurred that battle,
+awfully and before the gaze of a large multitude, towards the close of
+the day, like the battle between Vritra and Vasava. Armed with maces,
+both began to career in circles. Duryodhana, O monarch, adopted the right
+mandala, while Bhimasena adopted the left mandala. While Bhima was thus
+careering in circles on the field of battle, Duryodhana, O monarch,
+suddenly struck him a fierce blow on one of his flanks. Struck by thy
+son, O sire, Bhima began to whirl his heavy mace for returning that blow.
+The spectators, O monarch, beheld that mace of Bhimasena look as terrible
+as Indra's thunder-bolt or Yama's uplifted bludgeon. Seeing Bhima whirl
+his mace, thy son, uplifting his own terrible weapon, struck him again.
+Loud was the sound, O Bharata, produced by the descent of thy son's mace.
+So quick was that descent that it generated a flame of fire in the
+welkin. Coursing in diverse kinds of circles, adopting each motion at the
+proper time, Suyodhana, possessed of great energy, once more seemed to
+prevail over Bhima. The massive mace of Bhimasena meanwhile, whirled with
+his whole force, produced a loud sound as also smoke and sparks and
+flames of fire. Beholding Bhimasena whirling his mace, Suyodhana also
+whirled his heavy and adamantine weapon and presented a highly beautiful
+aspect. Marking the violence of the wind produced by the whirl of
+Duryodhana's mace, a great fear entered the hearts of all the Pandus and
+the Somakas. Meanwhile those two chastisers of foes, displaying on every
+side their skill in battle, continued to strike each other with their
+maces, like two elephants approaching and striking each other with their
+tusks. Both of them, O monarch, covered with blood, looked highly
+beautiful. Even thus progressed that awful combat before the gaze of
+thousands of spectators at the close of day, like the fierce battle that
+took place between Vritra and Vasava. Beholding Bhima firmly stationed on
+the field, thy mighty son, careering in more beautiful motions, rushed
+towards that son of Kunti. Filled with wrath, Bhima struck the mace,
+endued with great impetuosity and adorned with gold, of the angry
+Duryodhana. A loud sound with sparks of fire was produced by that clash
+of the two maces which resembled the clash of two thunder-bolts from
+opposite directions. Hurled by Bhimasena, his impetuous mace, as it fell
+down, caused the very earth to tremble. The Kuru prince could not brook
+to see his own mace thus baffled in that attack. Indeed, he became filled
+with rage like an infuriated elephant at the sight of a rival elephant.
+Adopting the left mandala, O monarch, and whirling his mace, Suyodhana
+then, firmly resolved, struck the son of Kunti on the head with his
+weapon of terrible force. Thus struck by thy son, Bhima, the son of
+Pandu, trembled not, O monarch, at which all the spectators wondered
+exceedingly. That amazing patience, O king, of Bhimasena, who stirred not
+an inch though struck so violently, was applauded by all the warriors
+present there. Then Bhima of terrible prowess hurled at Duryodhana his
+own heavy and blazing mace adorned with gold. That blow the mighty and
+fearless Duryodhana warded off by his agility. Beholding this, great was
+the wonder that the spectators felt. That mace, hurled by Bhima, O king,
+as it fell baffled of effect, produced a loud sound like that of the
+thunderbolt and caused the very earth to tremble. Adopting the manoeuvre
+called Kausika, and repeatedly jumping up, Duryodhana, properly marking
+the descent of Bhima's mace, baffled the latter. Baffling Bhimasena thus,
+the Kuru king, endued with great strength, at last in rage struck the
+former on the chest. Struck very forcibly by thy son in that dreadful
+battle, Bhimasena became stupefied and for a time knew not what to do. At
+that time, O king, the Somakas and the Pandavas became greatly
+disappointed and very cheerless. Filled with rage at that blow, Bhima
+then rushed at thy son like an elephant rushing against an elephant.
+Indeed, with uplifted mace, Bhima rushed furiously at Duryodhana like a
+lion rushing against a wild elephant. Approaching the Kuru king, the son
+of Pandu, O monarch, accomplished in the use of the mace, began to whirl
+his weapon, taking aim at thy son. Bhimasena then struck Duryodhana on
+one of his flanks. Stupefied at that blow, the latter fell down on the
+earth, supporting himself on his knees. When that foremost one of Kuru's
+race fell upon his knees, a loud cry arose from among the Srinjayas, O
+ruler of the world! Hearing that loud uproar of the Srinjayas, O bull
+among men, thy son became filled with rage. The mighty-armed hero, rising
+up, began to breathe like a mighty snake, and seemed to burn Bhimasena by
+casting his glances upon him. That foremost one of Bharata's race then
+rushed at Bhimasena, as if he would that time crush the head of his
+antagonist in that battle. The high-souled Duryodhana of terrible prowess
+then struck the high-souled Bhimasena on the forehead. The latter,
+however, moved not an inch but stood immovable like a mountain. Thus
+struck in that battle, the son of Pritha, O monarch, looked beautiful, as
+he bled profusely, like an elephant of rent temples with juicy secretions
+trickling down. The elder brother of Dhananjaya, then, that crusher of
+foes, taking up his hero-slaying mace made of iron and producing a sound
+loud as that of the thunder-bolt, struck his adversary with great force.
+Struck by Bhimasena, thy son fell down, his frame trembling all over,
+like a gigantic Sala in the forest, decked with flowers, uprooted by the
+violence of the tempest. Beholding thy son prostrated on the earth, the
+Pandavas became exceedingly glad and uttered loud cries. Recovering his
+consciousness, thy son then rose, like an elephant from a lake. That ever
+wrathful monarch and great car-warrior then careering with great skill,
+struck Bhimasena who was standing before him. At this, the son of Pandu,
+with weakened limbs, fell down on the earth.
+
+"'Having by his energy prostrated Bhimasena on the ground, the Kuru prince
+uttered a leonine roar. By the descent of his mace, whose violence
+resembled that of the thunder, he had fractured Bhima's coat of mail. A
+loud uproar was then heard in the welkin, made by the denizens of heaven
+and the Apsaras. A floral shower, emitting great fragrance, fell, rained
+by the celestials. Beholding Bhima prostrated on the earth and weakened
+in strength, and seeing his coat of mail laid open, a great fear entered
+the hearts of our foes. Recovering his senses in a moment, and wiping his
+face which had been dyed with blood, and mustering great patience,
+Vrikodara stood up, with rolling eyes steadying himself with great
+effort.'"
+
+
+
+58
+
+"Sanjaya said, 'Beholding that fight thus raging between those two
+foremost heroes of Kuru's race, Arjuna said unto Vasudeva, "Between these
+two, who, in thy opinion, is superior? Who amongst them hath what merit?
+Tell me this, O Janardana."
+
+"'Vasudeva said, "The instruction received by them hath been equal.
+Bhima, however, is possessed of greater might, while the son of
+Dhritarashtra is possessed of greater skill and hath laboured more. If he
+were to fight fairly, Bhimasena will never succeed in winning the
+victory. If, however, he fights unfairly he will be surely able to slay
+Duryodhana. The Asuras were vanquished by the gods with the aid of
+deception. We have heard this. Virochana was vanquished by Shakra with
+the aid of deception. The slayer of Vala deprived Vritra of his energy by
+an act of deception. Therefore, let Bhimasena put forth his prowess,
+aided by deception! At the time of the gambling, O Dhananjaya, Bhima
+vowed to break the thighs of Suyodhana with his mace in battle. Let this
+crusher of foes, therefore, accomplish that vow of his. Let him with
+deception, slay the Kuru king who is full of deception. If Bhima,
+depending upon his might alone, were to fight fairly, king Yudhishthira
+will have to incur great danger. I tell thee again, O son of Pandu,
+listen to me. It is through the fault of king Yudhishthira alone that
+danger hath once more overtaken us! Having achieved great feats by the
+slaughter of Bhishma and the other Kurus, the king had won victory and
+fame and had almost attained the end of the hostilities. Having thus
+obtained the victory, he placed himself once more in a situation of doubt
+and peril. This has been an act of great folly on the part of
+Yudhishthira, O Pandava, since he hath made the result of the battle
+depend upon the victory or the defeat of only one warrior! Suyodhana is
+accomplished, he is a hero; he is again firmly resolved. This old verse
+uttered by Usanas hath been heard by us. Listen to me as I recite it to
+thee with its true sense and meaning! 'Those amongst the remnant of a
+hostile force broken flying away for life, that rally and come back to
+the fight, should always be feared, for they are firmly resolved and have
+but one purpose!' Shakra himself, O Dhananjaya, cannot stand before them
+that rush in fury, having abandoned all hope of life. This Suyodhana had
+broken and fled. All his troops had been killed. He had entered the
+depths of a lake. He had been defeated and, therefore, he had desired to
+retire into the woods, having become hopeless of retaining his kingdom.
+What man is there, possessed of any wisdom, that would challenge such a
+person to a single combat? I do not know whether Duryodhana may not
+succeed in snatching the kingdom that had already become ours! For full
+thirteen years he practised with the mace with great resolution. Even
+now, for slaying Bhimasena, he jumpeth up and leapeth transversely! If
+the mighty-armed Bhima does not slay him unfairly, the son of
+Dhritarashtra will surely remain king!" Having heard those words of the
+high-souled Keshava, Dhananjaya struck his own left thigh before the eyes
+of Bhimasena. Understanding that sign, Bhima began to career with his
+uplifted mace, making many a beautiful circle and many a Yomaka and other
+kinds of manoeuvres. Sometimes adopting the right mandala, sometimes the
+left mandala, and sometimes the motion called Gomutraka, the son of Pandu
+began to career, O king, stupefying his foe. Similarly, thy son, O
+monarch, who was well conversant with encounters with the mace, careered
+beautifully and with great activity, for slaying Bhimasena. Whirling
+their terrible maces which were smeared with sandal paste and other
+perfumed unguents, the two heroes, desirous of reaching the end of their
+hostilities, careered in that battle like two angry Yamas. Desirous of
+slaying each other, those two foremost of men, possessed of great
+heroism, fought like two Garudas desirous of catching the same snake.
+While the king and Bhima careered in beautiful circles, their maces
+clashed, and sparks of fire were generated by those repeated clashes.
+Those two heroic and mighty warriors struck each other equally in that
+battle. They then resembled, O monarch, two oceans agitated by the
+tempest. Striking each other equally like two infuriated elephants, their
+clashing maces produced peals of thunder. During the progress of that
+dreadful and fierce battle at close quarters, both those chastisers of
+foes, while battling, became fatigued. Having rested for a while, those
+two scorchers of foes, filled with rage and uplifting their maces, once
+more began to battle with each other. When by the repeated descents of
+their maces, O monarch, they mangled each other, the battle they fought
+became exceedingly dreadful and perfectly unrestrained. Rushing at each
+other in that encounter, those two heroes, possessed of eyes like those
+of bulls and endued with great activity, struck each other fiercely like
+two buffaloes in the mire. All their limbs mangled and bruised, and
+covered with blood from head to foot, they looked like a couple of
+Kinsukas on the breast of Himavat. During the progress of the encounter,
+when Vrikodara (as a ruse) seemed to give Duryodhana an opportunity, the
+latter, smiling a little, advanced forward. Well-skilled in battle, the
+mighty Vrikodara, beholding his adversary come up, suddenly hurled his
+mace at him. Seeing the mace hurled at him, thy son, O monarch, moved
+away from that spot at which the weapon fell down baffled on the earth.
+Having warded off that blow, thy son, that foremost one of Kuru's race,
+quickly struck Bhimasena with his weapon. In consequence of the large
+quantity of blood drawn by that blow, as also owing to the violence
+itself of the blow, Bhimasena of immeasurable energy seemed to be
+stupefied. Duryodhana, however, knew not that the son of Pandu was so
+afflicted at that moment. Though deeply afflicted, Bhima sustained
+himself, summoning all his patience. Duryodhana, therefore, regarded him
+to be unmoved and ready to return the blow. It was for this that thy son
+did not then strike him again. Having rested for a little while, the
+valiant Bhimasena rushed furiously, O king, at Duryodhana who was
+standing near. Beholding Bhimasena of immeasurable energy filled with
+rage and rushing towards him, thy high-souled son, O bull of Bharata's
+race, desiring to baffle his blow, set his heart on the manoeuvre called
+Avasthana. He, therefore, desired to jump upwards, O monarch, for
+beguiling Vrikodara. Bhimasena fully understood the intentions of his
+adversary. Rushing, therefore, at him, with a loud leonine roar, he
+fiercely hurled his mace at the thighs of the Kuru king as the latter had
+jumped up for baffling the first aim. That mace, endued with the force of
+the thunder and hurled by Bhima of terrible feats, fractured the two
+handsome thighs of Duryodhana. That tiger among men, thy son, after his
+thighs had been broken by Bhimasena, fell down, causing the earth to echo
+with his fall. Fierce winds began to blow, with loud sounds at repeated
+intervals. Showers of dust fell. The earth, with her trees and plants and
+mountains, began to tremble. Upon the fall of that hero who was the head
+of all monarchs on earth, fierce and fiery winds blew with a loud noise
+and with thunder falling frequently. Indeed, when that lord of earth
+fell, large meteors were seen to flash down from the sky. Bloody showers,
+as also showers of dust, fell, O Bharata! These were poured by Maghavat,
+upon the fall of thy son! A loud noise was heard, O bull of Bharata's
+race, in the welkin, made by the Yakshas, and the Rakshasas and the
+Pisachas. At that terrible sound, animals and birds, numbering in
+thousands, began to utter more frightful noise on every side. Those
+steeds and elephants and human beings that formed the (unslain) remnant
+of the (Pandava) host uttered loud cries when thy son fell. Loud also
+became the blare of conchs and the peal of drums and cymbals. A terrific
+noise seemed to come from within the bowels of the earth. Upon the fall
+of thy son, O monarch, headless beings of frightful forms, possessed of
+many legs and many arms, and inspiring all creatures with dread, began to
+dance and cover the earth on all sides. Warriors, O king, that stood with
+standards or weapons in their arms, began to tremble, O king, when thy
+son fell. Lakes and wells, O best of kings, vomited forth blood. Rivers
+of rapid currents flowed in opposite directions. Women seemed to look
+like men, and men to look like women at that hour, O king, when thy son
+Duryodhana fell! Beholding those wonderful portents, the Pancalas and the
+Pandavas, O bull of Bharata's race, became filled with anxiety. The gods
+and the Gandharvas went away to the regions they desired, talking, as
+they proceeded, of that wonderful battle between thy sons. Similarly the
+Siddhas, and the Charanas of the fleetest course, went to those places
+from which they had come, applauding those two lions among men."
+
+
+
+59
+
+"Sanjaya said, 'Beholding Duryodhana felled upon the earth like a
+gigantic Sala uprooted (by the tempest) the Pandavas became filled with
+joy. The Somakas also beheld, with hair standing on end, the Kuru king
+felled upon the earth like an infuriated elephant felled by a lion.
+Having struck Duryodhana down, the valiant Bhimasena, approaching the
+Kuru chief, addressed him, saying, "O wretch, formerly laughing at the
+disrobed Draupadi in the midst of the assembly, thou hadst, O fool,
+addressed us as 'Cow, Cow!' Bear now the fruit of that insult!" Having
+said these words, he touched the head of his fallen foe with his left
+foot. Indeed, he struck the head of that lion among kings with his foot.
+With eyes red in wrath, Bhimasena, that grinder of hostile armies, once
+more said these words. Listen to them, O monarch! "They that danced at us
+insultingly, saying, 'Cow, Cow!' we shall now dance at them, uttering the
+same words, 'Cow, Cow!' We have no guile, no fire, no match, at dice, no
+deception! Depending upon the might of our own arms we resist and check
+our foes!" Having attained to the other shores of those fierce
+hostilities, Vrikodara once more laughingly said these words slowly unto
+Yudhishthira and Keshava and Srinjaya and Dhananjaya and the two sons of
+Madri, "They that had dragged Draupadi, while ill, into the assembly and
+had disrobed her there, behold those Dhartarashtras slain in battle by
+the Pandavas through the ascetic penances of Yajnasena's daughter! Those
+wicked-hearted sons of king Dhritarashtra who had called us 'Sesame seeds
+without kernel,' have all been slain by us with their relatives and
+followers! It matters little whether (as a consequence of those deeds) we
+go to heaven or fall into hell!" Once more, uplifting the mace that lay
+on his shoulders, he struck with his left foot the head of the monarch
+who was prostrate on the earth, and addressing the deceitful Duryodhana,
+said these words. Many of the foremost warriors among the Somakas, who
+were all of righteous souls, beholding the foot of the rejoicing
+Bhimasena of narrow heart placed upon the head of that foremost one of
+Kuru's race, did not at all approve of it. While Vrikodara, after having
+struck down thy son, was thus bragging and dancing madly, king
+Yudhishthira addressed him, saying, "Thou hast paid off thy hostility
+(towards Duryodhana) and accomplished thy vow by a fair or an unfair act!
+Cease now, O Bhima! Do not crush his head with thy foot! Do not act
+sinfully! Duryodhana is a king! He is, again, thy kinsman! He is fallen!
+This conduct of thine, O sinless one, is not proper. Duryodhana was the
+lord of eleven Akshauhinis of troops. He was the king of the Kurus. Do
+not, O Bhima, touch a king and a kinsman with thy foot. His kinsmen are
+slain. His friends and counsellors are gone. His troops have been
+exterminated. He has been struck down in battle. He is to be pitied in
+every respect. He deserves not to be insulted, for remember that he is a
+king. He is ruined. His friends and kinsmen have been slain. His brothers
+have been killed. His sons too have been slain. His funeral cake hath
+been taken away. He is our brother. This that thou doest unto him is not
+proper. 'Bhimasena is a man of righteous behaviour': people used to say
+this before of thee! Why then, O Bhimasena, dost thou insult the king in
+this way?" Having said these words unto Bhimasena, Yudhishthira, with
+voice choked in tears, and afflicted with grief, approached Duryodhana,
+that chastiser of foes, and said unto him, "O sire, thou shouldst not
+give way to anger nor grieve for thyself. Without doubt thou bearest the
+dreadful consequences of thy own former acts. Without doubt this sad and
+woeful result had been ordained by the Creator himself, that we should
+injure thee and thou shouldst injure us, O foremost one of Kuru's race!
+Through thy own fault this great calamity has come upon thee, due to
+avarice and pride and folly, O Bharata! Having caused thy companions and
+brothers and sires and sons and grandsons and others to be all slain,
+thou comest now by thy own death. In consequence of thy fault, thy
+brothers, mighty car-warriors all, and thy kinsmen have been slain by us.
+I think all this to be the work of irresistible Destiny. Thou art not to
+be pitied. On the other hand, thy death, O sinless one, is enviable. It
+is we that deserve to be pitied in every respect, O Kaurava! We shall
+have to drag on a miserable existence, reft of all our dear friends and
+kinsmen. Alas, how shall I behold the widows, overwhelmed with grief and
+deprived of their senses by sorrow, of my brothers and sons and
+grandsons! Thou, O king, departest from this world! Thou art sure to have
+thy residence in heaven! We, on the other hand, shall be reckoned as
+creatures of hell, and shall continue to suffer the most poignant grief!
+The grief-afflicted wives of Dhritarashtra's sons and grandsons, those
+widows crushed with sorrow, will without doubt, curse us all!" Having
+said these words, Dharma's royal son, Yudhishthira, deeply afflicted with
+grief, began to breathe hard and indulge in lamentations.'"
+
+
+
+60
+
+"Dhritarashtra said, 'Beholding the (Kuru) king struck down unfairly,
+what O Suta, did the mighty Baladeva, that foremost one of Yadu's race,
+say? Tell me, O Sanjaya, what Rohini's son, well-skilled in encounters
+with the mace and well acquainted with all its rules, did on that
+occasion!'
+
+"Sanjaya said, 'Beholding thy son struck at the thighs, the mighty Rama,
+that foremost of smiters, became exceedingly angry. Raising his arms
+aloft the hero having the plough for his weapon, in a voice of deep
+sorrow, said in the midst of those kings, "Oh, fie on Bhima, fie on
+Bhima! Oh, fie, that in such a fair fight a blow hath been struck below
+the navel! Never before hath such an act as Vrikodara hath done been
+witnessed in an encounter with the mace! No limb below the navel should
+be struck. This is the precept laid down in treatises! This Bhima,
+however, is an ignorant wretch, unacquainted with the truths of
+treatises! He, therefore, acteth as he likes!" While uttering these
+words, Rama gave way to great wrath. The mighty Baladeva then, uplifting
+his plough, rushed towards Bhimasena! The form of that high-souled
+warrior of uplifted arms then became like that of the gigantic mountains
+of Kailasa variegated with diverse kinds of metals. The mighty Keshava,
+however, ever bending with humanity, seized the rushing Rama encircling
+him with his massive and well-rounded arms. Those two foremost heroes of
+Yadu's race, the one dark in complexion and the other fair, looked
+exceedingly beautiful at that moment, like the Sun and the Moon, O king,
+on the evening sky! For pacifying the angry Rama, Keshava addressed him,
+saying, "There are six kinds of advancement that a person may have: one's
+own advancement, the advancement of one's friends, the advancement of
+one's friends, the decay of one's enemy, the decay of one's enemy's
+friends, and the decay of one's enemy's friends' friends. When reverses
+happen to one's own self or to one's friends, one should then understand
+that one's fall is at hand and, therefore, one should at such times look
+for the means of applying a remedy. The Pandavas of unsullied prowess are
+our natural friends. They are the children of our own sire's sister! They
+had been greatly afflicted by their foes! The accomplishment of one's vow
+is one's duty. Formerly Bhima had vowed in the midst of the assembly that
+he would in great battle break with his mace the thighs of Duryodhana.
+The great Rishi Maitreya also, O scorcher of foes, had formerly cursed
+Duryodhana, saying, 'Bhima will, with his mace, break thy thighs!' In
+consequence of all this, I do not see any fault in Bhima! Do not give way
+to wrath, O slayer of Pralamva! Our relationship with the Pandavas is
+founded upon birth and blood, as also upon an attraction of hearts. In
+their growth is our growth. Do not, therefore, give way to wrath, O bull
+among men!" Hearing these words of Vasudeva the wielder of the plough,
+who was conversant with rules of morality, said, "Morality is well
+practised by the good. Morality, however, is always afflicted by two
+things, the desire of Profit entertained by those that covet it, and the
+desire for Pleasure cherished by those that are wedded to it. Whoever
+without afflicting Morality and Profit, or Morality and Pleasure, or
+Pleasure and Profit, followeth all three--Morality, Profit and
+Pleasure--always succeeds in obtaining great happiness. In consequence,
+however, of morality being afflicted by Bhimasena, this harmony of which
+I have spoken hath been disturbed, whatever, O Govinda, thou mayst tell
+me!" Krishna replied, saying, "Thou art always described as bereft of
+wrath, and righteous-souled and devoted to righteousness! Calm thyself,
+therefore, and do not give way to wrath! Know that the Kali age is at
+hand. Remember also the vow made by the son of Pandu! Let, therefore, the
+son of Pandu be regarded to have paid off the debt he owed to his
+hostility and to have fulfilled his vow!"'
+
+"Sanjaya continued, 'Hearing this fallacious discourse from Keshava, O
+king, Rama failed to dispel his wrath and become cheerful. He then said
+in that assembly, "Having unfairly slain king Suyodhana of righteous
+soul, the son of Pandu shall be reputed in the world as a crooked
+warrior! The righteous-souled Duryodhana, on the other hand, shall obtain
+eternal blessedness! Dhritarashtra's royal son, that ruler of men, who
+hath been struck down, is a fair warrior. Having made every arrangement
+for the Sacrifice of battle and having undergone the initiatory
+ceremonies on the field, and, lastly, having poured his life as a
+libation upon the fire represented by his foes, Duryodhana has fairly
+completed his sacrifice by the final ablutions represented by the
+attainment of glory!" Having said these words, the valiant son of Rohini,
+looking like the crest of a white cloud, ascended his car and proceeded
+towards Dwaraka. The Pancalas with the Vrishnis, as also the Pandavas, O
+monarch, became rather cheerless after Rama had set out for Dwaravati.
+Then Vasudeva, approaching Yudhishthira who was exceedingly melancholy
+and filled with anxiety, and who hung down his head and knew not what to
+do in consequence of his deep affliction, said unto him these words:
+
+"'Vasudeva said, "O Yudhishthira the just, why dost thou sanction this
+unrighteous act, since thou permittest the head of the insensible and
+fallen Duryodhana whose kinsmen and friends have all been slain to be
+thus struck by Bhima with his foot. Conversant with the ways of morality,
+why dost thou, O king, witness this act with indifference?"
+
+"'Yudhishthira answered, "This act, O Krishna, done from wrath, of
+Vrikodara's touching the head of the king with his foot, is not agreeable
+to me, nor am I glad at this extermination of my race! By guile were we
+always deceived by the sons of Dhritarashtra! Many were the cruel words
+they spoke to us. We were again exiled into the woods by them. Great is
+the grief on account of all those acts that is in Bhimasena's heart!
+Reflecting on all this, O thou of Vrishni's race, I looked on with
+indifference! Having slain the covetous Duryodhana bereft of wisdom and
+enslaved by his passions, let the son of Pandu gratify his desire, be it
+righteousness or unrighteousness!"'
+
+"Sanjaya continued, 'After Yudhishthira had said this, Vasudeva, that
+perpetuator of Yadu's race, said with difficulty, "Let it be so!" Indeed,
+after Vasudeva had been addressed in those words by Yudhishthira, the
+former, who always wished what was agreeable to and beneficial for
+Bhima, approved all those acts that Bhima had done in battle. Having
+struck down thy son in battle, the wrathful Bhimasena, his heart filled
+with joy, stood with joined hands before Yudhishthira and saluted him in
+proper form. With eyes expanded in delight and proud of the victory he
+had won, Vrikodara of great energy, O king, addressed his eldest brother,
+saying, "The Earth is today thine, O king, without brawls to disturb her
+and with all her thorns removed! Rule over her, O monarch, and observe
+the duties of thy order! He who was the cause of these hostilities and
+who fomented them by means of his guile, that wretched wight fond of
+deception, lieth, struck down, on the bare ground, O lord of earth! All
+these wretches headed by Duhshasana, who used to utter cruel words, as
+also those other foes of thine, the son of Radha, and Shakuni, have been
+slain! Teeming with all kinds of gems, the Earth, with her forests and
+mountains, O monarch, once more cometh to thee that hast no foes alive!"
+
+"'Yudhishthira said, "Hostilities have come to an end! King Suyodhana
+hath been struck down! The earth hath been conquered (by us), ourselves
+having acted according to the counsels of Krishna! By good luck, thou
+hast paid off thy debt to thy mother and to thy wrath! By good luck, thou
+hast been victorious, O invincible hero, and by good luck, thy foe hath
+been slain!"'"
+
+
+
+61
+
+"Dhritarashtra said, 'Beholding Duryodhana struck down in battle by
+Bhimasena, what, O Sanjaya, did the Pandavas and the Srinjayas do?'
+
+"Sanjaya said, 'Beholding Duryodhana slain by Bhimasena in battle, O
+king, like a wild elephant slain by a lion, the Pandavas with Krishna
+became filled with delight. The Pancalas and the Srinjayas also, upon the
+fall of the Kuru king, waved their upper garments (in the air) and
+uttered leonine roars. The very Earth seemed to be unable to bear those
+rejoicing warriors. Some stretched their bows; others drew their
+bowstrings. Some blew their huge conchs; others beat their drums. Some
+sported and jumped about, while some amongst thy foes laughed aloud. Many
+heroes repeatedly said these words unto Bhimasena, "Exceedingly difficult
+and great hath been the feats that thou hast achieved today in battle, by
+having struck down the Kuru king, himself a great warrior, with thy mace!
+All these men regard this slaughter of the foe by thee to be like that of
+Vritra by Indra himself! Who else, save thyself, O Vrikodara, could slay
+the heroic Duryodhana while careering in diverse kinds of motion and
+performing all the wheeling manoeuvres (characteristic of such
+encounters)? Thou hast now reached the other shore of these hostilities,
+that other shore which none else could reach. This feat that thou hast
+achieved is incapable of being achieved by any other warriors. By good
+luck, thou hast, O hero, like an infuriated elephant, crushed with thy
+foot the head of Duryodhana on the field of battle! Having fought a
+wonderful battle, by good luck, O sinless one, thou hast quaffed the
+blood of Duhshasana, like a lion quaffing the blood of a buffalo! By good
+luck, thou hast, by thy own energy, placed thy foot on the head of all
+those that had injured the righteous-souled king Yudhishthira! In
+consequence of having vanquished thy foes and of thy having slain
+Duryodhana, by good luck, O Bhima, thy fame hath spread over the whole
+world! Bards and eulogists applauded Shakra after the fall of Vritra,
+even as we are now applauding thee, O Bharata, after the fall of thy
+foes! Know, O Bharata, that the joy we felt upon the fall of Duryodhana
+hath not yet abated in the least!" Even these were the words addressed to
+Bhimasena by the assembled eulogists on that occasion! Whilst those
+tigers among men, the Pancalas and the Pandavas, all filled with delight
+were indulging in such language, the slayer of Madhu addressed them,
+saying, "You rulers of men, it is not proper to slay a slain foe with
+such cruel speeches repeatedly uttered. This wight of wicked
+understanding hath already been slain. This sinful, shameless, and
+covetous wretch, surrounded by sinful counsellors and ever regardless of
+the advice of wise friends, met with his death even when he refused,
+though repeatedly urged to contrary by Vidura and Drona and Kripa and
+Sanjaya, to give unto the sons of Pandu their paternal share in the
+kingdom which they had solicited at his hands! This wretch is not now fit
+to be regarded either as a friend or a foe! What use in spending bitter
+breath upon one who hath now become a piece of wood! Mount your cars
+quickly, ye kings, for we should leave this place! By good luck, this
+sinful wretch hath been slain with his counsellors and kinsmen and
+friends!" Hearing these rebukes from Krishna, king Duryodhana, O monarch,
+gave way to wrath and endeavoured to rise. Sitting on his haunches and
+supporting himself on his two arms, he contracted his eyebrows and cast
+angry glances at Vasudeva. The form then of Duryodhana whose body was
+half raised looked like that of a poisonous snake, O Bharata, shorn of
+its tail. Disregarding his poignant and unbearable pains, Duryodhana
+began to afflict Vasudeva with keen and bitter words, "O son of Kansa's
+slave, thou hast, it seems, no shame, for hast thou forgotten that I have
+been struck down most unfairly, judged by the rules that prevail in
+encounters with the mace? It was thou who unfairly caused this act by
+reminding Bhima with a hint about the breaking of my thighs! Dost thou
+think I did not mark it when Arjuna (acting under thy advice) hinted it
+to Bhima? Having caused thousands of kings, who always fought fairly, to
+be slain through diverse kinds of unfair means, feelest thou no shame or
+no abhorrence for those acts? Day after day having caused a great carnage
+of heroic warriors, thou causedst the grandsire to be slain by placing
+Shikhandi to the fore! Having again caused an elephant of the name of
+Ashvatthama to be slain, O thou of wicked understanding, thou causedst
+the preceptor to lay aside his weapons. Thinkest thou that this is not
+known to me! While again that valiant hero was about to be slain this
+cruel Dhrishtadyumna, thou didst not dissuade the latter! The dart that
+had been begged (of Shakra as a boon) by Karna for the slaughter of
+Arjuna was baffled by thee through Ghatotkacha! Who is there that is more
+sinful than thou? Similarly, the mighty Bhurishrava, with one of his arms
+lopped off and while observant of the Praya vow, was caused to be slain
+by thee through the agency of the high-souled Satyaki. Karna had done a
+great feat for vanquishing Partha. Thou, however, causedst Aswasena, the
+son of that prince of snakes (Takshaka), to be baffled in achieving his
+purpose! When again the wheel of Karna's car sank in mire and Karna was
+afflicted with calamity and almost vanquished on that account, when,
+indeed, that foremost of men became anxious to liberate his wheel, thou
+causedst that Karna to be then slain! If ye had fought me and Karna and
+Bhishma and Drona by fair means, victory then, without doubt, would never
+have been yours. By adopting the most crooked and unrighteous of means
+thou hast caused many kings observant of the duties of their order and
+ourselves also to be slain!"
+
+"'Vasudeva said, "Thou, O son of Gandhari, hast been slain with thy
+brothers, sons, kinsmen, friends, and followers, only in consequence of
+the sinful path in which thou hast trod! Through thy evil acts those two
+heroes, Bhishma and Drona, have been slain! Karna too hath been slain for
+having imitated thy behaviour! Solicited by me, O fool, thou didst not,
+from avarice, give the Pandavas their paternal share, acting according to
+the counsels of Shakuni! Thou gavest poison to Bhimasena! Thou hadst,
+also, O thou of wicked understanding, endeavoured to burn all the
+Pandavas with their mother at the palace of lac! On the occasion also of
+the gambling, thou hadst persecuted the daughter of Yajnasena, while in
+her season, in the midst of the assembly! Shameless as thou art, even
+then thou becamest worthy of being slain! Thou hadst, through Subala's
+son well-versed in dice, unfairly vanquished the virtuous Yudhishthira
+who was unskilled in gambling! For that art thou slain! Through the
+sinful Jayadratha again, Krishna was on another occasion persecuted when
+the Pandavas, her lords, had gone out hunting towards the hermitage of
+Trinavindu! Causing Abhimanyu, who was a child and alone, to be
+surrounded by many, thou didst slay that hero. It is in consequence of
+that fault, O sinful wretch, that thou art slain! All those unrighteous
+acts that thou sayest have been perpetrated by us, have in reality been
+perpetrated by thee in consequence of thy sinful nature! Thou didst never
+listen to the counsels of Brihaspati and Usanas! Thou didst never wait
+upon the old! Thou didst never hear beneficial words! Enslaved by
+ungovernable covetousness and thirst of gain, thou didst perpetrate many
+unrighteous acts! Bear now the consequences of those acts of thine!"
+
+"'Duryodhana said, "I have studied, made presents according to the
+ordinance, governed the wide Earth with her seas, and stood over the
+heads of my foes! Who is there so fortunate as myself! That end again
+which is courted by Kshatriyas observant of the duties of their own
+order, death in battle, hath become mine. Who, therefore, is so fortunate
+as myself? Human enjoyments such as were worthy of the very gods and such
+as could with difficulty be obtained by other kings, had been mine.
+Prosperity of the very highest kind had been attained by me! Who then is
+so fortunate as myself? With all my well-wishers, and my younger
+brothers, I am going to heaven, O thou of unfading glory! As regards
+yourselves, with your purposes unachieved and torn by grief, live ye in
+this unhappy world!"'
+
+"Sanjaya continued, 'Upon the conclusion of these words of the
+intelligent king of the Kurus, a thick shower of fragrant flowers fell
+from the sky. The Gandharvas played upon many charming musical
+instruments. The Apsaras in a chorus sang the glory of king Duryodhana.
+The Siddhas uttered loud sound to the effect, "Praise be to king
+Duryodhana!" Fragrant and delicious breezes mildly blew on every side.
+All the quarters became clear and the firmament looked blue as the lapis
+lazuli. Beholding these exceedingly wonderful things and this worship
+offered to Duryodhana, the Pandavas headed by Vasudeva became ashamed.
+Hearing (invisible beings cry out) that Bhishma and Drona and Karna and
+Bhurishrava were slain unrighteously, they became afflicted with grief
+and wept in sorrow. Beholding the Pandavas filled with anxiety and grief,
+Krishna addressed them in a voice deep as that of the clouds or the drum,
+saying, "All of them were great car-warriors and exceedingly quick in the
+use of weapons! If ye had put forth all your prowess, even then ye could
+never have slain them in battle by fighting fairly! King Duryodhana also
+could never be slain in a fair encounter! The same is the case with all
+those mighty car-warriors headed by Bhishma! From desire of doing good to
+you, I repeatedly applied my powers of illusion and caused them to be
+slain by diverse means in battle. If I had not adopted such deceitful
+ways in battle, victory would never have been yours, nor kingdom, nor
+wealth! Those four were very high-souled warriors and regarded as
+Atirathas in the world. The very Regents of the Earth could not slay them
+in fair fight! Similarly, the son of Dhritarashtra, though fatigued when
+armed with the mace, could not be slain in fair fight by Yama himself
+armed with his bludgeon! You should not take it to heart that this foe of
+yours hath been slain deceitfully. When the number of one's foes becomes
+great, then destruction should be effected by contrivances and means. The
+gods themselves, in slaying the Asuras, have trod the same way. That way,
+therefore, that hath been trod by the gods, may be trod by all. We have
+been crowned with success. It is evening. We had better depart to our
+tents. Let us all, ye kings, take rest with our steeds and elephants and
+cars." Hearing these words of Vasudeva, the Pandavas and the Pancalas,
+filled with delight, roared like a multitude of lions. All of them blew
+their conchs and Jadava himself blew Panchajanya, filled with joy, O bull
+among men, at the sight of Duryodhana struck down in battle.'"
+
+
+
+62
+
+"Sanjaya said, 'All those kings, possessed of arms that resembled spiked
+bludgeons, then proceeded towards their tents, filled with joy and
+blowing their conchs on their way. The Pandavas also, O monarch,
+proceeded towards our encampment. The great bowman Yuyutsu followed them,
+as also Satyaki, and Dhrishtadyumna, and Shikhandi, and the five sons of
+Draupadi. The other great bowmen also proceeded towards our tents. The
+Parthas then entered the tent of Duryodhana, shorn of its splendours and
+reft of its lord and looking like an arena of amusement after it has been
+deserted by spectators. Indeed, that pavilion looked like a city reft of
+festivities, or a lake without its elephant. It then swarmed with women
+and eunuchs and certain aged counsellors. Duryodhana and other heroes,
+attired in robes dyed in yellow, formerly used, O king, to wait
+reverentially, with joined hands, on those old counsellors.
+
+"'Arrived at the pavilion of the Kuru king, the Pandavas, those foremost of
+car-warriors, O monarch, dismounted from their cars. At that time, always
+engaged, O bull of Bharata's race, in the good of his friend, Keshava,
+addressed the wielder of Gandiva, saying, "Take down thy Gandiva as also
+the two inexhaustible quivers. I shall dismount after thee, O best of the
+Bharatas! Get thee down, for this is for thy good, O sinless one!"
+
+"'Pandu's brave son Dhananjaya did as he was directed. The intelligent
+Krishna, abandoning the reins of the steeds, then dismounted from the car
+of Dhananjaya. After the high-souled Lord of all creatures had dismounted
+from that car, the celestial Ape that topped the mantle of Arjuna's
+vehicle, disappeared there and then. The top of the vehicle, which had
+before been burnt by Drona and Karna with their celestial weapons,
+quickly blazed forth to ashes, O king, without any visible fire having
+been in sight. Indeed, the car of Dhananjaya, with its quick pairs of
+steeds, yoke, and shaft, fell down, reduced to ashes.
+
+"'Beholding the vehicle thus reduced to ashes, O lord, the sons of Pandu
+became filled with wonder, and Arjuna, O king, having saluted Krishna and
+bowed unto him, said these words, with joined hands and in an
+affectionate voice, "O Govinda, O divine one, for what reason hath this
+car been consumed by fire? What is this highly wonderful incident that
+has happened before our eyes! O thou of mighty arms, if thou thinkest
+that I can listen to it without harm, then tell me everything."
+
+"'Vasudeva said, "That car, O Arjuna, had before been consumed by diverse
+kinds of weapons. It was because I had sat upon it during battle that it
+did not fall into pieces, O scorcher of foes! Previously consumed by the
+energy of brahmastra, it has been reduced to ashes upon my abandoning it
+after attainment by thee of thy objects!"
+
+"'Then, with a little pride, that slayer of foes, the divine Keshava,
+embracing king Yudhishthira, said unto him, "By good luck, thou hast won
+the victory, O son of Kunti! By good luck, thy foes have been vanquished!
+By good luck, the wielder of Gandiva, Bhimasena the son of Pandu,
+thyself, O king, and the two sons of Madri have escaped with life from
+this battle so destructive of heroes, and have escaped after having slain
+all your foes! Quickly do that, O Bharata, which should now be done by
+thee!
+
+"'"After I had arrived at Upaplavya, thyself, approaching me, with the
+wielder of Gandiva in thy company, gavest me honey and the customary
+ingredients, and saidst these words, O Lord: 'This Dhananjaya, O Krishna,
+is thy brother and friend! He should, therefore, be protected by thee in
+all dangers!' After thou didst say these words, I answered thee, saying,
+'So be it!'
+
+"'"That Savyasaci hath been protected by me. Victory also hath been thine,
+O king! With his brothers, O king of kings, that hero of true prowess hath
+come out of this dreadful battle, so destructive of heroes, with life!"
+Thus addressed by Krishna, King Yudhishthira the just, with hair standing
+on end, O monarch, said these words unto Janardana:
+
+"'Yudhishthira said, "Who else save thee, O grinder of foes, not excepting
+the thunder-wielding Purandara himself, could have withstood the
+brahmastras hurled by Drona and Karna! It was through thy grace that the
+Samsaptakas were vanquished! It was through thy grace that Partha had
+never to turn back from even the fiercest of encounters! Similarly, it
+was through thy grace, O mighty-armed one, that I myself, with my
+posterity, have, by accomplishing diverse acts one after another,
+obtained the auspicious end of prowess and energy! At Upaplavya, the
+great rishi Krishna-Dvaipayana told me that thither is Krishna where
+righteousness is, and thither is victory where Krishna is!"'
+
+"Sanjaya continued, 'After this conversation, those heroes entered thy
+encampment and obtained the military chest, many jewels, and much wealth.
+And they also obtained silver and gold and gems and pearls and many
+costly ornaments and blankets and skins, and innumerable slaves male and
+female, and many other things necessary for sovereignty. Having obtained
+that inexhaustible wealth belonging to thee, O bull of Bharata's race,
+those highly blessed ones, whose foe had been slain, uttered loud cries
+of exultation. Having unyoked their animals, the Pandavas and Satyaki
+remained there awhile for resting themselves.
+
+"'Then Vasudeva of great renown said, "We should, as an initiatory act of
+blessedness, remain out of the camp for this night." Answering, "So be
+it!" the Pandavas and Satyaki, accompanied by Vasudeva, went out of the
+camp for the sake of doing that which was regarded as an auspicious act.
+Arrived on the banks of the sacred stream Oghavati, O king, the Pandavas,
+reft of foes, took up their quarters there for that night!
+
+"'They despatched Keshava of Yadu's race to Hastinapura. Vasudeva of great
+prowess, causing Daruka to get upon his car, proceeded very quickly to
+that place where the royal son of Ambika was. While about to start on his
+car having Shaibya and Sugriva (and the others) yoked unto it, (the
+Pandavas) said unto him, "Comfort the helpless Gandhari who hath lost all
+her sons!' Thus addressed by the Pandavas, that chief of the Satvatas
+then proceeded towards Hastinapura and arrived at the presence of
+Gandhari who had lost all her sons in the war."'"
+
+
+
+63
+
+Janamejaya said, "For what reason did that tiger among kings,
+Yudhishthira the just, despatch that scorcher of foes, Vasudeva, unto
+Gandhari? Krishna had at first gone to the Kauravas for the sake of
+bringing about peace. He did not obtain the fruition of his wishes. In
+consequence of this the battle took place. When all the warriors were
+slain and Duryodhana was struck down, when in consequence of the battle
+the empire of Pandu's son became perfectly foeless, when all the (Kuru)
+camp became empty, all its inmates having fled, when great renown was won
+by the son of Pandu, what, O regenerate one, was the cause for which
+Krishna had once again to go to Hastinapura? It seems to me, O Brahmana,
+that the cause could not be a light one, for it was Janardana of
+immeasurable soul who had himself to make the journey! O foremost of all
+Adhyaryus, tell me in detail what the cause was for undertaking such a
+mission!"
+
+Vaishampayana said, "The question thou askest me, O king, is, indeed,
+worthy of thee! I will tell thee everything truly as it occurred, O bull
+of Bharata's race! Beholding Duryodhana, the mighty son of Dhritarashtra,
+struck down by Bhimasena in contravention of the rules of fair fight, in
+fact, beholding the Kuru king slain unfairly, O Bharata, Yudhishthira, O
+monarch, became filled with great fear, at the thought of the highly
+blessed Gandhari possessed of ascetic merit. 'She hath undergone severe
+ascetic austerities and can, therefore, consume the three worlds,' even
+thus thought the son of Pandu. By sending Krishna, Gandhari, blazing with
+wrath, would be comforted before Yudhishthira's own arrival. 'Hearing of
+the death of her son brought to such a plight by ourselves, she will, in
+wrath, with the fire of her mind, reduce us to ashes! How will Gandhari
+endure such poignant grief, after she hears her son, who always fought
+fairly, slain unfairly by us?' Having reflected in this strain for a long
+while, king Yudhishthira the just, filled with fear and grief, said these
+words unto Vasudeva: 'Through thy grace, O Govinda, my kingdom hath been
+reft of thorns! That which we could not in imagination even aspire to
+obtain hath now become ours, O thou of unfading glory! Before my eyes, O
+mighty-armed one, making the very hair stand on end, violent were the
+blows that thou hadst to bear, O delighter of the Yadavas! In the battle
+between the gods and the Asuras, thou hadst, in days of old, lent thy aid
+for the destruction of the foes of the gods and those foes were slain! In
+the same way, O mighty-armed one, thou hast given us aid, O thou of
+unfading glory! By agreeing to act as our charioteer, O thou of Vrishni's
+race, thou hast all along protected us! If thou hadst not been the
+protector of Phalguna in dreadful battle, how could then this sea of
+troops have been capable of being vanquished? Many were the blows of the
+mace, and many were the strokes of spiked bludgeons and darts and sharp
+arrows and lances and battle axes, that have been endured by thee! For
+our sake, O Krishna, thou hadst also to hear many harsh words and endure
+the fall, violent as the thunder, of weapons in battle! In consequence of
+Duryodhana's slaughter, all this has not been fruitless, O thou of
+unfading glory! Act thou again in such a way that the fruit of all those
+acts may not be destroyed! Although victory hath been ours, O Krishna,
+our heart, however, is yet trembling in doubt! Know, O Madhava, that
+Gandhari's wrath, O mighty-armed one, hath been provoked! That
+highly-blessed lady is always emaciating herself with the austerest of
+penances! Hearing of the slaughter of her sons and grandsons, she will,
+without doubt, consume us to ashes! It is time, O hero, I think, for
+pacifying her! Except thee, O foremost of men, what other person is there
+that is able to even behold that lady of eyes red like copper in wrath
+and exceedingly afflicted with the ills that have befallen her children?
+That thou shouldst go there, O Madhava, is what I think to be proper, for
+pacifying Gandhari, O chastiser of foes, who is blazing with wrath! Thou
+art the Creator and the Destroyer. Thou art the first cause of all the
+worlds thyself being eternal! By words fraught with reasons, visible and
+invisible that are all the result of time, thou wilt quickly, O thou of
+great wisdom, be able to pacify Gandhari! Our grandsire, the holy
+Krishna-Dvaipayana, will be there. O mighty-armed one, it is thy duty to
+dispel, by all means in thy power, the wrath of Gandhari!' Hearing these
+words of king Yudhishthira the just, the perpetuator of Yadu's race,
+summoning Daruka, said, 'Let my car be equipped!' Having received
+Keshava's command, Daruka in great haste, returned and represented unto
+his high-souled master that the car was ready. That scorcher of foes and
+chief of Yadu's race, the lord Keshava, having mounted the car, proceeded
+with great haste to the city of the Kurus. The adorable Madhava then,
+riding on his vehicle, proceeded, and arriving at the city called after
+the elephant entered it. Causing the city to resound with the rattle of
+his car-wheels as he entered it, he sent word to Dhritarashtra and then
+alighted from his vehicle and entered the palace of the old king. He
+there beheld that best of Rishis, (Dvaipayana) arrived before him.
+Janardana, embracing the feet of both Vyasa and Dhritarashtra, quietly
+saluted Gandhari also. Then the foremost of the Yadavas, Vishnu seizing
+Dhritarashtra by the hand, O monarch, began to weep melodiously. Having
+shed tears for a while from sorrow, he washed his eyes and his face with
+water according to rules. That chastiser of foes then said these softly
+flowing words unto Dhritarashtra, 'Nothing is unknown to thee, O Bharata,
+about the past and the future! Thou art well-acquainted, O lord, with the
+course of time! From a regard for thee, the Pandavas had endeavoured to
+prevent the destruction of their race and the extermination of
+Kshatriyas, O Bharata! Having made an understanding with his brothers,
+the virtuous Yudhishthira had lived peacefully. He even went to exile
+after defeat at unfair dice! With his brothers he led a life of
+concealment, attired in various disguises. They also every day got into
+diverse other woes as if they were quite helpless! On the eve of battle I
+myself came and in the presence of all men begged of thee only five
+villages. Afflicted by Time, and moved by covetousness, thou didst not
+grant my request. Through thy fault, O king, all the Kshatriya race hath
+been exterminated! Bhishma, and Somadatta, and Valhika, and Kripa, and
+Drona and his son, and the wise Vidura, always solicited thee for peace.
+Thou didst not, however, follow their counsels! Everyone, it seems, when
+afflicted by Time, is stupefied, O Bharata, since even thou, O king, as
+regards this matter, did act so foolishly! What else can it be but the
+effect of Time? Indeed, Destiny is supreme! Do not, O thou of great
+wisdom, impute any fault to the Pandavas! The smallest transgression is
+not discernible in the high-souled Pandavas, judged by the rules of
+morality or reason or affection, O scorcher of foes! Knowing all this to
+be the fruit of thy own fault, it behoveth thee not to cherish any
+ill-feeling towards the Pandavas! Race, line, funeral cake, and what else
+depends upon offspring, now depend on the Pandavas as regards both
+thyself and Gandhari! Thyself, O tiger among the Kurus, and the renowned
+Gandhari also, should not harbour malice towards the Pandavas. Reflecting
+upon all this, and thinking also of thy own transgressions, cherish good
+feeling towards the Pandavas. I bow to thee, O bull of Bharata's race!
+Thou knowest, O mighty-armed one, what the devotion is of king
+Yudhishthira and what his affection is towards thee, O tiger among kings!
+Having caused this slaughter of even foes that wronged him so, he is
+burning day and night, and hath not succeeded in obtaining peace of mind!
+That tiger among men, grieving for thee and for Gandhari, faileth to
+obtain any happiness. Overwhelmed with shame he cometh not before thee
+that art burning with grief on account of thy children and whose
+understanding and senses have been agitated by that grief!' Having said
+these words unto Dhritarashtra, that foremost one of Yadu's race, O
+monarch, addressed the grief-stricken Gandhari in these words of high
+import: 'O daughter of Subala, thou of excellent vows, listen to what I
+say! O auspicious dame, there is now no lady like thee in the world! Thou
+rememberest, O queen, those words that thou spokest in the assembly in my
+presence, those words fraught with righteousness and that were beneficial
+to both parties, which thy sons, O auspicious lady, did not obey!
+Duryodhana who coveted victory was addressed by thee in bitter words!
+Thou toldst him then. "Listen, O fool, to these words of mine: 'thither
+is victory where righteousness is.'" Those words of thine, O princess,
+have now been accomplished! Knowing all this, O auspicious lady, do not
+set thy heart on sorrow. Let not thy heart incline towards the
+destruction of the Pandavas! In consequence of the strength of thy
+penances, thou art able, O highly blessed one, to burn, with thy eyes
+kindled with rage, the whole Earth with her mobile and immobile
+creatures!' Hearing these words of Vasudeva, Gandhari said, 'It is even
+so, O Keshava, as thou sayest! My heart, burning in grief, has been
+unsteadied! After hearing thy words, however, that heart, O Janardana,
+hath again become steady. As regards the blind old king, now become
+child, thou, O foremost of men, with those heroes, the sons of Pandu,
+hast become his refuge!' Having said so much, Gandhari, burning in grief
+on account of the death of her sons, covered her face with her cloth and
+began to weep aloud. The mighty-armed lord Keshava then comforted the
+grief-stricken princess with words that were fraught with reasons drawn
+from visible instances. Having comforted Gandhari and Dhritarashtra,
+Keshava of Madhu's race came to know (by intuition) the evil that was
+meditated by Drona's son. Rising up in haste after worshipping the feet
+of Vyasa bending his head, Keshava, O monarch, addressed Dhritarashtra,
+saying, 'I take my leave, O foremost one of Kuru's race! Do not set thy
+heart on grief! The son of Drona bears an evil purpose. It is for this
+that I rise so suddenly! It seems that he has formed a plan of destroying
+the Pandavas during the night!' Hearing these words, both Gandhari and
+Dhritarashtra said unto Keshava that slayer of Keshi, these words: 'Go,
+quickly, O mighty-armed one, protect the Pandavas! Let me soon meet thee
+again, O Janardana!' Then Keshava of unfading glory proceeded with
+Daruka. After Vasudeva had departed, O king, Vyasa, that adored of the
+whole world, of inconceivable soul, began to comfort king Dhritarashtra.
+The righteous-souled Vasudeva departed, having achieved his mission
+successfully, from Hastinapura, for seeing the camp and the Pandavas.
+Arrived at the camp, he proceeded to the presence of the Pandavas.
+Telling them everything (about his mission to the city), he took his seat
+with them."
+
+
+
+64
+
+"Dhritarashtra said, 'Kicked at the head, his thighs broken, prostrated
+on the ground, exceedingly proud, what, O Sanjaya, did my son then say?
+King Duryodhana was exceedingly wrathful and his hostility to the sons of
+Pandu was deep-rooted. When therefore this great calamity overtook him,
+what did he next say on the field?'
+
+"Sanjaya said, 'Listen to me, O monarch, as I describe to thee what
+happened. Listen, O king, to what Duryodhana said when overtaken by
+calamity. With his thighs broken, the king, O monarch, covered with dust,
+gathered his flowing locks, casting his eyes on all sides. Having with
+difficulty gathered his locks, he began to sigh like a snake. Filled with
+rage and with tears flowing fast from his eyes, he looked at me. He
+struck his arms against the Earth for a while like an infuriated
+elephant. Shaking his loose locks, and gnashing his teeth, he began to
+censure the eldest son of Pandu. Breathing heavily, he then addressed me,
+saying, "Alas, I who had Santanu's son Bhishma for my protector, and
+Karna, that foremost of all wielders of weapons and Gotama's son,
+Shakuni, and Drona, that first of all wielders of arms, and Ashvatthama,
+and the heroic Shalya, and Kritavarma, alas, even I have come to this
+plight! It seems that Time is irresistible! I was the lord of eleven
+Chamus of troops and yet I have come to this plight! O mighty-armed one,
+no one can rise superior to Time! Those of my side that have escaped with
+life from this battle should be informed, how I have been struck down by
+Bhimasena in contravention of the rules of fair fight! Many have been the
+very unfair and sinful acts that have been perpetrated towards
+Bhurishrava, and Bhishma, and Drona of great prosperity! This is another
+very infamous act that the cruel Pandavas have perpetrated, for which, I
+am certain, they will incur the condemnation of all righteous men! What
+pleasure can a righteously disposed person enjoy at having gained a
+victory by unfair acts? What wise man, again, is there that would accord
+his approbation to a person contravening the rules of fairness? What
+learned man is there that would rejoice after having won victory by
+unrighteousness as that sinful wretch, Vrikodara the son of Pandu,
+rejoices? What can be more amazing than this, that Bhimasena in wrath
+should with his foot touch the head of one like me while lying with my
+thighs broken? Is that person, O Sanjaya, worthy of honour who behaveth
+thus towards a man possessed of glory endued with prosperity, living in
+the midst of friends? My parents are not ignorant of the duties of
+battle. Instructed by me, O Sanjaya, tell them that are afflicted with
+grief these words: I have performed sacrifices, supported a large number
+of servants properly, governed the whole earth with her seas! I stayed on
+the heads of my living foes! I gave wealth to my kinsmen to the extent of
+my abilities, and I did what was agreeable to friends. I withstood all my
+foes. Who is there that is more fortunate than myself? I have made
+progresses through hostile kingdoms and commanded kings as slaves. I have
+acted handsomely towards all I loved and liked. Who is there more
+fortunate than myself? I honoured all my kinsmen and attended to the
+welfare of all my dependants. I have attended to the three ends of human
+existence, Religion, Profit, and Pleasure! Who is there more fortunate
+than myself? I laid my commands on great kings, and honour, unattainable
+by others, was mine, I always made my journeys on the very best of
+steeds. Who is there more fortunate than myself? I studied the Vedas and
+made gifts according to the ordinance. My life has passed in happiness.
+By observance of the duties of my own order, I have earned many regions
+of blessedness hereafter. Who is there more fortunate than myself? By
+good luck, I have not been vanquished in battle and subjected to the
+necessity of serving my foes as masters. By good luck, O lord, it is only
+after my death that my swelling prosperity abandons me for waiting upon
+another! That which is desired by good Kshatriyas observant of the duties
+of their order, that death, is obtained by me! Who is there so fortunate
+as myself? By good luck, I did not suffer myself to be turned away from
+the path of hostility and to be vanquished like an ordinary person! By
+good luck, I have not been vanquished after I had done some base act!
+Like the slaughter of a person that is asleep or that is heedless, like
+the slaughter of one by the administration of poison, my slaughter hath
+taken place, for I have been slain as unrighteously, in contravention of
+the rules of fair fight! The highly blessed Ashvatthama, and Kritavarma
+of the Satwata race, and Saradwat's son Kripa, should be told these words
+of mine, 'You should never repose any confidence upon the Pandavas, those
+violators of rules, who have perpetrated many unrighteous acts!' After
+this, thy royal son of true prowess addressed our message-bearers in
+these words, "I have, in battle, been slain by Bhimasena most
+unrighteously! I am now like a moneyless wayfarer and shall follow in the
+wake of Drona who has already gone to heaven, of Karna and Shalya, of
+Vrishasena of great energy, of Shakuni the son of Subala, of Jalasandha
+of great valour, of king Bhagadatta, of Somadatta's son, that mighty
+bowman, of Jayadratha, the king of the Sindhus, of all my brothers headed
+by Duhshasana and equal unto myself, of Duhshasana's son of great
+prowess, and of Lakshmana, my son, and thousands of others that fought
+for me. Alas how shall my sister, stricken with woe, live sorrowfully,
+after hearing of the slaughter of her brothers and her husband! Alas,
+what shall be the plight of the old king, my sire, with Gandhari, and his
+daughters-in-law and grand-daughters-in-law! Without doubt, the beautiful
+and large-eyed mother of Lakshmana, made sonless and husbandless, will
+soon meet with her death! If Charvaka, the mendicant devotee who is a
+master of speech, learns everything, that blessed man will certainly
+avenge himself of my death! By dying upon the sacred field of
+Samantapanchaka, celebrated over the three worlds, I shall certainly
+obtain many eternal regions!" Then, O sire, thousands of men, with eyes
+full of tears, fled away in all directions, having heard these
+lamentations of the king. The whole Earth, with her forests and seas,
+with all her mobile and immobile creatures, began to tremble violently,
+and produce a loud noise. All the points of the compass became murky. The
+messengers, repairing to Drona's son, represented to him all that had
+happened regarding the conduct of the mace-encounter and the fall of the
+king. Having represented everything unto Drona's son, O Bharata, all of
+them remained in a thoughtful mood for a long while and then went away,
+grief-stricken, to the place they came from.'"
+
+
+
+65
+
+"Sanjaya said, 'Having heard of Duryodhana's fall from the messengers,
+those mighty car-warriors, the unslain remnant of the Kaurava army,
+exceedingly wounded with keen shafts, and maces and lances and darts,
+those three, Ashvatthama and Kripa and Kritavarma of the Satwata race,
+came quickly on their fleet steeds to the field of battle. They beheld
+there the high-souled son of Dhritarashtra prostrate on the ground like a
+gigantic Sala tree laid low in the forest by a tempest. They beheld him
+writhing on the bare ground and covered with blood even like a mighty
+elephant in the forest laid low by a hunter. They saw him weltering in
+agony and bathed in profuse streams of blood. Indeed, they saw him lying
+on the ground like the sun dropped on the earth or like the ocean dried
+by a mighty wind, or like the full Moon in the firmament with his disc
+shrouded by a fog. Equal to an elephant in prowess and possessed of long
+arms, the king lay on the earth, covered with dust. Around him were many
+terrible creatures and carnivorous animals like wealth-coveting
+dependants around a monarch in state. His forehead was contracted into
+furrows of rage and his eyes were rolling in wrath. They beheld the king,
+that tiger among men, full of rage, like a tiger struck down (by
+hunters). Those great archers Kripa and others, beholding the monarch
+laid low on the Earth, became stupefied. Alighting from their cars, they
+ran towards the king. Seeing Duryodhana, all of them sat on the earth
+around him. Then Drona's son, O monarch, with tearful eyes and breathing
+like a snake, said these words unto that chief of Bharata's race, that
+foremost of all the kings on earth, "Truly, there is nothing stable in
+the world of men, since thou, O tiger among men, liest on the bare earth,
+stained with dust! Thou wert a king who had laid thy commands on the
+whole Earth! Why then, O foremost of monarchs, dost thou lie alone on the
+bare ground in such a lonely wilderness? I do not see Duhshasana beside
+thee, nor the great car-warrior Karna, nor those friends of thine
+numbering in hundreds! What is this, O bull among men? Without doubt, it
+is difficult to learn the ways of Yama, since thou, O lord of all the
+worlds, thus liest on the bare ground, stained with dust! Alas, this
+scorcher of foes used to walk at the head of all Kshatriyas that had
+their locks sprinkled with holy water at ceremonies of coronation! Alas,
+he now eateth the dust! Behold the reverses that Time bringeth on its
+course! Where is that pure white umbrella of thine? Where is that fanning
+yak-tail also, O king? Where hath that vast army of thine now gone, O
+best of monarchs? The course of events is certainly a mystery when causes
+other than those relied upon are at book, since even thou that wert the
+master of the world hast been reduced to this plight! Without doubt, the
+prosperity of all mortals is very unstable, since thou that wert equal
+unto Shakra himself hast now been reduced to such a sorry plight!"
+Hearing these words of the sorrowing Ashvatthama, thy son answered him in
+these words that were suited to the occasion. He wiped his eyes with his
+hands and shed tears of grief anew. The king then addressed all those
+heroes headed by Kripa and said, "This liability to death (of all living
+creatures) is said to have been ordained by the Creator himself. Death
+comes to all beings in course of time. That death hath now come to me,
+before the eyes of you all! I who reigned over the whole earth have now
+been reduced to this plight! By good luck, I never turned back from
+battle whatever calamities overtook me. By good luck, I have been slain
+by those sinful men, by the aid particularly of deception. By good luck,
+while engaged in hostilities, I always displayed courage and
+perseverance. By good luck, I am slain in battle, along with all my
+kinsmen and friends. By good luck, I behold you escaped with life from
+this great slaughter, and safe and sound. This is highly agreeable to me.
+Do not, from affection, grieve for my death. If the Vedas are any
+authority, I have certainly acquired many eternal regions! I am not
+ignorant of the glory of Krishna of immeasurable energy. He hath not
+caused me to fall off from the proper observance of Kshatriya duties. I
+have obtained him. On no account should anybody grieve from me. Ye have
+done what persons like ye should do. Ye have always striven for my
+success. Destiny, however, is incapable of being frustrated." Having said
+this much, the king, with eyes laved with tears, became silent, O
+monarch, agitated as he was with agony. Beholding the king in tears and
+grief, Drona's son flamed up in anger like the fire that is seen at the
+universal destruction. Overwhelmed with rage, he squeezed his hand and
+addressing the king in a voice hoarse with tears, he said these words,
+"My sire was slain by those wretches with a cruel contrivance. That act,
+however, doth not burn me so keenly as this plight to which thou hast
+been reduced, O king! Listen to these words of mine that I utter,
+swearing by Truth itself, O lord, and by all my acts of piety, all my
+gifts, my religion, and the religious merits I have won. I shall today,
+in the very presence of Vasudeva, despatch all the Pancalas, by all means
+in my power, to the abode of Yama? It behoveth thee, O monarch, to grant
+me permission!" Hearing these words of Drona's son, that were highly
+agreeable to his heart, the Kuru king addressing Kripa, said, "O
+preceptor, bring me without delay a pot full of water!" At these words of
+the king, that foremost of Brahmanas soon brought a vessel full of water
+and approached the king. Thy son then, O monarch, said unto Kripa, "Let
+the son of Drona, O foremost of Brahmanas, (blessed be thou), be at my
+command installed as generalissimo, if thou wishest to do me the good! At
+the command of the king, even a Brahmana may fight, specially one that
+has adopted Kshatriya practices! Those learned in the scriptures say
+this!" Hearing these words of the king, Kripa, the son of Saradwat,
+installed Drona's son as generalissimo, at the king's command! The
+installation over, O monarch, Ashvatthama embraced that best of kings and
+left the spot, having caused the ten points to resound with his leonine
+roars. That foremost of kings, Duryodhana, profusely covered with blood,
+began to pass there that night so frightful to all creatures. Wending
+away quickly from the field of battle, O king, those heroes, with hearts
+agitated by grief, began to reflect anxiously and earnestly.'"
+
+The End of Shalya-parva.
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 10
+
+Sauptika-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+1
+
+Om! Having bowed down unto Narayana, and Nara the most exalted of male
+beings, and unto the goddess Sarasvati, must the word Jaya be uttered!
+
+"Sanjaya said, 'Those heroes then together proceeded towards the south. At
+the hour of sunset they reached a spot near the (Kuru) encampment.
+Letting their animals loose they became very much frightened. Reaching
+then a forest, they secretly entered it. They took up their quarters
+there at no great distance from the encampment. Cut and mangled with many
+keen weapons, they breathed long and hot sighs, thinking of the Pandavas.
+Hearing the loud noise made by the victorious Pandavas, they feared a
+pursuit and therefore fled towards the east. Having proceeded for
+sometime, their animals became tired and they themselves became thirsty.
+Overpowered by wrath and vindictiveness, those great bowmen could not put
+up with what had occurred, burning as they did with (grief at) the
+slaughter of the king. They however, took rest for a while.'
+
+"Dhritarashtra said, 'The feat, O Sanjaya, that Bhima achieved seems to be
+incredible, since my son who was struck down possessed the strength of
+10,000 elephants. In manhood's prime and possessed of an adamantine
+frame, he was not capable of being slain by any creature! Alas, even that
+son of mine was struck down by the Pandavas in battle! Without doubt, O
+Sanjaya, my heart is made of adamant, since it breaks not into a 1,000
+fragments even after hearing of the slaughter of my hundred sons! Alas,
+what will be the plight of myself and my spouse, an old couple destitute
+of children! I dare not dwell in the dominions of Pandu's son! Having
+been the sire of a king and a king myself, O Sanjaya, how shall I pass my
+days as a slave obedient to the commands of Pandu's son! Having laid my
+commands over the whole Earth and having stayed over the heads of all, O
+Sanjaya, how shall I live now as a slave in wretchedness? How shall I be
+able, O Sanjaya, to endure the words of Bhima who hath single-handed
+slain a full hundred sons of mine? The words of the high-souled Vidura
+have come to be realised! Alas, my son, O Sanjaya, did not listen to
+those words! What, however, did Kritavarma and Kripa and Drona's son do
+after my son Duryodhana had been unfairly stuck down?'
+
+"Sanjaya said, 'They had not proceeded far, O king, when they stopped, for
+they beheld a dense forest abounding with trees and creepers. Having
+rested for a little while, they entered that great forest, proceeding on
+their cars drawn by their excellent steeds whose thirst had been
+assuaged. That forest abounded with diverse kinds of animals, and it
+teemed with various species of birds. And it was covered with many trees
+and creepers and was infested by numerous carnivorous creatures. Covered
+with many pieces of water and adorned with various kinds of flowers, it
+had many lakes overgrown with blue lotuses.
+
+"'Having entered that dense forest, they cast their eyes about and saw a
+gigantic banyan tree with thousands of branches. Repairing to the shade
+of that tree, those great car-warriors, O king, those foremost of men,
+saw that was the biggest tree in that forest. Alighting from their cars,
+and letting loose their animals, they cleansed themselves duly and said
+their evening prayers. The Sun then reached the Asta mountains, and
+Night, the mother of the universe, came. The firmament, bespangled with
+planets and stars, shone like an ornamented piece of brocade and
+presented a highly agreeable spectacle. Those creatures that walk the
+night began to howl and utter their cries at will, while they that walk
+the day owned the influence of sleep. Awful became the noise of the
+night-wandering animals. The carnivorous creatures became full of glee,
+and the night, as it deepened, became dreadful.
+
+"'At that hour, filled with grief and sorrow, Kritavarma and Kripa and
+Drona's son all sat down together. Seated under that banyan, they began
+to give expression to their sorrow in respect of that very matter: the
+destruction that had taken place of both the Kurus and the Pandavas.
+Heavy with sleep, they laid themselves down on the bare earth. They had
+been exceedingly tired and greatly mangled with shafts. The two great
+car-warriors, Kripa and Kritavarma, succumbed to sleep. However deserving
+of happiness and undeserving of misery, they then lay stretched on the
+bare ground. Indeed, O monarch, those two who had always slept on costly
+beds now slept, like helpless persons, on the bare ground, afflicted with
+toil and grief.
+
+"'Drona's son, however, O Bharata, yielding to the influence of wrath and
+reverence, could not sleep, but continued to breathe like a snake.
+Burning with rage, he could not get a wink of slumber. That hero of
+mighty arms cast his eyes on every side of that terrible forest. As he
+surveyed that forest peopled with diverse kinds of creatures, the great
+warrior beheld a large banyan covered with crows. On that banyan
+thousands of crows roosted in the night. Each perching separately from
+its neighbour, those crows slept at ease, O Kauravya! As, however, those
+birds were sleeping securely on every side, Ashvatthama beheld an owl of
+terrible aspect suddenly make its appearance there. Of frightful cries
+and gigantic body, with green eyes and tawny plumage, its nose was very
+large and its talons were long. And the speed with which it came
+resembled that of Garuda. Uttering soft cries that winged creature, O
+Bharata, secretly approached the branches of that banyan. That ranger of
+the sky, that slayer of crows, alighting on one of the branches of the
+banyan, slew a large number of his sleeping enemies. He tore the wings of
+some and cut off the heads of others with his sharp talons and broke the
+legs of many. Endued with great strength, he slew many that fell down
+before his eyes. With the limbs and bodies, O monarch, of the slain
+crows, the ground covered by the spreading branches of the banyan became
+thickly strewn on every side. Having slain those crows, the owl became
+filled with delight like a slayer of foes after having behaved towards
+his foes according to his pleasure.
+
+"'Beholding that highly suggestive deed perpetrated in the night by the
+owl, Drona's son began to reflect on it, desirous of framing his own
+conduct by the light of that example. He said unto himself, "This owl
+teaches me a lesson in battle. Bent as I am upon the destruction of the
+foe, the time for the deed has come! The victorious Pandavas are
+incapable of being slain by me! They are possessed of might, endued with
+perseverance, sure of aim, and skilled in smiting. In the presence,
+however, of the king I have vowed to slay them. I have thus pledged
+myself to a self-destructive act, like an insect essaying to rush into a
+blazing fire! If I were to fight fairly with them, I shall, without
+doubt, have to lay down my life! By an act of guile, however, success may
+yet be mine and a great destruction may overtake my foes! People
+generally, as also those versed in the scriptures, always applaud those
+means which are certain over those which are uncertain. Whatever of
+censure and evil repute this act may provoke ought to be incurred by
+person that is observant of Kshatriya practices. The Pandavas of
+uncleansed souls have, at every step, perpetrated very ugly and
+censurable acts that are again fall of guile. As regards this matter,
+certain ancient verses, full of truth, are heard, sung by truth-seeing
+and righteousness-observing persons, who sang them after a careful
+consideration of the demands of justice.
+
+"'"These verses are even these: 'The enemy's force, even when fatigued, or
+wounded with weapons, or employed in eating, or when retiring, or when
+resting within their camp, should be smitten. They should be dealt with
+in the same way when afflicted with sleep in the dead of night, or when
+reft of commanders, or when broken or when under the impression of an
+error.'"
+
+"'Having reflected in this way, the valiant son of Drona formed the
+resolution of slaying during the night the slumbering Pandavas and the
+Pancalas. Having formed this wicked resolution and pledged himself
+repeatedly to its execution, he awoke both his maternal uncle and the
+chief of Bhojas. Awakened from sleep, those two illustrious and mighty
+persons, Kripa and the Bhoja chief, heard Ashvatthama's scheme. Filled
+with shame, both of them abstained from giving a suitable reply.
+
+"'Having reflected for a short while, Ashvatthama said with tearful eyes,
+"King Duryodhana, that one hero of great might, for whose sake we were
+waging hostilities with the Pandavas, hath been slain! Deserted and
+alone, though he was the lord of eleven Akshauhinis of troops, that hero
+of unstained prowess hath been struck down by Bhimasena and a large
+number of wretches banded together in battle! Another wicked act hath
+been perpetrated by the vile Vrikodara, for the latter hath touched with
+his foot the head of a person whose coronal locks underwent the sacred
+bath! The Pancalas are uttering loud roars and cries and indulging in
+loud bursts of laughter. Filled with joy, they are blowing their conchs
+and beating their drums! The loud peal of their instruments, mingled with
+the blare of conchs, is frightful to the ear and borne by the winds, is
+filling all the points of the compass. Loud also is the din made by their
+neighing steeds and grunting elephants and roaring warriors! That
+deafening noise made by the rejoicing warriors as they are marching to
+their quarters, as also the frightful clatter of their car-wheels, comes
+to us from the east. So great hath been the havoc made by the Pandavas on
+the Dhartarashtras that we three are the only survivors of that great
+carnage! Some were endued with the might of a hundred elephants, and some
+were masters of all weapons. Yet have they been slain by the sons of
+Pandu! I regard this to be an instance of the reverses brought about by
+Time! Truly, this is the end to which such an act leads! Truly, although
+the Pandavas have achieved such difficult feats, even this should be the
+result of those feats! If your wisdom hath not been driven away by
+stupefaction, then say what is proper for us to do in view of this
+calamitous and grave affair."'"
+
+
+
+2
+
+"'Kripa said, "We have heard all that thou hast said, O puissant one!
+Listen, however, to a few words of mine, O mighty armed one! All men are
+subjected to and governed by these two forces, Destiny and Exertion.
+There is nothing higher than these two. Our acts do not become successful
+in consequence of destiny alone, nor of exertion alone, O best of men!
+Success springs from the union of the two. All purposes, high and low,
+are dependent on a union of those two. In the whole world, it is through
+these two that men are seen to act as also to abstain. What result is
+produced by the clouds pouring upon a mountain? What results are not
+produced by them pouring upon a cultivated field? Exertion, where destiny
+is not auspicious, and absence of exertion where destiny is auspicious,
+both these are fruitless! What I have said before (about the union of the
+two) is the truth. If the rains properly moisten a well-tilled soil, the
+seed produces great results. Human success is of this nature.
+
+"'"Sometimes, Destiny, having settled a course of events, acts of itself
+(without waiting for exertion). For all that, the wise, aided by skill
+have recourse to exertion. All the purposes of human acts, O bull among
+men, are accomplished by the aid of those two together. Influenced by
+these two, men are seen to strive or abstain. Recourse may be had to
+exertion. But exertion succeeds through destiny. It is in consequence
+also of destiny that one who sets himself to work, depending on exertion,
+attains to success. The exertion, however, of even a competent man, even
+when well directed, is without the concurrence of destiny, seen in the
+world to be unproductive of fruit. Those, therefore, among men, that are
+idle and without intelligence, disapprove of exertion. This however, is
+not the opinion of the wise.
+
+"'"Generally, an act performed is not seen to be unproductive of fruit in
+the world. The absent of action, again, is seen to be productive of grave
+misery. A person obtaining something of itself without having made any
+efforts, as also one not obtaining anything even after exertion, is not
+to be seen. One who is busy in action is capable of supporting life. He,
+on the other hand, that is idle, never obtains happiness. In this world
+of men it is generally seen that they that are addicted to action are
+always inspired by the desire of earning good. If one devoted to action
+succeeds in gaining his object or fails to obtain the fruit of his acts,
+he does not become censurable in any respect. If anyone in the world is
+seen to luxuriously enjoy the fruits of action without doing any action,
+he is generally seen to incur ridicule and become an object of hatred. He
+who, disregarding this rule about action, liveth otherwise, is said to do
+an injury to himself. This is the opinion of those that are endued with
+intelligence.
+
+"'"Efforts become unproductive of fruits in consequence of these two
+reasons: destiny without exertion and exertion without destiny. Without
+exertion, no act in this world becomes successful. Devoted to action and
+endued with skill, that person, however, who, having bowed down to the
+gods, seeks, the accomplishment of his objects, is never lost. The same
+is the case with one who, desirous of success, properly waits upon the
+aged, asks of them what is for his good, and obeys their beneficial
+counsels. Men approved by the old should always be solicited for counsel
+while one has recourse to exertion. These men are the infallible root of
+means, and success is dependent on means. He who applies his efforts
+after listening to the words of the old, soon reaps abundant fruits from
+those efforts. That man who, without reverence and respect for others
+(capable of giving him good counsel), seeks the accomplishment of his
+purposes, moved by passion, anger, fear, and avarice, soon loses his
+prosperity.
+
+"'"This Duryodhana, stained by covetousness and bereft of foresight, had
+without taking counsel, foolishly commenced to seek the accomplishment of
+an undigested project. Disregarding all his well-wishers and taking
+counsel with only the wicked, he had, though dissuaded, waged hostilities
+with the Pandavas who are his superiors in all good qualities. He had,
+from the beginning, been very wicked. He could not restrain himself. He
+did not do the bidding of friends. For all that, he is now burning in
+grief and amid calamity. As regards ourselves since we have followed that
+sinful wretch, this great calamity hath, therefore, overtaken us! This
+great calamity has scorched my understanding. Plunged in reflection, I
+fail to see what is for our good!
+
+"'"A man that is stupefied himself should ask counsel of his friends. In
+such friends he hath his understanding, his humility, and his prosperity.
+One's actions should have their root in them. That should be done which
+intelligent friends, having settled by their understanding, should
+counsel. Let us, therefore, repair to Dhritarashtra and Gandhari and the
+high-souled Vidura and ask them as what we should do. Asked by us, they
+will say what, after all this, is for our good. We should do what they
+say. Even this is my certain resolution. Those men whose acts do not
+succeed even after the application of exertion, should, without doubt, be
+regarded as afflicted by destiny."'"
+
+
+
+3
+
+"Sanjaya said, 'Hearing these words of Kripa that were auspicious and
+fraught with morality and profit, Ashvatthama, O monarch, became
+overwhelmed with sorrow and grief. Burning with grief as if with a
+blazing fire, he formed a wicked resolution and then addressed them both
+saying, "The faculty of understanding is different in different men. Each
+man, however, is pleased with own understanding. Every man regards
+himself more intelligent than others. Everyone respects his own
+understanding and accords it great praise. Everyone's own wisdom is with
+every one a subject of praise. Everyone speaks ill of the wisdom of
+others, and well of his own, in all instances. Men whose judgements agree
+with respect to any unattained object, even though there be a variety of
+considerations, become gratified with and applaud one another. The
+judgements, again, of the same men, overwhelmed with reverses through the
+influence of time, become opposed to one another. More particularly, in
+consequence of the diversity of human intellects, judgements necessarily
+differ when intellects are clouded.
+
+"'"As a skilful physician, having duly diagnosed a disease, prescribes a
+medicine by the application of his intelligence for effecting a cure,
+even so men, for the accomplishment of their acts, use their
+intelligence, aided by their own wisdom. What they do is again
+disapproved by others. A man, in youth, is affected by one kind of
+understanding. In middle age, the same does not prevail with him, and in
+the period of decay, a different kind of understanding becomes agreeable
+to him. When fallen into terrible distress or when visited by great
+prosperity, the understanding of a person, O chief of the Bhojas, is seen
+to be much afflicted. In one and the same person, through want of wisdom,
+the understanding becomes different at different times. That
+understanding which at one time is acceptable becomes the reverse of that
+at another time.
+
+"'"Having resolved, however, according to one's wisdom, that resolution
+which is excellent should be endeavoured to be accomplished. Such
+resolution, therefore, should force him to put forth exertion. All
+persons, O chief of the Bhojas, joyfully begin to act, even in respect of
+enterprises that lead to death, in the belief that those enterprises are
+achievable by them. All men, relying on their own judgements and wisdom,
+endeavour to accomplish diverse purposes, knowing them to be beneficial.
+The resolution that has possessed my mind today in consequence of our
+great calamity, as something that is capable of dispelling my grief, I
+will now disclose unto both of you.
+
+"'"The Creator, having formed his creatures, assigned unto each his
+occupation. As regards the different orders, he gave unto each a portion
+of excellence. Unto Brahmanas he assigned that foremost of all things,
+the Veda. Unto the Kshatriya he assigned superior energy. Unto the
+Vaishya he gave skill, and unto the Shudra he gave the duty of serving
+the three other classes. Hence, a Brahmana without self-restraint is
+censurable. A Kshatriya without energy is base. A Vaishya without skill
+is worthy of dispraise, as also a Shudra who is bereft of humility (to
+the other orders).
+
+"'"I am born in an adorable and high family of Brahmanas. Through ill-luck,
+however, I am wedded to Kshatriya practices. If, conversant as I am with
+Kshatriya duties, I adopt now the duties of a Brahmana and achieve a high
+object (the purification of self under such injuries), that course would
+not be consistent with nobleness. I hold an excellent bow and excellent
+weapons in battle. If I do not avenge the slaughter of my sire, how shall
+I open my mouth in the midst of men? Paying regard to Kshatriya duties,
+therefore, without hesitation, I shall today walk in the steps of my
+high-souled sire and the king.
+
+"'"The Pancalas, elated with victory, will trustfully sleep tonight, having
+put off their armour and in great glee, and filled with happiness at the
+thought of the victory they have won, and spent with toil and exertion.
+While sleeping at their ease during the night within their own camp, I
+shall make a great and terrible assault upon their camp. Like Maghavat
+slaying the Danavas, I shall, attacking them while senseless and dead in
+sleep in their camp, slay them all, putting forth my prowess. Like a
+blazing fire consuming a heap of dry grass, I shall slay all of them
+assembled in one place with their leader Dhrishtadyumna! Having slain the
+Pancalas, I shall obtain peace of mind, O best of men! While engaged in
+the act of slaughter, I shall career in their midst like the wielder of
+Pinaka, Rudra himself, in rage among living creatures. Having cut off and
+slain all the Pancalas today, I shall then, in joy, afflict the sons of
+Pandu in battle. Taking their lives one after another and causing the
+earth to be strewn with the bodies of all the Pancalas, I shall pay off
+the debt I owe to my sire. I shall today make the Pancalas follow in the
+wake, hard to tread, of Duryodhana and Karna and Bhishma, and the ruler
+of the Sindhus. Putting forth my might, I shall tonight grind the head,
+like that of any animal, of Dhrishtadyumna, the king of the Pancalas! I
+shall tonight, O son of Gautama, cut off with my sharp sword, in battle,
+the sleeping sons of the Pancalas and the Pandavas. Having exterminated
+the Pancalas army tonight while sunk in sleep, I shall, O thou of great
+intelligence, obtain great happiness and regard myself to have done my
+duty!"'"
+
+
+
+4
+
+"'Kripa said, "By good luck, O thou of unfading glory, thy heart is set
+today on vengeance. The wielder of the thunder himself will not succeed
+in dissuading thee today. Both of us, however, shall accompany thee in
+the morning. Putting off thy armour and taking down thy standard, take
+rest for this night. I shall accompany thee, as also Kritavarma of the
+Satvata race, clad in mail and riding on our cars, while thou shalt
+proceed against the foe. United with ourselves, thou shalt slay the foes,
+the Pancalas with all their followers, tomorrow in press of battle,
+putting forth thy prowess, O foremost of car-warriors! If thou puttest
+forth thy prowess, thou art quite competent to achieve that fear! Take
+rest, therefore, for this night. Thou hast kept thyself awake for many a
+night. Having rested and slept, and having become quite refreshed, O
+giver of honours, encounter the foe in battle! Thou shalt then slay the
+enemy, without doubt. No one, not even Vasava amongst the gods, would
+venture to vanquish thee armed with foremost of weapons, O first of
+car-warriors! Who is there that would, even if he be the chief of the
+gods himself, fight Drona's son, when the latter proceeds, accompanied by
+Kripa and protected by Kritavarma? Therefore, having rested and slept
+this night and shaken off fatigue, we shall slay the foe tomorrow
+morning! Thou art a master of celestial weapons. I also am so, without
+doubt. This hero of Satvata's race is a mighty bowman, always skilled in
+battle. All of us, uniting together, O son, shall succeed in slaying our
+assembled foes in battle by putting forth our might. Great shall be our
+happiness then! Dispelling thy anxieties, rest for this night and sleep
+happily! Myself and Kritavarma, both armed with bows and capable of
+scorching our enemies, will, clad in mail, follow thee, O best of men,
+while thou shalt proceed on thy car against the enemy. Proceeding to
+their camp and proclaiming thy name in battle, thou shalt then make a
+great slaughter of the foe. Tomorrow morning, in broad daylight, having
+caused a great slaughter among them thou shalt sport like Shakra after
+the slaughter of great Asuras. Thou art quite competent to vanquish the
+army of the Pancalas in battle like the slayer of the Danavas in
+vanquishing in rage the danava host. United with myself in battle and
+protected by Kritavarma, thou art incapable of being withstood by the
+wielder of the thunderbolt himself.
+
+"'"Neither I, O son, nor Kritavarma, will ever retreat from battle without
+having vanquished the Pandavas! Having slain the angry Pancalas along
+with the Pandavas, we shall come away, or slain by them, we shall proceed
+to heaven. By every means in our power, we two shall render thee
+assistance in battle tomorrow morning. O thou of mighty arms, I tell thee
+the truth, O sinless one!"
+
+"'Addressed in these beneficial words by his maternal uncle, the son of
+Drona, with eyes red in rage, answered his uncle, O king, saying, "Where
+can a person that is afflicted, or one that is under the influence of
+rage, or one whose heart is always engaged in revolving projects for the
+acquisition of wealth, or one that is under the power of lust, obtain
+sleep? Behold, all these four causes are present in my case. Any one of
+these, singly would destroy sleep. How great is the grief of that person
+whose heart is always thinking of the slaughter of his sire! My heart is
+now burning day and night. I fail to obtain peace. The way in which my
+sire in particular was slain by those sinful wretches hath been witnessed
+by you all. The thought of that slaughter is cutting all my vitals. How
+could a person like me live for even a moment after hearing the Pancalas
+say that they have slain my father? I cannot bear the thought of
+supporting life without having slain Dhrishtadyumna in battle. In
+consequence of the slaughter of my father he hath become slayable by me,
+as also all with whom he is united. Who is there so hard-hearted that
+would not burn after having heard the lamentations that I have heard of
+the king lying with broken thighs? Who is there so destitute of
+compassion whose eyes would not be filled with tears after hearing such
+words uttered by the king with broken thighs? They whose side was adopted
+by me have been vanquished. The thought of this enhances my sorrow as a
+rush of waters enhances the sea.
+
+"'"Protected as they are by Vasudeva and Arjuna, I regard them, O uncle, to
+be irresistible by the great Indra himself. I am unable to restrain this
+rising wrath in my heart. I do not behold the man in this world that can
+assuage this wrath of mine! The messengers informed me of the defeat of
+my friends and the victory of the Pandavas. That is burning my heart.
+Having however, caused a slaughter of my enemies during their sleep, I
+shall then take rest and shall then sleep without anxiety."'"
+
+
+
+5
+
+"'Kripa said, "A person who is bereft of intelligence and who hath not his
+passions under control, cannot, even if he waits dutifully upon his
+superiors, understand all the considerations of morality. This is my
+opinion. Similarly, an intelligent person who does not practise humility
+fails to understand the settled conclusions of morality. A brave man, if
+bereft of understanding, by waiting all his life upon a learned person
+fails to know his duties, like a wooden ladle unable to taste the juicy
+soup (in which it may lie immersed). The wise man, however, by waiting
+upon a learned person for even a moment, succeeds in knowing his duties,
+like the tongue tasting the juicy soup (as soon as it comes into contact
+with the latter). That person who is endued with intelligence, who waits
+upon his superiors, and who has his passions under control succeeds in
+knowing all the rules of morality and never disputes with what is
+accepted by all. An ungovernable, irreverent, and sinful person of wicked
+soul perpetrates sin in seeking his well-being by disregarding destiny.
+
+"'"Well-wishers seek to restrain a friend from sin. He who suffers himself
+to be dissuaded, succeeds in winning prosperity. He that does otherwise
+reaps misery. As a person of disordered brains is restrained by soothing
+words, even so should a friend be restrained by well-wishers. He that
+suffers himself to be so restrained never becomes a prey to misery. When
+a wise friend is about to perpetrate a wicked act, well-wishers possessed
+of wisdom repeatedly and according to the extent of their power endeavour
+to restrain him. Setting thy heart on what is truly beneficial, and
+restraining thyself by thy own self, do my bidding, O son, so that thou
+mayst not have to repent afterwards.
+
+"'"In this world, the slaughter of sleeping persons is not applauded,
+agreeably to the dictates of religion. The same is the case with persons
+that have laid down their arms and come down from cars and steeds. They
+also are unslayable who say 'We are thine!' and they that surrender
+themselves, and they whose locks are dishevelled, and they whose animals
+have been killed under them or whose cars have been broken. All the
+Pancalas will sleep tonight, O lord, divesting themselves of armour.
+Trustfully sunk in sleep, they will be like dead men. That crooked-minded
+man who would wage hostility with them then, it is evident, would sink in
+deep and limitless hell without a raft save himself. In this world thou
+art celebrated as the foremost of all persons conversant with weapons.
+Thou hast not as yet committed even a minute trespass. When the sun rises
+next morning and light shall discover all things, thyself, like a second
+sun in effulgence wilt conquer the foe in battle. This censurable deed,
+so impossible in one like thee, will look like a red spot on a white
+sheet. Even this is my opinion."
+
+"'Ashvatthama said, "Without doubt, it is even so, O maternal uncle, as
+thou sayest. The Pandavas, however, have before this broken the bridge of
+righteousness into a hundred fragments. In the very sight of all the
+kings, before thy eyes also, my sire, after he had laid down his weapons,
+was slain by Dhrishtadyumna. Karna also, that foremost of car-warriors,
+after the wheel of his car had sunk and he had been plunged into great
+distress, was slain by the wielder of Gandiva. Similarly, Shantanu's son
+Bhishma, after he had laid aside his weapons and become disarmed, was
+slain by Arjuna with Shikhandi placed in his van. So also, the mighty
+bowman Bhurishrava, while observant of the praya vow on the field of
+battle, was slain by Yuyudhana in total disregard of the cries of all the
+kings! Duryodhana too, having encountered Bhima in battle with the mace,
+hath been slain unrighteously by the former in the very sight of all the
+lords of earth. The king was all alone in the midst of a large number of
+mighty car-warriors standing around him. Under such circumstances was
+that tiger among men slain by Bhimasena. Those lamentations that I have
+heard, of the king lying prostrate on the earth with his thighs broken,
+from the messengers circulating the news, are cutting the very core of my
+heart. The unrighteous and sinful Pancalas, who have broken down the
+barrier of virtue, are even such. Why do you not censure them who have
+transgressed all considerations? Having slain the Pancalas, those slayers
+of my sire, in the night when they are buried in sleep, I care not if I
+am born a worm or a winged insect in my next life. That which I have
+resolved is hurrying me towards its accomplishment. Hurried as I am by
+it, how can I have sleep and happiness? That man is not yet born in the
+world, nor will be, who will succeed in baffling this resolution that I
+have formed for their destruction."'
+
+"Sanjaya continued, 'Having said these words, O monarch, the valiant son
+of Drona yoked his steeds to his car at a corner and set out towards the
+direction of his enemies. Then Bhoja and Sharadvata's son, those
+high-souled persons, addressed him, saying, "Why dost thou yoke the
+steeds to thy car? Upon what business art thou bent? We are determined to
+accompany thee tomorrow, O bull among men! We sympathise with thee in
+weal and woe. It behoveth thee not to mistrust us. Remembering the
+slaughter of his sire, Ashvatthama in rage told them truly about the feat
+that he had resolved to accomplish. When my sire, having slain hundreds
+and thousands of warriors with keen shafts, had laid aside his weapons,
+he was then slain by Dhrishtadyumna. I shall slay that slayer today in a
+similar condition that is, when he will have laid aside his armour. The
+sinful son of the king of the Pancalas I shall today slay by a sinful
+act. It is my resolve to slay like an animal that sinful prince of the
+Pancalas in such a way that he may not attain to regions earned by
+persons slain with weapons! Put on your coats of mail without delay and
+take your bows and swords, and wait for me here, ye foremost of
+car-warrior and scorchers of foes."
+
+"'Having said these words, Ashvatthama got upon his car and set out towards
+the direction of the enemy. Then Kripa, O king, and Kritavarma of the
+Satvata race, both followed him. While the three proceeded against the
+enemy, they shone like three blazing fires in a sacrifice, fed with
+libations of clarified butter. They proceeded, O lord, towards the camp
+of the Pancalas within which everybody was asleep. Having approached the
+gate, Drona's son, that mighty car-warrior, stopped.'"
+
+
+
+6
+
+"Dhritarashtra said, 'Seeing Drona's son stop at the gate of the
+encampment, what, O Sanjaya, did those two mighty car-warriors, Kripa and
+Kritavarma, do? Tell me this!'
+
+"Sanjaya said, 'Inviting Kritavarma, as also the mighty car-warrior Kripa,
+Drona's son, filled with rage, approached the gate of the camp. He there
+beheld a being of gigantic frame, capable of making the very hair stand
+on end, and possessed of the effulgence of the Sun or the Moon, guarding
+the entrance. Round his loins was a tiger-skin dripping with blood, and
+he had a black deer for his upper garment. He had for his sacred thread a
+large snake. His arms were long and massive and held many kinds of
+uplifted weapons. He had for his angadas a large snake wound round his
+upper arm. His mouth seemed to blaze with flames of fire. His teeth made
+his face terrible to behold. His mouth was open and dreadful. His face
+was adorned with thousands of beautiful eyes. His body was incapable of
+being described, as also his attire. The very mountains, upon beholding
+him, would split into a 1,000 fragments. Blazing flames of fire seemed to
+issue from his mouth and nose and ears and all those thousands of eyes.
+From those blazing flames hundreds and thousands of Hrishikeshas issued,
+armed with conchs and discs and maces.
+
+"'Beholding that extraordinary being capable of inspiring the whole world
+with terror, Drona's son, without feeling any agitation, covered him with
+showers of celestial weapons. That being, however, devoured all those
+shafts shot by Drona's son. Like the vadava fire devouring the waters of
+the ocean, that being devoured the shafts sped by the son of Drona.
+Beholding his arrowy showers prove fruitless, Ashvatthama hurled at him a
+long dart blazing like a flame of fire. That dart of blazing point,
+striking against that being, broke into pieces like a huge meteor at the
+end of the yuga breaking and falling down from the firmament after
+striking against the Sun. Ashvatthama then, without losing a moment, drew
+from its sheath an excellent scimitar of the colour of the sky and endued
+with a golden hilt. The scimitar came out like a blazing snake from its
+hole. The intelligent son of Drona then hurled that excellent scimitar at
+that being. The weapon, approaching that being, disappeared within his
+body like a mongoose disappearing in its hole. Filled with rage, the son
+of Drona then hurled a blazing mace of the proportions of a pole set up
+in honour of Indra. The being devoured that mace also.
+
+"'At last, when all his weapons were exhausted Ashvatthama, casting his
+eyes around, beheld the whole firmament densely crowded with images of
+Janardana. Drona's son, divested of weapons, beholding that wonderful
+sight, recollected the words of Kripa, and turning pale with grief, said,
+"He that listens not to the beneficial words of advising friends is
+obliged to repent, being overwhelmed with calamity, even as my foolish
+self for having disregarded my two well-wishers. That fool who,
+disregarding the way pointed out by the scriptures, seeketh to slay his
+enemies, falleth off from the path of righteousness and is lost in the
+trackless wilderness of sin. One should not cast weapons upon kine,
+Brahmanas, kings, women, friends, one's own mother, one's own preceptor,
+a weak man, an idiot, a blind man, a sleeping man, a terrified man, one
+just arisen from sleep, an intoxicated person, a lunatic and one that is
+heedless. The preceptors of old always inculcated this truth upon men. I
+have, however, by disregarding the eternal way pointed out by the
+scriptures, and by essaying to tread in a wrong path, fallen into
+terrible distress. The wise have called that to be a terrible calamity
+when one falls back, through fear, from a great feat after having essayed
+to achieve it. I am unable, by putting forth only my skill and might, to
+achieve that which I have vowed.
+
+"'"Human exertion is never regarded more efficacious than destiny. If any
+human action that is commenced does not succeed through destiny, the
+actor becomes like one who falling off from the path of righteousness, is
+lost in the wilderness of sin. The sages speak of defeat as foolishness
+when one having commenced an act swerves from it through fear. In
+consequence of the wickedness of my essay, this great calamity has come
+upon me, otherwise Drona's son would never had been forced to hold back
+from battle. This being, again whom I see before me, is most wonderful!
+He stands there like the uplifted rod of divine chastisement. Reflecting
+even deeply, I cannot recognise who this being is. Without doubt, that
+being is the terrible fruit of this sinful determination of mine that I
+had essayed to achieve unrighteously. He standeth there for baffling that
+determination. It seems, therefore, that in my case this falling off from
+fight had been ordained by destiny. It is not for me to exert for the
+accomplishment of this my purpose unless destiny becomes favourable. I
+shall, therefore, at this hour, seek the protection of the puissant
+Mahadeva! He will dispel this dreadful rod of divine chastisement
+uplifted before me. I will take the shelter of that god, that source of
+everything beneficial, the lord of Uma, otherwise called Kapardin, decked
+with a garland of human skulls, that plucker of Bhaga's eyes called also
+Rudra and Hara. In ascetic austerities and prowess, he far surpasses all
+the gods. I shall, therefore, seek the protection of Girisha armed with
+the trident."'"
+
+
+
+7
+
+"Sanjaya said, 'The son of Drona, O monarch, having reflected thus,
+descended from the terrace of his car and stood, bending his head unto
+that supreme god. And he said, "I seek the protection of Him called Ugra,
+Sthanu, Shiva, Rudra, Sharva, Ishana, Ishvara, Girisha; and of that
+boon-giving god who is the Creator and Lord of the universe; of Him whose
+throat is blue, who is without birth, who is called Shakra, who destroyed
+the sacrifice of Daksha, and who is called Hara; of Him whose form is the
+universe, who hath three eyes, who is possessed of multifarious forms,
+and who is the lord of Uma; of Him who resides in crematoriums, who
+swells with energy, who is the lord of diverse tribes of ghostly beings,
+and who is the possessor of undecaying prosperity and power; of Him who
+wields the skull-topped club, who is called Rudra, who bears matted locks
+on his head, and who is a brahmacari. Purifying my soul that is so
+difficult to purify, and possessed as I am of small energy, I adore the
+Destroyer of the triple city, and offer myself as the victim. Hymned thou
+hast been, deserving art thou of hymns, and I hymn to thy glory!
+
+"'"Thy purposes are never baffled. Thou art robed in skins; thou hast red
+hair on thy head; thou art blue-throated; thou art unbearable; thou art
+irresistible! Thou art pure; thou art the Creator of Brahman; thou art
+Brahma; thou art a brahmacari; thou art an observer of vows; thou art
+devoted to ascetic austerities; thou art infinite; thou art the refuge of
+all ascetics; thou art multiform; thou art the leader of diverse tribes
+of ghostly beings; thou art three-eyed; thou art fond of those beings
+called companions; thou art always seen by the Lord of treasures; thou
+art dear to Gauri's heart; thou art the sire of Kumara; thou art tawny;
+thou hast for thy excellent bearer a bovine bull; thou art robed in a
+subtle attire; thou art most fierce; thou art eager to adorn Uma; thou
+art higher than all that is high; thou art higher than everything; there
+is nothing higher than thou; thou art the wielder of weapons; thou art
+immeasurable, and thou art the protector of all quarters; thou art cased
+in golden armour; thou art divine; thou hast the moon as an ornament on
+thy brow! With concentrated attention, I seek thy protection, O god! For
+success in getting over this dreadful distress that is so difficult to
+get over, I sacrifice unto thee, the purest of the pure, offering for thy
+acceptance the (five) elements of which my body is composed!"
+
+"'Knowing this to be his resolution in consequence of his desire to
+accomplish his object, a golden altar appeared before the high-souled son
+of Drona. Upon the altar, O king, appeared a blazing fire, filling all
+the points of the compass, cardinal and subsidiary, with its splendour.
+Many mighty beings also, of blazing mouths and eyes, of many feet, heads,
+and arms, adorned with angadas set with gems, and with uplifted arms, and
+looking like elephants and mountains, appeared there. Their faces
+resembled those of hares and boars and camels and horses and jackals and
+cows and bears and cats and tigers and pards and crows and apes and
+parrots. And the faces of some were like those of mighty snakes, and
+others had faces like those of ducks. And all of them were endued with
+great effulgence. And the faces of some were like those of woodpeckers
+and jays, O Bharata, and of tortoises and alligators and porpoises and
+huge sharks and whales, and of lions and cranes and pigeons and elephants
+and stags. Some had faces like those of ravens and hawks, some had ears
+on their hands; some had a 1,000 eyes, some had very large stomachs, and
+some had no flesh, O Bharata! And some, O king, had no heads, and some, O
+Bharata, had faces like those of bears. The eyes of some were like fire,
+and some had fiery complexions. The hair on the heads and bodies of some
+were blazing and some had four arms, and some, O king, had faces like
+those of sheep and goats. The colour of some was like that of conchs, and
+some had faces that resembled conchs, and the ears of some were like
+conchs, some wore garlands made of conchs, and the voices of some
+resembled the blare of conchs. Some had matted locks on their heads, and
+some had five tufts of hair, and some had heads that were bald. Some had
+lean stomachs; some had four teeth, some had four tongues, some had ears
+straight as arrows and some had diadems on their brows. Some had strings
+of grass on their bodies, O monarch, and some had curly hair. Some had
+head-gears made of cloth, some had coronets, some had beautiful faces,
+and some were adorned with ornaments. Some had ornaments made of lotuses,
+and some were decked with flowers. They numbered in hundreds and
+thousands.
+
+"'Some were armed with shataghnis, some with thunder, and some had mushalas
+in their hands. Some had bhushundis, some had nooses, and some had maces
+in their hands, O Bharata! On the backs of some were slung quivers
+containing excellent shafts, and all were fierce in battle. Some had
+standards with banners and bells, and some were armed with battle-axes.
+Some had large nooses in their uplifted arms, and some had clubs and
+bludgeons. Some had stout posts in their hands, some had scimitars, and
+some had snakes with erect heads for their diadems. Some had large snakes
+(wound round their upper arms) for angadas, and some had beautiful
+ornaments on their persons. Some were begrimed with dust, some smutted
+with mire, and all were attired in white robes and white garments. The
+limbs of some were blue, while others had limbs that were tawny. And some
+there were that were beardless. Those beings, called companions,
+possessed of golden complexions, and filled with joy, played upon drums
+and horns and cymbals and jharjharas and anakas and gomukhas. And some
+sang and some danced about uttering loud sounds, and some leapt forward
+and cut capers and jumped sideways. Endued with great fleetness, they ran
+about most fiercely, the hair on their heads waving in the air, like huge
+elephants infuriated with passion and frequently uttering loud roars.
+Terrible, and of frightful mien and armed with lances and battle-axes,
+they were attired in robes of diverse hues and decked with beautiful
+garlands and unguents. Adorned with angadas decked with gems, and with
+uplifted arms, they were endued with great courage. Capable of forcibly
+slaying all foes, they were irresistible in prowess. Drinkers of blood
+and fat and other animal matter, they subsisted on the flesh and entrails
+of animals. Some had their locks tied in tall tufts above their heads.
+Some had single tufts on their heads; some had rings on their ears; and
+some had stomachs resembling earthen vessels used for cooking. Some were
+of very short statures, and some were very high in stature. Some were
+tall and very fierce. Some had grim features, some had long lips, and the
+genital limbs of some were very long. Some had costly and diverse kinds
+of crowns upon their heads; and some had bald heads, and the heads of
+others were covered with matted locks.
+
+"'They were capable of bringing down the firmament with the sun, moon, and
+stars, on earth, and exterminating the four orders of created things.
+They know not what it is to fear, and are capable of enduring the frowns
+of Hara. They always act as they like, and are the lords of the lords of
+the three worlds. Always engaged in merry sports, they are thorough
+masters of speech and are perfectly free from pride. Having obtained the
+eight kinds of divine attributes, they are never elated with pride. The
+divine Hara is always filled with wonder at their feats. They are devout
+worshippers of Mahadeva. Adored by them in thought, word, and deed, the
+great god protects those worshippers of his, looking upon them, in
+thought, word, and deed as children of his own loins. Filled with rage,
+they always drink the blood and fat of all haters of Brahma. They always
+drink also the soma juice endued with four kinds of taste. Having adored
+the trident-bearing god with Vedic recitations, with brahmacarya, with
+austerities, and with self-restraint, they have obtained the
+companionship of Bhava. The divine Maheshvara, that lord of the past, the
+present, and the future as also Parvati, eat with those diverse tribes of
+mighty beings that partake of their own nature.
+
+"'Causing the universe to resound with the peal of diverse kinds of
+instruments, with noise of laughter, with loud sounds and shrieks and
+leonine roar, they approached Ashvatthama. Uttering the praises of
+Mahadeva and spreading an effulgent light all around, desirous of
+enhancing the honour of Ashvatthama and the glory of the high-souled
+Hara, and wishing to ascertain the extent of Ashvatthama's energy, and
+desirous also of beholding the slaughter during the hour of sleep, armed
+with terrible and fierce bludgeons and fiery wheels and battle-axes, that
+crowd of strange beings, endued with terrible forms, came from every
+side. They were capable of inspiring the three worlds with dread at their
+sight. The mighty Ashvatthama, however, beholding them, felt no fear.
+Drona's son, armed with bow, and with fingers cased in fences made of
+iguana skins, himself offered up his own self as a victim unto Mahadeva.
+Bows were the fuel, and sharp shafts were the ladles, and his own soul
+possessed of great might was the libation, O Bharata, in that act of
+sacrifice. The valiant and wrathful son of Drona then, with propitiating
+mantras, offered up his own soul as the victim. Having with fierce rites
+adored Rudra of fierce deeds, Ashvatthama with joined hands, said these
+words unto that high-souled god.
+
+"'Ashvatthama said, "Sprung from Angirasa's line, I am about to pour my
+soul, O god, as a libation on this fire! Accept, O lord, this victim! In
+this hour of distress, O Soul of the universe, I offer up my own self as
+the sacrificial victim, from devotion to thee and with heart concentrated
+in meditation! All creatures are in thee and thou art in all creatures!
+Assemblage of all high attributes occur in thee! O lord, O thou art the
+refuge of all creatures. I wait as a libation for thee, since I am unable
+to vanquish my foes. Accept me, O god." Having said these words, Drona's
+son, ascending that sacrificial altar on which a fire blazed brightly,
+offered himself up as the victim and entered that blazing fire.
+
+"'Beholding him stand immovable and with uplifted hands and as an offering
+up to himself, the divine Mahadeva appeared in person and smilingly said,
+"With truth, purity, sincerity, resignation, ascetic austerities, vows,
+forgiveness, devotion, patience, thought, and word, I have been duly
+adored by Krishna of pure deeds. For this there is none dearer to me than
+Krishna. For honouring him and at his word I have protected the Pancalas
+and displayed diverse kinds of illusion. By protecting the Pancalas I
+have honoured him. They have, however, been afflicted by time. The period
+of their lives hath run out."
+
+"'Having said these words unto the high-souled Ashvatthama, the divine
+Mahadeva entered Ashvatthama's body after giving him an excellent and
+polished sword. Filled by that divine being, Drona's son blazed up with
+energy. In consequence of that energy derived from godhead, he became
+all-powerful in battle. Many invisible beings and Rakshasas proceeded
+along his right and his left as he set out, like the lord Mahadeva
+himself, for entering the camp of his foes.'"
+
+
+
+8
+
+"Dhritarashtra said, 'While Drona's son, that mighty car-warrior, thus
+proceeded towards the hostile camp, did Kripa and Bhoja stop from fear? I
+hope those two car-warriors checked by vulgar guards, did not fly away
+secretly, thinking their opponents irresistible? Or, have they, after
+grinding the camp, the Somakas, and the Pandavas, followed, while still
+engaged in battle, the highly glorious path in which Duryodhana has gone?
+Are those heroes, slain by the Pancalas, sleeping on the bare Earth? Did
+they achieve any feat? Tell me all this, O Sanjaya!'
+
+"Sanjaya said, 'When the high-souled son of Drona proceeded towards the
+camp, Kripa and Kritavarma waited at the gate. Beholding them ready to
+exert themselves, Ashvatthama became filled with joy, and addressing them
+whisperingly, O king, said, "If you two exert, you are competent to
+exterminate all the Kshatriyas! What need I say, therefore, of this
+remnant of the (Pandava) army, particularly when it is buried in sleep? I
+shall enter the camp and career like Yama. I am sure that you two will
+act in such way that no man may escape you with life."
+
+"'Having said these words, the son of Drona entered the vast camp of the
+Parthas; casting off all fear, he penetrated into it by a spot where
+there was no door. The mighty-armed hero, having entered the camp,
+proceeded, guided by signs, very softly, towards the quarters of
+Dhrishtadyumna. The Pancalas, having achieved great feats, had been much
+tired in battle. They were sleeping in confidence, assembled together,
+and by the side of one another. Entering into Dhrishtadyumna's chamber, O
+Bharata, Drona's son beheld the prince of the Pancalas sleeping before
+him on his bed. He lay on a beautiful sheet of silk upon a costly and
+excellent bed. Excellent wreaths of flowers were strewn upon that bed and
+it was perfumed with powdered dhupa. Ashvatthama, O king, awoke with a
+kick the high-souled prince sleeping trustfully and fearlessly on his
+bed. Feeling that kick, the prince, irresistible in battle and of
+immeasurable soul, awaked from sleep and recognised Drona's son standing
+before him. As he was rising from his bed, the mighty Ashvatthama seized
+him by the hair of his head and began to press him down on the earth with
+his hands. Thus pressed by Ashvatthama with great strength, the prince,
+from fear as also from sleepiness, was not able to put forth his strength
+at that time. Striking him with his foot, O king, on both his throat and
+breast while his victim writhed and roared, Drona's son endeavoured to
+kill him as if he were an animal. The Pancala prince tore Ashvatthama
+with his nails and at last softly said, "O preceptor's son, slay me with
+a weapon, do not tarry! O best of men, let me, through thy act, repair to
+the regions of the righteous!"
+
+"'Having said this much, that slayer of foes, the son of the Pancala king,
+assailed with strength by that mighty hero, became silent. Hearing those
+indistinct sounds of his, Drona's son said, "O wretch of thy race, there
+is no region for those that slay their preceptors. For this, O thou of
+wicked understanding, thou deservest not to be slain with any weapon!"
+While saying so, Ashvatthama, filled with rage, began to strike the vital
+parts of his victim with violent kicks of his heels, and slew his foe
+like a lion slaying an infuriated elephant. At the cries of that hero
+while he was being slain, his wives and guards that were in his tent all
+awake, O king! Beholding somebody crushing the prince with superhuman
+force, they regarded the assailant to be some preternatural being and,
+therefore, uttered no cries from fear. Having despatched him to Yama's
+abode by such means, Ashvatthama of great energy went out and getting
+upon his beautiful car stayed on it. Indeed, coming out of
+Dhrishtadyumna's abode, O king, Ashvatthama caused all the points of the
+compass to resound with his roars, and then proceeded on his car to other
+parts of the camp for slaying his foes.
+
+"'After Drona's son, that mighty car-warrior, had gone away, the women and
+all the guards set up a loud wail of woe. Seeing their king slain, all
+the wives of Dhrishtadyumna, filled with great sorrow, cried. At that
+wail of theirs many mighty Kshatriyas, awaking, put on their armour and
+came there for enquiring after the cause of those cries. Those ladies,
+terrified at the sight of Ashvatthama, in piteous tones asked the men to
+pursue him without delay. They said, "Whether he is a Rakshasa or a human
+being, we know not what he is! Having slain the Pancala king, he stayeth
+there!" At these words, those foremost of warriors suddenly surrounded
+Drona's son. The latter slew them all by means of the rudrastra. Having
+slain Dhrishtadyumna and all those followers of his, he beheld Uttamauja
+sleeping on his bed. Attacking him with his foot on the throat and chest,
+Drona's son slew that great hero also while the latter writhed in agony.
+Yudhamanyu, coming up and believing his comrade to have been slain by a
+Rakshasa, speedily struck Drona's son in the chest with a mace. Rushing
+towards him, Ashvatthama seized him and brought him down to the ground
+and slew him like an animal while the latter uttered loud shrieks.
+
+"'Having slain Yudhamanyu thus, that hero proceeded against the other
+car-warriors of the king, who were all asleep. He slew all those
+trembling and shrieking warriors like animals in a sacrifice. Taking up
+his sword then, he slew many others. Proceeding along the diverse paths
+of the camp, one after another, Ashvatthama, accomplished in the use of
+the sword, beheld diverse gulmas and slew in a trice the unarmed and
+tired warriors sleeping within them. With that excellent sword he cut off
+combatants and steeds and elephants. Covered all over with blood, he
+seemed then to be Death himself commissioned by time. Causing his foes to
+tremble by the repeated blows of his sword that were of three kinds,
+Ashvatthama became bathed in blood. Covered as he was with blood, and
+wielding as he did a blazing sword, his form, as he careered in battle,
+became exceedingly terrible and superhuman. Those who awaked from sleep,
+O Kaurava, became stupefied with the loud noise (they heard around).
+Beholding Drona's son, they looked at each other's faces and trembled
+(with fear). Those Kshatriyas, beholding the form of that crusher of
+foes, believed him to be a Rakshasa and closed their eyes.
+
+"'Of terrible form, he careered in the camp like Yama himself, and at last
+saw the sons of Draupadi and the remnant of the Somakas. Alarmed by the
+noise, and learning that Dhrishtadyumna had been slain, those mighty
+car-warriors, the sons of Draupadi, armed with bows, fearlessly poured
+their shafts on Drona's son. Awakened by their noise, the Prabhadrakas
+with Shikhandi at their head, began to grind the son of Drona with their
+arrows. Drona's son, beholding them shower their arrows on him, uttered a
+loud roar and became desirous of slaying those mighty car-warriors.
+Recollecting the death of his sire, Ashvatthama became filled with rage.
+Alighting from the terrace of his car, he rushed furiously (against his
+enemies). Taking up his bright shield with a 1,000 moons and his massive
+and celestial sword decked with gold, the mighty Ashvatthama rushed
+against the sons of Draupadi and began to lay about him with his weapon.
+Then that tiger among men, in that dreadful battle, struck Prativindhya
+in the abdomen, at which the latter, O king, deprived of life, fell down
+on the Earth. The valiant Sutasoma, having pierced the son of Drona with
+a lance, rushed at him with his uplifted sword. Ashvatthama, however cut
+off Sutasoma's arm with the sword in grasp, and once more struck him in
+the flank. At this, Sutasoma fell down, bereft of life. The valiant
+Shatanika, the son of Nakula, taking up a car-wheel with his two hands,
+violently struck Ashvatthama at the chest. The regenerate Ashvatthama
+violently assailed Shatanika after he had hurled that car-wheel.
+Exceedingly agitated, Nakula's son fell down upon the Earth, upon which
+Drona's son cut off his head. Then Shrutakarma, taking up a spiked
+bludgeon, attacked Ashvatthama. Furiously rushing at Drona's son, he
+assailed him violently on the left part of his forehead. Ashvatthama
+struck Shrutakarma with his excellent sword on the face. Deprived of
+senses and his face disfigured, he fell down lifeless on the Earth. At
+this noise, the heroic Shrutakirti, that great car-warrior, coming up,
+poured showers of arrows on Ashvatthama. Baffling those arrowy showers
+with his shield, Ashvatthama cut off from the enemy's trunk the latter's
+beautiful head adorned with ear-rings. Then the slayer of Bhishma, the
+mighty Shikhandi, with all the Prabhadrakas, assailed the hero from every
+side with diverse kinds of weapons. Shikhandi struck Ashvatthama with an
+arrow in the midst of his two eyebrows. Filled with rage at this, Drona's
+son, possessed of great might, approached Shikhandi and cut him into
+twain with his sword. Having slain Shikhandi, Ashvatthama, filled with
+rage, rushed furiously against the other Prabhadrakas. He proceeded also
+against the remnant of Virata's force.
+
+"'Endued with great strength, Drona's son made a heavy carnage amongst the
+sons, the grandsons, and the followers of Drupada, singling them out one
+after another. Accomplished in the use of the sword, Ashvatthama then,
+rushing against other combatants, cut them down with his excellent sword.
+The warriors in the Pandava camp beheld that Death-Night in her embodied
+form, a black image, of bloody mouth and bloody eyes, wearing crimson
+garlands and smeared with crimson unguents, attired in a single piece of
+red cloth, with a noose in hand, and resembling an elderly lady, employed
+in chanting a dismal note and standing full before their eyes, and about
+to lead away men and steeds and elephants all tied in a stout cord. She
+seemed to take away diverse kinds of spirits, with dishevelled hair and
+tied together in a cord, as also, O king, many mighty car-warriors
+divested of their weapons. On other days, O sire, the foremost warriors
+of the Pandava camp used to see in their dreams that figure leading away
+the sleeping combatants and Drona's son smiting them behind! The Pandava
+soldiers saw that lady and Drona's son in their dreams every night from
+the day when the battle between the Kurus and the Pandavas first
+commenced. Afflicted before by Destiny, they were now smitten by Drona's
+son who terrified them all with the frightful roars uttered by him.
+Afflicted by Destiny, the brave warriors of the Pandava camp,
+recollecting the sight they had seen in their dreams, identified it with
+what they now witnessed.
+
+"'At the noise made, hundreds and thousands of Pandava bowmen in the camp
+awoke from their slumbers. Ashvatthama cut off the legs of some, and the
+hips of others, and pierced some in their flanks, careering like the
+Destroyer himself let loose by Time. The Earth, O lord, was soon covered
+with human beings that were crushed into shapelessness or trodden down by
+elephants and steeds and with others that roared in great affliction.
+Many of them loudly exclaimed, "What is this?" "Who is this one?" "What
+is this noise?" "Who is doing what?" While uttering such shrieks, Drona's
+son became their Destroyer. That foremost of smiters, the son of Drona,
+despatched to regions of Yama all those Pandus and Srinjayas who were
+without armour and weapons. Terrified at that noise, many awoke from
+sleep. Possessed with fear, blinded by sleep, and deprived of their
+senses, those warriors seemed to vanish (before the fury of Ashvatthama).
+The thighs of many were paralysed and many were so stupefied that they
+lost all their energy. Shrieking and possessed with fear, they began to
+slay one another. Drona's son once more got upon his car of terrible
+clatter and taking up his bow despatched many with his shafts to Yama's
+abode. Others awoke from sleep, brave warriors and foremost of men, as
+they came towards Ashvatthama, were slain before they could approach him
+and were thus offered up as victims unto that Death-Night. Crushing many
+with that foremost of cars, he careered through the camp, and covered his
+foes with repeated showers of arrows. Once again with that beautiful
+shield of his, adorned with hundred moons, and with that sword of his
+which was of the hue of the welkin, he careered amidst his enemies. Like
+an elephant agitating a large lake, Drona's son, irresistible in battle,
+agitated the camp of the Pandavas.
+
+"'Awaked by the noise, O king, many warriors, afflicted still with sleep
+and fear, and with senses still under a cloud, ran hither and thither.
+Many shrieked in harsh tones and many uttered incoherent exclamations.
+Many succeeded not in obtaining their weapons and armour. The locks of
+many were dishevelled, and many failed to recognise one another. Having
+risen from sleep, many fell down, fatigued; some wandered here and there
+without any purpose. Elephants and steeds, breaking their cords, passed
+excreta and urine. Many, causing great confusion, huddled together.
+Amongst these, some through fear laid themselves down on the earth. The
+animals of the camp crushed them there.
+
+"'While the camp was in this state, Rakshasas, O king, uttered loud roars
+in joy, O chief of the Bharatas! The loud noise, O king, uttered by
+ghostly beings in joy, filled all the points of the compass and the
+welkin. Hearing the wails of woe, elephants, steeds, breaking their
+cords, rushed hither and thither, crushing the combatants in the camp. As
+those animals rushed hither and thither, the dust raised by them made the
+night doubly dark. When that thick gloom set in, the warriors in the camp
+became perfectly stupefied; sires recognised not their sons, brothers
+recognised not their brothers. Elephants assailing riderless elephants,
+and steeds assailing riderless steeds, assailed and broke and crushed the
+people that stood in their way. Losing all order, combatants rushed and
+slew one another, and felling those that stood in their way, crushed them
+into pieces. Deprived of their senses and overcome with sleep, and
+enveloped in gloom, men, impelled by fate, slew their own comrades. The
+guards, leaving the gates they watched, and those at duty at the outposts
+leaving the posts they guarded, fled away for their lives, deprived of
+their senses and not knowing whither they proceeded. They slew one
+another, the slayers, O lord, not recognising the slain. Afflicted by
+Fate, they cried after their sires and sons. While they fled, abandoning
+their friends and relatives, they called upon one another, mentioning
+their families and names. Other, uttering cries of "Oh!" and "Alas!" fell
+down on the earth. In the midst of the battle, Drona's son, recognising
+them, slew them all.
+
+"'Other Kshatriyas, while being slaughtered, lost their senses, and
+afflicted by fear, sought to fly away from their camps. Those men that
+sought to fly away from their camp for saving their lives, were slain by
+Kritavarma and Kripa at the gate. Divested of weapons and instruments and
+armour, and with dishevelled hair, they joined their hands. Trembling
+with fear, they were on the ground. The two Kuru warriors, however, (who
+were on their cars) gave quarter to none. None amongst those that escaped
+from the camp was let off by those two wicked persons, Kripa and
+Kritavarma. Then again, for doing that which was highly agreeable to
+Drona's son, those two set fire to the Pandava camp in three places.
+
+"'When the camp was lighted, Ashvatthama, that delighter of his sires, O
+monarch, careered, sword in hand and smiting his foes with great skill.
+Some of his brave foes rushed towards him and some ran hither and
+thither. That foremost of regenerate ones, with his sword, deprived all
+of them of their lives. The valiant son of Drona, filled with rage,
+felled some of the warriors, cutting them in twain with his sword as if
+they were sesame stalks. The Earth, O bull of Bharata's race, became
+strewn with the fallen bodies of the foremost of men and steeds and
+elephants mingled together and uttering woeful wails and cries. When
+thousands of men had fallen down deprived of life, innumerable headless
+trunks stood up and fell down. Ashvatthama, O Bharata, cut off arms
+adorned with angadas and holding weapons in grasp, and heads, and thighs
+resembling trunks of elephants, and hands, and feet. The illustrious son
+of Drona mangled the backs of some, cut off the heads of some, and caused
+some to turn away from the fight. And he cut off some at the middle, and
+lopped off the ears of others, and struck others on the shoulders, and
+pressed down the heads of some into their trunks.
+
+"'As Ashvatthama careered in this way, slaughtering thousands of men, the
+deep night became more terrible in consequence of the darkness that set
+in. The earth became terrible to behold, strewn with thousands of human
+beings dead and dying and innumerable steeds and elephants. Cut off by
+the enraged son of Drona, his foes fell down on the earth that was then
+crowded with Yakshas and Rakshasas, and frightful with (broken) cars and
+slain steeds and elephants. Some called upon their brothers, some upon
+their sires, and some upon their sons. And some said, "The Dhartarashtras
+in rage could never accomplish such feats in battle as these which
+Rakshasas of wicked deeds are achieving (upon us) during the hour of
+sleep! It is only in consequence of the absence of the Parthas that this
+great slaughter is going on. That son of Kunti, who hath Janardana for
+his protector, is incapable of being vanquished by gods, Asuras,
+Gandharvas, Yakshas and Rakshasas! Devoted to Brahma, truthful in speech,
+self-restrained, and compassionate towards all creatures, that son of
+Pritha, called Dhananjaya, never slaughters one that is asleep, or one
+that is heedless, or one that has laid aside his weapons or one that has
+joined his hands in supplication, or one that is retreating, or one whose
+locks have been dishevelled. Alas, they are Rakshasas of wicked deeds who
+are perpetrating such terrible act upon us." Uttering such words, many
+laid themselves down.
+
+"'The loud din caused by the cries and groans of human beings died away
+within a short space of time. The earth being drenched with blood, O
+king, that thick and frightful dust soon disappeared. Thousands of men
+moving in agony, overwhelmed with anxiety and overcome with despair, were
+slain by Ashvatthama like Rudra slaying living creatures. Many who laid
+themselves down on the ground clasping one another, and many who sought
+to fly away, and many who sought to hide themselves, and many who
+struggled in battle, were all slain by the son of Drona. Burnt by the
+raging flames and slaughtered by Ashvatthama, the men, losing their
+senses, slew one another. Before half the night was over, the son of
+Drona, O monarch, despatched the large host of the Pandavas unto Yama's
+abode.
+
+"'That night, so terrible and destructive unto human beings and elephants
+and steeds filled with joy all creatures that wander in the dark. Many
+Rakshasas and Pishacas of various tribes were seen there, gorging upon
+human flesh and quaffing the blood that lay on the ground. They were
+fierce, tawny in hue, terrible, of adamantine teeth, and dyed with blood.
+With matted locks on their heads, their thighs were long and massive;
+endued with five feet, their stomachs were large. Their fingers were set
+backwards. Of harsh temper and ugly features, their voice was loud and
+terrible. They had rows of tinkling bells tied to their bodies. Possessed
+of blue throats, they looked very frightful. Exceedingly cruel and
+incapable of being looked at without fear, and without abhorrence for
+anything, they came there with their children and wives. Indeed, diverse
+were the forms seen there of the Rakshasas that came. Quaffing the blood
+that ran in streams, they became filled with joy and began to dance in
+separate bands. "This is excellent!" "This is pure!" "This is very
+sweet!" these were the words they uttered.
+
+"'Other carnivorous creatures, subsisting upon animal food, having gorged
+upon fat and marrow and bones and blood, began to eat the delicate parts
+of corpses. Others, drinking the fat that flowed in streams, ran naked
+over the field. Possessed of diverse kinds of faces, other carnivorous
+beings of great ferocity, and living upon dead flesh, came there in tens
+of thousands and millions. Grim and gigantic Rakshasas also, of wicked
+deeds, came there in bands as numerous. Other ghostly beings, filled with
+joy and gorged to satiety, O king, also came there and were seen in the
+midst of that dreadful carnage.
+
+"'When morning dawned, Ashvatthama desired to leave the camp. He was then
+bathed in human blood and the hilt of his sword so firmly adhered in his
+grasp that his hand and sword, O king, became one! Having walked in that
+path that is never trod (by good warriors), Ashvatthama, after that
+slaughter, looked like the blazing fire at the end of the yuga after it
+has consumed all creatures into ashes. Having perpetrated that feat
+agreeably to his vow, and having trod in that untrodden way, Drona's son,
+O lord, forgot his grief for the slaughter of his sire. The Pandava camp,
+in consequence of the sleep in which all within it were buried, was
+perfectly still when Drona's son had entered it in the night.
+
+"'After the nocturnal slaughter, when all became once more quiet,
+Ashvatthama issued from it. Having issued from the camp, the valiant
+Ashvatthama met his two companions and, filled with joy, told them of his
+feat, gladdening them, O king, by the intelligence. Those two, in return,
+devoted as they were to his good, gave him the agreeable intelligence of
+how they also had slaughtered thousands of Pancalas and Srinjayas (at the
+gates). Even thus did that night prove terribly destructive to the
+Somakas who had been heedless and buried in sleep. The course of time,
+without doubt, is irresistible. Those who had exterminated us were
+themselves exterminated now.'
+
+"Dhritarashtra said, 'Why is it that that mighty car-warrior, the son of
+Drona, did not achieve such a feat before although he had resolutely
+exerted himself for bestowing victory upon Duryodhana? For what reason
+did that great bowman do this after the slaughter of the wretched
+Duryodhana? It behoveth thee to tell me this!'
+
+"Sanjaya said, 'Through fear of the Parthas, O son of Kuru's race,
+Ashvatthama could not achieve such a feat then. It was owing to the
+absence of the Parthas and the intelligent Keshava as also of Satyaki,
+that Drona's son could accomplish it. Who is there, the lord Indra
+unexcepted, that is competent to slay them in the presence of these
+heroes? Besides, O king, Ashvatthama succeeded in accomplishing the feat
+only because the men were all asleep. Having caused that vast slaughter
+of the Pandava forces, those three great car-warriors (Ashvatthama, Kripa
+and Kritavarma), meeting together, exclaimed, "Good luck!" His two
+companions congratulated Ashvatthama, and the latter was also embraced by
+them. In great joy the latter uttered these words: "All the Pancalas have
+been slain, as also all the sons of Draupadi! All the Somakas also, as
+well as all that remained of the Matsyas, have been slaughtered by me!
+Crowned with success, let us without delay go there where the king is! If
+the king be still alive, we will give him this joyful intelligence!"'"
+
+
+
+9
+
+"Sanjaya said, 'Having slain all the Pancalas and the sons of Draupadi,
+the three Kuru heroes together came to that spot where Duryodhana lay,
+struck down by the foe. Arrived there, they beheld that life had not been
+wholly extinct in the king. Jumping down from their cars, they surrounded
+thy son. The Kuru king, O monarch, was lying there with broken thighs.
+Almost senseless, his life was about to ebb away. He was vomiting blood
+at intervals, with downcast eyes. He was then surrounded by a large
+number of carnivorous animals of terrible forms, and by wolves and
+hyenas, that awaited at no great distance for feeding upon his body. With
+great difficulty the king was keeping off those beasts of prey that stood
+in expectation of feasting upon him. He was writhing on the earth in
+great agony. Beholding him thus lying on the earth, bathed in his own
+blood, the three heroes who were the sole survivors of his army,
+Ashvatthama and Kripa and Kritavarma, became afflicted with grief and sat
+surrounding him. Encompassed by those three mighty car-warriors who were
+covered with blood and who breathed hot sighs, the Kuru king looked like
+a sacrificial altar surrounded by three fires. Beholding the king lying
+in that highly undeserving plight, the three heroes wept in unendurable
+sorrow. Wiping the blood from off his face with their hands, they uttered
+these piteous lamentations in the hearing of the king lying on the field
+of battle.
+
+"'Kripa said, "There is nothing too difficult for destiny to bring about,
+since even this king Duryodhana who was the lord of eleven Akshauhinis of
+troops sleepeth on the bare ground, struck down by the foes and covered
+with blood! Behold, fond he was of the mace, and that mace decked with
+pure gold still lieth by the side of the king whose splendour still
+resembles that of pure gold! In no battle did that mace abandon this
+hero! Even now, when he is about to ascend to heaven, that weapon leaveth
+not this illustrious warrior. Behold, that weapon, adorned with pure
+gold, still lieth by the side of this hero like a loving wife by the side
+of her lord stretched on his bed in his chamber of sleep. Behold the
+reverses brought about by Time! This scorcher of foes that used to walk
+at the head of all crowned kings, now eateth the dust struck down (by the
+foe)! He who had formerly struck down many foes and caused them to lie on
+the bare ground, alas, that king of the Kurus lieth today on the bare
+ground, struck down by foes. He to whom hundreds of kings used to bow
+down in fear, lieth today on the field of battle, surrounded by beasts of
+prey. The Brahmanas formerly used to wait upon this lord for wealth.
+Alas, beasts of prey wait upon him today for feeding upon his body!"'
+
+"Sanjaya continued, 'Beholding that chief of Kuru's race lying on the
+ground, Ashvatthama, O best of the Bharatas, uttered these piteous
+lamentations: "O tiger among kings, all people indicated thee as the
+foremost of all bowmen! People also said that (in encounters with the
+mace) thou, a disciple of Sankarshana, wert like the Lord of treasures
+(Kuvera), himself! How then, O sinless one, could Bhima notice any lapses
+in thee! Thou wert ever mighty and possessed of skill! He, on the other
+hand, O king, is a wicked-souled wight! Without doubt, O monarch, Time in
+this world is mightier than everything else, for we behold even thee
+struck down by Bhimasena in battle! Alas, how could the wretched and mean
+Vrikodara unrighteously strike thee down, thee that wert conversant with
+every rule of righteousness! Without doubt, Time is irresistible. Alas,
+having summoned thee to a fair fight, Bhimasena, putting forth his might,
+fractured thy thighs. Fie on that wretched Yudhishthira who tolerated the
+head of one unrighteously struck down in battle to be touched with the
+foot! In all battles warriors will certainly reprove Vrikodara as long as
+the world will last. Without doubt, thou hast been struck down
+unrighteously!
+
+"'"The valiant Rama of Yadu's race, O king, always used to say that there
+is no one equal to Duryodhana in encounters with the mace. He of the
+Vrishni race, O Bharata, used to boast of thee, O lord, in every assembly,
+saying, Duryodhana of Kurus race is a worthy disciple of mine!' Thou hast
+obtained that end which great Rishis have declared to be the high reward
+of a Kshatriya slain in battle with his face towards the foe. I do not, O
+bull among men, grieve for thee, O Duryodhana! I grieve only for thy
+mother Gandhari and thy sire, childless as they now are. Afflicted with
+sorrow, they will have to wander over the earth, begging their food. Fie
+on Krishna, Vrishni's race, and on Arjuna of wicked understanding! They
+regard themselves conversant with the duties of morality, yet both of
+them stood indifferent whilst thou wert being slain! How will the other
+Pandavas, shameless though they are, O king, speak of the manner in which
+they have accomplished thy death? Thou art highly fortunate, O son of
+Gandhari, since thou hast been slain on the field of battle, O bull among
+men, while advancing fairly against the foe. Alas, what will be the
+plight of Gandhari who is now childless, and who hath lost all her
+kinsmen and relatives! What also will be the plight of the blind king!
+
+"'"Fie on Kritavarma, on myself, as also on mighty car-warrior Kripa, since
+we have not yet gone to heaven with thy royal self before us! Fie on us,
+lowest of mortals, since we do not follow thee that wert the granter of
+all wishes, the protector of all men, and the benefactor of all thy
+subjects! Through thy power, the abodes of Kripa, of myself, and of my
+sire, along with those of our dependants, O tiger among men, are full of
+wealth. Through thy grace, ourselves with our friends and relatives have
+performed many foremost of sacrifices with a profusion of presents to
+Brahmanas. Where shall such sinful persons as ourselves now go, since
+thou hast gone to heaven, taking with thee all the kings of the earth?
+Since we three, O king, do not follow thee that art about to obtain the
+highest end (of life), it is for this that we are indulging in such
+lamentations. Deprived of thy companionship, reft of wealth, our memories
+painfully dwelling upon thy prosperity, alas, what will be our lot since
+we do not go with thee? Without doubt, O chief of Kuru's race, we shall
+have to wander in grief on the earth. Deprived of thee, O king, where can
+we have peace and where can we have happiness?
+
+"'"Going from this world, O monarch, and meeting with those mighty
+car-warriors (that have preceded thee), show thy regards to them, at my
+request, one after another, according to the order of their rank and
+years. Having offered worship to thy preceptor, that foremost of all
+wielders of bows, tell him, O king, that Dhrishtadyumna hath been slain
+by me. Embrace king Bahlika, that mighty car-warrior, as also the ruler
+of the Sindhus, and Somadatta, Bhurishrava, and the other foremost of
+kings that have preceded thee to heaven. At my request, embrace all of
+them and enquire after their welfare."'
+
+"Sanjaya continued, 'Having said these words unto the king deprived of his
+senses and lying with broken thighs, Ashvatthama once more cast his eyes
+on him and uttered these words, "If, O Duryodhana, thou hast any life in
+thee still, listen to these words that are so pleasant to hear. On the
+side of the Pandavas, only seven are alive, and among the Dhartarashtras,
+only we three! The seven on their side are the five brothers and Vasudeva
+and Satyaki; on our side, we three are myself and Kripa and Kritavarma!
+All the sons of Draupadi have been slain, as also all the children of
+Dhrishtadyumna! All the Pancalas too have been slain, as also the remnant
+of the Matsyas, O Bharata! Behold the vengeance taken for what they had
+done! The Pandavas are now childless! While buried in sleep, the men and
+animals in their camp have all been slain! Penetrating into their camp in
+the night, O king, I have slain Dhrishtadyumna, that wight of sinful
+deeds, as one kills an animal."
+
+"'Duryodhana then, having heard those words that were so agreeable to his
+heart, regained his senses and said these words in reply, "That which
+neither Ganga's son, nor Karna, nor thy sire, could achieve, hath at last
+been achieved by thee today, accompanied by Kripa and Bhoja. Thou hast
+slain that low wretch (Dhrishtadyumna) who was commander of the Pandava
+forces, as also Shikhandi. In consequence of this I regard myself equal
+to Maghavat himself! Good be to you all! Let prosperity be yours! All of
+us will again meet together in heaven!"
+
+"'Having said these words the high-souled king of the Kurus became silent.
+Casting off his griefs for all his (slain) kinsmen, he then gave up his
+life-breath. His soul ascended to sacred heaven, while his body only
+remained on earth. Even thus, O king, thy son Duryodhana breathed his
+last. Having provoked the battle first, he was slain by his foes at last.
+The three heroes repeatedly embraced the king and gazed steadfastly on
+him. They then ascended their cars. Having heard these piteous
+lamentations of Drona's son, I came away at early dawn towards the city.
+Even thus the armies of the Kurus and Pandavas have been destroyed. Great
+and terrible have been that carnage, O king, caused by thy evil policy.
+After thy son had ascended to heaven, I became afflicted with grief and
+the spiritual sight which the rishi gave hath been lost by me!'"
+
+Vaishampayana continued, "The king, hearing of his son's death, breathed
+long and hot sighs, and became plunged in great anxiety."
+
+
+
+10
+
+Vaishampayana said, "After that night had gone away, the driver of
+Dhrishtadyumna's car gave intelligence to king Yudhishthira of the great
+slaughter that had been caused during the hour of sleep.
+
+"The driver said, 'The sons of Draupadi, O king, have been slain, with all
+the children of Drupada himself, while they were heedless and trustfully
+asleep in their own camp! During the night, O king, thy camp has been
+exterminated by the cruel Kritavarma, and Kripa, the son of Gautama, and
+the sinful Ashvatthama! Slaying thousands of men and elephants and steeds
+with lances and darts and battle-axes, those men have exterminated thy
+army. While thy army was being slaughtered like a forest cut down with
+axes, a loud wail was heard rising from thy camp. I am the sole survivor,
+O monarch, of that vast force. I have, O thou of virtuous soul, escaped
+with difficulty from Kritavarma at a time when he was heedless!'
+
+"Hearing these evil tidings, Kunti's son Yudhishthira, however, capable of
+bearing up (against foes), fell down on the earth, afflicted with grief
+at the loss of his sons. Advancing forward, Satyaki held the king in his
+embrace. Bhimasena and Arjuna and the two sons of Madri also stretched
+forth their arms. Having recovered his senses, the son of Kunti lamented
+in great affliction, uttering these words rendered indistinct by sorrow:
+'Alas, having vanquished the foe, we have ourselves been vanquished in
+the end! The course of events is difficult to be ascertained even by
+persons endued with spiritual sight. The foes, who were vanquished have
+become victorious! Ourselves, again, while victorious, are vanquished!
+Having slain brothers and friends and sires and sons and well-wishers,
+and kinsmen, and counsellors, and having vanquished them all, we
+ourselves are vanquished at last! Misery looks like prosperity and
+prosperity looks like misery! This our victory has assumed the shape of
+defeat. Our victory, therefore, has ended in defeat! Having won the
+victory, I am obliged to grieve as an afflicted wretch. How, then, can I
+regard it as a victory? In reality, I have been doubly defeated by the
+foe. They for whose sake we have incurred the sin of victory by slaying
+our kinsmen and friends, alas, they, after victory had crowned them, have
+been vanquished by defeated foes that were heedful!
+
+"'Alas, through heedlessness have they been slain that had escaped from
+even Karna, that warrior who had barbed arrows and Nalikas for his teeth,
+the sword for his tongue, the bow for his gaping mouth, and the twang of
+the bowstring and the sound of palms for his roars--that angry Karna who
+never retreated from battle, and who was a very lion among men! Alas,
+those princes that succeeded in crossing, by boats constituted by their
+own excellent weapons, the great Drona-ocean having cars for its deep
+lakes, showers of arrows for its waves, the ornaments of warriors for its
+gems, car-steeds for its animals, darts and swords for its fishes,
+elephants for its alligators, bows for its whirlpools, mighty weapons for
+its foam, and the signal of battle for its moonrise causing it to swell
+with energy, and the twang of the bowstring and the sound of palms for
+its roar,--alas, even those princes have from heedlessness been slain!
+
+"'There is, in this world, no more powerful cause of death, as regards men,
+than heedlessness! Prosperity abandons a heedless man from every side,
+and every kind of misery overtakes him. The tall standard with excellent
+top that stood on his car was the wreath of smoke that infallibly
+indicated the Bhishma-fire. Shafts constituted its flames, and wrath was
+the wind that fanned it! The twang of his formidable bow and the sound of
+his palms constituted the roar of that fire. Armour and diverse kinds of
+weapons were the homa libations that were poured into it. The vast
+hostile army was the heap of dry forest-grass that was assailed by that
+fire. Alas, even they that had endured that fierce fire whose terrible
+energy was represented by the mighty weapons in Bhishma's hand have at
+last fallen through heedlessness.
+
+"'A heedless person can never acquire knowledge, asceticism, prosperity, or
+great renown. Behold, Indra has obtained great happiness after slaying
+all his foes heedfully. Behold the survivors among our foes have, through
+our heedlessness, slain so many sons and grandsons of kings, each of whom
+was really like Indra himself. Alas, they have perished like merchants
+with rich freight perishing through carelessness in a shallow stream
+after having crossed the great ocean. They whose bodies are now lying on
+the bare ground, slain by those vindictive wretches, have without doubt
+ascended to heaven.
+
+"'I grieve, however, for the princess Krishna. Alas, she will be plunged
+today in an ocean of grief. Hearing of the slaughter of her brothers and
+sons and her venerable sire, the king of the Pancalas, without doubt she
+will fall down senseless on the earth. Her body emaciated by grief, she
+will not rise again. Unable to bear the grief resulting from such
+affliction, and worthy as she is of happiness, alas, what will be her
+plight? Cut to the quick by the slaughter of her sons and brothers, she
+will be like one scorched by fire.'
+
+Having in deep affliction indulged in these lamentations, that king of
+Kuru's race then addressed Nakula, saying, 'Go and bring the unfortunate
+princess Draupadi here along with all her maternal relations.' Obediently
+accepting that command of the king who equalled Yama himself in
+righteousness, Nakula speedily proceeded on his car to the quarters of
+Draupadi where that princess resided with all the wives of the Pancala
+king. Having despatched the son of Madri, Yudhishthira, crushed by grief,
+proceeded with tears in his eyes accompanied by those friends of his, to
+the field on which his sons had battled and which still teemed with
+diverse kinds of creatures. Having entered that cursed field abounding
+with fierce sights, the king saw his sons, well-wishers, and friends, all
+lying on the ground, covered with blood, their bodies mangled, and heads
+separated from their trunks. Beholding them in that plight, Yudhishthira,
+that foremost of righteous men, became deeply afflicted. That chief of
+the Kurus then began to weep aloud and fell down on the earth, deprived
+of his senses, along with all his followers."
+
+
+
+11
+
+Vaishampayana said, "Beholding his sons, grandsons, and friends all slain
+in battle, the king's soul became overwhelmed with great grief, O
+Janamejaya! Recollecting those sons and grandsons and brothers and
+allies, a deep sorrow took possession of the illustrious monarch.
+Senseless and trembling, his eyes were bathed in tears. His friends then,
+themselves filled with anxiety, began to comfort him.
+
+"At that time, Nakula, skilled in executing errands, arrived there on his
+car of solar effulgence, accompanied by the princess Krishna in great
+affliction. She had been residing at Upaplavya. Having received that
+heartrending intelligence about the slaughter of all her sons, she became
+exceedingly agitated. Trembling like a plantain tree shaken by the wind,
+the princess Krishna, arrived at the presence of Yudhishthira, fell down,
+afflicted by grief. Her face, adorned with eyes resembling a couple of
+full-blown lotuses, seemed to be darkened by grief like the Sun himself
+when enveloped in darkness.
+
+"Beholding her prostrate on the earth, the wrathful Vrikodara, of prowess
+incapable of being baffled, advancing hastily, raised her up and clasped
+her with his arms. The beautiful lady, comforted by Bhimasena, began to
+weep, and addressing the eldest son of Pandu with his brothers, said, 'By
+good luck, O monarch, having obtained the whole earth, thou shalt enjoy
+her after the slaughter of thy brave sons in the observance of Kshatriya
+duties. By good luck, O son of Pritha, thou art happy at the thought of
+having obtained the whole earth. By good luck, thy thoughts do not dwell
+on Subhadra's son whose tread resembled that of an infuriated elephant.
+By good luck, thou dost not, like myself while residing at Upaplavya,
+recollect thy heroic sons slaughtered in the observance of Kshatriya
+duties. O son of Pritha, hearing of the slaughter of those sleeping
+heroes by Drona's son of sinful deeds, grief burns me as if I were in the
+midst of a fire. If Drona's son be not made to reap the fruit of that
+sinful deed of his, if, putting forth your prowess in battle, thou dost
+not take the life of that wretch of sinful deeds, along with the lives of
+all his followers, then listen to me, ye Pandavas, I shall sit here in
+praya!'
+
+"Having said these words, the helpless Krishna, the daughter of Yajnasena,
+sat by the side of the eldest son of Pandu, king Yudhishthira the just.
+The royal sage, Yudhishthira, of righteous soul, seeing his dear queen
+sit in praya, addressed her, saying, 'O auspicious lady, O thou that art
+conversant with morality, all thy sons and brothers have righteously met
+with a noble death. It behoveth thee not to grieve for them. As regards
+Drona's son, he hath gone to a distant forest, O beautiful princess! How
+shall thou O lady, make thyself sure of his fall in battle?'
+
+"Draupadi answered, 'I have heard that Drona's son hath a gem on his head,
+born with him. I shall see that gem brought to me after the slaughter of
+that wretch in battle. Placing that gem on thy head, O king, I shall
+endure to live. Even this is my resolve.'
+
+"Having said these words unto the royal son of Pandu, the beautiful
+Krishna approached Bhimasena and said these words of high purpose unto
+him: 'Remembering the duties of a Kshatriya, O Bhima, it behoveth thee to
+come to my rescue. Slay that man of sinful deeds like Maghavat slaying
+Samvara. There is no one in this world who is equal to thee in prowess.
+It is known throughout the world how on an occasion of great calamity
+thou becamest at the town Varanavata the refuge of all the Parthas. When
+again we were seen by Hidimba, it was thou that becamest our refuge in
+the same way. Like Maghavat rescuing (his spouse) the daughter of Puloma,
+thou didst rescue my afflicted self, in Virata's city, from a great
+calamity. Like those great feats, O Partha, that thou didst achieve in
+former days, slay now, O slayer of foes, the son of Drona and be thou
+happy!'
+
+"Hearing these and other piteous lamentations of the princess, Kunti's
+son, Bhimasena, of great might, could not endure them. He mounted upon
+his great car adorned with gold and took his beautiful bow with arrow
+placed on the string. Making Nakula his charioteer, and resolved upon
+slaying the son of Drona, he began to stretch his bow and caused his
+steeds to be urged without delay. Those steeds, fleet as the wind, thus
+urged, O tiger among men, proceeded with great speed. Possessed of great
+valour and unfading energy, Bhima set out from the Pandava camp and
+proceeded with great celerity along the track of Ashvatthama's vehicle."
+
+
+
+12
+
+Vaishampayana said, "After the irresistible Bhimasena had set out, that
+bull of Yadu's race, possessed of eyes like lotus-petals, addressed
+Kuru's son Yudhishthira, saying, 'O son of Pandu, this brother of thine,
+overwhelmed with grief at the slaughter of his sons, proceedeth alone to
+battle, from desire of slaying the son of Drona. O bull of Bharata's
+race, of all thy brothers, Bhima is thy dearest! Beholding him fallen
+into a great danger why dost thou not stir thyself? The weapon called
+brahmashira, which that subjugator of hostile towns, Drona, communicated
+to his son, is capable of consuming the whole world. The illustrious and
+highly blessed preceptor, that foremost of all wielders of bows,
+delighted with Dhananjaya, had given him that very weapon. Unable to
+endure it, his only son then begged it of him. Unwillingly he imparted
+the knowledge of that weapon to Ashvatthama. The illustrious Drona knew
+the restlessness of his son. Acquainted with all duties, the preceptor
+laid this command on him, saying, "Even when overtaken by the greatest
+danger, O child in the midst of battle, thou shouldst never use this
+weapon, particularly against human beings." Even thus the preceptor Drona
+spoke unto his son. A little while after he again spoke, saying, "O bull
+among men, thou wilt not, it seems, walk in the path of the righteous."
+Hearing those bitter words of his sire, the wicked-souled Ashvatthama, in
+despair of obtaining every kind of prosperity, began in grief to wander
+over the earth.
+
+"'Then, O chief of the Kurus, while you were living in the woods, O
+Bharata, he came to Dvaraka and took up his abode there, worshipped by
+the Vrishnis. One day, after he had taken up his abode in Dvaraka, he
+came to me, without a companion and when I myself was without anybody by
+my side, on the seacoast, and there smilingly addressing me said, "O
+Krishna, that weapon, called brahmashira, worshipped by gods and
+Gandharvas, which my sire, the preceptor of the Bharatas, of prowess
+incapable of being baffled, and obtained from Agastya after performing
+the austerest penances, is now with me, O Dasharha, as much as it is with
+my sire. O foremost one of Yadu's race, in exchange for that celestial
+weapon, give me thy discus which is capable of slaying all foes in
+battle."
+
+"'While he with joined palms and great importunity thus begged of me my
+discus, myself, O bull of Bharata's race, from desire of gladdening him,
+told him these words: "Gods, Danavas, Gandharvas, men, birds and snakes,
+assembled together, are not equal to even a hundredth part of my energy.
+I have this bow, this dart, this discus, and this mace. I will give thee
+whichever amongst these thou desirest to have from me. Without giving me
+the weapon thou wishest to give, take from among these weapons of mine
+whichever thou mayest be able to wield and use in battle."
+
+"'Thus addressed, the illustrious son of Drona, as if challenging me,
+solicited at my hands my discus of excellent nave and hard as thunder,
+possessed of a 1,000 spokes, and made of iron. "Take it," I said unto him.
+Thus addressed, he rose suddenly and seized the discus with his left
+hand. He failed, however, to even move the weapon from the spot on which
+it lay. He then made preparations for seizing it with his right hand.
+Having seized it then very firmly and having put forth all his strength,
+he still failed to either wield or move it. At this, Drona's son became
+filled with sorrow. After he was tired with the exertions he made, he
+ceased, O Bharata!
+
+"'When he withdrew his heart from that purpose, I addressed the anxious and
+senseless Ashvatthama and said, "He who is always regarded as the
+foremost of all human beings, that wielder of Gandiva, that warrior
+having white steeds yoked unto his car, that hero owning the prince of
+apes for the device on his standard, that hero who, desirous of
+vanquishing in a wrestling encounter the god of gods, the blue-throated
+lord of Uma, gratified the great Shankara himself, that Phalguna than
+whom I have no dearer friend on earth, that friend to whom there is
+nothing that I cannot give including my very wives and children, that
+dear friend Partha of unstained acts, never said unto me, O Brahmana,
+such words as these which thou hast uttered.
+
+"'"That son whom I obtained through ascetic penances and observances of
+austere brahmacarya for twelve years on the breast of Himavati whither I
+had gone for the purpose, that son of mine, Pradyumna, of great energy
+and a portion of Sanat-kumara himself, begotten by me upon my wife
+Rukmini who had practised vows as austere as mine, that hero even never
+solicited this best of objects, this unrivalled discus, which thou of
+little understanding had solicited!
+
+"'"Rama of great might never said such words to me! Neither Gada nor Samba
+has ever asked that of me which thou hast asked! No one among the other
+great car-warriors of the Vrishni and the Andhaka race residing in
+Dvaraka has ever asked this of me which thou hast asked! Thou art the son
+of the preceptor of the Bharatas, thou art held in high respect by all
+the Yadavas. Let me ask thee, O foremost of car-warriors, with whom
+wouldst thou fight using this weapon?"
+
+"'Thus addressed by me, Drona's son replied, saying, "After offering
+worship to thee, O Krishna, it was my intention to fight thee, O thou of
+unfading glory! It was for this, O Krishna that I solicited thee for thy
+discus which is adored by gods and Danavas. If I had got it I would then
+become invincible in the world. Having failed, O Keshava, in obtaining my
+almost unattainable wish, I am about to leave thee, O Govinda! Address me
+in fair words now. This terrible weapon is held by thee that art the
+foremost of all terrible persons. Unrivalled art thou for this weapon!
+There is none else in this world capable of possessing it."
+
+"'Having said these words unto me, the son of Drona, taking many couples of
+steeds and much wealth and diverse kinds of gems, left Dvaraka. He is
+wrathful, wicked-souled, restless, and very cruel. He knows the weapon
+called brahmashira. Vrikodara should be protected from him!'"
+
+
+
+13
+
+Vaishampayana said, "Having said these words, that foremost of all
+wielders of weapons, that delighter of all the Yadavas, mounted upon his
+excellent car equipped with every kind of powerful weapons. Unto that
+vehicle were yoked two pairs of foremost steeds of the Kamboja breed,
+that were adorned with garlands of gold. The dhur of that best of cars
+was of the hue of the morning sun. On the right was yoked the steed known
+as Shaibya; on the left was placed Sugriva; the Parshni was borne by two
+others called Meghapushpa and Balahaka. There was seen on that car a
+celestial standard decked with gems and gold and created by the divine
+Artificer, and standing high like the Maya (of Vishnu himself). Upon that
+standard was Vinata's son (Garuda) shining with great splendour. Indeed,
+that enemy of snakes perched on the standard-top of Keshava who is Truth
+embodied.
+
+"Then Hrishikesha, that foremost of all bowmen, mounted on that car. After
+him Arjuna of irresistible feats and Yudhishthira, the king of the Kurus,
+ascended the same vehicle. Seated on that car, by the side of him of
+Dasharha's race who wielded the bow called Sharnga, the two sons of Pandu
+looked exceedingly beautiful, like the twin Ashvinis seated by the side
+of Vasava. Causing them to ascend on that car of his which was adored by
+all the world, he of Dasharha's race urged those foremost of steeds
+endued with great fleetness. Those steeds then suddenly flew, taking
+after them that excellent vehicle ridden by the two sons of Pandu and by
+that bull of Yadu's race. Endued with great speed, as those animals bore
+away the wielder of Sharnga, loud became the noise caused by their rush,
+like that of birds coursing through the air.
+
+"Proceeding with great speed, they soon came up, O bull of Bharata's race,
+with the mighty bowman Bhimasena in whose wake they had followed.
+Although those great car-warriors met Bhima, they failed however to stop
+that son of Kunti, as filled with wrath he proceeded fiercely towards the
+foe. In the very sight of those illustrious and firm bowmen, Bhima, by
+means of his very fleet steeds, proceeded towards the bank of the river
+brought down by Bhagiratha. He beheld the high-souled and illustrious and
+dark-complexioned and island-born Vyasa sitting near the edge of the
+water in the midst of many Rishis. And he also saw Drona's son of wicked
+deeds sitting beside them, covered with dust, attired in a piece of cloth
+made of kusha grass, and smeared all over with clarified butter. The
+mighty-armed Bhimasena, the son of Kunti, taking up his bow with shaft
+fixed on it, rushed towards Ashvatthama, and said, 'Wait, wait!'
+
+"Drona's son, beholding that terrible bowman coming towards him bow in
+hand, and the two brothers on Janardana's car, became exceedingly
+agitated and thought his hour had come. Of soul incapable of being
+depressed, he called to his mind that high weapon (which he had obtained
+from his sire). He then took up a blade of grass with his left hand.
+Fallen into great distress, he inspired that blade of grass with proper
+mantras and converted it into that powerful celestial weapon. Unable to
+brook the arrows (of the Pandavas) and the presence of those wielders of
+celestial weapons, he uttered in wrath these terrible words: 'For the
+destruction of the Pandavas.' Having said these words, O tiger among
+kings, the valiant son of Drona let off that weapon for stupefying all
+the worlds. A fire then was born in that blade of grass, which seemed
+capable of consuming the three worlds like the all-destroying Yama at the
+end of the yuga."
+
+
+
+14
+
+Vaishampayana said, "At the very outset the mighty-armed hero of
+Dasharha's race understood from signs the intention of Drona's son.
+Addressing Arjuna, he said, 'O Arjuna, O son of Pandu, the time is come
+for the use of that celestial weapon which is in thy memory, knowledge of
+which was imparted to thee by Drona. For protecting thyself as also thy
+brothers, O Bharata, shoot in this battle that weapon which is capable of
+neutralising all weapons.'
+
+"Thus addressed by Keshava, Arjuna, that slayer of hostile heroes, quickly
+alighted from the car, taking with him his bow with shaft fixed on the
+string. Softly wishing good unto the preceptor's son and then unto
+himself, and unto all his brothers, that scorcher of foes then bowed unto
+all the gods and all his superiors and let off his weapon, thinking of
+the welfare of all the worlds and uttering the words, 'Let Ashvatthama's
+weapon be neutralised by this weapon!'
+
+"That weapon, quickly let off by the wielder of Gandiva, blazed up with
+fierce flames like the all-destroying fire that appears at the end of the
+yuga. Similarly, the weapon that had been shot by Drona's son of fierce
+energy blazed up with terrible flames within a huge sphere of fire.
+Numerous peals of thunder were heard; thousands of meteors fell; and all
+living creatures became inspired with great dread. The entire welkin
+seemed to be filled with noise and assumed a terrible aspect with those
+flames of fire. The whole earth with her mountains and waters and trees,
+trembled. Then the two great Rishis, Narada, who is the soul of every
+creature, and the grandsire of all the Bharata princes (Vyasa), beholding
+those two weapons scorching the three worlds, showed themselves there.
+The two Rishis sought to pacify the two heroes Ashvatthama and
+Dhananjaya. Conversant with all duties and desirous of the welfare of all
+creatures, the two sages, possessed of great energy, stood in the midst
+of those two blazing weapons. Incapable of being overwhelmed by any
+force, those two illustrious Rishis, placing themselves between the two
+weapons, stood like two blazing fires. Incapable of being checked by any
+creature endued with life, and adorned by the gods and Danavas, they two
+acted in this way, neutralising the energy of the two weapons and doing
+good to all the world.
+
+"The two Rishis said, 'Those great car-warriors who have fallen in this
+battle were acquainted with diverse kinds of weapons. They, however,
+never shot such a weapon upon human beings. What act of rashness is this,
+ye heroes, that ye have done?'"
+
+
+
+15
+
+Vaishampayana said, "At the very sight, O tiger among men, of those two
+Rishis possessed of splendour like that of fire, Dhananjaya quickly
+resolved to withdraw his celestial shaft. Joining his hands, he addressed
+those Rishis, saying, 'I used this weapon, saying, "Let it neutralise the
+(enemy's) weapon!" If I withdraw this high weapon, Drona's son of sinful
+deeds will then, without doubt, consume us all with the energy of his
+weapon. Ye two are like gods! It behoveth you to devise some means by
+which our welfare as also that of the three worlds may be secured!'
+
+"Having said these words Dhananjaya withdrew his weapon. The withdrawal of
+that weapon by the gods themselves in battle is exceedingly difficult.
+Not excepting the great Indra himself, there was nobody save the son of
+Pandu, who was capable of withdrawing that high weapon after it had once
+been let off. That weapon was born of Brahma energy. No person of
+uncleansed soul can bring it back after it is once let off. Only one that
+leads the life of a brahmacari can do it. If one who has not practised
+the vow of brahmacarya seeks to bring it back after having shot it, it
+strikes off his own head and destroys him with all his equipments. Arjuna
+was a brahmacari and an observer of vows. Having obtained that almost
+unobtainable weapon, he had never used it even when plunged into
+situations of the greatest danger. Observant of the vow of truth,
+possessed of great heroism, leading the life of a brahmacari, the son of
+Pandu was submissive and obedient to all his superiors. It was for this
+that he succeeded in withdrawing his weapon.
+
+"Drona's son, beholding those two Rishis standing before him, could not by
+his energy withdraw his own terrible weapon. Unable to withdraw the high
+weapon in battle, Drona's son, O king, with a cheerless heart, said unto
+the island-born rishi these words, 'Threatened by a great danger, and
+desirous of protecting my life, I let off this weapon, through fear of
+Bhimasena, O sage! This Bhimasena of false behaviour, acted sinfully, O
+holy one, while slaying the son of Dhritarashtra in battle! It is for
+this, O regenerate one, that of uncleansed soul as I am I let off this
+weapon. I dare not, however, withdraw it now. Having inspired this
+irresistible and celestial weapon with the energy of fire, I let it off
+for the destruction of the Pandavas. Contrived for the destruction of the
+Pandavas, that weapon, therefore, will take away the lives of all the
+sons of Pandu. O regenerate one, I have, in wrath, done this sinful deed.
+I invoked this weapon in battle for the destruction of the Pandavas.'
+
+"Vyasa said, 'Pritha's son Dhananjaya, O child, was acquainted with the
+weapon called brahmashira. Neither from wrath, nor for thy destruction in
+battle, did he shoot this weapon. Arjuna, on the other hand, used it for
+baffling thy weapon. He has again withdrawn it. Having obtained even the
+brahmastra through thy sire's instructions, the mighty-armed Dhananjaya
+did not fall off from a Kshatriya's duties. Arjuna is possessed of such
+patience, and such honesty. He is, besides, conversant with every weapon,
+Why dost thou seek to compass the destruction of such a person with all
+his brothers? That region where the weapon called brahmashira is baffled
+by another high weapon suffers a drought for twelve years, for the clouds
+do not pour a drop of water there for this period. For this reason, the
+mighty-armed son of Pandu, although he had the power, would not, from
+desire of doing good to living creatures, baffle thy weapon with his. The
+Pandavas should be protected; thy own self should be protected; the
+kingdom also should be protected. Therefore, O thou of mighty arms,
+withdraw this celestial weapon of thine. Dispel this wrath from thy heart
+and let the Pandavas be safe. The royal sage Yudhishthira never desires
+to win victory by perpetrating any sinful act. Give unto these that gem
+which is on thy head. Taking that, the Pandavas will in return grant thee
+thy life!'
+
+"Drona's son said, 'This my gem is more valuable than all the wealth that
+has ever been earned by the Pandavas and the Kauravas. If this gem is
+worn, the wearer ceases to have any fear from weapons or disease or
+hunger! He ceases to have any fear of gods and Danavas and Nagas! His
+apprehensions from Rakshasas as also from robbers will cease. Even these
+are the virtues of this gem of mine. I cannot, by any means, part with
+it. That, however, O holy one, which thou sayest, should be done by me.
+Here is this gem. Here is myself. This blade of grass (inspired into a
+fatal weapon) will, however, fall into the wombs of the Pandava women,
+for this weapon is high and mighty, and incapable of being frustrated. O
+regenerate one, I am unable to withdraw it, having once let it off. I
+will now throw this weapon into the wombs of the Pandava women. As
+regards thy commands in other respects, O holy one, I shall certainly
+obey them.'
+
+"Vyasa said, 'Do then this. Do not, however, entertain any other purpose,
+O sinless one! Throwing this weapon into the wombs of the Pandava women,
+stop thyself.'"
+
+Vaishampayana continued, "The son of Drona, having heard these words of
+the island-born, threw that uplifted weapon into the wombs of the Pandava
+women."
+
+
+
+16
+
+Vaishampayana said, "Understanding that that weapon was thrown (into the
+wombs of the Pandava women) by Drona's son of sinful deeds, Hrishikesha,
+with a cheerful heart, said these words unto him: 'A certain Brahmana of
+pious vows, beholding Virata's daughter who is now daughter-in-law to
+Arjuna, while she was at Upaplavya, said, "While the Kuru line will
+become extinct, a son will be born to thee. This thy son for that reason,
+will be called by the name of Parikshit." The words of that pious man
+shall become true: the Pandavas shall have a son called Parikshit.' Unto
+Govinda, that foremost one of the Satvata race, while he was saying these
+words, Drona's son, filled with wrath, replied, saying, 'This, O Keshava,
+that thou sayest from thy partiality for the Pandavas, shall not happen.
+O thou of eyes like lotus-petals, my words cannot but be fulfilled.
+Uplifted by me, this weapon of mine shall fall on the foetus that is in
+the womb of Virata's daughter, upon that foetus which thou, O Krishna,
+art desirous of protecting.'
+
+"The holy one said, 'The fall of this mighty weapon will not be fruitless.
+The foetus will die. But being dead, it will live again and have a long
+life! As regards thyself, all wise men know thee for a coward and a
+sinful wretch! Always engaged in sinful acts, thou art the slayer of
+children. For this reason, thou must have to bear the fruit of these thy
+sins. For 3,000 years thou shalt wander over this earth, without a
+companion and without being able to talk with anyone. Alone and without
+anybody by thy side, thou shalt wander through diverse countries, O
+wretch, thou shalt have no place in the midst of men. The stench of pus
+and blood shall emanate from thee, and inaccessible forests and dreary
+moors shall be thy abode! Thou shalt wander over the Earth, O thou of
+sinful soul, with the weight of all diseases on thee.
+
+"'The heroic Parikshit, attaining to age and a knowledge of the Vedas and
+the practice of pious vows, shall obtain all weapons from the son of
+Sharadvata. Having obtained a knowledge of all high weapons, and
+observant of all Kshatriya duties, that righteous-souled king shall rule
+the earth for sixty years. More than this, that boy shall become the
+mighty-armed king of the Kurus, known by the name of Parikshit, before
+thy very eyes, O thou of wicked soul! Though burnt by the energy of thy
+weapon's fire, I shall revive him. O lowest of men, behold the energy of
+my austerities and my truth.'
+
+"Vyasa said, 'Since, disregarding us, thou hast perpetrated this
+exceedingly cruel act, and since thy behaviour is such although thou art
+a good Brahmana (by birth), therefore, those excellent words that
+Devaki's son has said, will, without doubt, be realised in thy case, an
+adopter as thou hast been of Kshatriya usages!'
+
+"Ashvatthama said, 'With thyself among all men, O holy one, I shall live!
+Let the words of this illustrious and foremost of men become true!'"
+
+Vaishampayana continued, "Drona's son, then, having made over his gem to
+the high-souled Pandavas, cheerlessly proceeded, before their eyes, to
+the forest. The Pandavas who had killed and chastised all their foes,
+placed Govinda and the island-born Krishna and the great ascetic Narada
+at their head, and taking the gem that was born with Ashvatthama, quickly
+came back to the intelligent Draupadi who was sitting in observance of
+the praya vow.
+
+"Those tigers among men, borne by their excellent steeds resembling the
+wind in fleetness, came back with him of Dasharha's race to their
+encampment. Speedily alighting from their cars, those great car-warriors,
+themselves much more afflicted, beheld Drupada's daughter Krishna
+afflicted with woe. Approaching the cheerless princess stricken with
+sorrow and grief, the Pandavas with Keshava, sat round her.
+
+"Then the mighty Bhimasena, desired by the king, gave that celestial gem
+unto her and said these words: 'This gem, O amiable lady, is thine. The
+slayer of thy sons hath been vanquished. Rise, casting off thy sorrow,
+and recollect the duties of a Kshatriya lady. O thou of black eyes, when
+Vasudeva was about to set out (from Upaplavya) on his mission of peace,
+thou hadst, O timid lady, said even these words unto the slayer of Madhu,
+'I have no husbands! I have no sons, nor brothers! Nor art thou alive, O
+Govinda, since the king desires for peace!' Those bitter words were
+addressed by thee to Krishna, that foremost of persons! It behoveth thee
+to recollect those words of thine that were so consistent with Kshatriya
+usages.
+
+"'The wretched Duryodhana, that obstacle on the way of our sovereignty, has
+been slain. I have quaffed the blood of the living Duhshasana. We have
+paid off the debt we owed to our enemy. People, while talking, will not
+be able to censure us any longer. Having vanquished Drona's son, we have
+set him free for the sake of his being a Brahmana and of the respect that
+should be shown to our deceased preceptor. His fame hath been destroyed,
+O goddess, only his body remains! He has been divested of his gem and on
+earth he has been reft of his weapons!'
+
+"Draupadi said, 'I desired to only pay off our debt for the injury we have
+sustained. The preceptor's son is worthy of my reverence as the preceptor
+himself. Let the king bind this gem on his head, O Bharata!' The king
+then, taking that gem, placed it on his head, at the desire of Draupadi
+and regarding it as a gift from the preceptor. Holding on his head that
+excellent and celestial gem, the puissant king looked beautiful like a
+mountain with the moon above it. Though stricken with grief on account of
+the death of her sons, the princess Draupadi, possessed of great mental
+strength, gave up her vow. Then king Yudhishthira enquired of the
+mighty-armed Krishna, saying the following words."
+
+
+
+17
+
+Vaishampayana said, "After all the troops had been slain during the hour
+of sleep by those three car-warriors, king Yudhishthira in great grief
+said these words unto him of Dasharha's race: 'How, O Krishna, could my
+sons, all of whom were mighty car-warriors, be slaughtered by the sinful
+and wretched Ashvatthama of no great skill in battle? How also could
+Drona's son slay the children of Drupada, all of whom were accomplished
+in weapons, possessed of great prowess, and capable of battling with
+hundreds of thousands of foes? How could he slay that foremost of
+car-warriors, Dhrishtadyumna, before whom the great bowman Drona himself
+could not appear? What act was done by the preceptor's son, O bull among
+men, in consequence of which he succeeded in slaying, single-handed, all
+our men in battle?'
+
+"The holy one said, 'Verily, Drona's son had sought the aid of that
+highest of all the gods, the eternal Mahadeva. It was for this that he
+succeeded in slaying, single-handed, so large a number of warriors. If
+Mahadeva be gratified, he can bestow even immortality. Girisha can give
+such valour as will succeed in checking Indra himself. I know Mahadeva
+truly, O bull of Bharata's race! I know also his various acts of old. He,
+O Bharata, is the beginning, the middle, and the end of all creatures.
+This entire universe acts and moves through his energy.
+
+"'The puissant Grandsire, desirous of creating living creatures, saw Rudra;
+and the Grandsire asked him, saying, "Create living creatures without
+delay!" Thus asked, Rudra of tawny locks, saying, "So be it!" plunged
+into the water and practised austerities for a long time, inasmuch as he
+was sensible of the defects of living creatures. Having waited in
+expectation of Rudra for a very long time, the Grandsire, by a fiat of
+his will, invoked into existence another being for making him the creator
+of all kinds of living things. Beholding Girisha plunged into the waters,
+this (second) being said unto his sire, "If there be no being born before
+me, then I will create living creatures!" His sire replied unto him,
+saying, "There is no other first-born being besides thee! This Sthanu has
+plunged into the water! Go and create living creatures, without any
+anxiety!"
+
+"'That being then created many living creatures, having Daksha for their
+first, who created all these creatures of four kinds. As soon, however,
+as they were created, they ran O king, towards their sire, afflicted with
+hunger and desirous of devouring him. The second being whom Brahma had
+created, thereupon ran towards him, desirous of protection from his own
+offspring. And he said unto the Grandsire, "O illustrious one, protect me
+from these, and let these creatures have their food assigned unto them!"
+Then the Grandsire assigned herbs and plants and other vegetables as
+their food, and unto those that were strong he assigned the weaker
+creatures as the means of sustenance. Their sustenance having been thus
+assigned, the newly-created creatures all went away to regions they
+desired, and cheerfully multiplied by union with their respective species.
+
+"'After the creatures had multiplied and the Grandsire had become well
+pleased, the first-born rose from the water and beheld the living
+creation. He saw that diverse kinds of creatures had been created and
+that they had multiplied by their own energy. At this sight, Rudra became
+angry and caused his procreative limb to disappear in the bowels of the
+Earth. The unfading Brahma, soothing him by soft words, said unto him, "O
+Sharva, what wert thou doing so long within the water? For what reason,
+also hast thou caused thy limb of generation to disappear in the bowels
+of the Earth?" Thus questioned, that lord of the universe wrathfully
+answered the lord Brahman, "Somebody else has created all these
+creatures! What purpose then would be served by this limb of mine? I have
+by my austerities, O Grandsire, created food for all these creatures.
+These herbs and plants also will multiply like those that will subsist
+upon them!" Having said these words, Bhava went away, in cheerlessness
+and rage, to the foot of the Menjavat mountains for practising severer
+austerities.'"
+
+
+
+18
+
+"The holy one said, 'After the krita-yuga had elapsed, the gods, desirous
+of performing a sacrifice, duly made preparation for one according to the
+directions laid down in the Vedas. They collected clarified butter and
+the other requisites. And they not only devised what the requisites of
+their sacrifice should be, but also determined those amongst themselves
+that should have a share in the sacrificial offerings.
+
+"'Not knowing Rudra truly, the celestials, O king, assigned no share for
+the divine Sthanu. Seeing that the celestials assigned to him no share in
+the sacrificial offerings, Sthanu, clad in deer skins, desired to destroy
+that Sacrifice and with that object constructed a bow. There are four
+kinds of Sacrifices: the loka Sacrifice, the Sacrifice of special rites,
+the eternal domestic Sacrifice, and the Sacrifice consisting in the
+gratification derived by man from his enjoyment of the five elemental
+substances and their compounds. It is from these four kinds of Sacrifice
+that the universe has sprung. Kapardin constructed that bow using as
+materials the first and the fourth kinds of Sacrifices. The length of
+that bow was five cubits. The sacred (mantra) "vashat," O Bharata, was
+made its string. The four parts, of which a Sacrifice consists, became
+the adornments of that bow.
+
+"'Then Mahadeva, filled with rage, and taking up that bow, proceeded to
+that spot where the celestials were engaged in their Sacrifice. Beholding
+the unfading Rudra arrive there attired as a brahmacari and armed with
+that bow, the goddess Earth shrunk with fear and the very mountains began
+to tremble. The very wind ceased to move, and fire itself, though fed,
+did not blaze forth. The stars in the firmament, in anxiety, began to
+wander in irregular courses. The Sun's splendour decreased. The disc of
+the Moon lost its beauty. The entire welkin became enveloped in a thick
+gloom. The celestials, overwhelmed, knew not what to do. Their Sacrifice
+ceased to blaze forth. The gods were all terrified. Rudra then pierced
+the embodiment of Sacrifice with a fierce shaft in the heart. The
+embodied form of Sacrifice, assuming the shape of a deer, fled away, with
+the god of fire. Approaching heaven in that form, he blazed forth in
+beauty. Rudra, however, O Yudhishthira, pursued him through the skies.
+After Sacrifice had fled away, the gods lost their splendour. Having lost
+their senses, the gods were stupefied.
+
+"'Then the three-eyed Mahadeva, with his bow, broke in rage the arms of
+Savitri, and plucked out the eyes of Bhaga and the teeth of Pushana. The
+gods then fled away, as also all the several parts of Sacrifice. Some
+amongst them, reeling as they sought to fly away, fell down senseless.
+The blue-throated Rudra, having agitated them thus, laughed aloud, and
+whirling the horn of his bow, paralysed them. The celestials then uttered
+a cry. At their command, the string of the bow broke. The string having
+broken, the bow became stretched into a line. The gods then approached
+the bowless god of gods and, with the embodied form of Sacrifice, sought
+the protection of the puissant Mahadeva and endeavoured to gratify him.
+
+"'Gratified, the great god threw his wrath into the water, O king, that
+wrath, assuming the form of fire, is always employed in consuming that
+liquid element. He then gave unto Savitri his arms, Bhaga his eyes, and
+Pushana his teeth. And he also restored the Sacrifices themselves, O
+Pandava! The world once more became safe and sound. The gods assigned
+unto Mahadeva all the libations of clarified butter as the share of great
+deity. O monarch, when Mahadeva had become angry, the whole world had
+thus become agitated: when he became gratified everything became safe.
+Possessed of great energy, the god Mahadeva was gratified with
+Ashvatthama. It was for this that thy sons, those mighty car-warriors,
+could be slain by that warrior. It was for this that many other heroes,
+the Pancalas, with all their followers, could be slain by him. Thou
+shouldst not suffer thy mind to dwell on it. It was not Drona's son that
+accomplished that act. It was done through the grace of Mahadeva. Do now
+what should next be done.'"
+
+The end of Sauptika-parva.
+
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 11
+
+Stri-parva
+
+
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned and Proofed by Mantra Caitanya. Additional proofing and
+formatting at sacred-texts.com, by J. B. Hare, October 2003.
+
+
+
+1
+
+(Jalapradanika-parva)
+
+Om! Having bowed down unto Narayana and Nara, the foremost of male
+beings, and unto the goddess Sarasvati, must the word Jaya be uttered.
+
+Janamejaya said, "After Duryodhana had fallen and after all the warriors
+also had fallen, what, O sage, did king Dhritarashtra do on receipt of
+the intelligence? What also did the high-souled Kuru king Yudhishthira,
+the son of Dharma, do? What did the three survivors (of the Kuru army)
+viz. Kripa and the others do? I have heard everything about the feats of
+Ashvatthama. Tell me what happened after that mutual denunciation of
+curses. Tell me all that Sanjaya said unto the blind old king."
+
+Vaishampayana said, "After he had lost his century of sons, king
+Dhritarashtra, afflicted with grief on that account, cheerless, and
+looking like a tree shorn of its branches, became overwhelmed with
+anxiety and lost his power of speech. Possessed of great wisdom, Sanjaya,
+approaching the monarch, addressed him, saying, 'Why dost thou grieve, O
+monarch? Grief does not serve any purpose. Eight and ten Akshauhinis of
+combatants, O king, have been slain! The earth hath become desolate, and
+is almost empty now! Kings of diverse realms, hailing from diverse
+quarters, united with thy son (for aiding him in battle) have all laid
+down their lives. Let now the obsequial rites of thy sires and sons and
+grandsons and kinsmen and friends and preceptors be performed in due
+order.'"
+
+Vaishampayana continued, "Destitute of sons and counsellors and all his
+friends, king Dhritarashtra of great energy suddenly fell down on the
+earth like a tree uprooted by the wind.
+
+"Dhritarashtra said, 'Destitute as I am of sons and counsellors and all my
+friends, I shall, without doubt have to wander in sorrow over the earth.
+What need have I now of life itself, left as I am of kinsmen and friends
+and resembling as I do a bird shorn of its wings and afflicted with
+decrepitude? Shorn of kingdom, deprived of kinsmen, and destitute of
+eyes, I cannot, O thou of great wisdom, shine any longer on earth like a
+luminary shorn of its splendours! I did not follow the counsels of
+friends of Jamadagni's son, of the celestial rishi Narada, and of
+island-born Krishna, while they offered me counsel. In the midst of the
+assembly, Krishna told me what was for my good, saying, "A truce (tense)
+to hostilities, O king! Let thy son take the whole kingdom! Give but five
+villages to the Pandavas!" Fool that I was, for not following that
+advice, I am now obliged to repent so poignantly! I did not listen to the
+righteous counsels of Bhishma. Alas, having heard of the slaughter of
+Duryodhana whose roars were as deep as those of a bull, having heard also
+of the death of Duhshasana and the extinction of Karna and the setting of
+the Drona-sun, my heart does not break into pieces. I do not, O Sanjaya,
+remember any evil act committed by me in former days, whose consequences,
+fool that I am, I am suffering today. Without doubt, I committed great
+sins in my former lives, for which the Supreme Ordainer has set me to
+endure such a measure of grief. This destruction of all my kinsmen, this
+extermination of all my well-wishers and friends, at this old age, has
+come upon me through the force of Destiny. What other man is there on
+earth who is more afflicted than my wretched self? Since it is so, let
+the Pandavas behold me this very day firmly resolved to betake myself to
+the long way that leads to the regions of Brahman!'"
+
+Vaishampayana continued, "While king Dhritarashtra was indulging in such
+lamentations, Sanjaya addressed him in the following words for dispelling
+his grief, 'Cast off thy grief, O monarch! Thou hast heard the conclusions
+of the Vedas and the contents of diverse scriptures and holy writ, from
+the lips of the old, O king! Thou hast heard those words which the sages
+said unto Sanjaya while the latter was afflicted with grief on account of
+the death of his son. When thy son, O monarch, caught the pride that is
+born of youth, thou didst not accept the counsels offered unto thee by
+thy well-wishers. Desirous of fruit, thou didst not, through
+covetousness, do what was really for thy benefit. Thy own intelligence,
+like a sharp sword, has wounded thee. Thou didst generally pay court to
+those that were of wicked behaviour. Thy son had Duhshasana for his
+counsellor, and the wicked-souled son of Radha, and the equally wicked
+Shakuni and Citrasena of foolish understanding, and Salya. Thy son (by
+his own behaviour) made the whole world his enemy. Thy son, O Bharata,
+did not obey the words of Bhishma, the reverend chief of the Kurus, of
+Gandhari and Vidura, of Drona, O king, of Kripa the son of Sharadvata, of
+the mighty-armed Krishna, of the intelligent Narada, of many other
+Rishis, and of Vyasa himself of immeasurable energy. Though possessed of
+prowess, thy son was of little intelligence, proud, always desirous of
+battle, wicked, ungovernable, and discontented. Thou art possessed of
+learning and intelligence and art always truthful. They that are so
+righteous and possessed of such intelligence as thou, are never stupefied
+by grief. Virtue was regarded by none of them. Battle was the one word on
+their lips. For this the Kshatriya order has been exterminated and the
+fame of thy foes enhanced. Thou hadst occupied the position of an umpire,
+but thou didst not utter one word of salutary advise. Unfitted as thou
+wert for the task, thou didst not hold the scales evenly. Every person
+should, at the outset, adopt such a beneficial line of action that he may
+not have, in the end, to repent for something already done by him.
+Through affection for thy son, O monarch, thou didst what was agreeable
+to Duryodhana. Thou art obliged to repent for that now. It behoveth thee,
+however not to give way to grief. The man whose eyes are directed towards
+only the honey without being once directed to the fall, meets with
+destruction through his covetousness for honey. Such a man is obliged to
+repent even like thee. The man who indulges in grief never wins wealth.
+By grieving one loses the fruits one desires. Grief is again an obstacle
+to the acquisition of objects dear to us. The man who gives way to grief
+loses even his salvation. The man who shrouds a burning coal within the
+folds of his attire and is burnt by the fire that is kindled by it, would
+be pronounced a fool if he grieves for his injuries. Thyself, with thy
+son, hadst, with your words, fanned the Partha-fire, and with your
+covetousness acting as clarified butter caused that fire to blaze forth,
+into consuming flames. When that fire thus blazed forth thy sons fell
+into it like insects. It behoveth thee not, however, to grieve for them
+now that they have all been burnt in the fire of the enemy's arrow. The
+tear-stained face, O king, which thou bearest now is not approved by the
+scriptures or praised by the wise. These tears, like sparks of fire, burn
+the dead for whom they are shed. Kill thy grief with thy intelligence,
+and bear thyself up with the strength of thy own self!' Thus was the king
+comforted by the high-souled Sanjaya. Vidura then, O scorcher of foes,
+once again addressed the king, displaying great intelligence."
+
+
+
+2
+
+Vaishampayana said, "Listen, O Janamejaya, to the nectar-like words that
+Vidura said unto the son of Vichitravirya and by which he gladdened that
+bull among men!
+
+"Vidura said, 'Rise, O king! Why art thou stretched on the earth? Bear
+thyself up with thy own self. O king, even this is the final end of all
+living creatures. Everything massed together ends in destruction;
+everything that gets high is sure to fall down. Union is certain to end
+in separation; life is sure to end in death. The destroyer, O Bharata,
+drags both the hero and the coward. Why then, O bull amongst Kshatriyas,
+should not Kshatriyas engage in battle? He that does not fight is seen to
+escape with life. When, however, one's time comes, O king, one cannot
+escape. As regards living creatures, they are non-existent at first. They
+exist in the period that intervenes. In the end they once more become
+non-existent. What matter of grief then is there in this? The man that
+indulges in grief succeeds not in meeting with the dead. By indulging in
+grief, one does not himself die. When the course of the world is such,
+why dost thou indulge in sorrow? Death drags all creatures, even the
+gods. There is none dear or hateful to death, O best of the Kurus! As the
+wind tears off the tops of all blades of grass, even so, O bull of
+Bharata's race, death overmasters all creatures. All creatures are like
+members of a caravan bound for the same destination. (When death will
+encounter all) it matters very little whom he meets with first. It
+behoveth thee not, O king, to grieve for those that have been slain in
+battle. If the scriptures are any authority, all of them must have
+obtained the highest end. All of them were versed in the Vedas; all of
+them had observed vows. Facing the foe all of them have met with death.
+What matter of sorrow is there in this? Invisible they had been (before
+birth). Having come from that unknown region, they have once more become
+invisible. They are not thine, nor art thou theirs. What grief then is
+there in such disappearance? If slain, one wins heaven. By slaying, fame
+is won. Both these, with respect to us, are productive of great merit.
+Battle, therefore, is not bootless. No doubt, Indra will contrive for
+them regions capable of granting every wish. These, O bull among men,
+become the guests of Indra. Men cannot, by sacrifices with profuse gifts,
+by ascetic penances and by learning, go so speedily to heaven as heroes
+slain in battle. On the bodies of hostile heroes constituting the
+sacrificial fire, they poured their arrowy libations. Possessed of great
+energy, they had in return to endure the arrowy libations (poured upon
+them by their enemies). I tell thee, O king, that for a Kshatriya in this
+world there is not a better road to heaven than battle! They were all
+high-souled Kshatriyas; possessed of bravery, they were ornaments of
+assemblies. They have attained to a high state of blessedness. They are
+not persons for whom we should grieve. Comforting thyself by thy own self
+cease to grieve, O bull among men! It behoveth thee not to suffer thyself
+to be overwhelmed with sorrow and to abandon all actions. There are
+thousands of mothers and fathers and sons and wives in this world. Whose
+are they, and whose are we? From day to day thousands of causes spring up
+for sorrow and thousands of causes for fear. These, however, affect the
+ignorant but are nothing to him that is wise. There is none dear or
+hateful to Time, O best of the Kurus! Time is indifferent to none. All
+are equally dragged by Time. Time causeth all creatures to grow, and it
+is Time that destroyeth everything. When all else is asleep, Time is
+awake. Time is irresistible. Youth, beauty, life, possessions, health,
+and the companionship of friends, all are unstable. He that is wise will
+never covet any of these. It behoveth thee not to grieve for what is
+universal. A person may, by indulging in grief, himself perish, but grief
+itself, by being indulged in, never becomes light. If thou feelest thy
+grief to be heavy, it should be counteracted by not indulging in it. Even
+this is the medicine for grief, viz., that one should not indulge in it.
+By dwelling on it, one cannot lessen it. On the other hand, it grows with
+indulgence. Upon the advent of evil or upon the bereavement of something
+that is dear, only they that are of little intelligence suffer their
+minds to be afflicted with grief. This is neither Profit, nor Religion,
+nor Happiness, on which thy heart is dwelling. The indulgence of grief is
+the certain means of one's losing one's objects. Through it, one falls away
+from the three great ends of life (religion, profit, and pleasure). They
+that are destitute of contentment, are stupefied on the accession of
+vicissitudes dependent upon the possession of wealth. They, however, that
+are wise, are on the other hand, unaffected by such vicissitudes. One
+should kill mental grief by wisdom, just as physical grief should be
+killed by medicine. Wisdom hath this power. They, however, that are
+foolish, can never obtain tranquillity of soul. The acts of a former life
+closely follow a man, insomuch that they lie by him when he lies down,
+stay by him when he stays, and run with him when he runs. In those
+conditions of life in which one acts well or ill, one enjoys or suffers
+the fruit thereof in similar conditions. In those forms (of physical
+organisation) in which one performs particular acts, one enjoys or
+suffers the fruits thereof in similar forms. One's own self is one's own
+friend, as, indeed, one's own self is one's own enemy. One's own self is
+the witness of one's acts, good and evil. From good acts springs a state of
+happiness, from sinful deeds springs woe. One always obtains the fruit of
+one's acts. One never enjoys or suffers weal or woe that is not the fruit
+of one's own acts. Intelligent persons like thee, O king, never sink in
+sinful enormities that are disapproved by knowledge and that strike at
+the very root (of virtue and happiness).'"
+
+
+
+3
+
+"Dhritarashtra said, 'O thou of great wisdom, my grief has been dispelled
+by thy excellent words! I desire, however, to again hear thee speak. How,
+indeed, do those that are wise free themselves from mental grief born of
+the advent of evils and the bereavement of objects that are dear?'
+
+"Vidura said, 'He that is wise obtains tranquillity by subduing both grief
+and joy through means by which one may escape from grief and joy. All
+those things about which we are anxious, O bull among men, are ephemeral.
+The world is like a plantain tree, without enduring strength. Since the
+wise and the foolish, the rich and the poor, all, divested of their
+anxieties, sleep on the crematorium, with bodies reft of flesh and full
+of bare bones and shrivelled sinews, whom amongst them will the survivors
+look upon as possessed of distinguishing marks by which the attributes of
+birth and beauty may be ascertained? (When all are equal in death) why
+should human beings, whose understandings are always deceived (by the
+things of this world) covet one another's rank and position? The learned
+say that the bodies of men are like houses. In time these are destroyed.
+There is one being, however, that is eternal. As a person, casting off
+one attire, whether old or new, wears another, even such is the case with
+the bodies of all embodied beings. O son of Vichitravirya, creatures
+obtain weal or woe as the fruit of their own acts. Through their acts
+they obtain heaven, O Bharata, or bliss, or woe. Whether able or unable,
+they have to bear their burdens which are the result of their own acts.
+As amongst earthen pots some break while still on the potters wheel, some
+while partially shaped, some as soon as brought into shape, some after
+removal from the wheel, some while in course of being removed, some after
+removal, some while wet, some while dry, some while being burnt, some
+while being removed from the kiln, some after removal therefrom, and some
+while being used, even such is the case with the bodies of embodied
+creatures. Some are destroyed while yet in the womb, some after coming
+out of the womb, some on the day after, some on the expiration of a
+fortnight or of a month, some on the expiration of a year or of two
+years, some in youth, some in middle age, and some when old. Creatures
+are born or destroyed according to their acts in previous lives. When
+such is the course of the world, why do you then indulge in grief? As
+men, while swimming in sport on the water, sometimes dive and sometimes
+emerge, O king, even so creatures sink and emerge in life's stream. They
+that are of little wisdom suffer or meet with destruction as the result
+of their own acts. They, however, that are wise, observant of virtue, and
+desirous of doing good unto all living creatures, they, acquainted with
+the real nature of the appearance of creatures in this world, attain at
+last to the highest end.'"
+
+
+
+4
+
+"Dhritarashtra said, 'O of foremost speakers, how may the wilderness of
+this world be known? I desire to hear this. Asked by me, tell me this.'
+
+"Vidura said, 'I will describe to thee all the acts of creatures from
+their first conception. At the outset it lives in the admixture of blood
+and the vital fluid. Then it grows little by little. Then on the expiry
+of the fifth month it assumes shape. It next becomes a foetus with all
+its limbs completed, and lives in a very impure place, covered with flesh
+and blood. Then, through the action of the wind, its lower limbs are
+turned upwards and the head comes downwards. Arriving in this posture at
+the mouth of the uterus, it suffers manifold woes. In consequence of the
+contractions of the uterus, the creature then comes out of it, endued
+with the results of all his previous acts. He then encounters in this
+world other evils that rush towards him. Calamities proceed towards him
+like dogs at the scent of meat. Next diverse diseases approach him while
+he is enchained by his previous acts. Bound by the chains of the senses
+and women and wealth and other sweet things of life, diverse evil
+practices also approach him then, O king! Seized by these, he never
+obtains happiness. At that season he succeeds not in obtaining the fruit
+of his acts, right or wrong. They, however, that set their hearts on
+reflection, succeed in protecting their souls. The person governed by his
+senses does not know that death has come at his door. At last, dragged by
+the messengers of the Destroyer, he meets with destruction at the
+appointed time. Agitated by his senses, for whatever good and evil has
+been done at the outset and having enjoyed or suffered the fruits of
+these, he once more becomes indifferent to his acts of self-slaughter.
+Alas, the world is deceived, and covetousness brings it under its
+dominion. Deprived of understanding by covetousness, wrath, and fear, one
+knows not one's own self. Filled with joy at one's own respectability of
+birth, one is seen to traduce those that are not high-born. Swelled also
+with pride of wealth, one is seen to contemn the poor. One regards others
+to be ignorant fools, but seldom takes a survey of one's own self. One
+attributes faults to others but is never desirous to punish one's own
+self. Since the wise and the ignorant, the rich and the poor, the
+high-born and the lowborn, the honoured and the dishonoured, all go to
+the place of the dead and sleep there freed from every anxiety, with
+bodies divested of flesh and full only of bones united by dried-up
+tendons, whom amongst them would the survivors look upon as distinguished
+above the others and by what signs would they ascertain the attributes of
+birth and beauty? When all, stretched after the same fashion, sleep on
+the bare ground, why then should men, taking leave of their senses,
+desire to deceive one another? He that, looking at this saying (in the
+scriptures) with his own eyes or hearing it from others, practiseth
+virtue in this unstable world of life and adhereth to it from early age,
+attaineth to the highest end. Learning all this, he that adhereth to
+Truth, O king, succeedeth in passing over all paths.'"
+
+
+
+5
+
+"Dhritarashtra said, 'Tell me in detail everything about the ways of that
+intelligence by which this wilderness of duties may be safely covered.'
+
+"Vidura said, 'Having bowed down to the Self-create, I will obey thy
+behest by telling thee how the great sages speak of the wilderness of
+life. A certain Brahmana, living in the great world, found himself on one
+occasion in a large inaccessible forest teeming with beasts of prey. It
+abounded on every side with lions and other animals looking like
+elephants, all of which were engaged in roaring aloud. Such was the
+aspect of that forest that Yama himself would take fright at it.
+Beholding the forest, the heart of the Brahmana became exceedingly
+agitated. His hair stood on end, and other signs of fear manifested
+themselves, O scorcher of foes! Entering it, he began to run hither and
+thither, casting his eyes on every point of the compass for finding out
+somebody whose shelter he might seek. Wishing to avoid those terrible
+creatures, he ran in fright. He could not succeed, however, in distancing
+them or freeing himself from their presence. He then saw that that
+terrible forest was surrounded with a net, and that a frightful woman
+stood there, stretching her arms. That large forest was also encompassed
+by many five-headed snakes of dreadful forms, tall as cliffs and touching
+the very heavens. Within it was a pit whose mouth was covered with many
+hard and unyielding creepers and herbs. The Brahmana, in course of his
+wanderings, fell into that invisible pit. He became entangled in those
+clusters of creepers that were interwoven with one another, like the
+large fruit of a jack tree hanging by its stalk. He continued to hang
+there, feet upwards and head downwards. While he was in that posture,
+diverse other calamities overtook him. He beheld a large and mighty snake
+within the pit. He also saw a gigantic elephant near its mouth. That
+elephant, dark in complexion, had six faces and twelve feet. And the
+animal gradually approached that pit covered with creepers and trees.
+About the twigs of the tree (that stood at the mouth of the pit), roved
+many bees of frightful forms, employed from before in drinking the honey
+gathered in their comb about which they swarmed in large numbers.
+Repeatedly they desired, O bull of Bharatas race, to taste that honey
+which though sweet to all creatures could, however, attract children
+only. The honey (collected in the comb) fell in many jets below. The
+person who was hanging in the pit continually drank those jets. Employed,
+in such a distressful situation, in drinking that honey, his thirst,
+however, could not be appeased. Unsatiated with repeated draughts, the
+person desired for more. Even then, O king, he did not become indifferent
+to life. Even there, the man continued to hope for existence. A number of
+black and white rats were eating away the roots of that tree. There was
+fear from the beasts of prey, from that fierce woman on the outskirts of
+that forest, from that snake at the bottom of the well, from that
+elephant near its top, from the fall of the tree through the action of
+the rats, and lastly from those bees flying about for tasting the honey.
+In that plight he continued to dwell, deprived of his senses, in that
+wilderness, never losing at any time the hope of prolonging his life.'"
+
+
+
+6
+
+"Dhritarashtra said, 'Alas, great was the distress of that person and very
+painful his mode of life! Tell me, O first of speakers, whence was his
+attachment to life and whence his happiness? Where is that region, so
+unfavourable to the practice of virtue, in which that person resides? Oh,
+tell me how will that man be freed from all those great terrors? Tell me
+all this! We shall then exert ourselves properly for him. My compassion
+has been greatly moved by the difficulties that lie in the way of his
+rescue!'
+
+"Vidura said, 'They that are conversant, O monarch, with the religion of
+moksha cite this as a simile. Understanding this properly, a person may
+attain to bliss in the regions hereafter. That which is described as the
+wilderness is the great world. The inaccessible forest within it is the
+limited sphere of one's own life. Those that have been mentioned as beasts
+of prey are the diseases (to which we are subject). That woman of
+gigantic proportions residing in the forest is identified by the wise
+with Decrepitude which destroys complexion and beauty. That which has
+been spoken of as the pit is the body or physical frame of embodied
+creatures. The huge snake dwelling in the bottom of that pit is time, the
+destroyer of all embodied creatures. It is, indeed, the universal
+destroyer. The cluster of creepers growing in that pit and attached to
+whose spreading stems the man hangeth down is the desire for life which
+is cherished by every creature. The six-faced elephant, O king, which
+proceeds towards the tree standing at the mouth of the pit is spoken of
+as the year. Its six faces are the seasons and its twelve feet are the
+twelve months. The rats and the snakes that are cutting off the tree are
+said to be days and nights that are continually lessening the periods of
+life of all creatures. Those that have been described as bees are our
+desires. The numerous jets that are dropping honey are the pleasures
+derived from the gratification of our desires and to which men are seen
+to be strongly addicted. The wise know life's course to be even such.
+Through that knowledge they succeed in tearing off its bonds.'"
+
+
+
+7
+
+"Dhritarashtra said, 'Excellent is this parable that thou hast recited!
+Indeed, thou art acquainted with truth! Having listened to thy nectarlike
+speech, I desire to hear thee more.'
+
+"Vidura said, 'Listen to me, O king, I shall once more discourse in detail
+on those means an acquaintance with which enable the wise to free
+themselves from the ties of the world. As a person, O king, who has to
+travel a long way is sometimes obliged to halt when fatigued with toil,
+even so, O Bharata, they that are of little intelligence, travelling
+along the extended way of life, have to make frequent halts in the shape
+of repeated births in the womb. They, however, that are wise are free
+from that obligation. Men conversant with the scriptures, for this,
+describe life's course as a long way. The wise also call life's round with
+all its difficulties a forest. Creatures, O bull of Bharata's race,
+whether mobile or immobile, have to repeatedly return to the world. The
+wise alone escape. The diseases, mental and physical, to which mortals
+are subject, whether visible or invisible, are spoken of as beasts of
+prey by the wise. Men are always afflicted and impeded by them, O
+Bharata! Then again, those fierce beasts of prey, represented by their
+own acts in life, never cause any anxiety to them that are of little
+intelligence. If any person, O monarch, somehow escapes from diseases,
+Decrepitude, that destroyer of beauty, overwhelms him afterwards. Plunged
+in a slough by the objects of the different senses--sound and form and
+taste and touch and scent--man remains there without anything to rescue
+him thence. Meanwhile, the years, the seasons, the months, the
+fortnights, the days, and the nights, coming one after another, gradually
+despoil him of beauty and lessen the period allotted to him. These all
+are messengers of death. They, however, that are of little understanding
+know them not to be such. The wise say that all creatures are governed by
+the Ordainer through their acts. The body of a creature is called the
+car. The living principle is the driver of (that car). The senses are
+said to be steeds. Our acts and the understanding are the traces. He who
+followeth after those running steeds has to come repeatedly to this world
+in a round of rebirths. He, however, who, being self-restrained restrains
+them by his understanding hath not to come back. They, however, that are
+not stupefied while wandering in this wheel of life that is revolving
+like a real wheel, do not in reality wander in a round of rebirths. He
+that is wise should certainly take care to prevent the obligation of
+rebirth. One should not be indifferent to this, for indifference may
+subject us to it repeatedly. The man, O king, who has restrained his
+senses and subdued wrath and covetousness, who is contented, and truthful
+in speech, succeeds in obtaining peace. This body is called the car of
+Yama. Then those that are of little intelligence are stupefied by it.
+Such a person, O king, would obtain that which thou hast obtained. The
+loss of kingdom, of friends, and of children, O Bharata, and such as
+these, overtake him who is still under the influence of desire. He that
+is wise should apply the medicine of intelligence to all great griefs.
+Indeed, obtaining the medicine of wisdom, which is truly very efficacious
+and is almost unattainable, the man of restrained soul would kill that
+serious disease called sorrow. Neither prowess, nor wealth, nor friends,
+nor well-wishers can cure a man of his grief so effectually as the
+self-restrained soul. Therefore, observant of the great duty of
+abstention from all injuries, or friendship for all creatures, be of
+pious behaviour, O Bharata! Self-restraint, renunciation, and heedfulness
+are the three steeds of Brahman. He who rides on the car of his soul,
+unto which are yoked these steeds with the aid of traces furnished by
+good conduct, and drives it, casting off all fear of death, proceedeth, O
+king, to the regions of Brahman. That person, O monarch, who gives unto
+all creatures an assurance of his harmlessness, goes to the highest of
+regions, the blessed realm of Vishnu. The fruit that one obtains by an
+assurance unto all creatures of his harmlessness cannot be obtained by a
+1,000 sacrifices or by daily fasts. Amongst all things there is certainly
+nothing dearer than self. Death is certainly disliked by all creatures, O
+Bharata! Therefore, compassion should certainly be shown unto all. Endued
+with diverse kinds of errors entangled by the net of their own
+intelligence, they that are wicked and are of good vision, wander
+repeatedly on the earth. They however, that are wise and endued with
+subtle sight, attain to a union with Brahman.'"
+
+
+
+8
+
+Vaishampayana said, "Even after hearing the words of Vidura, the chief of
+the Kurus, afflicted with grief on account of the death of his sons, fell
+down senseless on the Earth. Beholding him fall down in that state, his
+friends, as also the island-born Vyasa, and Vidura, and Sanjaya, and
+other well-wishers, and the attendants who used to wait at the gates and
+who enjoyed his confidence, sprinkled cool water over his body, and
+fanned him with palm leaves, and gently rubbed him with their hands. For
+a long while they comforted the king while in that condition. The
+monarch, recovering his senses after a long time, wept for a long while,
+overwhelmed with grief on account of the death of his sons. He said, 'Fie
+on the state of humanity! Fie on the human body! The woes that are
+suffered in this life frequently arise from the very state of humanity.
+Alas, O lord, great is the grief, like poison or fire, that one suffers
+at the loss of sons, of wealth, of kinsmen, and relatives. That grief
+causes the limbs to burn and our wisdom to be destroyed. Overwhelmed with
+that grief, a person regards death to be preferable. This calamity that
+has overtaken me through ill-luck is even like that. It will not, I see,
+end except with life itself. O best of regenerate ones, I shall,
+therefore, put an end to my life this very day.' Having said these words
+unto his high-souled sire, that foremost of all persons conversant with
+Brahman, Dhritarashtra, overwhelmed with grief, became stupefied. The
+king, O monarch reflecting on his woes, became speechless. Hearing these
+words of his, the puissant Vyasa thus spoke unto his son afflicted with
+grief on account of the death of his children.
+
+"Vyasa said, 'O mighty-armed Dhritarashtra, listen to what I say. Thou art
+possessed of learning, thou hast great intelligence, and thou, O puissant
+one, art skilled in understanding duties. Nothing of that which should be
+known is unknown to thee, O scorcher of foes! Without doubt, thou knowest
+the instability of all things doomed to death. When the world of life is
+unstable, when this world itself is not eternal, when life is sure to end
+in death, why then, O Bharata, dost thou grieve? Before thy very eyes, O
+king, the concatenation of facts brought about by Time making thy son the
+cause, produced this hostility. This destruction of the Kurus, O king,
+was inevitable. Why then dost thou grieve for those heroes that have
+attained to the highest end? O thou of mighty arms, the high-souled
+Vidura knew everything. With all his might he had endeavoured, O king, to
+bring about peace. It is my opinion that the course marked out by Destiny
+cannot be controlled by anyone, even if one struggles for eternity. The
+course that was settled by the gods was heard directly by me. I will
+recite it to thee, so that tranquillity of mind may be thine. Once
+before, without any fatigue, I repaired very quickly to the court of
+Indra. There I beheld all the denizens of heaven assembled together.
+There were, O sinless one, all the celestial Rishis also, headed by
+Narada. There, O monarch, I saw also the Earth (in her embodied form).
+The latter had repaired to the gods for the accomplishment of a
+particular mission. Approaching the gods, she said, "That which ye all
+should do for me hath, ye blessed ones, been already promised by you
+while you were in Brahma's abode. Let that be accomplished soon." Hearing
+these words of hers, Vishnu, the adored of all the worlds, smilingly
+addressed her in the midst of the celestial conclave, saying, "The eldest
+of the hundred sons of Dhritarashtra, who is known by the name of
+Duryodhana, will accomplish thy business. Through that king, thy purpose
+will be achieved. For his sake, many kings will assemble together on the
+field of Kuru. Capable of smiting, they will cause one another to be
+slain through the instrumentality of hard weapons. It is evident, O
+goddess, that thy burthen will then be lightened in battle. Go quickly to
+thy own place and continue to bear the weight of creatures, O beauteous
+one!" From this thou wilt understand, O king, that thy son Duryodhana,
+born in Gandhari's womb, was a portion of Kali, sprung for the object of
+causing a universal slaughter. He was vindictive, restless, wrathful, and
+difficult of being gratified. Through the influence of Destiny his
+brothers also became like him. Shakuni became his maternal uncle and
+Karna his great friend. Many other kings were born on earth for aiding in
+the work of destruction. As the king is, so do his subjects become. If
+the king becomes righteous, even unrighteousness (in his dominions)
+assumes the shape of righteousness. Servants, without doubt, are affected
+by the merits and defects of their masters. Those sons of thine, O king,
+having obtained a bad king, have all been destroyed. Conversant with
+truth, Narada, knew all this. Thy sons, through their own faults, have
+been destroyed, O king! Do not grieve for them, O monarch! There is no
+cause for grief. The Pandavas have not, O Bharata, the least fault in
+what has happened. Thy sons were all of wicked souls. It is they that
+caused this destruction on earth. Blessed be thou; Narada had truly
+informed Yudhishthira of all this in his court on the occasion of the
+rajasuya sacrifice, saying, "The Pandavas and the Kauravas, encountering
+each other, will meet with destruction. Do that, O son of Kunti, which
+thou shouldst!" Upon these words of Narada, the Pandavas became filled
+with grief. I have thus told thee that which is an eternal secret of the
+gods. This will destroy thy grief and restore to thee a love of thy
+life-breath, and cause thee to cherish affection for the Pandavas, for
+all that has happened has been due to what had been ordained by the gods.
+O thou of mighty arms, I had learnt all this sometime before. I also
+spoke of it to king Yudhishthira the just on the occasion of his foremost
+of sacrifices, the rajasuya. When I secretly informed him of all this,
+Dharma's son endeavoured his best for preserving peace with the Kauravas.
+That, however, which is ordained by the gods proved too powerful (to be
+frustrated by him). The fiat, O king of the Destroyer, is incapable of
+being baffled anyhow by mobile and immobile creatures. Thou art devoted
+to virtue and possessed of superior intelligence, O Bharata! Thou knowest
+also that which is the way and that which is not the way of all
+creatures. If king Yudhishthira learns that thou art burning with grief
+and losing thy senses frequently, he will cast off his very life-breath.
+He is always compassionate and possessed of wisdom. His kindness extends
+even to all the inferior creatures. How is it possible, O king, that he
+will not show compassion to thee, O monarch? At my command, and knowing
+that what is ordained is inevitable, as also from kindness to the
+Pandavas, continue to bear thy life, O Bharata! If thou livest thus, thy
+fame will spread in the world. Thou shalt then be able to acquire a
+knowledge of all duties and find many years for obtaining ascetic merit.
+This grief for the death of thy sons that has arisen in thy heart, like a
+blazing fire, should always be extinguished, O king, by the water of
+wisdom!'"
+
+Vaishampayana continued, "Hearing these words of Vyasa of immeasurable
+energy and reflecting upon them for a little while, Dhritarashtra said, 'O
+best of regenerate ones, I am exceedingly afflicted by a heavy load of
+grief. My senses are repeatedly forsaking me and I am unable to bear up
+my own self. Hearing, however, these words of thine about what had been
+ordained by the gods, I shall not think of casting off my life-breath and
+shall live and act without indulging in grief!' Hearing these words of
+Dhritarashtra, O monarch, Satyavati's son, Vyasa, disappeared then and
+there."
+
+
+
+9
+
+Janamejaya said, "After the holy Vyasa had departed, what, O regenerate
+sage, did king Dhritarashtra, do? It behoveth thee to tell me this. What
+also did the Kuru king, the high-souled son of Dharma, do? And how did
+those three, Kripa and others, do? I have heard of the feats of
+Ashvatthama and the mutual denouncement of curses. Tell me what happened
+next and what Sanjaya next said (unto the old king)."
+
+Vaishampayana said, "After Duryodhana had been slain and all the troops
+slaughtered, Sanjaya, deprived of his spiritual sight, came back to
+Dhritarashtra.
+
+"Sanjaya said, 'The kings of diverse peoples, that came from diverse
+realms, have all, O king, gone to the regions of the dead, along with thy
+sons. Thy son, O king, who had constantly been implored (for peace) but
+who always wished to terminate his hostility (with the Pandavas by
+slaughtering them) has caused the earth to be exterminated. Do thou, O
+king, cause the obsequial rites of thy sons and grandsons and sires to be
+performed according to due order!'"
+
+Vaishampayana continued, "Hearing these terrible words of Sanjaya, the
+king fell down on the Earth and lay motionless like one deprived of life.
+Approaching the monarch who was lying prostrate on the Earth, Vidura,
+conversant with every duty, said these words: 'Rise, O king, why dost thou
+lie down thus? Do not grieve, O bull of Bharata's race! Even this, O lord
+of Earth, is the final end of all creatures. At first creatures are
+non-existent. In the interim, O Bharata, they become existent. At the
+end, they once more become non-existent. What cause of sorrow is there in
+all this? By indulging in grief, one cannot get back the dead. By
+indulging in grief, one cannot die himself. When such is the course of
+the world, why dost thou indulge in grief? One may die without having
+been engaged in battle. One also escapes with life after being engaged in
+battle. When one's Time comes, O king, one cannot escape! Time drags all
+kinds of creatures. There is none dear or hateful to Time, O best of the
+Kurus! As the wind tears off the ends of all blades of grass, even so all
+creatures, O bull of Bharata's race, are brought by Time under its
+influence. All creatures are like members of the same caravan bound for
+the same destination. What cause of sorrow is there if Time meets with
+one a little earlier than with another? Those again, O king, that have
+fallen in battle and for whom thou grievest, are not really objects of
+thy grief, since all those illustrious ones have gone to heaven. By
+sacrifices with profuse presents, by ascetic austerities, and by
+knowledge, people cannot so easily repair to heaven as heroes by courage
+in battle. All those heroes were conversant with the Vedas; all of them
+were observant of vows; all of them have perished, facing the foe in
+battle. What cause of sorrow then is there? They poured their arrowy
+libations upon the bodies of their brave foes as upon a fire. Foremost of
+men, they bore in return the arrowy libations poured upon themselves. I
+tell thee, O king, that there is no better way to heaven for a Kshatriya
+than through battle. All of them were high-souled Kshatriyas, all of them
+were heroes and ornaments of assemblies. They have attained to a high
+state of blessedness. One should not grieve for them. Do thou comfort thy
+own self. Do not grieve, O bull among men! It behoveth thee not to suffer
+thyself to be overwhelmed with sorrow and abandon all action.'"
+
+
+
+10
+
+Vaishampayana said, "Hearing these words of Vidura, that bull of Bharata's
+race (Dhritarashtra) ordered his car to be yoked. The king once more
+said, 'Bring Gandhari hither without delay, and all the Bharata ladies.
+Bring hither Kunti also, as well as all the other ladies with her.' Having
+said these words unto Vidura, conversant with every duty, Dhritarashtra
+of righteous soul, deprived of his senses by sorrow, ascended on his car.
+Then Gandhari, afflicted with grief on account of the death of her sons,
+accompanied by Kunti and the other ladies of the royal household, came at
+the command of her lord to that spot where the latter was waiting for
+her. Afflicted with grief, they came together to the king. As they met,
+they accosted each other and uttered loud wails of woe. Then Vidura, who
+had become more afflicted than those ladies, began to comfort them.
+Placing those weeping fair ones on the cars that stood ready for them, he
+set out (with them) from the city. At that time a loud wail of woe arose
+from every Kuru house. The whole city, including the very children,
+became exceedingly afflicted with grief. Those ladies that had not before
+this been seen by the very gods were now helpless, as they were, for the
+loss of their lords, seen by the common people. With their beautiful
+tresses all dishevelled and their ornaments cast off, those ladies, each
+attired in a single piece of raiment, proceeded most woefully. Indeed,
+they issued from their houses resembling white mountains, like a dappled
+herd of deer from their mountain caves after the fall of their leader.
+These fair ladies, in successive bevies, O king, came out, filled with
+sorrow, and ran hither and thither like a herd of fillies on a circus
+yard. Seizing each other by the hand, they uttered loud wails after their
+sons and brothers and sires. They seemed to exhibit the scene that takes
+place on the occasion of the universal destruction at the end of the
+Yuga. Weeping and crying and running hither and thither, and deprived of
+their senses by grief, they knew not what to do. Those ladies who
+formerly felt the blush of modesty in the presence of even companions of
+their own sex, now felt no blush of shame, though scantily clad, in
+appearing before their mothers-in-law. Formerly they used to comfort each
+other while afflicted with even slight causes of woe. Stupefied by grief,
+they now, O king, refrained from even casting their eyes upon each other.
+Surrounded by those thousands of wailing ladies, the king cheerlessly
+issued out of the city and proceeded with speed towards the field of
+battle. Artisans and traders and Vaishyas and all kinds of mechanics,
+issuing out of the city, followed in the wake of the king. As those
+ladies, afflicted by the wholesale destruction that had overtaken the
+Kurus, cried in sorrow, a loud wail arose from among them that seemed to
+pierce all the worlds. All creatures that heard that wail thought that
+the hour of universal destruction had come when all things would be
+consumed by the fire that arises at the end of the Yuga. The citizens
+also (of Hastinapura), devoted to the house of Kuru, with hearts filled
+with anxiety at the destruction that had overtaken their rules, set up, O
+king, a wail that was as loud as that uttered by those ladies."
+
+
+
+11
+
+Vaishampayana said, "Dhritarashtra had not proceeded for more than two
+miles when he met with those three great car-warriors, Sharadvata's son
+Kripa, Drona's son (Ashvatthama), and Kritavarma. As soon as the latter
+obtained a sight of the blind monarch possessed of great power, the three
+heroes sighed in grief and with voices choked in tears weepingly
+addressed him, saying, 'Thy royal son, O king, having achieved the most
+difficult feats, has, with all his followers, gone to the region of
+Indra. We are the only three car-warriors of Duryodhana's army that have
+escaped with life. All the others, O bull of Bharata's race, have
+perished.' Having said these words unto the king, Sharadvatas son Kripa,
+addressing the grief-afflicted Gandhari, said these words unto her, 'Thy
+sons have fallen while engaged in achieving feats worthy of heroes, while
+fearlessly fighting in battle and striking down large numbers of foes.
+Without doubt, having obtained those bright worlds that are attainable
+only by the use of weapons, they are sporting there like celestials,
+having assumed resplendent forms. Amongst those heroes there was no one
+that turned back from battle. Every one of them has fallen at the end or
+edge of weapons. None of them joined his hands, begging for quarter.
+Death in battle at the end or edge of weapons has been said by the
+ancients to be the highest end that a Kshatriya can obtain. It behoveth
+thee not, therefore, to grieve for any of them. Their foes, O queen, the
+Pandavas, too, have not been more fortunate. Listen, what we, headed by
+Ashvatthama, have done unto them. Learning that thy son had been slain
+unrighteously by Bhima, we slaughtered the Pandavas after entering their
+camp buried in sleep. All the Pancalas have been slain. Indeed, all the
+sons of Drupada, as also all the sons of Draupadi, have been slaughtered.
+Having caused this carnage of the sons of our foes, we are flying away
+since we three are incapable of standing in battle with them. Our foes,
+the Pandavas, are all heroes and mighty bowmen. They will soon come up
+with us, filled with rage, for taking vengeance on us. Hearing the
+slaughter of their sons, those bulls among men, infuriated with rage,
+those heroes, O illustrious lady, will speedily pursue our track. Having
+caused a carnage (in their sleeping camp) we dare not stay. Grant us
+permission, O queen! It behoveth thee not to set thy heart on sorrow.
+Grant us thy permission also, O king! Summon all thy fortitude. Do thou
+also observe the duties of a Kshatriya in their highest form.' Having said
+these words unto the king, and circumambulating him, Kripa and Kritavarma
+and Drona's son, O Bharata, without being able to withdraw their eyes from
+king Dhritarashtra possessed of great wisdom, urged their steeds towards
+the banks of the Ganga. Moving away from that spot, O king, those great
+car-warriors, with hearts plunged in anxiety, took one another's leave and
+separated from one another. Sharadvata's son, Kripa, went to Hastinapura;
+Hridika's son repaired to his own kingdom; while the son of Drona set for
+the asylum of Vyasa. Even thus those heroes, who had offended the
+high-souled sons of Pandu, respectively proceeded to the places they
+selected, afflicted with fear and casting their eyes on one another.
+Having met the king thus, those brave chastisers of foes, before the sun
+rose, went away, O monarch, to the places they chose. It was after this,
+O king, that the sons of Pandu, those great car-warriors, encountered the
+son of Drona, and putting forth their prowess, vanquished him, O monarch,
+(in the way already related)."
+
+
+
+12
+
+Vaishampayana said, "After all the warriors had been slaughtered, king
+Yudhishthira the just heard that his uncle Dhritarashtra had set out from
+the city called after the elephant. Afflicted with grief on account of
+the death of his sons, Yudhishthira, O king, accompanied by his brothers,
+set out for meeting his uncle, filled with sorrow and overwhelmed with
+grief for the slaughter of his (hundred) sons. The son of Kunti was
+followed by the high-souled and heroic Krishna of Dasharha's race, and by
+Yuyudhana, as also by Yuyutsu. The princess Draupadi also, burning with
+grief, and accompanied by those Pancala ladies that were with her,
+sorrowfully followed her lord. Yudhishthira beheld near the banks of the
+Ganga, O king, the crowd of Bharata ladies afflicted with woe and crying
+like a flight of she-ospreys. The king was soon surrounded by those
+thousands of ladies who, with arms raised aloft in grief, were indulging
+in loud lamentations and giving expression to all kinds of words,
+agreeable and disagreeable: 'Where, indeed, is that righteousness of the
+king, where is truth and compassion, since he has slain sires and
+brothers and preceptors and sons and friends? How, O mighty-armed one,
+hath thy heart become tranquil after causing Drona, and thy grandsire
+Bhishma, and Jayadratha, to be slaughtered? What need hast thou of
+sovereignty, after having seen thy sires and brothers, O Bharata, and the
+irresistible Abhimanyu and the sons of Draupadi, thus slaughtered?'
+Passing over those ladies crying like a flight of she-ospreys, the
+mighty-armed king Yudhishthira the just saluted the feet of his eldest
+uncle. Having saluted their sire according to custom, those slayers of
+foes, the Pandavas, announced themselves to him, each uttering his own
+name. Dhritarashtra, exceedingly afflicted with grief on account of the
+slaughter of his sons, then reluctantly embraced the eldest son of Pandu,
+who was the cause of that slaughter. Having embraced Yudhishthira the
+just and spoken a few words of comfort to him, O Bharata, the
+wicked-souled Dhritarashtra sought for Bhima, like a blazing fire ready
+to burn everything that would approach it. Indeed, that fire of his
+wrath, fanned by the wind of his grief, seemed then to be ready to
+consume the Bhima-forest. Ascertaining the evil intentions cherished by
+him towards Bhima, Krishna, dragging away the real Bhima, presented an
+iron statue of the second son of Pandu to the old king. Possessed of
+great intelligence, Krishna had, at the very outset, understood the
+intentions of Dhritarashtra, and had, therefore, kept such a contrivance
+ready for baffling them. Seizing with his two arms that iron Bhima, king
+Dhritarashtra, possessed of great strength, broke into pieces, thinking
+it to be Bhima himself in flesh and blood. Endued with might equal to
+that of 10,000 elephants, the king reduced that statue into fragments.
+His own breast, however, became considerably bruised and he began to
+vomit blood. Covered with blood, the king fell down on the ground like a
+parijata tree topped with its flowery burden. His learned charioteer
+Sanjaya, the son of Gavalgana, raised the monarch and soothing and
+comforting him, said, 'Do not act so.' The king then, having cast off his
+wrath and returned to his normal disposition, became filled with grief
+and began to weep aloud, saying, 'Alas, oh Bhima, alas, oh Bhima!'
+Understanding that he was no longer under the influence of wrath, and
+that he was truly sorry for having (as he believed) killed Bhima,
+Vasudeva, that foremost of men, said these words, 'Do not grieve, O
+Dhritarashtra, for thou hast not slain Bhimasena! That is an iron statue,
+O king, which has been broken by thee! Understanding that thou wert
+filled with rage, O bull of Bharata's race, I dragged the son of Kunti
+away from within the jaws of Death. O tiger among kings, there is none
+equal to thee in strength of body. What man is there, O mighty-armed one,
+that would endure pressure of thy arms? Indeed, as no one can escape with
+life from an encounter with the Destroyer himself, even so no body can
+come out safe from within thy embrace. It was for this that yonder iron
+statue of Bhima, which had been caused to be made by thy son, had been
+kept ready for thee. Through grief for the death of thy sons, thy mind
+has fallen off from righteousness. It is for this, O great king, that
+thou seekest to slay Bhimasena. The slaughter of Bhima, however, O king,
+would do thee no good. Thy sons, O monarch, would not be revived by it.
+Therefore, do thou approve of what has been by us with a view to secure
+peace and do not set thy heart on grief!'"
+
+
+
+13
+
+Vaishampayana said, "Certain maid-servants then came to the king for
+washing him. After he had been duly washed, the slayer of Madhu again
+addressed him, saying, 'Thou hast, O king, read the Vedas and diverse
+scriptures. Thou hast heard all old histories, and everything about the
+duties of kings. Thou art learned, possessed of great wisdom, and
+indifferent to strength and weakness. Why then dost thou cherish such
+wrath when all that has overtaken thee is the result of thy own fault? I
+spoke to thee before the battle. Both Bhishma and Drona, O Bharata, did
+the same, as also Vidura and Sanjaya. Thou didst not, however, then
+follow our advice. Indeed, though exhorted by us, thou didst not yet act
+according to the counsels we offered, knowing that the Pandavas were
+superior to thee and thine, O Kauravya, in strength and courage. That
+king who is capable of seeing his own faults and knows the distinctions
+of place and time, obtains great prosperity. That person, however, who,
+though counselled by well-wishers, does not accept their words, good or
+bad, meets with distress and is obliged to grieve in consequence of the
+evil policy he pursues. Observe thou a different course of life now, O
+Bharata! Thou didst not keep thy soul under restraint, but suffered
+thyself to be ruled by Duryodhana. That which has come upon thee is due
+to thy own fault. Why then dost thou seek to slay Bhima? Recollecting thy
+own faults, govern thy wrath now. That mean wretch who had, from pride,
+caused the princess of Pancala to be brought into the assembly has been
+slain by Bhimasena in just revenge. Look at thy own evil acts as also at
+those of thy wicked-souled son. The sons of Pandu are perfectly innocent.
+Yet have they been treated most cruelly by thee and him.'"
+
+Vaishampayana continued, "After he had thus been told nothing but the
+truth by Krishna, O monarch, king Dhritarashtra replied unto Devaki's son,
+saying, 'It is even so, O thou of mighty arms! What thou sayest, O
+Madhava, is perfectly true. It is parental affection, O thou of righteous
+soul, that caused me to fall away from righteousness. By good luck, that
+tiger among men, the mighty Bhima of true prowess, protected by thee,
+came not within my embrace. Now, however, I am free from wrath and fever.
+I desire eagerly, O Madhava, to embrace that hero, the second son of
+Pandu. When all the kings have been dead, when my children are no more,
+upon the sons of Pandu depend my welfare and happiness.' Having said these
+words, the old king then embraced those princes of excellent frames,
+Bhima and Dhananjaya, and those two foremost of men, the two sons of
+Madri, and wept, and comforted and pronounced blessings upon them."
+
+
+
+14
+
+Vaishampayana said, "Commanded by Dhritarashtra, those bulls of Kuru's
+race, the Pandava brothers, accompanied by Keshava, then proceeded to see
+Gandhari. The faultless Gandhari, afflicted with grief on account of the
+death of her hundred sons, recollecting that king Yudhishthira the just
+had slain all his enemies, wished to curse him. Understanding her evil
+intentions towards the Pandavas, the son of Satyavati addressed himself
+for counteracting them at the very outset. Having cleansed himself by the
+sacred and fresh water of the Ganga, the great rishi, capable of
+proceeding everywhere at will with the fleetness of the mind, came to
+that spot. Capable of seeing the heart of every creature with his
+spiritual vision and with his mind directed towards it, the sage made his
+appearance there. Endued with great ascetic merit and ever intent on
+saying what was for the benefit of creatures, the rishi, addressing his
+daughter-in-law at the proper moment, said, 'Do not avail thyself of this
+opportunity for denouncing a curse. On the other hand, utilize it for
+showing thy forgiveness. Thou shouldst not be angry with the Pandavas, O
+Gandhari! Set thy heart on peace. Restrain the words that are about to
+fall from thy lips. Listen to my advice. Thy son, desirous of victory,
+had besought thee every day for the eighteen days that battle lasted,
+saying, "O mother, bless me who am fighting with my foes." Implored every
+day in these words by thy son desirous of victory, the answer thou always
+gavest him was, "Thither is victory where righteousness is!" I do not, O
+Gandhari, remember that any words spoken by thee have become false. Those
+words, therefore, that thou, implored by Duryodhana, saidst unto him,
+could not be false. Thou art always employed in the good of all
+creatures. Having without doubt reached the other shore in that dreadful
+battle of Kshatriyas, the sons of Pandu have certainly won the victory
+and a measure of righteousness that is much greater. Thou wert formerly
+observant of the virtue of forgiveness. Why wouldst thou not observe it
+now? Subdue unrighteousness, O thou that art conversant with
+righteousness. There is victory where righteousness is. Remembering thy
+own righteousness and the words spoken by thyself, restrain thy wrath, O
+Gandhari! Do not act otherwise, O thou that art beautiful in speech.'
+Hearing these words, Gandhari said, 'O holy one, I do not cherish any ill
+feelings towards the Pandavas, nor do I wish that they should perish. In
+consequence, however, of grief for the death of my sons, my heart is very
+much agitated. I know that I should protect the Pandavas with as much
+care as Kunti herself protects them, and that Dhritarashtra also should
+protect them as I should. Through the fault of Duryodhana and of Shakuni
+the son of Subala, and through the action of Karna and Duhshasana,
+extermination of the Kurus hath taken place. In this matter the slightest
+blame cannot attach to Vibhatsu or to Pritha's son Vrikodara, or to Nakula
+or Sahadeva, or to Yudhishthira himself. While engaged in battle, the
+Kauravas, swelling with arrogance and pride, have fallen along with many
+others (that came to their aid). I am not grieved at this. But there has
+been one act done by Bhima in the very presence of Vasudeva (that moves
+my resentment). The high-souled Vrikodara, having challenged Duryodhana
+to a dreadful encounter with mace, and having come to know that my son,
+while careering in diverse kinds of motion in the battle, was superior to
+him in skill, struck the latter below the navel. It is this that moves my
+wrath. Why should heroes, for the sake of their lives, cast off
+obligations of duty that have been determined by high-souled persons
+conversant with every duty?'"
+
+
+
+15
+
+Vaishampayana said, "Hearing these words of Gandhari, Bhimasena, looking
+like one in fright, said these words for soothing her, 'Be the act
+righteous or unrighteous, it was done by me through fear and for the
+object of protecting my own self. It behoveth thee therefore, to forgive
+me now. Thy mighty son was incapable of being slain by anybody in a fair
+and righteous battle. It was for this that I did what was unfair.
+Duryodhana himself had formerly vanquished Yudhishthira unrighteously. He
+used always to behave guilefully towards us. It was for this that I had
+recourse to an unfair act. Thy son was then the sole unslain warrior on
+his side. In order that that valiant prince might not slay me in the
+mace-encounter and once more deprive us of our kingdom, I acted in that
+way. Thou knowest all that thy son had said unto the princess of Pancala
+while the latter, in her season, was clad in a single piece of raiment.
+Without having disposed of Suyodhana it was impossible for us to rule
+peacefully the whole earth with her seas. It was for this that I acted in
+that way. Thy son inflicted many wrongs on us. In the midst of the
+assembly he had shown his left thigh unto Draupadi. For that wicked
+behaviour, thy son deserved to be slain by us even then. At the command,
+however, of king Yudhishthira the just, we suffered ourselves to be
+restrained by the compact that had been made. By this means, O queen, thy
+son provoked deadly hostilities with us. Great were our sufferings in the
+forest (whither we were driven by thy son). Remembering all this, I acted
+in that way. Having slain Duryodhana in battle, we have reached the end
+of our hostilities. Yudhishthira has got back his kingdom, and we also
+have been freed from wrath.' Hearing these words of Bhima, Gandhari said,
+'Since thou praisest my son thus (for his skill in battle), he did not
+deserve such a death. He, however, did all that thou tellest me. When
+Vrishasena, however, had deprived Nakula of his steeds, O Bharata, thou
+quaffedst in battle the blood from Duhshasana's body! Such an act is cruel
+and is censured by the good. It suits only a person that is most
+disrespectable. It was a wicked act, O Vrikodara, that was then
+accomplished by thee! It was undeserving of thee.' Bhima replied, saying,
+'It is improper to quaff the blood of even a stranger, what then need be
+said about quaffing the blood of one's own self? One's brother, again, is
+like one's own self. There is no difference between them. The blood,
+however, (that I am regarded to have quaffed) did not, O mother, pass
+down my lips and teeth. Karna knew this well. My hands only were smeared
+with (Duhshasana's) blood. Seeing Nakula deprived of his steeds by
+Vrishasena in battle, I caused the rejoicing (Kaurava) brothers to be
+filled with dread. When after the match at dice the tresses of Draupadi
+were seized, I uttered certain words in rage. Those words are still in my
+remembrance, I would, for all years to come, have been regarded to have
+swerved from the duties of a Kshatriya if I had left that vow
+unaccomplished. It was for this, O queen, that I did that act. It
+behoveth thee not, O Gandhari, to impute any fault to me. Without having
+restrained thy sons in former days, doth it behove thee to impute any
+fault to our innocent selves?'
+
+"Gandhari said, 'Unvanquished by anyone, thou hast slain a hundred sons of
+this old man. Oh, why didst thou not spare, O child, even one son of this
+old couple deprived of kingdom, one whose offences were lighter? Why
+didst thou not leave even one crutch for this blind couple? O child,
+although thou livest unharmed, having slain all my children, yet no grief
+would have been mine if thou hadst adopted the path of righteousness (in
+slaying them).'"
+
+Vaishampayana continued, "Having said these words, Gandhari, filled with
+wrath at the slaughter of all her sons and grandsons, enquired after
+Yudhishthira, saying, 'Where is the king?' After she had said these words
+king Yudhishthira, trembling and with joined hands, approached her and
+said these soft words unto her, 'Here is Yudhishthira, O goddess, that
+cruel slayer of thy sons! I deserve thy curses, for I am the cause of
+this universal destruction. Oh, curse me! I have no longer any need for
+life, for kingdom, for wealth! Having caused such friends to be slain, I
+have proved myself to be a great fool and a hater of friends.' Unto
+Yudhishthira who spoke such words, who was overcome with fear, and who
+stood in her presence, Gandhari, drawing long sighs, said nothing.
+Conversant with the rules of righteousness, the Kuru queen, possessed of
+great foresight, directed her eyes, from within the folds of the cloth
+that covered them, to the tip of Yudhishthira's toe, as the prince, with
+body bent forwards, was about to fall down at her feet. At this, the
+king, whose nails had before this been all very beautiful, came to have a
+sore nail on his toe. Beholding this, Arjuna moved away to the rear of
+Vasudeva, and the other sons of Pandu became restless and moved from one
+spot to another. Gandhari then, having cast off her wrath, comforted the
+Pandavas as a mother should. Obtaining her leave, those heroes of broad
+chests then proceeded together to present themselves to their mother,
+that parent of heroes. Having seen her sons after a long time, Kunti, who
+had been filled with anxiety on their account, covered her face with her
+cloth and began to weep. Having wept for some time with her children,
+Pritha beheld the wounds and scars of many weapons on their bodies. She
+then repeatedly embraced and patted each of her sons, and afflicted with
+grief wept with Draupadi who had lost all her children and whom she saw
+lying on the bare earth, indulging in piteous lamentations.
+
+"Draupadi said, 'O venerable dame, where have all your grandsons, with
+Abhimanyu among them, gone? Beholding thee in such distress, why are they
+delaying in making their appearance before thee? Deprived as I am of my
+children, what need have I of kingdom?' Raising the grief-stricken
+princess of Pancala who was weeping thus, Pritha began to comfort that
+lady of large eyes. Then Kunti, accompanied by the princess of Pancala
+and followed by her sons, proceeded towards the grief-afflicted Gandhari
+herself in greater affliction still. Beholding that illustrious lady with
+her daughter-in-law, Gandhari addressed her, saying, 'Do not, O daughter,
+grieve so. Behold, I too am as much stricken with grief as thou. I think
+this universal destruction has been brought about by the irresistible
+course of Time. Inevitable as it was, this dreadful slaughter has not
+been due to the voluntary agency of human beings. Even that has come to
+pass which Vidura of great wisdom foretold after Krishna's supplication
+for peace had failed. Do not, therefore, grieve, in a matter that was
+inevitable, especially after its occurrence. Having fallen in battle,
+they should not be grieved for. I am in the same predicament with thee.
+(If thou actest in such a way) who then will comfort us? Through my
+fault, this foremost of races has been destroyed.'"
+
+Here ends the Jalapradanika-parva in the Stri-parva.
+
+
+
+16
+
+(Stri-vilapa-parva)
+
+Vaishampayana said, "Having said these words, Gandhari, though staying on
+that spot which was distant from the field of battle, beheld, with her
+spiritual eye, the slaughter of the Kurus. Devoted to her lord, that
+highly blessed lady had always practised high vows. Undergoing the
+severest penances, she was always truthful in her speech. In consequence
+of the gift of the boon by the great rishi Vyasa of sanctified deeds, she
+became possessed of spiritual knowledge and power. Piteous were the
+lamentations in which that dame then indulged. Endued with great
+intelligence, the Kuru dame saw, from a distance, but as if from a near
+point, that field of battle, terrible to behold and full of wonderful
+sights, of those foremost of fighters. Scattered all over with bones and
+hair, and covered with streams of blood, that field was strewn with
+thousands upon thousands of dead bodies on every side. Covered with the
+blood of elephants and horses and car-warriors and combatants of other
+kinds, it teemed with headless trunks and trunkless heads. And it
+resounded with the cries of elephants and steeds and men and women and
+abounded with jackals and cranes and ravens and kankas and crows. And it
+was the sporting ground of Rakshasas subsisting on human flesh. And it
+swarmed with ospreys and vultures and resounded with the inauspicious
+howls of jackals. Then king Dhritarashtra, at the command of Vyasa, and
+all the sons of Pandu with Yudhishthira at their head, with Vasudeva and
+all the Kuru ladies, proceeded to the field of battle. Those ladies,
+bereaved of their lords, having reached Kurukshetra, beheld their slain
+brothers and sons and sires and husbands lying on the ground, and in
+course of being devoured by beasts of prey and wolves and ravens and
+crows and ghosts and Pishacas and Rakshasas and diverse other wanderers
+of the night. Beholding that carnage which resembled the sights seen on
+the sporting ground of Rudra, the ladies uttered loud shrieks and quickly
+alighted from their costly vehicles. Witnessing sights the like of which
+they had never before witnessed, the Bharata ladies felt their limbs to
+be deprived of strength and fell down on the ground. Others became so
+stupefied that they lost all their senses. Indeed, the Pancala and the
+Kuru ladies were plunged into unutterable distress. Beholding that
+dreadful field of battle resounding on every direction with the cries of
+those grief-stricken ladies, the daughter of Subala, acquainted with
+every duty, addressed the lotus-eyed Keshava, that foremost of all men.
+Witnessing that universal slaughter of the Kurus and filled with grief at
+the sight, she said these words: 'Behold, O lotus-eyed Madhava, these
+daughters-in-law of mine! Deprived of their lords, they are uttering,
+with dishevelled hair, piteous cries of woe like a flight of she-ospreys.
+Meeting with those dead bodies, they are calling back to their memories
+the great Bharata chiefs. They are running hither and thither in large
+bands towards their sons and brothers and sires and husbands. Behold, O
+mighty-armed one, the field is covered with mothers of heroes, all of
+whom, however, have been bereaved of children. There, those portions
+again are covered with spouses of heroes, who have, however, been
+bereaved of their spouses! Behold, the field of battle is adorned with
+those tigers among men, Bhishma and Karna and Abhimanyu and Drona and
+Drupada and Shalya, as if with blazing fires. Behold, it is adorned also
+with the golden coats of mail, and with the costly gems, of high-souled
+warriors, and with their angadas, and keyuras and garlands. Behold, it is
+strewn with darts and spiked clubs hurled by heroic hands, and swords and
+diverse kinds of keen shafts and bows. Beasts of prey, assembled
+together, are standing or sporting or lying down as it likes them!
+Behold, O puissant hero, the field of battle is even such. At this sight,
+O Janardana, I am burning with grief. In the destruction of the Pancalas
+and the Kurus, O slayer of Madhu, I think, the five elements (of which
+everything is made) have been destroyed. Fierce vultures and other birds,
+in thousands, are dragging those blood-dyed bodies, and seizing them by
+their armour, are devouring them. Who is there that could think of the
+death of such heroes as Jayadratha and Karna and Drona and Bhishma and
+Abhimanyu? Alas, though incapable of being slain, they have yet been
+slain, O destroyer of Madhu! Behold, vultures and Kankas and ravens and
+hawks and dogs and jackals are feasting upon them. There, those tigers
+among men, that fought on Duryodhana's side, and took the field in wrath,
+are now lying like extinguished fires. All of them are worthy of sleeping
+on soft and clean beds. But, alas, plunged into distress, they are
+sleeping today on the bare ground. Bards reciting their praises used to
+delight them before at proper times. They are now listening to the fierce
+and inauspicious cries of jackals. Those illustrious heroes who used
+formerly to sleep on costly beds with their limbs smeared with sandal
+paste and powdered aloe, alas, now sleep on the dust! These vultures and
+wolves and ravens have now become their ornaments. Repeatedly uttering
+inauspicious and fierce cries those creatures are now dragging their
+bodies. Delighting in battle, those heroes, looking cheerful, have still
+beside them their keen shafts, well-tempered swords, and bright maces, as
+if life has not yet departed from them. Many foremost of heroes,
+possessed of beauty and fair complexions and adorned with garlands of
+gold, are sleeping on the ground. Behold, beasts of prey are dragging and
+tearing them. Others, with massive arms, are sleeping with maces in their
+embrace, as if those were beloved wives. Others, still cased in armour,
+are holding in their hands their bright weapons. Beasts of prey are not
+mangling them, O Janardana, regarding them to be still alive. The
+beautiful garlands of pure gold on the necks of other illustrious heroes,
+as the latter are being dragged by carnivorous creatures, are scattered
+about on every side. There, those fierce wolves, numbering in thousands,
+are dragging the golden chains round the necks of many illustrious heroes
+stilled by death. Many, whom bards well-trained to their work formerly
+used, with their hymns and eulogies of grave import, to delight every
+morning, are now surrounded by fair ladies stricken with grief and
+weeping and crying around them in woe, O tiger of Vrishni's race! The
+faces of those beautiful ladies, O Keshava, though pale, look resplendent
+still, like an assemblage of red lotuses! Those Kuru ladies have ceased
+to weep, with their respective followers and companions. They are all
+filled with anxiety. Overwhelmed with sorrow, they are running hither and
+thither. The faces of those fair ones have, with weeping and anger,
+become resplendent as the morning sun or gold or burnished copper.
+Hearing each other's lamentations of incomplete sense, those ladies, in
+consequence of the loud wails of woe bursting from every side, are unable
+to catch each other's meaning. Some amongst them, drawing long sighs and
+indulging in repeated lamentations, are stupefied by grief and are
+abandoning their life-breaths. Many of them, beholding the bodies (of
+their sons, husbands, or sires), are weeping and setting up loud wails.
+Others are striking their heads with their own soft hands. The earth,
+strewn with severed heads and hands and other limbs mingled together and
+gathered in large heaps, looks resplendent with these signs of havoc!
+Beholding many headless trunks of great beauty, and many heads without
+trunks, those fair ones have been lying senseless on the ground for a
+long while. Uniting particular heads with particular trunks, those
+ladies, senseless with grief, are again discovering their mistakes and
+saying, "This is not this ones," and are weeping more bitterly! Others,
+uniting arms and thighs and feet, cut off with shafts, are giving way to
+grief and losing their senses repeatedly (at the sight of the restored
+forms). Some amongst the Bharata ladies, beholding the bodies of their
+lords,--bodies that have been mangled by animals and birds and severed of
+their heads,--are not succeeding in recognising them. Others, beholding
+their brothers, sires, sons, and husbands slain by foes, are, O destroyer
+of Madhu, striking their heads with their own hands. Miry with flesh and
+blood, the Earth has become impassable with arms still holding swords in
+their grasp, and with heads adorned with earrings. Beholding the field
+strewn with their brothers and sires, and sons, those faultless ladies,
+who had never before suffered the least distress, are now plunged into
+unutterable woe. Behold, O Janardana, those numerous bevies of
+Dhritarashtra's daughters-in-law, resembling successive multitudes of
+handsome fillies adorned with excellent manes! What, O Keshava, can be a
+sadder spectacle for me to behold than that presented by those ladies of
+fair forms who have assumed such an aspect? Without doubt, I must have
+perpetrated great sins in my former lives, since I am beholding, O
+Keshava, my sons and grandsons and brothers all slain by foes.' While
+indulging in such lamentations in grief, Gandhari's eyes fell upon her son
+(Duryodhana)."
+
+
+
+17
+
+Vaishampayana said, "Beholding Duryodhana, Gandhari, deprived of her
+senses by grief, suddenly fell down on the earth like an uprooted
+plantain tree. Having regained her senses soon, she began to weep,
+repeatedly uttering loud wails at the sight of her son lying on the bare
+ground, covered with blood. Embracing her son, Gandhari indulged in
+piteous lamentations for him. Stricken with grief, and with senses
+exceedingly agitated, the Kuru queen exclaimed, 'Alas, O son! Alas, O son!'
+Burning with sorrow, the queen drenched with her tears the body of her
+son, possessed of massive and broad shoulders, and adorned with garlands
+and collar. Addressing Hrishikesha who stood near, she said, 'On the eve
+of this battle, O puissant one, that has exterminated this race, this
+foremost of kings, O thou of Vrishnis race, said unto me, "In this
+internecine battle, O mother, wish me victory!" When he had said these
+words, I myself, knowing that a great calamity had come upon us, told him
+even this, tiger among men, "Thither is victory where righteousness is.
+And since, son, thy heart is set on battle, thou wilt, without doubt,
+obtain those regions that are attainable by (the use of) weapons (and
+sport there) like a celestial." Even these were the words that I then
+said unto him. I did not then grieve for my son. I grieve, however, for
+the helpless Dhritarashtra bereaved of friends and kinsmen. Behold, O
+Madhava, my son, that foremost of warriors, wrathful, skilled in weapons,
+and irresistible in battle, sleeping on the bed of heroes. Behold the
+reverses brought about by Time. This scorcher of foes that used of old to
+walk at the head of all crowned persons now sleepeth on the dust. Without
+doubt, the heroic Duryodhana, when he sleeps on that bed which is the
+hero's hath obtained the most unattainable end. Inauspicious jackals are
+now delighting that prince asleep on the hero's bed, who was formerly
+delighted by the fairest of ladies sitting round him. He who was formerly
+encircled by kings vying with one another to give him pleasure, alas, he,
+slain and lying on the ground, is now encircled by vultures! He who was
+formerly fanned with beautiful fans by fair ladies is now fanned by
+(carnivorous) birds with flaps of their wings! Possessed of great
+strength and true prowess, this mighty-armed prince, slain by Bhimasena
+in battle, sleeps like an elephant slain by a lion! Behold Duryodhana, O
+Krishna, lying on the bare ground, covered with blood, slain by Bhimasena
+with his mace. That mighty-armed one who had in battle assembled together
+eleven Akshauhinis of troops, O Keshava, hath, in consequence of his own
+evil policy, been now slain. Alas, there that great bowman and mighty
+car-warrior sleeps, slain by Bhimasena, like a tiger slain by a lion!
+Having disregarded Vidura, as also his own sire, this reckless, foolish,
+and wicked prince hath succumbed to death, in consequence of his
+disregard of the old. He who had ruled the earth, without a rival, for
+thirteen years, alas, that prince, that son of mine, sleepeth to-day on
+the bare ground, slain by his foes. Not long before, O Krishna, I beheld
+the Earth, full of elephants and kine and horses, ruled by Duryodhana!
+Today, O thou of mighty arms, I see her ruled by another, and destitute
+of elephants and kine and horses! What need have I, O Madhava, of life?
+Behold, again, this sight that is more painful than the death of my son,
+the sight of these fair ladies weeping by the side of the slain heroes!
+Behold, O Krishna, the mother of Lakshmana, that lady of large hips, with
+her tresses dishevelled, that dear spouse of Duryodhana, resembling a
+sacrificial altar of gold. Without doubt, this damsel of great
+intelligence, while her mighty-armed lord was formerly alive, used to
+sport within the embrace of her lords handsome arms! Why, indeed, does
+not this heart of mine break into a hundred fragments at the sight of my
+son and grandson slain in battle? Alas, that faultless lady now smells
+(the head of) her son covered with blood. Now, again, that lady of fair
+thighs is gently rubbing Duryodhana's body with her fair hand. At one time
+she is sorrowing for her lord and at another for her son. At one time she
+looketh on her lord, at another on her son. Behold, O Madhava, striking
+her head with her hands, she falls upon the breast of her heroic spouse,
+the king of the Kurus. Possessed of complexion like that of the filaments
+of the lotus, she still looketh beautiful like a lotus. The unfortunate
+princess now rubbeth the face of her son and now that of her lord. If the
+scriptures and the shrutis be true, without doubt, this king has obtained
+those regions (of blessedness) that one may win by the use of weapons!'"
+
+
+
+18
+
+"Gandhari said, 'Behold, O Madhava, my century of sons, incapable of
+fatigue (from exertion in battle), have all been slain by Bhimasena with
+his mace in battle! That which grieves me more today is that these my
+daughters-in-law, of tender years, deprived of sons and with dishevelled
+hair, are wandering on the field today. Alas, they who formerly walked
+only on the terraces of goodly mansions with feet adorned with many
+ornaments, are now, in great affliction of heart, obliged to touch with
+those feet of theirs this hard earth, miry with blood! Reeling in sorrow,
+they are wandering like inebriated persons, driving away vultures and
+jackals and crows with difficulty. Behold, that lady of faultless limbs
+and slender waist, seeing this terrible carnage, falleth down,
+overwhelmed with grief. Beholding this princess, this mother of
+Lakshmana, O thou of mighty arms, my heart is torn with grief. These
+beautiful ladies of fair arms, some seeing their brothers, some their
+husbands, and some their sons, lying down in death on the bare ground,
+are themselves falling down, seizing the arms of the slain. Listen, O
+unvanquished one, to the loud wails of those elderly ladies and those
+others of middle age at sight of this terrible carnage. Supporting
+themselves against broken boxes of cars and the bodies of slain elephants
+and steeds, behold, O thou of great might, those ladies, worn out with
+fatigue, are resting themselves. Behold, O Krishna, some one amongst
+them, taking up some kinsman's severed head decked with beautiful nose and
+earrings, is standing in grief. I think, O sinless one, that both those
+and myself of little understanding must have committed great sins in our
+former lives, since, O Janardana, all our relatives and kinsmen have thus
+been slain by king Yudhishthira the just! Our acts, righteous or
+unrighteous, cannot go for nothing, O thou of Vrishni's race! Behold, O
+Madhava, those young ladies of beautiful bosoms and abdomen, well-born,
+possessed of modesty, having black eye-lashes and tresses of the same
+colour on their heads, endued with voice sweet and dear like that of
+swans, are falling down, deprived of their senses in great grief and
+uttering piteous cries like flights of cranes. Behold, O lotus-eyed hero,
+their beautiful faces resembling full-blown lotuses, are scorched by the
+sun. Alas, O Vasudeva, the wives of my proud children possessed of
+prowess like that of infuriated elephants, are now exposed to the gaze of
+common people. Behold, O Govinda, the shields decked with hundred moons,
+the standards of solar effulgence, the golden coats of mail, and the
+collars and cuirasses made of gold, and the head-gears, of my sons,
+scattered on the earth, are blazing with splendour like sacrificial fires
+over which have been poured libations, of clarified butter. There,
+Duhshasana sleepeth, felled by Bhima, and the blood of all his limbs
+quaffed by that heroic slayer of foes. Behold that other son of mine, O
+Madhava, slain by Bhima with his mace, impelled by Draupadi and the
+recollection of his woes at the time of the match at dice. Addressing the
+dice-won princess of Pancala in the midst of the assembly, this
+Duhshasana, desirous of doing what was agreeable to his (elder) brother
+as also to Karna, O Janardana, had said, "Thou art now the wife of a
+slave! With Sahadeva and Nakula and Arjuna, O lady, enter our household
+now!" On that occasion, O Krishna, I said unto king Duryodhana, "O son,
+cast off (from thy side) the wrathful Shakuni. Know that thy maternal
+uncle is of very wicked soul and exceedingly fond of quarrel. Casting him
+off without delay, make peace with the Pandavas, O son! O thou of little
+intelligence, thinkest thou not of Bhimasena filled with wrath? Thou art
+piercing him with thy wordy shafts like a person striking an elephant
+with burning brands." Alas, disregarding my words, he vomitted his wordy
+poison at them, like a snake vomitting its poison at a bull,--at them who
+had already been pierced with his wordy darts. There, that Duhshasana
+sleepeth, stretching his two massive arms, slain by Bhimasena like a
+mighty elephant by a lion. The very wrathful Bhimasena perpetrated a most
+horrible act by drinking in battle the blood of his foe!'"
+
+
+
+19
+
+"Gandhari said, 'There, O Madhava, my son Vikarna, applauded by the wise,
+lieth on the bare ground, slain by Bhima and mangled horribly! Deprived
+of life, O slayer of Madhu, Vikarna lieth in the midst of (slain)
+elephants like the moon in the autumnal sky surrounded by blue clouds.
+His broad palm, cased in leathern fence, and scarred by constant wielding
+of the bow, is pierced with difficulty by vultures desirous of feeding
+upon it. His helpless young wife, O Madhava, is continually endeavouring,
+without success, to drive away those vultures desirous of feeding on
+carrion. The youthful and brave and handsome Vikarna, O bull among men,
+brought up in luxury and deserving of every kind of weal, now sleepeth
+amid the dust, O Madhava! Though all his vital parts have been pierced
+with clothyard shafts and bearded arrows and Nalikas, yet that beauty of
+person which was his hath not forsaken this best of the Bharatas. There,
+my son Durmukha, that slayer of large band of foes, sleepeth, with face
+towards the enemy, slain by the heroic Bhimasena in observance of his
+vow. His face, O Krishna, half-eaten away by beasts of prey, looketh more
+handsome, O child, even like the moon on the seventh day of the lighted
+fortnight. Behold, O Krishna, the face of that heroic son of mine, which
+is even such. How could that son of mine be slain by foes and thus made
+to eat the dust? O amiable one, how could that Durmukha, before whom no
+foe could stand, be slain by foes, O subjugator of celestial regions!
+Behold, O slayer of Madhu, that other son of Dhritarashtra, Citrasena,
+slain and lying on the ground, that hero who was the model of all bowmen?
+Those young ladies, afflicted with grief and uttering piteous cries, are
+now sitting, with beasts of prey, around his fair form adorned with
+wreaths and garlands. These loud wails of woe, uttered by women, and
+these cries and roars of beasts of prey, seem exceedingly wonderful to
+me, O Krishna! Youthful and handsome, and always waited upon and served
+by the most beautiful ladies, my son Vivingsati, O Madhava, sleepeth
+there, stained with dust. His armour hath been pierced with arrows. Slain
+in the midst of the carnage, alas, the heroic Vivingsati is now
+surrounded and waited upon by vultures! Having in battle penetrated the
+ranks of the Pandava army, that hero now lieth on the bed of a hero,--on
+the bed, that is, of an exalted Kshatriya! Behold, O Krishna, his very
+beautiful face, with a smile playing on it, adorned with excellent nose
+and fair eyebrows, and resembling the resplendent Moon himself! Formerly
+a large number of the most beautiful ladies used to wait upon him, like
+thousands of celestial girls upon a sporting gandharva. Who again could
+endure my son Duhsaha, that slayer of heroic foes, that hero, that
+ornament of assemblies, that irresistible warrior, that resister of foes?
+The body of Duhsaha, covered with arrows, looks resplendent like a
+mountain overgrown with flowering karnikaras. With his garland of gold
+and his bright armour, Duhsaha, though deprived of life, looks
+resplendent yet, like a white mountain of fire!'"
+
+
+
+20
+
+"Gandhari said, 'He whose might and courage were regarded, O Keshava, as a
+one and half times superior to those of his sire and thee, he who
+resembled a fierce and proud lion, he who, without a follower, alone
+pierced the impenetrable array of my son, he who proved to be the death
+of many, alas, he now sleepeth there, having himself succumbed to death!
+I see, O Krishna, the splendour of that son of Arjuna, of that hero of
+immeasurable energy, Abhimanyu, hath not been dimmed even in death.
+There, the daughter of Virata, the daughter-in-law of the wielder of
+Gandiva, that girl of faultless beauty overwhelmed with grief at sight of
+her heroic husband, is indulging in lamentations! That young wife, the
+daughter of Virata, approaching her lord, is gently rubbing him, O
+Krishna, with her hand. Formerly, that highly intelligent and exceedingly
+beautiful girl, inebriated with honeyed wines, used bashfully to embrace
+her lord, and kiss the face of Subhadra's son, that face which resembled a
+full-blown lotus and which was supported on a neck adorned with three
+lines like those of a conch-shell. Taking of her lord's golden coat of
+mail, O hero, that damsel is gazing now on the blood-dyed body of her
+spouse. Beholding her lord, O Krishna, that girl addresses thee and says,
+"O lotus-eyed one, this hero whose eyes resembled thine, hath been slain.
+In might and energy, and prowess also, he was thy equal, O sinless one!
+He resembled thee very much in beauty. Yet he sleeps on the ground, slain
+by the enemy!" Addressing her own lord, the damsel says again, "Thou wert
+brought up in every luxury. Thou usedst to sleep on soft skins of the
+ranku deer. Alas, does not thy body feel pain today by lying thus on the
+bare ground? Stretching thy massive arms adorned with golden angadas,
+resembling a couple of elephants trunks and covered with skin hardened by
+frequent use of the bow, thou sleepest, O lord, in peace, as if exhausted
+with the toil of too much exercise in the gymnasium. Alas, why dost thou
+not address me that am weeping so? I do not remember to have ever
+offended thee. Why dost thou not speak to me then? Formerly, thou usedst
+to address me even when thou wouldst see me at a distance. O reverend
+sir, whither wilt thou go, leaving behind thee the much-respected
+Subhadra, these thy sires that resemble the very celestials, and my own
+wretched self distracted with woe?" Behold, O Krishna, gathering with her
+hands the blood-dyed locks of her lord and placing his head on her lap,
+the beautiful damsel is speaking to him as if he were alive, "How couldst
+those great car-warriors slay thee in the midst of battle,--thee that art
+the sister's son of Vasudeva and the son of the wielder of Gandiva? Alas,
+fie on those warriors of wicked deeds, Kripa and Karna and Jayadratha and
+Drona and Drona's son, by whom thou wert deprived of life. What was the
+state of mind of those great car-warriors at that time when they
+surrounded thee, a warrior of tender years, and slew thee to my grief?
+How couldst thou, O hero, who had so many protectors, be slain so
+helplessly in the very sight of the Pandavas and the Pancalas? Beholding
+thee, O hero, slain in battle by many persons united together, how is
+that tiger among men, that son of Pandu, thy sire, able to bear the
+burden of life? Neither the acquisition of a vast kingdom nor the defeat
+of their foes conduces to the joy of the Parthas bereft of thee, O
+lotus-eyed one! By the practice of virtue and self-restraint, I shall
+very soon repair to those regions of bliss which thou hast acquired by
+the use of weapons. Protect me, O hero, when I repair to those regions.
+When one's hour does not come, one cannot die, since, wretched that I am,
+I still draw breath after seeing thee slain in battle. Having repaired to
+the region of the pitris, whom else, like me, dost thou address now, O
+tiger among men, in sweet words mingled with smiles? Without doubt, thou
+wilt agitate the hearts of the Apsaras in heaven, with thy great beauty
+and thy soft words mingled with smiles! Having obtained the regions
+reserved for persons of righteous deeds, thou art now united, O son of
+Subhadra, with the Apsaras! While sporting with them, recollect at times
+my good acts towards thee. Thy union with me in this world had, it seems,
+been ordained for only six months, for in the seventh, O hero, thou hast
+been bereft of life!" O Krishna, the ladies of the royal house of Matsya
+are dragging away the afflicted Uttara, baffled of all her purposes,
+while lamenting in this strain. Those ladies, dragging away the afflicted
+Uttara, themselves still more afflicted than that girl, are weeping and
+uttering loud wails at sight of the slain Virata. Mangled with the
+weapons and shafts of Drona, prostrate on the ground, and covered with
+blood, Virata is encompassed by screaming vultures and howling jackals
+and crowing ravens. Those black-eyed ladies, approaching the prostrate
+form of the Matsya king over which carnivorous birds are uttering cries
+of joy, are endeavouring to turn the body. Weakened by grief and
+exceedingly afflicted, they are unable to do what they intend. Scorched
+by the Sun, and worn out with exertion and toil, their faces have become
+colourless and pale. Behold also, O Madhava, those other children besides
+Abhimanyu--Uttara, Sudakshina the prince of the Kambhojas, and the
+handsome Lakshmana--all lying on the field of battle!'"
+
+
+
+21
+
+"Gandhari said, 'There the mighty Karna, that great bowman, lieth on the
+ground! In battle he was like a blazing fire! That fire, however, hath
+now been extinguished by the energy of Partha. Behold, Vikartana's son
+Karna, after having slain many atirathas, has been prostrated on the bare
+ground, and is drenched with blood. Wrathful and possessed of great
+energy, he was a great bowman and a mighty car-warrior. Slain in battle
+by the wielder of Gandiva, that hero now sleepeth on the ground. My sons,
+those mighty car-warriors, from fear of the Pandavas, fought, placing
+Karna at their head, like a herd of elephants with its leader to the
+fore. Alas, like a tiger slain by a lion, or an elephant by an infuriated
+elephant, that warrior hath been slain in battle by Savyasaci. Assembled
+together, O tiger among men, the wives of that warrior, with dishevelled
+tresses and loud wails of grief, are sitting around that fallen hero!
+Filled with anxiety caused by the thoughts of that warrior, king
+Yudhishthira the just could not, for thirteen years, obtain a wink of
+sleep! Incapable of being checked by foes in battle like Maghavat himself
+who is invincible by enemies, Karna was like the all-destroying fire of
+fierce flames at the end of the yuga, and immovable like Himavat himself!
+That hero became the protector of Dhritarashtra's son, O Madhava! Alas,
+deprived of life, he now lieth on the bare ground, like a tree prostrated
+by the wind! Behold, the wife of Karna and mother of Vrishasena, is
+indulging in piteous lamentations and crying and weeping and falling upon
+the ground! Even now she exclaims, "Without doubt, thy preceptor's curse
+hath pursued thee! When the wheel of thy car was swallowed up by the
+Earth, the cruel Dhananjaya cut off thy head with an arrow! Alas, fie (on
+the heroism and skill)!" That lady, the mother of Sushena, exceedingly
+afflicted and uttering cries of woe, is falling down, deprived of her
+senses, at the sight of the mighty-armed and brave Karna prostrated on
+the earth, with his waist still encircled with a belt of gold.
+Carnivorous creatures, feeding on the body of that illustrious hero, have
+reduced it to very small dimensions. The sight is not gladdening, like
+that of the moon on the fourteenth night of the dark fortnight. Falling
+down on the earth, the cheerless dame is rising up again. Burning with
+grief on account of the death of her son also, she cometh and smelleth
+the face of her lord!'"
+
+
+
+22
+
+"Gandhari said, 'Slain by Bhimasena, behold, the lord of Avanti lies
+there! Vultures and jackals and crows are feeding upon that hero! Though
+possessed of many friends, he lies now perfectly friendless! Behold, O
+slayer of Madhu, having made a great slaughter of foes, that warrior is
+now lying on the bed of a hero, covered with blood. Jackals, and Kankas,
+and other carnivorous creatures of diverse kinds, are dragging him now.
+Behold the reverses brought about by Time. His wives, assembled together,
+and crying in grief, are sitting around that hero who in life was a
+terrible slayer of foes but who now lies on the bed of a hero. Behold,
+Pratipa's son Bahlika, that mighty bowman possessed of great energy, slain
+with a broad-headed shaft, is now lying on the ground like a sleeping
+tiger. Though deprived of life, the colour of his face is still
+exceedingly bright, like that of the moon at full, risen on the fifteenth
+day of the lighted fortnight! Burning with grief on account of the death
+of his son, and desirous of accomplishing his vow, Indra's son (Arjuna)
+hath slain there that son of Vriddhakshatra! Behold that Jayadratha, who
+was protected by the illustrious Drona, slain by Partha bent on
+accomplishing his vow, after penetrating through eleven Akshauhinis of
+troops. Inauspicious vultures, O Janardana, are feeding upon Jayadratha,
+the lord of the Sindhu-Sauviras, full of pride and energy! Though sought
+to be protected by his devoted wives, see, O Acyuta, carnivorous
+creatures are dragging his body away to a jungle in the vicinity. The
+Kamboja and Yavana wives of that mighty-armed lord of the Sindhus and the
+Sauviras are waiting upon him for protecting him (from the wild beasts).
+At that time, O Janardana, when Jayadratha, assisted by the Kekayas,
+endeavoured to ravish Draupadi, he deserved to be slain by the Pandavas!
+From regard, however, for Duhshala, they set him free on that occasion.
+Why, O Krishna, did they not show some regard for that Duhshala once
+more? That daughter of mine, of tender years, is now crying in grief. She
+is striking her body with her own hands and censuring the Pandavas. What,
+O Krishna, can be a greater grief to me than that my daughter of tender
+years should be a widow and all my daughters-in-law should become
+lordless. Alas, alas, behold, my daughter Duhshala, having cast off her
+grief and fears, is running hither and thither in search of the head of
+her husband. He who had checked all the Pandavas desirous of rescuing
+their son, after causing the slaughter of a vast force, at last himself
+succumbed to death. Alas, those wives of his, with faces as beautiful as
+the moon, are crying, sitting around that irresistible hero who resembled
+an infuriated elephant!'"
+
+
+
+23
+
+"Gandhari said, 'There lies Shalya, the maternal uncle himself of Nakula,
+slain in battle, O sire, by the pious and virtuous Yudhishthira! He used
+everywhere, O bull among men, to boast of his equality with thee! That
+mighty car-warrior, the ruler of the Madras, now lieth, deprived of life.
+When he accepted the drivership of Karna's car in battle, he sought to
+damp the energy of Karna for giving victory to the sons of Pandu! Alas,
+alas, behold the smooth face of Shalya, beautiful as the moon, and
+adorned with eyes resembling the petals of the lotus, eaten away by
+crows! There, the tongue of that king, of the complexion of heated gold,
+rolling out of his mouth, is, O Krishna, being eaten away by carnivorous
+birds! The ladies of the royal house of Madra, uttering loud wails of
+woe, are sitting around the body of that king, that ornament of
+assemblies, deprived of life by Yudhishthira! Those ladies are sitting
+around that fallen hero like a herd of she-elephants in their season
+around their leader sunk in a slough. Behold the brave Shalya, that giver
+of protection, that foremost of car-warriors, stretched on the bed of
+heroes, his body mangled with shafts. There, king Bhagadatta of great
+prowess, the ruler of a mountainous kingdom, the foremost of all wielders
+of the elephant-hook, lieth on the ground, deprived of life. Behold the
+garland of gold that he still wears on his head, looketh resplendent.
+Though the body is being eaten away by beasts of prey, that garland still
+adorns the fair locks on his head. Fierce was the battle that took place
+between this king and Partha, making the very hair stand on end, like
+that between Shakra and the Asura Vritra. This mighty-armed one, having
+fought Dhananjaya, the son of Pritha, and having reduced him to great
+straits, was at last slain by his antagonist. He who had no equal on
+earth in heroism and energy, that achiever of terrible feats in battle,
+Bhishma, lieth there, deprived of life. Behold the son of Shantanu, O
+Krishna, that warrior of solar effulgence, stretched on the earth, like
+the Sun himself fallen from the firmament at the end of the yuga. Having
+scorched his foes with the fire of his weapons in battle, that valiant
+warrior, that Sun among men, O Keshava, hath set like the real Sun at
+evening. Behold that hero, O Krishna, who in knowledge of duty was equal
+to Devapi himself, now lying on a bed of arrows, so worthy of heroes.
+Having spread his excellent bed of barbed and unbarbed arrows, that hero
+lieth on it like the divine Skanda on a clump of heath. Indeed, the son
+of Ganga lieth, resting his head on that excellent pillow, consisting of
+three arrows,--becoming complement of his bed--given him by the wielder
+of Gandiva. For obeying the command of his sire, this illustrious one
+drew up his vital seed. Unrivalled in battle, that son of Shantanu lieth
+there, O Madhava! Of righteous soul and acquainted with every duty, by
+the aid of his knowledge relating to both the worlds, that hero, though
+mortal, is still bearing his life like an immortal. When Shantanu's son
+lieth today, struck down with arrows, it seems that no other person is
+alive on earth that possesseth learning and prowess that is competent to
+achieve great feats in battle. Truthful in speech, this righteous and
+virtuous hero, solicited by the Pandavas, told them the means of his own
+death. Alas, he who had revived the line of Kuru that had become extinct,
+that illustrious person possessed of great intelligence, hath left the
+world with all the Kurus in his company. Of whom, O Madhava, will the
+Kurus enquire of religion and duty after that bull among men, Devavrata,
+who resembles a god, shall have gone to heaven? Behold Drona, that
+foremost of Brahmanas, that preceptor of Arjuna, of Satyaki, and of the
+Kurus, lying on the ground! Endued with mighty energy, Drona, O Madhava,
+was as conversant with the four kinds of arms as the chief of the
+celestials or Shukra of Bhrigu's race. Through his grace, Vibhatsu the son
+of Pandu, hath achieved the most difficult feats. Deprived of life, he
+now lies on the ground. Weapons refused to come (at last) at his bidding.
+Placing him at their head, the Kauravas had challenged the Pandavas. That
+foremost of all wielders of weapons was at last mangled with weapons. As
+he careered in battle, scorching his foes in every direction, his course
+resembled that of a blazing conflagration. Alas, deprived of life, he now
+lieth on the ground, like an extinguished fire. The handle of the bow is
+yet in his grasp. The leathern fences, O Madhava, still encase his
+fingers. Though slain, he still looketh as if alive. The four Vedas, and
+all kinds of weapons, O Keshava, did not abandon that hero even as these
+do not abandon the Lord Prajapati himself. His auspicious feet, deserving
+of every adoration and adored as a matter of fact by bards and eulogists
+and worshipped by disciples, are now being dragged by jackals. Deprived
+of her senses by grief, Kripi woefully attendeth, O slayer of Madhu, on
+that Drona who hath been slain by Drupada's son. Behold that afflicted
+lady, fallen upon the Earth, with dishevelled hair and face hanging down.
+Alas, she attendeth in sorrow upon her lifeless lord, that foremost of all
+wielders of weapons, lying on the ground. Many brahmacaris, with matted
+locks on their head, are attending upon the body of Drona that is cased
+in armour rent through and through, O Keshava, with the shafts of
+Dhrishtadyumna. The illustrious and delicate Kripi, cheerless and
+afflicted, is endeavouring to perform the last rites on the body of her
+lord slain in battle. There, those reciters of Samas, having placed the
+body of Drona on the funeral pyre and having ignited the fire with due
+rites, are singing the three (well-known) Samas. Those brahmacaris, with
+matted locks on their heads, have piled the funeral pyre of that Brahmana
+with bows and darts and car-boxes, O Madhava! Having collected diverse
+other kinds of shafts, that hero of great energy is being consumed by
+them. Indeed, having placed him on the pyre, they are singing and
+weeping. Others are reciting the three (well-known) Samas that are used
+on such occasions. Consuming Drona on that fire, like fire in fire, those
+disciples of his of the regenerate class are proceeding towards the banks
+of the Ganga, along the left side of the pyre and having placed Kripi at
+their head!'"
+
+
+
+24
+
+"Gandhari said, 'Behold the son of Somadatta, who was slain by Yuyudhana,
+pecked at and torn by a large number of birds! Burning with grief at the
+death of his son, Somadatta, O Janardana, (as he lies there) seems to
+censure the great bowman Yuyudhana. There the mother of Bhurishrava, that
+faultless lady, overcome with grief, is addressing her lord Somadatta,
+saying, "By good luck, O king, thou seest not this terrible carnage of
+the Bharatas, this extermination of the Kurus, this sight that resembles
+the scenes occurring at the end of the yuga. By good luck, thou seest not
+thy heroic son, who bore the device of the sacrificial stake on his
+banner and who performed numerous sacrifices with profuse presents to
+all, slain on the field of battle. By good luck, thou hearest not those
+frightful wails of woe uttered amidst this carnage by thy
+daughters-in-law like the screams of a flight of cranes on the bosom of
+the sea. Thy daughters-in-law, bereaved of both husbands and sons, are
+running hither and thither, each clad in a single piece of raiment and
+each with her black tresses all dishevelled. By good luck, thou seest not
+thy son, that tiger among men, deprived of one of his arms, overthrown by
+Arjuna, and even now in course of being devoured by beasts of prey. By
+good luck, thou seest not today thy son slain in battle, and Bhurishrava
+deprived of life, and thy widowed daughters-in-law plunged into grief. By
+good luck, thou seest not the golden umbrella of that illustrious warrior
+who had the sacrificial stake for the device on his banner, torn and
+broken on the terrace of his car. There the black-eyed wives of
+Bhurishrava are indulging in piteous lamentations, surrounding their lord
+slain by Satyaki. Afflicted with grief on account of the slaughter of
+their lords, those ladies, indulging in copious lamentations, are falling
+down on the earth with their faces towards the ground, and slowly
+approaching thee, O Keshava! Alas, why did Arjuna of pure deeds
+perpetrate such a censurable act, since he struck off the arm of a
+heedless warrior who was brave and devoted to the performance of
+sacrifices. Alas, Satyaki did an act that was still more sinful, for he
+took the life of a person of restrained soul while sitting in the
+observance of the praya vow. Alas, O righteous one, thou liest on the
+ground, slain unfairly by two foes." Even thus, O Madhava, those wives of
+Bhurishrava are crying aloud in woe. There, those wives of that warrior,
+all possessed of slender waists, are placing upon their laps the lopped
+off arm of their lord and weeping bitterly!
+
+"'"Here is that arm which used to invade the girdles, grind the deep
+bosoms, and touch the navel, the thighs, and the hips, of fair women, and
+loosen the ties of the drawers worn by them! Here is that arm which slew
+foes and dispelled the fears of friends, which gave thousands of kine and
+exterminated Kshatriyas in battle! In the presence of Vasudeva himself,
+Arjuna of unstained deeds, lopped it off thy heedless self while thou
+wert engaged with another in battle. What, indeed, wilt thou, O
+Janardana, say of this great feat of Arjuna while speaking of it in the
+midst of assemblies. What also will the diadem-decked Arjuna himself say
+of it?" Censuring thee in this way, that foremost of ladies hath stopped
+at last. The co-wives of that lady are piteously lamenting with her as if
+she were their daughter-in-law!
+
+"'There the mighty Shakuni, the chief of Gandharas, of prowess incapable
+of being baffled, hath been slain by Sahadeva, the maternal uncle by the
+sister's son! Formerly, he used to be fanned with a couple of gold-handed
+fans! Alas, now, his prostrate form is being fanned by birds with their
+wings! He used to assume hundreds and thousands of forms. All the
+illusions, however, of that individual possessed of great deceptive
+powers, have been burnt by the energy of the son of Pandu. An expert in
+guile, he had vanquished Yudhishthira in the assembly by his powers of
+deception and won from him his vast kingdom. The son of Pandu, however,
+hath now won Shakuni's life-breaths. Behold, O Krishna, a large number of
+birds is now sitting around Shakuni. An expert in dice, alas, he had
+acquired that skill for the destruction of my sons. This fire of
+hostility with the Pandavas had been ignited by Shakuni for the
+destruction of my children as also of himself and his followers and
+kinsmen. Like those acquired by my sons, O puissant one, by the use of
+weapons, this one too, however wicked-souled, has acquired many regions
+of bliss by the use of weapons. My fear, O slayer of Madhu, is that that
+crooked person may not succeed in fomenting dissensions even (there, the
+region attained by them) between my children, all of whom are confiding
+and possessed of candour!'"
+
+
+
+25
+
+"Gandhari said, 'Behold that irresistible ruler of the Kambojas, that
+bull-necked hero, lying amid the dust, O Madhava, though deserving of
+being stretched at his ease on Kamboja blankets. Stricken with great
+grief, his wife is weeping bitterly at sight of his blood-stained arms,
+which, however, formerly used to be smeared with sandal-paste. Indeed,
+the beauteous one exclaims, "Even now adorned with beautiful palms and
+graceful fingers, these two arms of thine resemble a couple of spiked
+maces, getting within whose clasp, joy never left me for a moment! What
+will be my end, O ruler of men, when I am deprived of thee?" Endued with
+a melodious voice, the Kamboja queen is weeping helplessly and quivering
+with emotion. Behold that bevy of fair ladies there. Although tired with
+exertion and worn out with heat, yet beauty leaves not their forms, like
+the sightliness of the wreaths worn by the celestials although exposed to
+the Sun. Behold, O slayer of Madhu, the heroic ruler of the Kalingas
+lying there on the ground with his mighty arms adorned with a couple of
+angadas. Behold, O Janardana, those Magadha ladies crying and standing
+around Jayatsena, the ruler of the Magadhas. The charming and melodious
+wails of those long-eyed and sweet-voiced girls, O Krishna, are
+stupefying my heart exceedingly. With all their ornaments displaced,
+crying, and afflicted with grief, alas, those ladies of Magadha, worthy
+of resting on costly beds, are now lying down on the bare ground! There,
+again, those other ladies, surrounding their lord, the ruler of the
+Kosalas, prince Brihadbala, are indulging in loud wails. Engaged in
+plucking from his body the shafts with which it was pierced by Abhimanyu
+with the full might of his arms, those ladies are repeatedly losing their
+senses. The faces of those beautiful ladies, O Madhava, through toil and
+the rays of the Sun, are looking like faded lotuses. There, the brave
+sons of Dhrishtadyumna, of tender years and all adorned with garlands of
+gold and beautiful angadas, are lying, slain by Drona. Like insects on a
+blazing fire, they have all been burnt by falling upon Drona, whose car
+was the chamber of fire, having the bow for its flame and shafts and
+darts and maces for its fuel. Similarly, the five Kekaya brothers,
+possessed of great courage, and adorned with beautiful angadas, are lying
+on the ground, slain by Drona and with their faces turned towards that
+hero. Their coats of mail, of the splendour of heated gold, and their
+tall standards and cars and garlands, all made of the same metal, are
+shedding a bright light on the earth like so many blazing fires. Behold,
+O Madhava, king Drupada overthrown in battle by Drona, like a mighty
+elephant in the forest slain by a huge lion. The bright umbrella, white
+in hue of the king of the Pancalas, shines, O lotus-eyed one, like the
+moon in the autumnal firmament. The daughters-in-law and the wives of the
+old king, afflicted with grief, having burnt his body on the funeral
+pyre, are proceeding, keeping the pyre to their right. There those
+ladies, deprived of their senses, are removing the brave and great bowman
+Dhrishtaketu, that bull among the Cedis, slain by Drona. This crusher of
+foes, O slayer of Madhu, this great bowman, having baffled many weapons
+of Drona, lieth there, deprived of life, like a tree uprooted by the
+wind. Alas, that brave ruler of the Cedis, that mighty car-warrior
+Dhrishtaketu, after having slain thousands of foes, lies himself deprived
+of life! There, O Hrishikesha, the wives of the ruler of the Cedis are
+sitting around his body still decked with fair locks and beautiful
+earrings, though torn by carnivorous birds. Those foremost of ladies
+placing upon their laps the prostrate form of the heroic Dhrishtaketu
+born of the Dasharha race, are crying in sorrow. Behold, O Hrishikesha,
+the son, possessed of fair locks and excellent earrings, of that
+Dhrishtaketu, hacked in battle by Drona with his shafts. He never
+deserted his sire while the latter battled with his foes. Mark, O slayer
+of Madhu, he does not, even in death, desert that heroic parent. Even
+thus, my son's son, that slayer of hostile heroes, the mighty-armed
+Lakshmana, hath followed his sire Duryodhana! Behold, O Keshava, the two
+brothers of Avanti, Vinda and Anuvinda, lying there on the field, like
+two blossoming shala trees in the spring overthrown by the tempest. Clad
+in golden armour and adorned with Angadas of gold, they are still armed
+with swords and bows. Possessed of eyes like those of a bull, and decked
+with bright garlands, both of them are stretched on the field. The
+Pandavas, O Krishna, with thyself, are surely unslayable, since they and
+thou have escaped from Drona, from Bhishma, from Karna the son of
+Vikartana, from Kripa, from Duryodhana, from the son of Drona, from the
+mighty car-warrior Jayadratha, from Somadatta, from Vikarna, and from the
+brave Kritavarma. Behold the reverses brought about by Time! Those bulls
+among men that were capable of slaying the very celestials by force of
+their weapons have themselves been slain. Without doubt, O Madhava, there
+is nothing difficult for destiny to bring about, since even these bulls
+among men, these heroes, have been slain by Kshatriya warriors. My sons
+endued with great activity were (regarded by me as) slain even then, O
+Krishna, when thou returnedst unsuccessfully to Upaplavya. Shantanu's son
+and the wise Vidura told me then, "Cease to bear affection for thy
+children!" The interviews of those persons could not go for nothing.
+Soon, O Janardana, have my sons been consumed into ashes!'"
+
+Vaishampayana continued, "Having said these words, Gandhari, deprived of
+her senses by grief, fell down on the earth! Casting off her fortitude,
+she suffered her senses to be stupefied by grief. Filled with wrath and
+with sorrow at the death of her sons, Gandhari, with agitated heart,
+ascribed every fault to Keshava.
+
+"Gandhari said, 'The Pandavas and the Dhartarashtras, O Krishna, have both
+been burnt. Whilst they were thus being exterminated, O Janardana, why
+wert thou indifferent to them? Thou wert competent to prevent the
+slaughter, for thou hast a large number of followers and a vast force.
+Thou hadst eloquence, and thou hadst the power (for bringing about
+peace). Since deliberately, O slayer of Madhu, thou wert indifferent to
+this universal carnage, therefore, O mighty-armed one, thou shouldst reap
+the fruit of this act. By the little merit I have acquired through
+waiting dutifully on my husband, by that merit so difficult to attain, I
+shall curse thee, O wielder of the discus and the mace! Since thou wert
+indifferent to the Kurus and the Pandavas whilst they slew each other,
+therefore, O Govinda, thou shalt be the slayer of thy own kinsmen! In the
+thirty-sixth year from this, O slayer of Madhu, thou shalt, after causing
+the slaughter of thy kinsmen and friends and sons, perish by disgusting
+means in the wilderness. The ladies of thy race, deprived of sons,
+kinsmen, and friends, shall weep and cry even as these ladies of the
+Bharata race!'"
+
+Vaishampayana continued, "Hearing these words, the high-souled Vasudeva,
+addressing the venerable Gandhari, said unto her these words, with a
+faint smile, 'There is none in the world, save myself, that is capable of
+exterminating the Vrishnis. I know this well. I am endeavouring to bring
+it about. In uttering this curse, O thou of excellent vows, thou hast
+aided me in the accomplishment of that task. The Vrishnis are incapable
+of being slain by others, be they human beings or gods or Danavas. The
+Yadavas, therefore shall fall by one another's hand.' After he of
+Dasharha's race had said these words, the Pandavas became stupefied.
+Filled with anxiety all of them became hopeless of life!"
+
+
+
+26
+
+"The holy one said, 'Arise, arise, O Gandhari, do not set thy heart on
+grief! Through thy fault, this vast carnage has taken place! Thy son
+Duryodhana was wicked-souled, envious, and exceedingly arrogant.
+Applauding his wicked acts, thou regardest them to be good. Exceedingly
+cruel, he was the embodiment of hostilities, and disobedient to the
+injunctions of the old. Why dost thou wish to ascribe thy own faults to
+me? Dead or lost, the person that grieves for what has already occurred,
+obtaineth more grief. By indulging in grief, one increases it two-fold. A
+woman of the regenerate class bears children for the practice of
+austerities; the cow brings forth offspring for bearing burdens; the mare
+brings forth her young for acquiring speed of motion; the Shudra woman
+bears a child for adding to the number of servitors; the Vaishya woman
+for adding to the number of keepers of cattle. A princess, however, like
+thee, brings forth sons for being slaughtered!'"
+
+Vaishampayana said, "Hearing these words of Vasudeva that were
+disagreeable to her, Gandhari, with heart exceedingly agitated by grief,
+remained silent. The royal sage Dhritarashtra, however, restraining the
+grief that arises from folly, enquired of Yudhishthira the just, saying,
+'If, O son of Pandu, thou knowest it, tell me the number of those that
+have fallen in this battle, as also of those that have escaped with life!'
+
+"Yudhishthira answered, 'One billion 660 million and 20,000 men have
+fallen in this battle. Of the heroes that have escaped, the number is
+240,165.'
+
+"Dhritarashtra said, 'Tell me, O mighty-armed one, for thou art conversant
+with everything, what ends have those foremost of men attained.'
+
+"Yudhishthira said, 'Those warriors of true prowess that have cheerfully
+cast off their bodies in fierce battle have all attained regions like
+those of Indra. Knowing death to be inevitable, they that have
+encountered it cheerlessly have attained the companionship of the
+Gandharvas. Those warriors that have fallen at the edge of weapons, while
+turning away from the field or begging for quarter, have attained the
+world of the guhyakas. Those high-souled warriors who, observant of the
+duties of Kshatriya-hood and regarding flight from battle to be shameful,
+have fallen, mangled with keen weapons, while advancing unarmed against
+fighting foes, have all assumed bright forms and attained the regions of
+Brahman. The remaining warriors, that have in anyhow met with death on
+the precincts of the field of battle, have attained the region of the
+Uttara-Kurus.'
+
+"Dhritarashtra said, 'By the power of what knowledge, O son, thou seest
+these things like one crowned with ascetic success? Tell me this, O
+mighty-armed one, if thou thinkest that I can listen to it without
+impropriety!'
+
+"Yudhishthira said, 'While at thy command I wandered in the forest, I
+obtained this boon on the occasion of sojourning to the sacred places. I
+met with the celestial rishi Lomasa and obtained from him the boon of
+spiritual vision. Thus on a former occasion I obtained second sight
+through the power of knowledge!'
+
+"Dhritarashtra said, 'It is necessary that our people should burn, with
+due rites, the bodies of both the friendless and the friended slain. What
+shall we do with those that have none to look after them and that have no
+sacred fires? The duties that await us are many. Who are those whose
+(last) rites we should perform? O Yudhishthira, will they obtain regions
+of blessedness by the merit of their acts, they whose bodies are now
+being torn and dragged by vultures and other birds?'"
+
+Vaishampayana continued, "Thus addressed, Kunti's son Yudhishthira of
+great wisdom commanded Sudharma (the priest of the Kauravas) and Dhaumya,
+and Sanjaya of the Suta order, and Vidura of great wisdom, and Yuyutsu of
+Kurus race, and all his servants headed by Indrasena, and all the other
+Sutas that were with him, saying, 'Cause the funeral rites of the slain,
+numbering by thousands, to be duly performed, so that nobody may perish
+for want of persons to take care of them!' At this command of king
+Yudhishthira the just, Vidura and Sanjaya and Sudharma and Dhaumya and
+Indrasena and others, procuring sandal, aloe and other kinds of wood used
+on such occasions, as also clarified butter and oil and perfumes and
+costly silken robes and other kinds of cloth, and large heaps of dry
+wood, and broken cars and diverse kinds of weapons, caused funeral pyres
+to be duly made and lighted and then without haste burnt, with due rites
+the slain kings in proper order. They properly burned upon those fires
+that blazed forth with libations of clarified butter in torrents over
+them, the bodies of Duryodhana and his hundred brothers, of Shalya, and
+king Bhurishrava; of king Jayadratha and Abhimanyu, O Bharata; of
+Duhshasana's son and Lakshmana and king Dhrishtaketu; of Vrihanta and
+Somadatta and the hundreds of Srinjayas; of king Kshemadhanva and Virata
+and Drupada; of Shikhandi the prince of Pancalas, and Dhrishtadyumna of
+Prishata's race; of the valiant Yudhamanyu and Uttamauja; of the ruler of
+the Kosalas, the sons of Draupadi, and Shakuni the son of Subala; of
+Acala and Vrishaka, and king Bhagadatta; of Karna and his son of great
+wrath; of those great bowmen, the Kekaya princes, and those mighty
+car-warriors, the Trigartas; of Ghatotkaca the prince of Rakshasas, and
+the brother of Vaka, of Alambusha, the foremost of Rakshasas, and king
+Jalasandha; and of hundreds and thousands of other kings. The pitri-medha
+rites in honour of some of the illustrious dead were performed there,
+while some sang Samas, and some uttered lamentations for the dead. With
+the loud noise of Samas and Riks, and the lamentations of the women, all
+creatures became stupefied that night. The funeral fires, smokeless and
+blazing brightly (amid the surrounding darkness), looked like luminous
+planets in the firmament enveloped by clouds. Those among the dead that
+had come from diverse realms and were utterly friendless were piled
+together in thousands of heaps and, at the command of Yudhishthira, were
+caused to be burnt by Vidura through a large number of persons acting
+coolly and influenced by good-will and affection, on pyres made of dry
+wood. Having caused their last rites to be performed, the Kuru king
+Yudhishthira, placing Dhritarashtra at his head, proceeded towards the
+river Ganga."
+
+
+
+27
+
+Vaishampayana said, "Arrived at the auspicious Ganga full of sacred
+water, containing many lakes, adorned with high banks and broad shores,
+and having a vast bed, they cast off their ornaments, upper garments, and
+belts and girdles. The Kuru ladies, crying and afflicted with great
+grief, offered oblations of water unto their sires and grandsons and
+brothers and kinsmen and sons and reverend seniors and husbands.
+Conversant with duties, they also performed the water-rite in honour of
+their friends. While those wives of heroes were performing this rite in
+honour of their heroic lords, the access to the stream became easy,
+although the paths (made by the tread of many feet) disappeared
+afterwards. The shores of the stream, though crowded with those spouses
+of heroes, looked as broad as the ocean and presented a spectacle of
+sorrow and cheerlessness. Then Kunti, O king, in a sudden paroxysm of
+grief, weepingly addressed her sons in these soft words, 'That hero and
+great bowman, that leader of leaders of car-divisions, that warrior
+distinguished by every mark of heroism, who hath been slain by Arjuna in
+battle, that warrior whom, ye sons of Pandu, ye took forth, Suta's child
+born of Radha, that hero who shone in the midst of his forces like the
+lord Surya himself, who battled with all of you and your followers, who
+looked resplendent as he commanded the vast force of the Duryodhana, who
+had no equal on earth for energy, that hero who preferred glory to life,
+that unretiring warrior firm in truth and never fatigued with exertion,
+was your eldest brother. Offer oblations of water unto that eldest
+brother of yours who was born of me by the god of day. That hero was born
+with a pair of earrings and clad in armour, and resembled Surya himself
+in splendour!' Hearing these painful words of their mother, the Pandavas
+began to express their grief for Karna. Indeed, they became more
+afflicted than ever. Then that tiger among men, the heroic Yudhishthira,
+sighing like a snake, asked his mother, 'That Karna who was like an ocean
+having shafts for his billows, his tall standard for his vortex, his own
+mighty arms for a couple of huge alligators, his large car for his deep
+lake, and the sound of his palms for his tempestuous roar, and whose
+impetuosity none could withstand save Dhananjaya, O mother, wert thou the
+authoress of that heroic being? How was that son, resembling a very
+celestial, born of thee in former days? The energy of his arms scorched
+all of us. How, mother, couldst thou conceal him like a person concealing
+a fire within the folds of his cloth? His might of arms was always
+worshipped by the Dhartarashtras even as we always worship the might of
+the wielder of Gandiva! How was that foremost of mighty men, that first
+of car-warriors, who endured the united force of all lords of earth in
+battle, how was he a son of thine? Was that foremost of all wielders of
+weapons our eldest brother? How didst thou bring forth that child of
+wonderful prowess? Alas, in consequence of the concealment of this affair
+by thee, we have been undone! By the death of Karna, ourselves with all
+our friends have been exceedingly afflicted. The grief I feel at Karna's
+death is a hundred times greater than that which was caused by the death
+of Abhimanyu and the sons of Draupadi, and the destruction of the
+Pancalas and the Kurus. Thinking of Karna, I am burning with grief, like
+a person thrown into a blazing fire. Nothing could have been unattainable
+by us, not excepting things belonging to heaven. Alas, this terrible
+carnage, so destructive of the Kurus, would not have occurred.' Copiously
+indulging in lamentations like these, king Yudhishthira the just uttered
+loud wails of woe. The puissant monarch then offered oblations of water
+unto his deceased elder brother. Then all the ladies that crowded the
+shores of the river suddenly sent up a loud wail of grief. The
+intelligent king of the Kurus, Yudhishthira, caused the wives and members
+of Karna's family to be brought before him. Of righteous soul, he
+performed, with them, the water-rite in honour of his eldest brother.
+Having finished the ceremony, the king with his senses exceedingly
+agitated, rose from the waters of Ganga."
+
+The end of Stri-parva.
+
+
+
+
+
+
+
+
+The Mahabharata
+
+of
+
+Krishna-Dwaipayana Vyasa
+
+BOOK 12
+
+SANTI PARVA
+
+Translated into English Prose from the Original Sanskrit Text
+
+by
+
+Kisari Mohan Ganguli
+
+[1883-1896]
+
+Scanned at sacred-texts.com, 2004. Proofed by John Bruno Hare, November
+2004.
+
+
+
+
+
+THE MAHABHARATA
+
+SANTI PARVA
+
+SECTION I
+
+(Rajadharmanusasana Parva)
+
+Om! Having bowed down to Narayana, and Nara, the foremost of male beings,
+and unto the goddess Saraswati, must the word Jaya be uttered.
+
+"Vaisampayana said, 'Having offered oblations, of water unto all their
+friends and kinsmen, the sons of Pandu, and Vidura, and Dhritarashtra,
+and all the Bharata ladies, continued to dwell there (on the banks of the
+sacred stream). The high-souled sons of Pandu desired to pass the period
+of mourning,[1] which extended for a month, outside the Kuru city. After
+king Yudhishthira the just had performed the water-rites, many
+high-souled sages crowned with ascetic success and many foremost of
+regenerate Rishis came there to see the monarch. Among them were the
+Island-born (Vyasa), and Narada, and the great Rishi Devala, and
+Devasthana, and Kanwa. They were all accompanied by best of their pupils.
+Many other members of the regenerate order, possessed of wisdom and
+accomplished in the Vedas, leading lives of domesticity or belonging to
+the Snataka class, came to behold the Kuru king. Those high-souled ones,
+as they came, were duly worshipped by Yudhishthira. The great Rishis then
+took their seats on costly carpets. Accepting the worship suited to that
+period (of mourning and impurity) that was offered them, they sat in due
+order around the king. Thousands of Brahmanas offered consolation and
+comfort to that king of kings residing on the sacred banks of the
+Bhagirathi with heart exceedingly agitated by grief. Then Narada, after
+having accosted the Rishis with the Island-born for their first, in due
+time, addressed Yudhishthira, the son of Dharma, saying, "Through the
+might of thy arms and the grace of Madhava, the whole Earth, O
+Yudhishthira, hath been righteously won by thee. By good luck, thou hast
+escaped with life from this dreadful battle. Observant as thou art of
+the duties of a Kshatriya, dost thou not rejoice, O son of Pandu? Having
+slain all thy foes, shalt thou not gratify thy friends, O king? Having
+obtained this prosperity, I hope, grief doth not afflict thee still."
+
+"'Yudhishthira said, "Indeed the whole Earth hath been subjugated by me
+through my reliance on the might of Krishna's arms, through the grace of
+the Brahmanas, and through the strength of Bhima and Arjuna. This heavy
+grief, however, is always sitting in my heart, viz., that through
+covetousness I have caused this dreadful carnage of kinsmen. Having
+caused the death of the dear son of Subhadra, and of the sons of
+Draupadi, this victory, O holy one, appears to me in the light of a
+defeat. What wilt Subhadra of Vrishni's race, that sister-in-law of mine,
+say unto me? What also will the people residing in Dwaraka say unto the
+slayer of Madhu when he goes thither from this place? This Draupadi,
+again, who is ever engaged in doing what is agreeable to us, bereaved of
+sons and kinsmen, is paining me exceedingly. This is another topic, O
+holy Narada, about which I will speak to thee. In consequence of Kunti
+having kept her counsels close in respect of a very important matter,
+great has been my grief. That hero who had the strength of ten thousand
+elephants, who in this world was an unrivalled car-warrior, who was
+possessed of leonine pride and gait, who was endued with great
+intelligence and compassion, whose liberality was very great, who
+practised many high vows, who was the refuge of the Dhartarashtras, who
+was sensitive about his honour, whose prowess was irresistible, who was
+ready to pay off all injuries and was always wrathful (in battle), who
+overthrew us in repeated encounters, who was quick in the use of weapons,
+conversant with every mode of warfare, possessed of great skill, and
+endued with wonderful valour (that Karna) was a son of Kunti, born
+secretly of her, and therefore, a uterine brother of ours. Whilst we were
+offering oblations of water unto the dead, Kunti spoke of him as the son
+of Surya. Possessed of every virtue, that child had been cast into the
+water. Having placed him in a basket made of light materials, Kunti
+committed him to the current of Ganga. He who was regarded by the world
+as a Suta's child born of Radha, was really the eldest son of Kunti and,
+therefore, our uterine brother. Covetous of kingdom, alas, I have
+unwittingly caused that brother of mine to be slain. It is this that is
+burning my limbs like a fire burning a heap of cotton. The white-steeded
+Arjuna knew him not for a brother. Neither I, nor Bhima, nor the twins,
+knew him for such. He, however, of excellent bow, knew us (for his
+brothers). We have heard that on one occasion Pritha went to him for
+seeking our good and addressed him, saying, 'Thou art my son!' That
+illustrious hero, however, refused to obey Pritha's wishes. Subsequently,
+we are informed, he said unto his mother these words, 'I am unable to
+desert Duryodhana in battle! If I do so, it would be a dishonourable,
+cruel, and ungrateful act. If, yielding to thy wishes, I make peace with
+Yudhishthira, people will say that I am afraid of the white-steeded
+Arjuna. Having vanquished Arjuna with Kesava, therefore, in battle, I
+will subsequently make peace with Dharma's son.' Even these were his
+words as we have heard. Thus answered, Pritha once more addressed her son
+of broad chest and said, 'Fight Phalguna then, but spare my four other
+sons.' The intelligent Karna, with joined hands, then replied unto his
+trembling mother, saying, 'If I get thy four other sons even under my
+power, I will not slay them. Without doubt, O goddess, thou shalt
+continue to have five sons. If Karna be slain with Arjuna, thou shalt
+have five! If, on the other hand, Arjuna be slain, thou shalt have five,
+numbering me.' Desirous of the good of her children, his mother once more
+said unto him, 'Go, O Karna, do good unto those brothers of thine whose
+good thou always seekest.' Having said these words, Pritha took his leave
+and came back to her abode. That hero has been slain by Arjuna,--the
+uterine brother by the brother! Neither Pritha, nor he, had ever
+disclosed the secret, O lord! That hero and great bowman was therefore
+slain by Arjuna in battle. Subsequently I have come to know, O best of
+regenerate ones, that he was my uterine brother. Indeed, at Pritha's
+words I have come to know that Karna was the eldest born! Having caused
+my brother to be slain, my heart is burning exceedingly. If I had both
+Karna and Arjuna for aiding me, I could have vanquished Vasudeva himself.
+Whilst I was tortured in the midst of the assembly by the wicked-souled
+sons of Dhritarashtra, my wrath, suddenly provoked, became cooled at
+sight of Karna. Even while listening to the harsh and bitter words of
+Karna himself on that occasion of our match at dice, to the words, that
+Karna uttered from desire of doing what was agreeable to Duryodhana, my
+wrath became cooled at sight of Karna's feet. It seemed to me that
+Karna's feet resembled the feet of our mother Kunti. Desirous of finding
+out the reason of that resemblance between him and our mother, I
+reflected for a long time. With even my best exertions I failed to find
+the cause. Why, indeed, did the earth swallow up the wheels of his car at
+the time of battle? Why was my brother cursed? It behoveth thee to recite
+all this to me. I desire to hear everything from thee, O holy one! Thou
+art acquainted with everything in this world and thou knowest both the
+past and the future!"'"
+
+
+
+SECTION II
+
+"Vaisampayana said, 'That foremost of speakers, the sage Narada, thus
+questioned, narrated everything about the manner in which he who was
+believed to be a Suta's son had been cursed (in former days).'
+
+"'Narada said, "It is even so, O mighty armed one, as thou sayest, O
+Bharata! Nothing could resist Karna and Arjuna in battle. This, O sinless
+one, that I am about to tell thee is unknown to the very gods. Listen to
+me, O mighty-armed one, as it befell in former days. How all the
+Kshatriyas, cleansed by weapons should attain to regions of bliss, was
+the question. For this, a child was conceived by Kunti in her maidenhood,
+capable of provoking a general war. Endued with great energy, that child
+came to have the status of a Suta. He subsequently acquired the science
+of weapons from the preceptor (Drona), that foremost descendant of
+Angirasa's race. Thinking of the might of Bhimasena, the quickness of
+Arjuna in the use of weapons, the intelligence of thyself, O king, the
+humility of the twins, the friendship, from earliest years, between
+Vasudeva and the wielder of Gandiva, and the affection of the people for
+you all, that young man burnt with envy. In early age he made friends
+with king Duryodhana, led by an accident and his own nature and the hate
+he bore towards you all. Beholding that Dhananjaya was superior to every
+one in the science of weapons, Karna one day approached Drona in private
+and said these words unto him, 'I desire to be acquainted with the Brahma
+weapon, with all its mantras and the power of withdrawing it, for I
+desire to fight Arjuna. Without doubt, the affection thou bearest to
+every one of thy pupils is equal to what thou bearest to thy own son. I
+pray that all the masters of the science of weapons may, through thy
+grace, regard me as one accomplished in weapons!' Thus addressed by him,
+Drona, from partiality for Phalguna, as also from his knowledge of the
+wickedness of Karna, said, 'None but a Brahmana, who has duly observed
+all vows, should be acquainted with the Brahma weapon, or a Kshatriya
+that has practised austere penances, and no other.' When Drona had
+answered thus, Karna, having worshipped him, obtained his leave, and
+proceeded without delay to Rama then residing on the Mahendra mountains.
+Approaching Rama, he bent his head unto him and said, 'I am a Brahmana of
+Bhrigu's race.' This procured honour for him. With this knowledge about
+his birth and family, Rama received him kindly and said, 'Thou art
+welcome!' at which Karna became highly glad. While residing on the
+Mahendra mountains that resembled heaven itself, Karna met and mixed with
+many Gandharvas, Yakshas, and gods. Residing there he acquired all the
+weapons duly, and became a great favourite of the gods, the Gandharvas,
+and the Rakshasas. One day he roved on the sea-coast by the side of that
+asylum. Indeed, Surya's son, armed with bow and sword, wandered alone,
+While thus employed, O Partha, he inadvertently slew, without witting it,
+the Homa cow of a certain utterer of Brahma who daily performed his
+Agnihotra rite. Knowing that he had perpetrated that act from
+inadvertence, he informed the Brahmana of it. Indeed Karna, for the
+object of gratifying the owner, repeatedly said, 'O holy one, I have
+killed this thy cow without willing it. Forgive me the act!' Filled with
+wrath, the Brahmana, rebuking him, said these words, 'O thou of wicked
+conduct, thou deservest to be killed. Let the fruit of this act be thine,
+O thou of wicked soul. While fighting him, O wretch whom thou always
+challengest, and for whose sake thou strivest so much every day, the
+earth shall swallow the wheel of thy car! And while the wheel of thy car
+shall thus be swallowed up by the earth, thy foe, putting forth his
+prowess, will cut off thy head, thyself being stupefied the while! Leave
+me, O vile man! As thou hast heedlessly slain this my cow, even so wilt
+thy foe cut off thy head while thou shalt be heedless!' Though cursed,
+Karna still sought to gratify that foremost of Brahmanas by offering him
+kine and wealth and gems. The latter, however, once more answered him,
+'All the words will not succeed in falsifying the words spoken by me! Go
+hence or remain, do whatever thou likest.' Thus addressed by the
+Brahmana, Karna, hanging down his head from cheerlessness, returned
+timidly to Rama, reflecting on that matter."'"
+
+
+
+SECTION III
+
+"'Narada said, "That tiger of Bhrigu's race (viz., Rama), was well-pleased
+with the might of Karna's arms, his affection (for him), his
+self-restraint, and the services he did unto his preceptor. Observant of
+ascetic penances, Rama cheerfully communicated, with due forms, unto his
+penance-observing disciple, everything about the Brahma weapon with the
+mantras for withdrawing it. Having acquired a knowledge of that weapon,
+Karna began to pass his days happily in Bhrigu's retreat, and endued with
+wonderful prowess, he devoted himself with great ardour to the science of
+weapons. One day Rama of great intelligence, while roving with Karna in
+the vicinity of his retreat, felt very weak in consequence of the fasts
+he had undergone. From affection begotten by confidence, the tired son of
+Jamadagni placing his head on Karna's lap, slept soundly. While his
+preceptor was thus sleeping (with head) on his lap, a frightful worm,
+whose bite was very painful and which subsisted on phlegm and fat and
+flesh and blood, approached the presence of Karna. That blood-sucking
+worm, approaching Karna's thigh, began to pierce it. Through fear of
+(awaking) his preceptor, Karna became unable to either throw away or kill
+that worm. Though his limb was bored through by that worm, O Bharata, the
+son of Surya, lest his preceptor should awake, suffered it to do its
+pleasure. Though the pain was intolerable, Karna bore it with heroic
+patience, and continued to hold Bhrigu's son on his lap, without
+quivering in the least and without manifesting any sign of pain. When at
+last Karna's blood touched the body of Rama of great energy, the latter
+awoke and said these words in fear, 'Alas, I have been made impure! What
+is this that thou art doing. Tell me, casting off all fear, what is the
+truth of this matter!' Then Karna informed him of that worm's bite. Rama
+saw that worm which resembled a hog in shape. It had eight feet and very
+keen teeth, and it was covered with bristles that were all pointed like
+needles. Called by the name of Alarka, its limbs were then shrunk (with
+fear). As soon as Rama cast his eyes on it, the worm gave up its
+life-breath, melting in that blood which it had drawn. All this seemed
+wonderful. Then in the welkin was seen a Rakshasa of terrible form, dark
+in hue, of a red neck, capable of assuming any form at wilt, and staying
+on the clouds,--his object fulfilled, the Rakshasa, with joined hands,
+addressed Rama, saying, 'O best of ascetics, thou hast rescued me from
+this hell! Blessed be thou, I adore thee, thou hast done me good!'
+Possessed of great energy, the mighty-armed son of Jamadagni said unto
+him, 'Who art thou? And why also didst thou fall into hell? Tell me all
+about it.' He answered, 'Formerly I was a great Asura of the name of
+Dansa. In the Krita period, O sire, I was of the same age with Bhrigu. I
+ravished the dearly-loved spouse of that sage. Through his curse I felt
+down on the earth in the form of a worm. In anger thy ancestors said unto
+me, "Subsisting on urine and phlegm, O wretch, thou shalt lead a life of
+hell." I then besought him, saying, "When, O Brahmana, shall this curse
+end?" Bhrigu replied unto me, saying, "This curse shall end through Rama
+of my race." It was for this that I had obtained such a course of life
+like one of uncleansed soul. O righteous one, by thee, however, I have
+been rescued from that sinful life.' Having said these words, the great
+Asura, bending his head unto Rama went away. Then Rama wrathfully
+addressed Karna, saying, 'O fool, no Brahmana could endure such agony.
+Thy patience is like that of a Kshatriya. Tell me the truth, without
+fear.' Thus asked, Karna, fearing to be cursed, and seeking to gratify
+him, said these words, 'O thou of Bhrigu's race, know me for a Suta, a
+race that has sprung from the intermixture of Brahmanas with Kshatriyas.
+People call me Karna the son of Radha. O thou of Bhrigu's race, be
+gratified with my poor self that has acted from the desire of obtaining
+weapons. There is no doubt in this that a reverend preceptor in the Vedas
+and other branches of knowledge is one's father. It was for this that I
+introduced myself to thee as a person of thy own race.' Unto the
+cheerless and trembling Karna, prostrated with joined hands upon earth,
+that foremost one of Bhrigu's race, smiling though filled with wrath,
+answered, 'Since thou hast, from avarice of weapons, behaved here with
+falsehood, therefore, O wretch, this Brahma weapon shalt not dwell in thy
+remembrance[2]. Since thou art not a Brahmana, truly this Brahma weapon
+shall not, up to the time of thy death, dwell in thee when thou shalt be
+engaged with a warrior equal to thyself![3] Go hence, this is no place
+for a person of such false behaviour as thou! On earth, no Kshatriya will
+be thy equal in battle.' Thus addressed by Rama, Karna came away, having
+duty taken his leave. Arriving then before Duryodhana, he informed him,
+saying, 'I have mastered all weapons!'"'"
+
+
+
+SECTION IV
+
+"'Narada said, "Having thus obtained weapons from him of Bhrigu's race,
+Karna began to pass his days in great joy, in the company of Duryodhana,
+O bull of Bharata's race! Once on a time, O monarch, many kings repaired
+to a self-choice at the capital of Chitrangada, the ruler of the country
+of the Kalingas. The city, O Bharata, full of opulence, was known by the
+name of Rajapura. Hundreds of rulers repaired thither for obtaining the
+hand of the maiden. Hearing that diverse kings had assembled there,
+Duryodhana also, on his golden car, proceeded thither, accompanied by
+Karna. When the festivities commenced in that self-choice, diverse
+rulers, O best of kings, came thither for the hand of the maiden. There
+were amongst them Sisupala and Jarasandha and Bhishmaka and Vakra, and
+Kapotaroman and Nila and Rukmi of steady prowess, and Sringa who was
+ruler of the kingdom of females, and Asoka and Satadhanwan and the heroic
+ruler of the Bhojas. Besides these, many others who dwelt in the
+countries of the South, and many preceptors (in arms) of the Mlechcha
+tribes, and many rulers from the East and the North, O Bharata, came
+there. All of them were adorned with golden Angadas, and possessed of the
+splendour of pure gold. Of effulgent bodies, they were like tigers of
+fierce might. After all those kings had taken their seats, O Bharata, the
+maiden entered the arena, accompanied by her nurse and a guard of
+eunuchs. Whilst being informed of the names of the kings (as she made her
+round), that maiden of the fairest complexion passed by the son of
+Dhritarashtra (as she had passed others before him). Duryodhana, however,
+of Kuru's race, could not tolerate that rejection of himself.
+Disregarding all the kings, he commanded the maiden to stop. Intoxicated
+with the pride of energy, and relying upon Bhishma and Drona, king
+Duryodhana, taking up that maiden on his car, abducted her with force.
+Armed with sword, clad in mail, and his fingers cased in leathern fences,
+Karna, that foremost of all wielders of weapons riding on his car,
+proceeded along Duryodhana's rear. A great uproar then took place among
+the kings, all of whom were actuated by the desire for fight, 'Put on
+your coats of mail! Let the cars be made ready!' (These were the sounds
+that were heard). Filled with wrath, they pursued Karna and Duryodhana,
+showering their arrows upon them like masses of clouds pouring rain upon
+a couple of hills. As they thus pursued them, Karna felled their bows and
+arrows on the ground, each with a single arrow. Amongst them some became
+bowless, some rushed bow in hand, some were on the point of shooting
+their shafts, and some pursued them, armed with darts and maces.
+Possessed of great lightness of hands, Karna, that foremost of all
+smiters, afflicted them all. He deprived many kings of their drivers and
+thus vanquished all those lords of earth. They then themselves took up
+the reins of their steeds, and saying, 'Go away, go away', turned away
+from the battle with cheerless hearts. Protected by Karna, Duryodhana
+also came away, with a joyous heart, bringing with him the maiden to the
+city called after the elephant."'"
+
+
+
+SECTION V
+
+"'Narada said, "Hearing of the fame of Karna's might, the ruler of the
+Magadhas, king Jarasandha, challenged him to a single combat. Both
+conversant with the celestial weapons, a fierce battle took place between
+them in which they struck each other with diverse kinds of arms. At last
+when their arrows were exhausted and bows and swords were broken and they
+both became carless, they began, possessed of might as they were, to
+fight with bare arms. While engaged with him in mortal combat with bare
+arms, Karna was about to sever the two portions of his antagonist's body
+that had been united together by Jara. The king (of Magadha), then after
+feeling himself very much pained, cast off all desire of hostility and
+addressed Karna, saying, 'I am gratified.' From friendship he then gave
+unto Karna the town Malini. Before this, that tiger among men and
+subjugator of all foes (viz., Karna) had been king of the Angas only, but
+from that time the grinder of hostile forces began to rule over Champa
+also, agreeably to the wishes of Duryodhana, as thou knowest. Thus Karna
+became famous on earth for the valour of his arms. When, for thy good,
+the Lord of the celestials begged of him his (natural) coat of mail and
+ear-rings, stupefied by celestial illusion, he gave away those precious
+possessions. Deprived of his car-rings and divested of his natural
+armour, he was slain by Arjuna in Vasudeva's presence. In consequence of
+a Brahmana's curse, as also of the curse of the illustrious Rama, of the
+boon granted to Kunti and the illusion practised on him by Indra, of his
+depreciation by Bhishma as only half a car-warrior, at the tale of Rathas
+and Atirathas, of the destruction of his energy caused by Salya (with his
+keen speeches), of Vasudeva's policy, and, lastly of the celestial
+weapons obtained by Arjuna from Rudra and Indra and Yama and Varuna and
+Kuvera and Drona and the illustrious Kripa, the wielder of Gandiva
+succeeded in slaying Vikartana's son Karna of effulgence like that of
+Surya himself. Even thus had thy brother been cursed and beguiled by
+many. As, however, he has fallen in battle, thou shouldst not grieve for
+that tiger among men!"'"
+
+
+
+SECTION VI
+
+"Vaisampayana said, 'Having said these words, the celestial Rishi Narada
+became silent. The royal sage Yudhishthira, filled with grief, became
+plunged in meditation. Beholding that hero cheerless and unmanned by
+sorrow, sighing like a snake and shedding copious tears, Kunti, herself
+filled with grief and almost deprived of her senses by sorrow, addressed
+him in these sweet words of grave import and well-suited to the occasion,
+"O mighty-armed Yudhishthira, it behoveth thee not to give way to sorrow
+thus. O thou of great wisdom, kill this grief of thine, and listen to
+what I say. I tried in past times to apprise Karna of his brothership
+with thee. The god Surya also, O foremost of all righteous persons, did
+the same. All that a well-wishing friend, from desire of good, should say
+unto one, was said unto Karna by that god in a dream and once more in my
+presence. Neither by affliction nor by reasons could Surya or myself
+succeed in pacifying him or inducing him to unite himself with thee.
+Succumbing to the influence of Time, he became resolved upon wreaking his
+enmity on thee. As he was bent upon doing injuries upon you all, I myself
+gave up the attempt." Thus addressed by his mother, king Yudhishthira,
+with tearful eyes and heart agitated by grief, said these words, "In
+consequence of thyself having concealed thy counsels, this great
+affliction has overtaken me!" Possessed of great energy, the righteous
+king, then, in sorrow, cursed all the women of the world, saying,
+"Henceforth no woman shall succeed in keeping a secret." The king, then,
+recollecting his sons and grandsons and kinsmen and friends, became
+filled with anxiety and grief. Afflicted with sorrow, the intelligent
+king, resembling a fire covered with smoke, became overwhelmed with
+despair.'"
+
+
+
+SECTION VII
+
+"Vaisampayana said, 'The righteous-souled Yudhishthira, with an agitated
+heart and burning with sorrow, began to grieve for that mighty
+car-warrior Karna. Sighing repeatedly, he addressed Arjuna, saying, "If,
+O Arjuna, we had led a life of mendicancy in the cities of the Vrishnis
+and the Andhakas, then this miserable end would not have been ours in
+consequence of having exterminated our kinsmen. Our foes, the Kurus, have
+gained in prosperity, while we have become divested of all the objects of
+life, for what fruits of righteousness can be ours when we have been
+guilty of self-slaughter?[4] Fie on the usages of Kshatriyas, fie on
+might and valour, and fie on wrath, since through these such a calamity
+hath overtaken us. Blessed are forgiveness, and self-restraint, and
+purity, with renunciation and humility, and abstention from injury, and
+truthfulness of speech on all occasions, which are all practised by
+forest-recluses. Full of pride and arrogance, ourselves, however, through
+covetousness and folly and from desire of enjoying the sweets of
+sovereignty, have fallen into this plight. Beholding those kinsmen of
+ours that were bent on acquiring the sovereignty of the world slain on
+the field of battle, such grief hath been ours that one cannot gladden us
+by giving the sovereignty of even the three worlds. Alas, having slain,
+for the sake of the earth, such lords of earth as deserved not to be
+slain by us, we are bearing the weight of existence, deprived of friends
+and reft of the very objects of life. Like a pack of dogs fighting one
+another for a piece of meat, a great disaster has overtaken us! That
+piece of meat is no longer dear to us. On the other hand, it shall be
+thrown aside. They that have been slain should not have been slain for
+the sake of even the whole earth or mountains of gold, or all the horses
+and kine in this world. Filled with envy and a hankering for all earthly
+objects, and influenced by wrath and pleasure, all of them, betaking
+themselves to the highway of Death, have repaired to the regions of Yama.
+Practising asceticism and Brahmacharya and truth and renunciation, sires
+wish for sons endued with every kind of prosperity. Similarly, by fasts
+and sacrifices and vows and sacred rites and auspicious ceremonies
+mothers conceive. They then hold the foetus for ten months. Passing their
+time in misery and in expectation of fruit, they always ask themselves in
+anxiety, 'Shall these come out of the womb safely? Shall these live after
+birth? Shall they grow in might and be objects of regard on earth? Shall
+they be able to give us happiness in this and the other world?' Alas,
+since their sons, youthful in years and resplendent with ear-rings, have
+been slain, therefore, those expectations of theirs rendered fruitless,
+have been abandoned by them. Without having enjoyed the pleasure of this
+world, and without having paid off the debts they owed to their sires and
+the gods, they have repaired to Yama's abode. Alas, O mother, those kings
+have been slain just at that time when their parents expected to reap the
+fruits of their might and wealth.[5] They were always fitted with envy
+and a hankering after earthly objects, and were exceedingly subject to
+anger and joy. For this, they could not be expected to enjoy at any time
+or any place the fruits of victory.[6] I think that they among the
+Panchalas and the Kurus that have fallen (in this battle) have been lost,
+otherwise he that has slain would, by that act of his, obtain all regions
+of bliss.[7] We are regarded as the cause of the destruction that has
+overtaken the world. The fault, however, is really ascribable to the sons
+of Dhritarashtra. Duryodhana's heart was always set upon guile. Always
+cherishing malice, he was addicted to deception. Although we never
+offended him, yet he always behaved falsely towards us. We have not
+gained our object, nor have they gained theirs. We have not vanquished
+them, nor have they vanquished us. The Dhartarashtras could not enjoy
+this earth, nor could they enjoy women and music. They did not listen to
+the counsels of ministers and friends and men learned in the scriptures.
+They could not, indeed, enjoy their costly gems and well-filled treasury
+and vast territories. Burning with the hate they bore us, they could not
+obtain happiness and peace. Beholding our aggrandisement, Duryodhana
+became colourless, pale and emaciated. Suvala's son informed king
+Dhritarashtra of this. As a father full of affection for his son,
+Dhritarashtra tolerated the evil policy his son pursued. Without doubt,
+by disregarding Vidura and the high-souled son of Ganga, and in
+consequence of his neglect in restraining his wicked and covetous son,
+entirely governed by his passions, the king has met with destruction like
+my poor self. Without doubt, Suyodhana, having caused his uterine
+brothers to be slain and having cast this couple into burning grief, hath
+fallen off from his blazing fame. Burning with the hate he bore to us
+Duryodhana was always of a sinful heart. What other kinsman of high birth
+could use such language towards kinsmen as he, from desire of battle,
+actually used in the presence of Krishna? We also have, through
+Duryodhana's fault, been lost for eternity, like suns burning everything
+around them with their own energy. That wicked-souled wight, that
+embodiment of hostility, was our evil star. Alas, for Duryodhana's acts
+alone, this race of ours has been exterminated. Having slain those whom
+we should never have slain, we have incurred the censures of the world.
+King Dhritarashtra, having installed that wicked-souled prince of sinful
+deeds, that exterminator of his race, in the sovereignty, is obliged to
+grieve today. Our heroic foes have been slain. We have committed sin. His
+possessions and kingdom are gone. Having slain them, our wrath has been
+pacified. But grief is stupefying me. O Dhananjaya, a perpetrated sin is
+expiated by auspicious acts, by publishing it wildly, by repentance, by
+alms-giving, by penances, by trips to tirthas after renunciation of
+everything, by constant meditation on the scriptures. Of all these, he
+that has practised renunciation is believed to be incapable of committing
+sins anew. The Srutis declare that he that practises renunciation escapes
+from birth and death, and obtaining the right rood, that person of fixed
+soul attains to Brahma. I shall, therefore, O Dhananjaya, go to the
+woods, with your leave, O scorcher of foes, disregarding all the pairs of
+opposites, adopting the vow of taciturnity, and walking in the way
+pointed out by knowledge.[8] O slayer of foes, the Srutis declare it and
+I myself have seen it with my eyes, that one who is wedded to this earth
+can never obtain every kind Of religious merit. Desirous of obtaining the
+things of this earth, I have committed sin, through which, as the Srutis
+declare, birth and death are brought about. Abandoning the whole of my
+kingdom, therefore, and the things of this earth, I shall go to the
+woods, escaping from the ties of the world, freed from grief, and without
+affection for anything. Do thou govern this earth, on which peace has
+been restored, and which has been divested of all its thorns. O best of
+Kuru's race, I have no need for kingdom or for pleasure." Having said
+these words, king Yudhishthira the just stopped. His younger brother
+Arjuna then addressed him in the following words.'"
+
+
+
+SECTION VIII
+
+"Vaisampayana said, 'Like a person unwilling to forgive an insult, Arjuna
+of keen speech and prowess, and possessed of energy, betraying great
+fierceness and licking the corners of his mouth, said these words of
+grave import, smiling the while: "Oh, how painful, how distressing! I
+grieve to see this great agitation of thy heart, since having achieved
+such a superhuman feat, thou art bent upon forsaking this great
+prosperity. Having slain thy foes, and having acquired the sovereignty of
+the earth which has been won through observance of the duties of thy own
+order, why shouldst thou abandon everything through fickleness of heart?
+Where on earth hath a eunuch or a person of procrastination ever acquired
+sovereignty? Why then didst thou, insensate with rage, slay all the kings
+of the earth? He that would live by mendicancy, cannot, by any act of
+his, enjoy the good things of the earth. Divested of prosperity and
+without resources, he can never win fame on earth or acquire sons and
+animals. If, O king, abandoning this swelling kingdom, thou livest in the
+observance of the wretched mode of life led by a mendicant, what will the
+world say of thee? Why dost thou say that abandoning all the good things
+of the earth, divested of prosperity, and reft of resources, thou wilt
+lead a life of mendicancy like a vulgar person? Thou art born in this
+race of kings. Having won by conquest the whole earth, wishest thou from
+folly to live in the woods after abandoning everything of virtue and
+profit? If thou retirest into the woods, in thy absence, dishonest men
+will destroy sacrifices. That sin will certainly pollute thee. King
+Nahusha, having done many wicked acts in a state of poverty, cried fie on
+that state and said that poverty is for recluses. Making no provision for
+the morrow is a practice that suits Rishis. Thou knowest this well. That,
+however, which has been called the religion of royalty depends entirely
+on wealth. One who robs another of wealth, robs him of his religion as
+well.[9] Who amongst us, therefore, O king, would forgive an act of
+spoliation that is practised on us? It is seen that a poor man, even when
+he stands near, is accused falsely. Poverty is a state of sinfulness. It
+behoveth thee not to applaud poverty, therefore. The man that is fallen,
+O king, grieveth, as also he that is poor. I do not see the difference
+between a fallen man and a poor man. All kinds of meritorious acts flow
+from the possession of great wealth like a mountain. From wealth spring
+all religious acts, all pleasures, and heaven itself, O king! Without
+wealth, a man cannot find the very means of sustaining his life. The acts
+of a person who, possessed of little intelligence, suffers himself to be
+divested of wealth, are all dried up like shallow streams in the summer
+season. He that has wealth has friends. He that has wealth has kinsmen.
+He that has wealth is regarded as a true man in the world. He that has
+wealth is regarded as a learned man. If a person who hath no wealth
+desires to achieve a particular purpose, he meets with failure. Wealth
+brings about accessions of wealth, like elephants capturing (wild)
+elephants. Religious acts, pleasures, joy, courage, wrath, learning, and
+sense of dignity, all these proceed from wealth, O king! From wealth one
+acquires family honour. From wealth, one's religious merit increases. He
+that is without wealth hath neither this world, nor the next, O best of
+men! The man that hath no wealth succeeds not in performing religious
+acts, for these latter spring from wealth, like rivers from a mountain.
+He that is lean in respect of (his possession of) steeds and kine and
+servants and guests, is truly lean and not he whose limbs alone are so.
+Judge truly, O king, and look at the conduct of the gods and the Danavas.
+O king, do the gods ever wish for anything else than the slaughter of
+their kinsmen (the Asuras)? If the appropriation of wealth belonging to
+others be not regarded as righteous, how, O monarch, will kings practise
+virtue on this earth? Learned men have, in the Vedas, laid down this
+conclusion. The learned have laid it down that kings should live,
+reciting every day the three Vedas, seeking to acquire wealth, and
+carefully performing sacrifices with the wealth thus acquired. The gods,
+through internecine quarrels, have obtained footing in heaven. When the
+very gods have won their prosperity through internecine quarrels, what
+fault can there be in such quarrels? The gods, thou seest, act in this
+way. The eternal precepts of the Vedas also sanction it. To learn, teach,
+sacrifice, and assist at other's sacrifices,--these are our principal
+duties. The wealth that kings take from others becomes the means of their
+prosperity. We never see wealth that has been earned without doing some
+injury to others. It is even thus that kings conquer this world. Having
+conquered, they call that wealth theirs, just as sons speak of the wealth
+of their sires as their own. The royal sages that have gone to heaven
+have declared this to be the duty of kings. Like water flowing on every
+direction from a swollen ocean, that wealth runs on every direction from
+the treasuries of kings. This earth formerly belonged to kings Dilipa,
+Nahusha, Amvarisha, and Mandhatri. She now belongs to thee! A great
+sacrifice, therefore, with profuse presents of every kind and requiring a
+vast heap of the earth's produce, awaits thee. If thou dost not perform
+that sacrifice, O king, then the sins of this kingdom shall all be thine.
+Those subjects whose king performs a horse-sacrifice with profuse
+presents, become all cleansed and sanctified by beholding the ablutions
+at the end of the sacrifice. Mahadeva himself, of universal form, in a
+great sacrifice requiring libations of all kinds of flesh, poured all
+creatures as sacrificial libations and then his own self. Eternal is this
+auspicious path. Its fruits are never destroyed. This is the great path
+called Dasaratha. Abandoning it, O king, to what other path wouldst thou
+betake thyself?"'"
+
+
+
+SECTION IX
+
+"'Yudhishthira said, "For a little while, O Arjuna, concentrate thy
+attention and fix thy mind and hearing on thy inner soul. If thou
+listenest to my words in such a frame of mind, they will meet with thy
+approbation. Abandoning all worldly pleasures, I shall betake myself to
+that path which is trod by the righteous. I shall not, for thy sake,
+tread along the path thou recommendest. If thou askest me what path is
+auspicious that one should tread alone, I shall tell thee. If thou dost
+not desire to ask me, I shall yet, unasked by thee, tell thee of it.
+Abandoning the pleasures and observance of men of the world, engaged in
+performing the austerest of penances, I shall wander in the forest, with
+the animals that have their home there, living on fruit and roots.
+Pouring libations on the fire at due hours, and performing ablutions at
+morn and eve, I shall thin myself by reduced diet, and covering myself
+with skins, bear matted locks on my head. Enduring cold, wind, and heat
+as also hunger and thirst and toil, I shall emaciate my body by penances
+as laid down in the ordinance. Charming to the heart and the ear, I shall
+daily listen to the clear strains of cheerful birds and animals residing
+in the woods. I shall enjoy the fragrance of flower-burthened trees and
+creepers, and see diverse kinds of charming products that grow in the
+forest. I shall also see many excellent recluses of the forest. I shall
+not do the slightest injury to any creature, what need be said then of
+those that dwell in villages and towns?[10] Leading a retired life and
+devoting myself to contemplation, I shall live upon ripe and unripe
+fruits and gratify the Pitris and the deities with offerings of wild
+fruits and spring water and grateful hymns. Observing in this way the
+austere regulations of a forest life, I shall pass my days, calmly
+awaiting the dissolution of my body. Or, living alone and observing the
+vow of taciturnity, with my head shaved clean, I shall derive my
+sustenance by begging each day of only one tree.[11] Smearing my body
+with ashes, and availing of the shelter of abandoned houses, or lying at
+the foot of trees, I shall live, casting off all things dear or hateful.
+Without indulging in grief or joy, and regarding censure and applause,
+hope and affliction, equally, and prevailing over every couple of
+opposites, I shall live casting off all the things of the world. Without
+conversing with anybody, I shall assume the outward form of a blind and
+deaf idiot, while living in contentment and deriving happiness from my
+own soul. Without doing the least injury to the four kinds of movable and
+immovable creatures, I shall behave equally towards all creatures whether
+mindful of their duties or following only the dictates of the senses. I
+shall not jeer at any one, nor shall I frown at anybody. Restraining all
+my senses, I shall always be of a cheerful face. Without asking anybody
+about the way, proceeding along any route that I may happen to meet with,
+I shall go on, without taking note of the country or the point of the
+compass to which or towards which I may go. Regardless of whither I may
+proceed, I shall not look behind. Divesting myself of desire and wrath,
+and turning my gaze inwards, I shall go on, casting off pride of soul and
+body. Nature always walks ahead; hence, food and drink will somehow be
+accomplished. I shall not think of those pairs of opposites that stand in
+the way of such a life. If pure food in even a small measure be not
+obtainable in the first house (to which I may go), I shalt get it by
+going to other houses. If I fail to procure it by even such a round, I
+shall proceed to seven houses in succession and fill my craving. When the
+smoke of houses will cease, their hearth-fires having been extinguished,
+when husking-rods will be kept aside, and all the inmates will have taken
+their food, when mendicants and guests will cease to wander, I shall
+select a moment for my round of mendicancy and solicit alms at two,
+three, or five houses at the most. I shall wander over the earth, after
+breaking the bonds of desire. Preserving equability in success and
+failure, I shall earn great ascetic merit. I shall behave neither like
+one that is fond of life nor like one that is about to die. I shall not
+manifest any liking for life or dislike for death. If one strikes off one
+arm of mine and another smears the other arm with sandal-paste, I shall
+not wish evil to the one or good to the other. Discarding all those acts
+conducive to prosperity that one can do in life, the only acts I shall
+perform will be to open and shut my eyes and take as much food and drink
+as will barely keep up life. Without ever being attached to action, and
+always restraining the functions of the senses, I shall give up all
+desires and purify the soul of all impurities. Freed from all attachments
+and tearing off all bonds and ties, I shall live free as the wind. Living
+in such freedom from affections, everlasting contentment will be mine.
+Through desire, I have, from ignorance, committed great sins. A certain
+class of men, doing both auspicious and inauspicious acts here, maintain
+their wives, children, and kinsmen, all bound to them in relations of
+cause and effect.[12] When the period of their life runs out, casting off
+their weakened bodies, they take upon themselves all the effects of their
+sinful acts, for none but the actor is burdened with the consequences of
+his acts.[13] Even thus, endued with actions, creatures come into this
+wheel of life that is continually turning like the wheel of a car, and
+even thus, coming thither, they meet with their fellow-creatures. He,
+however, who abandons the worldly course of life, which is really a
+fleeting illusion although it looks eternal, and which is afflicted by
+birth, death, decrepitude, disease, and pain, is sure to obtain
+happiness. When again, the very gods fall down from heaven and great
+Rishis from their respective positions of eminence, who that is
+acquainted with truths of causes (and effects) would wish to have even
+heavenly prosperity?[14] Insignificant kings, having performed diverse
+acts relating to the diverse means of kingcraft (known by the means of
+conciliation, gift, &c.) often slay a king through some contrivance.
+Reflecting on these circumstances, this nectar of wisdom hath come to me.
+Having attained it, I desire to get a permanent, eternal, and
+unchangeable place (for myself). Always (conducting myself) with such
+wisdom and acting in this way, I shall, by betaking myself to that
+fearless path of life, terminate this physical frame that is subject to
+birth, death, decrepitude, disease, and pain."'"
+
+
+
+SECTION X
+
+"'Bhimasena said, "Thy understanding, O king, has become blind to the
+truth, like that of a foolish and unintelligent reciter of the Veda in
+consequence of his repeated recitation of those scriptures. If censuring
+the duties of kings thou wouldst lead a life of idleness, then, O bull of
+Bharata's race, this destruction of the Dhartarashtras was perfectly
+uncalled for. Are forgiveness and compassion and pity and abstention from
+injury not to be found in anybody walking along the path of Kshatriya
+duties? If we knew that this was thy intention, we would then have never
+taken up arms and slain a single creature. We would then have lived by
+mendicancy till the destruction of this body. This terrible battle
+between the rulers of the earth would also have never taken place. The
+learned have said this all that we see is food for the strong. Indeed,
+this mobile and immobile world is our object of enjoyment for the person
+that is strong. Wise men acquainted with Kshatriya duties have declared
+that they who stand in the way of the person taking the sovereignty of
+the earth, should be slain. Guilty of that fault, those that stood as
+enemies of our kingdom have all been slain by us. Having slain them, O
+Yudhishthira, righteously govern this earth. This our act (in refusing
+the kingdom) is like that of a person who having dug a well stops in his
+work before obtaining water and comes up smutted with mire. Or, this our
+act is like that of a person who having climbed up a tall tree and taken
+honey there from meets with death before tasting it. Or, it is like that
+of a person who having set out on a long way comes back in despair
+without having reached his destination. Or, it is like that of a person
+who having slain all his foes, O thou of Kuru's race, at last falls by
+his own hand. Or, it is like that of a person afflicted with hunger, who
+having obtained food, refuses to take it, or of a person under the
+influence of desire, who having obtained a woman reciprocating his
+passion, refuses to meet with her. We have become objects of censure, O
+Bharata, because, O king, we follow thee that art of feeble
+understanding, in consequence of thyself being our eldest brother. We are
+possessed of mighty arms; we are accomplished in knowledge and endued
+with great energy. Yet we are obedient to the words of a eunuch as if we
+were entirely helpless. We are the refuge of all helpless persons. Yet,
+when people see us so, why would they not say that in respect of the
+acquisition of our objects we are entirely powerless? Reflect on this
+that I say. It has been laid down that (a life of) renunciation should be
+adopted, only in times of distress, by kings overcome with decrepitude or
+defeated by foes. Men of wisdom, therefore, do not applaud renunciation
+as the duty of a Kshatriya. On the other hand, they that are of clear
+sight think that the adoption of that course of life (by a Kshatriya)
+involves even the loss of virtue. How can those that have sprung from
+that order, that are devoted to the practices of that order, and that
+have refuge in them, censure those duties? Indeed, if those duties be
+censurable, then why should not the Supreme Ordainer be censured?[15] It
+is only those persons that are reft of prosperity and wealth and that are
+infidels in faith, that have promulgated this precept of the Vedas (about
+the propriety of a Kshatriya's adoption of a life of renunciation) as the
+truth. In reality, however, it is never proper for a Kshatriya to do so.
+He who is competent to support life by prowess, he who can support
+himself by his own exertions, does not live, but really falls away from
+his duty, by the hypocritical externals of a life of renunciation. That
+man only is capable of leading a solitary life of happiness in the woods
+who is unable to support sons and grandsons and the deities and Rishis
+and guests and Pitris. As the deer and boars and birds (though they lead
+a forest life) cannot attain to heaven, even so those Kshatriyas that are
+not bereft of prowess yet not given to doing good turns cannot attain to
+heaven by leading only a forest life. They should acquire religious merit
+by other ways. If, O king, anybody were to obtain success from
+renunciation, then mountains and trees would surely obtain it! These
+latter are always seen to lead lives of renunciation. They do not injure
+any one. They are, again, always aloof from a life of worldliness and are
+all Brahmacharins. If it be the truth that a person's success depends
+upon his own lot in life and not upon that of other, then (as a person
+born in the Kshatriya order) thou shouldst betake thyself to action. He
+that is reft of action can never have success. If they that fill only
+their own stomachs could attain to success, then all aquatic creatures
+would obtain it, for these have none else to support save their own
+selves. Behold, the world moves on, with every creature on it employed in
+acts proper to its nature. Therefore, one should betake oneself to
+action. The man reft of action can never obtain success."'"
+
+
+
+SECTION XI
+
+"'Arjuna said, "In this connection an old history is cited, viz., the
+discourse between certain ascetics and Sakra, O bull of Bharata's race! A
+number of well-born Brahmana youth of little understanding, without the
+hirsute honours of manhood, abandoning their homes, came to the woods for
+leading a forest life. Regarding that to be virtue, those youths of
+abundant resources became desirous of living as Brahmacharins, having
+abandoned their brothers and sires. It so happened that Indra became
+compassionate towards them. Assuming the form of a golden bird, the holy
+Sakra addressed them, saying, 'That which is done by persons that eat the
+remnants of a sacrifice is the most difficult of acts that men can
+achieve.[16] Such an act is highly meritorious. The lives of such men are
+worthy of every praise. Having attained the object of life, those men,
+devoted to virtue obtain the highest end.' Hearing these words, the
+Rishis said, 'Lo, this bird applauds those that subsist upon the remnants
+of sacrifices. He informs us of it, for we live upon such remnants.' The
+bird then said, 'I do not applaud you.' Ye are stationed with mire and
+very impure. Living upon offals, ye are wicked. Ye are not persons
+subsisting upon the remnants of sacrifice.
+
+"'"The Rishis said, 'We regard this our course of life to be highly
+blessed. Tell us, O bird, what is for our good. Thy words inspire us with
+great faith.'
+
+"'"The bird said, 'If you do not refuse me your faith by arraying
+yourselves against your better selves, then I shall tell you words that
+are true and beneficial.'
+
+"'"The Rishis said, 'We shall listen to thy words, O sire, for the
+different paths are all known to thee. O thou of righteous soul, we
+desire also to obey thy commands. Instruct us now.'
+
+"'"The bird said, 'Among quadrupeds the cow is the foremost. Of metals,
+gold is the foremost. Of words, mantras, and of bipeds, the Brahmanas,
+are the foremost. These mantras regulate all the rites of a Brahmana's
+life beginning with those appertaining to birth and the period after it,
+and ending with those appertaining to death and the crematorium. These
+Vedic rites are his heaven, path, and foremost of sacrifices. If it were
+otherwise, how could I find the acts (of persons in quest of heaven)
+become successful through mantras? He who, in this world, adores his
+soul, firmly regarding it to be a deity of a particular kind, obtains
+success consistent with the nature of that particular deity.[17] The
+seasons measured by half the months lead to the Sun, the Moon, or the
+Stars.[18] These three kinds of success, depending upon action are
+desired by every creature. The domestic mode of life is very superior and
+sacred and is called the field (for the cultivation) of success. By what
+path do those men go that censure action? Of little understanding and
+deprived of wealth, they incur sin. And since those men of little
+understanding live by abandoning the eternal paths of the gods, the paths
+of the Rishis, and the paths of Brahma, therefore, they attain to paths
+disapproved of by the Srutis.[19] There is an ordinance in the mantras
+which says, "Ye sacrificer, perform the sacrifice represented by gifts of
+valuable things. I wilt give thee happiness represented by sons, animals,
+and heaven!"--To live, therefore, in accordance with ordinance is said to
+be the highest asceticism of the ascetics. Therefore, ye should perform
+such sacrifices and such penances in the shape of gifts. The due
+performance of these eternal duties, viz., the worship of the gods, the
+study of the Vedas, and the gratification of the Pitris, as also
+regardful services unto the preceptors--these are called the austerest of
+penances. The gods, by performing such exceedingly difficult penances,
+have obtained the highest glory and power. I, therefore, tell you to bear
+the very heavy burthen of the duties of domesticity. Without doubt,
+penances are the foremost of all things and are the root of all
+creatures. Asceticism, however, is to be obtained by leading a life of
+domesticity, upon which depends everything. They that eat the remnants of
+feasts, after duly apportioning the food morning and evening among
+kinsmen, attain to ends that are exceedingly difficult of attainment.
+They are called eater of the remnants of feasts who eat after having
+served guests and gods and Rishis and kinsmen. Therefore, those persons
+that are observant of their own duties, that practise excellent vows and
+are truthful in speech, become objects of great respect in the world,
+with their own faith exceedingly strengthened. Free from pride, those
+achievers of the most difficult feats attain to heaven and live for
+unending time in the regions of Sakra.'"
+
+"'Arjuna continued, "Those ascetics then, hearing these words that were
+beneficial and fraught with righteousness, abandoned the religion of
+renunciation, saying, "There is nothing in it," and betook themselves to
+a life of domesticity. Therefore, O thou that are conversant with
+righteousness, calling to thy aid that eternal wisdom, rule the wide
+world, O monarch that is now destitute of foes."'"
+
+
+
+SECTION XII
+
+"Vaisampayana said, 'Hearing these words of Arjuna, O chastiser of foes,
+Nakula of mighty arms and a broad chest, temperate in speech and
+possessed of great wisdom, with face whose colour then resembled that of
+copper, looked at the king, that foremost of all righteous persons, and
+spoke these words, besieging his brother's heart (with reason).'
+
+"'Nakula said, "The very gods had established their fires in the region
+called Visakha-yupa. Know, therefore, O king, that the gods themselves
+depend upon the fruits of action.[20] The Pitris, that support (by rain)
+the lives of even all disbelievers, observing the ordinances (of the
+Creator as declared in the Vedas), are, O king, engaged in action.[21]
+Know them for downright atheists that reject the declaration of the Vedas
+(which inculcate action). The person that is learned in the Vedas, by
+following their declarations in all his acts, attains, O Bharata, to the
+highest region of heaven by the way of the deities.[22]
+
+"'"This (domestic mode of life again) has been said by all persons
+acquainted with Vedic truths to be superior to all the (other) modes of
+life. Knowing this, O king, that the person who in sacrifices gives away
+his righteously acquired wealth unto those Brahmanas that are well
+conversant with the Vedas, and restrains his soul, is, O monarch,
+regarded as the true renouncer. He, however, who, disregarding (a life of
+domesticity, that is) the source of much happiness, jumps to the next
+mode of life,--that renouncer of his own self,[23] O monarch, is a
+renouncer labouring under the quality of darkness. That man who is
+homeless, who roves over the world (in his mendicant rounds), who has the
+foot of a tree for his shelter, who observes the vow of taciturnity,
+never cooks for himself, and seeks to restrain all the functions of his
+senses, is, O Partha, a renouncer in the observance of the vow of
+mendicancy.[24] That Brahmana who, disregarding wrath and joy, and
+especially deceitfulness, always employs his time in the study of the
+Vedas, is a renouncer in the observance of the vow of mendicancy.[25] The
+four different modes of life were at one time weighed in the balance. The
+wise have said, O king, that when domesticity was placed on one scale, it
+required the three others to be placed on the other for balancing it.
+Beholding the result of this examination by scales, O Partha, and seeing
+further, O Bharata, that domesticity alone contained both heaven and
+pleasure, that became the way of the great Rishis and the refuge of all
+persons conversant with the ways of the world. He, therefore, O bull of
+Bharata's race, who betakes himself to this mode of life, thinking it to
+be his duty and abandoning all desire for fruit, is a real renouncer, and
+not that man of clouded understanding who goes to the woods, abandoning
+home and its surroundings. A person, again, who under the hypocritical
+garb of righteousness, fails to forget his desires (even while living in
+the woods), is bound by the grim King of death with his deadly fetters
+round the neck. Those acts that are done from vanity, are said to be
+unproductive of fruit. Those acts, on the other hand, O monarch, that
+are done from a spirit of renunciation, always bear abundant fruits.[26]
+Tranquillity, self-restraint, fortitude, truth, purity, simplicity,
+sacrifices, perseverance, and righteousness,--these are always regarded
+as virtues recommended by the Rishis. In domesticity, it is said, are
+acts intended for Pitris, gods, guests. In this mode of life alone, O
+monarch, are the threefold aims to be attained.[27] The renouncer that
+rigidly adheres to this mode of life, in which one is free to do all
+acts, has not to encounter ruin either here or hereafter. The sinless
+Lord of all creatures, of righteous soul, created creatures, with the
+intention that they would adore him by sacrifices with profuse presents.
+Creepers and trees and deciduous herbs, and animals that are clean, and
+clarified butter, were created as ingredients of sacrifice. For one in
+the observance of domesticity the performance of sacrifice is fraught
+with impediments. For this, that mode of life has been said to be
+exceedingly difficult and unattainable. Those persons, therefore, in the
+observance of the domestic mode of life, who, possessed of wealth and
+corn and animals, do not perform sacrifices, earn, O monarch, eternal
+sin. Amongst Rishis, there are some that regard the study of the Vedas to
+be a sacrifice, and some that regard contemplation to be a great
+sacrifice which they perform in their minds. The very gods, O monarch,
+covet the companionship of a regenerate person like this, who in
+consequence of his treading along such a way which consists in the
+concentration of the mind, has become equal to Brahma. By refusing to
+spend in sacrifice the diverse kinds of wealth that thou hast taken from
+thy foes, thou art only displaying thy want of faith. I have never seen,
+O monarch, a king in the observance of a life of domesticity renouncing
+his wealth in any other way except in the Rajasuya, the Aswamedha, and
+other kinds of sacrifice. Like Sakra, the chief of the celestial, O sire,
+perform those other sacrifices that are praised by the Brahmanas. That
+king, through whose heedlessness the subjects are plunged by robbers, and
+who does not offer protection to those whom he is called upon to govern,
+is said to be the very embodiment of Kali. If, without giving away
+steeds, and kine, and female slaves, and elephants adorned with
+trappings, and villages, and populous regions, and fields, and houses,
+unto Brahmanas, we retire into the woods with hearts not harbouring
+friendly feeling towards kinsmen, even we shall be, O monarch, such Kalis
+of the kingly order. Those members of the kingly order that do not
+practise charity and give protection (to others), incur sin. Woe is their
+portion hereafter and not bliss. If, O lord, without performing great
+sacrifices and the rites in honour of thy deceased ancestors, and if,
+without bathing in sacred waters, thou betakest thyself to a wandering
+life, thou shalt then meet with destruction like a small cloud separated
+from a mass and dashed by the winds. Thou shalt then fall off from both
+worlds and have to take thy birth in the Pisacha order.[28] A person
+becomes a true renouncer by casting off every internal and external
+attachment, and not simply by abandoning home for dwelling in the woods.
+A Brahmana that lives in the observance of these ordinances in which
+there are no impediments, does not fall off from this or the other world.
+Observant of the duties of one's own order,--duties respected by the
+ancients and practised by the best of men, who is there, O Partha, that
+would grieve, O king, for having in a trice stain in battle his foes that
+swelled with prosperity, like Sakra slaying the forces of the Daityas?
+Having in the observance of Kshatriya duties subjugated the world by the
+aid of thy prowess, and having made presents unto persons conversant with
+the Vedas, thou canst, O monarch, go to regions higher than heaven. It
+behoves thee not, O Partha, to indulge in grief."'"
+
+
+
+SECTION XIII
+
+"'Sahadeva said, "By casting off all external objects only, O Bharata, one
+does not attain to success. By casting off even mental attachments, the
+attainment of success is doubtful.[29] Let that religious merit and that
+happiness which are his who has cast off external objects but whose mind
+still internally covets them, be the portion of our foes! On the other
+hand, let that religious merit and that happiness which are his who
+governs the earth, having cast off all internal attachments also, be the
+portion of our friends. The word mama (mine), consisting of two letters,
+is Death's self; while the opposite word na-mama (not mine), consisting
+of three letters, is eternal Brahma.[30] Brahma and death, O king,
+entering invisibly into every soul, without doubt, cause all creatures to
+act. If this being, O Bharata, that is called Soul, be not ever subject
+to destruction, then by destroying the bodies of creatures one cannot be
+guilty of slaughter. If, on the other hand, the soul and the body of a
+being are born or destroyed together, so that when the body is destroyed
+the soul also is destroyed, then the way (prescribed in the scriptures)
+of rites and acts would be futile. Therefore, driving away all doubts
+about the immortality of the soul, the man of intelligence should adopt
+that path which has been trodden by the righteous of old and older times.
+The life of that king is certainly fruitless who having acquired the
+entire earth with her mobile and immobile creatures, does not enjoy her.
+As regards the man again who lives in the forest upon wild fruits and
+roots, but whose attachment to things of the earth has not ceased, such a
+one, O king, lives within the jaws of Death. Behold, O Bharata, the
+hearts and the outward forms of all creatures to be but manifestations of
+thy own. They that look upon all creatures as their own selves escape
+from the great fear (of destruction).[31] Thou art my sire, thou art my
+protector, thou art my brother, and thou art my senior and preceptor. It
+behoveth thee, therefore, to forgive these incoherent utterances in
+sorrow of a woe-stricken person. True or false, this that has been
+uttered by me, O lord of earth, has been uttered from a due regard for
+thee, O best of Bharatas, that I entertain!"'"
+
+
+
+SECTION XIV
+
+"Vaisampayana said, 'When Kunti's son, king Yudhishthira the just,
+remained speechless after listening to his brothers who were telling
+these truths of the Vedas, that foremost of women, viz., Draupadi, of
+large eyes and great beauty, and noble descent, O monarch, said these
+words unto that bull among kings seated in the midst of his brothers that
+resembled so many lions and tigers, and like the leader in the midst of a
+herd of elephants. Ever expectant of loving regards from all her husbands
+but especially from Yudhishthira, she was always treated with affection
+and indulgence by the king. Conversant with duties and observant of them
+in practice, that lady of large hips, casting her eyes on her lord,
+desired his attention in soothing and sweet words and said as follows.
+
+"'Draupadi said, "These thy brothers, O Partha, are crying and drying their
+palates like chatakas but thou dost not gladden them. O monarch, gladden
+these thy brothers, that resemble infuriated elephants (in prowess), with
+proper words,--these heroes that have always drunk of the cup of misery.
+Why, O king, while living by the side of the Dwaita lake, didst thou say
+unto these thy brothers then residing with thee, and suffering from cold
+and wind and sun, even these words, viz.,--'rushing to battle from
+desire of victory, we will slay Duryodhana and enjoy the earth that is
+capable of granting every wish. Depriving great car-warriors of their
+cars and slaying huge elephants, and strewing the field of battle with
+the bodies of car-warriors and horsemen and heroes, ye chastisers of
+foes, ye will perform great sacrifices of diverse kinds with presents in
+profusion. All these sufferings, due to a life of exile in the woods,
+will then end in happiness.' O foremost of all practisers of virtue,
+having thyself said these words unto thy brothers then, why, O hero, dost
+thou depress our hearts now? A eunuch can never enjoy wealth. A eunuch
+can never have children even as there can be no fish in a mire (destitute
+of water). A Kshatriya without the rod of chastisement can never shine. A
+Kshatriya without the rod of chastisement can never enjoy the earth. The
+subjects of a king that is without the rod of chastisement can never have
+happiness. Friendship for all creatures, charity, study of the Vedas,
+penances,--these constitute the duties of a Brahmana and not of a king, O
+best of kings! Restraining the wicked, cherishing the honest, and never
+retreating from battle,--these are the highest duties of kings. He is
+said to be conversant with duties in whom are forgiveness and wrath,
+giving and taking, terrors and fearlessness, and chastisement and reward.
+It was not by study, or gift, or mendicancy, that thou hast acquired the
+earth. That force of the enemy, O hero, ready to burst upon thee with all
+its might, abounding with elephants and horse and cars, strong with three
+kinds of strength[32] protected by Drona and Karna and Aswatthaman and
+Kripa, has been defeated and slain by thee, O hero! It is for this that I
+ask thee to enjoy the earth. Formerly, O puissant one, thou hadst, O
+monarch, swayed with might,[33] the region called Jambu, O tiger among
+men, abounding with populous districts. Thou hadst also, O ruler of men,
+swayed with might that other region called Kraunchadwipa situate on the
+west of the great Meru and equal unto Jambu-dwipa itself. Thou hadst
+swayed with might, O king, that other region called Sakadwipa on the east
+of the great Meru and equal to Krauncha-dwipa itself. The region called
+Bhadraswa, on the north of the great Meru and equal to Sakadwipa was also
+swayed by thee, O tiger, among men! Thou hadst even penetrated the ocean
+and swayed with might other regions, too, O hero, and the very islands
+begirt by the sea and containing many populous provinces. Having, O
+Bharata, achieved such immeasurable feats, and having obtained (through
+them) the adorations of the Brahmanas, how is it that thy soul is not
+gratified? Seeing these brothers of thine before thee, O Bharata,--these
+heroes swelling with might and resembling bulls or infuriated elephants
+(in prowess),--why dost thou not address them in delightful words? All of
+you are like celestials. All of you are capable of resisting foes. All of
+you are competent to scorch your enemies. If only one of you had become
+my husband, my happiness would even then have been very great. What need
+I say then, O tiger among men, when all of you, numbering five, are my
+husbands (and look after me) like the five senses inspiring the physical
+frame? The words of my mother-in-law who is possessed of great knowledge
+and great foresight, cannot be untrue. Addressing me, she said, 'O
+princess of Panchala, Yudhishthira will ever keep you in happiness, O
+excellent lady!' Having slain many thousands of kings possessed of active
+prowess, I see, O monarch, that through thy folly thou art about to make
+that feat futile. They whose eldest brother becomes mad, have all to
+follow him in madness. Through thy madness, O king, all the Pandavas are
+about to become mad. If, O monarch, these thy brothers were in their
+senses, they would then have immured thee with all unbelievers (in a
+prison) and taken upon themselves the government of the earth. That
+person who from dullness of intellect acts in this way never succeeds in
+winning prosperity. The man that treads along the path of madness should
+be subjected to medical treatment by the aid of incense and collyrium, of
+drugs applied through the nose, and of other medicines. O best of the
+Bharatas, I am the worst of all my sex, since I desire to live on even
+though I am bereaved of my children. Thou shouldst not disregard the
+words spoken by me and by these brothers of thine that are endeavouring
+thus (to dissuade thee from thy purpose). Indeed, abandoning the whole
+earth, thou art inviting adversity and danger to come upon thee. Thou
+shinest now, O monarch, even as those two best of kings, viz., Mandhatri
+and Amvarisha, regarded by all the lords of earth, did in former days.
+Protecting thy subjects righteously, govern the goddess Earth with her
+mountains and forests and islands. Do not, O king, become cheerless.
+Adore the gods in diverse sacrifices. Fight thy foes. Make gifts of
+wealth and clothes and other objects of enjoyment unto the Brahmanas, O
+best of kings!"'"
+
+
+
+SECTION XV
+
+"Vaisampayana said, 'Hearing these words of Yajnasena's daughter, Arjuna
+once more spoke, showing proper regard for his mighty-armed eldest
+brother of unfading glory.
+
+"'Arjuna said, "The man armed with the rod of chastisement governs all
+subjects and protects them. The rod of chastisement is awake when all
+else is sleep. For this, the wise have characterised the rod of
+chastisement to be Righteousness itself. The rod of chastisement protects
+Righteousness and Profit. It protects also, O king! For this, the rod of
+chastisement is identified with the triple objects of life. Corn and
+wealth are both protected by the rod of chastisement. Knowing this, O
+thou that art possessed of learning, take up the rod of chastisement and
+observe the course of the world. One class of sinful men desist from sin
+through fear of the rod of chastisement in the king's hands. Another
+class desist from similar acts through fear of Yama's rod, and yet
+another from fear of the next world. Another class of persons desist from
+sinful acts through fear of society. Thus, O king, in this world, whose
+course is such, everything is dependent on the rod of chastisement.
+There is a class of persons who are restrained by only the rod of
+chastisement from devouring one another. If the rod of chastisement did
+not protect people, they would have sunk in the darkness of hell. The rod
+of chastisement (danda) has been so named by the wise because it
+restrains the ungovernable and punishes the wicked. The chastisement of
+Brahmanas should be by word of mouth; of Kshatriyas, by giving them only
+that much of food as would suffice for the support of life; of Vaisyas,
+by the imposition of fines and forfeitures of property, while for Sudras
+there is no punishment.[34] For keeping men awake (to their duties) and
+for the protection of property, ordinances, O king, have been established
+in the world, under the name of chastisement (or punitive legislation).
+Thither where chastisement, of dark complexion and red eyes, stands in an
+attitude of readiness (to grapple with every offender) and the king is of
+righteous vision, the subjects never forget themselves. The Brahmacharin
+and the house-holder, the recluse in the forest and the religious
+mendicant, all these walk in their respective ways through fear of
+chastisement alone. He that is without any fear, O king, never performs a
+sacrifice. He that is without fear never giveth away. The man that is
+without any fear never desires to adhere to any engagement or compact.
+Without piercing the vitals of others, without achieving the most
+difficult feats and without staying creatures like a fisherman (slaying
+fish), no person can obtain great prosperity.[35] Without slaughter, no
+man has been able to achieve fame in this world or acquire wealth or
+subjects. Indra himself, by the slaughter of Vritra, became the great
+Indra. Those amongst the gods that are given to slaughtering others are
+adored much more by men. Rudra, Skanda, Sakra, Agni, Varuna, are all
+slaughterers. Kala and Mrityu and Vayu and Kuvera and Surya, the Vasus,
+the Maruts, the Sadhyas, and the Viswadevas, O Bharata, are all
+slaughterers. Humbled by their prowess, all people bend to those gods,
+but not to Brahman or Dhatri or Pushan at any time. Only a few men that
+are noble of disposition adore in all their acts those among the gods
+that are equally disposed towards all creatures and that are
+self-restrained and peaceful. I do not behold the creature in this world
+that supports life without doing any act of injury to others. Animals
+live upon animals, the stronger upon the weaker. The mongoose devours
+mice; the cat devours the mongoose; the dog devours the cat; the dog
+again is devoured by the spotted leopard. Behold all things again are
+devoured by the Destroyer when he comes! This mobile and immobile
+universe is food for living creatures. This has been ordained by the
+gods. The man of knowledge, therefore, is never stupefied at it. It
+behoveth thee, O great king, to become that which thou art by birth.
+Foolish (Kshatriyas) alone, restraining wrath and joy take refuge in the
+woods. The very ascetics cannot support their lives without killing
+creatures. In water, on earth, and fruits, there are innumerable
+creatures. It is not true that one does not slaughter them. What higher
+duty is there than supporting one's life?[36] There are many creatures
+that are so minute that their existence can only be inferred. With the
+falling of the eyelids alone, they are destroyed. There are men who
+subduing wrath and pride betake themselves to ascetic courses of life and
+leaving village and towns repair to the woods. Arrived there, those men
+may be seen to be so stupefied as to adopt the domestic mode of life once
+more. Others may be seen, who (in the observance of domesticity) tilling
+the soil, uprooting herbs, cutting off trees and killing birds and
+animals, perform sacrifices and at last attain to heaven. O son of Kunti,
+I have no doubt in this that the acts of all creatures become crowned
+with success only when the policy of chastisement is properly applied. If
+chastisement were abolished from the world, creatures would soon be
+destroyed. Like fishes in the water, stronger animals prey on the weaker.
+This truth was formerly spoken by Brahmana himself, viz., that
+chastisement, properly applied upholds creatures. Behold, the very fires,
+when extinguished, blaze up again, in fright, when blown. This is due to
+the fear of force or chastisement. If there were no chastisement in the
+world distinguishing the good from the bad, then the whole world would
+have been enveloped in utter darkness and all things would have been
+confounded. Even they that are breakers of rules, that are atheists and
+scoffers of the Vedas, afflicted by chastisement, soon become disposed to
+observe rules and restrictions.[37] Everyone in this world is kept
+straight by chastisement. A person naturally pure and righteous is
+scarce. Yielding to the fear of chastisement, man becomes disposed to
+observe rules and restraints. Chastisement was ordained by the Creator
+himself for protecting religion and profit, for the happiness of all the
+four orders, and for making them righteous and modest. If chastisement
+could not inspire fear, then ravens and beasts of prey would have eaten
+up all other animals and men and the clarified butter intended for
+sacrifice. If chastisement did not uphold and protect, then nobody would
+have studied the Vedas, nobody would have milked a milch cow, and no
+maiden would have married.[38] If chastisement did not uphold and
+protect, then ravage and confusion would have set in on every side, and
+all barriers would have been swept away, and the idea of property would
+have disappeared. If chastisement did not uphold and protect, people
+could never duly perform annual sacrifices with large presents. If
+chastisement did not uphold and protect, no one, to whatever mode of life
+he might belong, would observe the duties of that mode as declared (in
+the scriptures), and no one would have succeeded in acquiring
+knowledge.[39] Neither camels, nor oxen, nor horses, nor mules, nor
+asses, would, even if yoked thereto, drag cars and carriages, if
+chastisement did not uphold and protect. Upon chastisement depend all
+creatures. The learned, therefore, say that chastisement is the root of
+everything. Upon chastisement rests the heaven that men desire, and upon
+it rests this world also. Thither where foe-destroying chastisement is
+well applied, no sin, no deception, and no wickedness, is to be seen. If
+the rod of chastisement be not uplifted, the dog will lick the
+sacrificial butter. The crow also would take away the first (sacrificial)
+offering, if that rod were not kept uplifted. Righteously or
+unrighteously, this kingdom hath now become ours. Our duty now is to
+abandon grief. Do thou, therefore, enjoy it and perform sacrifices. Men
+that are fortunate, living with their dear wives (and children), eat good
+food, wear excellent clothes, and cheerfully acquire virtue. All our
+acts, without doubt, are dependent on wealth; that wealth again is
+dependent on chastisement. Behold, therefore, the importance of
+chastisement. Duties have been declared for only the maintenance of the
+relations of the world. There are two things here, viz., abstention from
+injury and injury prompted by righteous motives. Of these two, that is
+superior by which righteousness may be acquired.[40] There is no act that
+is wholly meritorious, nor any that is wholly wicked. Right or wrong, in
+all acts, something of both is seen. Subjecting animals to castration,
+their horns again are cut off. They are then made to bear weights, are
+tethered, and chastised. In this world that is unsubstantial and rotten
+with abuses and rendered painful, O monarch, do thou practise the ancient
+customs of men, following the rules and analogies cited above. Perform
+sacrifices, give alms, protect thy subjects, and practise righteousness.
+Slay thy foes, O son of Kunti, and protect thy friends. Let no
+cheerlessness be thine, O king, while slaying foes. He that does it, O
+Bharata, does not incur the slightest sin. He that takes up a weapon and
+slays an armed foe advancing against him, does not incur the sin of
+killing a foetus, for it is the wrath of the advancing foe that provokes
+the wrath of the slayer. The inner soul of every creature is incapable of
+being slain. When the soul is incapable of being slain, how then can one
+be slain by another? As a person enters a new house, even so a creature
+enters successive bodies. Abandoning forms that are worn out, a creature
+acquires new forms. People capable of seeing the truth regard this
+transformation to be death."'"
+
+
+
+SECTION XVI
+
+"Vaisampayana said, 'After the conclusion of Arjuna's speech, Bhimasena of
+great wrath and energy, mustering all his patience, said these words unto
+his eldest brother, "Thou art, O monarch, conversant with all duties.
+There is nothing unknown to thee. We always wish to imitate thy conduct,
+but, alas, we cannot do it!--'I will not say anything! I will not say
+anything!'--Even this is what I had wished! Impelled, however, by great
+grief I am constrained to say something. Listen to these words of mine, O
+ruler of men! Through the stupefaction of thy faculties, everything is
+endangered, and ourselves are being made cheerless and weak. How is it
+that thou that art the ruler of the world, thou that art conversant with
+all branches of knowledge, sufferest thy understanding to be clouded, in
+consequence of cheerlessness, like a coward? The righteous and
+unrighteous paths of the world are known to thee. There is nothing
+belonging either to the future or the present that is also unknown to
+thee, O puissant one! When such is the case, O monarch, I will indicate,
+O ruler of men, the reasons in favour of your assuming sovereignty.
+Listen to me with undivided attention. There are two kinds of diseases,
+viz., physical and mental. Each springs from the other. None of them can
+be seen existing independently. Without doubt, mental diseases spring
+from physical ones. Similarly physical diseases spring from mental ones.
+This is the truth. He that indulgeth in regrets on account of past
+physical or mental woes, reapeth woe from woe and suffereth double woe.
+Cold, heat, and wind,--these three are the attributes of the body.[41]
+Their existence in harmony is the sign of health. If one of the three
+prevails over the rest, remedies have been laid down. Cold is checked by
+heat, and heat is checked by cold. Goodness, passion, and darkness are
+the three attributes of the mind. The existence of these three in harmony
+is the sign of (mental) health. If one of these prevails over the rest,
+remedies have been prescribed. Grief is checked by joy, and joy is
+checked by grief. One, living in the present enjoyment of this, wishes to
+recollect his past woes. Another, living in the present suffering of woe,
+wishes to recollect his past bliss. Thou, however, wert never sad in
+grief or glad in bliss.[42] Thou shouldst not, therefore, use thy memory
+for becoming sad during times of bliss, or glad during times of woe. It
+seems that Destiny is all-powerful. Or, if it be thy nature, in
+consequence of which thou art thus afflicted, how is it that it does not
+behove thee to recollect the sight thou sawest before, viz., the
+scantily-clad Krishna dragged, while in her season, before the
+assembly.[43] Why does it not behove thee to recollect our expulsion from
+the (Kuru) city and our exile (into the woods) dressed in deerskins, as
+also our living in the great forests? Why hast thou forgotten the woes
+inflicted by Jatasura, the battle with Chitrasena, and the distress
+suffered at the hands of the Sindhu king? Why hast thou forgotten the
+kick received by the princess Draupadi from Kichaka while we were living
+in concealment? A fierce battle, O chastiser of foes, like that which
+thou hast fought with Bhishma and Drona is now before thee, to be fought
+(however) with thy mind alone. Indeed, that battle is now before thee in
+which there is no need of arrows, of friends, of relatives and kinsmen,
+but which will have to be fought with thy mind alone. If thou givest up
+thy life-breath before conquering in this battle, then, assuming another
+body, thou shalt have to fight these very foes again.[44] Therefore,
+fight that battle this very day, O bull of Bharata's race, disregarding
+the concerns of thy body, and aided by thy own acts, conquer and identify
+with thy mind's foe.[45] If thou canst not win that battle, what wilt be
+thy condition? On the other hand, by winning it, O monarch, thou shalt
+have attained the great end of life. Applying thy intellect to this, and
+ascertaining the right and the wrong paths of creatures, follow thou the
+course adopted by thy sire before thee and govern properly thy kingdom.
+By good luck, O king, the sinful Duryodhana hath been slain with all his
+followers. By good luck, thou too hast attained to the condition of
+Draupadi's locks.[46] Perform with due rites and profuse presents the
+horse-sacrifice. We are thy servants, O son of Pritha, as also Vasudeva
+of great energy!"'"
+
+
+
+SECTION XVII
+
+"'Yudhishthira said, "Discontent, heedless attachment to earthly goods,
+the absence of tranquillity, might, folly, vanity, and anxiety,--affected
+by these sins, O Bhima, thou covetest sovereignty. Freed from desire,
+prevailing over joy and grief and attaining to tranquillity, strive thou
+to be happy. That peerless monarch who will govern this unbounded earth,
+will have but one stomach. Why dost thou then applaud this course of
+life? One's desires, O bull of Bharata's race, are incapable of being
+filled in a day, or in many months. Desire, which is incapable of
+gratification, cannot, indeed, be fitted in course of one's whole life.
+Fire, when fed with fuel, blazeth forth; when not so fed, it is
+extinguished. Do thou, therefore, extinguish with little food the fire in
+thy stomach when it appears. He that is bereft of wisdom seeks much food
+for his stomach. Conquer thy stomach first. (Thou shalt then be able to
+conquer the Earth). The earth being conquered, that which is for thy
+permanent good will then be won by thee. Thou applaudest desires and
+enjoyments and prosperity. They, however, that have renounced all
+enjoyments and reduced their bodies by penances, attain to regions of
+beatitude. The acquisition and preservation of kingdom is attended with
+both righteousness and unrighteousness. The desire for them exists in
+thee. Free thyself, however, from thy great burthens, and adopt
+renunciation. The tiger, for filling one stomach of his, slaughters many
+animals. Other animals destitute of strength and moved by covetousness
+live upon the tiger's prey.[47] If kings, accepting earthly possessions,
+practise renunciation, they can never have contentment. Behold the loss
+of understanding that is noticeable in them. As a matter of fact,
+however, they who subsist on leaves of trees, or use two stones only or
+their teeth alone for husking their grain, or live upon water only or air
+alone, succeed in conquering hell.[48] That king who rules this wide
+unbounded earth, and that person who regards gold and pebbles equally,
+amongst these two, the latter is said to have attained the object of his
+life and not the former. Depending, therefore, upon that which is the
+eternal refuge of joy both here and hereafter, cease thou to act and hope
+with respect to thy wishes and cease to bear attachment to them. They
+that have given up desire and enjoyment have never to grieve. Thou,
+however, grievest for enjoyments.[49] Discarding desire and enjoyment,
+thou mayst succeed in liberating thyself from false speech.[50] There are
+two well-known paths (for us), viz., the path of the Pitris and the path
+of the gods. They that perform sacrifices go by the Pitri-path, while
+they that are for salvation, go by the god-path.[51] By penances, by
+Brahmacharya, by study (of the Vedas), the great Rishis, casting off
+their bodies, proceeded to regions that are above the power of Death.
+Worldly enjoyments have been styled as bonds. They have also been called
+Action. Liberated from those two sins (viz., bonds and action), one
+attains to the highest end. Mention is made of a verse sung (of old) by
+Janaka who was freed from the pairs of opposites, liberated from desire
+and enjoyments, and observant of the religion of Moksha. That verse runs
+thus: 'My treasures are immense, yet I have nothing! If again the whole
+of Mithila were burnt and reduced to ashes, nothing of mine will be
+burnt!' As a person on the hill-top looketh down upon men on the plain
+below, so he that has got up on the top of the mansion of knowledge,
+seeth people grieving for things that do not call for grief. He, however,
+that is of foolish understanding, does not see this. He who, casting his
+eyes on visible things, really seeth them, is said to have eyes and
+understanding. The faculty called understanding is so called because of
+the knowledge and comprehension it gives of unknown and incomprehensible
+things. He who is acquainted with the words of persons that are learned,
+that are of cleansed souls, and that have attained to a state of Brahma,
+succeeds in obtaining great honours. When one seeth creatures of infinite
+diversity to be all one and the same and to be but diversified emanations
+from the same essence, one is then said to have attained Brahma.[52]
+Those who reach this high state of culture attain to that supreme and
+blissful end, and not they who are without knowledge, or they who are of
+little and narrow souls, or they who are bereft of understanding, or they
+who are without penances. Indeed, everything rests on the (cultivated)
+understanding!"'"
+
+
+
+SECTION XVIII
+
+"Vaisampayana said, 'When Yudhishthira, after saying these words, became
+silent, Arjuna, afflicted by that speech of the king, and burning with
+sorrow and grief, once more addressed his eldest brother, saying, "People
+recite this old history, O Bharata, about the discourse between the ruler
+of the Videhas and his queen. That history has reference to the words
+which the grief-stricken spouse of the ruler of the Videhas had said to
+her lord when the latter, abandoning his kingdom, had resolved to lead a
+life of mendicancy. Casting off wealth and children and wives and
+precious possessions of various kinds and the established path for
+acquiring religious merit and fire itself,[53] King Janaka shaved his
+head (and assumed the garb of a mendicant). His dear spouse beheld him
+deprived of wealth, installed in the observance of the vow of mendicancy,
+resolved to abstain from inflicting any kind of injury on others, free
+from vanity of every kind, and prepared to subsist upon a handful of
+barley fallen off from the stalk and to be got by picking the grains from
+crevices in the field. Approaching her lord at a time when no one was
+with him, the queen, endued with great strength of mind, fearlessly and
+in wrath, told him these words fraught with reason: 'Why hast thou
+adopted a life of mendicancy, abandoning thy kingdom full of wealth and
+corn? A handful of fallen off barley cannot be proper for thee. Thy
+resolution tallies not with thy acts,[54] since abandoning thy large
+kingdom thou covetest, O king, a handful of grain! With this handful of
+barley, O king, wilt thou succeed in gratifying thy guests, gods, Rishis
+and Pitris? This thy labour, therefore, is bootless. Alas, abandoned by
+all these, viz., gods, guests, and Pitris, thou leadest a life, of
+wandering mendicancy, O king, having cast off all action. Thou wert,
+before this, the supporter of thousands of Brahmanas versed in the three
+Vedas and of many more besides. How canst thou desire to beg of them thy
+own food today? Abandoning thy blazing prosperity, thou castest thy eyes
+around like a dog (for his food). Thy mother hath today been made sonless
+by thee, and thy spouse, the princess of Kosala, a widow. These helpless
+Kshatriyas, expectant of fruit and religious merit, wait upon thee,
+placing all their hopes on thee. By killing those hopes of theirs, to
+what regions shalt thou go, O king, especially when salvation is doubtful
+and creatures are dependent on actions?[55] Sinful as thou art, thou hast
+neither this world nor the other, since thou wishest to live, having cast
+off thy wedded wife?[56] Why, indeed, dost thou lead a life of wandering
+mendicancy, abstaining from all actions, after having abandoned garlands
+and perfumes and ornaments and robes of diverse kinds? Having been, as it
+were, a large and sacred lake unto all creatures, having been a mighty
+tree worthy of adoration and granting its shelter unto all, alas, how
+canst thou wait upon and worship others? If even an elephant desists from
+all work, carnivorous creatures coming in packs and innumerable worms
+would eat it up. What need be said of thyself that art so powerless?[57]
+How couldst thy heart be set on that mode of life which recommends an
+earthen pot, and a triple-headed stick, and which forces one to abandon
+his very clothes and which permits the acceptance of only a handful of
+barley after abandonment of everything? If, again, thou sayest that a
+kingdom and a handful of barley are the same to thee, then why dost thou
+abandon the former! If, again, a handful of barley becomes an object of
+attachment with thee, then, thy original resolution (of abandoning
+everything) falls to the ground. If, again, thou canst act up to thy
+resolution of abandoning everything, then who am I to thee, who art thou
+to me, and what can be thy grace to me?[58] If thou beest inclined to
+grace, rule then this Earth! They that are desirous of happiness but are
+very poor and indigent and abandoned by friends may adopt renunciation.
+But he who imitates those men by abandoning palatial mansions and beds
+and vehicles and robes and ornaments, acts improperly, indeed. One always
+accepts gifts made by others; another always makes gifts. Thou knowest
+the difference between the two. Who, indeed, of these two shouldst be
+regarded the superior? If a gift be made to one who always accepts gifts,
+or to one that is possessed of pride, that gift becomes bootless like the
+clarified butter that is poured upon a forest-conflagration.[59] As a
+fire, O king, never dies till it has consumed all that has been thrown
+into it, even so a beggar can never be silenced till he receives a
+donative. In this world, the food that is given by a charitable person is
+the sure support of the pious. If, therefore, the king does not give
+(food) where will the pious that are desirous of salvation go?[60] They
+that have food (in their houses) are house-holders. Mendicants are
+supported by them. Life flows from food. Therefore, the giver of food is
+the giver of life. Coming out from among those that lead a domestic mode
+of life, mendicants depend upon those very persons from whom they come.
+Those self-restrained men, by doing this, acquire and enjoy fame and
+power. One is not to be called a mendicant for his having only renounced
+his possessions, or for his having only adopted a life of dependence on
+eleemosynary charity. He who renounces the possessions and pleasures of
+the world in a sincere frame of mind is to be regarded a true
+mendicant.[61] Unattached at heart, though attached in outward show,
+standing aloof from the world, having broken all his bonds, and regarding
+friend and foe equally, such a man, O king, is regarded to be
+emancipated! Having shaved their heads clean and adopted the brown robe,
+men may be seen to betake themselves to a life of wandering mendicancy,
+though bound by various ties and though ever on the lookout for bootless
+wealth. They who, casting off the three Vedas, their usual occupations,
+and children, adopt a life of mendicancy by taking up the triple-headed
+crutch and the brown robe, are really persons of little understanding.
+Without having cast off anger and other faults, the adoption of only the
+brown robe, know, O king, is due to the desire of earning the means of
+sustenance. Those persons of clean-shaven heads that have set up the
+banner of virtue, have this only (viz., the acquisition of sustenance)
+for their object in life. Therefore, O king, keeping thy passions under
+control, do thou win regions of bliss hereafter by supporting them that
+are truly pious amongst men of matted locks or clean-shaven heads, naked
+or clad in rags, or skins or brown robes. Who is there that is more
+virtuous than he who maintains his sacred fire, who performs sacrifices
+with presents of animals and Dakshina, and who practises charity day and
+night?'"
+
+"'Arjuna continued, "King Janaka is regarded to have been a truth-knowing
+person in this world. Even he, in this matter (viz., the ascertainment of
+duty) had become stupefied. Do not yield to stupefaction! Even thus the
+duties of Domesticity are observed by persons practising charity. By
+abstaining from injuries of all kinds, by casting off desire and wrath,
+by being engaged in protecting all creatures, by observing the excellent
+duty of charity, and lastly by cherishing superiors and persons of age,
+we shall succeed in attaining such regions of bliss as we like. By duly
+gratifying gods, guests, and all creatures, by worshipping Brahmanas, and
+by truthfulness of speech, we shall certainly attain to desirable regions
+of bliss."'"
+
+
+
+SECTION XIX
+
+"'Yudhishthira said, "I am conversant with both the Vedas and the
+scriptures that lead to the attainment of Brahma. In the Vedas there are
+precepts of both kinds, viz., those that inculcate action and those that
+inculcate renouncement of action. The scriptures are confounding and
+their conclusions are based upon reasons. The truth, however, that is in
+the Mantras, is duly known to me. Thou art conversant only with weapons
+and observant of the practices of heroes. Thou art unable to understand
+truly the sense of the scriptures. If thou wert really acquainted with
+duty, then thou couldst have understood that words such as these ought
+not to have been addressed to me by even one possessed of the clearest
+insight into the meaning of the scriptures and acquainted with the truths
+of religion. That, however, which thou hast said unto me, induced by
+fraternal affection, has been fit and proper, O son of Kunti! I am, for
+that, pleased with thee, O Arjuna! There is no one equal to thee in the
+three worlds in all duties connected with battle and in skill in respect
+of diverse kinds of acts. Thou mayst, therefore, speak of the subtleties
+connected with those subjects,--subtleties, that is, that are
+impenetrable by others. It behoveth thee not, however, O Dhananjaya, to
+doubt my intelligence. Thou art conversant with the science of battle,
+but thou hast never waited upon the aged. Thou knowest not the
+conclusions arrived at by those that have studied the subject in brief
+and detail. Even this is the conclusion of intelligent men whose
+understanding are bent on achieving salvation, viz., that amongst ascetic
+penances, renunciation, and knowledge of Brahma, the second is superior
+to the first, and the third is superior to the second. This, however,
+that thou thinkest, viz., that there is nothing superior to wealth, is an
+error. I will convince thee of it, so that wealth may not again appear to
+thee in that light. All men that are righteous are seen to be devoted to
+ascetic penances and the study of the Vedas. The Rishis also, that have
+many eternal regions for them, have the merit of penances. Others
+possessed of tranquillity of soul, having no enemies, and dwelling in the
+woods, have, through penances and study of the Vedas, proceeded to
+heaven. Pious men, by restraining desire for worldly possessions, and
+casting off that darkness which is born of folly, proceed northward
+(i.e., by luminous paths) to the regions reserved for practisers of
+renunciation. The path that lies to the south and that leads to regions
+of light (i.e., lunar regions), are reserved for men devoted to action.
+These are attained by persons subject to birth and death. That end,
+however, which persons desirous of salvation have before their eyes, is
+indescribable. Yoga is the best means for attaining to it. It is not easy
+to explain it (to thee). Those that are learned live, reflecting on the
+scriptures from desire of finding what is unreal. They are, however,
+often led away to this and to that in the belief that the object of their
+search exists in this and that. Having mastered, however, the Vedas, the
+Aranyakas, and the other scriptures, they miss the real, like men failing
+to find solid timber in an uprooted banana plant. Some there are who,
+disbelieving in its unity, regard the Soul, that dwells in this physical
+frame consisting of the five elements, to be possessed of the attributes
+of desire and aversion (and others).[62] Incapable of being seen by the
+eye, exceedingly subtle, and inexpressible by words, it revolves in a
+round (of re-births) among the creatures of the earth, keeping before it
+that which is the root of action.[63] Having made the Soul advance
+towards itself which is the spring of every kind of blessedness, having
+restrained all desires of the mind, and having cast off all kinds of
+action, one may become perfectly independent and happy. When there is
+such a path that is trod by the righteous and that is attainable by
+Knowledge, why, O Arjuna, dost thou applaud wealth which is full of every
+kind of calamity? Men of olden times that were conversant with the
+scriptures, O Bharata,--men that were always engaged in gifts and
+sacrifice and action, were of this opinion, O Bharata! There are some
+fools who, accomplished in the science of argumentation, deny the
+existence of the Soul, in consequence of the strength of their
+convictions of a previous life. It is very difficult to make them accept
+this truth about final emancipation.[64] Those wicked men, though
+possessed of great learning, travel all over the earth, making speeches
+in assemblies, and deprecating the true doctrine about emancipation. O
+Partha, who else will succeed in understanding that which we do not
+understand? Indeed, (as those men cannot understand the true meaning of
+the scriptures), similarly they cannot succeed in knowing those wise and
+pious persons that are truly great and that have deep acquaintance with
+the scriptures. O son of Kunti, men acquainted with truth obtain Brahma
+by asceticism and intelligence, and great happiness by renunciation."'"
+
+
+
+SECTION XX
+
+"Vaisampayana said, 'After Yudhishthira had stopped, the great ascetic
+Devasthana, possessed of eloquence, said these words, fraught with
+reason, unto the king.
+
+"'Devasthana said, "Phalguna has told thee that there is nothing superior
+to wealth. I shall discourse to thee on that subject. Listen to me with
+undivided attention. O Ajatasatru, thou hast righteously won the earth.
+Having won her, it behoves thee not, O king, to abandon her without
+cause. Four modes of life are indicated in the Vedas. Do thou, O king,
+duly pass through them, one after another. At present thou shouldst,
+therefore, perform great sacrifices with profuse presents. Amongst the
+very Rishis, some are engaged in the sacrifice represented by Vedic
+study, and some in that presented by knowledge. Therefore, O Bharata,
+thou must know that the very ascetics also are addicted to action. The
+Vaikhanasas, however, are said to preach that he who does not seek for
+wealth is superior to him that seeks for it.[65] I think that he who
+would follow that precept would incur many faults. Men collect together
+diverse things (for the performance of sacrifices) simply because of the
+(Vedic) ordinance. He who, tainted by his own understanding, giveth away
+wealth to an undeserving person without giving it to the deserving, doth
+not know that he incurs the sin of killing a foetus.[66] The exercise of
+the duty of charity after discriminating the deserving from the
+undeserving is not easy. The Supreme Ordainer created wealth for
+sacrifice, and He created man also for taking care of that wealth and for
+performing sacrifice. For this reason the whole of one's wealth should be
+applied to sacrifice. Pleasure would follow from it as a natural
+consequence. Possessed of abundant energy, Indra, by the performance of
+diverse sacrifices with profuse gifts of valuables, surpassed all the
+gods. Having got their chiefship by that means, he shineth in heaven.
+Therefore, everything should be applied to sacrifices. Clad in
+deer-skins, the high-souled Mahadeva, having poured his own self as a
+libation in the sacrifice called Sarva, became the first of gods, and
+surpassing all creatures in the universe and prevailing over them by
+means of that achievement, shines in resplendence. King Marutta, the son
+of Avikshit, by the profusion of his wealth, vanquished Sakra himself,
+the chief of the gods. In the great sacrifice he performed, all the
+vessels were of gold, and Sree herself came in person. Thou hast heard
+that the great king Harischandra, having performed sacrifices, earned
+great merit and great happiness. Though a man, he nevertheless vanquished
+Sakra by his wealth. For this reason everything should be applied to
+sacrifice."'"
+
+
+
+SECTION XXI
+
+"'Devasthana said, "In this connection is cited an old history, viz., the
+discourse that Vrihaspati, asked by Indra, delivered unto him. Vrihaspati
+said, 'Contentment is the highest heaven, contentment is the highest
+bliss. There is nothing higher than contentment. Contentment stands as
+the highest. When one draws away all his desires like a tortoise drawing
+in all its limbs, then the natural resplendence of his soul soon manifests
+itself. When one does not fear any creature, nor any creature is
+frightened at one, when one conquers one's desire and aversion, then is
+one said to behold one's soul. When one, indeed, in word and thought,
+seeks to injure nobody and cherishes no desire, one is said to attain to
+Brahma. Thus, O son of Kunti, whatever religion is followed by creatures,
+they obtain corresponding fruits. Awaken thyself by this consideration, O
+Bharata![67] Some praise Peacefulness, some praise Exertion; some there
+are that praise Contemplation; and some praise both Peacefulness and
+Exertion.[68] Some praise sacrifice; others, renunciation. Some praise
+gifts; others, acceptance. Some, abandoning everything, live in silent
+meditation. Some praise sovereignty and the cherishing of subjects,
+after slaying, cutting and piercing (foes). Some are for passing their
+days in retirement. Observing all this, the conclusion of the learned is
+that that religion which consists in not injuring any creature is worthy
+of the approbation of the righteous. Abstention from injury, truthfulness
+of speech, justice, compassion, self-restraint, procreation (of
+offspring) upon one's own wives, amiability, modesty, patience,--the
+practice of these is the best of a religions as said by the self-create
+Manu himself. Therefore, O son of Kunti, do thou observe this religion
+with care. That Kshatriya, who, conversant with the truths or royal
+duties, takes sovereignty upon himself, restraining his soul at all
+times, equally regarding that which is dear and that which is not, and
+subsisting upon the remains of sacrificial feasts, who is engaged in
+restraining the wicked and cherishing the righteous, who obliges his
+subjects to tread in the path of virtue and who himself treads in that
+path, who at last transmits his crown to his son and betakes himself to
+the woods, there to live on the products of the wilderness and act
+according to the ordinances or the Vedas after having cast off all
+idleness, that Kshatriya who conducts himself thus, conforming in
+everything to the well-known duties of kings, is sure to obtain excellent
+fruits in both this world and the next. That final emancipation, of which
+thou speakest, is exceedingly difficult to obtain, and its pursuit is
+attended with many impediments. They that adopt such duties and practise
+charity and ascetic penances, that are possessed of the quality of
+compassion and are freed from desire and wrath, that are engaged in
+ruling their subjects with righteousness and fighting for the sake of
+kine and Brahmanas, attain hereafter to a high end. For the Rudras with
+the Vasus and the Adityas, O scorcher of foes, and the Sadhyas and hosts
+of kings adopt this religion. Practising without heedlessness the duties
+inculcated by that religion, they attain to heaven through those acts of
+theirs.'"'"
+
+
+
+SECTION XXII
+
+"Vaisampayana said, 'After this, Arjuna once more addressed his eldest
+brother of unfading glory, viz., king Yudhishthira of cheerless heart,
+and said these words: "O thou that art conversant with every kind of
+duty, having by the practice of Kshatriya duties obtained sovereignty
+that is so very difficult of acquisition, and having conquered all thy
+foes, why dost thou burn in grief? O king, as regards Kshatriyas, death
+in battle is regarded more meritorious for them than the performance of
+diverse sacrifices. It is so declared in the ordinance that lays down the
+duties of Kshatriyas. Penances and Renunciation are the duties of
+Brahmanas. Even this is the ordinance (affecting the two orders) about
+the next world. Indeed, O puissant one, death in battle is laid down for
+Kshatriyas. The duties of Kshatriyas are exceedingly fierce and are
+always connected with the use of weapons, and it has been laid down, O
+chief of the Bharatas, that they should, when the time comes, perish by
+weapons on the field of battle. The life of even a Brahmana, O king, that
+lives in the observance of Kshatriya duties, is not censurable, for
+Kshatriyas also have sprung from Brahmana. Neither Renunciation, nor
+Sacrifice, nor Penances, nor dependence on the wealth of others, O ruler
+of men, has been ordained for Kshatriyas. Thou art acquainted with all
+duties, and thou art of righteous soul, O bull of Bharata's race! Thou
+art a wise king, skilled in all acts. Thou canst distinguish what is
+right in this world from what is wrong. Casting off this cheerlessness by
+repentance, address thyself with a strong will to action. The heart of a
+Kshatriya especially is hard as thunder. Having by the exercise of
+Kshatriya duties vanquished thy foes and acquired empire without a thorn
+in its side, conquer thy soul, O ruler of men, and be engaged in the
+performance of sacrifices and the practice of charity. Indra himself,
+though a Brahmana, became a Kshatriya in his acts, and battled with his
+sinful kinsfolk for eight hundred and ten times. Those acts of his, O
+monarch, are adorable and worthy of praise. Through them he obtained, as
+we have heard, the chiefship of the gods. Do thou, therefore, O monarch,
+perform sacrifices with profuse presents even as Indra did, O ruler of
+men, and thereby free thyself from thy fever. Do not, O bull among
+Kshatriyas, grieve thus for what is past. They that have been slain have
+attained to the highest end, sanctified by weapons and agreeably to the
+ordinances of the Kshatriya religion. That which has happened was
+ordained to happen. Destiny, O tiger among kings, is incapable of being
+resisted."'"
+
+
+
+SECTION XXIII
+
+"Vaisampayana said, 'Thus addressed by Arjuna of curly hair, the Kuru king
+born of Kunti remained speechless. Then the island-born (Vyasa) said
+these words.
+
+"'Vyasa said, "The words of Arjuna, O amiable Yudhishthira, are true. The
+highest religion, as declared by the scriptures, depends on the duties of
+domesticity. Thou art acquainted with all duties. Do thou then duly
+practise the duties prescribed for thee (viz., the duties of
+domesticity). A life of retirement in the woods, casting off the duties
+of domesticity, has not been laid down for thee. The gods, Pitris,
+guests, and servants, all depend (for their sustenance) upon the person
+leading a life of domesticity. Do thou then support all these, O lord of
+the earth! Birds and animals and various other creatures, O ruler of men,
+are supported by men leading domestic lives. He, therefore, that belongs
+to that mode of life is superior (to all others). A life of domesticity
+is the most difficult of all the four modes of life. Do thou practise
+that mode of life then, O Partha, which is difficult of being practised
+by persons of unrestrained sense. Thou hast a good knowledge of all the
+Vedas. Thou hast earned great ascetic merit. It behoveth thee, therefore,
+to bear like an ox the burthen of thy ancestral kingdom. Penances,
+sacrifices, forgiveness, learning, mendicancy, keeping the senses under
+control, contemplation, living in solitude, contentment, and knowledge
+(of Brahma), should, O king, be striven after by Brahmanas to the best of
+their ability for the attainment of success. I shall now tell thee the
+duties of Kshatriyas. They are not unknown to thee. Sacrifice, learning,
+exertion, ambition,[69] wielding 'the rod of punishment,' fierceness,
+protection of subjects, knowledge of the Vedas, practise of all kinds of
+penances, goodness of conduct, acquisition of wealth, and gifts to
+deserving persons,--these, O king, well performed and acquired by persons
+of the royal order, secure for them both this world and the next, as
+heard by us. Amongst these, O son of Kunti, wielding the rod of
+chastisement has been said to be the foremost. Strength must always
+reside in a Kshatriya, and upon strength depends chastisement. Those
+duties that I have mentioned are, O king, the principal ones for
+Kshatriyas and contribute greatly to their success. Vrihaspati, in this
+connection, sang this verse: 'Like a snake devouring a mouse, the Earth
+devours a king that is inclined to peace and a Brahmana that is
+exceedingly attached to a life of domesticity.' It is heard again that
+the royal sage Sudyumna, only by wielding the rod of chastisement,
+obtained the highest success, like Daksha himself, the son of Prachetas."
+
+"'Yudhishthira said, "O holy one, by what acts did Sudyumna, that lord of
+the earth, obtain the highest success? I desire to hear the history of
+that king!"
+
+"'Vyasa said, "In this connection is cited this old history. There were
+two brothers, viz., Sankha and Likhita, of rigid vows. The two brothers
+had two separate dwellings both of which were beautiful. Situate by the
+bank of the stream called Vahuda, both of those residences were adorned
+with trees that were always burthened with flowers and fruits. Once on a
+time Likhita came to the residence of his brother Sankha. At that time,
+however, Sankha had gone out of his asylum on no fixed purpose. Arrived
+at the asylum of his brother, Likhita plucked many ripe fruits. Obtaining
+them the regenerate Likhita began to eat them without any qualms of
+conscience. While still employed in the act of eating, Sankha came back
+to his retreat. Beholding him eating, Sankha addressed his brother,
+saying, 'Whence have these fruits been obtained and for what reason art
+thou eating them?' Approaching his elder brother and saluting him,
+Likhita smilingly replied, saying, 'I have taken them even from this
+retreat.' Filled with great rage, Sankha said unto him, 'Thou hast
+committed theft by thyself taking these fruits. Go and approaching the
+king confess to him what thou hast done. Tell him, O best of kings, I
+have committed the offence of approaching what was not given to me.
+Knowing me for a thief and observing the duty of thy order, do thou soon
+inflict upon me, O ruler of men, the punishment of a thief.' Thus
+addressed, the highly blessed Likhita of rigid vows, at the command of
+his brother, proceeded to king Sudyumna. Hearing from his gate-keepers
+that Likhita had come, king Sudyumna, with his counsellors, advanced (for
+receiving the sage). Meeting him, the king addressed that foremost of all
+persons conversant with duties, saying, 'Tell me, O revered one, the
+reason of thy coming. Regard it as already accomplished.' Thus
+questioned, that regenerate sage said unto Sudyumna, 'Do thou promise
+first that thou wilt achieve it. It will then behove thee, after hearing
+me, to accomplish that promise. O bull among men, I ate some fruits that
+had not been given me by my elder brother. Do thou, O monarch, punish me
+for it without delay.' Sudyumna answered, 'If the king be regarded as
+competent to wield the rod of chastisement, he should be regarded, O bull
+among Brahmanas, as equally competent to pardon. Purified in respect of
+thy act, O thou of high vows, consider thyself as pardoned. Tell me now
+what other wishes thou hast. I shall certainly accomplish those commands
+of thine!'"
+
+"'Vyasa continued, "Thus honoured by the high-souled king, the regenerate
+sage Likhita, however, did not solicit him for any other favour. Then
+that ruler of the earth caused the two hands of the high-souled Likhita
+to be cut off, whereupon the latter, bearing the punishment, went away.
+Returning to his brother Sankha, Likhita, in great affection, said, 'It
+behoveth thee now to pardon this wretch that hath been duly punished (for
+what he did).' Sankha said, 'I am not angry with thee, nor hast thou
+injured me, O foremost of all persons conversant with duties. Thy virtue,
+however, had suffered a shock. I have rescued thee from that plight.
+Proceed without delay to the river Vahuda and gratify duly, with
+oblations of water, the gods, Rishis and the Pitris, and never again set
+thy heart on sin.' Hearing these words of Sankha, Likhita performed his
+ablutions in the sacred stream and set about for commencing the
+water-rite. Upon this, two hands, resembling two lotuses, appeared at the
+extremities of his stumps. Filled with wonder he came back to his brother
+and showed him the two hands. Sankha said unto him, 'All this has been
+accomplished by me through my penances. Do not be surprised at it.
+Providence hath been the instrument here.' Likhita answered, 'O thou of
+great splendour, why didst thou not purify me at first, when, O best of
+regenerate ones, such was the energy of thy penances?' Sankha said, 'I
+should not have acted otherwise. I am not thy chastiser. The ruler (who
+has punished thee) has been himself purified, as also thyself, along with
+the Pitris!'"
+
+"'Vyasa continued, "That king, O eldest son of Pandu, became eminent by
+this act and obtained the highest success like the lord Daksha himself!
+Even this is the duty of Kshatriyas, viz., the ruling of subjects. Any
+other, O monarch, would be regarded as a wrong path for them. Do not give
+way to grief. O best of all persons conversant with duty, listen to the
+beneficial words of this thy brother. Wielding the rod of chastisement, O
+king, is the duty of kings and not the shaving of the head."'"
+
+
+
+SECTION XXIV
+
+"Vaisampayana said, 'Once more the great sage Krishna-Dwaipayana said
+these words unto Ajatasatru, the son of Kunti: "Let these great
+car-warriors of abundant energy of mind, O monarch, let these brothers of
+thine, O Yudhishthira, the chief of the Bharatas, obtain those wishes of
+theirs that they cherished while dwelling in the woods. Rule thou the
+earth, O son of Pritha, like (another) Yayati, the son of Nahusha. Before
+now misery was yours while ye dwelt in the woods in the observance of
+ascetic penances. That misery is ended, O tiger among men! Enjoy
+happiness, therefore, for some time. Having O Bharata, earned and enjoyed
+religious merit and wealth and pleasure for some time with thy brothers,
+thou mayst then, O king, retire into the woods. Be freed first, O
+Bharata, from the debt thou owest to persons that may beg of thee, to the
+Pitris, and to the gods. Thou mayst then, O son of Kunti, practise all
+the other modes of life (that come afterwards). Do thou, O son of Kuru's
+race, perform the sacrifices of Sarvamedha and Aswamedha. Thou shalt then
+attain, O monarch, to the highest end hereafter. Installing thy brothers
+also in great sacrifices with plentiful presents (to the Brahmanas), thou
+shalt, O son of Pandu, acquire great fame. There is a saying, O tiger
+among men and best of the Kurus! Listen to it, for by acting according to
+it, O king, thou shalt not swerve from virtue. Those men only, O
+Yudhishthira, whose practices resemble those of robbers, cause a king by
+their counsels to take to a career of war and victory.[70] That king who,
+guided by considerations of place and time and moved by an understanding
+dependent on the scriptures, pardons even a number of robbers, incurs no
+sin. That king who, realising his tribute of a sixth, doth not protect
+his kingdom, taketh a fourth part of the sins of his kingdom.[71] Listen
+also to that by which a king may not swerve from virtue. By transgressing
+the scriptures (one incurs sin), while by obeying them one may live
+fearlessly. That king who, guided by an understanding based upon the
+scriptures and disregarding lust and wrath, behaves impartially, like a
+father, towards all his subjects, never incurs sin. O thou of great
+splendour, if a king, afflicted by destiny, fails to accomplish an act
+which he should, such failure would not be called a trespass. By force
+and policy should the king put down his foes. He must not suffer sin to
+be perpetrated in his kingdom but should cause virtue to be practised.
+Brave men, those that are respectable in their practices, they that are
+virtuous in their acts, they that are possessed of learning, O
+Yudhishthira, Brahmanas conversant with Vedic texts and rites, and men of
+wealth, should especially be protected. In determining suits and
+accomplishing religious acts, they that are possessed of great learning
+should alone be employed. A prudent king will never repose his confidence
+upon one individual, however accomplished. That king who does not protect
+his subjects, whose passions are ungovernable, who is full of vanity, who
+is stained with haughtiness and malice, incurs sin and earns the reproach
+of tyranny. If the subjects of a king, O monarch, waste away from want of
+protection and are afflicted by the gods and ground down by robbers, the
+sin of all this stains the king himself. There is no sin, O Yudhishthira,
+in doing an act with heartiness, after full deliberation, and
+consultation with men capable of offering good advice. Our tasks fail or
+succeed through destiny. If exertion, however, be applied, sin would not
+touch the king. I shall recite to thee, O tiger among kings, the story of
+what happened to an ancient king of the name of Hayagriva, O son of
+Pandu,--the story, viz., of the heroic Hayagriva of unstained deeds, who
+after having slain a large number of his foes in battle, was himself
+defeated and slain while without a follower by his side. Having achieved
+all that should be done for keeping foes under check and adopted all
+those foremost of means by which men may be protected, Hayagriva acquired
+great fame from the battles he fought and is now enjoying great bliss in
+heaven. Mangled by robbers with weapons, boldly fighting with them, and
+casting off his life in battle, the high-souled Hayagriva, ever attentive
+to his (kingly) duties, achieved the object of his life and is now
+enjoying great bliss in heaven. The bow was his (sacrificial) stake and
+the bowstring was the cord for tying the victims. Shafts constituted the
+smaller ladle and the sword the large one, and blood was the clarified
+butter that he poured. The car was the altar and the wrath he felt in
+battle was the fire, and the four foremost of steeds yoked unto his
+vehicle were the four Hotris. Having poured upon that sacrificial fire
+his foes as libations and then his own life-breaths at the completion of
+the sacrifice, that vigorous lion among kings, viz., Hayagriva, became
+freed from sin and is now sporting in the regions of the gods. Having
+protected his kingdom with policy and intelligence, the high-souled
+Hayagriva of resigned self and great strength of mind and accustomed to
+the performance of sacrifices filled all the worlds with his fame and is
+now sporting in the region of the gods.[72] Having obtained the merit
+dependent on the performance of sacrifices as also every kind of merit
+that is connected with human affairs, he wielded the rod of chastisement
+and ruled the Earth with vigour and without pride. For this the virtuous
+and high-souled Hayagriva is sporting in the region of the gods.[73]
+Possessed of learning, practising renunciation, actuated by faith, and
+full of gratitude, that king, having performed diverse acts, left this
+world of men and won the regions that are reserved for the intelligent
+and the wise and those that are of approved usages and behaviour and
+prepared to cast off their lives in battle. Having studied the Vedas well
+and the other scriptures also, having ruled his kingdom properly and
+caused all the four orders to adhere to their respective duties, the
+high-souled Hayagriva is sporting in joy in the regions of the gods. Having
+won many battles and cherished his subjects, having drunk the Soma juice
+in sacrifices and gratified the foremost of Brahmanas with presents and
+judiciously wielded the rod of chastisement over those placed under his
+sway and at last cast off his life in battle, that king is living happily
+in heaven. His life was worthy of every praise. Learned and honest men
+applaud it, deserving as it is of every applause. Having won heaven and
+acquired the regions reserved for heroes, that high-souled monarch of
+virtuous deeds became crowned with success."'"
+
+
+
+SECTION XXV
+
+"Vaisampayana said, 'Hearing the words of the Island-born Rishi and seeing
+Dhananjaya angry, Yudhishthira, the son of Kunti, saluted Vyasa and made
+the following answer.
+
+"'Yudhishthira said, "This earthly sovereignty and the diverse enjoyments
+(appertaining thereto) fail to give any joy to my heart. On the other
+hand, this poignant grief (consequent upon the loss of my kinsmen) is
+eating away its core. Hearing the lamentations of these women who have
+lost their heroic husbands and children, I fail to attain peace, O
+sage!"'
+
+"Vaisampayana continued, 'Thus addressed, the virtuous Vyasa that foremost
+of all persons conversant with Yoga, possessed of great wisdom and
+intimately acquainted with the Vedas, said unto Yudhishthira (the
+following words).
+
+"'Vyasa said, "No man can acquire anything by his own acts or by
+sacrifices and worship. No man can give anything to a fellow man. Man
+acquires everything through Time. The Supreme Ordainer has made the
+course of Time the means of acquisition. By mere intelligence or study of
+the scriptures, men, if Time be unfavourable, cannot acquire any earthly
+possession. Sometimes an ignorant fool may succeed in winning wealth.
+Time is the efficacious means for the accomplishment of all acts. During
+times of adversity, neither science, nor incantations, nor drugs, yield
+any fruits. In times, however, of prosperity, those very things, properly
+applied, become efficacious and bear success. By Time the winds blow
+violently; by Time the clouds become rain-charged; by Time tanks become
+adorned with lotuses of different kinds; by Time trees in the forest
+become decked with flowers. By Time nights become dark or lighted. By
+Time the Moon becomes full. If the Time for it does not come, trees do
+not bear flowers and fruits. If the Time for it does not come, the
+currents of rivers do not become fierce. Birds and snakes and deer and
+elephants and other animals never become excited when the Time for it
+does not come. If the Time for it does not come, women do not conceive.
+It is with Time that winter, and summer, and the rainy season come. If
+the Time for it does not come, no one is born and no one dies. If the
+Time does not come, the infant does not acquire power of speech. If the
+Time does not come, one does not acquire youth. It is with Time that the
+seed sown puts forth its sprouts. If the Time does not come, the Sun does
+not appear above the horizon, nor, when the Time for it does not come,
+does he repair to the Asta hills. If the Time for it does not come, the
+Moon does not wax nor wane, nor the ocean, with its high billows, rise
+and ebb. In this connection is instanced the old story recited, O
+Yudhishthira, by king Senajit in grief. The irresistible course of Time
+affects all mortals. All earthly things, ripened by Time, suffer
+destruction. Some, O king, slay some men. The slayers, again, are slain
+by others. This is the language of the world. Really, however, no one
+slays and no one is slain. Some one thinks men slay (their fellow-men).
+Another thinks men do not slay. The truth is that the birth and
+destruction of all creatures have been ordained to happen in consequence
+of their very nature. Upon the loss of one's wealth or the death of one's
+wife or son or sire, one cries out, saying 'Alas, what grief!' and
+dwelling upon that sorrow always enhances it. Why do you, like a foolish
+person, indulge in grief? Why do you grieve for them that are subject to
+grief?[74] Behold, grief is increased by indulgence as fear is by
+yielding to. This body even is not mine. Nothing in this earth is mine.
+Or, the things of this earth belong as much to others as to me. The wise,
+seeing this, do not suffer themselves to be deluded. There are thousands
+of causes for sorrow, and hundreds of causes for joy. These every day
+affect the ignorant only, but not him that is wise. These, in course of
+Time, become objects of affection or aversion, and appearing as bliss or
+woe revolve (as if in a wheel) for affecting living creatures. There is
+only sorrow in this world but no happiness. It is for this that sorrow
+only is felt. Indeed, sorrow springs from that affliction called desire,
+and happiness springs from the affliction called sorrow. Sorrow comes
+after happiness, and happiness after sorrow. One does not always suffer
+sorrow or always enjoy happiness. Happiness always ends in sorrow, and
+sometimes proceeds from sorrow itself. He, therefore, that desires
+eternal happiness must abandon both. When sorrow must arise upon the
+expiration of happiness, and happiness upon the expiration of sorrow, one
+should, for that, cast off, like a (snake-bit) limb of one's body, that
+from which one experiences sorrow or that heart-burning which is nurtured
+by sorrow or that which is the root of his anxiety.[75] Be it happiness
+or sorrow, be it agreeable or disagreeable, whatever comes should be
+borne with an unaffected heart. O amiable one, if thou abstainest, in
+even a slight measure, from doing what is agreeable to your wives and
+children, thou shalt then know who is whose and why so and for what. They
+that are highly stupid and they that are masters of their souls enjoy
+happiness here. They however, that occupy an intermediate place suffer
+misery. This, O Yudhishthira, is what Senajit of great wisdom said, that
+person who was conversant with what is good or bad in this world, with
+duties, and with happiness and misery. He who is grieved at other
+people's griefs can never be happy. There is no end of grief, and grief
+arises from happiness itself. Happiness and misery, prosperity and
+adversity, gain and loss, death and life, in their turn, wait upon all
+creatures. For this reason the wise man of tranquil soul should neither
+be elated with joy nor be depressed with sorrow. To be engaged in battle
+has been said to be the Sacrifice for a king; a due observance of the
+science of chastisement is his Yoga; and the gift of wealth in sacrifices
+in the form of Dakshina is his Renunciation. All these should be regarded
+as acts that sanctify him. By governing the kingdom with intelligence and
+policy, casting off pride, performing sacrifices, and looking at
+everything and all persons with kindness and impartiality, a high-souled
+king, after death, sports in the region of the gods. By winning battles,
+protecting his kingdom, drinking the Soma juice, advancing his subjects,
+wielding judiciously the rod of Chastisement, and casting off his body at
+last in fight, a king enjoys happiness in heaven. Having studied all the
+Vedas and the other scriptures duly, having protected the kingdom
+properly, and having caused all the four orders to adhere to their
+respective duties, a king becomes sanctified and finally sports in
+heaven. He is the best of kings whose conduct, even after his death, is
+applauded by the inhabitants of city and country and by his counsellors
+and friends."'"
+
+
+
+SECTION XXVI
+
+"Vaisampayana said, 'In this connection, the high-souled Yudhishthira said
+unto Arjuna these words fraught with reason. "Thou thinkest, O Partha,
+that there is nothing superior to wealth, and that the poor man can
+neither have heaven, nor happiness, nor the acquisition of his wishes.
+This, however, is not true. Many persons are seen that have been crowned
+with success through sacrifice in the shape of Vedic study. Many sages
+are seen by devotion to penances to have acquired eternal regions of
+bliss. They, O Dhananjaya, who always observe the practices of the Rishis
+by betaking themselves to Brahmacharya and who become acquainted with all
+duties, are regarded by the gods as Brahmanas. O Dhananjaya, thou
+shouldst always regard those Rishis that are devoted to the study of the
+Vedas and those that are devoted to the pursuit of true knowledge as
+persons that are truly virtuous. O son of Pandu, all our acts depend upon
+those that are devoted to the acquisition of true knowledge.[76] We know
+this to be the opinion of the Vaikhanasas, O puissant one! The Ajas, the
+Prishnis, the Sikatas, O Bharata, the Arunas, and the Kitavas, have all
+gone to heaven through the merit of Vedic study. By performing those
+acts, O Dhananjaya, that are indicated in the Vedas, viz., battle, study
+of the Vedas, sacrifices, the restraint of passion that is so difficult,
+one goes to heaven by the southern path of the Sun (Dakshinayana). I
+have, before this, told thee that those very regions belong to persons
+that are observant of (Vedic) acts. Thou shalt see, however, that the
+northern path (Uttarayana) is travelled by those that are devoted to Yoga
+penances. Those eternal and bright regions to which that path leads
+belong to men of Yoga. Of these two, the northern path is much applauded
+by those conversant with the Puranas. Thou shouldst know that one
+acquires heaven through contentment. From contentment springs great
+happiness. There is nothing higher than contentment. Unto the Yogin who
+has controlled wrath and joy, contentment is his high praise and success.
+In this connection is cited the discourse by Yayati of old. Listening to
+that discourse one may succeed in withdrawing all his desires like a
+tortoise drawing in all his limbs. When one cherishes no fear of
+anything, when one is not feared by anything, when one cherishes no
+desire, when one bears no hate, then is one said to have attained to the
+state of Brahma. When one does not bear sinfully towards any creature, in
+act, thought, or word, one is then said to have attained to Brahma. When
+one has controlled his pride and folly, and withdrawn himself from all
+attachments, it is then that that pious man of irradiated soul becomes
+fit for attaining to that salvation which consists in the annihilation of
+separate existence. Listen now to me with concentrated attention, O son
+of Pritha, as I say it unto thee. Some desire virtue; some, good conduct;
+and some wealth. One may desire wealth (as a means for the acquisition
+of virtue). The abandonment, however, of such desire would be better for
+him.[77] There are many faults attached to wealth and consequently to
+those religious acts that are performed with wealth. We have seen it with
+our own eyes. It behoveth thee also to see this. He that desires wealth
+finds it very difficult to abandon that which should by every means be
+abandoned. Good deeds are very rare in those that amass riches. It is
+said that wealth can never be acquired without injuring others, and that,
+when earned, it brings numerous troubles. A person of narrow heart,
+setting at naught the fear of repentance, commits acts of aggression
+towards others, tempted by even a little wealth, unconscious all the
+while of the sin of Brahmanicide that he incurs by his acts. Obtaining
+wealth which is so difficult of acquisition, one burns with grief if one
+has to give a portion of it to one's servants,--with grief, that is,
+which is equal to what one would feel if one is actually robbed by
+depredators. If, on the other hand, one does not part with one's wealth,
+obloquy becomes one's share. One, however, that has no wealth, never
+becomes the subject of censure. Withdrawn from all attachments, such a
+person can become happy in all respects by supporting life upon what
+little he may obtain as alms. No one, however, can be happy by the
+acquisition of wealth. In this connection certain verses relating to
+sacrifices are recited by persons conversant with ancient scriptures.
+Wealth was created by the Creator for the sake of sacrifices, and man was
+created by him for protecting that wealth and performing sacrifices. For
+this, all wealth should be applied to sacrifices. It is not proper that
+it should be spent for the gratification of desire of enjoyment. The
+Creator then confers wealth upon mortals for the sake of sacrifices. Know
+this, O son of Kunti, thou that art the foremost of all wealthy persons!
+It is for this that the wise think that wealth, without doubt, is
+nobody's on earth. One should perform sacrifices with it and give it away
+with a trustful heart. One should spend (in gift) what one has acquired,
+and not waste or spend it in gratifying one's desire of enjoyment. What
+use is there in amassing wealth when such proper objects exist in which
+to spend it? Those persons of little understanding that give away
+(wealth) unto men that have swerved from the duties of their order, have
+to subsist hereafter for a hundred years on ordure and dirt. That men
+give unto the undeserving and refrain from giving unto the deserving is
+due to inability to discriminate between the deserving and the
+undeserving. For this reason the practice of even the virtue of charity
+is difficult. These are the two faults connected with wealth even when
+acquired, viz., gift to an undeserving person and abstaining from giving
+unto him that is deserving."'"
+
+
+
+SECTION XXVII
+
+"'Yudhishthira said, "In consequence of the fall of Abhimanyu of tender
+years, of the sons of Draupadi, of Dhrishtadyumna, of Virata, of king
+Drupada, of Vasusena conversant with every duty, of the royal
+Dhrishtaketu, and of diverse other kings hailing from diverse regions, in
+battle, grief does not forsake my wretched self that am a slayer of
+kinsmen. Indeed, I am inordinately covetous of kingdom and am an
+exterminator of my own race. He upon whose breast and limbs I used to
+roll in sport, alas, that Ganga's son has been slain by me in battle
+through lust of sovereignty. When I beheld that lion among men, viz., our
+grandsire, assailed by Sikhandin and trembling and reeling in consequence
+of Partha's shafts that resembled thunder-bolts in energy, when I beheld
+his tall form pierced all over with blazing arrows and himself become
+weak like an aged lion, my heart was deeply pained. When I beheld that
+afflictor of hostile cars reel like a mountain summit and fall down
+strengthless on the terrace of his own vehicle with his face turned
+towards the east, my senses were stupefied. That scion of Kuru's race who
+with bow and shaft in hand had contended in fierce battle for many days
+with Rama himself of Bhrigu's line on the field sanctified by Kuru, that
+son of Ganga, that hero, who, at Baranasi, for the sake of brides, had,
+on a single car, challenged to battle the assembled Kshatriyas of the
+world, he who had burnt by the energy of his weapons that irresistible
+and foremost of kings, viz., Ugrayudha, alas, that hero has been caused
+by me to be slain in battle. Knowing full well that Sikhandin the prince
+of Panchala was his destroyer, that hero still refrained from slaying the
+prince with his shafts. Alas, such a magnanimous warrior was slain by
+Arjuna. O best of sages, at that moment when I beheld the grandsire
+stretched on the earth and covered with blood, a violent fever afflicted
+my heart. He who had protected and reared us when we were children, alas,
+he was caused to be slain by my sinful self that am covetous of kingdom,
+that am a slayer of reverend seniors, and a perfect fool, for the sake of
+sovereignty that would last but a few days. Our preceptor, the great
+archer Drona, adored by all the kings, was approached by me and addressed
+falsely in respect of his son. The memory of that act of mine is burning
+all my limbs. The preceptor said unto me, 'Tell me truly, O king, whether
+my son liveth still.' Expecting truth from me, the Brahmana asked me of
+all others. By silently uttering the word 'elephant,' I behaved falsely
+towards him. Sinful that I am, exceedingly covetous of kingdom, and a
+slayer of my reverend seniors, I behaved even thus towards my preceptor
+in battle, throwing off the garb of truth (which I was believed to wear),
+for I said unto him that Aswatthaman had been killed when, in fact, an
+elephant of that name had been slain. To what regions shall I go
+(thereafter), having perpetrated such infamous deeds? I caused also my
+eldest brother Karna to be slain, that terrible warrior who never
+retreated from battle. Who is there more sinful than I? Through
+covetousness I caused Abhimanyu of tender years, that hero who resembled
+a lion born in the hills, to penetrate into the array that was protected
+by Drona himself. I am like one guilty of infanticide. Sinful as I am, I
+have not since then, been able to look Arjuna or the lotus-eyed Krishna
+in the face. I grieve also for Draupadi who is bereft of her five sons
+like the Earth bereft of her five mountains. I am a great offender, a
+great sinner, and a destroyer of the earth! Without rising from this seat
+that I now occupy, I will weaken my body (by starvation) and meet with
+death. Know me who am the slayer of my preceptor as one that has sat down
+here in the observance of the Praya vow. An exterminator of my race, I
+must do so in order that I may not he reborn in any of other orders of
+beings![78] I shall forgo all food and drink, and without moving from
+this place, O great ascetic, shall dry up my life-breaths that are so
+dear. I pray you with humility, grant me permission in this and go
+whithersoever you please. Let every one grant me permission. I shall cast
+off this body of mine."'
+
+"Vaisampayana continued, 'Restraining Pritha's son who, stupefied by
+sorrow on account of his kinsmen, uttered such words, Vyasa, that best of
+ascetics, spoke as follows, first telling him, "This can not be!"
+
+"'Vyasa said, "It behoveth thee not, O monarch, to indulge in such
+poignant grief. I shall repeat what I have once said. All this is
+Destiny, O puissant one! Without doubt, all creatures that are born
+display at first a union (of diverse materials and forces). Dissolution,
+however, overtakes them at the end. Like bubbles in the water they rise
+and disappear. All things massed together are sure to crumble away and
+all things that rise must fall down. Union ends in dissolution and life
+ends in death. Idleness, though temporarily agreeable, ends in misery,
+and labour with skill, though temporarily painful, ends in happiness.
+Affluence, Prosperity, Modesty, Contentment, and Fame dwell in labour and
+skill but not in idleness. Friends are not competent to bestow happiness,
+nor foes competent to inflict misery. Similarly wisdom does not bring
+wealth nor does wealth bring happiness. Since, O son of Kunti, thou hast
+been created by the Maker to engage thyself in Work. Success springs from
+Work. Thou art not fit, O king, to avoid Work."'"
+
+
+
+SECTION XXVIII
+
+"Vaisampayana said, 'Vyasa then dispelled the grief of the eldest son of
+Pandu, who, burning with sorrow on account of the slaughter of his
+kinsmen, had resolved to make an end of himself.
+
+"'Vyasa said, "In this connection is cited the old story, O tiger among
+men, that is known by the name of Asma's discourse. Listen to it, O
+Yudhishthira! Janaka the ruler of the Videhas, O king, filled with sorrow
+and grief, questioned a wise Brahmana of the name of Asma for the
+resolution of his doubts.
+
+"'"Janaka said, 'How should a man desirous of his own good behave upon
+occasions of the accession and the destruction of both kinsmen and
+wealth?'
+
+"'"Asma said, 'Immediately after the formation of a man's body, joys and
+griefs attach themselves to it. Although there is a possibility of either
+of the two overtaking the person, yet whichever actually overtakes him
+quickly robs him of his reason like the wind driving away gathering
+clouds. (In times of prosperity) one thinks in this strain, viz., "I am
+of high birth! I can do whatever I like!--I am not an ordinary man!" His
+mind becomes soaked with such triple vanity. Addicted to all earthly
+enjoyments, he begins to waste the wealth hoarded by his ancestors.
+Impoverished in course of time, he regards the appropriation of what
+belongs to others as even laudable. Like a hunter piercing a deer with
+his shafts, the king then punishes that wicked wight, that robber of other
+people's possessions, that transgressor of law and rule. Without
+attaining to a hundred years (the usual period of human life), such men
+scarcely live beyond twenty or thirty years. Carefully observing the
+behaviour of all creatures, a king should, by the exercise of his
+intelligence, apply remedies for alleviating the great sorrows of his
+subjects. The causes of all mental sorrow are two, viz., delusion of the
+mind and the accession of distress. No third cause exists. All these
+diverse kinds of woe as also those arising from attachment to earthly
+enjoyments, that overtake man, are even such.[79] Decrepitude and Death,
+like a pair of wolves, devour all creatures, strong or weak, short or
+tall. No man can escape decrepitude and death, not even the subjugator of
+the whole earth girt by the sea. Be it happiness or be it sorrow that
+comes upon creatures, it should be enjoyed or borne without elation or
+depression. There is no method of escape from them. The evils of life, O
+king, overtake one in early or middle or old age. They can never be
+avoided, while those (sources of bliss) that are coveted never come.[80]
+The absence of what is agreeable, the presence of what is disagreeable,
+good and evil, bliss and woe, follow Destiny. Similarly, the birth of
+creatures and their death, and the accessions of gain and loss, are all
+pre-ordained. Even as scent, colour, taste, and touch spring naturally,
+happiness and misery arise from what has been pre-ordained. Seats and
+beds and vehicles, prosperity and drink and food, ever approach, leaving
+creatures according to Time's course.[81] Physicians even get ill. The
+strong become weak. They that are in the enjoyment of prosperity lose all
+and become indigent. The course of Time is very wonderful. High birth,
+health, beauty, prosperity, and objects of enjoyment, are all won through
+Destiny. The indigent, although they may not desire it, have many
+children. The affluent again are seen to be childless. Wonderful is the
+course of Destiny. The evils caused by disease, fire, water, weapons,
+hunger, poison, fever, and death, and falls from high places, overtake a
+man according to the Destiny under which he is born. It is seen in this
+world that somebody without sinning, suffers diverse ills, while another,
+having sinned, is not borne down by the weight of calamity. It is seen
+that somebody in the enjoyment of wealth perishes in youth; while some
+one that is poor drags on his existence, borne down by decrepitude, for a
+hundred years. One borne in an ignoble race may have a very long life,
+while one sprung from a noble line perishes soon like an insect. In this
+world, it is very common that persons in affluent circumstances have no
+appetite, while they that are indigent can digest chips of wood. Impelled
+by destiny, whatever sins the man of wicked soul, discontented with his
+condition, commits, saying, "I am the doer," he regards to be all for his
+good. Hunting, dice, women, wine, brawls, these are censured by the wise.
+Many persons, however, possessed of even extensive knowledge of the
+scriptures are seen to be addicted to them. Objects, whether coveted or
+otherwise, come upon creatures in consequence of Time's course. No other
+cause can be traced. Air, space, fire, moon, sun, day, night, the
+luminous bodies (in the firmament), rivers, and mountains,--who makes
+them and who supports them? Cold, and heat, and rain, come one after
+another in consequence of Time's course. It is even so, O bull among men,
+with the happiness and the misery of mankind. Neither medicines, nor
+incantations, can rescue the man assailed by decrepitude or overtaken by
+death. As two logs of wood floating on the great ocean, come together and
+are again (when the time comes) separated, even so creatures come
+together and are again (when the time comes) separated. Time acts equally
+towards those men that (are in affluent circumstances and that) enjoy the
+pleasures of song and dance in the company of women and those helpless
+men that live upon the food that others supply. In this world a thousand
+kinds of relationship are contracted, such as mother and father and son
+and wife. In reality, however, whose are they and whose are we? No one
+can become anyone's own, nor can anyone become anybody else's own. Our
+union here with wives and kinsfolk and well-wishers is like that of
+travellers at a road-side inn. Where am I? Where shall go? Who am I? How
+come I here? What for and whom I grieve? Reflecting on these questions
+one obtains tranquillity. Life and its environments are constantly
+revolving like a wheel, and the companionship of those that are dear is
+transitory. The union with brother, mother, father, and friend is like
+that of travellers in an inn. Men of knowledge behold, as if with
+corporeal eyes, the next world that is unseen. Without disregarding the
+scriptures, one desirous of knowledge should have faith. One possessed of
+knowledge should perform the rites laid down in respect of the Pitris and
+the gods, practise all religious duties, perform sacrifices, judiciously
+pursue virtue, profit, and pleasure. Alas, no one understands that the
+world is sinking on the ocean of Time that is so very deep and that is
+infested with those huge crocodiles called decrepitude and death. Many
+physicians may be seen afflicted with all the members of their families,
+although they have carefully studied the science of Medicine.[82] Taking
+bitters and diverse kinds of oily drugs, these succeed not in escaping
+death, like ocean in transcending its continents. Men well-versed in
+chemistry, notwithstanding chemical compounds applied judiciously, are
+seen to be broken down by decrepitude like trees broken down by
+elephants. Similarly, persons possessed of ascetic merit, devoted to
+study of the Vedas, practising charity, and frequently performing
+sacrifices, succeed not in escaping decrepitude and death. As regards all
+creatures that have taken birth, neither years, nor months, nor
+fortnights, nor days, nor nights, that have once passed, do ever return.
+Man, whose existence is so transitory, is forced, in course of Time,
+whether he will or not, to come upon this inevitable and broad path that
+has to be trodden by every creature.[83] Whether the body springs from
+the creature or the creature springs from the body, one's union however,
+with wives and other friends is like that of travellers in an inn.[84]
+One cannot obtain a lasting companionship with anyone. One cannot obtain
+such companionship with one's own body. How then it can be had with
+anyone else? Where, O king, is thy sire today and where thy grandsire?
+Thou beholdst them not today and they do not behold thee. O sinless one!
+No person can see either heaven or hell. The scriptures, however, are the
+eyes of the virtuous. O king, frame thy conduct according to the
+scriptures. With pure heart, one should practise first the vow of
+Brahmacharya and then beget children and then perform sacrifices, for
+paying off the debt one owes to the Pitris, the gods, and men. Performing
+sacrifices and engaged in procreating (children), after having first
+observed the vow of Brahmacharya, one who hath wisdom for his eyes,
+casting off all anxiety of heart, should pay court to heaven, this world,
+and his own soul.[85] That king bent upon the practice of virtue who
+strives judiciously for acquiring Heaven and Earth and who takes of
+earthly goods just what is ordained (as the king's share) in the
+scriptures, wins a reputation that spread over all the worlds and among
+all creatures, mobile and immobile.' The ruler of the Videhas, of clear
+understanding, having heard these words full of reason, become freed from
+grief, and taking Asma's leave proceeded towards his abode. O thou of
+unfading glory, cast off thy grief and rise up. Thou art equal to Sakra
+himself. Suffer thy soul to be gladdened. The earth has been won by thee
+in the exercise of Kshatriya duties. Enjoy her, O son of Kunti, and do
+not disregard my words."'"
+
+
+
+SECTION XXIX
+
+"Vaisampayana said, 'The foremost of kings, viz., Yudhishthira the son of
+Dharma, still remaining speechless. Pandu's son Arjuna addressed Krishna
+and spoke as follows:
+
+"'Arjuna said, "This scorcher of foes, viz., Dharma's son, is burning with
+grief on account of his (slaughtered) kinsfolk. Comfort him, O Madhava!
+Once more, O Janardana, all of us have fallen into great danger. It
+behoveth thee, O mighty-armed one, to dispel his grief."'
+
+"Vaisampayana continued, 'Thus addressed by the high-souled Arjuna, the
+lotus-eyed Govinda of unfading glory turned his face towards the king.
+Kesava could not by any means be disregarded by Yudhishthira. From the
+earliest years Govinda was dearer to Yudhishthira than Arjuna himself.
+Taking up the king's hand adorned with sandal-paste and looking like a
+column of marble, the mighty-armed Saurin began to speak, gladdening (the
+hearts of all who listened to him). His face, adorned with teeth and eyes
+that were very beautiful, shone brightly like a full-blown lotus at
+sunrise.
+
+"'Vasudeva said, "Do not, O tiger among men, indulge in such grief that
+emaciates thy body. They who have been slain in this battle will on no
+account be got back. Those Kshatriyas, O king, that have fallen in this
+great battle, are even like objects that one acquires in one's dreams
+and that vanish when one awakes. All of them were heroes and ornaments of
+battle. They were vanquished while rushing with faces towards their foes.
+No one amongst them was slain with wounds on the back or while flying
+away. All of them, having contended with heroes in great battle and
+having cast off their life-breaths then, have, sanctified by weapons,
+proceeded to heaven. It behoveth thee not to grieve for them. Devoted to
+the duties of Kshatriyas, possessed of courage, perfectly conversant with
+the Vedas and their branches, all of them have attained to that blissful
+end which is obtainable by heroes. It behoveth thee not to grieve for
+them after hearing of those high-souled lords of the earth, of ancient
+days, that departed from this world. In this connection is cited the old
+discourse of Narada before Srinjaya when the latter was deeply afflicted
+with grief on account of the death of his son. (Narada said),--'Subject to
+happiness and misery, myself, thyself and all creatures, O Srinjaya,
+shall have to die. What cause then is there for sorrow. Listen to me as I
+recite the great blessedness of (some) ancient kings. Hear me with
+concentrated attention. Thou shalt then, O king, cast off thy grief.
+Listening to the story of those high-souled lords of the earth, abate thy
+sorrow. O, hear me as I recite their stories to thee in detail. By
+listening to the charming and delightful history of those kings of
+ancient times, malignant stars may be propitiated and the period of one's
+life be increased. We hear, O Srinjaya, that there was a king of the name
+of Marutta who was the son of Avikshit. Even he fell a prey to death. The
+gods with Indra and Varuna and Vrihaspati at their head came to
+sacrifice, called Viswasrij, performed by that high-souled monarch.[86]
+Challenging Sakra, the chief of the gods, that king vanquished him in
+battle. The learned Vrihaspati, from desire of doing good unto Indra, had
+refused to officiate at Marutta's sacrifice. Thereupon Samvarta, the
+younger brother of Vrihaspati, acceded to the king's request. During the
+rule of that king, O best of monarchs, the earth yielded crops without
+being tilled and was adorned with diverse kinds of ornaments. In the
+sacrifice of that king, the Viswedevas sat as courtiers, the Maruts acted
+as distributors (of food and presents) and the high-souled Sadhyas were
+also present. In that sacrifice of Marutta, the Maruts drank Soma. The
+sacrificial presents the king made surpassed (in value) those ever made
+by the gods, the Gandharvas, and men. When even that king, O Srinjaya,
+who transcended thee in religious merit, knowledge, renunciation, and
+affluence, and who was purer than thy son, felt a prey to death, do not
+grieve for thy son. There was another king of the name of Suhotra the son
+of Atithi. We hear, O Srinjaya, that even he fell a prey to death. During
+his rule, Maghavat showered gold for one whole year upon his kingdom.
+Obtaining that king for her lord, the earth became in reality (and not in
+name only as before) Vasumati.[87] The rivers, during the sway of that
+king, bore golden tortoises, crabs, alligators, sharks, and porpoises,
+for the adorable Indra, O king, had showered these upon them. Beholding
+those golden fishes and sharks and tortoises in hundreds and thousands,
+Atithi's son became filled with wonder. Collecting that vast wealth of
+gold that covered the earth, Suhotra performed a sacrifice at Kurujangala
+and gave it away unto the Brahmanas. When that king, O Srinjaya, who
+transcended thee in the four attributes of religious merit, knowledge,
+renunciation, and affluence, and who was purer than thy son, felt a prey
+to death, do not grieve for thy son (that is dead). Thy son never
+performed a sacrifice and never made gifts. Knowing this, pacify thy mind
+and do not give away to grief.[88] We hear also, O Srinjaya, that
+Vrihadratha the king of the Angas, fell a prey to death. He gave away a
+hundred thousand steeds. A hundred thousand maidens also, adorned with
+golden ornaments, he gave away as presents in a sacrifice he performed. A
+hundred thousand elephants also of the best breed, he gave away as
+presents in another sacrifice performed by him. A hundred millions also
+of bulls, adorned with golden chains, with thousands of kine accompanying
+them, he gave away as sacrificial presents. While the king of Anga
+performed his sacrifice by the hill called Vishnupada, Indra became
+intoxicated with the Soma he drank, and the Brahmanas with the presents
+they received. In the sacrifices, O monarch, numbering by hundreds, that
+this king performed of old, the presents he made far surpassed those ever
+made by the gods, the Gandharvas, and men. No other man was born, or will
+ever be born, that gave or will give away so much wealth as was given
+away by the king of the Angas in the seven sacrifices he performed, each
+of which was characterised by the consecration of the Soma.[89] When, O
+Srinjaya, this Vrihadratha even, who was thy superior in the four
+attributes and who was purer than thy son, fell a prey to death, do not
+grieve for thy son that is dead. We hear also, O Srinjaya, that Sivi, the
+son of Usinara, fell a prey to death. That king swayed the whole earth as
+one sways the leathern shield in his hand. Riding on a single car that
+proved victorious in every battle, king Sivi caused the whole earth to
+resound with the rattle of his wheels and subjugated all monarchs.[90]
+Usinara's son Sivi gave away, in a sacrifice, all the kine and horses he
+had, both domestic and wild. The Creator himself thought that no one
+amongst the kings of the past or the future had or would have the ability
+to bear the burthen, O Srinjaya, that Usinara's son Sivi, that foremost
+of kings, that hero who was possessed of prowess equal to that of Indra
+himself, bore. Do not, therefore, grieve for thy son who never performed
+any sacrifice nor made any gift. Indeed, O Srinjaya, when Sivi, who was
+far superior to thee in the four attributes and who was purer than thy
+son, fell a prey to death, do not grieve for thy son that is dead. We
+hear, O Srinjaya, that the high-souled Bharata also, the son of Dushmanta
+and Sakuntala, who had a vast and well-filled treasury, fell a prey to
+death. Devoting three hundred horses unto the gods on the banks of the
+Yamuna, twenty on the banks of the Saraswati, and fourteen on the banks
+of Ganga, that king of great energy, in days of old, performed (in this
+order) a thousand Horse-sacrifices and a hundred Rajasuyas. No one
+amongst the kings of the earth can imitate the great deeds of Bharata,
+even as no man can, by the might of his arms, soar into the welkin.
+Erecting numerous sacrificial altars, he gave away innumerable horses and
+untold wealth unto the sage Kanwa.[91] When even he, O Srinjaya, who was
+far superior to thee in the four attributes and who was purer than thy
+son, fell a prey to death, do not grieve for thy son that is dead. We
+hear, O Srinjaya, that Rama also, the son of Dasaratha, fell a prey to
+death. He always cherished his subjects as if they were the sons of his
+own loins. In his dominions there were no widows and none that was
+helpless. Indeed, Rama in governing his kingdom always acted like his
+father Dasaratha. The clouds, yielding showers seasonably, caused the
+crops to grow abundantly. During the period of his rule, food was always
+abundant in his kingdom. No death occurred by drowning or by fire. As
+long as Rama governed it, there was no fear in his kingdom of any
+disease. Every man lived for a thousand years, and every man was blessed
+with a thousand children. During the period of Rama's sway, all men were
+whole and all men attained the fruition of their wishes. The very women
+did not quarrel with one another, what need then be said of the men?
+During his rule his subjects were always devoted to virtue. Contented,
+crowned with fruition in respect of all the objects of their desire,
+fearless, free, and wedded to the vow of truth, were all the people when
+Rama governed the kingdom. The trees always bore flowers and fruit and
+were subject to no accidents. Every cow yielded milk filling a drona to
+the brim. Having dwelt, in the observance of severe penances, for four
+and ten years in the woods, Rama performed ten Horse-sacrifices of great
+splendour[92] and to them the freest access was given to all. Possessed
+of youth, of a dark complexion, with red eyes, he looked like the leader
+of an elephantine herd. With arms stretching down to his knees and of
+handsome face, his shoulders were like those of a lion and the might of
+his arms great. Ascending upon the throne of Ayodhya, he ruled for ten
+thousand and ten hundred years. When he, O Srinjaya, who transcended thee
+in the four principal attributes and who was purer than thy son, fell a
+prey to death, do not grieve for thy son that is dead. We hear, O
+Srinjaya, that king Bhagiratha also died. In one of the sacrifices of
+that king, intoxicated with the Soma he had drunk, Indra, the adorable
+chastiser of Paka and the chief of the gods, vanquished, by putting forth
+the might of his arms, many thousands of Asuras. King Bhagiratha, in one
+of the sacrifices he performed, gave away a million of maidens adorned
+with ornaments of gold. Each of those maidens sat upon a car and unto
+each car were attached four steeds. With each car were a hundred
+elephants, all of the foremost breed and decked with chains of gold.
+Behind each elephant were a thousand steeds, and behind each steed a
+thousand kine, and behind each cow a thousand goats and sheep. (The
+river-goddess) Ganga, named (from before) Bhagirathi, sat upon the lap of
+this king dwelling near (her stream), and from this incident she came to
+be called Urvasi.[93] The triple-coursed Ganga had agreed to be the
+daughter of Bhagiratha of Ikshvaku's race, that monarch ever engaged in
+the performance of sacrifices with presents in profusion unto the
+Brahmanas.[94] When he, O Srinjaya, who transcended thee in respect of
+the four principal attributes and who was purer than thy son, fell a prey
+to death, do not grieve for thy son. We hear, O Srinjaya, that the
+high-souled Dilipa also fell a prey to death. The Brahmanas love to
+recite his innumerable deeds. In one of his great sacrifices that king,
+with heart fully assenting, gave away the entire earth, abounding with
+wealth, unto the Brahmanas. In each sacrifice performed by him, the chief
+priest received as sacrificial fee a thousand elephants made of gold. In
+one of his sacrifices, the stake (set up for slaughtering the victims)
+was made of gold and looked exceedingly beautiful. Discharging the duties
+assigned to them, the gods having Sakra for their chief, used to seek the
+protection of that king. Upon that golden stake possessed of great
+effulgence and decked with a ring, six thousand Gods and Gandharvas
+danced in joy, and Viswavasu himself, in their midst played on his Vina
+the seven notes according to the rules that regulate their combinations.
+Such was the character of Viswavasu's music that every creature (whatever
+he might be) thought that the great Gandharva was playing to him alone.
+No other monarch could imitate this achievement of king Dilipa. The
+elephants of that king, intoxicated and adorned with housings of gold,
+used to lie down on the roads.[95] Those men proceeded to heaven that
+succeeded in obtaining a sight even of the high-souled king Dilipa who
+was ever truthful in speech and whose bow could bear a hundred foes equal
+in energy to a hundred Anantas.[96] These three sounds never ceased in
+Dilipa's abode, viz., the voice of Vedic recitations, the twang of bows,
+and cries of "Let it be given." When he, O Srinjaya, who transcended thee
+in the four principal attributes and who was purer than thy son, fell a
+prey to death, do not grieve for thy son that is dead. Yuvanaswa's son
+Mandhatri also, O Sanjaya, we have heard, fell a prey to death. The
+deities named Maruts extracted that child from his sire's stomach through
+one of its sides. Sprung from a quantity of clarified butter that had
+been sanctified by mantras (and that had by mistake been quaffed by his
+sire instead of his sire's spouse) Mandhatri was born in the stomach of
+the high-souled Yuvanaswa. Possessed of great prosperity, king Mandhatri
+conquered the three worlds. Beholding that child of celestial beauty
+lying on the lap of his sire, the God asked one another, "From whom shall
+this child obtain suck?" Then Indra approached him, saying, "He shall
+obtain suck even from me!" From this circumstance, the chief of the
+deities came to call the child by the name of Mandhatri.[97] From the
+nourishment of that high-souled child of Yuvanaswa, the finger of Indra,
+placed in his mouth, began to yield a jet of milk. Sucking Indra's
+finger, he grew up into a stout youth in a hundred days. In twelve days
+he looked like one of twelve years. The whole earth in one day came under
+the sway of that high-souled and virtuous and brave king who resembled
+Indra himself for prowess in battle. He vanquished kings Angada, Marutta,
+Asita, Gaya, and Vrihadratha the king of the Angas.[98] When Yuvanaswa's
+son fought in battle with Angada, the Gods thought that the firmament was
+breaking with the twang of his bow. The whole earth from where the Sun
+rises to where he sets is said to be the field of Mandhatri. Having
+performed Horse-sacrifices and a hundred Rajasuyas, he gave unto the
+Brahmanas many Rohita fishes. Those fishes were each ten Yojanas in
+length and one in breadth. Those that remained after gratifying the
+Brahmanas were divided amongst themselves by the other classes. When he,
+O Srinjaya, who transcended thee in respect of the four principal
+attributes and who was purer than thy son, fell a prey to death, do not
+grieve for thy son that is dead. We hear, O Sanjaya, that Yayati, the son
+of Nahusha, also fell a prey to death. Having subjugated the whole world
+with its seas, he journeyed through it, decking it with successive
+sacrificial altars the intervals between which were measured by throws of
+a heavy piece of wood. Indeed, he reached the very shores of the sea as
+he proceeded performing great sacrifices (on those altars along his
+way).[99] Having performed a thousand sacrifices and a hundred Vajapeyas,
+he gratified the foremost of Brahmanas with three mountains of gold.
+Having slain many Daityas and Danavas duly arrayed in battle, Nahusha's
+son, Yayati, divided the whole earth (among his children). At last
+discarding his other sons headed by Yadu and Drahyu, he installed (his
+youngest son) Puru on his throne and then entered the woods accompanied
+by his wife, When he, O Srinjaya, who far surpassed thee in the four
+principal attributes and who was purer than thy son, fell a prey to
+death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
+Amvarisha also, the son of Nabhaga, fell a prey to death. That protector
+(of the world) and foremost of kings was regarded by his subjects as the
+embodiment of virtue. That monarch, in one of his sacrifices, assigned to
+the Brahmanas, for waiting upon them, a million of kings who had
+themselves performed thousands of sacrifices each. Men of piety praised
+Amvarisha, the son of Nabhaga, saying that such feats had never been
+achieved before nor would their like be achieved in the future.[100]
+Those hundreds upon hundreds and thousands upon thousands of kings (that
+had at the command of Amvarisha waited at his sacrifices upon the
+Brahmanas that came there) became (through Amvarisha's merits) crowned
+with the fruits of the Horse-sacrifice, and followed their lord by the
+Southern-path (to regions of brightness and bliss). When he, O Srinjaya,
+who far surpassed thee in the four principal attributes and who was purer
+than thy son, fell a prey to death, do not grieve for thy child that is
+dead. We hear, O Srinjaya, that Sasavindu also, the son of Chitrasena,
+felt a prey to death. That high-souled king had a hundred thousand wives,
+and million of sons. All of them used to wear golden armour and all of
+them were excellent bowmen. Each of those princes married a hundred
+princesses, and each princess brought a hundred elephants. With each of
+those elephants were a hundred cars. With each car were a hundred steeds,
+all of good breed and all decked with trappings of gold. With each steed
+were a hundred kine, and with each cow were a hundred sheep and goats.
+This countless wealth, O monarch, Sasavindu gave away, in a
+Horse-sacrifice, unto the Brahmanas. When he, O Srinjaya, who far
+surpassed thee in the four principal attributes and who was purer than
+thy son, fell a prey to death, do not grieve for thy child that is dead.
+We hear, O Srinjaya, that Gaya also, the son of Amurtarayas, fell a prey
+to death. For a hundred years, that king subsisted upon the remains of
+sacrificial food. (Pleased with such devotion) Agni desired to give him
+boons. The boons solicited by Gaya were, "Let my wealth be inexhaustible
+even if I give ceaselessly. Let my regard for virtue exist for ever. Let
+my heart ever take pleasure in Truth, through thy grace, O eater of
+sacrificial libations." It hath been heard by us that king Gaya obtained
+all those wishes from Agni. On days of the new moon, on those of the full
+moon, and on every fourth month, for a thousand years, Gaya repeatedly
+performed the Horse-sacrifice. Rising (at the completion of every
+sacrifice) he gave away a hundred thousand kine and hundreds of mules
+(unto the Brahmanas) during this period. That bull among men gratified
+the gods with Soma, the Brahmanas with wealth, the Pitris with Swadha,
+and the women with the accomplishment of all their wishes. In his great
+Horse-sacrifice, king Gaya caused a golden ground to be made, measuring a
+hundred cubits in length and fifty in breadth, and gave it away as the
+sacrificial fee. That foremost of men, viz., Gaya, the son of
+Amurtarayas, gave away as many kine as there are sand grains, O king, in
+the river Ganga. When he, O Srinjaya, who far surpassed thee in the four
+principal attributes and who was purer than thy son, fell a prey to
+death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
+Sankriti's son Rantideva also fell a prey to death. Having undergone the
+austerest of penances and adored him with great reverence, he obtained
+these boons from Sakra, having solicited them, saying "Let us have
+abundant food and numerous guests. Let not my faith sustain any
+diminution, and let us not have to ask anything of any person." The
+animals, both domestic and wild, slaughtered in his sacrifice, used to
+come to him, viz., the high-souled Rantideva of rigid vows and great
+fame, of their own accord. The secretions that flowed from the skins of
+the animals (slaughtered in his sacrifices), produced a mighty and
+celebrated river which to this day is known by the name of Charmanwati.
+King Rantideva used to make gifts unto the Brahmanas in an extensive
+enclosure. When the king said, "Unto thee I give a hundred nishkas! Unto
+thee I give a hundred," the Brahmanas (without accepting what was
+offered) made a noise (expressive of refusal). When, however, the king
+would say, "I give a thousand nishkas," the gifts were all accepted. All
+the vessels and plates, in Rantideva's palace, for holding food and other
+articles, all the jugs and pots, the pans and plates and cups, were of
+gold. On those nights during which the guests used to live in Rantideva's
+abode, twenty thousand and one hundred kine had to be slaughtered. Yet
+even on such occasions, the cooks, decked in ear-rings, used to proclaim
+(amongst those that sat down to supper): "There is abundant soup, take as
+much as ye wish; but of flesh we have not as much today as on former
+occasions." When he, O Srinjaya, who far surpassed thee in the four
+principal attributes and who was purer than thy son, fell a prey to
+death, do not grieve for thy son that is dead. We hear, O Srinjaya, that
+the high-souled Sagara also fell a prey to death. He was of Ikshvaku's
+race, a tiger among men, and of superhuman prowess. Sixty thousand sons
+used to walk behind him, like myriads upon myriads of stars waiting upon
+the Moon in the cloudless firmament of autumn. His sway extended over the
+whole of this earth.[101] He gratified the gods by performing a thousand
+Horse-sacrifices. He gave away unto deserving Brahmanas palatial mansions
+with columns of gold and (other parts) made entirely of that precious
+metal, containing costly beds and bevies of beautiful ladies with eyes
+resembling petals of the lotus, and diverse other kinds of valuable
+objects. At his command, the Brahmanas divided those gifts among
+themselves. Through anger that king caused the earth to be excavated
+whereupon she came to have the ocean on her bosom, and for this, the
+ocean has come to be called Sagara after his name. When he, O Srinjaya,
+who far surpassed thee in the four principal attributes and who was purer
+than thy son, fell a prey to death, do not grieve for thy son that is
+dead. We hear, O Srinjaya, that king Prithu also, the son of Vena, fell a
+prey to death. The great Rishis, assembling together in the great forest,
+installed him in the sovereignty of the earth. And because it was thought
+that he would advance all mankind, he was, for that reason, called Prithu
+(the advancer). And because also he protected people from injuries
+(Kshata), he was, for that reason, called a Kshatriya (protector from
+injuries). Beholding Prithu the son of Vena, all the creatures of the
+earth exclaimed, "We have been lovingly attached to him." From this
+circumstance of the loving attachment (to him of all creatures), he came
+to be called a Raja (one that can inspire attachment). The earth, during
+his sway, yielded crops without being tilled, every leaf that the trees
+had bore honey, and every cow yielded a jugful of milk. All men were hale
+and all their wishes used to be crowned with fruition. They had no fear
+of any kind. They used to live, as they pleased, in fields or in
+(sheltered) houses. When Prithu desired to go over the sea, the waters
+became solidified. The rivers also never swelled up when he had to cross
+them but remained perfectly calm. The standard on his car moved freely
+everywhere (without being obstructed by any impediment). King Prithu, in
+one of his grand Horse-sacrifices, gave away unto the Brahmanas one and
+twenty mountains of gold, each measuring three nalwas.[102] When he, O
+Srinjaya, who far surpassed thee in the four principal attributes and who
+was purer than thy son, fell a prey to death, do not grieve for thy son
+that is dead. Upon what, O Srinjaya, dost thou reflect in silence? It
+seems, O king, that thou hearest not these words of mine. If thou hast
+not heard them, then this discourse of mine has been a fruitless
+rhapsody, like medicine or diet, to a person on the point of death.'
+
+"'"Srinjaya said, 'I am attending, O Narada, to this discourse of thine, of
+excellent import and perfumed like a garland of flowers,--this discourse
+upon the conduct of high-souled royal sages of meritorious deeds and
+great fame, that can certainly dispel grief. Thy discourse, O great sage,
+has not been a fruitless rhapsody. I have been freed from grief at thy
+very sight. Like one never satiated with drinking nectar, I am not
+satiated with thy words. O thou of true sight, if thou, O lord, be
+inclined to show thy grace towards this person burning on account of the
+death of his son, then that son, through that grace of thine, is sure to
+be revived and to mingle once more with me (in this life).'
+
+"'"Narada said, 'I will give back to thee that son of thine, named
+Suvarnashthivin, whom Parvata gave thee and who has been bereft of life.
+Of the splendour of gold, that child shall have a thousand years.'"'"
+
+
+
+SECTION XXX
+
+"'Yudhishthira said, "How did the son of Srinjaya become
+Suvarnashthivin?[103] Why also did Parvata give Srinjaya that child? And
+why did he die? When the lives of all men in those days extended for a
+thousand years, why did Srinjaya's son die in infancy? Or, was he in name
+only Suvarnashthivin? How also did he come to be so? I desire to know all
+this."
+
+"'Krishna said, "I will recite to thee, O king, the facts as they
+happened. There are two Rishis, the foremost ones in the world, named
+Narada and Parvata. Narada is the maternal uncle and Parvata is his
+sister's son. With cheerful hearts, the uncle Narada and the nephew
+Parvata had, in days of old, O king, left heaven for a pleasant ramble on
+earth for tasting clarified butter and rice. Both of them, possessed of
+great ascetic merit, wandered over the earth, subsisting on food taken by
+human beings. Filled with joy and entertaining great affection for each
+other, they entered into a compact that, whatever wish, good or bad,
+would be entertained by one should be disclosed to the other, but on the
+event of one of them acting otherwise, he should be subject to the
+other's curse. Agreeing to that understanding, those two great Rishis,
+adored of all the worlds, repaired to king Srinjaya, the son of Sitya and
+said unto him, 'We two, for thy good, shall dwell with thee for a few
+days. O lord of earth, do thou attend to all our wants duly.' The king,
+saying, 'So be it,' set himself to attend upon them hospitably. After a
+while, one day, the king filled with joy, introduced to those illustrious
+ascetics his daughter of the fairest complexion, saying, 'This my
+daughter will wait upon you both. Bright as the filaments of the lotus,
+she is beautiful and of faultless limbs, accomplished and of sweet
+manners, and is called Sukumari by name.' 'Very well,' said the Rishis in
+reply, upon which the king directed his daughter, telling her, 'O child,
+attend upon these two Brahmanas as thou wouldst upon the gods or thy
+sire.' The virtuous princess, saying, 'So be it' began to attend upon
+them in obedience to her father's behest. Her dutiful services and her
+unrivalled beauty very soon inspired Narada with a tender flame towards
+her. That tender sentiment began to grow in the heart of the illustrious
+saint like the moon gradually waxing on the accession of the lighted
+fortnight. The virtuous Narada, however, overwhelmed by shame, could not
+disclose that burning attachment to his sister's son, the high-souled
+Parvata. By his ascetic power, as also by signs, Parvata understood all.
+Inflamed with rage, the latter thereupon resolved to curse the
+love-afflicted Narada. And he said, 'Having of thy own accord made a
+compact with me that, whatever wish, good or bad, would be cherished by
+either of us should be disclosed to the other, thou hast violated it.
+These were thy own words, O Brahmana! It is for this that I shall curse
+thee. Thou didst not tell me before that thy heart has been pierced by
+the charms of the maiden Sukumari! It is for this that I shall curse
+thee. Thou art a Brahmacharin. Thou art my preceptor. Thou art an ascetic
+and a Brahmana. Yet hast thou broken the compact thou hadst made with me.
+Fitted with rage I shall, for this, curse even thee. Listen to me. This
+Sukumari shall, without doubt, become thy wife. From the time of thy
+marriage, however, O puissant one, both she and all men shall behold thee
+an ape, for thy true features having disappeared, an ape shalt thou
+appear unto all.' Hearing these words of his, the uncle Narada, filled
+with wrath, cursed his nephew Parvata in return, saying, 'Although thou
+hast ascetic merit and Brahmacharya and truth and self-restraint, and
+although thou art ever devoted to virtue, thou shalt not yet succeed in
+proceeding to heaven.' Filled with rage and desire of vengeance, they
+thus cursed and flamed against each other like a couple of infuriated
+elephants. From that time the high-souled Parvata began to wander over
+the earth, respected as he deserved, O Bharata, for his own energy.
+Narada then, that foremost of Brahmanas, obtained according to due rites
+the hand of Srinjaya's daughter, the faultless Sukumari. The princess,
+however, beheld Narada exactly as the curse had said. Indeed, just after
+the last of the wedding mantras had been recited, Sukumari beheld the
+celestial Rishi to have a face like that of an ape. She, however, did not
+on that account, disregard her lord. On the other hand, she dedicated her
+love to him. Indeed, the princess, chaste as she was, devoted herself
+entirely to her lord and did not in her heart even desire any one else
+among the gods, Munis, and Yakshas for a husband. One day, as the
+illustrious Parvata, in course of his wanderings, entered a solitary
+forest, he beheld Narada there. Saluting him, Parvata said, 'Show thy
+grace unto me by permitting me, O puissant one, to go to heaven.' Seeing
+the cheerless Parvata kneeling before him with joined hands, Narada,
+himself more cheerless, said unto him, 'Thou hadst cursed me first,
+saying, "Be thou an ape!" After thou hadst said so unto me, I cursed thee
+from anger, saying, "From this day thou shalt not dwell in heaven!" It
+was not well of thee, since thou art like a son unto me.' The two saints
+then freed each other from their mutual curses. Beholding her husband
+possessed of celestial form and blazing with beauty, Sukumari fled from
+him, taking him to be somebody other than her lord. Seeing the beautiful
+princess flying away from her lord, Parvata addressed her, saying, 'This
+one is even thy husband. Do not entertain any scruple. This one is the
+illustrious and puissant Rishi Narada, that foremost of virtuous persons.
+He is thy lord, of one soul with thee. Do not have any doubt.' Assured in
+diverse ways by the high Parvata and informed also of the curse on her
+lord, the princess regained her equanimity. Then Parvata proceeded to
+heaven and Narada to his home."
+
+"'Vasudeva continued, "The illustrious Rishi Narada, who was himself an
+actor in this matter, is here. O best of men, asked by thee, he will tell
+thee everything that happened."'"
+
+
+
+SECTION XXXI
+
+"Vaisampayana said, 'The royal son of Pandu then addressed Narada, saying,
+"O holy one, I desire to hear of the birth of the child whose excreta
+were gold." Thus addressed by king Yudhishthira the just, the sage Narada
+began to narrate to him all that had occurred in connection with that
+child of golden excreta.
+
+"'Narada said, "It is even so, O thou of mighty arms, as Kesava here hath
+said. Asked by thee I shall now recite the portion that remains of this
+story. Myself, and my sister's son, the great ascetic Parvata, came (on
+one occasion) unto Srinjaya that foremost of all victorious kings, for
+dwelling with him. Honoured by him with due rites, and with every wish of
+ours gratified, we took up our residence in his abode. After the season
+of rains had gone, and when the time came for our own departure, Parvata
+said unto me those words of grave import suitable to the hour: 'We have,
+O Brahmana, dwelt in the abode of this king for some time, highly
+honoured by him. Think of what return we should make.' I then, O monarch,
+addressed Parvata of blessed aspect, saying, 'O nephew, this becomes
+thee, and, O thou of great power, all this depends upon thyself. Through
+thy boons let the king be made happy and let him obtain his wishes. Or,
+if thou choosest, let him be crowned with success through the ascetic
+merits of both of us.' After this, Parvata having called king Srinjaya,
+that foremost of victorious persons, said unto him these words O bull of
+Kuru's race, 'We have been exceedingly gratified, O king, with thy
+hospitable attentions given to us with every sincerity. With our
+permission, O foremost of men, think of the boon thou shouldst solicit.
+Let the boon, however, be such that it may not imply enmity to the gods
+or destruction to men! Accept then, O king, a boon, for thou deservest
+one as we think.' Hearing these words, Srinjaya replied, 'If ye have been
+gratified with me, my object then has been gained, for that of itself has
+been my greatest gain and that is regarded by me as the fruition of all
+my desire.' Unto Srinjaya who said so, Parvata again said, 'Solicit, O
+king, the fruition of that wish which thou art cherishing in thy heart,
+for a long time.' Srinjaya answered, 'I desire a son that shall be heroic
+and possessed of great energy, firm in his vows and of long life, highly
+blessed and possessed of splendour equal to that of the Chief himself of
+the deities.' At this, Parvata said, 'This thy desire shall be fulfilled.
+Thy child, however, shall not be long-lived, for thy wish for such a son
+is even for prevailing over the Chief of the gods. Thy son shall be known
+by the name of Suvarnashthivin. He shall be possessed of splendour like
+that of the Chief of the gods but take care to protect him always from
+that deity.' Hearing these words of the high-souled Parvata, Srinjaya
+began to beseech that saint for ordaining otherwise, saying, 'Let my son
+be long-lived, O Muni, through thy ascetic merit.' Parvata, however, said
+nothing, through partiality for Indra. Beholding the king very cheerless,
+I said unto him, 'Think of me, O king, (in thy distress), and I shall
+promise to come when thought of by thee. Do not grieve, O lord of earth!
+I will give thee back thy beloved child, even if he be dead, in his
+living form.' Having said so unto that monarch, both of us left his
+presence for coming to where we wished, and Srinjaya returned to his
+abode as he pleased. After some time had elapsed, the royal sage Srinjaya
+had born unto him a son of great prowess and blazing forth with energy.
+The child grew up like a large lotus in a lake, and became
+Suvarnashthivin in reality as in name. This extraordinary fact, O best of
+the Kurus, soon became widely known over the world. The Chief of the gods
+also came to know it as the result of Parvata's boon. Fearing humiliation
+(at the hands of the child when he would grow up), the slayer of Vala and
+Vritra began to watch for the laches of the prince. He commanded his
+celestial weapon Thunder, standing before him in embodied shape, saying,
+'Go, O puissant one, and assuming the form of a tiger slay this prince.
+When grown up, this child of Srinjaya may, by his achievements, humiliate
+me, O Thunder, as Parvata said.' Thus addressed by Sakra, the celestial
+weapon Thunder, that subjugator of hostile towns, began from that day to
+continually watch for the laches of the prince. Srinjaya, meanwhile,
+having obtained that child whose splendour resembled that of Indra
+himself, became filled with joy. The king, accompanied by his wives, and
+the other ladies of his household, took up his residence in the midst of
+a forest. One day, on the shores of the Bhagirathi, the boy, accompanied
+by his nurse, ran hither and thither in play. Though only five years of
+age, his prowess, even then, resembled that of a mighty elephant. While
+thus employed, the child met a powerful tiger that came upon him
+suddenly. The infant prince trembled violently as he was being crushed by
+the tiger and soon fell down lifeless on the earth. At this sight the
+nurse uttered loud cries of grief. Having slain the prince, the tiger,
+through Indra's powers of delusion, vanished there and then. Hearing the
+voice of the crying nurse, the king, in great anxiety, ran to the spot.
+He beheld his son there, his blood quaffed off, and lying lifeless on the
+ground like the moon dropped from the firmament. Taking up on his lap the
+boy covered with blood, the king, with heart stricken by grief, began to
+lament piteously. The royal ladies then, afflicted with grief and crying,
+quickly ran to the spot where king Srinjaya was. In that situation the
+king thought of me with concentrated attention. Knowing that the king was
+thinking of me I appeared before him. Stricken with grief as the king
+was, I recited to him all those stories, O monarch, that hero of Yadu's
+race has already recited to thee. I brought Srinjaya's child back to
+life, with Indra's permission. That which is ordained must occur. It is
+impossible that it should be otherwise. After this, prince
+Suvarnashthivin of great fame and energy began to delight the hearts of
+his parents. Of great prowess, he ascended the throne of his father after
+the latter had repaired to heaven, and ruled for a period of one thousand
+and one hundred years. He worshipped the gods in many great sacrifices
+characterised by profuse presents. Possessed of great splendour, he
+gratified the gods and the Pitris. Having procreated many sons, all of
+whom by their issues multiplied the race, he went the way of all nature,
+O king, after many years. Do thou, O foremost of kings dispel this grief
+born in thy heart, even as Kesava has counselled thee, as also Vyasa of
+austere penances. Rise up, O king, and bear the burthen of this thy
+ancestral kingdom, and perform high and great sacrifices so that thou
+mayst obtain (hereafter) whatever regions may be desired by thee!"'"
+
+
+
+SECTION XXXII
+
+"Vaisampayana said, 'Unto king Yudhishthira who still remained speechless
+and plunged in grief, the island-born Vyasa, that great ascetic,
+conversant with truths of religion, spoke again.
+
+"'Vyasa said, "O thou of eyes like lotus petals, the protection of
+subjects is the duty of kings. Those men that are always observant of
+duty regard duty to be all powerful. Do thou, therefore, O king, walk in
+the steps of thy ancestors. With Brahmanas, penances are a duty. This is
+the eternal ordinance of the Vedas. Penances, therefore, O bull of
+Bharata's race, constitute the eternal duty of Brahmanas. A Kshatriya is
+the protector of all persons in respect of their duties.[104] That man
+who, addicted to earthly possessions, transgresses wholesome restraints,
+that offender against social harmony, should be chastised with a strong
+hand. That insensate person who seeks to transgress authority, be he an
+attendant, a son, or even a saint, indeed,--all men of such sinful
+nature, should by every means be chastised or even killed. That king who
+conducts himself otherwise incurs sin. He who does not protect morality
+when it is being disregarded is himself a trespasser against morality.
+The Kauravas were trespassers against morality. They have, with their
+followers, been slain by thee. Thou hast been observant of the duties of
+thy own order. Why then, O son of Pandu, dost thou indulge in such grief?
+The king should slay those that deserve death, make gifts to persons
+deserving of charity, and protect his subjects according to the
+ordinance."
+
+"'Yudhishthira said, "I do not doubt the words that fall from thy lips, O
+thou of great ascetic merit! Everything appertaining to morality and duty
+is well known to thee, O foremost of all persons conversant with morality
+and duty! I have, however, for the sake of kingdom, caused many persons
+to be slain! Those deeds, O Brahmana, are burning and consuming me!"
+
+"'Vyasa said, "O Bharata, is the Supreme Being the doer, or is man the
+doer? Is everything the result of Chance in the world, or are the fruits
+that we enjoy or suffer, the results of (previous) action? If man, O
+Bharata, does all acts, good or bad, being urged thereto by the Supreme
+Being, then the fruits of those acts should attach to the Supreme being
+himself. If a person cuts down, with an axe, a tree in forest, it is the
+person that incurs the sin and not the axe by any means. Or, if it be
+said that, the axe being only the material cause, the consequence of the
+act (of cutting) should attach to the animate agent (and not to the
+inanimate tool), then the sin may be said to belong to the person that
+has made the axe. This, however, can scarcely be true. If this be not
+reasonable, O son of Kunti, that one man should incur the consequence of
+an act done by another, then, guided by this, thou shouldst throw all
+responsibility upon the Supreme Being.[105] If, again, man be himself the
+agent of all his acts virtuous and sinful, then Supreme Director there is
+none, and, therefore, whatever thou hast done cannot bring evil
+consequences on thee.[106] No one, O king, can ever turn away from that
+which is destined. If, again, Destiny be the result of the acts of former
+lives, then no sin can attach to one in this life even as the sin of
+cutting down a tree cannot touch the maker of the axe.[107] If thou
+thinkest it is chance only that acts in the world, then such an act of
+destruction could never happen nor will ever happen.[108] If it is
+necessary to ascertain what is good and what is evil in the world, attend
+to the scriptures. In those scriptures it has been laid down that kings
+should stand with the rod of chastisement uplifted in their hands. I
+think, O Bharata, that acts, good and bad, are continually revolving here
+as a wheel, and men obtain the fruits of those acts, good or bad, that
+they do. One sinful act proceeds from another. Therefore, O tiger among
+kings, avoid all evil acts and do not thus set thy heart upon grief. Thou
+shouldst adhere, O Bharata, to the duties, even if reproachable, of thy
+own order. This self-destruction, O king, does not look well in thee.
+Expiations, O king, have been ordained for (evil) acts. He that is alive
+can perform them, but he that dies fails in their performance. Therefore,
+O king, without laying down thy life, perform those expiatory acts. If
+thou dost not perform them thou mayst have to repent in the next world."'"
+
+
+
+SECTION XXXIII
+
+"'Yudhishthira said, "Sons and grandsons and brothers and sires and
+fathers-in-law and preceptors and maternal uncles and grandsires, many
+high-souled Kshatriyas, many relatives (by marriage), friends,
+companions, sister's sons, and kinsmen, O grandsire, and many foremost of
+men coming from diverse countries, have fallen. All these, O grandsire,
+have been caused to be slain by myself alone, from desire of kingdom.
+Having caused so many heroic kings who were always devoted to
+righteousness and all of whom had quaffed Soma in sacrifices, what end
+shall I attain, O great ascetic! Thinking that this earth has been bereft
+of many lions among kings, all of whom were in the enjoyment of great
+prosperity, I burn continually to this day. Having witnessed this
+slaughter of kinsmen and millions of other men, I burn with grief, O
+grandsire! Oh, what will be the plight of those foremost of ladies who
+have been deprived of sons, of husbands, and of brothers. Reproaching the
+Pandavas and the Vrishnis as cruel murderers, those ladies, with
+emaciated features and plunged in grief, will throw themselves on the
+earth! Not beholding their sires and brothers and husbands and sons,
+those ladies, through affliction, casting off their life-breath, will go
+to the abode of Yama, O foremost of Brahmanas! I have no doubt of this.
+The course of morality is very subtle. It is plain that we shall be
+stained with the guilt of slaughtering women for this. Having slain our
+kinsmen and friends and thereby committed an inexpiable sin, we shall
+have to fall into hell with heads downwards. O best of men, we shall,
+therefore, waste our limbs with the austerest of penances. Tell me, O
+grandsire, to what mode of life I should betake myself then."'
+
+"Vaisampayana continued, 'Hearing these words of Yudhishthira, the
+Island-born Rishi, having reflected keenly for some time, addressed the
+son of Pandu as follows:
+
+"'Vyasa said, "Remembering the duties of a Kshatriya, O king, do not give
+way to grief. All those Kshatriyas, O bull among Kshatriyas, have fallen
+in the observance of their proper duties. In the pursuit of great
+prosperity and of great fame on earth, those foremost of men, all of whom
+were liable to death,[109] have perished through the influence of Time.
+Thou hast not been their slayer, nor this Bhima, nor Arjuna, nor the
+twins. It is Time that took away their life-breaths according to the
+great law of change. Time hath neither mother, nor father, nor anybody
+for whom he is disposed to show any favour. He is the witness of the acts
+of all creatures. By him have they been taken away. This battle, O bull
+of Bharata's race, was only an occasion ordained by him. He causes
+creatures to be slain through the instrumentality of creatures. This is
+the manner in which it puts forth its irresistible power. Know that Time
+(in his dealings with creatures) is dependent upon the bond of action and
+is the witness of all actions good and bad. It is Time that brings about
+the fruits, fraught with bliss or woe, of our actions. Think, O
+mighty-armed one, of the acts of those Kshatriyas that have fallen. Those
+acts were the causes of their destruction and it is in consequence of
+them that they have perished. Think also of thy own acts consisting of
+observances of vows with restrained soul. And think also how thou hast
+been forced by the Supreme Ordainer to do such an act (as the slaughter
+of so many human beings). As a weapon made by a smith or carpenter is
+under the control of the person that is handling it, and moves as he
+moves it, similarly this universe, controlled by actions done in Time,
+moves as those actions move it. Seeing that the births and deaths of
+creatures take place without any (assignable) cause and in perfect
+wantonness, grief and joy are perfectly needless. Although this
+entanglement of thy heart is a mere delusion, still, if it pleaseth thee,
+O king, perform expiatory rites (for washing thyself free of thy
+so-called sin). It is heard, O Partha, that the gods and the Asuras
+fought against each other. The Asuras were the elder, and the gods the
+younger brothers. Covetous of prosperity, fierce was the battle fought
+between them. The fight lasted for two and thirty thousand years. Making
+the earth one vast expanse of blood, the gods slew the Daityas and gained
+possession of heaven. Having obtained possession of the earth, a (large)
+number of Brahmanas, conversant with the Vedas, armed themselves,
+stupefied with pride, with the Danavas for giving them help in the fight.
+They were known by the name of Salavrika and numbered eight and eighty
+thousand. All of them, however, were slain by the gods. Those
+wicked-souled persons who desire the extinction of virtue and who set
+sinfulness agoing deserve to be slain even as the furious Daityas were
+slain by the gods. If by slaying a single individual a family may be
+saved, or, if by slaying a single family the whole kingdom may be saved,
+such an act of slaughter will not be a transgression. Sin, O king,
+sometimes assumes the form of virtue, and virtue sometimes assumes the
+form of sin. They, however, that are learned, know which is which.
+Therefore, console thyself, O son of Pandu, for thou art well versed in
+the scriptures. Thou hast, O Bharata, only followed the path formerly
+trodden by the very gods. Men like yourselves never go to hell, O bull of
+Pandu's race! Comfort these thy brothers and all thy friends, O scorcher
+of foes! He who deliberately engages himself in sinful acts, and
+committing sinful acts feels no shame but continues the same as before,
+is called (in the scripture) a great sinner. There is no expiation for
+him and his sins know no diminution. Thou art born in noble race. Forced
+by the faults of others, thou hast most unwillingly done this, and having
+done this thou repentest of it. The Horse-sacrifice, that grand rite, has
+been indicated as an expiation for thee. Make preparations for that
+sacrifice, O monarch, and thou shalt be freed from thy sins. The divine
+chastiser of Paka, having vanquished his foes with the assistance of the
+Maruts, gradually performed a hundred sacrifices and became
+Satakratu.[110] Freed from sin, possessed of heaven, and having obtained
+many regions of bliss and great happiness and prosperity, Sakra,
+surrounded by the Maruts, is shining in beauty, and illuminating all the
+quarters with his splendour. The lord of Sachi is adored in the heavens
+by the Apsaras. The Rishis and the other gods all worship him with
+reverence. Thou hast got the earth through thy prowess. All the kings
+have been vanquished by thee, O sinless one, through thy prowess.
+Proceeding with thy friends to their kingdom, O king, install their
+brothers, sons, or grandsons on their thrones. Behaving with kindness
+towards even the children in the womb, make thy subjects glad and happy,
+and rule the earth. Install on their thrones the daughters of those that
+have no sons. Women are fond of pleasure and power. Through this means
+they will cast off their sorrows and become happy. Having comforted the
+whole empire in this way, O Bharata, adore the gods in a Horse-sacrifice
+as the virtuous Indra did in days of old. It is not proper for us to
+grieve for those high-souled Kshatriyas, O bull of thy order (that have
+fallen in battle). Stupefied by the power of the destroyer, they have
+perished in the observance of the duties of their own order. Thou hast
+discharged the duties of a Kshatriya and obtained the earth without a
+thorn in it. Observe thy own duties, O son of Kunti, for then, O Bharata,
+thou shalt be able to obtain happiness in the other world."'"
+
+
+
+SECTION XXXIV-XXXV
+
+"'Yudhishthira said, "After doing what acts does a man become liable to
+perform expiation? And what are those acts which he must do for being
+freed from sin? Tell me this, O grandsire."
+
+"'Vyasa said, "Having omitted to do those acts that have been ordained,
+and done those that have been interdicted, and having behaved
+deceitfully, a man becomes liable to perform expiation. The person in the
+observance of the Brahmacharya vow, who rises from bed after the sun has
+risen or goes to bed while the sun is setting, one who has a rotten nail
+or black teeth, one whose younger brother weds first, one who weds before
+his elder brother is wedded, one who has been guilty of the slaughter of
+a Brahmana, one who speaks ill of others, one who weds a younger sister
+before the elder sister has been wedded, one who weds an elder sister
+after having wedded a younger one, one who falls away from a vow, one who
+slays any one of the regenerate classes, one who imparts a knowledge of
+the Vedas to a person unworthy of it, one who does not impart a knowledge
+thereof to a person that is worthy of it, one who takes many lives, one
+who sells flesh, one who has abandoned his (sacred) fire, one who sells a
+knowledge of the Vedas,[111] one who slays his preceptor or a woman, one
+born in a sinful family, one who slays an animal wilfully,[112] one who
+sets fire to a dwelling house, one who lives by deceit, one who acts in
+opposition to his preceptor, and one who has violated a compact,--these
+all are guilty of sins requiring expiation. I shall now mention other
+acts that men should not do, viz., acts that are interdicted by both the
+world and the Vedas. Listen to me with concentrated attention. The
+rejection of one's own creed, the practice of other people's creed,
+assisting at the sacrifice or the religious rites of one that is not
+worthy of such assistance, eating of food that is forbidden, deserting
+one that craves protection, neglect in maintaining servants and
+dependants, selling salt and treacle (and similar other substances),
+killing of birds and animals, refusal, though competent, to procreate
+upon a soliciting woman, omission to present the daily gifts (of handfuls
+of grass to kine and the like), omission to present the dakshina,
+humiliating a Brahmana,--these all have been pronounced by persons
+conversant with duty to be acts that no one should do. The son that
+quarrels with the father, the person that violates the bed of his
+preceptor, one that neglects to produce offspring in one's wedded wife,
+are all sinful, O tiger among men! I have now declared to thee, in brief
+as also in detail, those acts and omissions by which a man becomes liable
+to perform expiation. Listen now to the circumstances under which men, by
+even committing these acts, do not become stained with sin. If a Brahmana
+well acquainted with the Vedas takes up arms and rushes against thee in
+battle for killing thee, thou mayst proceed against him for taking his
+life. By such an act the slayer does not become guilty of the slaughter
+of a Brahmana.[113] There is a mantra in the Vedas, O son of Kunti, that
+lays this down, I declare unto thee only those practices that are
+sanctioned by the authority of the Vedas. One who slays a Brahmana that
+has fallen away from his own duties and that advances, weapon in hand,
+with intent to slaughter, does not truly become the slayer of a Brahmana.
+In such a case it is the wrath of the slayer that proceeds against the
+wrath of the slain. A person by drinking alcoholic stimulants in
+ignorance or upon the advice of a virtuous physician when his life is at
+peril, should have the regenerating ceremonies performed once more in his
+case. All that I have told thee, O son of Kunti, about the eating of
+interdicted food, may be cleansed by such expiatory rites. Connection
+with the preceptor's wife at the preceptor's command does not stain the
+pupil. The sage Uddalaka caused his son Swetaketu to be begotten by a
+disciple. A person by committing theft for the sake of his preceptor in a
+season of distress is not stained with sin. One, however, that takes to
+thieving for procuring enjoyments for himself becomes stained. One is not
+stained by stealing from other than Brahmanas (in a season of distress
+and for the sake of one's preceptor). Only one that steals under such
+circumstances without himself appropriating any portion thereof is
+untouched by sin. A falsehood may be spoken for saving one's own life or
+that of another, or for the sake of one's preceptor, or for gratifying a
+woman, or for bringing about a marriage. One's vow of Brahmacharya is not
+broken by having wet dreams. In such cases the expiation laid down
+consists in the pouring of libations of clarified butter on the blazing
+fire. If the elder brother be fallen or has renounced the world, the
+younger brother does not incur sin by marrying. Solicited by a woman,
+connection with her is not destructive of virtue. One should not slay or
+cause to be slain an animal except in a sacrifice. Animals have become
+sacred (fit for sacrifice) through the kindness manifested towards them
+by the Creator himself in the ordinance laid down by him. By making a
+gift in ignorance to an undeserving Brahmana one does not incur sin. The
+omission (through ignorance) to behave with liberality towards a
+deserving person does not lead to sin. By casting off an adulterous wife
+one does not incur sin. By such treatment the woman herself may be purged
+while the husband may avoid sin. One who knows the true use of the Soma
+juice, does not incur sin by selling it.[114] By dismissing a servant who
+is incompetent to render service one is not touched by sin. I have now
+said unto thee those acts by doing which one does not incur sin. I shall
+now speak to thee of expiation in detail."'"
+
+
+
+SECTION XXXVI
+
+"'Vyasa said, "By penances, religious rites, and gifts, O Bharata, a man
+may wash off his sins if he does not commit them again. By subsisting
+upon only one meal a day, and that procured by mendicancy, by doing all
+his acts himself (without relying on the aid of a servant), by making his
+round of mendicancy with a human skull in one hand and a khattanga in
+another, by becoming a Brahmacharin and always ready for exertion, by
+casting off all malice, by sleeping on the bare ground, by publishing his
+offence to the world, by doing all this for full twelve years, a person
+can cleanse himself from the sin of having slain a Brahmana. By perishing
+upon the weapon of a person living by the use of arms, of one's own will
+and upon the advice of persons learned in the scriptures, or by throwing
+one's self down, for three times, with head downwards, upon a blazing
+fire, or by walking a hundred Yojanas all the while reciting the Vedas,
+or by giving away one's whole property to a Brahmana conversant with the
+Vedas, or at least so much as would secure to him a competence for life,
+or a house properly furnished, and by protecting kine and Brahmanas, one
+may be cleansed of the sin of having slain a Brahmana. By living upon the
+scantiest meal every day for a space of six years, a person may be
+cleansed of that sin.[115] By observing a harder vow with regard to food
+one may be cleansed in three years.[116] By living upon one meal a month,
+one may be cleansed in course of only a year. By observing, again, an
+absolute fast, one may be cleansed within a very short time. There is no
+doubt again that one is cleansed by a Horse-sacrifice. Men that have
+been guilty of having slain a Brahmana and that have succeeded in taking
+the final bath at the completion of the Horse-sacrifice, become cleansed
+of all their sins. This is an injunction of great authority in the
+Srutis. One again, by slaying down his life in a battle undertaken for
+the sake of a Brahmana, becomes cleansed of the sin of having slain a
+Brahmana. By giving away a hundred thousand kine unto persons deserving
+of gifts, one becomes cleansed of the sin of having slain a Brahmana as
+also, indeed, of all his sins. One that gives away five and twenty
+thousand kine of the Kapila species and while all of them have calved,
+becomes cleansed of all his sins. One who, at the point of death, gives
+away a thousand kine with calves unto poor but deserving persons, becomes
+freed from sin. That man, O king, who gives away a hundred steeds of the
+Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from
+sin. That man. O Bharata, who gives unto even one person all that he asks
+for, and who, having given it, does not speak of his act to any one,
+becomes freed from sin. If a person who has once taken alcohol drinks (as
+expiation) hot liquor, he sanctifies himself both here and hereafter. By
+falling from the summit of a mountain or entering a blazing fire, or by
+going on an everlasting journey after renouncing the world, one is freed
+from all sins. By performing the sacrifice laid down by Vrihaspati, a
+Brahmana who drinks alcoholic liquors may succeed in attaining to the
+region of Brahman. This has been said by Brahman himself. If a person,
+after having drunk alcoholic liquor, becomes humble and makes a gift of
+land, and abstains from it ever afterwards, he becomes sanctified and
+cleansed. The person that has violated his preceptor's bed, should lie
+down on a sheet of iron having heated it, and having cut off the emblem
+of his sex should leave the world for a life in the woods, with eyes
+always turned upwards. By casting off one's body, one becomes cleansed of
+all his evil acts. Women, by leading a regulated life for one year,
+become cleansed of all their sins. The person who observes a very rigid
+vow, or gives away the whole of his wealth, or perishes in a battle
+fought for the sake of his preceptor, becomes cleansed of all his sins.
+One who uses falsehood before one's preceptor or acts in opposition to
+him, becomes cleansed of that sin by doing something agreeable to one's
+preceptor. One who has fallen off from the vow (of Brahmacharya), may
+become cleansed of that sin by wearing the hide of a cow for six months
+and observing the penances laid down in the case of the slaughter of a
+Brahmana. One who has been guilty of adultery, or of theft, may become
+cleansed by observing rigid vows for a year. When one steals another's
+property, one should, by every means in his power, return to that other
+property of the value of what has been stolen. One may then be cleansed
+of the sin (of theft). The younger brother who has married before the
+marriage of the elder brother, as also the elder brother whose younger
+brother has married before him, becomes cleansed by observing a rigid
+vow, with collected soul, for twelve nights. The younger brother,
+however, should wed again for rescuing his deceased ancestors. Upon such
+second wedding, the first wife becomes cleansed and her husband himself
+would not incur sin by taking her. Men conversant with the scriptures
+declare that women may be cleansed of even the greatest sins by observing
+the vow of chaturmasya, all the while living upon scanty and cleansing
+food. Persons conversant with the scriptures do not take into account the
+sins that women may commit at heart. Whatever their sins (of this
+description), they are cleansed by their menstrual course like a metallic
+plate that is scoured with ashes. Plates (made of the alloy of brass and
+copper) stained by a Sudra eating off it, or a vessel of the same metal
+that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be
+cleansed by means of the ten purifying substances.[117] It has been laid
+down that a Brahmana should acquire and practise the full measure of
+virtue. For a person at the kingly order it has been laid down that he
+should acquire and practise a measure of virtue less by a fourth part.
+So, a Vaisya should acquire a measure less (than a Kshatriya's) by a
+fourth and a Sudra less (than a Vaisya's) by a fourth. The heaviness or
+lightness of sins (for purposes of expiation) of each of the four orders,
+should be determined upon this principle. Having slain a bird or an
+animal, or cut down living trees, a person should publish his sin and
+fast for three nights. By having intercourse with one with whom
+intercourse is prohibited, the expiation for one is wandering in wet
+clothes and sleeping on a bed of ashes. These, O king, are the expiations
+for sinful acts, according to precedent and reason and scriptures and the
+ordinances. A Brahmana may be cleansed of all sins by reciting the
+Gayatri in a sacred place, all the while living upon frugal fare, casting
+off malice, abandoning wrath and hate, unmoved by praise and blame, and
+abstaining from speech. He should during the day-time be under shelter of
+the sky and should lie down at night even at such a place. Thrice during
+the day, and thrice during the night, he should also plunge with his
+clothes into a stream or lake for performing his ablutions. Observant of
+rigid vows, he should abstain from speech with women, Sudras, and fallen
+persons. A Brahmana by observing such regulations may be cleansed of all
+sins unconsciously committed by him. A person obtains in the other world
+the fruits, good or bad, of his acts here which are all witnessed by the
+elements. Be it virtue or be it vice, according to the true measure that
+one acquires of either, one enjoys or suffers the consequences (even
+here). By knowledge, by penances, and by righteous acts, therefore, one
+enhances his weal (even here). One, therefore may similarly enhance his
+misery by committing unrighteous acts. One should, therefore, always
+achieve acts that are righteous and abstain altogether from those that
+are unrighteous. I have now indicated what the expiations are of the sins
+that have been mentioned. There is expiation for every sin except those
+that are called Mahapatakas (highly heinous sins). As regards sins in
+respect of unclean food and the like, and improper speeches, etc., they
+are of two classes, viz., those committed consciously and those that are
+committed unconsciously. All sins that are committed consciously are
+grave, while those that are committed unconsciously are trivial or light.
+There is expiation for both. Indeed sin is capable of being washed away
+by (observance of) the ordinances spoken of. Those ordinances, however,
+have been laid down only for believers (in God) and those that have
+faith. They are not for atheists or those that have no faith, or those in
+whom pride and malice predominate. A person, O tiger among men, that is
+desirous of weal both here and hereafter, should, O foremost of virtuous
+men, have recourse to righteous behaviour, to (the counsels of) men that
+are righteous, and to the duties that have been ordained for him.
+Therefore, for the reasons already advanced (by me), thou, O king, shalt
+be cleansed of all thy sins for thou hast slain thy foes in the discharge
+of thy duties as a king and for the protection of thy life-breath and thy
+inheritance. Or, if not withstanding this, thou still regardest thyself
+to be sinful, perform expiation. Do not cast away thy life in consequence
+of such grief that is not becoming a wise man."'
+
+"Vaisampayana continued, "Thus addressed by the holy Rishi, king
+Yudhishthira the just, having reflected for a short while, said these
+words unto the sage.'"
+
+
+
+SECTION XXXVII
+
+"'Yudhishthira said, "Tell me, O grandfather, what food is clean and what
+unclean, what gift is praiseworthy, and who should be considered
+deserving and who undeserving (of gifts)."
+
+"'Vyasa said, "In this connection is cited the old account of a discourse
+between the ascetics and that lord of creation, viz., Manu. In the Krita
+age, an assembly of Rishis, of rigid vows, having approached the great
+and puissant lord of creation, Manu, while seated at his ease, solicited
+him to discourse on duties, saying, 'What food should be taken, who is to
+be regarded a deserving person (for gifts), what gifts should be made,
+how should a person study, and what penances should one perform and how,
+and what acts should be done and what acts should not be done, O lord of
+creation, tell us everything about all this.' Thus addressed by them, the
+divine and self-born Manu said unto them, 'Listen to me as I expound the
+duties in brief and in detail. In regions which have not been
+interdicted, silent recitation (of sacred mantras, homa), fasts,
+knowledge of self, sacred rivers, regions inhabited by men devoted to
+this pious acts,--these have been laid down as acts and objects that are
+cleansing. Certain mountains also are cleansing, as also the eating of
+gold and bathing in waters into which have been dipped gems and precious
+stones. Sojourn to holy places, and eating of sanctified butter--these
+also, without doubt speedily cleanse a man. No man would ever be called
+wise if he is indulged in pride. If he wishes to be long-lived, he should
+for three nights drink hot water (as an expiation for having indulged in
+pride). Refusal to appropriate what is not given, gift, study (of
+scriptures), penance, abstention from injury, truth, freedom from wrath,
+and worship of the gods in sacrifices,--these are the characteristics of
+virtue. That again which is virtue may, according to time and place, be
+sin. Thus appropriation (of what belongs to others), untruth, and injury
+and killing, may under special circumstances, become virtue. With respect
+to persons capable of judging, acts are of two kinds, viz., virtuous and
+sinful. From the worldly and the Vedic points of view again, virtue and
+sin are good or bad (according to their consequences). From the Vedic
+point of view, virtue and sin (i.e., everything a man may do or not do),
+would be classed under action and inaction. Inaction (i.e., abstention
+from Vedic rites and adoption of a life of contemplation) leads to
+emancipation (from rebirth); while the consequences of action (i.e.,
+practice of Vedic rites) are repeated death and rebirth. From the worldly
+point of view, acts that are evil lead to evil and those that are good to
+consequences that are good. From the worldly point of view, therefore,
+virtue and sin are to be distinguished by the good and the evil character
+of their consequences.[118] Acts that are (apparently) evil, when
+undertaken from considerations connected with the gods, the scriptures,
+life itself, and the means by which life is sustained, produce
+consequences that are good. When an act is undertaken from the
+expectation, however doubtful, that it will produce mischief (to some
+one) in the future, or when an act is done whose consequence is visibly
+mischievous, expiation has been laid down. When an act is done from wrath
+or clouded judgment, then expiation should be performed by giving pain to
+the body, guided by precedent, by scriptures, and by reason. When
+anything, again, is done for pleasing or displeasing the mind, the sin
+arising therefrom may be cleansed by sanctified food and recitation of
+mantras. The king who lays aside (in a particular case) the rod of
+chastisement, should fast for one night. The priest who (in a particular
+case) abstains from advising the king to inflict punishment, should fast
+for three nights as an expiation. The person who, from grief, attempts to
+commit suicide by means of weapons, should fast for three nights. There
+is no expiation for them that cast off the duties and practices of their
+order and class, country, and family, and that abandon their very creed.
+When an occasion for doubt respecting what should be done arises, that
+should be regarded as the injunction of the scriptures which ten persons
+versed in Vedic scriptures or three of those that frequently recite them
+may declare.[119] The bull, earth, little ants, worms generated in dirt,
+and poison, should not be eaten by Brahmanas. They should not also eat
+fishes that have no scales, and four-footed aquatic animals like frogs
+and others, except the tortoise. Water-fowls called Bhasas, ducks,
+Suparnas, Chakravakas, diving ducks, cranes, crows, shags, vultures,
+hawks, owls, as also all four-footed animals that are carnivorous and
+that have sharp and long teeth, and birds, and animals having two teeth
+and those having four teeth, as also the milk of the sheep, the she-ass,
+the she-camel, the newly-calved cow, woman and deer, should not be taken
+by a Brahmana. Besides this, the food that has been offered to the man,
+that which has been cooked by a woman who has recently brought forth a
+child, and food cooked by an unknown person, should not be eaten. The
+milk also of a cow that has recently calved should not be taken. If a
+Brahmana takes food that has been cooked by a Kshatriya, it diminishes
+his energy; if he takes the food provided by a Sudra, it dims his
+Brahmanic lustre; and if he takes the food provided by a goldsmith or a
+woman who has neither husband nor children it lessens the period of his
+life. The food provided by a usurer is equivalent to dirt, while that
+provided by a woman living by prostitution is equivalent to semen. The
+food also provided by persons that tolerate the unchastity of their
+wives, and by persons that are ruled by their spouses, is forbidden. The
+food provided by a person selected (for receiving gifts) at a certain
+stage of a sacrifice, by one who does not enjoy his wealth or make any
+gifts, that provided by one who sells Soma, or one who is a shoe-maker,
+by an unchaste woman, by a washerman, by a physician, by persons serving
+as watchmen, by a multitude of persons, by one who is pointed at by a
+whole village, by one deriving his support from keep of dancing girls, by
+persons wedding before their elder brothers are wedded, by professional
+panegyrists and bards, and by those that are gamblers, the food also
+which is brought with the left hand or which is stale, the food which is
+mixed with alcohol, the food a portion of which has been already tasted,
+and the food that forms the remnant of a feast, should not be taken (by a
+Brahmana). Cakes, sugarcanes, potherbs, and rice boiled in sugared milk,
+if they have lost their relish, should not be taken. The powder of fried
+barley and of other kinds of fried grain, mixed with curds, if become
+stale with age, should not be taken. Rice boiled in sugared milk, food
+mixed with the tila seed, meat, and cakes, that have not been dedicated
+to the gods, should not be taken by Brahmanas leading a domestic mode of
+life. Having first gratified the gods, Rishis, guests, Pitris, and the
+household deities, a Brahmana leading a domestic mode of life should then
+take his food. A householder by living thus in his own house becomes like
+a person of the Bhikshu order that has renounced the world. A man of such
+behaviour, living with his wives in domesticity, earns great religious
+merit. No one should make a gift for the sake of acquiring fame, or from
+fear (of censure and the like) or unto a benefactor. A virtuous man would
+not make gifts unto persons living by singing and dancing or unto those
+that are professional jesters, or unto a person that is intoxicated, or
+unto one that is insane, or unto a thief, or unto a slanderer, or unto an
+idiot, or unto one that is pale of hue, or unto one that is defective of
+a limb, or unto a dwarf, or unto a wicked person, or unto one born in a
+low and wicked family, or unto one that has not been sanctified by the
+observance of vows. No gift should be made to a Brahmana destitute of
+knowledge of the Vedas. Gifts should be made unto him only that is a
+Srotriya.[120] An improper gift and an improper acceptance produce evil
+consequences unto both the giver and the acceptor. As a person who seeks
+to cross the ocean with the aid of a rock or a mass of catechu sinks
+along with his support, even so the giver and the acceptor (in such a
+case) both sink together. As a fire that is covered with wet fuel does
+not blaze forth, even so the acceptor of a gift who is bereft of penances
+and study and piety cannot confer any benefit (upon the giver). As water
+in a (human skull) and milk in a bag made of dog-skin become unclean in
+consequence of the uncleanliness of the vessels in which they are kept
+even so the Vedas become fruitless in a person who is not of good
+behaviour. One may give from compassion unto a low Brahmana who is
+without mantras and vows, who is ignorant of the scriptures and who
+harbours envy. One may, from compassion, give unto a person that is poor
+or afflicted or ill. But he should not give unto such a person in the
+belief that he would derive any (spiritual) benefit from it or that he
+would earn any religious merit by it. There is no doubt that a gift made
+to Brahmana bereft of the Vedas becomes perfectly fruitless in
+consequence of the fault of the recipient. As an elephant made of wood or
+an antelope made of leather, even so is a Brahmana that has not studied
+the Vedas. All the three have nothing but names.[121] As a eunuch is
+unproductive with women, as a cow is unproductive with a cow, as a bird
+lives in vain that is featherless, even so is a Brahmana that is without
+mantras. As grain without kernel, as a well without water, as libations
+poured on ashes, even so is a gift to a Brahmana void of learning. An
+unlearned Brahmana is an enemy (to all) and is the destroyer of the food
+that is presented to the gods and Pitris. A gift made to such a person
+goes for nothing. He is, therefore, like unto a robber (of other people's
+wealth). He can never succeed in acquiring regions of bliss hereafter.' I
+have now told thee in brief, O Yudhishthira, all that was said (by Manu
+on that occasion). This high discourse should be listened to by all, O
+bull of Bharata's race."'"
+
+
+
+SECTION XXXVIII
+
+"'Yudhishthira said, "O holy and great ascetic, I desire to hear in detail
+what the duties of kings are and what the duties, in full, of all the
+four orders. I desire also to hear, O foremost of Brahmanas, what
+behaviour should be adopted in seasons of distress, and how I may
+subjugate the world by treading along the path of morality. This
+discourse on expiation, treating (at the same time) of fasts and capable
+of exciting great curiosity, fills me with joy. The practice of virtue
+and the discharge of kingly duties are always inconsistent with each
+other. For always thinking of how one may reconcile the two, my mind is
+constantly stupefied."'
+
+"Vaisampayana continued, 'Then Vyasa, O monarch, that foremost of all
+persons conversant with the Vedas, casting his eyes upon that ancient and
+all-knowing person, viz., Narada, said, "If, O king, thou wishest to hear
+of duties and morality in full, then ask Bhishma, O mighty-armed one,
+that old grandsire of the Kurus. Conversant with all duties and possessed
+of universal knowledge, that son of Bhagirathi will remove all the doubts
+in thy heart on the difficult subject of duties. That goddess, viz., the
+genius of the celestial river of three courses brought him forth. He saw
+with his physical eyes all the gods with Indra at their head. Having
+gratified with his dutiful services the celestial Rishis having
+Vrihaspati at their head, he acquired a knowledge of the duties of kings.
+That foremost one among the Kurus obtained a knowledge also of that
+science, with its interpretations, with Usanas and that regenerate one
+who is the preceptor of the celestials know. Having practised rigid vows,
+that mighty-armed one acquired a knowledge of all the Vedas and their
+branches, from Vasishtha and from Chyavana of Bhrigu's race. In olden
+days he studied under the eldest-born son of the Grandsire himself, viz.,
+Sanatkumara of blazing splendour, well conversant with the truths of
+mental and spiritual science. He learnt the duties in full of the Yatis
+from the lips of Markandeya. The bull among men obtained all weapons from
+Rama and Sakra. Although born among human beings, his death itself is
+still under his own control. Although childless, yet he has many regions
+of bliss hereafter as heard by us. Regenerate Rishis of great merit were
+always his courtiers. There is nothing among objects that should be known
+that is unknown to him. Conversant with all duties and acquainted with
+all the subtle truths of morality, even he will discourse to thee upon
+duty and morality. Go unto him before he abandons his life breath." Thus
+addressed by him, the high-souled son of Kunti, of great wisdom, said the
+following words unto Satyavati's son Vyasa, that first of eloquent men.'
+
+"'Yudhishthira said, "Having caused a great and horrid slaughter of
+kinsmen, I have become an offender against all and a destroyer of the
+earth. Having caused that Bhishma himself, that warrior who always fought
+fairly, to be slain by the aid of deceit, how shall I approach him for
+asking him (about duties and morality)?"'
+
+"Vaisampayana continued, 'Moved by the desire of benefiting all the four
+orders, the mighty armed and high-souled chief of Yadu's race once more
+addressed that foremost of kings (in the following words).'
+
+"'Vasudeva said, "It behoveth thee not to show such pertinacity in grief.
+Do that, O best of kings, which the holy Vyasa has said. The Brahmanas, O
+mighty-armed one, and these thy brothers of great energy, stand before
+thee beseechingly like persons beseeching the deity of the clouds at the
+close of summer. The unslain remnant of the assembled kings, and the
+people belonging to all the four orders of thy kingdom of Kurujangala, O
+king, are here. For the sake of doing what is agreeable to these
+high-souled Brahmanas, in obedience also to the command of thy revered
+senior Vyasa of immeasurable energy, and at the request of ourselves
+that are thy well-wishers, and of Draupadi, O scorcher of foes, do what
+is agreeable to us, O slayer of foes, and what is beneficial to the
+world."'
+
+"Vaisampayana continued, 'Thus addressed by Krishna, the high-souled king
+(Yudhishthira) of eyes like lotus petals, rose from his seat for the good
+of the whole world. The tiger among men, viz., Yudhishthira of great
+fame, besought by Krishna himself, by the Island-born (Vyasa), by
+Devasthana, by Jishnu, by these and many others, cast off his grief and
+anxiety. Fully conversant with the declarations of the Srutis, with the
+science that treats of the interpretation of those declarations, and with
+all that men usually hear and all that deserve to be heard, the son of
+Pandu obtained peace of mind and resolved upon that he should next do.
+Surrounded by all of them like the moon by the stars, the king, placing
+Dhritarashtra at the head of the train, set out for entering the city.
+Desirous of entering the city, Kunti's son Yudhishthira, conversant with
+every duty, offered worship unto the gods and thousands of Brahmanas. He
+then ascended a new and white car covered with blankets and deerskins,
+and unto which were yoked sixteen white bullocks possessed of auspicious
+marks, and which had been sanctified with Vedic mantras. Adored by
+panegyrists and bards, the king mounted upon that car like Soma riding
+upon his own ambrosial vehicle. His brother Bhima of terrible prowess
+took the reins. Arjuna held over his head a white umbrella of great
+effulgence. That white umbrella held upon the car looked beautiful like a
+star-decked white cloud in the firmament. The two heroic sons of Madri,
+viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the
+moon and adorned with gems for fanning the king. The five brothers decked
+with ornaments, having ascended the car, O king, looked like the five
+elements (that enter into the composition of everybody). Riding upon
+another white car unto which were yoked steeds fleet as thought, Yuyutsu,
+O king, followed the eldest son of Pandu behind. Upon his own brilliant
+car of gold unto which were yoked Saivya and Sugriva, Krishna, with
+Satyaki, followed the Kurus. The eldest uncle of Pritha's son, O Bharata,
+accompanied by Gandhari, proceeded at the head of the train, upon a
+vehicle borne on the shoulders of men. The other ladies of the Kuru
+household, as also Kunti and Krishna, all proceeded on excellent
+vehicles, headed by Vidura. Behind followed a large number of cars and
+elephants decked with ornaments, and foot-soldiers and steeds. His
+praises chanted by sweet-voiced panegyrists and bards, the king proceeded
+towards the city called after the elephant. The progress, O mighty-armed
+one, of king Yudhishthira, became so beautiful that its like had never
+been on earth. Teeming with healthy and cheerful men, the busy hum of
+innumerable voices was heard there. During the progress of Pritha's son,
+the city and its streets were adorned with gay citizens (all of whom had
+come out for honouring the king). The spot through which the king passed
+had been decked with festoons of flowers and innumerable banners. The
+streets of the city were perfumed with incense. The place was overlaid
+with powdered perfumes and flowers and fragrant plants, and hung over
+with garlands and wreaths. New metallic jars, full of water to the brim,
+were kept at the door of every house, and bevies of beautiful maidens of
+the fairest complexion stood at the particular spots. Accompanied by his
+friends, the son of Pandu, adored with sweet speeches, entered the city
+through its well-adorned gate.'"
+
+
+
+SECTION XXXIX
+
+"Vaisampayana said, 'At the time the Parthas entered the city, thousands
+upon thousands of the citizens came out to behold the sight. The
+well-adorned squares and streets, with crowd swelling at each moment
+looked beautiful like the ocean swelling at the rise of the moon. The
+large mansions that stood on the street-sides, decked with every ornament
+and full of ladies, seemed to shake, O Bharata, with their weight. With
+soft and modest voices they uttered the praises of Yudhishthira, of Bhima
+and Arjuna, and of the two sons of Madri. And they said, "Worthy of all
+praise art thou, O blessed princess of Panchala, that waitest by the side
+of those foremost of men even like Gautami by the side of the (seven)
+Rishis. Thy acts and vows have borne their fruits, O lady!" In this
+strain, O monarch, the ladies praised the princess Krishna. In
+consequence of those praises, O Bharata, and their speeches with one
+another, and the shouts of joy (uttered by the men), the city became
+filled with a loud uproar. Having passed through the streets with such
+behaviour as befitted him, Yudhishthira then entered the beautiful palace
+(of the Kurus) adorned with every ornament. The people belonging to the
+city and the provinces, approaching the palace, uttered speeches that
+were agreeable to his ears, "By good luck, O foremost of kings, thou hast
+vanquished thy enemies, O slayer of foes! By good luck, thou hast
+recovered thy kingdom through virtue and prowess. Be, O foremost of
+kings, our monarch for a hundred years, and protect thy subjects
+virtuously like Indra protecting the denizens of heaven." Thus adored at
+the palace-gate with blessed speeches, and accepting the benedictions
+uttered by the Brahmanas from every side, the king, graced with victory
+and the blessings of the people, entered the palace that resembled the
+mansion of Indra himself, and then descended from his car. Entering the
+apartments, blessed Yudhishthira approached the household gods and
+worshipped them with gems and scents and floral wreaths. Possessed of
+great fame and prosperity, the king came out once more and beheld a
+number of Brahmanas waiting with auspicious articles in their hands (for
+pronouncing benedictions on him). Surrounded by those Brahmanas desirous
+of uttering benedictions on him, the king looked beautiful like the
+spotless moon in the midst of the stars. Accompanied by his priest
+Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped,
+with due rites, those Brahmanas with (gifts of) sweets, gems, and gold in
+profusion, and kine and robes, O monarch, and with diverse other articles
+that each desired. Then loud shouts of "This is a blessed day" arose,
+filling the entire welkin, O Bharata. Sweet to the ear, that sacred sound
+was highly gratifying to the friends and well-wishers (of the Pandavas).
+The king heard that sound uttered by those learned Brahmanas and that was
+as loud and clear as the sound of a flock of swans. He listened also to
+the speeches, fraught with melodious words and grave import, of those
+persons well conversant with the Vedas. Then, O king, the peal of drums
+and the delightful blare of conchs, indicative of triumph, arose. A
+little while after when the Brahmanas had become silent, a Rakshasa of
+the name of Charvaka, who had disguised himself as a Brahmana, addressed
+the king. He was a friend of Duryodhana and stood there in the garb of a
+religious mendicant. With a rosary, with a tuft of hair on his head, and
+with the triple staff in his hand, he stood proudly and fearlessly in the
+midst of all those Brahmanas that had come there for pronouncing
+benedictions (upon the king), numbering by thousands, O king, and all of
+whom were devoted to penances and vows. That wicked wight, desirous of
+evil unto the high-souled Pandavas and without having consulted those
+Brahmanas, said these words unto the king.'
+
+"'Charvaka said, "All these Brahmanas, making me their spokesman, are
+saying, 'Fie on thee! Thou art a wicked king. Thou art a slayer of
+kinsmen.' What shalt thou gain, O son of Kunti, by having thus
+exterminated thy race? Having slain also thy superiors and preceptor, it
+is proper for thee to cast away thy life." Hearing these words of that
+wicked Rakshasa the Brahmanas there became deeply agitated. Stung by that
+speech, they made a loud uproar. And all of them, with king Yudhishthira.
+O monarch, became speechless from anxiety and shame.'
+
+"'Yudhishthira said, "I bow down to you and beseech you humbly, be
+gratified with me. It doth not behove you to cry fie on me. I shall soon
+lay down my life."'[122]
+
+"Vaisampayana continued, 'Then all those Brahmanas, O king, loudly said,
+"These are not our words. Prosperity to thee, O monarch!" Those
+high-souled persons, conversant with the Vedas, with understanding
+rendered clear by penances, then penetrated the disguise of the speaker
+by means of their spiritual sight. And they said, "This is the Rakshasa
+Charvaka, the friend of Duryodhana. Having put on the garb of a religious
+mendicant, he seeks the good of his friend Duryodhana. We have not, O
+thou of righteous soul, said anything of the kind. Let this anxiety of
+thine be dispelled. Let prosperity attend upon thee with thy brothers."'
+
+"Vaisampayana continued, 'These Brahmanas then, insensate with rage,
+uttered the sound Hun. Cleansed of all sins, they censured the sinful
+Rakshasa and slew him there (with that very sound). Consumed by the
+energy of those utterers of Brahma, Charvaka fell down dead, like a tree
+with all its sprouts blasted by the thunder of Indra. Duly worshipped,
+the Brahmanas went away, having gladdened the king with their
+benedictions. The royal son of Pandu also, with all his friends, felt
+great happiness.'"
+
+
+
+SECTION XL
+
+"Vaisampayana said, 'Then Devaki's son Janardana of universal knowledge
+addressed king Yudhishthira who stood there with his brothers, saying,
+"In this world, O sire, Brahmanas are always the objects of worship with
+me. They are gods on earth having poison in their speech, and are
+exceedingly easy to gratify. Formerly, in the Krita age, O king, a
+Rakshasa of the name of Charvaka, O mighty-armed one, performed austere
+penances for many years in Vadari. Brahman repeatedly solicited him to
+ask for boons. At last the Rakshasa solicited the boon, O Bharata, of
+immunity from fear at the hand of every being in the universe. The Lord
+of the universe gave that high boon of immunity from fear at the hands of
+all creatures, subject to the only limitation that he should be careful
+of how he offended the Brahmanas. Having obtained that boon, the sinful
+and mighty Rakshasa of fierce deeds and great prowess began to give pain
+to the gods. The gods, persecuted by the might of the Rakshasa,
+assembling together, approached Brahman, for compassing their foe's
+destruction. The eternal and unchangeable god answered them, O Bharata,
+saying, 'I have already arranged the means by which the death of this
+Rakshasa may soon be brought about. There will be a king of the name of
+Duryodhana. Among men, he will be the friend of this wight. Bound by
+affection towards him, the Rakshasa will insult the Brahmanas. Stung by
+the wrong he will inflict upon them, the Brahmanas, whose might consists
+in speech, will in wrath censure him at which he will meet with
+destruction.' Even that Rakshasa Charvaka, O foremost of kings, slain by
+the curse of the Brahmanas, lies there deprived of life. Do not, O bull
+of Bharata's race, give way to grief. The kinsmen, O king, have all
+perished in the observance of Kshatriya duties. Those bulls among
+Kshatriyas, those high-souled heroes, have all gone to heaven. Do thou
+attend to thy duties now. O thou of unfading glory, let no grief be
+thine. Stay thy foes, protect thy subjects, and worship the Brahmanas."'"
+
+
+
+SECTION XLI
+
+"Vaisampayana said, 'The royal son of Kunti, freed from grief and the
+fever of his heart, took his seat, with face eastwards, on excellent seat
+made of gold. On another seat, beautiful and blazing and made of gold,
+sat with face directed towards him, those two chastisers of foes, viz.,
+Satyaki and Vasudeva. Placing the king in their midst, on his two sides
+sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a
+white throne of ivory, decked with gold, sat Pritha with Sahadeva and
+Nakula. Sudharman,[123] and Vidura, and Dhaumya, and the Kuru king
+Dhritarashtra, each sat separately on separate seats that blazed with the
+effulgence of fire. Yuyutsu and Sanjaya and Gandhari of great fame, all
+sat down where king Dhritarashtra had taken his seat. The
+righteous-souled king, seated there, touched the beautiful white flowers,
+Swastikas, vessels full of diverse articles, earth, gold, silver, and
+gems, (that were placed before him). Then all the subjects, headed by the
+priest, came to see king Yudhishthira, bringing with them diverse kinds
+of auspicious articles. Then earth, and gold, and many kinds of gems, and
+all the things in profusion that were necessary for the performance of
+the coronation rite, were brought there. There were golden jars full to
+the brim (with water), and those made of copper and silver and earth, and
+flowers, and fried paddy, and Kusa grass, and cow's milk, and
+(sacrificial) fuel consisting of the wood of Sami, Pippala, and Palasa,
+and honey and clarified butter and (sacrificial) ladles made of Udumvara,
+and conches adorned with gold.[124] Then the priest Dhaumya, at the
+request of Krishna, constructed, according to rule, an altar gradually
+inclining towards the cast and the north. Causing the high-souled
+Yudhishthira then, with Krishna the daughter of Drupada, to be seated
+upon a handsome seat, called Sarvatobhadra, with firm feet and covered
+with tiger-skin and blazing with effulgence, began to pour libations of
+clarified butter (upon the sacrificial fire) with proper mantras. Then he
+of Dasaratha's race, rising from his seat, took up the sanctified conch,
+poured the water it contained upon the head of that lord of earth, viz.,
+Yudhishthira, the son of Kunti. The royal sage Dhritarashtra and all the
+subjects also did the same at the request of Krishna. The son of Pandu
+then, with his brothers, thus bathed with the sanctified water of the
+conch, looked exceedingly beautiful. Then Panavas and Anakas and drums
+were beaten. King Yudhishthira the just duly accepted the gifts made unto
+him by the subjects. Always giving away presents in profusion in all his
+sacrifices, the king honoured his subjects in return. He gave a thousand
+nishkas unto the Brahmanas that uttered (especial) benedictions on him.
+All of them had studied the Vedas and were endued with wisdom and good
+behaviour. Gratified (with gifts), the Brahmanas, O king, wished him
+prosperity and victory, and with voices melodious like that of swans,
+uttered his praises, saying, "O Yudhishthira of mighty arms, by good
+luck, O son of Pandu, victory has been thine. By good luck, O thou of
+great splendour, thou hast recovered thy position through prowess. By
+good luck, the wielder of Gandiva, and Bhimasena, and thyself, O king,
+and the two sons of Madri, are all well, having slain your foes and
+escaped with life from the battle, so destructive of heroes. Do thou, O
+Bharata, attend without delay to those acts that should next be done."
+Thus adored by those pious men, king Yudhishthira the just, with his
+friends, became installed on the throne of a large kingdom, O Bharata!'"
+
+
+
+SECTION XLII
+
+"Vaisampayana said, 'Having heard those words, suitable to time and
+place, of his subjects, king Yudhishthira answered them in the following
+words, "Great must be the sons of Pandu, in sooth, whose merits, true or
+false, are thus recited by such foremost of Brahmanas assembled together.
+Without doubt, we are all objects of favour with you since you so freely
+describe us to be possessed of such attributes. King Dhritarashtra,
+however, is our father and god. If ye desire to do what is agreeable to
+me, always render your obedience to him and what is agreeable to him.
+Having slaughtered all my kinsmen, I live for him alone. My great duty is
+to always serve him in every respect with watchfulness. If ye, as also my
+friends, think that I should be an object of favour with you and them,
+let me then request you all to show the same behaviour towards
+Dhritarashtra as ye used to show before. He is the lord of the world, of
+yourselves, and of myself. The whole world, with the Pandavas, belongs to
+him. Ye should always bear these words of mine in your minds." The king
+then told them to go whithersoever they liked. Having dismissed the
+citizens and the people of the provinces, the delighter of the Kurus
+appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed
+Vidura of great intelligence for assisting him with his deliberations and
+for overlooking the sixfold requirements of the state.[125] And he
+appointed Sanjaya of mature years and possessed of every accomplishment,
+as general director and supervisor of the finances. And the king
+appointed Nakula for keeping the register of the forces, for giving them
+food and pay and for supervising other affairs of the army. And king
+Yudhishthira appointed Phalguna for resisting hostile forces and
+chastising the wicked. And he appointed Dhaumya, the foremost of priests,
+to attend daily to the Brahmanas and all rites in honour of the gods and
+other acts of a religious kind. And he appointed Sahadeva to always
+remain by his side, for the king thought, O monarch, that he should under
+all circumstances be protected by that brother of his. And the king
+cheerfully employed others in other acts according as he deemed them fit.
+That slayer of hostile heroes, viz., the righteous-souled king
+Yudhishthira, ever devoted to virtue, commanded Vidura and the
+high-souled Yuyutsu, saying, "You should always with alacrity and
+attention do everything that my royal father Dhritarashtra wishes.
+Whatever also should be done in respect of the citizens and the residents
+of the provinces should be accomplished by you in your respective
+departments, after taking the king's permission."'"
+
+
+
+SECTION XLIII
+
+"Vaisampayana said, 'After this king Yudhishthira of magnanimous soul
+caused the Sraddha rites to be performed of every one of his kinsmen
+slain in battle. King Dhritarashtra also of great fame, gave away, for
+the good of his sons in the other world, excellent food, and kine, and
+much wealth, and many beautiful and costly gems (unto the Brahmanas).
+Yudhishthira accompanied by Draupadi, gave much wealth for the sake of
+Drona and the high-souled Karna, of Dhrishtadyumna and Abhimanyu, of the
+Rakshasa Ghatotkacha, the son of Hidimva, and of Virata, and his other
+well-wishers that had served him loyally, and of Drupada and the five
+sons of Draupadi. For the sake of each of these, the king gratified
+thousands of Brahmanas with gifts of wealth and gems, and kine and
+clothes. The king performed the Sraddha rite for the good in the next
+world, of every one of those kings also who had fallen in the battle
+without leaving kinsmen or friends behind. And the king also, for the
+good of the souls of all his friends, caused houses to be founded for the
+distribution of food, and places for the distribution of water, and tanks
+to be excavated in their names. Thus paying off the debt he owed to them
+and avoiding the chance of censure in the world,[126] the king became
+happy and continued to protect his subjects religiously. He showed due
+honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto
+all the superior Kauravas and unto all the officers. Full of kindness,
+the Kuru king honoured and protected all those ladies also who had, in
+consequence of the battle, been deprived of their heroic husbands and
+sons. The puissant king, with great compassion, extended his favours to
+the destitute and the blind and the helpless by giving them food, clothes
+and shelter. Freed from foes and having conquered the whole Earth, king
+Yudhishthira began to enjoy great happiness.'"
+
+
+
+SECTION XLIV
+
+"Vaisampayana said, 'Having got back the kingdom, king Yudhishthira of
+great wisdom and purity, after the ceremony of installation had been
+over, joining his hands together, addressed the lotus-eyed Krishna of
+Dasarha's race, saying, "Through thy grace, O Krishna, through thy policy
+and might and intelligence and prowess, O tiger among the Yadus, I have
+got back this ancestral kingdom of mine. O thou of eyes like lotus
+leaves, I repeatedly bow to thee, O chastiser of foes! Thou hast been
+called the One only Being. Thou hast been said to be the refuge of all
+worshippers. The regenerate ones adore thee under innumerable names.[127]
+Salutations to thee, O Creator of the Universe! Thou art the soul of the
+Universe and the Universe hath sprung from thee. Thou art Vishnu, thou
+art Jishnu, thou art Hari, thou art Krishna, thou art Vaikuntha, and thou
+art the foremost of all beings. Thou hast, as said in the Puranas, taken
+thy birth seven times in the womb of Aditi. It was thou that tookest
+birth in the womb of Prishni.[128] The learned say that thou art the
+three Yugas.[129] All thy achievements are sacred. Thou art the lord of
+our senses. Thou art the great Lord worshipped in sacrifices. Thou art
+called the great swan. Thou art three-eyed Sambhu. Thou art One, though
+known as Vibhu and Damodara. Thou art the great Boar, thou art Fire, thou
+art the Sun, thou hast the bull for the device on thy banner, and thou
+hast Garuda also as thy device. Thou art the grinder of hostile hosts,
+thou art the Being that pervadest every form in the universe and thou art
+of irresistible prowess. Thou art the foremost of all things, thou art
+fierce, thou art the generalissimo in battle, thou art the Truth, thou
+art the giver of food, and thou art Guha (the celestial generalissimo);
+Thyself unfading, thou causest thy foes to fade and waste. Thou art the
+Brahmana of pure blood, and thou art those that have sprung from
+intermixture. Thou art great. Thou walkest on high, thou art the
+mountains, and thou art called Vrishadarbha and Vrishakapi. Thou art the
+Ocean, thou art without attributes, thou hast three humps, thou hast
+three abodes, and thou takest human forms on earth, descending from
+heaven. Thou art Emperor, thou art Virat, and thou art Swarat.[130] Thou
+art the Chief of the celestials, and thou art the cause whence the
+Universe has sprung. Thou art Almighty, thou art existence in every form,
+thou art without form, thou art Krishna, and thou art fire. Thou art the
+Creator, thou art the sire of the celestial physicians, thou art (the
+sage) Kapila, and thou art the Dwarf.[131] Thou art Sacrifice embodied,
+thou art Dhruva,[132] thou art Garuda, and thou art called Yajnasena.
+Thou art Sikhandin, thou art Nahusha, and thou art Vabhru. Thou art the
+constellation Punarvasu extended in the firmament, Thou art exceedingly
+tawny in hue, thou art the sacrifice known by the name of Uktha, thou art
+Sushena, thou art the drum (that sends forth its sound on every side).
+The track of thy car-wheels is light. Thou art the lotus of Prosperity,
+thou art the cloud called Pushkara, and thou art decked with floral
+wreaths. Thou art affluent, thou art puissant, thou art the most subtle,
+and it is thou whom the Vedas describe. Thou art the great receptacle of
+waters, thou art Brahman, thou art the sacred refuge, and thou knowest
+the abodes of all. Thou art called Hiranyagarbha, thou art the sacred
+mantras swadha  and swaha, thou art Kesava. Thou art the cause whence all
+this hath sprung, and thou art its dissolution. In the beginning it is
+thou that createst the universe. This universe is under thy control, O
+Creator of the universe! Salutations to thee, O wielder of Sarnga, discus
+and sword!" Thus hymned by king Yudhishthira the just in the midst of the
+court, the lotus-eyed Krishna became pleased. That foremost one of the
+Yadavas then began to gladden the eldest son of Pandu with many agreeable
+speeches.'"
+
+
+
+SECTION XLV
+
+"Vaisampayana said, 'The king dismissed all his subjects, who, commanded
+by the monarch, returned to their respective homes. Comforting his
+brothers, Yudhishthira, blazing with beauty, then addressed his brothers
+Bhima of terrible prowess and Arjuna and the twins, saying, "Your bodies
+have, in the great battle, been mangled with diverse kinds of weapons by
+the foe. Ye are greatly fatigued, grief and anger have scorched your
+hearts. Through my fault, ye bulls of Bharata's race, ye have suffered
+the miseries of an exile in the forests like vulgar men. In delight and
+in happy ease enjoy this victory (that ye have won). After resting
+yourselves and regaining the full use of your faculties, meet me again in
+the morning." After this, the mighty-armed Vrikodara like Maghavat
+entering his own beautiful fane, entered the palace of Duryodhana, that
+was adorned with many excellent buildings and rooms, that adorned with
+gems of diverse kinds, that teemed with servants, male and female, and
+that Yudhishthira assigned to him with the approval of Dhritarashtra. The
+mighty-armed Arjuna also, at the command of the king, obtained the palace
+of Dussasana which was not inferior to Duryodhana's and which consisted
+of many excellent structures and was adorned with a gate-way of gold, and
+which abounded in wealth and was full of attendants of both sexes. The
+palace of Durmarshana was even superior to that of Dussasana. Looking
+like the mansion of Kuvera himself, it was adorned with gold and every
+kind of gem. King Yudhishthira gladly gave it to Nakula who deserved it
+best and who had been emaciated (with the miseries of a life) in the
+great forest. The foremost of palaces belonging to Durmukha was
+exceedingly beautiful and adorned with gold. It abounded in beds and
+beautiful women, with eyes like lotus-petals. The king gave it unto
+Sahadeva who was ever employed in doing what was agreeable to him.
+Obtaining it, Sahadeva became delighted as the Lord of treasures upon
+obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, O monarch, and
+Sudharman and Dhaumya, proceeded to the abodes they had owned
+before.[133] Like a tiger entering his cave in the hills, that tiger
+among men, viz., Saurin, accompanied by Satyaki, entered the palace of
+Arjuna. Feasting on the viands and drinks (that had been kept ready for
+them), the princes passed the night happily. Awaking in the morning with
+well pleased hearts, they presented themselves before king Yudhishthira.'"
+
+
+
+SECTION XLVI
+
+"Janamejaya said, 'It behoveth thee, O learned Brahmana, to tell me what
+was next done by Yudhishthira the mighty-armed son of Dharma after he had
+regained his kingdom. It behoveth thee to tell me also, O Rishi, what the
+heroic Hrishikesa, the supreme master of the three worlds did after this.'
+
+"Vaisampayana said, 'Listen to me, O king, as I narrate in detail, O
+sinless one, what the Pandavas, headed by Vasudeva, did after this.
+Having obtained his kingdom, O monarch, Kunti's son Yudhishthira
+appointed each of the four orders of men to their respective duties. The
+(eldest) son of Pandu gave unto a thousand high-souled Brahmanas of the
+Snataka order a thousand Nishkas each. He then gratified the servants
+that were dependant on him and the guests that came to him, including
+persons that were undeserving and those that held heterodox views, by
+fulfilling their wishes. Unto his priest Dhaumya he gave kine in
+thousands and much wealth and gold and silver and robes of diverse kinds.
+Towards Kripa, O monarch, the king behaved in the way one should towards
+one's preceptor. Observant of vows, the king continued to honour Vidura
+greatly. That foremost of charitable men gratified all persons with gifts
+of food and drink and robes of diverse kinds and beds and seats. Having
+restored peace to his kingdom, the king, O best of monarchs, possessed of
+great fame, paid due honour unto Yuyutsu and Dhritarashtra. Placing his
+kingdom, at the disposal of Dhritarashtra, of Gandhari, and of Vidura,
+king Yudhishthira continued to pass his days happily. Having gratified
+everybody, including the citizens, in this way, Yudhishthira, O bull of
+Bharata's race, then proceeded with joined hands to the presence of the
+high-souled Vasudeva. He beheld Krishna, of the hue of a blue cloud,
+seated on a large sofa adorned with gold and gems. Attired in yellow
+robes of silk and decked with celestial ornaments, his person blazed with
+splendour like a Jewel set on gold. His bosom adorned with the Kaustubha
+gem, he looked like the Udaya mountain that decked the rising Sun. So
+beautiful did he look that there is no simile in the three worlds.
+Approaching the high-souled one who was Vishnu himself in incarnate form,
+king Yudhishthira addressed him sweetly and smilingly, saying, "O
+foremost of intelligent men, hast thou passed the night happily? O thou
+of unfading glory, are all thy faculties in their full vigour? O foremost
+of intelligent persons, is it all right with thy understanding? We have
+got back our kingdom and the whole earth has come under our control, O
+divine lord, through thy grace, O refuge of the three worlds and, O thou
+of three steps,[134] through thy grace have we won victory and obtained
+great fame and have not fallen away from the duties of our order!" Unto
+that chastiser of foes, viz., king Yudhishthira the just who addressed
+him in that strain the divine Krishna said not a word, for he was then
+rapt in meditation.'"
+
+
+
+SECTION XLVII
+
+"'Yudhishthira said, "How wonderful is this, O thou of immeasurable
+prowess, that thou art rapt in meditation! O great refuge of the
+universe, is it all right with the three worlds? When thou hast, O God,
+withdrawn thyself (from the world), having, O bull among men, adopted the
+fourth state, my mind has been filled with wonder.[135] The five
+life-breaths that act within the body have been controlled by thee into
+stillness. Thy delighted senses thou hast concentrated within thy mind.
+Both speech and mind, O Govinda, have been concentrated within thy
+understanding. All thy senses, indeed, have been withdrawn into thy
+soul.[136] The hair on thy body stands erect. Thy mind and understanding
+are both still. Thou art as immobile now, O Madhava, as a wooden post or
+a stone. O illustrious God, thou art as still as the flame of a lamp
+burning in a place where there is no wind. Thou art as immobile as a mass
+of rock. If I am fit to hear the cause, if it is no secret of thine,
+dispel, O god, my doubt for I beg of thee and solicit it as a favour.
+Thou art the Creator and thou art the Destroyer. Thou art destructible
+and thou art indestructible. Thou art without beginning and thou art
+without end. Thou art the first and the foremost of Beings. O foremost of
+righteous persons, tell me the cause of this (Yoga) abstraction. I
+solicit thy favour, and am thy devoted worshipper, and bow to thee,
+bending my head." Thus addressed, the illustrious younger brother of
+Vasava, recalling his mind, understanding, and the senses to their usual
+sphere, said these words with a soft smile.'
+
+"'Vasudeva said, "That tiger among men, Bhishma, who is now lying on a bed
+of arrows, and who is now like unto a fire that is about to go out, is
+thinking of me. Hence my mind also was concentrated on him. My mind was
+concentrated upon him, the twang of whose bowstring and the sound of
+whose palms Indra himself was unable to bear. I was thinking of him who
+having vanquished in a trice all the assembled kings (at the Self-choice
+of the daughters of the king of Kasi) abducted the three princesses for
+the marriage of his brother Vichitravirya. I was thinking of him who
+fought continually for three and twenty days with Rama himself of
+Bhrigu's race and whom Rama was unable to overcome. Collecting all his
+senses and concentrating his mind by the aid of his understanding, he
+sought my refuge (by thinking of me). It was for this that I had centered
+my mind upon him. I was thinking of him whom Ganga conceived and brought
+forth according to ordinary human laws and whom Vasishtha took as a
+pupil. I was thinking of that hero of mighty energy and great
+intelligence who possesses a knowledge of all the celestial weapons as
+also of the four Vedas with all their branches. I was thinking of him, O
+son of Pandu, who is the favourite disciple of Rama, the son of
+Jamadagni, and who is the receptacle of the sciences. I was thinking of
+that foremost of all persons conversant with morality and duty, of him, O
+bull of Bharata's race, who knows the Past, the Future, and the Present.
+After that tiger among kings shall have, in consequences of his own
+achievements, ascended to heaven, the earth, O son of Pritha, will look
+like a moonless night. Therefore, O Yudhishthira, submissively
+approaching Ganga's son, viz., Bhishma of terrible prowess, question him
+about what thou mayst desire to learn. O lord of the earth, enquire of
+him about the four branches of knowledge (in respect of morality,
+profit, pleasure and salvation), about the sacrifices and the rites laid
+down for the four orders, about the four modes of life, and about the
+kingly duties in full. When Bhishma, that foremost one of Kuru's race,
+will disappear from the world, every kind of knowledge will disappear
+with him. It is for this that I urge thee (to go to him now)." Hearing
+these beneficial words of high import from Vasudeva, the righteous
+Yudhishthira, with voice choked in tears, answered Janardana, saying,
+"What thou hast said, O Madhava, about the eminence of Bhishma, is
+perfectly true. I have not the slightest doubt regarding it. Indeed, I
+had heard of the high blessedness, as also the greatness, of the
+illustrious Bhishma from high-souled Brahmanas discoursing upon it. Thou,
+O slayer of foes, art the Creator of all the worlds. There cannot,
+therefore, O delighter of the Yadavas, be the slightest doubt in what
+thou sayest. If thy heart be inclined to show grace, O Madhava, then we
+shall go unto Bhishma with thyself at our head. When the divine Surya
+shall have turned towards the north, Bhishma will leave (this world), for
+those regions of bliss that he has won. That descendant of Kuru's race,
+therefore, O mighty-armed one, deserves to have a sight of thee. (If thou
+grantest my prayer), Bhishma will then obtain a sight of thee that art
+the first of Gods, of thee that art destructible and indestructible.
+Indeed, O lord, thou it is that art the vast receptacle of Brahma."'
+
+"Vaisampayana continued, 'Hearing these words of king Yudhishthira the
+just, the slayer of Madhu addressed Satyaki who was sitting beside him,
+saying, "Let my car be yoked." At this, Satyaki quickly left Kesava's
+presence and going out, commanded Daruka, saying, "Let Krishna's car be
+made ready." Hearing the words of Satyaki, Daruka speedily yoked
+Krishna's car. That foremost of vehicles, adorned with gold, decked with
+a profusion of emeralds, and moon-gems and sun-gems, furnished with
+wheels covered with gold, possessed of effulgence, fleet as the wind, set
+in the middle with diverse other kinds of jewels, beautiful as the
+morning sun, equipped with a beautiful standard topped by Garuda, and gay
+with numerous banners, had those foremost of steeds, fleet as thought,
+viz., Sugriva and Saivya and the other two, in trappings of gold, yoked
+unto it. Having yoked it, O tiger, among kings, Daruka, with joined
+hands, informed Krishna of the fact.'"
+
+
+
+SECTION XLVIII
+
+"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a
+bed of arrows, cast off his body and what kind of Yoga did he adopt?'
+
+"Vaisampayana said, 'Listen, O king, with pure heart and concentrated
+attention, as to how, O tiger among the Kurus, the high-souled Bhishma
+cast off his body. As soon as the Sun, passing the solstitial point,
+entered in his northerly course, Bhishma, with concentrated attention,
+caused his soul (as connected with and independent of the body) to enter
+his soul (in its independent and absolute state). Surrounded by many
+foremost of Brahmanas, that hero, his body pierced with innumerable
+arrows, blazed forth in great beauty like Surya himself with his
+innumerable rays. Surrounded by Vyasa conversant with the Vedas, by the
+celestial Rishi Narada, by Devasthana, by Asmaka Sumantu, by Jaimini, by
+the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great
+intelligence, by Asita and Vasishtha and the high-souled Kausika, by
+Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and
+Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki
+and Tumvuru and Kuru, by Maudgalya and Rama of Bhrigu's race, and the
+great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and
+Katha, by Kasyapa and Pulastya and Kratu and Daksha and Parasara, by
+Marichi and Angiras and Kasmya and Gautama and the sage Galava, by
+Dhaumya and Vibhanda and Mandavya and Dhaumra and Krishnanubhautika, by
+Uluka, that foremost of Brahmanas and the great sage Markandeya, by
+Bhaskari and Purana and Krishna and Suta,--that foremost of virtuous
+persons, surrounded by these and many other highly-blessed sages of great
+souls and possessed of faith and self-restraint and tranquillity of mind,
+the Kuru hero looked like the Moon in the midst of the planets and the
+stars. Stretched on his bed of arrows, that tiger among men, Bhishma,
+with pure heart and joined palms, thought of Krishna in mind, word, and
+act. With a cheerful and strong voice he hymned the praise of the slayer
+of Madhu, that master of yoga, with the lotus in his navel, that lord of
+the universe, called Vishnu and Jishnu. With joined hands, that foremost
+of eloquent men, that puissant one, viz., Bhishma of highly virtuous
+soul, thus praised Vasudeva.
+
+"'Bhishma said, "O Krishna, O foremost of Beings, be thou pleased with
+these words which I utter, in brief and in detail, from desire of hymning
+thy praises. Thou art pure and purity's self. Thou transcendest all. Thou
+art what people say to be THAT. Thou art the Supreme Lord. With my whole
+heart I seek thy refuge, O universal Soul and Lord of all creatures![137]
+Thou art without beginning and without end. Thou art the highest of the
+high and Brahma. Neither the gods nor the Rishis know thee. The divine
+Creator, called Narayana or Hari, alone knows thee. Through Narayana, the
+Rishis, the Siddhas, the great Nagas, the gods, and the celestial Rishis
+know a little of thee. Thou art the highest of the high and knowest no
+deterioration. The gods, the Danavas, the Gandharvas, the Yakshas, the
+Pannagas, do not know who thou art and whence art thou. All the worlds
+and all created things live in thee, and enter thee (when the dissolution
+comes). Like gems strung together in a thread, all things that have
+attributes reside in thee, the Supreme Lord.[138] Having the universe
+for thy work and the universe for thy limbs, this universe consisting of
+mind and matter resides in thy eternal and all-pervading soul like a
+number of flowers strung together in a strong thread. Thou art called
+Hari, of a thousand heads, a thousand feet, a thousand eyes, a thousand
+arms, a thousand crowns, and a thousand faces of great splendour. Thou
+art called Narayana, divinity, and the refuge of the universe. Thou art
+the subtlest of the subtle, grossest of the gross, the heaviest of the
+heavy and the highest of the high. In the Vaks, the Anuvaks, the Nishads,
+and Upanishads, thou art regarded as the Supreme Being of irresistible
+force. In the Samans also, whose declarations are always true, thou art
+regarded as Truth's self![139] Thou art of quadruple soul. Thou art
+displayed in only the understanding (of all creatures). Thou art the Lord
+of those that are bound to thee in faith. O God, thou art adored (by the
+faithful) under four excellent, high, and secret names.[140] Penances are
+ever present in thee. Performed (by other creatures for gratifying thee),
+penances live in thy form. Thou art the Universal Soul. Thou art of
+universal knowledge. Thou art the universe. Thou art omniscient. Thou art
+the creator of everything in the universe.[141] Like a couple of sticks
+generating a blazing fire, thou hast been born of the divine Devaki and
+Vasudeva for the protection of Brahma on earth.[142] For this eternal
+salvation, the devout worshipper, with mind withdrawn from everything
+else and casting off all desires, beholds thee, O Govinda, that art the
+pure Soul, in his own soul. Thou transcendest Surya in glory. Thou art
+beyond the ken of the senses and the understanding. O Lord of all
+creatures, I place myself in thy hands. In the Puranas thou hast been
+spoken as Purusha (all-pervading spirit). On occasions of the
+commencement of the Yugas, thou art said to be Brahma, while on occasions
+of universal dissolution thou art spoken of as Sankarshana. Adorable thou
+art, and therefore I adore thee. Though one, thou hast yet been born in
+innumerable forms. Thou hast thy passions under complete control. Thy
+devout worshippers, faithfully performing the rites laid down in the
+scriptures, sacrifice to thee, O giver of every wish! Thou art called the
+sheath within which the universe lies. All created things live in thee.
+Like swans and ducks swimming on the water, all the worlds that we see
+float in thee. Thou art Truth. Thou art One and undeteriorating. Thou art
+Brahma, Thou art That which is beyond Mind and Matter. Thou art without
+beginning, middle, and end. Neither the gods nor the Rishis know thee.
+The gods, the Asuras, the Gandharvas, the Siddhas, the Rishis, and the
+great Uragas with concentrated souls, always adore thee. Thou art the
+great panacea for all sorrow. Thou art without birth and death. Thou art
+Divine. Thou art self-created. Thou art eternal. Thou art invisible and
+beyond ken. Thou art called Hari and Narayana, O puissant one. The Vedas
+declare thee to be the Creator of the universe and the Lord of everything
+existing in the universe. Thou art the Supreme protector of the universe.
+Thou knowest no deterioration and thou art that which is called the
+highest. Thou art of the complexion of gold. Thou art the slayer of
+Asuras. Though One, Aditi brought thee forth in twelve forms.[143]
+Salutations to thee that art the soul of the Sun. Salutations to thee in
+thy form of Soma that is spoken of as the chief of all the regenerate
+ones and that gratifies with nectar the gods in the lighted fortnight and
+the Pitris in the dark fortnight. Thou art the One Being of transcendent
+effulgence dwelling on the other side of thick darkness. Knowing thee one
+ceases to have any fear of death. Salutations to thee in that form which
+is an object of knowledge.[144] In the grand Uktha sacrifice, the
+Brahmanas adore thee as the great Rich. In the great fire-sacrifice, they
+sing thee as the chief Adhyaryu (priest). Thou art the soul of the Vedas.
+Salutations to thee. The Richs, the Yajus, and the Samans are thy abode.
+Thou art the five kinds of sanctified libations (used in sacrifices).
+Thou art the seven woofs used in the Vedas. Salutations to thee in thy
+form of Sacrifice.[145] Libations are poured on the Homa fire in
+accompaniment with the seventeen monosyllabic sounds. Thou art the soul
+of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas
+sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices
+laid down in the three Vedas are thy three heads. The great sacrifice
+called Rathantara is thy voice expressive of gratification. Salutation to
+thee in thy form of sacred hymns! Thou art the Rishi that hadst appeared
+in the great sacrifice extending for a thousand years performed by the
+creators of the universe. Thou art the great swan with wings of gold.
+Salutations to thee in thy form of a swan.[146] Roots with all kinds of
+affixes and suffixes are thy limbs. The Sandhis are thy joints. The
+consonants and the vowels are thy ornaments. The Vedas have declared thee
+to be the divine word. Salutations to thee in thy form as the word![147]
+Assuming the form of a boar whose limbs were constituted by sacrifice,
+thou hadst raised the submerged earth for the benefit of the three
+worlds. Salutations to thee in thy form of infinite prowess! Thou
+sleepest in Yoga on thy snake-decked sofa constituted by the thousand
+hoods (of the Naga). Salutations to thee in thy form of sleep! Thou
+buildest the bridge for the good (to cross the sea of life) with Truth,
+with those means by which emancipation may be obtained, and with the
+means by which the senses may be controlled. Salutations to thee in thy
+form of Truth! Men practising diverse creeds, actuated by desire of
+diverse fruits worship thee with diverse rites. Salutations to thee in
+thy form of Creed! From thee have all things sprung. It is thou that
+excitest all creatures having physical frames containing the principle of
+desire. Salutations to thee in thy form of Excitement. The great Rishis
+seek thy unmanifest self within the manifest. Called Kshetrajna, thou
+sittest in Kshetra. Salutations to thee in thy form of Kshetra![148] Thou
+always conscious and present in self, the Sankhyas still describe thee as
+existing in the three states of wakefulness, dream, and sound sleep. They
+further speak of thee as possessed of sixteen attributes and representing
+the number seventeen. Salutations to thy form as conceived by the
+Sankhyas![149] Casting off sleep, restraining breath, withdrawn into
+their own selves, Yogins of restrained senses behold thee as eternal
+light. Salutations to thee in thy Yoga form! Peaceful Sannyasins, freed
+from fear of rebirth in consequence of the destruction of all their sins
+and merits, obtain thee. Salutations to thee in thy form of
+emancipation![150] At the end of a thousand Yugas, thou assumest the form
+of a fire with blazing flames and consumest all creatures. Salutations to
+thee in thy form of fierceness! Having consumed all creatures and making
+the universe one vast expanse of water, thou sleepest on the waters in
+the form of a child. Salutations to thee in thy form as Maya (illusion)!
+From the navel of the Self-born of eyes like lotus leaves, sprang a
+lotus. On that lotus is established this universe. Salutations to thee in
+thy form as lotus! Thou hast a thousand heads. Thou pervadest everything.
+Thou art of immeasurable soul. Thou hast subjugated the four kinds of
+desire that are as vast as the four oceans. Salutations to thee in thy
+form of Yoga-sleep! The clouds are in the hair of thy head. The rivers
+are in the several joints of thy limbs. The four oceans are in thy
+stomach. Salutations to thee in thy form as water! Birth and the change
+represented by death spring from thee. All things, again, at the
+universal dissolution dissolve away in thee. Salutations to thy form as
+cause! Thou sleepest not in the night. Thou art occupied in day time
+also. Thou observest the good and the bad actions (of all). Salutations
+to thee in thy form of (universal) observer! There is no act which thou
+canst not do. Thou art, again, ever ready to accomplish acts that are
+righteous. Salutations to thee in thy form of Work, the form, viz., which
+is called Vaikuntha! In wrath thou hadst, in battle, exterminated thrice
+seven times the Kshatriyas who had trampled virtue and authority under
+their feet. Salutations to thee in thy form of Cruelty! Dividing thyself
+into five portions thou hast become the five vital breaths that act
+within everybody and cause every living creature to move. Salutations to
+thee in thy form of air! Thou appearest in every Yuga in the form called
+month and season and half-year and year, and art the cause of both
+creation and dissolution. Salutations to thee in thy form of Time!
+Brahmanas are thy mouth, Kshatriyas are thy two arms, Vaisyas are thy
+stomach and thighs, and Sudras live in thy feet. Salutations to thee in
+thy form of caste! Fire constitute thy mouth. The heavens are the crown
+of thy head. The sky is thy navel. The earth is thy feet. The Sun is thy
+eye. The points of the compass are thy ears. Salutations to thee in thy
+form as the (three) worlds! Thou art superior to Time. Thou art superior
+to Sacrifice. Thou art higher than the highest. Thyself without origin,
+thou art the origin of the universe. Salutations to thee in thy form as
+Universe! Men of the world, according to the attributes ascribed to thee
+by the Vaiseshika theory, regard thee as the Protector of the world.
+Salutations to thee in thy form of Protector! Assuming the forms of food,
+drink, and fuel, thou increasest the humours and the life-breaths of
+creatures and upholdest their existence. Salutations to thee in thy form
+of life! For supporting the life-breaths thou eatest the four kinds of
+food.[151] Assuming also the form of Agni within the stomach, thou
+digestest that food. Salutations to thee in the form of digesting heat!
+Assuming the form of half-man and half-lion, with tawny eyes and tawny
+manes, with teeth and claws for thy weapons, thou hadst taken the life of
+the chief of the Asuras. Salutations to thee in thy form of swelling
+might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the
+Danavas, know thee truly. Salutations to thy form of exceeding subtility!
+Assuming the form of the handsome, illustrious, and puissant Ananta in
+the nether region, thou upholdest the world. Salutations to thy form of
+Might! Thou stupefiest all creatures by the bonds of affection and love
+for the continuance of the creation. Salutations to thee in thy form of
+stupefaction.[152] Regarding that knowledge which is conversant with the
+five elements to be the true Self-knowledge (for which yogins strive),
+people approach thee by knowledge! Salutations to thee in thy form of
+Knowledge! Thy body is immeasurable. Thy understanding and eyes are
+devoted to everything. Thou art infinite, being beyond all measures.
+Salutations to thee in thy form of vastness! Thou hadst assumed the form
+of a recluse with matted locks on head, staff in hand, a long stomach,
+and having thy begging bowl for thy quiver. Salutations to thee in thy
+form of Brahma.[153] Thou bearest the trident, thou art the lord of the
+celestials, thou hast three eyes, and thou art high-souled. Thy body is
+always besmeared with ashes, and thy phallic emblem is always turned
+upwards. Salutations to thee in thy form of Rudra! The half-moon forms
+the ornament of thy forehead. Thou hast snakes for the holy thread
+circling thy neck. Thou art armed with Pinaka and trident. Salutations to
+thy form of Fierceness! Thou art the soul of all creatures. Thou art the
+Creator and the Destroyer of all creatures. Thou art without wrath,
+without enmity, without affection. Salutations to thee in thy form of
+Peace! Everything is in thee. Everything is from thee. Thyself art
+Everything. Everywhere art thou. Thou art always the All. Salutations to
+thee in thy form as Everything! Salutations to thee whose work is the
+universe, to thee that art the soul of the universe, to thee from whom
+hath sprung the universe, to thee that art the dissolution of all things,
+to thee that are beyond the five (elements that constitute all things)!
+Salutations to thee that art the three worlds, to thee that art above the
+three worlds! Salutations to thee that art all the directions! Thou art
+all and thou art the one receptacle of All. Salutations to thee, O divine
+Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O
+Hrishikesa, art the Creator, thou art the Destroyer, and thou art
+invincible. I cannot behold that heavenly form in which thou art
+displayed in the Past, Present, and the Future. I can, however, behold
+truly thy eternal form (as manifest in thy works). Thou hast filled
+heaven with thy head, and the earth with thy feet: with thy prowess thou
+hast filled the three worlds. Thou art Eternal and thou pervadest
+everything in the universe. The directions are thy arms, the Sun is thy
+eye, and prowess is thy vital fluid. Thou art the lord of all creatures.
+Thou standest, shutting up the seven paths of the Wind whose energy is
+immeasurable. They are freed from all fears that worship thee, O Govinda
+of unfading prowess, thee that art attired in yellow robes of the colour
+of the Atasi flower.[154] Even one bending of the head unto thee, O
+Krishna, is equal to the completion of ten Horse-sacrifices. The man that
+has performed ten Horse-sacrifices is not freed from the obligation of
+rebirth. The man, however, that bows to Krishna escapes rebirth. They
+that have Krishna for their vow, they that think of Krishna in the night,
+and upon rising from sleep, may be said to have Krishna for their body.
+Those people (after death) enter Krishna's self even as libations of
+clarified butter sanctified with mantras enter the blazing fire.
+Salutations to thee that dispellest the fear of hell, to thee, O Vishnu,
+that art a boat unto them that are plunged amid the eddies of the ocean
+represented by worldly life! Salutations to thee, O God, that art the
+Brahmana's self, to thee that art the benefactor of Brahmanas and kine,
+to thee that art the benefactor of the universe, to thee that art Krishna
+and Govinda! The two syllables Hari constitute the pecuniary stock of
+those that sojourn through the wilderness of life and the medicine that
+effectually cures all worldly predilections, besides being the means
+that alleviate sorrow and grief.[155] As truth is full of Vishnu, as the
+universe is full of Vishnu, as everything is full of Vishnu, so let my
+soul be full of Vishnu and my sins be destroyed! I seek thy protection
+and am devoted to thee, desirous of obtaining a happy end. O thou of eyes
+like lotus petals, O best of gods, do thou think of what will be for my
+good! Thyself without origin, O Vishnu, thou art the origin of Knowledge
+and Penances. Thus art thou praised! O Janardana, thus worshipped by me
+in the Sacrifice constituted by speech (alone), be, O god, gratified with
+me! The Vedas are devoted to Narayana. Penances are devoted to Narayana.
+The gods are devoted to Narayana. Everything is always Narayana!'"
+
+"Vaisampayana continued, 'Having uttered these words, Bhishma, with mind
+concentrated upon Krishna, said, "Salutations to Krishna!" and bowed unto
+him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava,
+otherwise called Hari, (entering his body) bestowed upon him heavenly
+knowledge compassing the Past, the Present, and the Future, and went
+away. When Bhishma became silent, those utterers of Brahma (that sat
+around him), with voices choked in tears, adored that high-souled chief
+of the Kurus in excellent words. Those foremost of Brahmanas uttered the
+praises of Krishna also, that first of Beings, and then continued in soft
+voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of
+the devotion of Bhishma towards him, that foremost of Beings, viz.,
+Madhava, suddenly rose from his seat and ascended on his car, Kesava and
+Satyaki proceeded on one car. On another proceeded those two illustrious
+princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode
+on a third; while those bulls among men, Kripa and Yuyutsu, and that
+scorcher of foes, Sanjaya of the Suta caste, proceeded on their
+respective cars, each of which looked like a town. And all of them
+proceeded, causing the earth to tremble with the rattle of their
+chariot-wheels. That foremost of men, as he proceeded, cheerfully
+listened to the speeches, fraught with his praise, that were uttered by
+the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the
+people that waited (along the streets) with joined hands and bent heads.'"
+
+
+
+SECTION XLIX
+
+"Vaisampayana said, 'Then Hrishikesa and king Yudhishthira, and all those
+persons headed by Kripa, and the four Pandavas, riding on those cars
+looking like fortified cities and decked with standards and banners,
+speedily proceeded to Kurukshetra with the aid of their fleet steeds.
+They descended on that field which was covered with hair and marrow and
+bones and where millions of high-souled Kshatriyas had cast away their
+bodies. It abounded also with many a hill formed of the bodies and bones
+of elephants and steeds, and human heads and skulls lay stretched over it
+like conch-shells. Variegated with thousands of funeral pyres and teeming
+with heaps of armour and weapons, the vast plain looked like the drinking
+garden of the Destroyer himself used and abandoned recently. The mighty
+car-warriors quickly proceeded, viewing the field of battle haunted by
+crowds of spirits and thronged with Rakshasas. While proceeding, the
+mighty-armed Kesava, that delighter of all the Yadavas, spoke unto
+Yudhishthira about the prowess of Jamadagni's son, "Yonder, at a
+distance, O Partha, are seen the five lakes of Rama! There Rama offered
+oblations of Kshatriya blood unto the manes of his ancestors. It was
+hither that the puissant Rama, having freed the earth of Kshatriya for
+thrice seven times, gave up his task."'
+
+"'Yudhishthira said,--"I have great doubts in what thou sayest about
+Rama's having thrice seven times exterminated the Kshatriyas in days of
+old. When the very Kshatriya seed was burnt by Rama, O bull among the
+Yadus, how was the Kshatriya order revived, O thou of immeasurable
+prowess? How, O bull of the Yadus, was the Kshatriya order exterminated
+by the illustrious and high-souled Rama, and how did it again grow? In
+frightful car-encounters millions of Kshatriyas were slain. The earth, O
+foremost of eloquent men, was strewn with the corpses of Kshatriyas. For
+what reason was the Kshatriya order thus exterminated in days of yore by
+Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O
+thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero!
+O Krishna, O younger brother of Baladeva, the highest knowledge is from
+thee."'
+
+"Vaisampayana said,--'The puissant elder brother of Gada then narrated
+unto Yudhishthira of incomparable prowess everything that happened, in
+full detail, as to how the earth had become filled with Kshatriyas.'"
+
+
+
+SECTION L
+
+"'Vasudeva said, "Listen, O son of Kunti, to the story of Rama's energy
+and powers and birth as heard by me from great Rishis discoursing upon
+the subject. Listen to the story of how millions of Kshatriyas were slain
+by Jamadagni's son and how those that sprung again in the diverse royal
+races in Bharata were again slaughtered. Jadu had a son named Rajas.
+Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of
+righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika
+underwent the austerest of penances from desire of attaining the chief of
+the three worlds for a son. Beholding him engaged in the austerest of
+penances and competent to beget a son, the thousand-eyed Purandara
+himself inspired the king (with his force). The great lord of the three
+worlds, the chastiser of Paka, O king, then became Kusika's son known by
+the name of Gadhi. Gadhi had a daughter, O monarch, of the name of
+Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a
+descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the
+Kurus, became highly gratified with her for the purity of her behaviour.
+He cooked the sacrificial food consisting of milk and rice for giving
+unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race
+said, 'This portion of the sanctified food should be taken by thee, and
+this (other) portion by thy mother. A son will be born of her that will
+blaze with energy and be a bull among Kshatriyas. Invincible by
+Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas.
+As regards thee, O blessed lady, this portion of the food will give thee
+a son of great wisdom, an embodiment of tranquillity, endued with ascetic
+penances, and the foremost of Brahmanas.' Having said these words unto his
+wife, the blessed Richika of Bhrigu's race, setting his heart on
+penances, proceeded to the woods. About this time, king Gadhi, resolved
+upon a pilgrimage to the holy waters, arrived with his queen at the
+retreat of Richika. Satyavati, upon this, O king, taking the two
+portions of the sanctified food, cheerfully and in great haste,
+represented the words of her lord unto her mother. The queen-mother, O
+son of Kunti, gave the portion intended for herself unto her daughter,
+and herself took from ignorance the portion intended for the latter. Upon
+this, Satyavati, her body blazing with lustre, conceived a child of
+terrible form intended to become the exterminator of the Kshatriyas.
+Beholding a Brahmana child lying within her womb, that tiger among the
+Bhrigus said unto his wife of celestial beauty these words: 'Thou hast
+been deceived by thy mother, O blessed lady, in consequence of the
+substitution of the sanctified morsels. Thy son will become a person of
+cruel deeds and vindictive heart. Thy brother again (born of thy mother)
+will be a Brahmana devoted to ascetic penances. Into the sanctified food
+intended for thee had been placed the seed of the supreme and universal
+Brahma, while into that intended for thy mother had been placed the sum
+total of Kshatriya energy. In consequence, however, of the substitution
+of the two portions, O blessed lady, that which had been intended will
+not happen. Thy mother will obtain a Brahmana child while thou wilt
+obtain a son that will become a Kshatriya.' Thus addressed by her lord,
+the highly blessed Satyavati prostrated herself and placing her head at
+his feet, trembling, said, 'It behoveth thee not, O holy one, to speak
+such words unto me, viz., "Thou shalt obtain a wretch among Brahmanas
+(for thy son)."'
+
+"'"Richika said, 'This was not intended by me, O blessed lady, in respect
+of thee. A son of fierce deeds has been conceived by thee simply in
+consequence of the substitution of the sanctified morsels.'
+
+"'"Satyavati replied saying, 'If thou wishest, O sage, thou canst create
+other worlds, what need then be said of a child? It behoveth thee, O
+puissant one, to give me a son that shall be righteous and devoted to
+peace.'
+
+"'"Richika said, 'Never was falsehood spoken by me before, O blessed lady,
+even in jest. What need then be said of (such a solemn occasion as)
+preparing sanctified food with the aid of Vedic formulae after igniting
+the fire? It was ordained of yore by Destiny, O amiable one! I have
+ascertained it all by my penances. All the descendants of thy father will
+be possessed of Brahmanic virtues.'
+
+"'"Satyavati said, 'O puissant one, let our grandson be such, but, O
+foremost of ascetics, let me have a son of tranquil pursuits.'
+
+"'"Richika said, 'O thou of the fairest complexion, there is no
+distinction, I conceive, between a son and a grandson. It will be, O
+amiable one, as thou sayest.'"
+
+"'Vasudeva continued, "Then Satyavati brought forth a son in Bhrigu's race
+who was devoted to penances and characterised by tranquil pursuits, viz.,
+Jamadagni of regulated vows. Kusika's son Gadhi begot a son named
+Viswamitra. Possessed of every attribute of a Brahmana, that son (though
+born in the Kshatriya order) was equal to a Brahmana. Richika (thus)
+begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce
+deeds. The foremost of men, that son mastered the sciences, including the
+science of arms. Like unto a blazing fire, that son was Rama, the
+exterminator of the Kshatriyas. Having gratified Mahadeva on the
+mountains of Gandhamadana, he begged weapons of that great god,
+especially the axe of fierce energy in his hands. In consequence of that
+unrivalled axe of fiery splendour and irresistible sharpness, he became
+unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna
+of the Kshatriya order and ruler of the Haihayas, endued with great
+energy, highly virtuous in behaviour, and possessed of a thousand arms
+through the grace of (the great Rishi) Dattatreya, having subjugated in
+battle, by the might of his own arms, the whole earth with her mountains
+and seven islands, became a very powerful emperor and (at last) gave away
+the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion,
+solicited by the thirsty god of fire, O son of Kunti, the thousand-armed
+monarch of great prowess gave alms unto that deity. Springing from the
+point of his shafts, the god of fire, possessed of great energy, desirous
+of consuming (what was offered), burnt villages and towns and kingdoms
+and hamlets of cowherds. Through the prowess of that foremost of men,
+viz., Kritavirya of great energy, the god of fire burnt mountains and
+great forests. Assisted by the king of the Haihayas, the god of fire,
+caused by the wind to blaze forth with energy consumed the uninhabited
+but delightful retreat of the high-souled Apava. Possessed of great
+energy, Apava, O mighty-armed king, seeing his retreat consumed by the
+powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O
+Arjuna, without excepting these my specious woods, thou hast burnt them,
+therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arms.' The
+mighty Arjuna, however, of great prowess, always devoted to peace, ever
+regardful of Brahmanas and disposed to grant protection (unto all classes),
+and charitable and brave, O Bharata, did not think of that curse
+denounced on him by that high-souled Rishi. His powerful sons, always
+haughty and cruel, in consequence of that curse, became the indirect
+cause of his death. The princes, O bull of Bharata's race, seized and
+brought away the calf of Jamadagni's homa cow, without the knowledge of
+Kritavirya, the ruler of the Haihayas. For this reason a dispute took
+place between the high-souled Jamadagni (and the Haihayas). The puissant
+Rama, the son of Jamadagni, filled with wrath, lopped off the arms of
+Arjuna and brought back, O monarch, his sire's calf which was wandering
+within the inner enclosures of the king's palace. Then the foolish son of
+Arjuna, repairing together to the retreat of the high-souled Jamadagni,
+felled with the points of their lances, O king, the head of the Rishi
+from off his trunk while the celebrated Rama was out for fetching sacred
+fuel and grass. Inflamed with wrath at the death of his father and
+inspired with vengeance, Rama vowed to free the earth of Kshatriyas and
+took up arms. Then that tiger among the Bhrigus, possessed of great
+energy, putting forth his prowess, speedily slaughtered all the sons and
+grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the
+descendent of Bhrigu, O king, made the earth miry with blood. Possessed
+of great energy, he quickly reft the earth of all Kshatriyas. Filled then
+with compassion, he retired into the woods. Afterwards, when some
+thousands of years had passed away, the puissant Rama, who was wrathful
+by nature, had imputations cast upon him (of cowardice). The grandson of
+Viswamitra and son of Raivya, possessed of great ascetic merit, named
+Paravasu, O monarch, began to cast imputations on Rama in public, saying,
+'O Rama, were not those righteous men, viz., Pratardana and others, who
+were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by
+birth? Thou art not of true vows, O Rama! Thine is an empty boast among
+people. Through fear of Kshatriya heroes thou hast betaken thyself to the
+mountains.' The descendant of Bhrigu, hearing these words of Paravasu,
+once more took up arms and once more strewed the earth with hundreds of
+Kshatriya bodies. Those Kshatriyas, however, O king, counting by
+hundreds, that were spared by Rama, multiplied (in time) and became
+mighty monarchs on earth. Rama once more slaughtered them quickly, not
+sparing the very children, O king! Indeed, the earth became once more
+strewn with the bodies of Kshatriya children of premature birth. As soon
+as Kshatriya children were born, Rama slaughtered them. Some Kshatriya
+ladies, however, succeeded in protecting their children (from Rama's
+wrath). Having made the earth destitute of Kshatriyas for thrice seven
+times, the puissant Bhargava, at the completion of a horse-sacrifice,
+gave away the earth as sacrificial present unto Kasyapa. For preserving
+the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand
+that still held the sacrificial ladle, said these words, 'O great sage,
+repair to the shores of the southern ocean. It behoveth thee not, O Rama,
+to reside within (what is) my dominion.' At these words, Ocean suddenly
+created for Jamadagni's son, on his other shore, a region called
+Surparaka. Kasyapa also, O monarch, having accepted the earth in gift,
+and made a present of it unto the Brahmanas, entered the great forest.
+Then Sudras and Vaisyas, acting most wilfully, began to unite themselves,
+O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets
+in on earth, the weak are oppressed by the strong, and no man is master
+of his own property. Unprotected duly by Kshatriyas observant of virtue,
+and oppressed by the wicked in consequence of that disorder, the earth
+quickly sank to the lowest depths. Beholding the earth sinking from fear,
+the high-souled Kasyapa held her on his lap; and since the great Rishi
+held her on his lap (uru) therefore is the earth known by the name of
+Urvi. The goddess earth, for protection's sake, gratified Kasyapa and
+begged of him a king.
+
+"'"The Earth said, 'There are, O regenerate one, some foremost of
+Kshatriyas concealed by me among women. They were born in the race of
+Haihayas. Let them, O sage, protect me. There is another person of Puru's
+race, viz., Viduratha's son, O puissant one, who has been brought up
+among bears in the Rikshavat mountains. Another, viz., the son of
+Saudasa, has been protected, through compassion, by Parasara of
+immeasurable energy and ever engaged in sacrifices. Though born in one of
+the regenerate orders, yet like a Sudra he does everything for that Rishi
+and has, therefore, been named Sarvakarman (servant of all work). Sivi's
+son of great energy, viz., Gopati by name, has been brought up in the
+forest among kine. Let him, O sage, protect me. Pratardana's son, named
+Vatsa of great might, has been brought up among calves in a cowpen. Let
+that one of the royal order protect me. Dadhivahana's grandson and
+Diviratha's son was concealed and protected on the banks of Ganga by the
+sage Gautama. His name is Vrihadratha. Possessed of great energy and
+adorned with numerous blessed qualities, that blessed prince has been
+protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas
+belonging to the race of Maratta have been protected. Equal unto the lord
+of Maruts in energy, they have been brought up by Ocean. These children
+of the Kshatriya order have been heard of as existing in different
+places. They are living among artisans and goldsmiths. If they protect me
+I shall then stay unmoved. Their sires and grandsires have been slain for
+my sake by Rama of great prowess. It is my duty, O great sage, to see
+that their funeral rites are duly performed. I do not desire that I
+should be protected by my present rulers. Do thou, O sage, speedily make
+such arrangements that I may exist (as before).'"
+
+"'Vasudeva continued, "The sage Kasyapa then, seeking out those Kshatriyas
+of great energy whom the goddess had indicated, installed them duly as
+kings (for protecting her). Those Kshatriya races that are now extant are
+the progeny of those princes. That which thou hast questioned me, O son
+of Panda, happened in days of yore even thus."'
+
+"Vaisampayana continued, 'Conversing thus with Yudhishthira, that
+foremost of righteous persons, the high-souled Yadava hero proceeded
+quickly on that car, illumining all the points of the compass like the
+divine Surya himself.'"
+
+
+
+SECTION LI
+
+"Vaisampayana said, 'King Yudhishthira, hearing of those feats of Rama,
+became filled with wonder and said unto Janardana, "O thou of Vrishni's
+race, the prowess of the high-souled Rama, who in wrath had freed the
+earth of Kshatriyas, was like that of Sakra himself. The scions of
+Kshatriyas, troubled with the fear of Rama, were concealed (and brought
+up) by kine, Ocean, leopards, bears and apes. Worthy of every praise is
+this world of men and fortunate are they that reside in it where a feat,
+that was again so righteous, was accomplished by a Brahmana." After
+this discourse was ended, those two illustrious persons, viz., Krishna of
+unfading glory and Yudhishthira proceeded thither where the puissant son
+of Ganga lay on his bed of arrows. They then beheld Bhishma stretched on
+his arrowy bed and resembling in splendour the evening Sun covered with
+his own rays. The Kuru hero was surrounded by many ascetics like he of a
+hundred sacrifices by the deities of heaven. The spot on which he lay was
+highly sacred, being situate on the banks of the river Oghavati.
+Beholding him from a distance, Krishna and Dharma's royal son, and the
+four Pandavas, and the other headed by Saradwat, alighted from their
+vehicles and collecting their restless minds and concentrating all their
+senses, approached the great Rishis. Saluting those foremost of Rishis
+headed by Vyasa, Govinda and Satyaki and the others approached the son of
+Ganga. Beholding Ganga's son of great ascetic merit, the Yadu and Kuru
+princes, those foremost of men, took their seats, surrounding him. Seeing
+Bhishma looking like a fire about to die out, Kesava with a rather
+cheerless heart addressed him as follows.
+
+"'Kesava said, "Are thy perceptions now as clear as before? I hope thy
+understanding, O foremost of eloquent men, is not clouded. I hope thy
+limbs are not tortured by the pain arising from the wounds by shafts.
+From mental grief also the body becomes weak. In consequences of the boon
+granted to thee by thy sire, the righteous Santanu, thy death, O puissant
+hero, depends on thy own will. I myself have not that merit in
+consequence of which thou hast obtained this boon. The minutest pin
+(inserted) within the body produces pain. What need then be said, O king,
+of hundreds of arrows that have pierced thee? Surely, pain cannot be said
+to afflict thee. Thou art competent, O Bharata, to instruct the very gods
+regarding the origin and dissolution of living creatures. Possessed of
+great knowledge, everything belonging to the Past, the Future, and the
+Present, is well known to thee. The dissolution of created beings and the
+reward of righteousness are well known to thee, O thou of great wisdom,
+for thou art an ocean of virtue and duty. While living in the enjoyment
+of swelling sovereignty, I beheld thee forgo female intercourse though
+sound of limbs and perfectly hale and though surrounded by female
+companions. Except Santanu's son Bhishma of great energy and firmly
+devoted to righteousness, possessed of heroism and having virtue for the
+only object of his pursuit, we have never heard of any other person in
+the three worlds that could, by his ascetic power, though lying on a bed
+of arrows and at the point of death, still have such a complete mastery
+over death (as to keep it thus at bay). We have never heard of anybody
+else that was so devoted to truth, to penances, to gifts, to the
+performances of sacrifices, to the science of arms, to the Vedas, and to
+the protection of persons soliciting protection, and that was so harmless
+to all creatures, so pure in behaviour, so self-restrained, and so bent
+upon the good of all creatures, and that was also so great a car-warrior
+as thee. Without doubt, thou art competent to subjugate, on a single car,
+the gods, Gandharvas, Asuras, Yakshas, and Rakshasas. O mighty-armed
+Bhishma, thou art always spoken of by the Brahmanas as the ninth of the
+Vasus. By thy virtues, however, thou hast surpassed them all and art
+equal unto Vasava himself. I know, O best of persons, that thou art
+celebrated for thy prowess, O foremost of beings, among even the very
+gods. Among men on earth, O foremost of men, we have never seen nor heard
+of any one possessed of such attributes as thee. O thou of the royal
+order, thou surpassest the gods themselves in respect of every attribute.
+By thy ascetic power thou canst create a universe of mobile and immobile
+creatures. What need then be said of thy having acquired many blessed
+regions by means of thy foremost of virtues? Dispel now the grief of the
+eldest son of Panda who is burning with sorrow on account of the
+slaughter of his kinsmen. All the duties that have been declared in
+respect of the four orders about the four modes of life are well known to
+thee. Everything again that is indicated in the four branches of
+knowledge, in the four Hotras, O Bharata, as also those eternal duties
+that are laid down in Yoga and Sankhya philosophy, the duties too of the
+four orders and these duties that are not inconsistent with their
+declared practices,--all these, along with their interpretations, O son
+of Ganga, are known to thee. The duties that have been laid down for
+those sprang from an intermixture of the four orders and those laid down
+for particular countries and tribes and families, and those declared by
+the Vedas and by men of wisdom, are all well known to thee. The subjects
+of histories and the Puranas are all known to thee. All the scriptures
+treating of duty and practice dwell in thy mind. Save thee, O bull among
+men, there is no other person that can remove the doubts that may arise
+in respect of those subjects of knowledge that are studied in the world.
+With the aid of thy intelligence, do thou, O prince of men, drive the
+sorrow felt by the son of Pandu. Persons possessed of so great and such
+varied knowledge live only for comforting men whose minds have been
+stupefied."'
+
+"Vaisampayana said, 'Hearing those words of Vasudeva of great
+intelligence, Bhishma, raising his head a little, said these words with
+joined hands.'
+
+"'Bhishma said, "Salutations to thee, O divine Krishna! Thou art the
+origin and thou art the dissolution of all the worlds. Thou art the
+Creator and thou art the Destroyer. Thou, O Hrishikesa, art incapable of
+being vanquished by any one. The universe is thy handiwork. Thou art the
+soul of the universe and the universe hath sprung from thee. Salutations
+to thee! Thou art the end of all created things. Thou art above the five
+elements. Salutations to thee that art the three worlds and that art
+again above the three worlds. O lord of Yogins, salutations to thee that
+art the refuge of everything. O foremost of beings, those words which
+thou hast said regarding me have enabled me to behold thy divine
+attributes as manifest in the three worlds. (In consequence of that
+kindness), O Govinda, I also behold thy eternal form. Thou standest
+shutting up the seven paths of the Wind possessed of immeasurable energy.
+The firmament is occupied by thy head, and the earth by thy feet. The
+points of the compass are thy two arms, and the Sun is thy eye, and Sakra
+constitutes thy prowess. O thou of unfading glory, thy Person, attired in
+yellow robes that resemble the hue of the Atasi flower, seem to us to be
+like a cloud charged with flashing of lightning. Think of that, O best of
+gods, which would be good, O thou of lotus eyes, for my humble self, that
+am devoted to thee, that seek thy protection, and that am desirous of
+obtaining a blissful end."
+
+"'Vasudeva said, "Since, O bull among men, thy devotion to me is very
+great, for this, O prince, I have displayed my celestial form to thee. I
+do not, O foremost of kings, display myself unto one that is not devoted
+to me, or unto a devotee that is not sincere, or unto one, O Bharata,
+that is not of restrained soul. Thou art devoted to me and art always
+observant of righteousness. Of a pure heart, thou art always
+self-restrained and ever observant of penances and gifts. Through thy own
+penances, O Bhishma, thou art competent to behold me. Those regions, O
+king, are ready for thee whence there is no return.[156] Six and fifty
+days, O foremost one of Kuru's race, still remain for thee to live!
+Casting off thy body, thou shalt then, O Bhishma, obtain the blessed
+reward of thy acts. Behold, those deities and the Vasus, all endued with
+forms of fiery splendour, riding on their cars, are waiting for thee
+invisibly till the moment of the sun's entering on northerly course.
+Subject to universal time, when the divine Surya turns to his northerly
+course, thou, O foremost of men, shalt go to those regions whence no man
+of knowledge ever returns to this earth! When thou, O Bhishma, wilt leave
+this world for that, all Knowledge, O hero, will expire with thee. It is
+for this, that all these persons, assembled together, have approached
+thee for listening to discourses on duty and morality. Do thou then speak
+words of truth, fraught with morality and Yoga, unto Yudhishthira who as
+firm in truth but whose learning has been clouded by grief on account of
+the slaughter of his kinsmen, and do thou, by this, quickly dispel that
+grief of his!"'"
+
+
+
+SECTION LII
+
+"Vaisampayana said, 'Hearing these words of Krishna fraught with Morality
+and profit, Santanu's Bhishma, answered him in the following words.
+
+"'Bhishma said, "O master of all the worlds, O mighty-armed one, O Siva, O
+Narayana, O thou of unfading glory, hearing the words spoken by thee I
+have been filled with joy. But what words (of instruction), O master of
+speech, can I say in thy presence, when especially in all the subjects of
+speech have been dealt with in thy speech?[157] Whatever in either world
+should be done or is done, proceeds from thy intelligent self, O god!
+That person who is competent to discourse on the subject of heaven in the
+presence of the chief of the gods himself is competent to discourse on
+the interpretation of morality and pleasure and profit and salvation in
+thy presence. My mind, O slayer of Madhu, is exceedingly agitated by the
+pain of arrow-wounds. My limbs are weak. My understanding is not clear. I
+am so afflicted, O Govinda, by these shafts resembling poison or fire
+that I have not power to utter anything. My strength is abandoning me. My
+life-breaths are hastening to leave me. The very vitals of my body are
+burning. My understanding is clouded. From weakness my utterance is
+becoming indistinct. How then can I venture to speak? O enhancer of (the
+glory of) Dasarha's race, be gratified with me. O mighty-armed one, I
+will not say anything. Pardon me (for my unwillingness). The very master
+of speech (Vrihaspati), in speaking in thy presence, will be overcome by
+hesitation. I cannot any longer distinguish the points of the compass,
+nor the sky from the earth! Through thy energy, O slayer of Madhu, I am
+only barely alive. Do thou, therefore, thyself speak for the good of king
+Yudhishthira the just, for thou art the ordainer of all the ordinances.
+How, O Krishna, when thou, the eternal creator of the universe, art
+present, can one like me speak (on such subjects) like a disciple in the
+presence of the preceptor?"
+
+"'Vasudeva said, "The words spoken by thee are worthy of thee that art the
+foremost one of Kuru's race, thee that art endued with great energy, thee
+that art of great soul, and thee that art possessed of great patience and
+conversant with every subject. Regarding what thou hast said unto me
+about the pain of thy arrow-wounds, receive, O Bhishma, this boon that I
+grant thee, O puissant one, from my grace. Discomfort and stupefaction
+and burning and pain and hunger and thirst shall not, O son of Ganga,
+overcome thee, O thou of unfading glory! Thy perceptions and memory, O
+sinless one, shall be unclouded.[158] Thy understanding shall not fail
+thee. Thy mind, O Bhishma, freed from the qualities of passion and
+darkness, will always be subject to the quality of goodness, like the
+moon emerged from the clouds. Thy understanding will penetrate whatever
+subject connected with duty, morality, or profit, thou wilt think upon. O
+tiger among kings, obtaining celestial vision, thou wilt, O thou of
+immeasurable prowess, succeed in beholding the four orders of created
+things. Endued with the eye of knowledge, thou wilt, O Bhishma, behold,
+like fishes in a limpid stream, all created things that thou mayst
+endeavour to recollect!"'
+
+"Vaisampayana continued, 'Then those great Rishis, with Vyasa amongst
+them, adored Krishna with hymns from the Richs, the Yajuses, and the
+Samans. A celestial shower of flowers belonging to every season fell on
+that spot where he of Vrishni's race, with Ganga's son and the son of
+Pandu were. Celestial instruments of every kind played in the welkin and
+the tribes of Apsaras began to sing. Nothing of evil and no portent of
+any evil kind were seen there. An auspicious, pleasant, and pure breeze,
+bearing every kind of fragrance, began to blow. All the points of the
+compass became clear and quiet, and all the animals and birds began to
+rove in peace. Soon after, like a fire at the extremity of a great
+forest, the divine Surya of a thousand rays was seen to descend to the
+west. The great Rishis then, rising up, saluted Janardana and Bhishma and
+king Yudhishthira. Upon this, Kesava, and the sons of Pandu, and Satyaki,
+and Sanjaya, and Saradwata's son Kripa, bowed in reverence to those
+sages. Devoted to the practice of righteousness, those sages, thus
+worshipped by Kesava and others, speedily proceeded to their respective
+abodes, saying, "We will return tomorrow." After this, Kesava and the
+Pandavas, saluting Bhishma and circumambulating him, ascended their
+handsome cars. Those heroes then proceeded, accompanied by many other
+cars decked with golden Kuvaras, and infuriated elephants looking like
+mountains and steeds fleet as Garudas, and foot-soldiers armed with bows
+and weapons. That army, moving with great speed, proceeded in two
+divisions, one in the van and the other in the rear of those princes. The
+scene resembled the two currents of the great river Narmada at the point
+where it is divided by the Rikshavat mountains standing across it.
+Gladdening that great host, the divine Chandramas rose before it in the
+firmament, once more inspiring with moisture, by his own force, the
+terrestrial herbs and plants whose juice had been sucked up by the Sun.
+Then that bull of Yadu's race and the sons of Pandu, entering the (Kuru)
+city whose splendour resembled that of the city of Indra itself,
+proceeded to their respective mansions like tired lions seeking their
+caves.'"
+
+
+
+SECTION LIII
+
+"Vaisampayana said, 'The slayer of Madhu, retiring to his bed, slept
+happily. Awaking when half a Yama was wanting to usher in the day, he
+addressed himself to contemplation. Fixing all his senses, he meditated
+on the eternal Brahma. Then a batch of well-trained and sweet-voiced
+persons, conversant with hymns and the Puranas, began to utter the
+praises of Vasudeva, that lord of all creatures and creator of the
+universe. Others, marking time by clapping of hands, began to recite
+sweet hymns, and vocalists began to sing. Conch-shells and drums were
+blown and beaten by thousands. The delightful sound of Vinas, Panavas,
+and bamboo flutes was heard. The spacious mansion of Krishna, in
+consequence thereof, seemed to laugh with music. In the palace of king
+Yudhishthira also sweet voices were heard, uttering auspicious wishes,
+and the sound of songs too and musical instruments. Then he of Dasarha's
+race performed his ablutions. Joining his hands, the mighty-armed hero of
+unfading glory silently recited his secret mantras, and kindling a fire
+poured libations of clarified butter upon it. Giving away a thousand kine
+unto a thousand Brahmanas all of whom were fully conversant with the four
+Vedas, he caused them to utter benedictions upon him. Touching next
+diverse kinds of auspicious articles and beholding himself in a clear
+mirror, Krishna addressed Satyaki, saying, "Go, O descendant of Sini, and
+repairing to Yudhishthira's abode, ascertain whether that king of great
+energy is dressed for visiting Bhishma." At these words of Krishna,
+Satyaki, proceeding quickly to the royal son of Pandu, said unto him,
+"The foremost of cars, belonging to Vasudeva of great intelligence,
+stands ready, O king, for Janardana will go to see Ganga's son. O
+righteous king of great splendour, he is waiting for thee. It behoveth
+thee now to do what should be done next." Thus addressed, Dharma's son
+Yudhishthira answered as follows.'
+
+"'Yudhishthira said, "O Phalguna of unrivalled splendour, let my foremost
+of cars be made ready. We should not be accompanied (today) by the
+soldiers, but we shall proceed ourselves. That foremost of righteous
+persons, Bhishma, should not be vexed. Let the guards, therefore, O
+Dhananjaya, stop today. From this day Ganga's son will speak of things
+that are great mysteries. I do not therefore, O son of Kunti, wish that
+there should be a miscellaneous gathering (in Bhishma's presence)."'
+
+"Vaisampayana continued, 'Hearing these words of the king, Kunti's son
+Dhananjaya, that foremost of men (went out and coming back) represented
+unto him that his best of cars stood harnessed for him. King
+Yudhishthira, and the twins, and Bhima and Arjuna, the five resembling
+the five elements, then proceeded towards Krishna's abode. While the
+high-souled Pandavas were coming, Krishna of great intelligence,
+accompanied by the grandson of Sini, mounted on his car. Saluting one
+another from their cars and each enquiring of the other whether the night
+had been passed happily by him, those bulls among men proceeded, without
+stopping on those foremost of cars whose rattle resembled the roar of the
+clouds. Krishna's steeds, viz., Valahaka and Meghapushpa and Saivya and
+Sugriva were urged by Daruka. The animals, urged by him, O king,
+proceeded, indenting the earth with their hoofs. Endued with great
+strength and great speed, they flew onwards, devouring the very skies.
+Traversing the sacred field of Kuru, the princes proceeded to that spot
+where the puissant Bhishma on his bed of arrows was lying, surrounded by
+those great Rishis, like Brahman himself in the midst of the gods. Then
+Govinda and Yudhishthira and Bhima and the wielder of Gandiva and the
+twins and Satyaki, alighting from their vehicles, saluted the Rishis by
+raising their right hands. Surrounded by them, king Yudhishthira like the
+moon in the midst of the stars approached Ganga's son like Vasava
+proceeding towards Brahman. Overcome with fear, the king timidly cast his
+eyes on the mighty-armed hero lying on his bed of arrows like the Sun
+himself dropped from the firmament.'"
+
+
+
+SECTION LIV
+
+"Janamejaya said, 'When that tiger among men, of righteous soul and great
+energy, firmly adhering to truth and with passions under complete
+control, viz., the son of Santanu and Ganga, named Devavrata or Bhishma
+of unfading glory, lay on a hero's bed with the sons of Pandu sitting
+around him, tell me, O great sage, what converse ensued in that meeting
+of heroes after the slaughter of the troops.'
+
+"Vaisampayana said, 'When Bhishma that chief of the Kurus, lay on his bed
+of arrows, many Rishis and Siddhas, O king, headed by Narada, came to
+that spot. The unslain remnant of the (assembled) kings with Yudhishthira
+at their head, and Dhritarashtra and Krishna and Bhima and Arjuna and the
+twins also came there. Those high-souled persons, approaching the
+grandsire of the Bharatas who looked like the Sun himself dropped from
+the firmament, indulged in lamentations for him. Then Narada of godlike
+features reflecting for a short while, addressed all the Pandavas and the
+unslain remnant of the kings saying, "The time, I think, has come for you
+to question Bhishma (on subject of morality and religion), for Ganga's
+son is about to expire like the Sun that is on the point of setting. He
+is about to cast off his life-breaths. Do you all, therefore, solicit him
+to discourse to you? He is acquainted with the varied duties of all the
+four orders. Old in years, after abandoning his body he will obtain high
+regions of bliss. Solicit him, therefore, without delay, to clear the
+doubts that exist in your minds." Thus addressed by Narada, those
+princes approached Bhishma, but unable to ask him anything, looked at one
+another. Then Yudhishthira the son of Pandu, addressing Hrishikesa said,
+"There is no one else than Devaki's son that can question the grandsire.
+O foremost one of Yadu's race, do thou, therefore, O slayer of Madhu,
+speak first. Thou, O sire, art the foremost of us all and thou art
+conversant with every duty and practice." Thus addressed by the son of
+Pandu, the illustrious Kesava of unfading glory, approaching the
+unconquerable Bhishma, spoke unto him as follows.'
+
+"'Vasudeva said, "Hast thou, O best of kings, passed the night happily?
+Has thy understanding become unclouded? Does thy knowledge, O sinless
+one, shine in thee by inward light? I hope thy heart no longer feels pain
+and thy mind is no longer agitated."
+
+"'Bhishma said, "Burning, stupefaction, fatigue, exhaustion, illness, and
+pain, through thy grace, O thou of Vrishni's race, have all left me in a
+single day. O thou of incomparable splendour, all that is past, all that
+is future, and all that is present, I behold as clearly as a fruit placed
+in my hands. All the duties declared in the Vedas, all those laid down in
+the Vedantas, I behold clearly, O thou of unfading glory, in consequence
+of the boon thou hast granted to me. The duties that have been declared
+by persons of learning and righteous behaviour, dwell in my remembrance.
+I am conversant also, O Janardana, with the duties and practices
+prevailing in particular countries and among particular tribes and
+families. Everything relating again to the four modes of life has come
+back to my recollection. I am acquainted also, O Kesava, with the duties
+that relate to king-craft. Whatever should at whatever time be said, I
+would say, O Janardana! Through thy grace, I have acquired an auspicious
+understanding. Strengthened by meditation on thee, I feel as if I have
+become a young man again. Through thy favour, O Janardana, I have become
+competent to discourse on what is beneficial (for the world). Why,
+however, O holy one, dost thou not thyself discourse to Pandu's son upon
+all that is good? What explanation hast thou to give in respect of this?
+Tell me quickly, O Madhava!"
+
+"'Vasudeva said, "Know, O thou of Kuru's race, that I am the root of fame
+and of everything that leads to good. All things, good or bad, proceed
+from me. Who on earth will wonder if the moon be said to be of cool rays?
+Similarly, who will wonder if I were described as one possessed of the
+full measure of fame?[159] I have, however, resolved to enhance thy fame,
+O thou of great splendour! It is for this, O Bhishma, that I have just
+inspired thee with great intelligence. As long, O lord of earth, as the
+earth will last, so long will thy fame travel with undiminished lustre
+through all the worlds. Whatever, O Bhishma, thou wilt say unto the
+inquiring son of Pandu, will be regarded on earth to be as authoritative
+as the declarations of that Vedas. That person who will conduct himself
+here according to the authority of thy declarations, will obtain
+hereafter the reward of every meritorious act. For this reason, O
+Bhishma, I have imparted to thee celestial understanding so that thy fame
+may be enhanced on earth. As long as a man's fame lasts in the world, so
+long are his achievements said to live. The unslain remnant of the
+(assembled) kings are sitting around thee, desirous of listening to thy
+discourses on morality and duty. Do thou speak unto them, O Bharata! Thou
+art old in years and thy behaviour is consistent with the ordinance of
+the Srutis. Thou art well conversant with the duties of kings and with
+every other science of duty. No one has ever noticed the slightest
+transgression in thee from thy very birth. All the kings know thee to be
+conversant with all the sciences of morality and duty. Like a sire unto
+his sons do thou, therefore, O king, discourse unto them of high
+morality. Thou hast always worshipped the Rishis and the gods. It is
+obligatory on thee to discourse on these subjects in detail unto persons
+desirous of listening to discourse on morality and duty. A learned
+person, especially when solicited by the righteous, should discourse on
+the same. The sages have declared this to be a duty. O puissant one, if
+thou dost not speak on such subjects, thou wilt incur sin. Therefore,
+questioned by thy sons and grandsons, O learned one, about the eternal
+duties (of men), do thou, O bull among the Bharatas, discourse upon them
+on the subject."'"
+
+
+
+SECTION LV
+
+"Vaisampayana said, 'Endued with great energy, the delighter of the Kurus
+(viz., Bhishma), said, "I shall discourse on the subject of duty. My
+speech and mind have become steady, through thy grace, O Govinda, since
+thou art the eternal soul of every being. Let the righteous-souled
+Yudhishthira question me about morality and duty. I shall then be much
+gratified and shall speak of all duties. Let the son of Pandu, that royal
+sage of virtuous and great soul, upon whose birth all the Vrishnis were
+filled with joy, question me. Let the son of Pandu, who has no equal
+among all the Kurus, among all persons of righteous behaviour, and among
+men of great celebrity, put questions to me. Let the son of Pandu, in
+whom are intelligence, self-restraint, Brahmacharya, forgiveness,
+righteousness, mental vigour and energy, put questions to me. Let the son
+of Pandu, who always by his good offices honours his relatives and guests
+and servants and others that are dependent on him, put questions to me.
+Let the son of Pandu, in whom are truth and charity and penances,
+heroism, peacefulness, cleverness, and fearlessness, put questions to me.
+Let the righteous-souled son of Pandu, who would never commit a sin
+influenced by desire of Pleasure or Profit or from fear put questions to
+me. Let the son of Pandu, who is ever devoted to truth, to forgiveness,
+to knowledge and to guests, and who always makes gifts unto the
+righteous, put questions to me. Let the son of Pandu, who is ever engaged
+in sacrifices and study of the Vedas and the practice of morality and
+duty who is ever peaceful and who has heard all mysteries, put questions
+to me."
+
+"'Vasudeva said, "King Yudhishthira the just, overcome with great shame
+and fearful of (thy) curse, does not venture to approach thee. That lord
+of earth, O monarch, having caused a great slaughter, ventures not to
+approach thee from fear of (thy) curse. Having pierced with shafts those
+that deserved his worship, those that were devoted to him, those that
+were his preceptors, those that were his relatives and kinsmen and those
+that were worthy of his highest regard, he ventures not to approach thee."
+
+"'Bhishma said, "As the duty of the Brahmanas consists of the practice of
+charity, study, and penances, so the duty of Kshatriyas is to cast away
+their bodies, O Krishna, in battle. A Kshatriya should slay sires and
+grandsires and brothers and preceptors and relatives and kinsmen that may
+engage with him in unjust battle. This is their declared duty. That
+Kshatriya, O Kesava, is said to be acquainted with his duty who slays in
+battle his very preceptors if they happen to be sinful and covetous and
+disregardful of restraints and vows. That Kshatriya is said to be
+acquainted with his duty who slays in battle the person that from
+covetousness disregards the eternal barriers of virtue.[160] That
+Kshatriya is said to be acquainted with duty who in battle makes the
+earth a lake of blood, having the hair of slain warriors for the grass
+and straw floating on it, and having elephants for its rocks, and
+standards for the trees on its banks. A Kshatriya, when challenged,
+should always fight in battle, since Manu has said that a righteous
+battle (in the case of a Kshatriya) leads to both heaven and fame on
+earth."'
+
+"Vaisampayana continued, 'After Bhishma had spoken thus, Dharma's son
+Yudhishthira, with great humility, approached the Kuru hero and stood in
+his sight. He seized the feet of Bhishma who in return gladdened him with
+affectionate words. Smelling his head, Bhishma asked Yudhishthira to take
+his seat. Then Ganga's son, that foremost of bowmen, addressed
+Yudhishthira, saying, "Do not fear, O best of the Kurus! Ask me, O child,
+without any anxiety."'"
+
+
+
+SECTION LVI
+
+"Vaisampayana said, 'Having bowed unto Hrishikesa, and saluted Bhishma,
+and taken the permission of all the seniors assembled there, Yudhishthira
+began to put questions unto Bhishma.'
+
+"'Yudhishthira said, "Persons conversant with duty and morality say that
+kingly duties constitute the highest science of duty. I also think that
+the burden of those duties is exceedingly onerous. Do thou, therefore, O
+king, discourse on those duties. O grandsire, do thou speak in detail on
+the duties of kings. The science of kingly duties is the refuge of the
+whole world of life. O thou of Kuru's race, Morality, Profit, and
+Pleasure are dependent on kingly duties. It is also clear that the
+practices that lead to emancipation are equally dependent on them. As the
+reins are in respect of the steed or the iron hook in respect of the
+elephant, even so the science of kingly duties constitutes the reins for
+checking the world. If one becomes stupefied in respect of the duties
+observed by royal sages, disorder would set in on the earth and
+everything will become confused. As the Sun, rising, dispels inauspicious
+darkness, so this science destroys every kind of evil consequence in
+respect of the world. Therefore, O grandsire, do thou, for my sake,
+discourse on kingly duties in the first instance, for thou, O chief of
+the Bharatas, art the foremost of all persons conversant with duties. O
+scorcher of foes, Vasudeva regards thee as the first of all intelligent
+persons. Therefore, all of us expect the highest knowledge from thee."
+
+"'Bhishma said, "Bowing unto Dharma who is Supreme, unto Krishna who is
+Brahma in full, and unto the Brahmanas, I shall discourse on the eternal
+duties (of men). Hear from me, O Yudhishthira, with concentrated
+attention, the whole range of kingly duties described with accurate
+details, and other duties that you mayst desire to know. In the first
+place, O foremost one of Kuru's race, the king should, from desire of
+pleasing (his subjects), wait with humility upon the gods and the
+Brahmanas, always bearing himself agreeably to the ordinance. By
+worshipping the deities and the Brahmanas, O perpetuator of Kuru's race,
+the king pays off his debt to duty and morality, and receives the respect
+of his subjects. O son, thou shouldst always exert with promptitude, O
+Yudhishthira, for without promptitude of exertion mere destiny never
+accomplishes the objects cherished by kings. These two, viz., exertion
+and destiny, are equal (in their operation). Of them, I regard exertion
+to be superior, for destiny is ascertained from the results of what is
+begun with exertion. Do not indulge in grief if what is commenced ends
+disastrously, for thou shouldst then exert thyself in the same act with
+redoubled attention. This is the high duty of kings. There is nothing
+which contributes so much to the success of kings as Truth. The king who
+is devoted to Truth finds happiness both here and hereafter. As regards
+Rishis also, O king, Truth is their great wealth. Similarly, as regards
+kings, there is nothing that so much inspires confidence in them as
+Truth. The king that is possessed of every accomplishment and good
+behaviour, that is self-restrained, humble, and righteous, that has his
+passions under control, that is of handsome features and not too
+enquiring,[161] never loses prosperity. By administering justice, by
+attending to these three, viz., concealment of his own weaknesses,
+ascertainment of the weaknesses of foes, and keeping his own counsels, as
+also by the observance of conduct that is straightforward, the king, O
+delighter of the Kurus, obtains prosperity. If the king becomes mild,
+everybody disregards him. On the other hand, if he becomes fierce, his
+subjects then become troubled.
+
+"'"Therefore, do thou observe both kinds of behaviour. O foremost of
+liberal men, the Brahmanas should never be punished by thee, for the
+Brahmana, O son of Pandu, is the foremost of beings on the Earth. The
+high-souled Manu, O king of kings, that sung two Slokas, in respect of
+thy duties, O thou of Kuru's race, thou shouldst always bear them in mind.
+Fire hath sprung from water, the Kshatriya from the Brahmana, and iron from
+stone. The three (viz., fire, Kshatriya and iron) can exert their force on
+every other thing, but coming into contact with their respective
+progenitors, their force becomes neutralised. When iron strikes stone, or
+fire battles with water, or Kshatriya cherishes enmity towards Brahmana,
+these three soon become weak. When this is so, O monarch, (you will see
+that) the Brahmanas are worthy of worship. They that are foremost among the
+Brahmanas are gods on earth. Duly worshipped, they uphold the Vedas and
+the Sacrifices. But they, O tiger among kings, that desire to have such
+honour however much they may be impediments to the three worlds, should
+ever be repressed by the might of thy arms. The great Rishi Usanas, O
+son, sang two Slokas in days of old. Listen to them, O king, with
+concentrated attention. The righteous Kshatriya, mindful of his duties,
+should chastise a Brahmana that may be a very master of the Vedas if he
+rushes to battle with an uplifted weapon. The Kshatriya, conversant with
+duties, that upholds righteousness when it is trespassed against, does
+not, by that act, become a sinner, for the wrath of the assailant
+justifies the wrath of the chastiser. Subject to these restrictions, O
+tiger among kings, the Brahmanas should be protected. If they become
+offenders, they should then be exiled beyond thy dominions. Even when
+deserving of punishment, thou shouldst, O kings, show them compassion. If
+a Brahmana becomes guilty of Brahmanicide, or of violating the bed of his
+preceptor or other revered senior, or of causing miscarriage, or of
+treason against the king, his punishment should be banishment from thy
+dominions. No corporal chastisement is laid down for them. Those persons
+that show respect towards the Brahmanas should be favoured by thee (with
+offices in the state). There is no treasure more valuable to kings than
+that which consists in the selection and assemblage of servants. Among
+the six kinds of citadels indicated in the scriptures, indeed among every
+kind of citadel, that which consists of (the ready service and the love
+of the) subjects is the most impregnable. Therefore, the king who is
+possessed of wisdom should always show compassion towards the four orders
+of his subjects. The king who is of righteous soul and truthful speech
+succeeds in gratifying his subjects. Thou must not, however, O son always
+behave with forgiveness towards everybody, for the king that is mild is
+regarded as the worst of his kind like an elephant that is reft of
+fierceness. In the scriptures composed by Vrihaspati, a Sloka was in days
+of old applicable to the present matter. Hear it, O king as I recite it.
+'If the king happens to be always forgiving, the lowest of persons
+prevails over him, even as the driver who sits on the head of the
+elephant he guides.' The king, therefore, should not always be mild. Nor
+should he always be fierce. He should be like the vernal Sun, neither
+cold nor so hot as to produce perspiration. By the direct evidence of the
+senses, by conjecture, by comparisons, and by the canons of the
+scriptures. O monarch, the king should study friends and foes. O thou of
+great liberality, thou shouldst avoid all those evil practices that are
+called Vyasanas. It is not necessary that thou shouldst never indulge in
+them. What, however, is needed is that thou shouldst not be attached to
+them. He that is attached to those practices is prevailed over by
+everyone. The king who cherishes no love for his people inspires the
+latter with anxiety. The king should always bear himself towards his
+subjects as a mother towards the child of her womb. Hear, O monarch, the
+reason why this becomes desirable. As the mother, disregarding those
+objects that are most cherished by her, seeks the good of her child
+alone, even so, without doubt, should kings conduct themselves (towards
+their subjects). The king that is righteous, O foremost one of Kuru's
+race, should always behave in such a manner as to uphold what is dear to
+him, for the sake of doing that which would benefit his people. Thou
+shouldst not ever, O son of Pandu, abandon fortitude. The king that is
+possessed of fortitude and who is known to inflict chastisement on
+wrong-doers, has no cause of fear. O foremost of speakers, thou shouldst
+not indulge in jests with thy servants. O tiger among kings, listen to
+the faults of such conduct. If the master mingles too freely with them,
+dependents begin to disregard him. They forget their own position and
+most truly transcend that of the master. Ordered to do a thing, they
+hesitate, and divulge the master's secrets. They ask for things that
+should not be asked for, and take the food that is intended for the
+master. They go to the length of displaying their wrath and seek to
+outshine the master. They even seek to predominate over the king, and
+accepting bribes and practising deceit, obstruct the business of the
+state. They cause the state to rot with abuses by falsifications and
+forgeries. They make love with the female guards of the palace and dress
+in the same style as their master. They become so shameless as to indulge
+in eructations and the like, and expectorate in the very presence of
+their master, O tiger among kings, and they do not fear to even speak of
+him with levity before others. If the king becomes mild and disposed to
+jest, his servants, disregarding him, ride on steeds and elephants and
+cars as good as the king's.[162] His counsellors, assembled in court,
+openly indulge in such speeches as: 'This is beyond thy power. This is a
+wicked attempt.' If the king becomes angry, they laugh; nor are they
+gladdened if favours be bestowed upon them, though they may express joy
+for other reasons. They disclose the secret counsels of their master and
+bruit his evil acts. Without the least anxiety they set at naught the
+king's commands. If the king's jewels, or food, or the necessaries of his
+bath, or unguents, be not forthcoming, the servants, in his very
+presence, do not show the least anxiety. They do not take what rightfully
+belongs to them. On the other hand, without being content with what has
+been assigned to them, they appropriate what belongs to the king. They
+wish to sport with the king as with a bird tied with a string. And always
+give the people to understand that the king is very intimate with them
+and loves them dearly. If the king becomes mild and disposed to jest, O
+Yudhishthira, these and many other evils spring from it."'"
+
+
+
+SECTION LVII
+
+"'Bhishma said, "The king, O Yudhishthira, should always be ready for
+action. That king is not worth of praise who, like a woman, is destitute
+of exertion. In this connection, the holy Usanas has sung a Sloka, O
+monarch. Listen to it with attention, O king, as I recite it to thee:
+'Like a snake swallowing up mice, the earth swallows up these two, the
+king that is averse to battle and the Brahmana that is exceedingly
+attached to wives and children.'[163] It behoveth thee, O tiger among
+kings, to bear this always in thy heart. Make peace with those foes with
+whom (according to the ordinance) peace should be made, and wage war with
+them with whom war should be waged. Be he thy preceptor or be he thy
+friend, he that acts inimically towards thy kingdom consisting of seven
+limbs, should be slain.[164] There is an ancient Sloka sung by king
+Marutta, agreeable to Vrihaspati's opinion, O monarch, about the duty of
+kings. According to the eternal provision, there is punishment for even
+the preceptor if he becomes haughty and disregardful of what should be
+done and what should not, and if he transgresses all restraints. Jadu's
+son, king Sagara, of great intelligence, from desire of doing good to the
+citizens, exiled his own eldest son Asamanjas. Asamanjas, O king, used to
+drown the children of the citizens in the Sarayu. His sire, therefore,
+rebuked him and sent him to exile. The Rishi Uddalaka cast off his
+favourite son Swetaketu (afterwards) of rigid penances, because the
+latter used to invite Brahmanas with deceptive promises of entertainment.
+The happiness of their subjects, observance of truth, and sincerity of
+behaviour are the eternal duty of kings. The king should not covet the
+wealth of others. He should in time give what should be given, If the
+king becomes possessed of prowess, truthful in speech, and forgiving in
+temper, he would never fall away from prosperity. With soul cleansed of
+vices, the king should be able to govern his wrath, and all his
+conclusions should be conformable to the scriptures. He should also
+always pursue morality and profit and pleasure and salvation
+(judiciously). The king should always conceal his counsels in respect of
+these three, (viz., morality, profit, and pleasure). No greater evil can
+befall the king than the disclosure of his counsels. Kings should protect
+the four orders in the discharge of their duties. It is the eternal duty
+of kings to prevent a confusion of duties in respect of the different
+orders. The king should not repose confidence (on others than his own
+servants), nor should he repose full confidence (on even his servants).
+He should, by his own intelligence, look after the merits and defects of
+the six essential requisites of sovereignty.[165] The king who is
+observant of the laches of his foes, and judicious in the pursuit of
+morality, profit, and pleasure, who sets clever spies for ascertaining
+secrets and seeks to wean away the officers of his enemies by presents of
+wealth, deserves applause. The king should administer justice like Yama
+and amass wealth like Kuvera. He should also be observant of the merits
+and defects of his own acquisitions and losses and of his own dominions.
+He should feed those that have not been fed, and enquire after those that
+have been fed. Possessed of sweet speech, he could speak with a smiling
+(and not with a sour) countenance. He should always wait upon those that
+are old in years and repress procrastination. He should never covet what
+belongs to others. He should firmly follow the behaviour of the righteous
+and, therefore, observe that behaviour carefully. He should never take
+wealth from those that are righteous. Taking the wealth of those that are
+not righteous he should give it unto them that are righteous. The king
+should himself be skilful in smiting. He should practise liberality. He
+should have his soul under control. He should dress himself with
+splendour. He should make gifts in season and regular in his meals. He
+should also be of good behaviour. The king desirous of obtaining
+prosperity should always bind to his service men that are brave, devoted,
+incapable of being deceived by foes,[166] well-born, healthy,
+well-behaved, and connected with families that are well-behaved,
+respectable, never inclined to insult others, conversant with all the
+sciences, possessing a knowledge of the world and its affairs, unmindful
+of the future state of existence, always observant of their duties,
+honest, and steadfast like mountains. There should be no difference
+between him and them as regards objects of enjoyment. The only
+distinction should consist in his umbrella and his power of passing
+orders. His conduct towards them, before or behind, should be the same.
+The king who behaves in this way never comes to grief. That crooked and
+covetous king who suspects everybody and who taxes his subjects heavily,
+is soon deprived of life by his own servants and relatives. That king,
+however, who is of righteous behaviour and who is ever engaged in
+attracting the hearts of his people, never sinks when attacked by foes.
+If overcome, he soon regains his position. If the king is not wrathful,
+if he is not addicted to evil practices and not severe in his
+punishments, if he succeeds in keeping his passions under control, he
+then becomes an object of confidence unto all like the Himavat mountains
+(unto all creatures). He is the best of kings who hath wisdom, who is
+possessed of liberality, who is ready to take advantage of the laches of
+foes, who has agreeable features, who is conversant with what is bad for
+each of the four orders of his subjects, who is prompt in action, who has
+his wrath under control, who is not vindictive, who is high-minded, who
+is not irascible by disposition, who is equal engaged in sacrifices and
+other religious acts, who is not given to boasting, and who vigorously
+prosecutes to completion all works commenced by him. He is the best of
+kings in whose dominions men live fearlessly like sons in the house of
+their sire. He is the best of kings whose subjects have not to hide their
+wealth and are conversant with what is good and what is bad for them. He,
+indeed, is a king whose subjects are engaged in their respective duties
+and do not fear to cast off their bodies when duty calls for it; whose
+people, protected duly, are all of peaceful behaviour, obedient, docile,
+tractable, unwilling to be engaged in disputes, and inclined to
+liberality. That king earns eternal merit in whose dominions there is no
+wickedness and dissimulation and deception and envy. That king truly
+deserves to rule who honours knowledge, who is devoted to the scriptures
+and the good of his people, who treads in the path of the righteous, and
+who is liberal. That king deserves to rule, whose spies and counsels and
+acts, accomplished and unaccomplished, remain unknown to his enemies. The
+following verse was sung in days of old by Usanas of Bhrigu's race, in
+the narrative called Ramacharita, on the subject, O Bharata, of kingly
+duties: 'One should first select a king (in whose dominions to live).
+Then should he select a wife, and then earn wealth. If there be no king,
+what would become of his wife and acquisition?' Regarding those that are
+desirous of kingdom, there is no other eternal duty more obligatory than
+the protection (of subjects). The protection the king grants to his
+subjects upholds the world.[167] Manu, the son of Prachetas, sang these
+two verses respecting the duties of kings. Listen to them with attention:
+'These six persons should be avoided like a leaky boat on the sea, viz.,
+a preceptor that does not speak, a priest that has not studied the
+scriptures, a king that does not grant protection, a wife that utters
+what is disagreeable, a cow-herd that likes to rove within the village,
+and a barber that is desirous of going to the woods.'"'"[168]
+
+
+
+SECTION LVIII
+
+"'Bhishma said, "Protection of the subject, O Yudhishthira, is the very
+cheese of kingly duties. The divine Vrihaspati does not applaud any other
+duty (so much as this one). The divine Kavi (Usanas) of large eyes and
+austere penances, the thousand-eyed Indra, and Manu the son of Prachetas,
+the divine Bharadwaja, and the saga Gaurasiras, all devoted to Brahma and
+utterers of Brahma, have composed treatises on the duties of kings. All
+of them praise the duty of protection, O foremost of virtuous persons, in
+respect of kings. O thou of eyes like lotus leaves and of the hue of
+copper, listen to the means by which protection may be secured. Those
+means consist of the employment of spies and servants, giving them their
+just dues without haughtiness, the realisation of taxes with
+considerateness, never taking anything (from the subject) capriciously
+and without cause, O Yudhishthira, the selection of honest men (for the
+discharge of administrative functions), heroism, skill, and cleverness
+(in the transaction of business), truth, seeking the good of the people,
+producing discord and disunion among the enemy by fair or unfair means,
+the repair of buildings that are old or on the point of falling away, the
+infliction of corporal punishments and fines regulated by observance of
+the occasion, never abandoning the honest, granting employment and
+protection to persons of respectable birth, the storing of what should be
+stored, companionship with persons of intelligence, always gratifying the
+soldiery, supervision over the subjects, steadiness in the transaction of
+business, filling the treasury, absence of blind confidence on the guards
+of the city, producing disloyalty among the citizens of a hostile town,
+carefully looking after the friends and allies living in the midst of the
+enemy's country, strictly watching the servants and officers of the
+state, personal observation of the city, distrust of servants, comforting
+the enemy with assurances, steadily observing the dictates of policy,
+readiness for action, never disregarding an enemy, and casting off those
+that are wicked. Readiness for exertion in kings is the root of kingly
+duties. This has been said by Vrihaspati. Listen to the verses sung by
+him: 'By exertion the amrita was obtained; by exertion the Asuras were
+slain, by exertion Indra himself obtained sovereignty in heaven and on
+earth. The hero of exertion is superior to the heroes of speech. The
+heroes of speech gratify and worship the heroes of exertion.[169]' The
+king that is destitute of exertion, even if possessed of intelligence, is
+always overcome by foes like a snake that is bereft of poison. The king,
+even if possessed of strength, should not disregard a foe, however weak.
+A spark of fire can produce a conflagration and a particle of poison can
+kill. With only one kind of force, an enemy from within a fort, can
+afflict the whole country of even a powerful and prosperous king. The
+secret speeches of a king, the amassing of troops for obtaining victory,
+the crooked purposes in his heart, similar intents for accomplishing
+particular objects, and the wrong acts he does or intends to do, should
+be concealed by putting on an appearance of candour. He should act
+righteously for keeping his people under subjection. Persons of crooked
+minds cannot bear the burden of extensive empire. A king who is mild
+cannot obtain superior rank, the acquisition of which depends upon
+labour. A kingdom, coveted by all like meat, can never be protected by
+candour and simplicity. A king, O Yudhishthira, should, therefore, always
+conduct himself with both candour and crookedness. If in protecting his
+subjects a king falls into danger, he earns great merit. Even such should
+be the conduct of kings. I have now told thee a portion only of the
+duties of kings. Tell me, O best of the Kurus, what more you wish to
+know."'
+
+"Vaisampayana continued, 'The illustrious Vyasa and Devasthana and Aswa,
+and Vasudeva and Kripa and Satyaki and Sanjaya, filled with joy, and with
+faces resembling full-blown flowers, said, "Excellent! Excellent!" and
+hymned the praises of that tiger among men, viz., Bhishma, that foremost
+of virtuous persons. Then Yudhishthira, that chief of Kuru's race, with a
+cheerless heart and eyes bathed in tears, gently touched Bhishma's feet
+and said, "O grandsire, I shall to-morrow enquire after those points
+about which I have my doubts, for today, the sun, having sucked the
+moisture of all terrestrial objects, is about to set." Then Kesava and
+Kripa and Yudhishthira and others, saluting the Brahmanas (assembled
+there) and circumambulating the son of the great river, cheerfully
+ascended their cars. All of them observant of excellent vows then bathed
+in the current of the Drishadwati. Having offered oblations of water unto
+their ancestors and silently recited the sacred mantras and done other
+auspicious acts, and having performed the evening prayer with due rites,
+those scorchers of foes entered the city called after the elephant.'"
+
+
+
+SECTION LIX
+
+"Vaisampayana said, 'Rising from their beds the next day and performing
+the morning rites laid down in the scriptures, the Pandavas and the
+Yadavas set out (for the spot where Bhishma lay) on their cars resembling
+fortified towns. Proceeding to the field of Kuru and approaching the
+sinless Bhishma, they enquired of that foremost of car-warriors if he had
+passed the night happily. Saluting all the Rishis, and blessed by them in
+return, the princes took their seats around Bhishma. Then king
+Yudhishthira the just possessed of great energy, having worshipped
+Bhishma duly, said these words with joined hands.
+
+"'Yudhishthira said, "Whence arose the word Rajan (King), that is used, O
+Bharata, on earth? Tell me this, O scorcher of foes! Possessed of hands
+and arms and neck like others, having understanding and senses like those
+of others, subject like others to the same kinds of joy and grief, endued
+with back, mouth, and stomach similar to those of the rest of the world,
+having vital fluids and bones and marrow and flesh and blood similar to
+those of the rest of the world, inhaling and exhaling breaths like
+others, possessed of life-breaths and bodies like other men, resembling
+others in birth and death, in fact, similar to others in respect of all
+attributes of humanity, for what reason does one man, viz., the king,
+govern the rest of the world numbering many men possessed of great
+intelligence and bravery? Whence is it that one man rules the wide world
+teeming with brave and energetic and high-born men of good behaviour? Why
+do all men seek to obtain his favour? Why is it that if one man becomes
+delighted, the whole world becomes delighted, and if that one man is
+troubled, the whole world becomes troubled? I desire to hear this in
+detail, O bull of Bharata's race! O foremost of speakers, discourse to me
+on this fully. O king, there cannot but be a grave reason for all this
+since it is seen that the whole world bows down to one man as to a god."
+
+"'Bhishma said, "With concentrated attention, O tiger among kings, listen
+to it in detail as to how in the Krita age sovereignty first began. At
+first there was no sovereignty, no king, no chastisement, and no
+chastiser. All men used to protect one another righteously. As they thus
+lived, O Bharata, righteously protecting one another, they found the task
+(after some time) to be painful. Error then began to assail their hearts.
+Having become subject to error, the perceptions of men, O prince, came to
+be clouded, and thence their virtue began to decline. When their
+perceptions were dimmed and when men became subject to error, all of them
+became covetous, O chief of the Bharatas! And because men sought to
+obtain objects, which they did not possess, another passion called lust
+(of acquisition) got hold of them. When they became subject to lust,
+another passion, named anger, soon soiled them. Once subject to wrath,
+they lost all consideration of what should be done and what should not.
+Unrestrained sexual indulgence set in. Men began to utter what they
+chose. All distinctions between food that is clean and unclean and
+between virtue and vice disappeared. When this confusion set in amongst
+men, the Vedas disappeared. Upon the disappearance of the Vedas,
+righteousness was lost. When both the Vedas and righteousness were lost,
+the gods were possessed by fear. Overcome with fear, O tiger among men,
+they sought the protection of Brahmana. Having gratified the divine
+Grandsire of the universe, the gods, afflicted with grief, said unto him,
+with joined hands, 'O god, the eternal Vedas have been afflicted in the
+world of men by covetousness and error. For this, we have been struck
+with fear. Through loss of the Vedas, O Supreme Lord, righteousness also
+has been lost. For this, O Lord of the three worlds, we are about to
+descend to the level of human beings. Men used to pour libations upwards
+while we used to pour rain downwards.[170] In consequence, however, of
+the cessation of all pious rites among men, great distress will be our
+lot. Do thou then, O Grandsire, think of that which would benefit us, so
+that the universe, created by thy power, may not meet with destruction.'
+Thus addressed, the Self-born and divine Lord said unto them, 'I shall
+think of what will do good to all. Ye foremost of gods, let your fears be
+dispelled!' The Grandsire then composed by his own intelligence a
+treatise consisting of a hundred thousand chapters. In it were treated
+the subject of Virtue, Profit, and Pleasure, which the Self-born
+designated as the triple aggregate. He treated of a fourth subject called
+Emancipation with opposite meaning and attributes. The triple aggregate
+in respect of emancipation, viz., to the attributes of Goodness, Passion,
+and Darkness, and another, (a fourth, viz., the practice of duty without
+hope of bliss or reward in this or the other world), were treated in it.
+Another triple aggregate connected with Chastisement, viz., Conversation,
+Growth, and Destruction, was treated in it.[171] Another aggregate of six
+consisting of the hearts of men, place, time, means, overt acts, and
+alliances, and causes, were treated in it. The religious rites laid down
+in the three Vedas, knowledge, and the acts necessary for the support of
+life, (viz., agriculture, trade, &c.), O bull of Bharata's race, and the
+very extensive branch of learning called punitive legislation, were laid
+down in it. The subjects also of behaviour towards counsellors, of spies,
+the indications of princes, of secret agents possessed of diverse means,
+of envoys and agents of other kinds, conciliation, fomenting discord,
+gifts, and chastisement, O king, with toleration as the fifth, were fully
+treated therein. Deliberation of all kinds, counsels for producing
+disunion, the errors of deliberation, the results of the success or
+failure of counsels, treaties of three kinds, viz., bad, middling, and
+good, made through fear, good offices, and gifts of wealth, were
+described in detail. The four kinds of time for making journeys, the
+details of the aggregate of three, the three kinds of victory, viz., that
+secured righteously, that won by wealth, and that obtained by deceitful
+ways, were described in detail. The three kinds of attributes, viz., bad,
+middling, and good, of the aggregate of five (viz., counsellors, kingdom,
+fort, army, and treasury,) were also treated in it. Chastisements of two
+kinds, viz., open and secret, were indicated. The eight kinds of open
+chastisement, as also the eight kinds of secret chastisement, were dealt
+with in detail. Cars, elephants, horses, and foot-soldiers, O son of
+Pandu, impressed labourers, crews, and paid attendants (of armies), and
+guides taken from the country which is the seat of war, these are the
+eight instruments, O Kauravya, of open chastisement or forces acting
+openly. The use and administration of movable and immovable poison were
+also mentioned in respect of the three kinds of things, viz., wearing
+apparel, food, and incantations. Enemies, allies, and neutrals,--these
+also were described. The diverse characteristics of roads (to be taken,
+as dependent on stars and planets, etc.), the attributes of the soil (on
+which to encamp), protection of self, superintendence of the construction
+of cars and other utensils of war and use, the diverse means for
+protecting and improving men, elephants, cars, and steeds, the diverse
+kinds of battle array, strategies, and manoeuvres in war, planetary
+conjunctions foreboding evil, calamitous visitations (such as
+earthquakes), skilful methods of warfare and retreat, knowledge of
+weapons and their proper keep, the disorders of troops and how to get rid
+of them, the means of inspiring the army with joy and confidence,
+diseases, times of distress and danger, knowledge of guiding
+foot-soldiers in battle, the methods of sounding alarms and notifying
+orders, inspiring the enemy with fear by display of standards, the
+diverse methods of afflicting the enemy's kingdom by means of robbers and
+fierce wild-tribes, and fire-raisers and poisoners and forgers by
+producing disunion among the chief officers of hostile armies, by cutting
+down crops and plants, by destroying the efficiency of the enemy's
+elephants, by producing alarms, by honouring those among the enemy's
+subjects that are well disposed towards the invader, and by inspiring the
+enemy with confidence, the waste, growth, and harmony of the seven
+essential requisites of sovereignty, capacity for (projected) works, the
+means for accomplishing them, the methods of extending the kingdom, the
+means of winning over persons residing in the enemy's territory, the
+chastisement and destruction of those that are strong, the exact
+administration of justice, the extermination of the wicked, wrestling,
+shooting and throwing and hurling of weapons, the methods of making
+presents and of storing requisite things, feeding the unfed and
+supervision over those that have been fed, gifts of wealth in season,
+freedom from the vices called Vyasanas, the attributes of kings, the
+qualifications of military officers, the sources of the aggregate of
+three and its merits and faults, the diverse kinds of evil intents, the
+behaviour of dependents, suspicion against every one, the avoidance of
+heedlessness, the acquisition of objects unattained, the improving of
+objects already acquired, gifts to deserving persons of what has thus
+been improved, expenditure of wealth for pious purposes, for acquiring
+objects of desire, and for dispelling danger and distress, were all
+treated in that work. The fierce vices, O chief of the Kurus, born of
+temper, and those born of lust, in all of ten kinds, were mentioned in
+that treatise. The four kinds of vices which the learned say are born of
+lust, viz., hunting, gambling, drinking, and sexual indulgence, were
+mentioned by the Self-born in that work. Rudeness of speech, fierceness,
+severity of chastisement, infliction of pain on the body, suicide, and
+frustrating one's own objects, these are the six kinds of faults born of
+wrath, that have also been mentioned. Diverse kinds of machines and their
+actions have been described there. Devastation of the enemy's
+territories, attacks upon foes, the destruction and removal of landmarks
+and other indications, the cutting down of large trees (for depriving the
+enemy and the enemy's subjects of their refreshing shade), siege of
+forts, supervision of agriculture and other useful operations, the
+storage of necessaries, robes and attire (of troops), and the best means
+of manufacturing them, were all described. The characteristics and uses
+of Panavas, Anakas, conchs, and drums, O Yudhishthira, the six kinds of
+articles (viz., gems, animals, lands, robes, female slaves, and gold) and
+the means of acquiring them (for one's one self) and of destroying them
+(for injuring the foe), pacification of newly acquired territories,
+honouring the good, cultivating friendship with the learned, knowledge of
+the rules in respect of gifts and religious rites such as homa, the touch
+of auspicious articles, attention to the adornment of the body, the
+manner of preparing and using food, piety of behaviour, the attainment of
+prosperity by following in one path, truthfulness of speech, sweetness of
+speech, observance of acts done on occasions of festivity and social
+gatherings and those done within the household, the open and secret acts
+of persons in all places of meeting, the constant supervision of the
+behaviour of men, the immunity of Brahmanas from punishment, the
+reasonable infliction of punishment, honours paid to dependants in
+consideration of kinship and merit, the protection of subjects and the
+means of extending the kingdom, the counsels that a king who lives in the
+midst of a dozen of kings, should pursue in respect of the four kinds of
+foes, the four kinds of allies, and the four kinds of neutrals, the two
+and seventy acts laid down in medical works about the protection,
+exercise, and improvements of the body, and the practices of particular
+countries, tribes, and families, were all duty treated in that work.
+Virtue, Profit, and Pleasure, and Emancipation, were also described in
+it. The diverse means of acquisition, the desire for diverse kinds of
+wealth, O giver of profuse presents, the methods of agriculture and other
+operations that form the chief source of the revenue, and the various
+means for producing and applying illusions, the methods by which stagnant
+water is rendered foul, were laid down in it. All those means, O tiger
+among kings, by which men might be prevented from deviating from the path
+of righteousness and honesty, were all described in it. Having composed
+that highly beneficial treatise, the divine Lord cheerfully said unto the
+deities having Indra for their head, those words: 'For the good of the
+world and for establishing the triple aggregate (viz., Virtue, Profit,
+and Pleasure), I have composed this science representing the very cheese
+of speech. Assisted by chastisement, this science will protect the world.
+Dealing rewards and punishments, this science will operate among men. And
+because men are led (to the acquisition of the objects of their
+existence) by chastisement, or, in other words, chastisement leads or
+governs everything, therefore will this science be known in the three
+worlds as Dandaniti (science of chastisement).[172] Containing the
+essence of all the attributes of the aggregate of six, this science will
+always be much regarded by all high-souled persons. Virtue, Profit,
+Pleasure, and Salvation have all been treated in it.' After this, the
+lord of Uma,--the divine and multiform Siva of large eyes, the Source of
+all blessings, first studied and mastered it. In view, however, of the
+gradual decrease of the period of life of human beings, the divine Siva
+abridged that science of grave import compiled by Brahman. The
+abridgment, called Vaisalakasha, consisting of ten thousand lessons, was
+then received by Indra devoted to Brahman and endued with great ascetic
+merit. The divine Indra also abridged it into a treatise consisting of
+five thousand lessons and called it Vahudantaka. Afterwards the puissant
+Vrihaspati, by his intelligence, further abridged the work into a
+treatise consisting of three thousand lessons and called it Varhaspatya.
+Next, that preceptor of Yoga, of great celebrity, viz., Kavi of
+immeasurable wisdom, reduced it further into a work of a thousand
+lessons. In view of the period of men's lives and the general decrease
+(of everything), great Rishis did thus, for benefiting the world, abridge
+that science. The gods then, approaching that lord of creatures, viz.,
+Vishnu, said unto him, 'Indicate, O god, that one among mortals who
+deserves to have superiority over the rest.' The divine and puissant
+Narayana, reflecting a little, created, by a fiat of his will, a son born
+of his energy, named Virajas. The highly blessed Virajas, however, did
+not desire sovereignty on earth. His mind, O son of Pandu, inclined to a
+life of renunciation. Virajas had a son named Krittimat. He too renounced
+pleasure and enjoyment.[173] Krittimat had a son named Kardama. Kardama
+also practised severe austerities. The lord of creatures, Kardama, begot
+a son named Ananga. Ananga became a protector of creatures, pious in
+behaviour, and fully conversant with the science of chastisement. Ananga
+begot a son named Ativala, well versed in policy. Obtaining extensive
+empire after the demise of his sire, he became a slave of his passions.
+Mrityu, O king, had a daughter born of his mind, named Sunita and
+celebrated over the three worlds. She was married to Ativala and gave
+birth to a son named Vena. Vena, a slave of wrath and malice, became
+unrighteous in his conduct towards all creatures. The Rishis, those
+utterers of Brahma, slew him with Kusa blades (as their weapon) inspired
+with mantras. Uttering mantras the while, those Rishis pierced the right
+thigh of Vena. Thereupon, from that thigh, came out a short-limbed person
+on earth, resembling a charred brand, with blood-red eyes and black hair.
+Those utterers of Brahma said unto him, 'Nishida (sit) here!' From him
+have sprung the Nishadas, viz., those wicked tribes that have the hills
+and the forests for their abode, as also those hundreds and thousands of
+others called Mlecchas, residing on the Vindhya mountains. The great
+Rishis then pierced the right arm of Vena. Thence sprang a person who was
+a second Indra in form. Clad in mail, armed with scimitars, bows, and
+arrows, and well-versed in the science of weapons, he was fully
+acquainted with the Vedas and their branches. All the ordinances of the
+science of chastisement, O king, (in their embodied forms) came to that
+best of men. The son of Vena then, with joined hands, said unto those
+great Rishis, 'I have attained an understanding that is very keen and
+that is observant of righteousness. Tell me in detail what I shall do
+with it. That useful task which you will be pleased to indicate, I shall
+accomplish without hesitation.' Thus addressed, the gods that were
+present there, as also the Rishis, said unto him. 'Do thou fearlessly
+accomplish all those tasks in which righteousness even resides.
+Disregarding what is dear and what not so, look upon all creatures with
+an equal eye. Cast off at a distance lust and wrath and covetousness and
+honour, and, always observing the dictates of righteousness, do thou
+punish with thy own hands the man, whoever he may be, that deviates from
+the path of duty. Do thou also swear that thou wouldst, in thought, word,
+and deed, always maintain the religion inculcated on earth by the Vedas.
+Do thou further swear that thou wouldst fearlessly maintain the duties
+laid down in the Vedas with the aid of the science of chastisement, and
+that thou wouldst never act with caprice. O puissant one, know that
+Brahmanas are exempt from chastisement, and pledge further that thou
+wouldst protect the world from an intermixture of castes.' Thus
+addressed, Vena's son replied unto the deities headed by the Rishis,
+saying, 'Those bulls among men, viz., the highly blessed Brahmanas, shall
+ever be worshipped by me.' Those utterers of Brahma then said unto him,
+'Let it be so!' Then Sukra, that vast receptacle of Brahma, became his
+priest. The Valakhilyas became his counsellors, and the Saraswatas his
+companions. The great and illustrious Rishi Garga became his astrologer.
+This high declaration of the Srutis is current among men that Prithu is
+the eighth from Vishnu. A little before, the two persons named Suta and
+Magadha had come into existence. They became his bards and panegyrists.
+Gratified, Prithu, the royal son of Vena, possessed of great prowess,
+gave unto Suta the land lying on the sea-coast, and unto Magadha the
+country since known as Magadha. We have heard that the surface of the
+earth had before been very uneven. It was Prithu who made the terrestrial
+surface level. In every Manwantara, the earth becomes uneven.[174] Vena's
+son removed the rocks and rocky masses lying all around, O monarch, with
+the horn of his bow. By this means the hills and mountains became
+enlarged. Then Vishnu, and the deities of Indra, and the Rishis, and the
+Regents of the world, and the Brahmanas, assembled together for crowning
+Prithu (as the king of the world). The earth herself, O son of Pandu, in
+her embodied form, came to him, with a tribute of gems and jewels. Ocean,
+that lord of rivers, and Himavat, the king of mountains, and Sakra, O
+Yudhishthira, bestowed upon him inexhaustible wealth. The great Meru,
+that mountain of gold, gave unto him heaps of that precious metal. The
+divine Kuvera, borne on the shoulders of human beings, that lord of
+Yakshas and Rakshasas, gave him wealth enough for gratifying the needs of
+religion, profit, and pleasure. Steeds, cars, elephants, and men, by
+millions, O son of Pandu, started into life as soon as Vena's son thought
+of them. At that time there was neither decrepitude, nor famine, nor
+calamity, nor disease (on earth). In consequence of the protection
+afforded by that king, nobody had any fear from reptiles and thieves or
+from any other source. When he proceeded to the sea, the waters used to
+be solidified. The mountains gave him way, and his standard was never
+obstructed anywhere. He drew from the earth, as a milcher from a cow,
+seven and ten kinds of crops for the food of Yakshas, and Rakshasas, and
+Nagas, and other creatures. That high-souled king caused all creatures to
+regard righteousness as the foremost of all things; and because he
+gratified all the people, therefore, was he called Rajan (king). And
+because he also healed the wounds of Brahmanas, therefore, he earned the
+name of Kshatriya. And because the earth (in his region) became
+celebrated for the practice of virtue, therefore, she came to be called
+by many as Prithvi. The eternal Vishnu himself, O Bharata, confirmed his
+power, telling him, 'No one, O king, shall transcend thee.' The divine
+Vishnu entered the body of that monarch in consequence of his penances.
+For this reason, the entire universe offered divine worship unto Prithu,
+numbered among human gods.[175] O king, thy kingdom should always be
+protected by the aid of the science of chastisement. Thou shouldst also,
+by careful observation made through the movements of thy spies, protect
+it in such a way that no one may be able to injure it.[176] All good
+acts, O king, lead to the good (of the monarch). The conduct of a king
+should be regulated by his own intelligence, as also by the opportunities
+and means that may offer themselves.[177] What other cause is there in
+consequence of which the multitude live in obedience to one, save the
+divinity of the monarch? At that time a golden lotus was born from
+Vishnu's brow. The goddess Sree was born of that lotus. She became the
+spouse of Dharma of great intelligence; upon Sree, O son of Pandu, Dharma
+begot Artha. All the three, viz., Dharma, and Artha and Sree, were
+established in sovereignty. A person upon the exhaustion of his merit,
+comes down from heaven to earth, and takes birth as a king conversant
+with the science of chastisement. Such a person becomes endued with
+greatness and is really a portion of Vishnu on earth. He becomes
+possessed of great intelligence and obtains superiority over others.
+Established by the gods, no one transcends him. It is for this reason
+that everybody acts in obedience to one, and it is for this that the
+world cannot command him. Good acts, O king, lead to good. It is for this
+that the multitude obey his words of command, though he belongs to the
+same world and is possessed of similar limbs. He who once beheld Prithu's
+amiable face became obedient to him. Thenceforth he began to regard him
+as handsome, wealthy, and highly blessed.[178] In consequence of the
+might of his sceptre, the practice of morality and just behaviour became
+so visible on earth. It is through that reason that the earth became
+overspread with virtue.
+
+"'"Thus, O Yudhishthira, the histories of all past events, the origin of
+the great Rishis, the holy waters, the planets and stars and asterisms,
+the duties in respect of the four modes of life, the four kinds of Homa,
+the characteristics of the four orders of men, and the four branches of
+learning, were all treated of in that work (of the Grandsire). Whatever
+objects or things, O son of Pandu, there are on earth, were all included
+in that treatise of the Grandsire. Histories and the Vedas and the
+science of Nyaya were all treated in it, as also penances, knowledge,
+abstention from injury in respect of all creatures, truth, falsehood, and
+high morality. Worship of persons old in years, gifts, purity of
+behaviour, readiness for exertion, and compassion towards all creatures,
+were very fully described in it. There is no doubt in this. Since that
+time, O monarch, the learned have begun to say that there is no
+difference between a god and a king. I have now told thee everything
+about the greatness of kings. What other subject is there, O chief of the
+Bharatas, upon which I shall next have to discourse?"'"
+
+
+
+SECTION LX
+
+"Vaisampayana said, 'After this, Yudhishthira, saluted his grandsire, viz.
+the son of Ganga, and with joined hands and concentrated attention, once
+more asked him, saying, "What are the general duties of the four orders
+of men, and what the special duties of each order? What mode of life
+should be adopted by which order? What duties are especially called the
+duties of kings? By what means does a kingdom grow, and what are those
+means by which the king himself grows? How also, O bull of Bharata's
+race, do the citizens and the servants of the king grow? What sorts of
+treasuries, punishments, forts, allies, counsellors, priests, and
+preceptors, should a king avoid?[179] Whom should the king trust in what
+kinds of distress and danger? From what evils should the king guard
+himself firmly? Tell me all this, O grandsire!"
+
+"'Bhishma said, "I bow down to Dharma who is great, and to Krishna who is
+Brahma. Having bowed down also unto the Brahmanas (assembled here), I
+shall discourse on duties that are eternal. The suppression of wrath,
+truthfulness of speech, justice, forgiveness, begetting children upon
+one's own wedded wives, purity of conduct, avoidance of quarrel,
+simplicity, and maintenance of dependants, these nine duties belong to
+all the four orders (equally). Those duties, however, which belong
+exclusively to Brahmanas, I shall now tell thee. Self-restraint, O king,
+has been declared to be the first duty of Brahmanas. Study of the Vedas,
+and patience in undergoing austerities, (are also their other duties). By
+practising these two, all their acts are accomplished. If while engaged
+in the observance of his own duties, without doing any improper act,
+wealth comes to a peaceful Brahmana possessed of knowledge, he should
+then marry and seek to beget children and should also practise charity
+and perform sacrifices. It has been declared by the wise that wealth thus
+obtained should be enjoyed by distributing it (among deserving persons
+and relatives). By his study of the Vedas all the pious acts (laid down
+for the Brahmana) are accomplished. Whether he does or does not achieve
+anything else, if he devotes himself to the study of the Vedas, he
+becomes (by that) known as a Brahmana or the friend of all creatures. I
+shall also tell thee, O Bharata, what the duties are of a Kshatriya. A
+Kshatriya, O king, should give but not beg, should himself perform
+sacrifices but not officiate as a priest in the sacrifices of others. He
+should never teach (the Vedas) but study (them with a Brahmana
+preceptor). He should protect the people. Always exerting himself for the
+destruction of robbers and wicked people, he should put forth his prowess
+in battle. Those among Kshatriya rulers who perform great sacrifices, who
+are possessed of a knowledge of the Vedas, and who gain victories in
+battle, become foremost of those that acquire many blessed regions
+hereafter by their merit. Persons conversant with the old scriptures do
+not applaud that Kshatriya who returns unwounded from battle. This has
+been declared to be the conduct of a wretched Kshatriya.[180] There is no
+higher duty for him than the suppression of robbers. Gifts, study, and
+sacrifices, bring prosperity to kings. Therefore, a king who desires to
+acquire religious merit should engage in battle.[181] Establishing all
+his subjects in the observance of their respective duties, a king should
+cause all of them to do everything according to the dictates of
+righteousness. Whether he does or does not do any other act, if only he
+protects his subjects, he is regarded to accomplish all religious acts
+and is called a Kshatriya and the foremost of men. I shall now tell thee,
+O Yudhishthira, what the eternal duties of the Vaisya are. A Vaisya
+should make gifts, study the Vedas, perform sacrifices, and acquire
+wealth by fair means. With proper attention he should also protect and
+rear all (domestic) animals as a sire protecting his sons. Anything else
+that he will do will be regarded as improper for him. By protecting the
+(domestic) animals, he would obtain great happiness. The Creator, having
+created the (domestic) animals, bestowed their care upon the Vaisya. Upon
+the Brahmana and the Kshatriya he conferred (the care of) all creatures.
+I shall tell thee what the Vaisya's profession is and how he is to earn
+the means of his sustenance. If he keeps (for others) six kine, he may
+take the milk of one cow as his remuneration; and if he keeps (for
+others) a hundred kine, he may take a single pair as such fee. If he
+trades with other's wealth, he may take a seventh part of the profits (as
+his share). A seventh also is his share in the profits arising from the
+trade in horns, but he should take a sixteenth if the trade be in hoofs.
+If he engages in cultivation with seeds supplied by others, he may take a
+seventh part of the yield. This should be his annual remuneration. A
+Vaisya should never desire that he should not tend cattle. If a Vaisya
+desires to tend cattle, no one else should be employed in that task. I
+should tell thee, O Bharata, what the duties of a Sudra are. The Creator
+intended the Sudra to become the servant of the other three orders. For
+this, the service of the three other classes is the duty of Sudra. By
+such service of the other three, a Sudra may obtain great happiness. He
+should wait upon the three other classes according to their order of
+seniority. A Sudra should never amass wealth, lest, by his wealth, he
+makes the members of the three superior classes obedient to him. By this
+he would incur sin. With the king's permission, however, a Sudra, for
+performing religious acts, may earn wealth. I shall now tell thee the
+profession he should follow and the means by which he may earn his
+livelihood. It is said that Sudras should certainly be maintained by the
+(three) other orders. Worn-out umbrellas, turbans, beds and seats, shoes,
+and fans, should be given to the Sudra servants.[182] Torn clothes which
+are no longer fit for wear, should be given away by the regenerate
+classes unto the Sudra. These are the latter's lawful acquisitions. Men
+conversant with morality say that if the Sudra approaches any one
+belonging to the three regenerate orders from desire of doing menial
+service, the latter should assign him proper work. Unto the sonless Sudra
+his master should offer the funeral cake. The weak and the old amongst
+them should be maintained.[183] The Sudra should never abandon his
+master, whatever the nature or degree of the distress into which the
+latter may fall. If the master loses his wealth, he should with excessive
+zeal be supported by the Sudra servant. A Sudra cannot have any wealth
+that is his own. Whatever he possesses belongs lawfully to his
+master.[184] Sacrifice has been laid down as a duty of the three other
+orders. It has been ordained for the Sudra also, O Bharata! A Sudra,
+however, is not competent to titter swaha and swadha or any other Vedic
+mantra. For this reason, the Sudra, without observing the vows laid down
+in the Vedas, should worship the gods in minor sacrifices called
+Paka-yajnas. The gift called Purna-patra is declared to be the Dakshina
+of such sacrifices.[185] It has been heard by us that in days of old a
+Sudra of the name of Paijavana gave a Dakshina (in one of his sacrifices)
+consisting of a hundred thousand Purnapatras, according to the ordinance
+called Aindragni.[186] Sacrifice (as has been already said), is as much
+laid down for the Sudra as for the three other classes. Of all
+sacrifices, devotion has been laid down to be the foremost.[187] Devotion
+is a high deity. It cleanses all sacrificers. Then again Brahmanas are
+the foremost of gods unto their respective Sudra attendants. They worship
+the gods in sacrifices, for obtaining the fruition of various wishes. The
+members of the three other classes have all sprung from the
+Brahmanas.[188] The Brahmanas are the gods of the very gods. Whatever
+they would say would be for thy great good. Therefore, all kinds of
+sacrifices naturally appertain to all the four orders. The obligation is
+not one whose discharge is optional. The Brahmana, who is conversant with
+Richs, Yajuses, and Samans, should always be worshipped as a god. The
+Sudra, who is without Richs and Yajuses and Samans, has Prajapati for his
+god.[189] Mental sacrifice, O sire, is laid down for all the orders, O
+Bharata! It is not true that the gods and other (Superior) persons do not
+manifest a desire to share the offerings in such sacrifices of even the
+Sudra.[190] For this reason, the sacrifice that consists in devotion is
+laid down for all the classes.[191] The Brahmana is the foremost of gods.
+It is not true that they that belong to that order do not perform the
+sacrifices of the other orders. The fire called Vitana, though procured
+from Vaisyas and inspired with mantras, is still inferior.[192] The
+Brahmana is the performer of the sacrifices of the three other orders.
+For this reason all the four orders are holy. All the orders bear towards
+one another to relation of consanguinity, through the intermediate
+classes. They have all sprung from Brahmanas. In ascertaining (the
+priority or subsequence of men in respect of their creation) it will
+appear that amongst all the orders the Brahmana was created first.
+Originally Saman was one, Yajus was one, and Rich was one.[193] In this
+connection, persons conversant with ancient histories cite a verse, O
+king, sung in praise of sacrifice by the Vaikhanasa Munis on the occasion
+of performing a sacrifice of theirs. Before or after sunrise a person of
+subdued senses, with heart filled with devotion, poureth libations on the
+(sacrificial) fire according to the ordinance. Devotion is a mighty
+agent. With regard to homas again, that variety which is called skanna is
+the initial one, while that which is called askanna is the last (but
+foremost in point of merit). Sacrifices are multifarious. Their rites and
+fruits again are multifarious. The Brahmana possessed of devotion who,
+endued with scriptural learning, who is acquainted with them all, is
+competent to perform sacrifices. That person who desires to perform a
+sacrifice is regarded as righteous even if he happens to be a thief, a
+sinner, or the worst of sinners. The Rishis applaud such a man. Without
+doubt they are right. This then is the conclusion that all the orders
+should always and by every means in their power perform sacrifices. There
+is nothing in the three worlds equal to sacrifice. Therefore, it has been
+said that every one with heart free from malice, should perform
+sacrifices, aided by devotion which is sacred, to the best of his power
+and according as he pleases."'"
+
+
+
+SECTION LXI
+
+"'Bhishma said, "O mighty-armed one, listen now to me, O thou of prowess
+incapable of being baffled, as I mention the names of the four modes of
+life and the duties in respect of each. The four modes are Vanaprastha,
+Bhaikshya, Garhasthya of great merit, and Brahmacharya which is adopted
+by Brahmanas. Undergoing the purificatory rite in respect of bearing
+matted locks, after having gone through the rite of regeneration and
+performed for some time the rites in respect of the sacred fire and
+studied the Vedas, one should, with cleansed soul and senses under
+restraint, having first carefully performed all the duties of the mode
+called Garhasthya, proceed, with or without his wife, to the woods for
+adoption of the mode called Vanaprastha. Having studied the scriptures
+called Aranyakas, having drawn up his vital fluid and having retired from
+all worldly affairs, the virtuous recluse may then attain to an
+absorption with the eternal Soul knowing no decay. These are the
+indications of Munis that have drawn up their vital fluid. A learned
+Brahmana, O king, should first practise and perform them. The Brahmana, O
+king, that is desirous of emancipation, it is well known, is competent to
+adopt the Bhaikshya mode after having gone through the mode called
+Brahmacharya. Sleeping at that place (in the course of the wanderings)
+where evening overtakes him, without desire of bettering his situation,
+without a home, subsisting on whatever food is obtained (in charity),
+given to contemplation, practising self-restraint, with the senses under
+control, without desire, regarding all creatures equally, without
+enjoyments, without dislike to anything, the Brahmana possessed of
+learning, by adopting this mode of life, attains to absorption with the
+eternal Soul that knows no decay. The person leading the Garhasthya mode
+of life should, after studying the Vedas, accomplish all the religious
+acts laid down for him. He should beget children and enjoy pleasures and
+comforts. With careful attention he should accomplish all the duties of
+this mode of life that is applauded by ascetics and that is extremely
+difficult to go through (without transgressions). He should be satisfied
+with his own wedded wife and should never approach her except her season.
+He should observe the ordinances of the scriptures, should not be cunning
+and deceitful. He should be abstemious in diet, devoted to the gods,
+grateful, mild, destitute of cruelty, and forgiving. He should be of a
+tranquil heart, tractable and attentive in making offerings to the gods
+and the Pitris. He should always be hospitable to the Brahmanas. He
+should be without pride, and his charity should not be confined to any
+one sect. He should also be always devoted to the performance of the
+Vedic rites. In this connection, the illustrious and great Rishis cite a
+verse sung by Narayana himself, of grave import and endued with high
+ascetic merit. Listen to me as I repeat it.--'By truth, simplicity,
+worship of guests, acquisition of morality and profit, and enjoyment of
+one's own wedded wives, one should enjoy diverse kinds of happiness both
+here and hereafter.' The great Rishis have said that support of sons and
+wives, and study of the Vedas, form the duties of those that lead this
+high mode of life. That Brahmana who, always engaged in the performance
+of sacrifices, duly goes through this mode of life and properly
+discharges all its duties, obtains blessed rewards in heaven. Upon his
+death, the rewards desired by him became deathless. Indeed, these wait
+upon him for eternity like menials ever on the alert to execute the
+commands of their master.[194] Always attending to the Vedas, silently
+reciting the mantras obtained from his preceptor, worshipping all the
+deities, O Yudhishthira, dutifully waiting upon and serving his preceptor
+with his own body smeared with clay and filth, the person leading the
+Brahmacharya mode of life should always observe rigid vows and, with
+senses under control, should always pay attention to the instructions he
+has received. Reflecting on the Vedas and discharging all the duties (in
+respect of contemplation and overt acts), he should live, dutifully
+waiting upon his preceptor and always bowing unto him. Unengaged in the
+six kinds of work (such as officiating in the sacrifices of others), and
+never engaged with attachment to any kind of acts, never showing favour
+or disfavour to any one, doing good even unto his enemies, these, O sire,
+are the duties laid down for a Brahmacharin!"'"
+
+
+
+SECTION LXII
+
+"'Yudhishthira said, "Tell us those duties in respect of persons like
+ourselves which are auspicious, productive of happiness in the future,
+benevolent, approved by all, pleasant, and agreeable."
+
+"'Bhishma said, "The four modes of life, O puissant one, have been laid
+down for the Brahmana. The other three orders do not adopt them, O best
+of the Bharatas! Many acts, O king, leading to heaven and especially fit
+for the kingly order, have already been declared. Those, however, cannot
+be referred to in reply to thy present query, for all of them have been
+duly laid down for such Kshatriyas as are not disinclined to
+pitilessness. The Brahmana who is addicted to the practices of Kshatriyas
+and Vaisyas and Sudras, incurs censure in this world as a person of
+wicked soul and goes to hell in the next world. Those names which are
+applied among men to slaves and dogs and wolves and (other) beasts, are
+applied, O son of Pandu, to the Brahmana who is engaged in pursuits that
+are improper for him. That Brahmana who, in all the four modes of life.
+is duly engaged in the six-fold acts (of regulating the breath,
+contemplation, etc.), who performs all his duties, who is not restless,
+who has his passions under control, whose heart is pure and who is ever
+engaged in penances, who has no desire of bettering his prospects, and
+who is charitable, has inexhaustible regions of bliss in the other world.
+Everyone derives his own nature from the nature of his acts, in respect
+of their circumstances, place, and means and motives. Thou shouldst,
+therefore, O king, regard the study of the Vedas, which is fraught with
+such high merit, to be equal with the exertion of kingly power, or the
+pursuits of agriculture, trade, and hunting. The world is set agoing by
+Time. Its operations are settled by the course of Time. Man does all his
+acts, good, bad, and indifferent, entirely influenced by Time.[195] Those
+amongst the good acts of a man's past life that exert the greatest
+influence on the next, are liable to be exhausted. Men, however, are
+always engaged in those acts to which their propensities lead. Those
+propensities, again, lead a living being to every direction."'"[196]
+
+
+
+SECTION LXIII
+
+"'Bhishma said, "Drawing the bow-string, destruction of foes, agriculture,
+trade, tending cattle, and serving others for wealth, these are improper
+for a Brahmana. An intelligent Brahmana, leading a domestic mode of life,
+should duly perform the six Vedic acts. The retirement of a Brahmana into
+the woods, after having duly discharged all the duties of the domestic
+mode of life, is applauded. A Brahmana should avoid service of the king,
+wealth obtained by agriculture, sustenance derived from trade, all kinds
+of crooked behaviour, companionship with any but his wedded wives, and
+usury. That wretched Brahmana who falls away from his duties and whose
+behaviour becomes wicked, becomes, O king, a Sudra. The Brahmana who weds
+a Sudra woman, who becomes vile in conduct or a dancer or a village
+servant or does other improper acts, becomes a Sudra. Whether he recites
+the Vedas or not, O king, if he does such improper acts, he becomes equal
+to a Sudra and on occasions of feeding he should be assigned a place
+amongst Sudras. Such Brahmanas become equal to Sudras, O king, and should
+be discarded on occasions of worshipping the Gods.[197] Whatever presents
+of food dedicated to the gods and the Pitris are made unto Brahmanas that
+have transgressed all restraints or become impure in behaviour or
+addicted to wicked pursuits and cruel acts or fallen away from their
+legitimate duties, confer no merit (on the giver). For this reason, O
+king, self-restraint and purity and simplicity have been laid down as the
+duties of a Brahmana. Besides these, O monarch, all the four modes of
+life were laid down by Brahman for him. He that is self-restrained, has
+drunk the Soma in sacrifices, is of good behaviour, has compassion for
+all creatures and patience to bear everything, has no desire of bettering
+his position by acquisition of wealth, is frank and simple, mild, free
+from cruelty, and forgiving, is truly a Brahmana and not he that is
+sinful in acts. Men desirous of acquiring virtue, seek the assistance, O
+king, of Sudras and Vaisyas and Kshatriyas. If, therefore, the members of
+these (three) orders do not adopt peaceful duties (so as to be able to
+assist others in the acquisition of virtue), Vishnu, O son of Pandu,
+never extends his grace to them. If Vishnu be not pleased, the happiness
+of all men in heaven, the merit arising from the duties laid down for the
+four orders, the declarations of the Vedas, all kinds of sacrifices, and
+all other religious acts of men, and all the duties in respect of the
+several modes of life, become lost.
+
+"'"Listen now, O son of Pandu, to those duties that should be observed in
+the four modes of life. These should be known by the Kshatriya who
+desires the members of the three (other) orders (in his kingdom) to
+strictly adhere to the respective duties of those modes. For a Sudra who
+is desirous of hearing (such scriptures as are not forbidden in his
+case),[198] who has accomplished his duties, who has begotten a son,
+between whom and the superior orders there is not much difference in
+consequence of the purity of his conduct, all the modes of life have been
+laid down excepting the observance of universal peacefulness and
+self-restraint (which are not necessary for him). For a Sudra practising
+all these duties as also for a Vaisya, O king, and a Kshatriya, the
+Bhikshu mode of life has been laid down. Having discharged the duties of
+his order, and having also served the kin, a Vaisya of venerable years,
+with the king's permission, may betake himself to another mode of life.
+Having studied the Vedas duly and the treatises on the duties of kings, O
+sinless one, having begotten children and performed other acts of a like
+nature, having quaffed the Soma and ruled over and protected all his
+subjects righteously, O foremost of speakers, having performed the
+Rajasuya, the horse sacrifice, and other great sacrifices, having invited
+learned Brahmanas for reciting the scriptures and made presents unto them
+according to their desires, having obtained victories small or great in
+battle, having placed on his throne the son of his loins or some
+Kshatriya of good birth for the protection of subjects, having worshipped
+the Pitris by performing with due rites the sacrifices laid down for
+honouring them, having attentively worshipped the gods by performing
+sacrifices and the Rishis by studying the Vedas, the Kshatriya, who in
+old age desires another mode of life, may, O king, adopt it by leaving
+that one which immediately precedes it, and by that means he is sure to
+obtain (ascetic) success. A Kshatriya, for leading the life of a Rishi, O
+king, may adopt the Bhikshu mode of life; but he should never do so for
+the sake of enjoying the pleasures of the world. Having left the domestic
+mode of life, he may adopt the life of mendicancy by begging, what would
+barely support his life. A life of mendicancy is not obligatory upon the
+three orders (viz. Kshatriyas, Vaisyas, and Sudras), O giver of profuse
+presents! Inasmuch, however, as they can adopt it if they choose, this
+mode of life, therefore, is open to the four orders. Amongst men, the
+highest duties are those which are practised by Kshatriyas. The whole
+world is subject to the might of their arms. All the duties, principal
+and subordinate, of the three other orders, are dependent (for their
+observance) upon the duties of the Kshatriya. The Vedas have declared
+this. Know that as the footprints of all other animals are engulfed in
+those of the elephant, even so all the duties of the other orders, under
+every circumstance, are engulfed, in those of the Kshatriya. Men
+conversant with the scriptures say that the duties of the other three
+orders afford small relief or protection, and produce small rewards. The
+learned have said that the duties of the Kshatriya afford great relief
+and produce great rewards. All duties have kingly duties for their
+foremost. All the orders are protected by them. Every kind of
+renunciation occurs in kingly duties, O monarch, and renunciation has
+been said to be in eternal virtue and the foremost of all.[199] If the
+science of chastisement disappears, the Vedas will disappear. All those
+scriptures also that inculcate the duties of men become lost. Indeed, if
+these ancient duties belonging to the Kshatriyas be abandoned, all the
+duties in respect of all the modes of life, become lost. All kinds of
+renunciation are seen in kingly duties; all kinds of initiation occur in
+them; all kinds of learning are connected with them; and all kinds of
+worldly behaviour enter into them. As animals, if slaughtered by the
+vulgar, become the means of destroying the virtue and the religious acts
+of the slaughterers, even so all other duties, if deprived of the
+protection given by kingly duties, become liable to attack and
+destruction, and men, full of anxiety, disregard the practices laid down
+for them."'"
+
+
+
+SECTION LXIV
+
+"'Bhishma said, "The duties in respect of all the four modes of life,
+those of yatis, O son of Pandu, and the customs relating to the conduct
+of men in general, are all included in kingly duties. All these acts, O
+chief of the Bharatas, occur in Kshatriya duties. If the functions of
+royalty are disturbed, all creatures are overtaken by evil. The duties of
+men are not obvious. They have, again, many outlets.[200] Led by many
+(false) systems, their eternal nature is sometimes offended against.
+Others who pin their faith to the conclusions arrived at by men, without
+really knowing anything about the truths of duties (as declared in the
+scriptures), find themselves at last landed and confounded on faiths
+whose ultimate ends are unknown. The duties imposed upon Kshatriyas are
+plain, productive of great happiness, evident in respect of their
+results, free from deceit, and beneficial to the whole world. As the
+duties of the three orders, as also of Brahmanas and of those that have
+retired from the world, O Yudhishthira, have before this been said to be
+all included within those of that sacred mode of life (called
+Garhasthya), even so, the whole world, with all good actions, are subject
+to kingly duties. I have told thee, O monarch, how many brave kings had,
+in days of old, repaired to that lord of all creatures, viz., the divine
+and puissant Vishnu of great prowess, for resolving their doubts about
+the science of chastisement. Those kings, mindful of the declarations of
+the scriptures enforced by examples, waited in days of old upon Narayana,
+after having weighed each of their acts against the duties of each of the
+modes of life.[201] Those deities, viz., the Sadhyas, the Vasus, the
+Aswins, the Rudras, the Viswas, the Maruts, and the Siddhas, created in
+days of old by the first of gods, are all observant of Kshatriya duties.
+I shall now recite to thee a history fraught with the conclusions of both
+morality and profit. In days of old when the Danavas had multiplied and
+swept away all barriers and distinctions[202] the powerful Mandhatri, O
+monarch, became king. That ruler of the earth, viz., king Mandhatri,
+performed a great sacrifice from desire of beholding the puissant
+Narayana, that god of gods, without beginning, middle, and end. In that
+sacrifice he worshipped with humility the great Vishnu.[203] The Supreme
+Lord, assuming the form of Indra, showed himself unto him. Accompanied by
+many good kings he offered his adorations to that puissant deity. The
+high discourse took place between that lion among kings and that
+illustrious god in the form of Indra, touching Vishnu of great
+effulgence.
+
+"'"Indra said, 'What is your object, O foremost of virtuous persons, in
+thus seeking to behold that Ancient and First of gods, viz., Narayana, of
+inconceivable energy, and infinite illusions? Neither myself, nor Brahman
+himself, can obtain a sight of that god of universal form. I shall grant
+thee what other objects may be in thy heart, for thou art the foremost of
+mortals. Thy soul abides in peace; thou art devoted to righteousness;
+thou hast thy senses under control; and thou art possessed of heroism.
+Thou seekest unflinchingly to do what is agreeable to the gods. For the
+sake also of thy intelligence, devotion, and high faith, I shall grant
+thee whatsoever boons may be desired by thee.'
+
+"'"Mandhatri said, 'I bend my head for gratifying thee. Without doubt,
+however, I desire to see the first of gods, O divine Lord! Casting off
+all (earthly) desires, I wish to earn religious merit, and to lead the
+foremost mode of life, that path of the good, highly regarded by all. By
+exercising the high duties of a Kshatriya, I have earned many regions of
+inexhaustible merit in the other world, and I have also, through those
+duties, spread my fame. I do not, however, know how to discharge those
+duties, the foremost in the world, that have flowed from the first of
+gods.'
+
+"'"Indra said, 'They that are not kings, however observant they may be of
+their duties, cannot easily attain the highest rewards of duty. Kingly
+duties first flowed from the original god. Other duties flowed afterwards
+from his body. Infinite were the other duties, with those of the
+Vanaprastha mode of life, that were created afterwards. The fruits of all
+those are exhaustible. Kingly duties, however, are distinguished above
+them. In them are included all other duties. For this reason Kshatriya
+duties are said to be the foremost of all. In days of old, Vishnu, by
+acting according to Kshatriya duties, forcibly suppressed and destroyed
+his foes and thereby afforded relief to the gods and the Rishis of
+immeasurable energy. If the divine Vishnu of inconceivable energy had not
+slain all his foes among the Asuras, then the Brahmanas, and (Brahman)
+the Creator of the worlds and Kshatriya duties, and the duties that first
+flowed from the Supreme deity, would all have been destroyed. If that
+first and foremost of gods had not, by putting forth his prowess,
+subjugated the earth with all her Asuras, then all the duties, of the
+four orders and all the duties in respect of the four modes of life would
+all have been destroyed in consequence of the destruction of Brahmanas.
+The eternal duties (of men) had all suffered destruction. It was by the
+exercise of Kshatriya duties that they were revived.[204] In every Yuga,
+the duties of Brahmanas in respect of attaining to Brahma first set in.
+These, however, are all protected by kingly duties. The latter, on this
+account, are regarded as the foremost. Casting away life in battle,
+compassion for all creatures, knowledge of the affairs of the world,
+protection of men, rescuing them from danger, relieving the distressed
+and the oppressed, all these occur among Kshatriya duties practised by
+Kings. Persons that do not regard wholesome restraints and that are
+governed by lust and wrath, do not commit overt acts of sin from fear of
+kings. Others that are docile and of righteous behaviour succeed, in
+consequence of the same influence, in performing all their duties. For
+this reason Kshatriya duties are regarded to be righteous. Without doubt,
+all creatures live happily in the world, protected by kings exercising
+Kshatriya duties like children protected by their parents. Kshatriya
+duties are the foremost of all duties. Those eternal duties, regarded as
+the first in the world, embrace the protection of every creature.
+Themselves eternal, they lead to eternal emancipation.'"'"
+
+
+
+SECTION LXV
+
+"'"Indra said, 'Kshatriya duties, O king, which are possessed of such
+energy, which include in their exercise all other duties, and which are
+the foremost of all duties, should be observed by persons that are, like
+thee, so high-souled and so employed in seeking the good of the world. If
+those duties are not properly discharged, all creatures would be
+overtaken by ruin. The kings possessed of compassion for all creatures,
+should regard these to be the foremost of his duties, reclaiming the land
+for cultivation and fertilizing it, performance of great sacrifices for
+cleansing himself, a disregard for begging, and protection of subjects.
+Abandonment (gift) is said by the sages to be the foremost of virtues. Of
+all kinds of abandonment, again, that of the body in battle, is the
+foremost. Thou hast seen with thy eyes how the rulers of the earth, ever
+observant of Kshatriya duties, having duly waited upon their preceptors
+and acquired great learning, at last cast off their bodies, engaged in
+battle with one another. The Kshatriya, desirous of acquiring religious
+merit, should, after having gone through the Brahmacharya mode, should
+lead a life of domesticity which is always meritorious. In adjudicating
+upon ordinary questions of right (between his subjects), he should be
+thoroughly impartial. For causing all the orders to be observant of their
+respective duties, for the protection they afford to all, for the diverse
+contrivances and means and the prowess and exertion (with which they seek
+the accomplishment of their objects), Kshatriya duties, which include all
+other duties within their scope, are said to be the foremost. The other
+orders are able to observe their respective duties in consequence of
+kingly duties. For this reason the former are said to be dependent upon
+the latter in respect of the merit they produce.[205] Those men who
+disregard all wholesome restraints and who are too much attached to the
+pursuit of worldly objects are said to be of the nature of brutes. They
+are compelled to act with justice by the exercise of kingly duties. Those
+duties, therefore, are said to be the foremost of all. That course of
+conduct which has been prescribed for Brahmanas who follow the three
+Vedas, and those modes of life that have been laid down for Brahmanas,
+should, before everything else, be observed by every Brahmana. If a
+Brahmana acts otherwise, he should be punished like a Sudra. The duties
+of the four modes of life and the ritual prescribed in the Vedas, O king,
+should ever be followed by a Brahmana. Know that he has no other duties.
+For a Brahmana acting otherwise, a Kshatriya should not make any
+arrangement for sustenance. His religious merit grows in consequence of
+his acts. A Brahmana, indeed, is like Dharma's self. That Brahmana who is
+employed in acts that are not laid down for him, deserves no respect. If
+not engaged in his proper acts, he should not be trusted. These are the
+duties that appertain to the several orders. Kshatriyas should take care
+of them so that their observance may be improved. Even these are the
+duties of Kshatriyas. For these reasons also, kingly duties and no other,
+are the foremost of all. They are, as I believe, the duties of heroes,
+and they that are heroes are foremost in practising them.'
+
+"'"Mandhatri said, 'What duties should be performed by the Yavanas, the
+Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the
+Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas,
+the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several
+castes that have sprung up from Brahmanas and Kshatriyas, the Vaisyas,
+and the Sudras, that reside in the dominions of (Arya) kings? What are
+those duties again to the observance of which kings like ourselves should
+force those tribes that subsist by robbery? I desire to hear all this. O
+illustrious god, instruct me. O chief of all the deities, thou art the
+friend of us Kshatriyas.'
+
+"'"Indra said, 'All the robber tribes should serve their mothers and
+fathers, their preceptors and other seniors, and recluses living in the
+woods. All the robber tribes should also serve their kings. The duties
+and rites inculcated in the Vedas should also be followed by them. They
+should perform sacrifices in honour of the Pitris, dig wells, (and
+dedicate them to universal service), give water to thirsty travellers,
+give away beds and make other seasonable presents unto Brahmanas.
+Abstention from injury, truth, suppression of wrath, supporting Brahmanas
+and kinsmen by giving them their dues, maintenance of wives and children,
+purity, peacefulness, making presents to Brahmanas at sacrifices of every
+kind, are duties that should be practised by every person of this class
+who desire his own prosperity. Such a person should also perform all
+kinds of Paka-yajnas with costly presents of food and wealth. These and
+similar duties, O sinless one, were laid down in olden days for persons
+of this class. All these acts which have been laid down for all others
+should be done by persons of also the robber class, O king.'
+
+"'"Mandhatri said, 'In the world of men, such wicked men may be seen living
+in disguise among all the four orders and in all the four modes of life.'
+
+"'"Indra said, 'Upon the disappearance of kingly duties and of the science
+of chastisement, all creatures became exceedingly afflicted, O sinless
+one, in consequence of the tyranny of kings. After the expiry of this the
+Krita age, a confusion will set in, regarding the different modes of
+life, and innumerable Bhikshus will appear with sectarian marks of
+different kinds. Disregarding the Puranas and the high truths of
+religion, men, urged by lust and wrath, will deviate into wrong paths.
+When sinful men are restrained (from wicked acts) by high-souled persons
+with the aid of the science of chastisement, then religion, which is
+superior to everything and eternal, and which is the source of everything
+good, becomes firmly established. The gifts, and libations, and offerings
+to the Pitris of the man that disregards the king who is superior to
+every one, become fruitless. The very gods do not disregard a virtuous
+king who is truly an eternal god. The divine Lord of all creatures,
+having created the universe, intended the Kshatriya to rule men regarding
+their inclinations and disinclinations in respect of duties. I respect
+and worship that person who, aided by his understanding, watches the
+course of the duties performed by men. Upon such supervision rest
+Kshatriya duties.'"
+
+"'Bhishma continued, "Having said these words, the divine and puissant
+Narayana in the form of Indra, accompanied by the Maruts, repaired to his
+eternal abode of inexhaustible felicity. When, O sinless one, duties as
+practised by the good had such a course in days of old, what man of
+cleansed soul and learning is there that would disregard the Kshatriya?
+Like blind men lost on the way, creatures acting and abstaining
+unrighteously meet with destruction. O tiger among men, do thou adhere to
+that circle (of duties) that was first set agoing and to which the
+ancients had recourse. I know, O sinless one, that thou art quite
+competent to do this."'"
+
+
+
+SECTION LXVI
+
+"'Yudhishthira said, "Thou hast spoken to me about the four modes of human
+life. I desire to know more of them. Do thou discourse on them in detail."
+
+"'Bhishma said, "O Yudhishthira of mighty arms, all the duties that are
+practised in this world by the righteous are known to thee as they are
+known to me. O foremost of virtuous persons, listen now to me about what
+thou askest, viz. the merit (that a king acquires) in consequence of the
+duties practised by others leading other modes of life.[206] All the
+merits, O son of Kunti, that belong to persons practising the duties of
+the four modes of life, attach, O foremost of men, to righteous kings. A
+king who is not governed by lust and hate, who rules with the aid of the
+science of chastisement, and who looks equally on all creatures, O
+Yudhishthira, attains to the object of the Bhaikshya mode of life.[207]
+That king who is possessed of knowledge, who makes gifts to deserving
+persons on proper occasions, who knows how to favour and punish, who
+conducts himself in all things according to the injunctions of the
+scriptures, and who has tranquillity of soul, attains to the object of
+the Garhasthya mode of life. That king who always worships those that are
+deserving of worship by giving them their due, completely attains, O son
+of Kunti, to the object of the Bhaikshya mode of life. That king, O
+Yudhishthira, who rescues from distress, to the best of his power, his
+kinsmen and relatives and friends, attains to the object of the
+Vanaprastha mode of life. That king who on every occasion honours those
+that are foremost among men and those that are foremost among Yatis,
+attains, O son of Kunti, to the object of the Vanaprastha mode of life.
+That king, O Partha, who daily makes offerings unto the Pitris and large
+offerings unto all living creatures including men, attains to the object
+of the same mode of life. That king, O tiger among men, who grinds the
+kingdoms of others for protecting the righteous, attains to the object of
+the same mode of life. In consequence of the protection of all creatures
+as also of the proper protection of his own kingdom, a king earns the
+merit of as many sacrifices as the number of creatures protected, and
+accordingly attains to the object of the Sannyasa mode of life. Study of
+the Vedas every day, forgiveness, and worship of preceptors, and services
+rendered to one's own teacher, lead to the attainment of the object of
+Brahmacharya. That king who silently recites his mantras every day and
+who always worships the gods according to the ordinance, attains, O tiger
+among men, to the object of the Garhasthya mode of life. That king who
+engages in battle with the resolve of protecting his kingdom or meeting
+with death, attains to the object of the Vanaprastha mode of life. That
+king who gives unto persons leading a Vanaprastha mode of life and unto
+Brahmanas versed in the three Vedas attains to the object of the
+Vanaprastha mode of life. That king who displays compassion towards all
+creatures and abstains entirely from cruelty, attains to the objects of
+all the modes of life. That king, O Yudhishthira, who shows compassion to
+the young and the old, O son of Kunti, under every circumstance, attains
+to the objects of every mode of life. That king, O perpetuator of Kuru's
+race, who affords relief to all oppressed people that seek his
+protection, attains to the object of the Garhasthya mode of life. That
+king who protects all creatures mobile and immobile, and honours them as
+they deserve, attains to the object of the Garhasthya mode of life.
+Bestowing favours and inflicting punishments upon the wives and brothers,
+elder and younger, and upon their sons and grandsons, are the domestic
+duties of a king and these constitute his best penances. By honouring
+those that are righteous and deserving of worship and protecting those
+that have (by their penances) acquired knowledge of self, a king, O
+tiger among men, attains to the object of the Garhasthya mode of life.
+Inviting to this home, O Bharata, persons that have betaken themselves to
+that Vanaprastha and other modes of life, and treating them with food,
+constitute the domestic duties of a king. That king who duly adheres to
+the duties laid down by the Creator, obtains the blessed merits of all
+the modes of life. That king, O son of Kunti, in whom no virtue is
+wanting, that foremost of men, O Yudhishthira, is said by the learned to
+be a person in the observance of the Vanaprastha and all the other modes
+of life. That king who duly honours the office or rank which deserves
+honour, the race or family which deserves honour, and those old men that
+deserve honour is said, O Yudhishthira, to live in all the modes of
+life.[208] A king, O son of Kunti, by observing the duties of his country
+and those of his family, acquires, O tiger among men, the merits of all
+the modes of life. That king who at proper seasons bestows upon righteous
+persons affluence or gifts of value, earns the merits, O king, of all the
+modes of life. That king, O son of Kunti, who while overcome with danger
+and fear still keeps his eye on the duties of all men,[209] earns the
+merits of all the modes of life. The king obtains a share of the merits
+earned under his protection by righteous people in his dominions. On the
+other hand, if kings, O tiger among men, do not protect the righteous
+people within their dominions, they then take the sins of the latter (of
+omission and commission). Those men also, O Yudhishthira, who assist
+kings (in protecting their subjects), become equally entitled, O sinless
+one, to a share of the merits earned by others (in consequence of that
+protection). The learned say that the Garhasthya, which we have adopted,
+is superior to all the other modes of life. The conclusions in respect of
+it are very clear. It is certainly sacred, O tiger among men. That man
+who regards all creatures to be like his own self, who never does any
+harm and has his wrath under control, obtains great happiness both here
+and hereafter.[210] A king can easily cross the ocean of the world, with
+kingly duties as his boat passed of great speed, urged on by the breeze
+of gifts, having the scriptures for its tackle and intelligence for the
+strength of its helmsman, and kept afloat by the power of righteousness.
+When the principle of desire in his heart is withdrawn from every earthly
+object, he is then regarded as one resting on his understanding alone. In
+this state he soon attains to Brahma.[211] Becoming cheerful by
+meditation and by restraining desire and other passions of the heart, O
+tiger among men, a king, engaged in discharging the duty of protection,
+succeeds in obtaining great merit. Do thou, therefore, O Yudhishthira,
+exert thyself carefully in protecting Brahmanas of pious deeds and
+devoted to the study of the Vedas, as also all other men. By exercising
+the duty of protection only, O Bharata, the king earns merit that is a
+hundred times greater than what is earned by recluses in their asylums
+within the wood.
+
+"'"I have now described, O eldest son of Pandu, the diverse duties of men.
+Do thou adhere to kingly duties that are eternal and that have been
+practised by great men since days of old. If thou employest thyself with
+concentrated attention to the duty of protecting (thy subjects), O tiger
+among men, thou mayst then, O son of Pandu, obtain the merits of all the
+four modes of life and of all the four orders of men!"'"
+
+
+
+SECTION LXVII
+
+"'Yudhishthira said, "Thou hast said what the duties are of the four modes
+of life and the four orders. Tell me now, O grandsire, what are the
+principal duties of a kingdom."
+
+"'Bhishma said, "The (election and) coronation of a king is the first duty
+of a kingdom. A kingdom in which anarchy prevails becomes weak and is
+soon afflicted by robbers.[212] In kingdoms torn by anarchy,
+righteousness cannot dwell. The inhabitants devour one another. An
+anarchy is the worst possible of states. The Srutis declare that in
+crowning a king, it is Indra that is crowned (in the person of the king).
+A person who is desirous of prosperity should worship the king as he
+should worship Indra himself. No one should dwell in kingdoms torn by
+anarchy. Agni does not convey (to the gods) the libations that are poured
+upon him in kingdoms where anarchy prevails. If a powerful king
+approaches kingdoms weakened by anarchy, from desire of annexing them to
+his dominions, the people should go forward and receive the invader with
+respect. Some conduct would be consistent with wise counsels. There is no
+evil greater than anarchy. If the powerful invader be inclined to equity,
+everything will be right. If, on the other hand, he be engaged, he may
+exterminate all. That cow which cannot be easily milked has to suffer
+much torture. On the other hand, that cow which is capable of being
+easily milked, has not to suffer any torture whatever. The wood that
+bends easily does not require to be heated. The tree that bends easily,
+has not to suffer any torture (at the hands of the gardener). Guided by
+these instances, O hero, men should bend before those that are powerful.
+The man that bends his head to a powerful person really bends his head to
+Indra. For these reasons, men desirous of prosperity should (elect and)
+crown some person as their king. They who live in countries where anarchy
+prevails cannot enjoy their wealth and wives. During times of anarchy,
+the sinful man derive great pleasure by robbing the wealth of other
+people. When, however, his (ill-got) wealth is snatched by others, he
+wishes for a king. It is evident, therefore, that in times of anarchy the
+very wicked even cannot be happy. The wealth of one is snatched away by
+two. That of those two is snatched away by many acting together. He who
+is not a slave is made a slave. Women, again, are forcibly abducted. For
+these reasons the gods created kings for protecting the people. If there
+were no king on earth for wielding the rod of chastisement, the strong
+would then have preyed on the weak after the manner of fishes in the
+water. It hath been heard by us that men, in days of old, in consequence
+of anarchy, met with destruction, devouring one another like stronger
+fishes devouring the weaker ones in the water. It hath been heard by us
+that a few amongst them then, assembling together, made certain compacts,
+saying, 'He who becomes harsh in speech, or violent in temper, he who
+seduces or abducts other people's wives or robs the wealth that belongs
+to others, should be cast off by us.' For inspiring confidence among all
+classes of the people, they made such a compact and lived for some time.
+Assembling after some time they proceeded in affliction to the Grandsire,
+saying, 'Without a king, O divine lord, we are going to destruction.
+Appoint some one as our king. All of us shall worship him and he shall
+protect us.' Thus solicited, the Grandsire asked Manu. Manu, however, did
+not assent to the proposal.
+
+"'"Manu said, 'I fear all sinful acts. To govern a kingdom is exceedingly
+difficult, especially among men who are always false and deceitful in
+their behaviour.'"
+
+"'Bhishma continued, "The inhabitants of the earth then said unto him, 'Do
+not fear. The sins that men commit will touch those only that commit them
+(without staining thee in the least). For the increase of thy treasury,
+we will give thee a fiftieth part of our animals and precious metals and
+a tenth part of our grain. When our maidens also will become desirous of
+wedding, we shall, when the question comes up, give thee the most
+beautiful ones among them. Those amongst men who will become the foremost
+of all in the use of weapons and in riding animals and driving vehicles,
+shall proceed behind thee like the deities behind Indra. With thy
+strength enhanced in this way, and becoming invincible and possessed of
+great prowess, thou wilt be our king and protect us happily like Kuvera
+protecting the Yakshas and the Rakshasas. A fourth part of the merit
+which men will earn under thy protection will be thine. Strengthened by
+that merit so easily obtained by thee, do thou protect us, O king, like
+He of a hundred sacrifices protecting the deities. Like the Sun scorching
+everything with his rays, go out for winning victories. Crush the pride
+of foes and let righteousness always triumph (in the world).' Thus
+addressed by those inhabitants of the earth, Manu, possessed of great
+energy, proceeded, accompanied by a large force. Of high descent, he
+seemed then to blaze with prowess. Beholding the might of Manu, like the
+gods eyeing the might of Indra, the inhabitants of the earth became
+inspired with fear and set their hearts upon their respective duties.
+Manu then made his round through the world, checking everywhere all acts
+of wickedness and setting all men to their respective duties, like a
+rain-charged cloud (in its mission of beneficence).
+
+"'"Those, O Yudhishthira, those men on earth who desire prosperity should
+first elect and crown a king for the protection of all. Like disciples
+humbling themselves in the presence of the preceptors or the gods in the
+presence of Indra, all men should humble themselves before the king. One
+that is honoured by his own people becomes an object of regard with his
+foes also, while one that is disregarded by his own is overridden by
+foes. If the king be overridden by his foes, all his subjects become
+unhappy. Therefore, umbrellas and vehicles and outward ornaments, and
+viands, and drinks, and mansions, and seats, and beds, and all utensils
+for use and show, should be assigned to the king. By such means the king
+will succeed in discharging his duties of protection (the better) and
+become irresistible. He should speak with smiles. Addressed sweetly by
+others, he should address others sweetly. Grateful (to those that serve
+him), firmly devoted (to those that deserve his respect), and with
+passions under control, he should give unto others their due. Looked upon
+by others he should look at them mildly, sweetly, and handsomely."'"
+
+
+
+SECTION LXVIII
+
+"'Yudhishthira said, "Why, O bull of Bharata's race, have the Brahmanas
+said that the king, that ruler of men, is a god?"
+
+"'Bhishma said, "In this connection, is cited the old story, O Bharata, of
+the discourse of Vrihaspati unto Vasumanas. There was a king of Kosala
+possessed of great intelligence, named Vasumanas. On a certain occasion
+he questioned the great sage Vrihaspati of much wisdom. Conversant with
+the requirements of humility, king Vasumanas, ever devoted to the welfare
+of all, having observed the proper humilities and having circumambulated
+the great sage and bowed unto him duly, enquired of the virtuous
+Vrihaspati about the ordinances in respect of a kingdom, moved by the
+desire of securing the happiness of men.
+
+"'"Vasumanas said, 'By what means do creatures grow and by what are they
+destroyed? O thou of great wisdom, by adoring whom do they succeed in
+obtaining eternal happiness?' Thus questioned by the Kosala king of
+immeasurable energy, Vrihaspati of great wisdom discoursed unto him
+coolly about the respect that should be paid to kings.
+
+"'"Vrihaspati said, 'The duties of all men, O thou of great wisdom, may be
+seen to have their root in the king. It is through fear of the king only
+that men do not devour one another. It is the king that brings peace on
+earth, through due observance of duties, by checking all disregard for
+wholesome restraints and all kinds of lust. Achieving this, he shines in
+glory. As, O king, all creatures become unable to see one another and
+sink in utter darkness if the sun and the moon do not rise, as fishes in
+shallow water and birds in a spot safe from danger dart and rove as they
+please (for a time) and repeatedly attack and grind one another with
+force and then meet with certain destruction, even so men sink in utter
+darkness and meet with destruction if they have no king to protect them,
+like a herd of cattle without the herdsman to look after them. If the
+king did not exercise the duty of protection, the strong would forcibly
+appropriate the possessions of the weak, and if the latter refused to
+surrender them with ease, their very lives would be taken. Nobody then,
+with reference to any article in his possession, would be able to say
+"This is mine." Wives, sons, food, and other kinds of property, would not
+then exist. Ruin would overtake everything if the king did not exercise
+the duty of protection. Wicked men would forcibly appropriate the
+vehicles and robes and ornaments and precious stones and other kinds of
+property belonging to others, if the king did not protect. In the absence
+of protection by the king, diverse kinds of weapons would fall upon those
+that are righteous in their practices, and unrighteousness would be
+adopted by all. In the absence of royal protection men would disregard or
+even injure their very mothers and fathers if aged, their very preceptors
+and guests and seniors. If the king did not protect, all persons
+possessed of wealth would have to encounter death, confinement, and
+persecution, and the very idea of property would disappear. If the king
+did not protect, everything would be exterminated prematurely, and every
+part of the country would be overrun by robbers, and everybody would fall
+into terrible hell. If the king did not protect, all restrictions about
+marriage and intercourse (due to consanguinity and other kinds of
+relationship) would cease; all affairs relating to agricultures and trade
+would fall into confusion, morality would sink and be lost; and the three
+Vedas would disappear. Sacrifices, duly completed with presents according
+to the ordinance, would no longer be performed; no marriage would take
+place; society itself would cease to exist, if the king did not exercise
+the duty of protection. The very bulls would not cover cows and milk-jars
+would not be churned, and men living by rearing kine would meet with
+destruction, if the king did not exercise the duty of protection. In the
+absence of royal protection, all things, inspired with fear and anxiety
+and becoming senseless and uttering cries of woe, would meet with
+destruction in no time. No sacrifices extending for a year and completed
+with presents according to the ordinances would occur if the king did not
+exercise the duty of protection. In the absence of royal protection
+Brahmanas would never study the four Vedas or undergo austerities or be
+cleansed by knowledge and rigid vows. In the absence of royal protection,
+the slayer of a person guilty of the slaughter of a Brahmana would not
+obtain any reward; on the other hand the person guilty of Brahmanicide
+would enjoy perfect immunity. In the absence of royal protection, men
+would snatch other people's wealth from their very hands, and all
+wholesome barriers would be swept away, and everybody, inspired with
+fear, would seek safety in flight. In the absence of royal protection,
+all kinds of injustice would set in; an intermixture of castes would take
+place; and famine would ravage the kingdom. In consequence again of royal
+protection, men can everywhere sleep fearlessly and at their ease without
+shutting their houses and doors with bolts and bars. Nobody would hear
+the evil speeches of others, far less actual assaults, if the king did
+not righteously protect the earth.[213] If the king exercises the duty of
+protection, women decked with ornament may fearlessly wander everywhere
+without male relatives to attend upon them. Men become righteous and
+without injuring serve one another because the king exercises the duty of
+protection. In consequence of royal protection the members of the three
+orders are enabled to perform high sacrifices and devote themselves to
+the acquisition of learning with attention. The world depends upon
+agriculture and trade and is protected by the Vedas. All these again are
+duly protected by the king exercising his principal duty. Since the king,
+taking a heavy load upon himself, protects his subjects with the aid of a
+mighty force, it is for this that the people are able to live in
+happiness. Who is there that will not worship him in whose existence the
+people exist and in whose destruction the people are destroyed? That
+person who does what is agreeable and beneficial to the king and who
+bears (a share of) the burden of kingly duties that strike every caste
+with fear, conquers both this and the other world.[214] That man who even
+thinks of doing an injury to the king, without doubt meets with grief
+here and goes to hell hereafter. No one should disregard the king by
+taking him for a man, for he is really a high divinity in human form. The
+king assumes five different forms according to five different occasions.
+He becomes Agni, Aditya, Mrityu, Vaisravana, and Yama. When the king,
+deceived by falsehood, burns with his fierce energy the sinful offenders
+before him, he is then said to assume the form of Agni. When he observes
+through his spies the acts of all persons and does what is for the
+general good, he is then said to assume the form of Aditya. When he
+destroys in wrath hundreds of wicked men with their sons, grandsons, and
+relatives, he is then said to assume the form of the Destroyer. When he
+restrains the wicked by inflicting upon them severe punishments and
+favours the righteous by bestowing rewards upon them, he is then said to
+assume the form of Yama. When he gratifies with profuse gifts of wealth
+those that have rendered him valuable services, and snatches away the
+wealth and precious stones of those that have offended him, indeed, when
+he bestows prosperity upon some and takes it away from others, he is
+then, O king, said to assume the form of Kuvera on earth. No person who
+is possessed of cleverness, who is capable of work, who desires the
+acquisition of virtue, and who is free from malice, should ever spread
+evil reports about the king. No man, by acting against the king, can ever
+make himself happy, even if he happens to be the king's son or brother or
+companion or one whom the king regards as his second self. Fire, having
+the wind for his urger, blazing forth (among articles that are
+inflammable), may leave a remnant.[215] The wrath of the king, however,
+leaves not anything to the person that incurs it. Whatever belongs to the
+king should be avoided from distance.[216] One should turn away from what
+belongs to the king as he would from death itself. A person by
+appropriating what belongs to the king speedily meets with destruction
+like a deer upon touching poison. The man of intelligence should protect
+as his own what belongs to the king. They that appropriate wealth
+belonging to the king sink senseless into a deep hell of eternal gloom
+and infamy. Who is there that will not worship the king who is adored by
+such terms as delighter of the people, giver of happiness, possessor of
+prosperity, the foremost of all, healer of injuries, lord of earth, and
+protector of men? That man, therefore, who desires his own prosperity,
+who observes all wholesome restraints, who has his soul under control,
+who is the master of his passions, who is possessed of intelligence and
+memory, and who is clever (in the transaction of business), should always
+be attached to the king. The king should duly honour the minister who is
+grateful, endued with wisdom, large-hearted, loyal, possessed of mastery
+over his senses, virtuous, and observant of the dictates of policy. The
+king should entertain the man who is loyal, grateful, virtuous, possessed
+of self-control, brave, magnanimous in his acts, and competent to
+accomplish tasks without the assistance of others. Knowledge makes men
+proud. The king makes men humble. The man who is afflicted by the king
+can never obtain happiness. On the other hand, the man who is favoured by
+the king becomes happy. The king is the heart of his people; he is their
+great refuge; he is their glory; and he is their highest happiness. Those
+men, O monarch, who are attached to the king, succeed in conquering both
+this and the other world. Having governed the earth with the aid of the
+qualities of self-restraint, truth, and friendship, and having adored the
+gods by great sacrifices, the king, earning great glory, obtains an
+eternal abode in heaven.' That best of monarchs, viz., the heroic
+Vasumanas, ruler of Kosala, thus instructed by Vrihaspati the son of
+Angiras, began thenceforth to protect his subjects."'"
+
+
+
+SECTION LXIX
+
+"'Yudhishthira said, "What other special duties remain for the king to
+discharge? How should he protect his kingdom and how subdue his foes? How
+should he employ his spies? How should he inspire confidence in the four
+orders of his subjects, his own servants, wives, and sons, O Bharata?"
+
+"'Bhishma said, "Listen, O monarch, with attention to the diverse duties
+of kings,--to those acts which the king or one that is in the position of
+a king should first do. The king should first subdue himself and then
+seek to subdue his foes. How should a king who has not been able to
+conquer his own self be able to conquer his foes? The conquest of these,
+viz., the aggregate of five, is regarded as the conquest of self. The
+king that has succeeded in subduing his senses is competent to resist his
+foes. He should place bodies of foot-soldiers in his forts, frontiers,
+towns, parks, and pleasure gardens, O delighter of the Kurus, as also in
+all places where he himself goes, and within his own palace, O tiger
+among men! He should employ as spies men looking like idiots or like
+those that are blind and deaf. Those should all be persons who have been
+thoroughly examined (in respect of their ability), who are possessed of
+wisdom, and who are able to endure hunger and thirst. With proper
+attention, the king should set his spies upon all his counsellors and
+friends and sons, in his city and the provinces, and in dominions of the
+chiefs under him. His spies should be so employed that they may not know
+one another. He should also, O bull of Bharata's race, know the spies of
+his foes by himself setting spies in shops and places of amusement, and
+concourses of people, among beggars, in his pleasure gardens and parks,
+in meetings and conclaves of the learned, in the country, in public
+places, in places where he holds his own court, and in the houses of the
+citizens. The king possessed of intelligence may thus ascertain the spies
+despatched by his foes. If these be known, the king may derive much
+benefit, O son of Pandu! When the king, by a survey of his own, finds
+himself weak, he should then, consulting with his counsellors make peace
+with a foe that is stronger. The king that is wise should speedily make
+peace with a foe, even when he knows that he is not weak, if any
+advantage is to be derived from it. Engaged in protecting his kingdom
+with righteousness, the king should make peace with those that are
+possessed of every accomplishment, capable of great exertion, virtuous,
+and honest. When the king finds himself threatened with danger and about
+to be overtaken by ruin, he should slay all offenders whom he had
+overlooked before and all such persons as are pointed at by the people. A
+king should have nothing to do with that person who can neither benefit
+nor injure him, or with one who cannot rescue himself from distress. As
+regards military operations a king who is confident of his own strength,
+should, at the head of a large force, cheerfully and with courage give
+the order to march, without proclaiming his destination against one
+destitute of allies and friends or already at war with another and
+(therefore) heedless (of danger from other quarters), or one weaker than
+himself, having first made arrangements for the protection of his own
+capital.[217] A king should not for ever live in subjection to another
+possessed of greater prowess. Though weak, he should seek to afflict the
+stronger, and resolved upon this, continue to rule his own.[218] He
+should afflict the kingdom of the stronger one by means of weapons, fire
+and application of poison. He should also cause dissensions amongst his
+counsellors and servants. Vrihaspati has said that a king possessed of
+intelligence should always avoid war for acquisition of territory. The
+acquisition of dominion should be made by the three well-known means (of
+conciliation, gift, and disunion). The king that is possessed of wisdom
+should be gratified with those acquisitions that are made by means of
+conciliation, gift, and disunion. The king, O delighter of the Kurus,
+should take a sixth of the incomes of his subjects as tribute for meeting
+the expenses of protecting them. He should also forcibly take away
+wealth, much or little (as the case may require), from the ten kinds of
+offenders mentioned in the scriptures, for the protection of his
+subjects. A king should, without doubt, look upon his subjects as his own
+children. In determining their disputes, however, he should not show
+compassion. For hearing the complaints and answers of disputants in
+judicial suits, the king should always appoint persons possessed of
+wisdom and a knowledge of the affairs of the world, for the state really
+rests upon a proper administration of justice. The king should set honest
+and trustworthy men over his mines, salt, grain, ferries, and elephant
+corps. The king who always wields with propriety the rod of chastisement
+earns great merit. The proper regulation of chastisement is the high duty
+of kings and deserves great applause. The king should be conversant with
+the Vedas and their branches, possessed of wisdom, engaged in penances,
+charitable, and devoted to the performance of sacrifices. All these
+qualities should permanently reside in a king. If the king fails to
+administer justice, he can neither have heaven nor fame. If a king be
+afflicted by a stronger one, the former, if possessed of intelligence,
+should seek refuge in a fort. Assembling his friends for consultation, he
+should devise proper means. Adopting the policy of conciliation and of
+producing dissensions, he should devise means for waging war with the
+assailant. He should set the inhabitants of the woods on the high roads,
+and, if necessary, cause whole villages to be removed, transplanting all
+the inhabitants to minor towns or the outskirts of great cities.
+Repeatedly assuring his wealthy subjects and the principal officers of
+the army, he should cause the inhabitants of the open country to take
+refuge in such forts as are well-protected. He should himself withdraw
+all stores of grain (from the open country into his forts). If that
+becomes impossible, he should destroy them completely by fire. He should
+set men for destroying the crops on the fields of the enemy (by producing
+disunion among the enemy's subjects). Failing to do this, he should
+destroy those crops by means of his own troops. He should destroy all the
+bridges over the rivers in his kingdom. He should bale out the waters of
+all the tanks in his dominions, or, if incapable of baling them out,
+cause them to be poisoned. Disregarding the duty of protecting his
+friends, he should, in view of both present and future circumstances,
+seek the protection of the ruler of another kingdom who may happen to be
+the foe of his foe and who may be competent to deal with his foe on the
+field of battle.[219] He should destroy all the smaller forts in his
+kingdom. He should also cut down all the smaller trees excepting those
+that are called Chaitya.[220] He should cause the branches of all the
+larger trees to be lopped off, but he should not touch the very leaves of
+those called Chaitya. He should raise outer ramparts round his forts,
+with enclosures in them, and fill his trenches with water, driving
+pointed stakes at their bottom and filling them with crocodiles and
+sharks. He should keep small openings in his walls for making sallies
+from his fort, and carefully make arrangements for their defence like
+that of the greater gates.[221] In all his gates he should plant
+destructive engines. He should plant on the ramparts (of his forts)
+Sataghnis and other weapons. He should store wood for fuel and dig and
+repair wells for supply of water to the garrison. He should cause all
+houses made of grass and straw to be plastered over with mud, and if it
+is the summer month, he should, from fear of fire, withdraw (into a place
+of safety) all the stores of grass and straw. He should order all food to
+be cooked at night. No fire should be ignited during the day, except for
+the daily homa. Particular care should be taken of the fires in smithies
+and lying-in rooms. Fires kept within the houses of the inhabitants
+should be well covered. For the effectual protection of the city, it
+should be proclaimed that condign punishment will overtake the person who
+lights fires by the day time. During such times, all beggars, eunuchs,
+lunatics, and mimes, should, O foremost of men, be driven out of the
+town, for if they are permitted to remain, evil will follow. In places of
+public resort, in tirthas, in assemblies, and in the houses of the
+citizens, the king should set competent spies.[222] The king should cause
+wide roads to be constructed and order shops, and places for the
+distribution of water, to be opened at proper stations. Depots (of
+diverse necessaries), arsenals, camps and quarters for soldiers, stations
+for the keeping of horses and elephants, encampments of soldiers,
+trenches, streets and bypaths, houses and gardens for retirement and
+pleasure, should be so ordered that their sites may not be known to
+others, O Yudhishthira. A king who is afflicted by a hostile army should
+gather wealth, and store oil and fat and honey, and clarified butter, and
+medicines of all kinds, and charcoal and munja grass, leaves, arrows,
+scribes and draftsmen, grass, fuel, poisoned arrows, weapons of every
+kind such as darts, swords, lances, and others. The king should store
+such articles. He should especially keep ready drugs of every kind, roots
+and fruits, the four kinds of physicians, actors and dancers, athletes,
+and persons capable of assuming diverse disguises. He should decorate his
+capital and gladden all his subjects. The king should lose no time in
+bringing under his control such persons as may happen to inspire him with
+fear, be they his servants or counsellors or citizens or neighbouring
+monarchs. After any task of the king has been accomplished, he should
+reward that those that have aided in its accomplishment with wealth and
+other proportionate gifts and thankful speeches. It has been laid down in
+the scriptures, O delighter of the Kurus, that a king pays off his debt
+when he discomfits his foe or slays him outright.[223] A king should take
+care of seven things. Listen to me as I recite them. They are his own
+self, his counsellors, his treasury, his machinery for awarding
+punishments, his friends, his provinces, and his capital. He should with
+care protect his kingdom which consists of these seven limbs. That king,
+O tiger among men, who is conversant with the aggregate of six, the
+triple aggregate, and the high aggregate of three, succeeds in winning
+the sovereignty of the whole earth. Listen, O Yudhishthira, to what has
+been called the aggregate of six. These are ruling in peace after
+concluding a treaty (with the foe), marching to battle, producing
+disunion among the foe, concentration of forces, for inspiring the foe
+with fear, preparedness for war with readiness for peace, and alliance
+with others. Listen now with attention to what has been called the triple
+aggregate. They are decrease, maintenance of what is, and growth. The
+high aggregate of three consists of Virtue, Profit and Pleasure. These
+should be pursued judiciously. By the aid of virtue, a king succeeds in
+ruling the earth for ever. Touching this matter, Angirasa's son:
+Vrihaspati himself has sung two verses. Blessed be thou, O son of Devaki,
+it behoveth thee to hear them. 'Having discharged all his duties and
+having protected the earth, and having also protected his cities, a king
+attains to great happiness in heaven. What are penances to that king, and
+what need has he of sacrifices who protects his people properly? Such a
+king should be regarded as one conversant with every virtue!'"
+
+"'Yudhishthira said, "There is the science of chastisement, there is the
+king, and there are the subjects. Tell me, O grandsire, what advantage is
+derived by one of these from the others."
+
+"'Bhishma said, "Listen to me, O king, as I describe, O Bharata, the great
+blessedness of the science of chastisement, in sacred words of grave
+import. The science of chastisement forces all men to the observance of
+the duties of their respective orders. Duly administered, it forces
+people to virtuous acts.[224] When the four orders attend to their
+respective duties, when all wholesome barriers are maintained, when peace
+and happiness are made to flow from the science of chastisement, when the
+people become freed from all fear, and the three higher orders endeavour,
+according to their respective duties, to maintain harmony, know that men
+become truly happy at such times. Whether it is the king that makes the
+age, or, it is the age that makes the king, is a question about which
+thou shouldst not entertain any doubt. The truth is that the king makes
+the age. When the king rules with a complete and strict reliance on the
+science of chastisement, the foremost of ages called Krita is then said
+to set in.[225] Righteousness sets in the Krita age. Nothing of
+unrighteousness exists then. The hearts of men belonging to all the four
+orders do not take any pleasure in unrighteousness. Without doubt, all
+men succeed in acquiring the objects they desire and preserving those
+that have been acquired. All the Vedic rites become productive of merit.
+All the seasons become delightful and free from evil. The voice,
+pronunciation, and minds of all men become clear and cheerful. Diseases
+disappear and all men become long-lived. Wives do not become widows, and
+no person becomes a miser. The earth yields crops without being tilled,
+and herbs and plants grow in luxuriance. Barks, leaves, fruits, and
+roots, become vigorous and abundant. No unrighteousness is seen. Nothing
+but righteousness exists. Know these to be the characteristics, O
+Yudhishthira, of the Krita age. When the king relies upon only three of
+the four parts of the science of chastisement leaving out a fourth, the
+age called Treta sets in. A fourth part of unrighteousness follows in the
+train of such observance (of the great science) by three-fourths. The
+earth yields crops but waits for tillage. The herbs and plants grow
+(depending upon tillage). When the king observes the great science by
+only a half, leaving out the other half, then the age that sets in is
+called Dwapara. A moiety of unrighteousness follows in the train of such
+observance of the great science by half. The earth requires tillage and
+yields crops by half. When the king, abandoning the great science
+totally, oppresses his subjects by evil means of diverse kinds, the age
+that sets in is called Kali. During the age called Kali, unrighteousness
+becomes full and nothing of righteousness is seen. The hearts of men, of
+all the orders, fall away from their respective duties. Sudras live by
+adopting lives of mendicancy, and Brahmanas live by serving others. Men
+fail to acquire the objects they desire and preserve those already
+acquired. Intermixture of the four orders takes place. Vedic rites fail
+to produce fruits. All the seasons cease to be delightful and become
+fraught with evil. The voice, pronunciation, and minds of men lose
+vigour. Diseases appear, and men die prematurely. Wives become widows,
+and many cruel men are seen. The clouds do not pour seasonably, and crops
+fail. All kinds of moisture also fail, when the king does not, with
+proper attention to the great science, protect the subjects. The king is
+the creator of the Krita age, of the Treta, and of the Dwapara. The king
+is the cause of the fourth age (called Kali). If he causes the Krita age,
+he attains to everlasting heaven. If he causes the Treta age, he acquires
+heaven for a period that is limited. If he causes the Dwapara, he attains
+to blessedness in heaven according to the measure of his merits. By
+causing the Kali age, the king incurs a heavy load of sin. Stained by
+wickedness, he rots in hell for innumerable years, for sinking in the
+sins of his subjects, he incurs great sin and infamy himself. Keeping the
+great science in his view, the Kshatriya possessed of learning should
+strive to acquire those objects which he desires and protect those that
+have been already acquired. The science of chastisement, which
+establishes all men in the observance of their respective duties, which
+is the groundwork of all wholesome distinctions, and which truly upholds
+the world and sets it agoing, if properly administered, protects all men
+like the mother and the father protecting their children. Know, O bull
+among men, that the very lives of creatures depend upon it. The highest
+merit a king can acquire is acquaintance with the science of chastisement
+and administering it properly. Therefore, O thou of Kuru's race, protect
+thy subjects righteously, with the aid of that great science. By
+protecting the subjects and adopting such a conduct, thou wilt surely
+attain to such blessedness in heaven as is difficult of acquisition."'"
+
+
+
+SECTION LXX
+
+"'Yudhishthira said, "By adopting that conduct, O thou that art conversant
+with every kind of behaviour, can a king succeed in easily acquiring,
+both here and hereafter, objects productive of happiness in the end?"
+
+"'Bhishma said, "There are these thirty-six virtues (which a king should
+observe). They are connected with thirty-six others. A virtuous person,
+by attending to those qualities, can certainly acquire great merit. The
+king should observe his duties without wrath and malice. He should not
+abandon kindness. He should have faith. He should acquire wealth without
+persecution and cruelty. He should pursue pleasure without attachments.
+He should, with cheerfulness, utter what is the agreeable, and be brave
+without brag. He should be liberal but should not make gifts to persons
+that are unobserving. He should have prowess without cruelty. He should
+make alliance, avoiding those that are wicked. He should not act with
+hostility towards friends. He should never employ persons not devoted to
+him as his spies and secret agents. He should never accomplish his
+objects by persecution. He should never disclose his purposes before
+persons that are wicked. He should speak of the merits of others but
+never his own. He should take wealth from his subjects but never from
+those that are good. He should never employ or take the assistance of
+persons that are wicked. He should never inflict punishment without
+careful enquiry. He should never disclose his counsels. He should give
+away, but not to persons that are covetous. He should repose confidence
+on others but never on those that have injured him. He should not cherish
+malice. He should protect his wedded wives. He should be pure and should
+not always be melted by compassion. He should not indulge much in female
+companionship. He should take food that is wholesome and never that which
+is otherwise. He should without pride pay regards to those that deserve
+them, and serve his preceptors and seniors with sincerity. He should
+worship the gods without pride. He should seek prosperity, but never do
+anything that brings infamy. He should wait (upon his seniors) with
+humility. He should be clever in business but should always wait for the
+proper time. He should comfort men and never send them away with empty
+speeches. Having favoured a person, he should not abandon him. He should
+never strike in ignorance. Having slain his foe he should never indulge
+in sorrow. He should display temper, but should never do so when there is
+no occasion. He should be mild, but never to those that have offended.
+Conduct thyself thus while ruling thy kingdom if thou wishest to have
+prosperity. The king that behaves otherwise incurs great danger. That
+king who observes all these virtues that I have mentioned, reaps many
+blessings on earth and great rewards in heaven."'
+
+"Vaisampayana continued, 'Hearing these words of Santanu's son, king
+Yudhishthira, docile in receiving instructions, possessed of great
+intelligence, and protected by Bhima and others, then worshipped his
+grandsire and from that time began to rule according to that teaching.'"
+
+
+
+SECTION LXXI
+
+"'Yudhishthira said, "Tell me, O grand sire, in what way should the king
+protect his subjects so as to be able to avoid grief and so as not to
+offend against righteousness?"
+
+"'Bhishma said, "I shall recite, O king, those eternal duties in brief,
+for if I were to mention them in detail, I would never attain to their
+end. Thou shouldst worship those Brahmanas that are devoted to their
+duties, possessed of learning, regular in worshipping the gods, observant
+of high vows, and endued with other accomplishments, when they come to
+thy abode, and employ them in officiating in thy sacrifices. With thy
+priest accompanying thee, thou shouldst rise up when they approach, and
+touch and worship their feet, and do every other act that is necessary.
+Doing these acts of piety and discharging other acts that are for thy own
+good, thou shouldst (by presents) cause those Brahmanas to utter
+benedictions on thee for the success of thy purposes. Endued with
+sincerity, and wisdom and intelligence, O Bharata, thou shouldst adopt
+truth and avoid lust and wrath. That foolish king who pursues Profit
+without driving away lust and wrath, fails to acquire virtue and
+ultimately sacrifices Profit as well. Never employ those that are
+covetous and foolish in matters connected with Pleasure and Profit. Thou
+shouldst always employ in all thy acts those that are free from
+covetousness and possessed of intelligence. Stained with lust and wrath
+and unskilled in the transaction of business foolish persons, if vested
+with authority in matters of Profit, always oppress the people by diverse
+contrivances productive of mischief. With a sixth part upon fair
+calculation, of the yield of the soil as his tribute, with fines and
+forfeitures levied upon offenders, with the imposts, according to the
+scriptures, upon merchants and traders in return for the protection
+granted to them, a king should fill his treasury.[226] Realising this
+just tribute and governing the kingdom properly the king should, with
+heedfulness, act in such a way that his subjects may not feel the
+pressure of want. Men become deeply devoted to that king who discharges
+the duty of protection properly, who is endued with liberality, who is
+steady in the observance of righteousness, who is vigilant, and who is
+free from lust and hate. Never desire to fill thy treasury by acting
+unrighteously or from covetousness. That king who does not act in
+accordance with the scriptures fails to earn wealth and religious merit.
+That king who is mindful only of the means of acquiring wealth, never
+succeeds in acquiring both religious merit and wealth. The wealth again
+that he acquires (by such means) is seen to be lavished on unworthy
+objects.[227] That avaricious king who through folly oppresses his
+subjects by levying taxes not sanctioned by the scriptures, is said to
+wrong his own self. As a person desirous of milk never obtains any by
+cutting off the udders of a cow, similarly a kingdom afflicted by
+improper means, never yields any profit to the king.[228] He who treats a
+milch cow with tenderness always obtains milk from it. Similarly, the
+king who rules his kingdom by the aid of proper means, reaps much fruit
+from it. By protecting a kingdom properly and ruling it by the aid of
+judicious means, a king, O Yudhishthira, may succeed in always obtaining
+much wealth. The earth, well protected by the king, yields crops and gold
+(to the ruler and the ruled) even like a gratified mother yielding milk
+to her child. Imitate the example, O king, of the flowerman and not of
+the charcoal-maker. Becoming such and discharging the duty of
+protection, thou mayst be able to enjoy the earth for ever.[229] If in
+attacking an enemy's kingdom thy treasury becomes exhausted, thou mayst
+refill it by taking wealth from all except Brahmanas. Let not thy heart
+be moved, even when thou art in great distress, upon seeing Brahmanas
+possessed of wealth. I need not speak then of what thou shouldst do when
+thou art in affluence. Thou shouldst give them wealth to the best of thy
+power and as they deserve and protect them, comforting them on all
+occasions. By conducting thyself in this way, thou mayst acquire such
+regions hereafter as are most difficult of acquisition. Adopting such
+virtuous behaviour, do thou protect thy subjects. Thou mayst then obtain,
+O delighter of the Kurus, fame that is everlasting, high, and pure.
+Protect thy subjects righteously, O son of Pandu, for no regret or pain
+will then be thine. Protection of the subject is the highest duty of the
+king, since compassion to all creatures and protecting them from injury
+has been said to be the highest merit. Persons conversant with duties
+regard that to be the highest merit of the king, when, engaged in
+protecting all creatures, the king displays compassion towards them. The
+sin a king incurs by neglecting for a single day to protect his subjects
+from fear is such that he does not attain to end of his sufferings (for
+it) in hell till after a thousand years. The merit a king earns by
+protecting his subjects righteously for a single day is such that he
+enjoys its reward in heaven for ten thousand years. All those regions
+that are acquired by persons leading duly the Garhasthya, the
+Brahmacharya, and the Vanaprastha modes of life, are soon acquired by a
+king by only protecting his subjects righteously. Do thou, O son of
+Kunti, observe with great care this duty (of protection). Thou shalt then
+obtain the reward of righteousness and no grief and pain will be thine.
+Thou shalt, O son of Pandu, obtain great prosperity in heaven. Merit like
+this is impossible to be acquired by persons that are not kings. A
+person, therefore, who is a king, and no other, can succeed in earning
+such reward of virtue. Possessed of intelligence, thou hast obtained a
+kingdom. Do thou protect thy subjects righteously. Gratify Indra with
+offerings of Soma and the friends and well-wishers with the objects of
+their wishes."'"
+
+
+
+SECTION LXXII
+
+"'Bhishma said, "That person, O king, who would protect the good and
+punish the wicked, should be appointed as his priest by the king. In this
+connection is cited the old story about the discourse between Pururavas,
+the son of Aila and Matariswan.
+
+"'"Pururavas said, 'Whence has the Brahmana sprung and whence the three
+other orders? For what reason also has the Brahmana become the foremost?
+It behoveth thee to tell me all this.'
+
+"'"Matariswan answered, 'The Brahmana, O best of kings, has sprung from the
+mouth of Brahman. The Kshatriya has sprung from his two arms, and the
+Vaisya from his two thighs. For waiting upon these three orders, O ruler
+of men, a fourth order, viz., the Sudra, sprung into life, being created
+from the feet (of Brahman). Originally created thus, the Brahmana takes
+birth on earth as the lord of all creatures, his duty being the keep of
+the Vedas and the other scriptures.[230] Then, for ruling the earth and
+wielding the rod of chastisement and protecting all creatures, the second
+order, viz., the Kshatriya was created. The Vaisya was created for
+supporting the two other orders and himself by cultivation and trade, and
+finally, it was ordained by Brahman that the Sudra should serve the three
+orders as a menial.'
+
+"'"Pururavas said, 'Tell me truly, O god of Winds, to whom, this earth
+righteously belong. Does it belong to the Brahmana or to the Kshatriya?'
+
+"'"The god of Winds said, 'Everything that exists in the universe belongs
+to the Brahmana in consequence of his birth and precedence. Persons
+conversant with morality say this. What the Brahmana eats is his own. The
+place he inhabits is his own. What he gives away is his own. He deserves
+the veneration of all the (other) orders. He is the first-born and the
+foremost. As a woman, in the absence of her husband, accepts his younger
+brother for him, even so the earth, in consequence of the refusal of the
+Brahmana, has accepted his next-born, viz., the Kshatriya, for her lord.
+This is the first rule. In times, however, of distress, there is an
+exception of this. If thou seekest to discharge the duties of the order
+and wishest to obtain the highest place in heaven, then give unto the
+Brahmana all the land thou mayst succeed in conquering, unto him that is
+possessed of learning and virtuous conduct, that is conversant with
+duties and observant of penances, that is satisfied with the duties of
+his order and not covetous of wealth. The well-born Brahmana, possessed
+of wisdom and humility, guides the king in every matter by his own great
+intelligence. By means of sound counsels he causes the king to earn
+prosperity. The Brahmana points out to the king the duties the latter is
+to observe. As long as a wise king, observant of the duties of his order,
+and bereft of pride, is desirous of listening to the instructions of the
+Brahmana, so long is he honoured and so long does he enjoy fame. The
+priest of the king, therefore, has a share in the merit that the king
+acquires. When the king behaves himself thus, all his subjects, relying
+upon him, become virtuous in their behaviour, attentive to their duties,
+and freed from every fear. The king obtains a fourth part of those
+righteous acts which his subjects, properly protected by him, perform in
+his kingdom. The gods, men, Pitris, Gandharvas, Uragas, and Rakshasas,
+all depend upon sacrifices for their support. In a country destitute of a
+king, there can be no sacrifice. The gods and the Pitris subsist on the
+offerings made in sacrifices. Sacrifice, however, depends upon the king.
+In the season of summer, men desire comfort from the shade of trees, cool
+water, and cool breezes. In the season of winter they derive comfort from
+fire, warm clothes, and the sun. The heart of man may find pleasure in
+sound, touch, taste, vision, and scent. The man, however, who is inspired
+with fear, finds no pleasure in all these things. That person who dispels
+the fears of men obtains great merit. There is no gift so valuable in the
+three worlds as the gift of life. The king is Indra. The king is Yama.
+The king is Dharma. The king assumes different forms. The king sustains
+and supports everything.'"'"
+
+
+
+SECTION LXXIII
+
+"'Bhishma said, "The king, with an eye to both religious merit and profit
+whose considerations are often very intricate, should, without delay,
+appoint a priest possessed of learning and intimate acquaintance with the
+Vedas and the (other) scriptures. Those kings that have priests possessed
+of virtuous souls and conversant with policy, and that are themselves
+possessed of such attributes, enjoy prosperity in every direction. Both
+the priest and the king should have such qualities as are worthy of
+regard and should be observant of vows and penances. They would then
+succeed in supporting and aggrandising the subjects and the deities, the
+Pitris and the children.[231] It is laid down that they should be
+possessed of similar hearts and should be each other's friends. In
+consequence of such friendship between Brahmana and Kshatriya, the
+subjects become happy. If they do not regard each other, destruction
+would overtake the people. The Brahmana and the Kshatriya are said to be
+the progenitors of all men. In this connection is cited the old story
+about the discourse between Aila's son and Kasyapa. Listen to it, O
+Yudhishthira.
+
+"'"Aila said, 'When the Brahmana forsakes the Kshatriya or the Kshatriya
+forsakes the Brahmana, who amongst them should be regarded superior and
+upon whom do the other orders rely and maintain themselves?'
+
+"'"Kasyapa said, 'Ruin overtakes the kingdom of the Kshatriya when the
+Brahmana and Kshatriya contend with each other. Robbers infest that
+kingdom in which confusion prevails, and all good men regard the ruler to
+be a Mlechcha. Their oxen do not thrive, nor their children. Their pots
+(of milk) are not churned, and no sacrifices are performed there. The
+children do not study the Vedas in kingdoms where Brahmanas abandon
+Kshatriyas. In their houses wealth does not increase. Their children do
+not become good and do not study the scriptures and perform sacrifices.
+Those Kshatriyas that abandon Brahmanas become impure in blood and assume
+the nature of robbers. The Brahmana and the Kshatriya are connected with
+each other naturally, and each protects the other. The Kshatriya is the
+cause of the Brahmana's growth and the Brahmana is the cause of the
+Kshatriya's growth. When each helps the other, both attain to great
+prosperity. If their friendship, existing from days of old, breaks, a
+confusion sets over everything. No person desirous of crossing the ocean
+of life succeeds in his task even as a small boat floating on the bosom
+of the sea. The four orders of men become confounded and destruction
+overtakes all. If the Brahmana, who is like a tree is protected, gold and
+honey are showered. If, on the other hand, he is not protected, it then
+tears and sins are showered. When Brahmanas fall away from the Vedas and
+(in the absence of a Kshatriya ruler) seek protection from the
+scriptures, then Indra does not pour rain seasonably and diverse kinds of
+calamities ceaselessly afflict the kingdom. When a sinful wretch having
+slain a woman or a Brahmana does not incur obloquy in assemblies of
+fellowmen and has not to stand in fear of the king, then danger threatens
+the Kshatriya ruler. In consequence of the sins perpetrated by sinful
+men, the god Rudra appears in the kingdom. Indeed, the sinful by their
+sins bring upon them that god of vengeance. He then destroys all, the
+honest and the wicked alike (without making any distinction).'
+
+"'"Aila said, 'Whence does Rudra spring? What also is his form? Creatures
+are seen to be destroyed by creatures. Tell me all this, O Kasyapa!
+Whence does the god Rudra spring?'
+
+"'"Kasyapa said, 'Rudra exists in the hearts of men. He destroys the bodies
+themselves in which he dwells as also the bodies of others. Rudra has
+been said to be like atmospheric visitations and his form is like that of
+the wind-gods.'
+
+"'"Aila said, 'The Wind does not, by blowing, visibly destroy men on all
+occasions, nor does the deity of the clouds do so by pouring rain. On the
+other hand, it is seen among men that they lose their senses and are
+slain through lust and malice.'
+
+"'"Kasyapa said, 'Fire, blazing forth in one house, burneth a whole quarter
+or an entire village. Similarly, this deity stupefies the senses of some
+one and then that stupefaction touches all, the honest and the wicked
+alike, without any distinction.'
+
+"'"Aila said, 'If chastisement touches all viz., the honest and the wicked
+alike, in consequence of the sins perpetrated by the sinful, why should
+men, in that case, do acts that are good? Indeed, why should they not
+perform wicked acts?'
+
+"'"Kasyapa said, 'By avoiding all connection with the sinful, one becomes
+pure and stainless. In consequence, however, of their being mixed with
+the sinful, the sinless are overtaken by chastisement. Wood that is wet,
+if mixed with wood that is dry, is consumed by fire in consequence of
+such co-existence. The sinless, therefore, should never mingle with the
+sinful.'
+
+"'"Aila said, 'The earth holds the honest and the wicked. The sun warms the
+honest and the wicked. The wind blows equally for them. Water cleanses
+them equally.'
+
+"'"Kasyapa said, 'Such, indeed, is the course of this world, O prince! It
+is not so, however, hereafter. In the other world, there is great
+difference of condition between the person that acts righteously and him
+that acts sinfully. The regions that meritorious men acquire are full of
+honey and possessed of the splendour of gold or of a fire upon which
+clarified butter has been poured. Those regions also are likened to the
+navel of ambrosia. The meritorious person enjoys great felicity there.
+Death, decrepitude, and sorrow, are not there. The region for the sinful
+is hell. Darkness and ceaseless pain are there, and it is full of sorrow.
+Sinking in infamy, the man of sinful deeds wrung with remorse there for
+many years. In consequence of a disunion between Brahmanas and
+Kshatriyas, unbearable griefs afflict the people. Knowing this, a king
+should appoint a (Brahmana) priest possessed of experience and wide
+knowledge. A king should first install the priest in his office, and then
+cause his own coronation. This has been laid down in the ordinance. The
+ordinances declare that the Brahmana is the foremost of all creatures.
+Men acquainted with the Vedas say that the Brahmana was created first. In
+consequence of the precedence of his birth, all things that are good in
+this world are vested in him. The rightful owner of all the best things
+that have flowed from the Creator, the Brahmana is also, for such
+precedence, worthy of the respect and the worship of all creatures. A
+king, however powerful, should, according to the dictates of the
+scriptures, bestow upon the Brahmana whatever is best and distinguished
+above others. The Brahmana contributes to the aggrandisement of the
+Kshatriya, and the Kshatriya to the aggrandisement of the Brahmana.
+Brahmanas should, therefore, be especially and always worshipped by
+kings.'"'"
+
+
+
+SECTION LXXIV
+
+"'Bhishma said, "It is said that the preservation and growth of the
+kingdom rest upon the king. The preservation and growth of the king rest
+upon the king's priest. That kingdom enjoys true felicity where the
+invisible fears of the subjects are dispelled by the Brahmana and all
+visible fears are dispelled by the king with the might of his arms. In
+this connection is cited the old narrative of the discourse between king
+Muchukunda and Vaisravana. King Muchukunda, having subjugated the whole
+earth, repaired to the lord of Alaka for testing his strength. King
+Vaisravana created (by ascetic power) a large force of Rakshasas. These
+ground the forces led by Muchukunda. Beholding the slaughter of his army,
+king Muchukunda, O chastiser of foes, began to rebuke his own learned
+priest (Vasishtha). Thereupon that foremost of righteous persons viz.,
+Vasishtha, underwent very severe penances and, causing those Rakshasas to
+be slain, ascertained the true course upon which Muchukunda was bent.
+When king Vaisravana's troops were being slaughtered, he showed himself
+unto Muchukunda and said these words.
+
+"'"The Lord of treasures said, 'Many kings of old, more powerful than thou
+art, aided by their priests, had never approached me thus. All of them
+were skilled in weapons and all of them were possessed of might.
+Regarding me as the grantor of weal and woe, they approached me for
+offering worship. In truth, if thou hast might of arms, it behoves thee
+to display it. Why dost thou act so proudly, aided by Brahmana might?'
+Enraged at these words, Muchukunda, without pride and fear, said unto the
+lord of treasures these words fraught with reason and justice, 'The
+self-born Brahman created the Brahmana and the Kshatriya. They have a
+common origin. If they apply their forces separately, they would never be
+able to uphold the world. The power of penances and mantras was bestowed
+upon Brahmanas; the might of arms and of weapons was bestowed upon
+Kshatriyas. Aggrandised by both kinds of might, kings should protect
+their subjects. I am acting in that way. Why dost thou, O lord of Alaka,
+rebuke me then?' Thus addressed, Vaisravana said unto Muchukunda and his
+priest, 'I never, without being ordered by the (self-created) bestow
+sovereignty upon any one. Nor do I ever, without being ordered, take it
+away from any one. Know this, O king! Do thou rule then the whole earth
+without bounds.' Thus addressed, king Muchukunda replied, saying, 'I do
+not, O king, desire to enjoy sovereignty obtained as gift from thee! I
+desire to enjoy sovereignty obtained by the might of my own arms.'"
+
+"'Bhishma continued, "At these words of Muchukunda, Vaisravana, seeing the
+king fearless in the observance of Kshatriya duties, became filled with
+surprise. King Muchukunda, devoted to Kshatriya duties, continued to rule
+the entire earth obtained by the might of his own arms. That virtuous
+king who rules his kingdom, aided by and yielding precedence to the
+Brahmana, succeeds in subjugating the whole earth and achieving great
+fame. The Brahmana should every day perform his religious rites and the
+Kshatriya should always be armed with weapons. Between them they are the
+rightful owners of everything in the universe."'"
+
+
+
+SECTION LXXV
+
+"'Yudhishthira said, "Tell me, O grandsire, that conduct by which a king
+succeeds in aggrandising his subjects and earning regions of felicity in
+the other world."
+
+"'Bhishma said, "The king should be liberal and should perform sacrifices,
+O Bharata! He should be observant of vows and penances, and should be
+devoted to the duty of protecting his subjects. Righteously protecting
+all his subjects, he should honour all righteous persons by standing up
+when they come and by making gifts unto them. If the king regards it,
+righteousness becomes regarded everywhere. Whatever acts and things are
+liked by the king are liked by his subjects. Unto his foes the king
+should always be like Death, with the rod of chastisement uplifted in his
+hands. He should exterminate robbers everywhere in his kingdom and never
+pardon any one from caprice. The king, O Bharata, earns a fourth part of
+the merit that his subjects earn under his protection. By only protecting
+his subjects the king acquires a fourth part of the merit that his
+subjects acquire by study, by gifts, by pouring libations, and by
+worshipping the gods. The king acquires a fourth part also of the sin
+that his subjects commit in consequence of any distress in the kingdom
+arising from the king's neglect in discharging the duty of protection.
+Some say that the king earns a moiety, and some say the full measure, of
+whatever sin is caused by his becoming cruel and untruthful in speech.
+Listen now to the means by which the king may be cleansed of such sins.
+If the king fails to restore to a subject the wealth that has been stolen
+away by thieves, he should then compensate the injured from his own
+treasury, or, in case of inability, with wealth obtained from his
+dependents. All the orders should protect the wealth of a Brahmana even
+as they should the Brahmana's boy or life. The person that offends
+against Brahmanas should be exiled from the kingdom. Everything is
+protected by protecting the Brahmana's wealth. Through the grace of the
+Brahmana, which may thus be secured, the king becomes crowned with
+success. Men seek the protection of a competent king like creatures
+seeking relief from the clouds or birds seeking refuge in a large tree. A
+cruel and covetous king, with lustful soul and ever seeking the
+gratification of his desire never succeeds in protecting his subjects."
+
+"'Yudhishthira said, "I do not, for a moment, desire the happiness that
+sovereignty bestows or sovereignty itself for its own sake. I desire it,
+however, for the sake of the merit one may acquire from it. It seems to
+me that no merit is attached to it. No need for sovereignty then by which
+no merit can be acquired. I shall, therefore, retire into the woods from
+desire of earning merit. Laying aside the rod of chastisement, and
+subduing my senses, I shall go to the woods which are sacred and seek to
+acquire the merit of righteousness by becoming an ascetic subsisting upon
+fruit and roots."
+
+"'Bhishma said, "I know, O Yudhishthira, what the nature of thy heart is,
+and how inoffensive is thy disposition. Thou wilt not, however, by
+inoffensiveness alone, succeed in ruling thy kingdom. Thy heart is
+inclined to mildness, thou art compassionate, and thou art exceedingly
+righteous. Thou art without energy, and thou art virtuous and full of
+mercy. People, therefore, do not regard thee much. Follow the conduct of
+thy sire and grandsire. Kings should never adopt that conduct which thou
+desirest to adopt. Never be touched by such anxiety (after doing thy
+duty), and never adopt such inoffensiveness of conduct. By becoming so,
+thou wouldst not succeed in earning that merit of righteousness which
+arises from protecting subjects. The behaviour thou wishest to adopt,
+impelled by thy own intelligence and wisdom, is not consistent with those
+blessings which thy sire Pandu or thy mother Kunti used to solicit for
+thee. Thy sire always solicited for thee courage, might, and truth. Kunti
+always solicited for thee high-mindedness and liberality. The offerings
+with Swaha and Swadha in Sraddhas and sacrifices are always asked from
+children by the Pitris and the deities. Whether gifts and study and
+sacrifices and the protection of subjects be meritorious or sinful, thou
+hast been born to practise and perform them. The fame, O son of Kunti, is
+never tarnished of men that even fail in bearing the burdens which are
+placed on them and unto which they are yoked in life. Even a horse, if
+properly trained, succeeds in bearing, without falling down, a burden.
+(What need then be said of thee that art a human being?) One incurs no
+censure if only one's acts and words be proper, for success is said to
+depend upon acts (and words). No person, be he a man virtuously following
+the domestic mode of life, or be he a king, or be he a Brahmacharin, has
+ever succeeded in conducting himself without tripping. It is better to do
+an act which is good and in which there is small merit than to totally
+abstain from all acts, for total abstention from acts is very sinful.
+When a high-born and righteous person succeeds in obtaining affluence,
+the king then succeeds in obtaining prosperity in all his affairs. A
+virtuous king, having obtained a kingdom, should seek to subdue some by
+gifts, some by force, and some by sweet words. There is no one more
+virtuous than he upon whom high-born and learned persons rely from fear
+of losing their means of sustenance and depending upon whom they live in
+contentment."
+
+"'Yudhishthira said, "What acts, O sire, are conductive to heaven? What is
+the nature of the great felicity that is derived from them? What also is
+the high prosperity that may be obtained thence? Tell me all this, if
+thou knowest."
+
+"'Bhishma said, "That man from whom a person afflicted with fear obtains
+relief even for a moment, is the most worthy of heaven amongst us. This
+that I tell thee is very true. Be thou cheerfully the king of the Kurus,
+O foremost one of Kuru's race, acquire heaven, protect the good and slay
+the wicked. Let thy friends, together with all honest men, derive their
+support from thee, like all creatures from the deity of the clouds and
+like birds from a large tree with delicious fruits. Men seek the
+protection of that person who is dignified, courageous, capable of
+smiting, compassionate, with senses under control, affectionate towards
+all, and equitable, and just."'"
+
+
+
+SECTION LXXVI
+
+"'Yudhishthira said, "O grandsire, amongst Brahmanas some are engaged in
+the duties proper to their order, while others are engaged in other
+duties. Tell me the difference between these two classes!"
+
+"'Bhishma said, "Those Brahmanas, O king, that are possessed of learning
+and beneficent features, and that look upon all creatures with an equal
+eye, are said to be equal to Brahma. They that are conversant with the
+Riches, the Yajuses and the Samans, and who are devoted to the practices
+of their order, are, O king, equal to the very gods. Those, however,
+amongst them that are not well-born and not devoted to the duties of
+their order, and are besides wedded to evil practices, are like Sudras.
+A virtuous king should realise tribute from and impress without pay into
+the public service those Brahmanas that are not possessed of Vedic lore
+and that have not their own fires to worship. They that are employed in
+courts of justice for summoning people, they that perform worship for
+others for a fee, they that perform the sacrifices of Vaisyas and Sudras,
+they that officiate in sacrifices on behalf of a whole village, and they
+that make voyages on the ocean,--these five are regarded as Chandalas
+among Brahmanas.[232] They amongst them that become Ritwikas, Purohitas,
+counsellors, envoys, and messengers, become, O king, equal to
+Kshatriyas.[233] They amongst them that ride horses or elephants or cars
+or become foot-soldiers, become, O king, equal to Vaisyas. If the king's
+treasury is not full, he may realise tribute from these. In realising
+tribute, the king, however, should exclude those Brahmanas that are (for
+their conduct) equal to the gods or Brahma. The Vedas say that the king
+is the lord of the wealth belonging to all the orders except Brahmanas.
+He can take the wealth of those Brahmanas also that have fallen away from
+their legitimate duties. The king should never be indifferent towards
+those Brahmanas that are not observant of their duties. For the sake of
+making his people virtuous, he should punish and separate them from their
+superiors. That king, O monarch, in whose territories a Brahmana becomes
+a thief, is regarded by the learned to be the author of that misdeed.
+Persons conversant with the Vedas declare that if a Brahmana versed in
+the Vedas and observant of vows becomes, through want of sustenance, a
+thief, it is the duty of the king to provide for his support. If, after
+provision has been made for his support, he does not abstain from theft
+he should then, O scorcher of foes be banished from the kingdom with all
+his kinsmen."'"
+
+
+
+SECTION LXXVII
+
+"'Yudhishthira said, "Of whose wealth, O bull of Bharata's race, is the
+king regarded to be the lord? And what conduct also should the king
+adopt? Discourse to me on this, O grandsire."
+
+"'Bhishma said, "The Vedas declare that the king is the lord of the wealth
+that belongs to all persons except Brahmanas, as also of those Brahmanas
+that are not observant of their proper duties. The king should not spare
+those Brahmanas that are not observant of their duties. The righteous say
+that this is the ancient custom of kings. That king, O monarch, in whose
+dominion a Brahmana becomes a thief, is regarded to be the author of that
+misdeed. It is the king that becomes sinful on that account. In
+consequence of such a circumstance, kings regard themselves to be worthy
+of reproach. All righteous kings, therefore, provide Brahmanas with the
+means of support. In this connection is cited the old narrative of the
+speech made by the king of the Kaikeyas unto a Rakshasa while the latter
+was about to abduct him away. Of rigid vows and possessed of Vedic lore,
+the king of the Kaikeyas, O monarch, while living in the woods, was
+forcibly seized on a certain occasion by a Rakshasa.
+
+"'"The king said, 'There is no thief in my territories, nor any person of
+wicked behaviour, nor any one that drinks alcohol. There is no one in my
+dominions who has not his sacred fire or who does not perform sacrifices.
+How then hast thou been able to possess my heart? There is no Brahmana in
+my dominions who is not possessed of learning or who is not observant of
+vows or who has not drunk Soma. There is no one who has not his sacred
+fire or who does not perform sacrifices. How then hast thou been able to
+possess my soul? In my dominions no sacrifice has been performed without
+completing it by Dakshina. No one in my dominions studies the Vedas who
+is not observant of vows. How then hast thou been able to possess my
+soul? The Brahmanas in my kingdom teach, study, sacrifice, officiate at
+other's sacrifices, give, and receive gifts. All of them are observant of
+those six acts. The Brahmanas in my kingdom are all devoted to the
+performance of the duties of their order. Worshipped and provided for,
+they are mild, and truthful in speech. How then hast thou been able to
+possess my soul? The Kshatriyas in my kingdom are all devoted to the
+duties of their order. They never beg but give, and are conversant with
+truth and virtue. They never teach but study, and perform sacrifices but
+never officiate at the sacrifices of others. They protect the Brahmanas
+and never fly from battle. How then hast thou been able to possess my
+soul? The Vaisyas in my dominion are all observant of the duties of their
+order. With simplicity and without deceit they derive their sustenance
+from agriculture, cattle-keeping, and trade. They are all heedful,
+observant of religious rites and excellent vows, and truthful in speech.
+They give to guests what is their due, and self-restrained, and pure, and
+attached to their relative and kinsmen. How then hast thou been able to
+possess my heart? The Sudras in my kingdom, observant of the duties of
+their order, humbly and duly serve and wait upon the other three orders
+without entertaining any malice towards them. How then hast thou been
+able to possess my heart? I support the helpless and the old, the weak,
+the ill, and women (without guardians), by supplying them with all their
+necessaries. How then hast thou been able to possess my heart? I am never
+an exterminator of the special customs of families and of countries
+existing duly from days of old. How then hast thou been able to possess
+my heart? The ascetics in my kingdom are protected and worshipped. They
+are always honoured and entertained with food. How then hast thou been
+able to possess my heart? I never eat without feeding others from my
+dishes. I never go to other people's wives. I never sport or recreate
+alone. How then hast thou been able to possess my heart? No one in my
+kingdom who is not a Brahmacharin begs his food, and no one who leads the
+Bhikshu mode of life desires to be a Brahmacharin. No one who is not a
+Ritwij pours libations (of clarified butter) upon the sacrificial fire.
+How then hast thou been able to possess my soul? I never disregard the
+learned or the old or those that are engaged in penances. When the whole
+population sleeps, I keep myself awake (for watching and protecting). How
+then hast thou been able to possess my heart? My priest possesses
+knowledge of self. He is given to penances, and is conversant with all
+duties. Possessed of great intelligence, he has the fullest power over my
+kingdom. By gifts I desire to acquire knowledge, and by truth and the
+protection of Brahmanas, I desire to attain regions of blessedness in
+heaven. By service I attach myself to my preceptors. I have no fear of
+Rakshasas. In my kingdom there are no widows, no wicked Brahmanas, no
+Brahmana that has fallen away from his duties, no deceitful person, no
+thief, no Brahmana that officiates in the sacrifices of people for whom
+he should never officiate, and no perpetrator of sinful deeds. I have no
+fear of Rakshasas. There is no space in my body, of even two fingers'
+breadth, that does not bear the scar of a weapon-wound. I always fight
+for the sake of righteousness. How hast thou been able to possess my
+heart? The people of my kingdom always invoke blessings upon me in order
+that I may always be able to protect kine and Brahmanas and perform
+sacrifices. How then hast thou been able to possess me?'
+
+"'"The Rakshasa said, 'Since thou art observant of the duties under all
+circumstances, therefore, O king of the Kaikeyas, go back to thy abode.
+Blessed be thou, I leave thee. They, O king of the Kaikeyas, who protect
+kine and Brahmanas and all their subjects, have nothing to fear from
+Rakshasas, and much less from sinful persons. Those kings that give the
+lead to Brahmanas and whose might depends upon that of the Brahmanas, and
+whose subjects discharge the duties of hospitality, always succeeds in
+acquiring heaven.'"
+
+"'Bhishma continued, "Thou shouldst, therefore, protect the Brahmanas.
+Protected by thee, they will protect thee in return. Their blessings, O
+king, would surely descend upon kings of righteous behaviour. For the
+sake of righteousness, those Brahmanas that are not observant of the
+duties of their order should be chastised and separated (into a distinct
+class) from their superiors. A king who conducts himself in this way
+towards the people of his city and the provinces, obtains prosperity here
+and residence in heaven with Indra."'"
+
+
+
+SECTION LXXVIII
+
+"'Yudhishthira said, "It has been said that in seasons of distress a
+Brahmana may support himself by the practice of Kshatriya duties. Can he,
+however, at any time, support himself by the practice of the duties laid
+down for the Vaisyas?"
+
+"'Bhishma said, "When a Brahmana loses his means of support and falls into
+distress, he may certainly betake himself to the practices of a Vaisya
+and derive his support by agriculture and keeping cattle, if, of course,
+he is incompetent for Kshatriya duties."
+
+"'Yudhishthira said, "If a Brahmana, O bull of Bharata's race, betakes
+himself to the duties of a Vaisya, what articles may he sell without
+losing his prospect of heaven?"
+
+"'Bhishma said, "Wines, salt, sesamum seeds, animals having manes, bulls,
+honey, meat, and cooked food, O Yudhishthira, under all circumstances, a
+Brahmana should avoid. A Brahmana, by selling these, would sink into
+hell. A Brahmana, by selling a goat, incurs the sin of selling the god of
+fire; by selling a sheep, the sin of selling the god of water; by selling
+a horse, the sin of selling the god of the sun; by selling cooked food,
+the sin of selling land; and by selling a cow, the sin of selling
+sacrifice and the Soma juice. These, therefore, should not be sold (by a
+Brahmana). They that are good do not applaud the purchase of uncooked
+food by giving cooked food in exchange. Uncooked food, however, may be
+given for procuring cooked food, O Bharata![234] 'We will eat this cooked
+food of thine. Thou mayst cook these raw things (that we give in
+exchange).'--In a compact of this kind there is no sin. Listen, O
+Yudhishthira, I shall speak to thee of the eternal practice, existing
+from days of old, of persons conducting themselves according to approved
+usages. 'I give thee this. Give me this other thing in return.' Exchange
+by such agreement is righteous. To take things by force, however, is
+sinful. Even such is the course of the usage followed by the Rishis and
+others. Without doubt, this is righteous."
+
+"'Yudhishthira said, "When, O sire, all the orders, giving up their
+respective duties, take up arms against the king, then, of course, the
+power of the king decreases.--By what means should the king then become
+the protector and refuge of the people? Resolve this doubt of mine, O
+king, by speaking to me in detail."
+
+"'Bhishma said, "By gifts, by penances, by sacrifices, by peacefulness,
+and by self-restraint, all the orders headed by the Brahmanas should, on
+such occasions, seek their own good. Those amongst them that are endued
+with Vedic strength, should rise up on every side and like the gods
+strengthening Indra contribute (by Vedic rites) to enhancing the strength
+of the king. Brahmanas are said to be the refuge of the king while his
+power suffers decay. A wise king seeks the enhancement of his power by
+means of the power of the Brahmanas. When the king, crowned with victory,
+seeks the re-establishment of peace, all the orders then betake
+themselves to their respective duties. When robbers, breaking through all
+restraints, spread devastation around, all the orders may take up arms.
+By so doing they incur no sin, O Yudhishthira!"
+
+"'Yudhishthira said, "If all the Kshatriyas become hostile towards the
+Brahmanas, who then will protect the Brahmanas and their Vedas? What then
+should be the duty of the Brahmanas and who will be their refuge?"
+
+"'Bhishma said, "By penances, by Brahmacharya, by weapons, and by
+(physical) might, applied with or without the aid of deceit, the
+Kshatriyas should be subjugated. If the Kshatriya misconducts himself,
+especially towards Brahmanas, the Vedas themselves will subjugate them.
+The Kshatriyas have sprung from the Brahmanas. Fire has sprung from
+water; the Kshatriya from the Brahmana; and iron from stone. The energy
+of fire, the Kshatriya, and iron, are irresistible. But when these come
+into contact with the sources of their origin, their force becomes
+neutralised. When iron strikes stone, or fire battles with water, or the
+Kshatriya becomes hostile to the Brahmana, then the strength of each of
+those three becomes destroyed. Thus, O Yudhishthira, the energy and
+might, howsoever great and irresistible, of Kshatriyas become quelled as
+soon as they are directed against the Brahmanas. When the energy of the
+Brahmanas becomes mild, when Kshatriya energy becomes weak, when all men
+misbehave themselves towards the Brahmanas, they that engage in battle
+then, casting off all fear of death, for protecting the Brahmanas,
+morality, and their own selves,--those persons, moved by righteous
+indignation and possessed of great strength of mind, succeed in winning
+high regions of bliss hereafter. All persons should take up arms for the
+sake of Brahmanas. Those brave persons that fight for Brahmanas attain to
+those felicitous regions in heaven that are reserved for persons that have
+always studied the Vedas with attention, that have performed the
+austerest of penances, and that have, after fasting, cast off their
+bodies into blazing fires. The Brahmana, by taking up arms for the three
+orders, does not incur sin. People say that there is no higher duty than
+casting off life under such circumstances. I bow to them and blessed be
+they that thus lay down their lives in seeking to chastise the enemies of
+Brahmanas. Let us attain to that region which is intended for them. Manu
+himself has said that those heroes repair to the region of Brahman. As
+persons become cleansed of all their sins by undergoing the final bath on
+a horse-sacrifice even so they that die at the edge of weapons while
+fighting wicked people, become cleansed of their sins. Righteousness
+becomes unrighteousness, and unrighteousness becomes righteousness,
+according to place and time. Such is the power of place and time (in
+determining the character of human acts). The friends of humanity, by
+doing even acts of cruelty, have attained to high heaven. Righteous
+Kshatriyas, by doing even sinful acts, have attained to blessed
+ends.[235] The Brahmana, by taking up arms on these three occasions, does
+not incur sin, viz., for protecting himself, for compelling the other
+orders to betake themselves to their duties, and for chastising robbers."
+
+"'Yudhishthira said, "If when robbers raise their heads and an
+inter-mixture of the orders begins to take place in consequence of
+confusion, and Kshatriyas become incompetent, some powerful person other
+than a Kshatriya seeks to subdue those robbers for the sake of protecting
+the people,[236] indeed, O best of kings, if that powerful person happens
+to be a Brahmana or a Vaisya or a Sudra, and if he succeeds in protecting
+the people by righteously wielding the rod of chastisement is he
+justified in doing what he does or is he restrained by the ordinances
+from accomplishing that duty? It seems that others, when the Kshatriyas
+prove so wretched, should take up weapons."
+
+"'Bhishma said, "Be he a Sudra or be he the member of any other orders, he
+that becomes a raft on a raftless current, or a means of crossing where
+means there are none, certainly deserves respect in every way. That
+person, O king, relying upon whom helpless men, oppressed and made
+miserable by robbers, live happily, deserves to be lovingly worshipped by
+all as if he were a near kinsman. The person, O thou of Kuru's race, that
+dispels the fears of others, always deserves respect. What use is there
+of bulls that would not bear burthens, or of kine that would not yield
+milk, or of a wife that is barren? Similarly, what need is there for a
+king that is not competent to grant protection? As an elephant made of
+wood, or a deer made of leather, as a person without wealth, or one that
+is a eunuch, or a field that is sterile, even so is a Brahmana that is
+void of Vedic lore and a king incapable of granting protection. Both of
+them are like a cloud that does not pour rain. That person who always
+protects the good and restrains the wicked deserves to become a king and
+to govern the world."'"
+
+
+
+SECTION LXXIX
+
+"'Yudhishthira said, "What, O grandsire, should be the acts and what the
+behaviour of persons employed as priests in our sacrifices? What sort of
+persons should they be, O king? Tell me all this, O foremost of speakers."
+
+"'Bhishma said, "It is laid down from those Brahmanas that are eligible as
+priests that they should be conversant with the Chhandas including the
+Samans, and all the rites inculcated in the Srutis, and that they should
+be able to perform all such religious acts as lead to the prosperity of
+the king. They should be devotedly loyal and utter agreeable speeches in
+addressing kings. They should also be friendly towards one another, and
+cast equal eyes on all. They should be devoid of cruelty, and truthful in
+speech. They should never be usurers, and should always be simple and
+sincere. One that is peaceful in temper, destitute of vanity, modest,
+charitable, self-restrained, and contented, possessed of intelligence,
+truthful, observant of vows, and harmless to all creatures, without lust
+and malice, and endued with the three excellent qualities, devoid of envy
+and possessed of knowledge, deserves the seat of Brahman himself. Persons
+with such qualities, O sire, are the best of priests and deserve every
+respect."
+
+"'Yudhishthira said, "There are Vedic texts about the gift of Dakshina in
+sacrifices. There is no ordinance, however, which lays down that so much
+should be given. This ordinance (about the gift of Dakshina) has not
+proceeded from motives connected with the distribution of wealth. The
+command of the ordinance, in consequence of the provision in cases of
+incapacity, is terrible. That command is blind to the competence of the
+sacrificer.[237] The audition occurs in the Vedas that a person should,
+with devotion, perform a sacrifice. But what can devotion do when the
+sacrificer is stained by falsehood?"[238]
+
+"'Bhishma said, "No man acquires blessedness or merit by disregarding the
+Vedas or by deceit or falsehood. Never think that it is otherwise.
+Dakshina constitutes one of the limbs of sacrifice and conduces to the
+nourishment of the Vedas. A sacrifice without Dakshina can never lead to
+salvation. The efficacy, however, of a single Purnapatra is equal to that
+of any Dakshina, however rich. Therefore, O sire, everyone belonging to
+the three orders should perform sacrifices.[239] The Vedas have settled
+that Soma is as the king himself to the Brahmanas. Yet they desire to
+sell it for the sake of performing sacrifices, though they never wish to
+sell it for gaining a livelihood. Rishis of righteous behaviour have
+declared, agreeably to the dictates of morality, that a sacrifice
+performed with the proceeds of the sale of Soma serves to extend
+sacrifices.[240] These three, viz., a person, a sacrifice and Soma, must
+be of good character. A person that is of bad character is neither for
+this nor for the other world. This audition has been heard by us that the
+sacrifice which high-souled Brahmanas perform by wealth earned by
+excessive physical labour, is not productive of great merit. There is a
+declaration in the Vedas that penances are higher than sacrifices. I
+shall now speak to thee of penances. O learned prince, listen to me.
+Abstention from injury, truthfulness of speech, benevolence,
+compassion,--these are regarded as penances by the wise and not the
+emaciation of the body. Disregard of the Vedas, disobedience to the
+dictates of the scriptures, and violation of all wholesome restraints,
+are productive of self-destruction. Listen, O son of Pritha, to what has
+been laid down by those that pour ten libations upon the fire at ten
+times of the day.--For them that perform the sacrifice of penance, the
+Yoga they endeavour to effect with Brahma is their ladle; the heart is
+their clarified butter; and high knowledge constitutes their
+Pavitra.[241] All kinds of crookedness mean death, and all kinds of
+sincerity are called Brahma. This constitutes the subject of knowledge.
+The rhapsodies of system-builders cannot affect this.--"'"
+
+
+
+SECTION LXXX
+
+"'Yudhishthira said, "The most trifling act, O grandsire, cannot be
+accomplished by any man if unaided. What then need be said of the king
+(who has to govern a kingdom)? What should be the behaviour and what the
+acts of the king's minister? Upon whom should the king repose confidence
+and upon whom should he not?"
+
+"'Bhishma said, "Kings, O monarch, have four kinds of friends. They are he
+that has the same object, he that is devoted, he that is related by
+birth, and he that has been won over (by gifts and kindness). A person of
+righteous soul, who would serve one and not both sides, is the fifth in
+the enumeration of the king's friends. Such a person adopts that side on
+which righteousness is, and accordingly acts righteously. With respect to
+such a person, the king should never disclose such purposes of his as
+would not enlist his sympathy. Kings desirous of success are obliged to
+adopt both kinds of paths, righteous and unrighteous. Of the four kinds
+of friends, the second and the third are superior, while the first and
+the fourth should ever be regarded with suspicion. In view, however, of
+those acts which the king should do in person, he should always regard
+with suspicion all the four. The king should never act heedlessly in the
+matter of watching his friends. A king that is heedless is always
+overpowered by others. A wicked man assumes the garb of honesty, and he
+that is honest becomes otherwise. A foe may become a friend and a friend
+may become a foe. A man cannot always be of the same mind. Who is there
+that would trust him completely? All the chief acts, therefore, of a king
+he should accomplish in his own presence. A complete reliance (on his
+ministers) is destructive of both morality and profit. A want of trust
+again in respect of all is worse than death. Trustfulness is premature
+death. One incurs danger by truthfulness. If one trusts another
+completely, he is said to live by the sufferance of the trusted person.
+For this reason every one should be trusted as also mistrusted. This
+eternal rule of policy, O sire, should be kept in view. One should always
+mistrust that person who would, upon one's desire, obtain one's wealth.
+The wise declare such a person to be one's enemy. A person whose joy
+knows no bounds upon beholding the aggrandisement of the king and who
+feels miserable upon seeing the king's decay, furnishes the indications
+of one of the best friends of the king. He whose fall would be brought
+about by thy fall, should be trusted by thee completely even as thou
+shouldst trust thy sire. Thou shouldst, to the best of thy power,
+aggrandise him as thou winnest aggrandisement for thyself. One who, in
+even thy religious rites, seeks to rescue thee from harm, would seek to
+rescue thee from harm's way in every other business. Such a one should be
+regarded as thy best friend. They, on the other hand, that wish one harm
+are one's foes. That friend is said to be like thy own self who is
+inspired with fear when calamity overtakes thee and with joy when
+prosperity shines on thee. A person possessed of beauty, fair complexion,
+excellent voice, liberality, benevolence, and good birth, cannot be such
+a friend. That person who is possessed of intelligence and memory, who is
+clever in the transaction of business, who is naturally averse from
+cruelty, who never indulges in wrath, and who, whether regarded or
+disregarded is never dissatisfied, be he thy priest or preceptor or
+honoured friend should always receive thy worship if he accepts the
+office of thy counsellor and resides in thy abode. Such a person may be
+informed of thy most secret counsels and the true state of all thy
+affairs religious or pertaining to matters of profit. Thou mayst confide
+in him as in thy own sire. One person should be appointed to one task,
+and not two or three. Those may not tolerate each other. It is always
+seen that several persons, if set to one task, disagree with one another.
+That person who achieves celebrity, who observes all restraints, who
+never feels jealous of others that are able and competent, who never does
+any evil act, who never abandons righteousness from lust or fear or
+covetousness or wrath, who is clever in the transaction of business, and
+who is possessed of wise and weighty speech, should be thy foremost of
+ministers. Persons possessed of good birth and good behaviour, who are
+liberal and who never indulge in brag, who are brave and respectable, and
+learned and full of resources, should be appointed as ministers for
+supervising all thy affairs. Honoured by thee and gratified with wealth,
+they would act for thy good and be of great help to thee. Appointed to
+offices connected with profit and other important matters they always
+bring about great prosperity. Moved by a feeling of healthy rivalry, they
+discharge all duties connected with profit, holding consultations with
+one another when necessary. Thou shouldst fear thy kinsmen as thou
+shouldst death itself. A kinsman can never bear a kinsman's prosperity
+even as a feudatory chief cannot bear to see the prosperity of his
+overlord. None but a kinsman can feel joy at the destruction of a kinsman
+adorned with sincerity, mildness, liberality, modesty, and truthfulness
+of speech. They, again, that have no kinsmen, cannot be happy. No men can
+be more contemptible than they that are destitute of kinsmen. A person
+that has no kinsmen is easily overridden by foes. Kinsmen constitute the
+refuge of one that is afflicted by other men, for kinsmen can never bear
+to see a kinsman afflicted by other people. When a kinsman is persecuted
+by even his friends, every kinsman of the persecuted regards the injury
+to be inflicted upon himself. In kinsmen, therefore, there are both
+merits and faults. A person destitute of kinsmen never shows favours to
+any one nor humbles himself to any one. In kinsmen, therefore both merit
+and demerit may be marked. One should, for this reason, always honour and
+worship his kinsmen in words and acts, and do them agreeable offices
+without injuring them at any time. Mistrusting them at heart, one should
+behave towards them as if he trusted them completely. Reflecting upon
+their nature, it seems that they have neither faults nor merits. A person
+who heedfully conducts himself in this way finds his very foes disarmed
+of hostility and converted into friends. One who always conducts himself
+in this way amid kinsmen and relatives and bears himself thus towards
+friends and foes, succeeds in winning everlasting fame."'"
+
+
+
+SECTION LXXXI
+
+"'Yudhishthira said, "If one does not succeed in winning over one's
+kinsmen and relatives (by this course), they that are intended for
+becoming friends become foes. How should one, then, conduct one's self so
+that the hearts of both friends and foes may be won?"
+
+"'Bhishma said, "In this connection is cited the old history of a
+discourse between Vasudeva and the celestial sage Narada. On a certain
+occasion Vasudeva said, 'Neither an illiterate and foolish friend, nor a
+learned friend of fickle soul, deserves, O Narada, to know one's secret
+counsels. Relying on thy friendship for me, I shall say something to
+thee, O sage! O thou that canst go to heaven at thy pleasure, one should
+speak to another if one be convinced of the intelligence of that other. I
+never behave with slavish obsequiousness towards my kinsmen by flattering
+speeches about their prosperity. I give them half of what I have, and
+forgive their evil speeches. As a fire-stick is grinded by a person
+desirous of obtaining fire, even so my heart is ground by my kinsmen with
+their cruel speeches. Indeed, O celestial Rishi, those cruel speeches
+burn my heart every day. Might resides in Sankarshana; mildness in Gada;
+and as regards Pradyumna, he surpasses even myself in beauty of person.
+(Although I have all these on my side) yet I am helpless, O Narada! Many
+others among the Andhakas and the Vrishnis are possessed of great
+prosperity and might, and daring courage and constant perseverance. He on
+whose side they do not range themselves meets with destruction. He, on
+the other hand, on whose side they do range themselves, achieves
+everything. Dissuaded (in turns) by both (viz., Ahuka and Akrura,) I do
+not side either of them. What can be more painful for a person than to
+have both Ahuka and Akrura on his side? What, again, can be more painful
+for one than not to have both of them on his side?[242] I am like the
+mother of two brothers gambling against each other, invoking victory to
+both. I am thus, O Narada, afflicted by both. It behoveth thee to tell me
+that which is for the good of both myself and my kinsmen.'
+
+"'"Narada said, 'Calamities, O Krishna, are of two kinds, viz., external
+and internal. They arise, O thou of Vrishni's race, from one's own acts
+or from the acts of others. The calamity that has now overtaken thee is
+an internal one and is born of thy own acts. Valadeva and others of the
+Bhoja race are partisans of Akrura, and have taken up his side either for
+the sake of wealth, or mere caprice, or moved by words or by hate. As
+regards thyself, thou hast given away wealth obtained by thee to another.
+Though possessed of men who should be your friends, thou hast, however,
+by thy own act, brought calamity over thy head. Thou canst not take back
+that wealth, even as one cannot swallow again the food that he has
+vomited himself. The kingdom cannot be taken back from Babhu and Ugrasena
+(unto whom it has been given). Thyself, O Krishna, cannot, in particular,
+take it back (from them) from fear of producing intestine dissensions.
+Supposing the endeavour succeeds, it will do so after much trouble and
+after the accomplishment of the most difficult feats. A great slaughter
+and a great loss of wealth will ensue, perhaps, even total destruction.
+Use then a weapon that is not made of steel, that is very mild and yet
+capable of piercing all hearts. Sharpening and resharpening that weapon
+correct the tongues of thy kinsmen.'
+
+"'"Vasudeva said, 'What is that weapon, O sage, which is not made of steel,
+which is mild, which still pierces all hearts, and which I must use for
+correcting the tongues of my kinsmen?'
+
+"'"Narada said, 'The giving of food to the best of thy power, forgiveness,
+sincerity, mildness, and honour to whom honour is due, these constitute a
+weapon that is not made of steel. With soft words alone turn away the
+anger of kinsmen about the utter cruel speeches, and mollify their hearts
+and minds and slanderous tongues. None who is not a great man with
+cleansed soul and possessed of accomplishments and friends can bear a
+heavy burthen. Take up this great weight (of governing the Vrishnis) and
+bear it on thy shoulders. All oxen can bear heavy burthens on a level
+road. The stronger ones only among them can bear such burthens on a
+difficult road. From disunion destruction will spring and overtake all
+the Bhojas and the Vrishnis. Thou, O Kesava, art the foremost one among
+them. Do thou act in such a manner that the Bhojas and the Vrishnis may
+not meet with destruction. Nothing but intelligence and forgiveness,
+restraint of the senses, and liberality are present in a person of
+wisdom. Advancing one's own race is always praiseworthy and glorious and
+conducive to long life. Do thou, O Krishna, act in such a way that
+destruction may not overtake thy kinsmen. There is nothing unknown to
+thee in respect of policy and the art of war, O Lord! The Yadavas, the
+Kukuras, the Bhojas, the Andhakas, and the Vrishnis, are all dependent on
+thee even as all the worlds and all the regents of those worlds, O
+mighty-armed one! The Rishis, O Madhava, always pray for thy advancement.
+Thou art the lord of all creatures. Thou knowest the past, the present,
+and the future. Thou art the foremost one among all the Yadavas. Relying
+on thee, they expect to live in happiness.'"'"
+
+
+
+SECTION LXXXII
+
+"'Bhishma said, "This that I have told thee constitutes the first means.
+Listen now, O Bharata to the second means. That man who seeks to advance
+the interests of the king should always be protected by the king. If a
+person, O Yudhishthira, that is paid or unpaid, comes to thee for telling
+thee of the damage done to thy treasury when its resources are being
+embezzled by a minister, thou shouldst grant him an audience in private
+and protect him also from the (impeached) minister. The ministers guilty
+of peculation seek, O Bharata, to slay such informants. They who plunder
+the royal treasury combine together for opposing the person who seeks to
+protect it, and if the latter be left unprotected, he is sure to be
+ruined. In this connection also an old story is cited of what the sage
+Kalakavrikshiya had said unto the king of Kosala. It hath been heard by
+us that once on a time the sage Kalakavrikshiya came to Kshemadarsin who
+had ascended the throne of the kingdom of Kosala. Desirous of examining
+the conduct of all the officers of Kshemadarsin, the sage, with a crow
+kept within a cage in his hand, repeatedly travelled through every part
+of that king's dominions. And he spoke unto all the men and said, 'Study,
+ye the corvine science. The crows tell me the present, the past, and the
+future.' Proclaiming this in the kingdom, the sage, accompanied by a
+large number of men, began to observe the misdeeds of all the officers of
+the king. Having ascertained all the affairs in respect of that kingdom,
+and having learnt that all the officers appointed by the king were guilty
+of malversation, the sage, with his crow, came to see the king. Of rigid
+vows, he said unto the king, 'I know everything (about thy kingdom).'
+Arrived at the presence of the king, he said unto his minister adorned
+with the insignia of his office that he had been informed by his crow
+that the minister had done such a misdeed in such a place, and that such
+and such persons know that he had plundered the royal treasury. 'My crow
+tells me this. Admit or prove the falsehood of the accusation quickly.'
+The sage then proclaimed the names of other officers who had similarly
+been guilty of embezzlement, adding, 'My crow never says anything that is
+false.' Thus accused and injured by the sage, all the officers of the
+king, O thou of Kuru's race, (united together and) pierced his crow,
+while the sage slept, at night. Beholding his crow pierced with a shaft
+within the cage, the regenerate Rishi, repairing to Kshemadarsin in the
+morning said unto him, 'O king, I seek thy protection. Thou art
+all-powerful and thou art the master of the lives and wealth of all. If I
+receive thy command I can then say what is for thy good. Grieved on
+account of thee whom I regard as a friend have come to thee, impelled by
+my devotion and ready to serve thee with my whole heart. Thou art being
+robbed of thy wealth, I have come to thee for disclosing it without
+showing any consideration for the robbers. Like a driver that urges a
+good steed, I have come hither for awakening thee whom I regard as a
+friend. A friend who is alive to his own interests and desirous of his
+own prosperity and aggrandisement, should forgive a friend that intrudes
+himself forcibly, impelled by devotion and wrath, for doing what is
+beneficial.' The king replied unto him, saying, 'Why should I not bear
+anything thou wilt say, since I am not blind to what is for my good? I
+grant thee permission, O regenerate one! Tell me what thou pleasest, I
+shall certainly obey the instructions thou wilt give me, O Brahman.'
+
+"'"The sage said, 'Ascertaining the merits and faults of thy servants, as
+also the dangers thou incurrest at their hands, I have come to thee,
+impelled by my devotion, for representing everything to thee. The
+teachers (of mankind) have of old declared what the curses are, O king,
+of those that serve others. The lot of those that serve the king is very
+painful and wretched. He who has any connection with kings is to have
+connection with snakes of virulent poison. Kings have many friends as
+also many enemies. They that serve kings have to fear all of them. Every
+moment, again, they have fear from the king himself, O monarch. A person
+serving the king cannot (with impunity) be guilty of heedlessness in
+doing the king's work. Indeed, a servant who desires to win prosperity
+should never display heedlessness in the discharge of his duties. His
+heedlessness may move the king to wrath, and such wrath may bring down
+destruction (on the servant). Carefully learning how to behave himself,
+one should sit in the presence of the king as he should in the presence
+of a blazing fire. Prepared to lay down life itself at every moment, one
+should serve the king attentively, for the king is all-powerful and
+master of the lives and the wealth of all, and therefore, like unto a
+snake of virulent poison. He should always fear to indulge in evil
+speeches before the king, or to sit cheerlessly or in irreverent
+postures, or to wait in attitudes of disrespect or to walk disdainfully
+or display insolent gestures and disrespectful motions of the limbs. If
+the king becomes gratified, he can shower prosperity like god. If he
+becomes enraged, he can consume to the very roots like a blazing fire.
+This, O king, was said by Yama. Its truth is seen in the affairs of the
+world. I shall now (acting according to these precepts) do that which
+would enhance thy prosperity. Friends like ourselves can give unto
+friends like thee the aid of their intelligence in seasons of peril. This
+crow of mine, O king, has been slain for doing thy business. I cannot,
+however, blame thee for this. Thou art not loved by those (that have
+slain this bird). Ascertain who are thy friends and who thy foes. Do
+everything thyself without surrendering thy intelligence to others. They
+who are on thy establishment are all peculators. They do not desire the
+good of thy subjects. I have incurred their hostility. Conspiring with
+those servants that have constant access to thee they covet the kingdom
+after thee by compassing thy destruction. Their plans, however, do not
+succeed in consequence of unforeseen circumstances. Through fear of those
+men, O king, I shall leave this kingdom for some other asylum. I have no
+worldly desire, yet those persons of deceitful intentions have shot this
+shaft at my crow, and have, O lord, despatched the bird to Yama's abode.
+I have seen this, O king, with eyes whose vision has been improved by
+penances. With the assistance of this single crow I have crossed this
+kingdom of thine that is like a river abounding with alligators and
+sharks and crocodiles and whales. Indeed, with the assistance of that
+bird, I have passed through thy dominions like unto a Himalayan valley,
+impenetrable and inaccessible in consequence of trunks of (fallen) trees
+and scattered rocks and thorny shrubs and lions and tigers and other
+beasts of prey. The learned say that a region inaccessible in consequence
+of gloom can be passed through with the aid of a light, and a river that
+is unfordable can be crossed by means of a boat. No means, however, exist
+for penetrating or passing through the labyrinth of kingly affairs. Thy
+kingdom is like an inaccessible forest enveloped with gloom. Thou (that
+art the lord of it) canst not trust it. How then can I? Good and evil are
+regarded here in the same light. Residence here cannot, therefore, be
+safe. Here a person of righteous deeds meets with death, while one of
+unrighteous deeds incurs no danger. According to the requirements of
+justice, a person of unrighteous deeds should be slain but never one who
+is righteous in his acts. It is not proper, therefore, for one to stay in
+this kingdom long. A man of sense should leave this country soon. There
+is a river, O king, of the name of Sita. Boats sink in it. This thy
+kingdom is like that river. An all-destructive net seems to have been
+cast around it. Thou art like the fall that awaits collectors of honey,
+or like attractive food containing poison. Thy nature now resembles that
+of dishonest men and not that of the good. Thou art like a pit, O king,
+abounding with snakes of virulent poison. Thou resemblest, O king, a
+river full of sweet water but exceedingly difficult of access, with steep
+banks overgrown with Kariras and thorny canes. Thou art like a swan in
+the midst of dogs, vultures and jackals. Grassy parasites, deriving their
+sustenance from a mighty tree, swell into luxuriant growth, and at last
+covering the tree itself overshadow it completely. A forest conflagration
+sets in, and catching those grassy plants first, consumes the lordly tree
+with them. Thy ministers, O king, resemble those grassy parasites of
+which I speak. Do thou check and correct them. They have been nourished
+by thee. But conspiring against thee, they are destroying thy prosperity.
+Concealing (from thee) the faults of thy servants, I am living in thy
+abode in constant dread of danger, even like a person living in a room
+with a snake within it or like the lover of a hero's wife. My object is
+to ascertain the behaviour of the king who is my fellow-lodger. I wish to
+know whether the king has his passions under control, whether his
+servants are obedient to him, whether he is loved by them, and whether he
+loves his subjects. For the object of ascertaining all these points, O
+best of kings, I have come to thee. Like food to a hungry person, thou
+hast become dear to me. I dislike thy ministers, however, as a person
+whose thirst has been slaked dislikes drink. They have found fault with
+me because I seek thy good. I have no doubt that there is no other cause
+for that hostility of theirs to me. I do not cherish any hostile
+intentions towards them. I am engaged in only marking their faults. As
+one should fear a wounded snake, every one should fear a foe of wicked
+heart!'[243]
+
+"'"The king said, 'Reside in my palace, O Brahmana! I shall always treat
+thee with respect and honour, and always worship thee. They that will
+dislike thee shall not dwell with me. Do thou thyself do what should be
+done next unto those persons (of whom thou hast spoken). Do thou see, O
+holy one, that the rod of chastisement is wielded properly and that
+everything is done well in my kingdom. Reflecting upon everything, do
+thou guide me in such a way that I may obtain prosperity.'
+
+"'"The sage said, 'Shutting thy eyes in the first instance to this offence
+of theirs (viz., the slaughter of the crow), do thou weaken them one by
+one. Prove their faults then and strike them one after another. When many
+persons become guilty of the same offence, they can, by acting together,
+soften the very points of thorns. Lest thy ministers (being suspected,
+act against thee and) disclose thy secret counsels, I advise thee to
+proceed with such caution. As regards ourselves, we are Brahmanas,
+naturally compassionate and unwilling to give pain to any one. We desire
+thy good as also the good of others, even as we wish the good of
+ourselves. I speak of myself, O king! I am thy friend. I am known as the
+sage Kalakavrikshiya. I always adhere to truth. Thy sire regarded me
+lovingly as his friend. When distress overtook this kingdom during the
+reign of thy sire, O king, I performed many penances (for driving it
+off), abandoning every other business. From my affection for thee I say
+this unto thee so that thou mayst not again commit the fault (of reposing
+confidence on undeserving persons). Thou hast obtained a kingdom without
+trouble. Reflect upon everything connected with its weal and woe. Thou
+hast ministers in thy kingdom. But why, O king, shouldst thou be guilty
+of heedlessness?' After this, the king of Kosala took a minister from the
+Kshatriya order, and appointed that bull among Brahmanas (viz., the sage
+Kalakavrikshiya) as his Purohita. After these changes had been effected,
+the king of Kosala subjugated the whole earth and acquired great fame.
+The sage Kalakavrikshiya worshipped the gods in many grand sacrifices
+performed for the king. Having listened to his beneficial counsels, the
+king of Kosala conquered the whole earth and conducted himself in every
+respect as the sage directed."'"
+
+
+
+SECTION LXXXIII
+
+"'Yudhishthira said, "What should be the characteristics, O grandsire, of
+the legislators, the ministers of war, the courtiers, the generalissimos,
+and the counsellors of a king?"
+
+"'Bhishma said, "Such persons as are possessed of modesty, self-restraint,
+truth, sincerity, and courage to say what is proper, should be thy
+legislators. They that are always by thy side, that are possessed of
+great courage, that are of the regenerate caste, possessed of great
+learning, well pleased with thee, and endued with perseverance in all
+acts, should, O son of Kunti, be desired by thee for becoming thy
+ministers of war at all seasons of distress, O Bharata! One who is of
+high descent, who, treated with honour by thee, always exerts his powers
+to the utmost on thy behalf, and who will never abandon thee in weal or
+woe, illness or death, should be entertained by thee as a courtier. They
+that are of high birth, that are born in thy kingdom, that have wisdom,
+beauty of form and features, great learning, and dignity of behaviour,
+and that are, besides, devoted to thee, should be employed as officers of
+thy army. Persons of low descent and covetous dispositions, who are cruel
+and shameless would court thee, O sire, as long as their hands would
+remain wet.[244] They that are of good birth and good behaviour, that can
+read all signs and gestures, that are destitute of cruelty, that know
+what the requirements are of place and time, that always seek the good of
+their master in all acts, should be appointed as ministers by the king in
+all his affairs. They that have been won over with gifts of wealth,
+honours, regardful receptions, and means of procuring felicity, and who
+on that account may be regarded by thee as persons inclined to benefit
+thee in all thy affairs, should always be made sharers of thy happiness.
+They that are unchangeable in conduct, possessed of learning and good
+behaviour, observant of excellent vows, large-hearted, and truthful in
+speech, will always be attentive to thy affairs and will never abandon
+thee. They, on the other hand, that are disrespectable, that are not
+observant of restraints, that are of wicked souls, and that have fallen
+away from good practices, should always be compelled by thee to observe
+all wholesome restraints. When the question is which of two sides should
+be adopted, thou shouldst not abandon the many for adopting the side of
+one. When, however, that one person transcends the many in consequence of
+the possession of many accomplishments, then thou shouldst, for that one,
+abandon the many. These are regarded as marks of superiority, viz.,
+prowess, devotion to pursuits that bring fame, and observance of
+wholesome restraints. He, again, that honours all persons possessed of
+ability, that never indulges in feelings of rivalry with persons
+possessed of no merit, that never abandons righteousness from lust or
+fear or wrath or covetousness, that is adorned with humility, that is
+truthful in speech and forgiving in temper, that has his soul under
+control, that has a sense of dignity, and that has been tried in every
+situation, should be employed by thee as thy counsellor. High descent,
+purity of blood, forgiveness, cleverness, and purity of soul, bravery,
+gratefulness, and truth, are, O son of Pritha, marks of superiority and
+goodness. A wise man who conducts himself in this way,[245] succeeds in
+disarming his very foes of their hostility and converting them into
+friends. A king that has his soul under restraint, that is possessed of
+wisdom, and that is desirous of prosperity, should carefully examine the
+merits and demerits of his ministers. A king desirous of prosperity and
+of shining in the midst of his contemporaries, should have for ministers
+persons connected with his trusted friends, possessed of high birth born
+in his own kingdom, incapable of being corrupted, unstained by adultery
+and similar vices, well tested, belonging to good families, possessed of
+learning, sprung from sires and grandsires that held similar offices, and
+adorned with humility. The king should employ five such persons to look
+after his affairs as are possessed of intelligence unstained by pride, a
+disposition that is good, energy, patience, forgiveness, purity, loyalty,
+firmness, and courage, whose merits and faults have been well tested, who
+are of mature years, who are capable of bearing burthens, and who are
+free from deceit. Men that are wise in speech, that are possessed of
+heroism, that are full of resources under difficulties, that are of high
+birth, that are truthful, that can read signs, that are free from
+cruelty, that are conversant with the requirements of place and time, and
+that desire the good of their masters, should be employed by the king as
+his ministers in all affairs of the kingdom. One who is bereft of energy
+and who has been abandoned by friends can never work with perseverance.
+Such a man, if employed, fails in almost every business. A minister
+possessed of little learning, even if blessed with high birth and
+attentive to virtue, profit, and pleasure, becomes incompetent in
+choosing proper courses of action. Similarly, a person of low descent,
+even if possessed of great learning, always errs, like a blind man
+without a guide, in all acts requiring dexterity and foresight. A person,
+again, who is of infirm purposes, even if possessed of intelligence and
+learning, and even if conversant with means, cannot long act with
+success. A man of wicked heart and possessed of no learning may set his
+hand to work but he fails to ascertain what the results will be of his
+work. A king should never repose trust on a minister that is not devoted
+to him. He should, therefore, never disclose his counsels to a minister
+that is not devoted to him. Such a wicked minister, combining with the
+other ministers of the king, may ruin his master, like a fire consuming a
+tree by entering its entrails through the holes in its body with the aid
+of the wind. Giving way to wrath, a master may one day pull down a
+servant from his office or reprove him, from rage, in harsh words, and
+restore him to power again. None but a servant devoted to the master can
+bear and forgive such treatment. Ministers also become sometime highly
+offended with their royal masters. That one, however, amongst them, who
+subdues his wrath from desire of doing good to his master,--that person
+who is a sharer with the king of his weal and woe,--should be consulted
+by the king in all his affairs. A person who is of crooked heart, even if
+he be devoted to his master and possessed of wisdom and adorned with
+numerous virtues, should never be consulted by the king. One who is
+allied with foes and who does not regard the interests of the king's
+subjects, should be known as an enemy. The king should never consult with
+him. One who is possessed of no learning, who is not pure, who is stained
+with pride, who pays court to the king's enemies, who indulges in brag,
+who is unfriendly, wrathful, and covetous should not be consulted by the
+king. One who is a stranger, even if he be devoted to the king and
+possessed of great learning, may be honoured by the king and gratified
+with assignment of the means of sustenance, but the king should never
+consult him in his affairs. A person whose sire was unjustly banished by
+royal edict should not be consulted by the king even if the king may have
+subsequently bestowed honours upon him and assigned to him the means of
+sustenance. A well-wisher whose property was once confiscated for a
+slight transgression, even if he be possessed of every accomplishment
+should not still be consulted by the king. A person possessed of wisdom,
+intelligence, and learning, who is born within the kingdom, who is pure
+and righteous in all his acts, deserves to be consulted by the king. One
+who is endued with knowledge and wisdom, who is acquainted with the
+dispositions of his friends and foes, who is such a friend of the king as
+to be his second self, deserves to be consulted. One who is truthful in
+speech and modest and mild and who is a hereditary servant of the king,
+deserves to be consulted. One who is contented and honoured, who is
+truthful and dignified, who hates wickedness and wicked men, who is
+conversant with policy and the requirements of time, and who is
+courageous, deserves to be consulted by the king. One who is competent to
+win over all men by conciliation should be consulted, O monarch, by the
+king that is desirous of ruling according to the dictates of the science
+of chastisement. One upon whom the inhabitants of both the capital and
+the provinces repose confidence for his righteous conduct, who is
+competent to fight and conversant with the rules of policy, deserves to
+be consulted by the king. Therefore, men possessed of such qualities, men
+conversant with the dispositions of all and desirous of achieving high
+acts, should be honoured by the king and made his ministers. Their number
+also should not be less than three.[246] Ministers should be employed in
+observing the laches of their masters, of themselves, of the subjects,
+and of the foes of their master. The kingdom has its root in the counsels
+of policy that flow from ministers, and its growth proceeds from the same
+source. Ministers should act in such a way that the enemies of their
+master may not be able to detect his laches. On the other hand, when
+their laches become visible, they should then be assailed. Like the
+tortoise protecting its limbs by withdrawing them within its shell,
+ministers should protect their own counsels. They should, even thus,
+conceal their own laches. Those ministers of a kingdom that succeed in
+concealing their counsels are said to be possessed of wisdom. Counsels
+constitute the armour of a king, and the limbs of his subjects and
+officers. A kingdom is said to have its roots in spies and secret agents,
+and its strength is said to lie in counsels of policy. If masters and
+ministers follow each other for deriving support from each other,
+subduing pride and wrath, and vanity and envy, they may then both become
+happy. A king should also consult with such ministers as are free from
+the five kinds of deceit. Ascertaining well, in the first instance, the
+different opinions of the three amongst them whom he has consulted, the
+king should, for subsequent deliberation, repair to his preceptor for
+informing him of those opinions and his own. His preceptor should be a
+Brahmana well versed in all matters of virtue, profit, and pleasure.
+Repairing, for such subsequent deliberation, to him, the king should,
+with collected mind, ask his opinion. When a decision is arrived at after
+deliberation with him, the king should then, without attachment, carry it
+out into practice. They that are conversant with the conclusions of the
+science of consultation say that kings should always hold consultation in
+this way. Having settled counsels in this way, they should then be
+reduced to practice, for then they will be able to win over all the
+subjects. There should be no dwarfs, no humpbacked persons, no one of an
+emaciated constitution, no one who is lame or blind, no one who is an
+idiot, no woman, and no eunuch, at the spot where the king holds his
+consultations. Nothing should move there before or behind, above or
+below, or in transverse directions. Getting up on a boat, or repairing to
+an open space destitute of grass or grassy bushes and whence the
+surrounding land may be clearly seen, the king should hold consultations
+at the proper time, avoiding faults of speech and gestures."'"
+
+
+
+SECTION LXXXIV
+
+"'Bhishma said, "In this connection, O Yudhishthira, the old account of a
+conversation between Vrihaspati and Sakra is cited.
+
+"'"Sakra said, 'What is that one act, O regenerate one, by accomplishing
+which with care, a person may become the object of regard with all
+creatures and acquire great celebrity?'
+
+"'"Vrihaspati said, 'Agreeableness of speech, O Sakra, is the one thing by
+practising which a person may become an object of regard with all
+creatures and acquire great celebrity. This is the one thing, O Sakra,
+which gives happiness to all. By practising it, one may always obtain the
+love of all creatures. The person who does not speak a word and whose
+face is always furrowed with frowns, becomes an object of hatred with all
+creatures. Abstention from agreeable speeches makes him so. That person
+who, upon beholding others, addresses them first and does so with smiles
+succeeds in making everyone gratified with him. Even gifts, if not made
+with agreeable speeches, do not delight the recipients, like rice without
+curry. If even the possessions of men, O Sakra, be taken away with sweet
+speeches, such sweetness of behaviour succeeds in reconciling the robbed.
+A king, therefore, that is desirous of even inflicting chastisement
+should utter sweet words. Sweetness of speech never fails of its purpose,
+while, at the same time it never pains any heart. A person of good acts
+and good, agreeable, and sweet speeches, has no equal.'"
+
+"'Bhishma continued, "Thus addressed by his priest, Sakra began to act
+according to those instructions. Do thou also, O son of Kunti, practise
+this virtue."'"
+
+
+
+SECTION LXXXV
+
+"'Yudhishthira said, "O foremost of kings, what is that method by which a
+king ruling his subjects may, in consequence of it, obtain great
+blessedness and eternal fame?"
+
+"'Bhishma said, "A king of cleansed soul and attentive to the duty of
+protecting his subjects earns merit and fame, both here and hereafter, by
+conducting himself righteously."
+
+"'Yudhishthira said, "With whom should the king behave in what way? Asked
+by me, O thou of great wisdom, it behoveth thee to tell me everything
+duly. Those virtues of which thou hast already spoken with respect to a
+person, cannot, it is my belief, be found to exist in any single
+individual."
+
+"'Bhishma said, "Thou art endued with great intelligence, O Yudhishthira!
+It is even so as thou sayest. The person is very rare who is possessed of
+all those good qualities. To be brief, conduct like this (viz., the
+presence of all the virtues spoken of), is very difficult to be met with
+even upon careful search. I shall, however, tell thee what kinds of
+ministers should be appointed by thee. Four Brahmanas, learned in the
+Vedas, possessed of a sense of dignity, belonging to the Snataka order,
+and of pure behaviour, and eight Kshatriyas, all of whom should be
+possessed of physical strength and capable of wielding weapons, and one
+and twenty Vaisyas, all of whom should be possessed of wealth, and three
+Sudras, every one of whom should be humble and of pure conduct and devoted
+to his daily duties, and one man of the Suta caste, possessed of a
+knowledge of the Puranas and the eight cardinal virtues, should be thy
+ministers. Every one of them should be fifty years of age, possessed of a
+sense of dignity, free from envy, conversant with the Srutis and the
+Smritis, humble, impartial, competent to readily decide in the midst of
+disputants urging different courses of action, free from covetousness,
+and from the seven dreadful vices called Vyasanas. The king should
+consult with those eight ministers and hold the lead among them. He
+should then publish in his kingdom, for the information of his subjects,
+the results of such deliberation. Thou shouldst always, adopting such a
+conduct, watch over thy people. Thou shouldst never confiscate what is
+deposited with thee or appropriate as thine the thing about whose
+ownership two persons may dispute. Conduct such as this would spoil the
+administration of justice. If the administration of justice be thus
+injured, sin will afflict thee, and afflict thy kingdom as well, and
+inspire thy people with fear as little birds at the sight of the hawk.
+Thy kingdom will then melt away like a boat wrecked on the sea. If a king
+governs his subjects with unrighteousness, fear takes possession of his
+heart and the door of heaven is closed against him. A kingdom, O bull
+among men, has its root in righteousness. That minister, or king's son,
+who acts unrighteously, occupying the seat of justice, and those officers
+who having accepted the charge of affairs, act unjustly, moved by
+self-interest, all sink in hell along with the king himself. Those
+helpless men who are oppressed by the powerful and who indulge on that
+account in piteous and copious lamentations, have their protector in the
+king. In cases of dispute between two parties the decision should be
+based upon the evidence of witnesses. If one of the disputants has no
+witnesses and is helpless, the king should give the case his best
+consideration. The king should cause chastisement to be meted out to
+offenders according to the measure of their offences. They that are
+wealthy should be punished with fines and confiscations; they that are
+poor, with loss of liberty. Those that are of very wicked conduct should
+be chastised by the king with even corporal inflictions. The king should
+cherish all good men with agreeable speeches and gifts of wealth. He who
+seeks to compass the death of the king should be punished with death to
+be effected by diverse means. The same should be the punishment of one
+who becomes guilty of arson or theft or such co-habitation with women as
+may lead to a confusion of castes. A king, O monarch, who inflicts
+punishments duly and conformably to the dictates of the science of
+chastisement, incurs no sin by the act. On the other hand, he earns merit
+that is eternal. That foolish king who inflicts punishments capriciously,
+earns infamy here and sinks into hell hereafter. One should not be
+punished for the fault of another. Reflecting well upon the (criminal)
+code, a person should be convicted or acquitted. A king should never slay
+an envoy under any circumstances. That king who slays an envoy sinks
+into hell with all his ministers. That king observant of Kshatriya
+practices who slays an envoy that faithfully utters the message with
+which he is charged, causes the manes of his deceased ancestors to be
+stained with the sin of killing a foetus. An envoy should possess these
+seven accomplishments, viz., he should be high-born, of a good family,
+eloquent, clever, sweet-speeched, faithful in delivering the message with
+which he is charged, and endued with a good memory. The aid-de-camp of
+the king that protects his person should be endued with similar
+qualities. The officer also that guards his capital or citadel should
+possess the same accomplishments. The king's minister should be
+conversant with the conclusions of the scriptures and competent in
+directing wars and making treaties. He should, further, be intelligent,
+possessed of courage, modest, and capable of keeping secrets. He should
+also be of high birth endued with strength of mind, and pure in conduct.
+If possessed of these qualities, he should be regarded worthy. The
+commander of the king's forces should be possessed of similar
+accomplishments. He should also be conversant with the different kinds of
+battle array and with the uses of engines and weapons. He should be able
+to bear exposure to rain, cold, heat, and wind, and watchful of the
+laches of foes. The king, O monarch, should be able to lull his foes into
+a sense of security. He should not, however, himself trust anyone. The
+reposing of confidence on even his own son is not to be approved of. I
+have now, O sinless one, declared to thee what the conclusions of the
+scriptures are. Refusal to trust anyone has been said to be one of the
+highest mysteries of king-craft."'"
+
+
+
+SECTION LXXXVI
+
+"'Yudhishthira said, "What should be the kind of city within which the
+king should himself dwell? Should he select one already made or should he
+cause one to be especially constructed? Tell me this O grandsire!"
+
+"'Bhishma said, "It is proper, O Bharata, to enquire about the conduct
+that should be followed and the defences that should be adopted with
+respect to the city in which, O son of Kunti, a king should reside. I
+shall, therefore, discourse to thee on the subject, referring especially
+to the defences of citadels. Having listened to me, thou shouldst make
+the arrangements required and conduct thyself attentively as directed.
+Keeping his eye on the six different kinds of citadels, the king should
+build his cities containing every kind of affluence and every other
+article of use in abundance. Those six varieties are water-citadels,
+earth-citadels, hill-citadels, human-citadels, mud-citadels, and
+forest-citadels.[247] The king, with his ministers and the army
+thoroughly loyal to him, should reside in that city which is defended by
+a citadel which contains an abundant stock of rice and weapons,--which is
+protected with impenetrable walls and a trench, which teems with
+elephants and steeds and cars, which is inhabited by men possessed of
+learning and versed in the mechanical arts, where provisions of every
+kind have been well stored, whose population is virtuous in conduct and
+clever in business and consists of strong and energetic men and animals,
+which is adorned with many open squares and rows of shops, where the
+behaviour of all persons is righteous, where peace prevails, where no
+danger exists, which blazes with beauty and resounds with music and
+songs, where the houses are all spacious, where the residents number among
+them many brave and wealthy individuals, which echoes with the chant of
+Vedic hymns, where festivities and rejoicings frequently take place, and
+where the deities are always worshipped.[248] Residing there, the king
+should be employed in filling his treasury, increasing his forces,
+enhancing the number of his friends, and establishing courts of justice.
+He should check all abuses and evils in both his cities and his
+provinces. He should be employed in collecting provisions of every kind
+and in filling his arsenals with care. He should also increase his stores
+of rice and other grain, and strengthen his counsels (with wisdom). He
+should further, enhance his stores of fuel, iron, chaff, charcoal,
+timber, horns, bones, bamboos, marrow, oils and ghee, fat, honey,
+medicines, flax, resinous exudations, rice, weapons, shafts, leather
+catgut (for bow-strings), caries, and strings and cords made of munja
+grass and other plants and creepers. He should also increase the number
+of tanks and wells containing large quantities of water, and should
+protect all juicy trees.[249] He should entertain with honour and
+attention preceptors (of different sciences), Ritwijas, and priests,
+mighty bowmen, persons skilled in architecture, astronomers and
+astrologers, and physicians, as also all men possessed of wisdom and
+intelligence and self-restraint and cleverness and courage and learning
+and high birth and energy of mind, and capable of close application to
+all kinds of work. The king should honour the righteous and chastise the
+unrighteous. He should, acting with resolution, set the several orders to
+their respective duties. Ascertaining properly, by means of spies, the
+outward behaviour and the state of mind of the inhabitants of his city
+and provinces, he should adopt those measures that may be required. The
+king should himself supervise his spies and counsels, his treasury, and
+the agencies for inflicting chastisements. Upon these everything may be
+said to depend. With spies constituting his sight, the king should
+ascertain all the acts and intentions of his foes, friends, and neutrals.
+He should then, with heedfulness, devise his own measures, honouring
+those that are loyal to him and punishing those that are hostile. The
+king should always adore the gods in sacrifices and make gifts without
+giving pain to anybody. He should protect his subjects, never doing
+anything that may obstruct or thwart righteousness. He should always
+maintain and protect the helpless, the masterless, and the old, and women
+that are widows. The king should always honour the ascetics and make unto
+them gifts, at proper seasons of cloths and vessels and food. The king
+should, with attentive care, inform the ascetics (within his dominions)
+of the state of his own self, of all his measures, and of the kingdom,
+and should always behave with humility in their presence. When he sees
+ascetics of high birth and great learning that have abandoned all earthly
+objects, he should honour them with gifts of beds and seats and food.
+Whatever the nature of the distress into which he may fall, he should
+confide in an ascetic. The very robbers repose confidence upon persons of
+that character. The king should place his wealth in charge of an ascetic
+and should take wisdom from him. He should not, however, always wait upon
+them or worship them on all occasions.[250] From among those residing in
+his own kingdom, he should select one for friendship. Similarly, he
+should select another from among those that reside in the kingdom of his
+foe. He should select a third from among those residing in the forests,
+and a fourth from among those dwelling in the kingdoms paying tribute to
+him. He should show hospitality towards and bestow honours upon them and
+assign them the means of sustenance. He should behave towards the
+ascetics dwelling in the kingdoms of foes and in the forests in the same
+way as towards those that reside in his own kingdom. Engaged in penances
+and of rigid vows they would, if calamity overtakes the king and if he
+solicits protection, grant him what he wants. I have now told thee in
+brief the indications of the city in which the king should reside."'"
+
+
+
+SECTION LXXXVII
+
+"'Yudhishthira said, "How, O king, may a kingdom be consolidated, and how
+should it be protected? I desire to know this. Tell me all this, O bull
+of Bharata's race!"
+
+"'Bhishma said, "Listen to me with concentrated attention. I shall tell
+thee how a kingdom may be consolidated, and how also it may be protected.
+A headman should be selected for each village. Over ten villages (or ten
+headmen) there should be one superintendent. Over two such
+superintendents there should be one officer (having the control,
+therefore, of twenty villages). Above the latter should be appointed
+persons under each of whom should be a century of villages; and above the
+last kind of officers, should be appointed men each of whom should have a
+thousand villages under his control. The headman should ascertain the
+characteristics of every person in the village and all the faults also
+that need correction. He should report everything to the officer (who is
+above him and is) in charge of ten villages. The latter, again, should
+report the same to the officer (who is above him and is) in charge of
+twenty villages. The latter, in his turn, should report the conduct of
+all the persons within his dominion to the officer (who is above him and
+is) in charge of a hundred villages. The village headman should have
+control over all the produce and the possessions of the village. Every
+headman should contribute his share for maintaining the lord of ten
+villages, and the latter should do the same for supporting the lord of
+twenty villages. The lord of a hundred villages should receive every
+honour from the king and should have for his support a large village, O
+chief of the Bharatas, populous and teeming with wealth. Such a village,
+so assigned to a lord of hundred villages, should be, however, within the
+control of the lord of a thousand villages. That high officer, again,
+viz., the lord of a thousand villages, should have a minor town for his
+support. He should enjoy the grain and gold and other possessions
+derivable from it. He should perform all the duties of its wars and other
+internal affairs pertaining to it. Some virtuous minister, with
+wrathfulness should exercise supervision over the administration affairs
+and mutual relations of those officers. In every town, again, there
+should be an officer for attending to every matter relating to his
+jurisdiction. Like some planet of dreadful form moving above all the
+asterisms below, the officer (with plenary powers) mentioned last should
+move and act above all the officers subordinate to him. Such an officer
+should ascertain the conduct of those under him through his spies. Such
+high officers should protect the people from all persons of murderous
+disposition, all men of wicked deeds, all who rob other people of their
+wealth, and all who are full of deceit, and all of whom are regarded to
+be possessed by the devil. Taking note of the sales and the purchases,
+the state of the roads, the food and dress, and the stocks and profits of
+those that are engaged in trade, the king should levy taxes on them.
+Ascertaining on all occasions the extent of the manufactures, the
+receipts and expenses of those that are engaged in them, and the state of
+the arts, the king should levy taxes upon the artisans in respect of the
+arts they follow. The king, O Yudhishthira, may take high taxes, but he
+should never levy such taxes as would emasculate his people. No tax
+should be levied without ascertaining the outturn and the amount of
+labour that has been necessary to produce it. Nobody would work or seek
+for outturns without sufficient cause.[251] The king should, after
+reflection, levy taxes in such a way that he and the person who labours
+to produce the article taxed may both share the value. The king should
+not, by his thirst, destroy his own foundations as also those of others.
+He should always avoid those acts in consequence of which he may become
+an object of hatred to his people. Indeed, by acting in this way he may
+succeed in winning popularity. The subjects hate that king who earns a
+notoriety for voraciousness of appetite (in the matter of taxes and
+imposts). Whence can a king who becomes an object of hatred have
+prosperity? Such a king can never acquire what is for his good. A king
+who is possessed of sound intelligence should milk his kingdom after the
+analogy of (men acting in the matter of) calves. If the calf be permitted
+to suck, it grows strong, O Bharata, and bears heavy burthens. If, on the
+other hand, O Yudhishthira, the cow be milked too much, the calf becomes
+lean and fails to do much service to the owner. Similarly, if the kingdom
+be drained much, the subjects fail to achieve any act that is great. That
+king who protects his kingdom himself and shows favour to his subjects
+(in the matter of taxes and imposts) and supports himself upon what is
+easily obtained, succeeds in earning many grand results. Does not the
+king then obtain wealth sufficient for enabling him to cope with his
+wants?[252] The entire kingdom, in that case, becomes to him his
+treasury, while that which is his treasury becomes his bed chamber. If
+the inhabitants of the cities and the provinces be poor, the king should,
+whether they depend upon him immediately or mediately, show them
+compassion to the best of his power. Chastising all robbers that infest
+the outskirts, the king should protect the people of his villages and
+make them happy. The subjects, in the case, becoming sharers of the
+king's weal and woe, feel exceedingly gratified with him. Thinking, in
+the first instance, of collecting wealth, the king should repair to the
+chief centres of his kingdom one after another and endeavour to inspire
+his people with fright. He should say unto them, 'Here, calamity
+threatens us. A great danger has arisen in consequence of the acts of the
+foe. There is every reason, however, to hope that the danger will pass
+away, for the enemy, like a bamboo that has flowered, will very soon meet
+with destruction. Many foes of mine, having risen up and combined with a
+large number of robbers, desire to put our kingdom into difficulties, for
+meeting with destruction themselves. In view of this great calamity
+fraught with dreadful danger, I solicit your wealth for devising the
+means of your protection. When the danger passes away, I will give you
+what I now take. Our foes, however, will not give back what they (if
+unopposed) will take from you by force. On the other hand (if unopposed),
+they will even slay all your relatives beginning with your very spouses.
+You certainly desire wealth for the sake of your children and wives. I am
+glad at your prosperity, and I beseech you as I would my own children. I
+shall take from you what it may be within your power to give me. I do not
+wish to give pain to any one. In seasons of calamity, you should, like
+strong bulls, bear such burthens. In seasons of distress, wealth should
+not be so dear to you.' A king conversant with the considerations relating
+to Time should, with such agreeable, sweet, and complimentary words, send
+his agents and collect imposts from his people. Pointing out to them the
+necessity of repairing his fortifications and of defraying the expenses
+of his establishment and other heads, inspiring them with the fear of
+foreign invasion, and impressing them with the necessity that exists for
+protecting them and enabling them to ensure the means of living in peace,
+the king should levy imposts upon the Vaisyas of his realm. If the king
+disregards the Vaisyas, they become lost to him, and abandoning his
+dominions remove themselves to the woods. The king should, therefore,
+behave with leniency towards them. The king, O son of Pritha, should
+always conciliate and protect the Vaisyas, adopt measures for inspiring
+them with a sense of security and for ensuring them in the enjoyment of
+what they possess, and always do what is agreeable to them. The king, O
+Bharata, should always act in such a way towards the Vaisyas that their
+productive powers may be enhanced. The Vaisyas increase the strength of a
+kingdom, improve its agriculture, and develop its trade. A wise king,
+therefore, should always gratify them. Acting with heedfulness and
+leniency, he should levy mild imposts upon them. It is always easy to
+behave with goodness towards the Vaisyas. There is nothing productive of
+greater good to a kingdom, O Yudhishthira, then the adoption of such
+behaviour towards the Vaisyas of the realm."'"
+
+
+
+SECTION LXXXVIII
+
+"'Yudhishthira said: "Tell me, O grandsire, how should the king
+behave if, notwithstanding his great wealth, he desires for more."
+
+"'Bhishma said, "A king, desirous of earning religious merit, should
+devote himself to the good of his subjects and protect them according to
+considerations of place and time and to the best of his intelligence and
+power. He should, in his dominions, adopt all such measures as would in
+his estimation secure their good as also his own. A king should milk his
+kingdom like a bee gathering honey from plants.[253] He should act like
+the keeper of a cow who draws milk from her without boring her udders and
+without starving the calf. The king should (in the matter of taxes) act
+like the leech drawing blood mildly. He should conduct himself towards
+his subjects like a tigress in the matter of carrying her cubs, touching
+them with her teeth but never piercing them therewith. He should behave
+like a mouse which though possessed of sharp and pointed teeth still cuts
+the feet of sleeping animals in such a manner that they do not at all
+become conscious of it. A little by little should be taken from a growing
+subject and by this means should he be shorn. The demand should then be
+increased gradually till what is taken assumes a fair proportion. The
+king should enhance the burthens of his subjects gradually like a person
+gradually increasing the burthens of a young bullock. Acting with care
+and mildness, he should at last put the reins on them. If the reins are
+thus put, they would not become intractable. Indeed, adequate measures
+should be employed for making them obedient. Mere entreaties to reduce
+them to subjection would not do. It is impossible to behave equally
+towards all men. Conciliating those that are foremost, the common people
+should be reduced to obedience. Producing disunion (through the agency of
+their leaders) among the common people who are to bear the burthens, the
+king should himself come forward to conciliate them and then enjoy in
+happiness what he will succeed in drawing from them. The king should
+never impose taxes unseasonably and on persons unable to bear them. He
+should impose them gradually and with conciliation, in proper season and
+according to due forms. These contrivances that I declare unto thee are
+legitimate means of king-craft. They are not reckoned as methods fraught
+with deceit. One who seeks to govern steeds by improper methods only
+makes them furious. Drinking-shops, public women, pimps, actors, gamblers
+and keepers of gaining houses, and other persons of this kind, who are
+sources of disorder to the state, should all be checked. Residing within
+the realm, these afflict and injure the better classes of the subjects.
+Nobody should ask anything of anyone when there is no distress. Manu
+himself in days of old has laid down this injunction in respect of all
+men.[254] If all men were to live by asking or begging and abstain from
+work, the world would doubtless come to an end. The king alone is
+competent to restrain and check. That king who does not restrain his
+subjects (from sin) earns a fourth part of the sins committed by his
+people (in consequence of the absence of royal protection). This is the
+declaration of the Srutis. Since the king shares the sins of his subjects
+like their merits, he should, therefore, O monarch, restrain those
+subjects of his that are sinful. The king that neglects to restrain them
+becomes himself sinful. He earns (as already said) a fourth part of their
+sins as he does a fourth part of their merits. The following faults of
+which I speak should be checked. They are such as impoverish everyone.
+What wicked act is there that a person governed by passion would not do?
+A person governed by passion indulges in stimulants and meat, and
+appropriates the wives and the wealth of other people, and sets a bad
+example (for imitation by others). They that do not live upon alms may
+beg in seasons of distress. The king should, observant of righteousness,
+make gifts unto them from compassion but not from fear. Let there be no
+beggars in thy kingdom, nor robbers. It is the robbers (and not virtuous
+men) that give unto beggars. Such givers are not real benefactors of men.
+Let such men reside in thy dominions as advance the interests of others
+and do them good, but not such as exterminate others. Those officers, O
+king, that take from the subjects more than what is due should be
+punished. Thou shouldst then appoint others so that these will take only
+what is due. Agriculture, rearing of cattle, trade and other acts of a
+similar nature, should be caused to be carried on by many persons on the
+principle of division of labour.[255] If a person engaged in agriculture,
+cattle-rearing, or trade, becomes inspired with a sense of insecurity (in
+consequence of thieves and tyrannical officers), the king, as a
+consequence, incurs infamy. The king should always honour those subjects
+of his that are rich and should say unto them, 'Do ye, with me, advance
+the interest of the people.' In every kingdom, they that are wealthy
+constitute an estate in the realm. Without doubt, a wealthy person is the
+foremost of men.[256] He that is wise, or courageous, or wealthy or
+influential, or righteous, or engaged in penances, or truthful in speech,
+or gifted with intelligence, assists in protecting (his fellow subjects).
+
+"'"For these reasons, O monarch, do thou love all creatures, and display
+the qualities of truth, sincerity, absence of wrath, and abstention from
+injury! Thou shouldst thus wield the rod of chastisement, and enhance thy
+treasury and support thy friends and consolidate thy kingdom thus,
+practising the qualities of truthfulness and sincerity and supported by
+thy friends, treasury and forces!"'"
+
+
+
+SECTION LXXXIX
+
+"'Bhishma said, "Let not such trees as yield edible fruits be cut down in
+thy dominions. Fruits and roots constitute the property of the Brahmanas.
+The sages have declared this to be an ordinance of religion. The surplus,
+after supporting the Brahmanas, should go to the support of other people.
+Nobody should take anything by doing an injury to the Brahmanas.[257] If
+a Brahmana, afflicted for want of support, desires to abandon a kingdom
+for obtaining livelihood (elsewhere), the king, O monarch, should, with
+affection and respect, assign unto him the means of sustenance. If he
+does not still abstain (from leaving the kingdom), the king should repair
+to an assembly of Brahmanas and say, 'Such a Brahmana is leaving the
+kingdom. In whom shall my people then find an authority for guiding
+them?'[258] If after this, he does not give up his intention of leaving,
+and says anything, the king should say unto him, 'Forget the past.' This,
+O son of Kunti, is the eternal way of royal duty.[259] The king should
+further say unto him, 'Indeed, O Brahmana, people say that that only
+should be assigned to a Brahmana which would be just sufficient for
+maintaining him. I, however, do not accept that opinion. On the other
+hand, I think that if a Brahmana seeks to leave a kingdom for the king's
+neglect in providing him with means of support, such means should be
+assigned to him, and, further, if he intends to take that step for
+procuring the means of luxury, he should still be requested to stay and
+supplied with ever those means.'[260] Agriculture, cattle-rearing, and
+trade, provide all men with the means of living. A knowledge of the
+Vedas, however, provide them with the means of obtaining heaven. They,
+therefore, that obstruct the study of the Vedas and the cause of Vedic
+practices, are to be regarded as enemies of society.[261] It is for the
+extermination of these that Brahman created Kshatriyas. Subdue thy foes,
+protect thy subjects, worship the deities in sacrifices, and fight
+battles with courage, O delighter of the Kurus! A king should protect
+those that deserve protection. The king who does this is the best of
+rulers. Those kings that do not exercise the duty of protection live a
+vain life. For the benefit of all his subjects the king should always
+seek to ascertain the acts and thoughts of all, O Yudhishthira; and for
+that reason he should set spies and secret agents.[262] Protecting
+others from thy own, and thy own from others, as also others from others,
+and thy own from thy own, do thou always cherish thy people. Protecting
+his own self first from every one, the king should protect the earth. Men
+of knowledge have said that everything has its root in self. The king
+should always reflect upon these, viz., What are his laches, to what evil
+habits he is addicted, what are the sources of his weakness, and what are
+the sources of his faults. The king should cause secret and trusted
+agents to wander through the kingdom for ascertaining whether his conduct
+as displayed on the previous day has or has not met with the approbation
+of the people. Indeed, he should ascertain whether his conduct is or is
+not generally praised, or, is or is not acceptable to the people of the
+provinces, and whether he has or has not succeeded in earning a good name
+in his kingdom. Amongst those that are virtuous and possessed of wisdom,
+those that never retreat from battle, and those that do not reside in thy
+kingdom, those that are dependent on thee, and those that are thy
+ministers, as well as those that are independent of party, they that
+praise or blame thee should never be objects of disregard with thee, O
+Yudhishthira![263] No man, O sire, can succeed in earning the good
+opinion of all persons in the world. All persons have friends, foes, and
+neutrals, O Bharata!"
+
+"'Yudhishthira said, "Among persons all of whom are equal in might of arms
+and accomplishments, whence does one acquire superiority over all the
+rest, and whence does that one succeed in ruling over them?"
+
+"'Bhishma said, "Creatures that are mobile devour things that are
+immobile; animals again that have teeth devour those that have no teeth;
+wrathful snakes of virulent poison devour smaller ones of their own
+species. (Upon this principle), among human beings also, the king, who is
+strong, preys upon those that are weak. The king, O Yudhishthira, should
+always be heedful of his subjects as also of his foes. If he becomes
+heedless, they fall upon him like vultures (on carrion). Take care, O
+king, that the traders in thy kingdom who purchase articles at prices
+high and low (for sale), and who in course of their journeys have to
+sleep or take rest in forest and inaccessible regions,[264] be not
+afflicted by the imposition of heavy taxes. Let not the agriculturists in
+thy kingdom leave it through oppression; they, who bear the burthens of
+the king, support the other residents also of the kingdom.[265] The gifts
+made by thee in this world support the gods, Pitris, men, Nagas,
+Rakshasas, birds, and animals. These, O Bharata, are the means of
+governing a kingdom and protecting its rulers. I shall again discourse to
+thee on the subject, O son of Pandu!"'"
+
+
+
+SECTION XC
+
+"'Bhishma said, "That foremost of all persons conversant with the Vedas,
+viz., Utathya of Angirasa's race, discoursed cheerfully (on former
+occasion) unto Yuvanaswa's son Mandhatri. I shall now, O Yudhishthira,
+recite to thee everything that Utathya, that foremost of all persons
+conversant with the Vedas, had said unto that king."
+
+"'"Utathya said, 'One becomes a king for acting in the interests of
+righteousness and not for conducting himself capriciously. Know this, O
+Mandhatri; the king is, indeed, the protector of the world. If the king
+acts righteously, he attains to the position of a god.[266] On the other
+hand, if he acts unrighteously, he sinks into hell. All creatures rest
+upon righteousness. Righteousness, in its turn, rests upon the king. That
+king, therefore, who upholds righteousness, is truly a king. That king
+who is endued with a righteous soul and with every kind of grace is said
+to be an embodiment of virtue. If a king fails to chastise
+unrighteousness, the gods desert his mansion and he incurs obloquy among
+men. The efforts of men who are observant of their own duties are always
+crowned with success. For this reason all men seek to obey the dictates
+of righteousness which are productive of prosperity. When sinfulness is
+not restrained, righteous behaviour comes to an end and unrighteous
+behaviour increases greatly. When sinfulness is not restrained, no one
+can, according to the rights of property as laid down in the scriptures,
+say, "This thing is mine and this is not mine." When sinfulness prevails
+in the world, men cannot own and enjoy their own wives and animals and
+fields and houses. The deities receive no worship, the Pitris no
+offerings in Sraddhas, and guests no hospitality, when sinfulness is not
+restrained. The regenerate classes do not study the Vedas, or observe
+high vows, or spread out sacrifices, when sinfulness is not restrained.
+The minds of men, O king, become weak and confounded like those of
+persons wounded with weapons, when sinfulness is not restrained. Casting
+their eyes on both the worlds, the Rishis made the king, that superior
+being, intending that he should be the embodiment of righteousness on
+earth.[267] He is called Rajan in whom righteousness shines. That king,
+again in whom there is no righteousness, is called a Vrishala.[268] The
+divine Dharma (righteousness) has another name, viz., Vrisha. He who
+weakens Vrisha is called by the name of Vrishala. A king should,
+therefore, advance the cause of righteousness. All creatures grow in the
+growth of righteousness, and decay with its decay. Righteousness,
+therefore, should never be permitted to decay. Righteousness is called
+Dharma because it aids the acquisition and preservation of wealth
+(Dhana). The sages, O king, have declared that Dharma restrains and sets
+bounds to all evil acts of men. The self-born (Brahman) created Dharma
+for the advancement and growth of creatures. For this reason, a king
+should act according to the dictates of Dharma for benefiting his
+subjects. For this reason also, O tiger among kings, Dharma has been said
+to be the foremost of all things. That foremost of men who rules his
+subjects righteously is called a king. Disregarding lust and wrath,
+observe thou the dictates of righteousness. Among all things, O chief of
+Bharata's race, that conduce to the prosperity of kings, righteousness is
+the foremost. Dharma, again, has sprung from the Brahmana. For this
+reason, the Brahmana should always be worshipped. Thou shouldst, O
+Mandhatri, gratify with humility the wishes of Brahmanas. By neglecting
+to gratify the wishes of Brahmanas, the king brings danger on himself. In
+consequence of such neglect, he fails to obtain any accession of friends
+while his foes increase in number. In consequence of malice towards the
+Brahmanas springing from his folly, the goddess of prosperity who had
+formerly dwelt with him became enraged and deserted the Asura Vali, the
+son of Virochana. Deserting the Asura she repaired to Indra, the chief of
+the deities. Beholding the goddess living with Purandara, Vali indulged
+in many vain regrets. This, O puissant one, is the result of malice and
+pride. Be thou awakened, O Mandhatri, so that the goddess of prosperity
+may not in wrath desert thee. The Srutis declare that Unrighteousness
+begat a son named Pride upon the goddess of prosperity. This Pride, O
+king, led many among the gods and the Asuras to ruin. Many royal sages
+also have suffered destruction on his account. Do thou, therefore,
+awaken, O king! He who succeeds in conquering him becomes a king. He, on
+the other hand, who suffers himself to be conquered by him, becomes a
+slave. If, O Mandhatri, thou wishest for an eternal life (of felicity),
+live as a king should that does not indulge in these two, viz., Pride and
+Unrighteousness! Abstain from companionship with him that is intoxicated
+(with pride), him that is heedless (of the dictates of honesty), him that
+is a scoffer of religion, him that is insensate, and forbear to pay court
+to all of them when united. Keep thyself aloof from the company of
+ministers whom thou hast once punished and especially of women, as also
+from mountains and uneven lands and inaccessible fastnesses and elephants
+and horses and (noxious) reptiles. Thou shouldst also give up wandering
+in the night, and avoid the faults of stinginess and vanity and
+boastfulness and wrath. Thou shouldst never have intercourse with unknown
+women, or those of equivocal sex, or those that are lewd, or those that
+are the wives of other men, or those that are virgins. When the king does
+not restrain vice, a confusion of castes follows, and sinful Rakshasas,
+and persons of neutral sex, and children destitute of limbs or possessed
+of thick tongues, and idiots, begin to take birth in even respectable
+families. Therefore, the king should take particular care to act
+righteously, for the benefit of his subjects. If a king acts heedlessly,
+a great evil becomes the consequence. Unrighteousness increases causing a
+confusion of castes. Cold sets in during the summer months, and
+disappears when its proper season comes. Drought and flood and pestilence
+afflict the people. Ominous stars arise and awful comets appear on such
+occasions. Diverse other portents, indicating destruction of the kingdom,
+make their appearance. If the king does not take measures for his own
+safety and does not protect his subjects, the latter first meet with
+destruction and then destruction seizes the king himself. Two persons
+combining together snatch the wealth of one, and many acting in concert
+rob the two. Maidens are deflowered. Such a state of things is said to
+arise from the king's faults. All rights of property come to an end among
+men, when the king, abandoning righteousness, acts heedlessly.'"'"
+
+
+
+SECTION XCI
+
+"'"Utathya said, 'If the deity of the clouds pours rain seasonably and the
+king acts virtuously, the prosperity that ensues maintain the subjects in
+felicity. That washerman who does not know how to wash away the filth of
+cloth without taking away its dye, is very unskilful in his profession.
+That person among Brahmanas or Kshatriyas or Vaisyas who, having fallen
+away from the proper duties of his order, has become a Sudra, is truly to
+be compared to such a washerman. Menial service attaches to the Sudra;
+agriculture to the Vaisya; the science of chastisement to the Kshatriya,
+and Brahmacharya, penances, mantras, and truth, attach to the Brahmana.
+That Kshatriya who knows how to correct the faults of behaviour of the
+other orders and to wash them clean like a washerman is really their
+father and deserves to be their king. The respective ages called Krita,
+Treta, Dwapara and Kali, O bull of Bharata's race, are all dependent on
+the conduct of the king. It is the king who constitutes  the age.[269]
+The four orders, the Vedas and the duties in respect of the four modes of
+life, all become confused and weakened when the king becomes heedless.
+The three kinds of Fire, the three Vedas, and sacrifices with Dakshina,
+all become lost when the king becomes heedless. The king is the creator
+of all creatures, and the king is their destroyer. That king who is of
+righteous soul is regarded as the creator, while he that is sinful is
+regarded as the destroyer. The king's wives, sons, kinsmen, and friends,
+all become unhappy and grieve when the king becomes heedless. Elephants
+and steeds and kine and camels and mules and asses and other animals all
+lose their vigour when the king becomes unrighteous. It is said, O
+Mandhatri, that the Creator created Power (represented by the king) for
+the object of protecting Weakness. Weakness is, indeed, a great being,
+for everything depends upon it.[270] All creatures worship the king. All
+creatures are the children of the king. If, therefore, O monarch, the
+king becomes unrighteous, all creatures come to grief. The eyes of the
+weak, of the Muni, and of the snake of virulent poison, should be
+regarded as unbearable. Do not, therefore, come into (hostile) contact
+with the weak. Thou shouldst regard the weak as always subject to
+humiliation. Take care that the eyes of the weak do not burn thee with
+thy kinsmen. In a race scorched by the eyes of the weak, no children take
+birth. Such eyes burn the race to its very roots. Do not, therefore, come
+into (hostile) contact with the weak. Weakness is more powerful than even
+the greatest Power, for that Power which is scorched by Weakness becomes
+totally exterminated. If a person, who has been humiliated or struck,
+fails, while shrieking for assistance, to obtain a protector, divine
+chastisement overtakes the king and brings about his destruction. Do not,
+O sire, while in enjoyment of Power, take wealth from those that are
+Weak. Take care that that the eyes of the Weak do not burn thee like a
+blazing fire. The tears shed by weeping men afflicted with falsehood slay
+the children and animals of those that have uttered those falsehoods.
+Like a cow a sinful act perpetrated does not produce immediate
+fruits.[271] If the fruit is not seen in the perpetrator himself, it is
+seen in his son or in his son's son, or daughter's son. When a weak
+person fails to find a rescuer, the great rod of divine chastisement
+falls (upon the king). When all subjects of a king (are obliged by
+distress to) live like Brahmanas, by mendicancy, such mendicancy brings
+destruction upon the king. When all the officers of the king posted in
+the provinces unite together and act with injustice, the king is then
+said to bring about a state of unmixed evil upon his kingdom. When the
+officers of the king extort wealth, by unjust means or acting from lust
+or avarice, from persons piteously soliciting mercy, a great destruction
+then is sure to overtake the king. A mighty tree, first starting into
+life, grows into large proportions. Numerous creatures then come and seek
+its shelter. When, however, it is cut down or consumed in a
+conflagration, those that had recourse to it for shelter all become
+homeless.[272] When the residents of a kingdom perform acts of
+righteousness and all religious rites, and applaud the good qualities of
+the king, the latter reaps an accession of affluence. When, on the other
+hand, the residents, moved by ignorance, abandon righteousness and act
+unrighteously, the king becomes overtaken by misery. When sinful men
+whose acts are known are allowed to move among the righteous (without
+being punished for their misdeeds), Kali then overtakes the rulers of
+those realms.[273] When the king causes chastisement to overtake all
+wicked people, his kingdom thrives in prosperity. The kingdom of that
+king certainly thrives who pays proper honours to his ministers and
+employs them in measures of policy and in battles. Such a ruler enjoys
+the wide earth for ever. That king who duly honours all good acts and
+good speeches succeeds in earning great merit. The enjoyment of good
+things after sharing them with others, paying proper honours to the
+ministers, and subjugation or persons intoxicated with strength, are said
+to constitute the great duty of a king. Protecting all men by words,
+body, and deeds, and never forgiving his son himself (if he has
+offended), constitute the great duty of the king. The maintenance of
+those that are weak by sharing with them the things he has, and thereby
+increasing their strength constitute the duty of the king. Protection of
+the kingdom, extermination of robbers, and conquering in battle,
+constitute the duty of the king. Never to forgive a person however dear,
+if he has committed an offence by act or word, constitutes the duty of
+the king. Protecting those that solicit shelter, as he would protect his
+own children, and never depriving one of the honours to which he is
+entitled constitute the duty of the king.[274] Adoring the deities, with
+a devoted heart, in sacrifices completed by presents, and subduing lust
+and envy, constitute the duty of the king. Wiping the tears of the
+distressed, the helpless, and the old, and inspiring them with joy,
+constitute the duty of the king. Aggrandising friends, weakening foes,
+and honouring the good, constitute the duty of the king. Cheerfully
+observing the obligations of truth, always making gifts of land,
+entertaining guests, and supporting dependents, constitute the duty of
+the king. That king who favours those that deserve favours and chastises
+those that deserve chastisement earns great merit both here and
+hereafter. The king is Yama himself. He is, O Mandhatri, the god
+(incarnate) unto all that are righteous. By subduing his senses he
+succeeds in acquiring great affluence. By not subduing them he incurs
+sin.[275] Paying proper honours unto Ritwijas and priests and preceptors,
+and doing good offices unto them constitute the duty of the king. Yama
+governs all creatures without observing distinctions. The king should
+imitate him in his behaviour by restraining all his subjects duly. The
+king is said to resemble the Thousand-eyed (Indra) in every respect.
+That, O bull among men, should be regarded as righteousness which is
+regarded as such by him. Thou shouldst, without being heedless, cultivate
+forgiveness, intelligence, patience, and the love of all creatures. Thou
+shouldst also ascertain the strength and weakness of all men and learn to
+distinguish between right and wrong. Thou shouldst conduct thyself with
+propriety towards all creatures, make gifts, and utter agreeable and
+sweet words. Thou shouldst maintain the residents of thy city and the
+provinces in happiness. A king who is not clever, never succeeds in
+protecting his subjects. Sovereignty, O sire, is a very happy burthen to
+bear. Only that king who is possessed of wisdom and courage, and who is
+conversant with the science of chastisement, can protect a kingdom. He,
+on the other hand, who is without energy and intelligence, and who is not
+versed in the great science, is incompetent to bear the burthen of
+sovereignty. Aided by ministers of handsome features and good birth,
+clever in business, devoted to their master, and possessed of great
+learning, thou shouldst examine the hearts and acts of all men including
+the very ascetics in the forests. Conducting thyself thus, thou wilt be
+able to learn the duties of all orders of men. That will aid thee in
+observing thy own duties, whether when thou art in thy country or when
+thou repairest to other realms. Amongst these three objects, viz.,
+Virtue, Profit, and Pleasure, Virtue is the foremost. He that is of
+virtuous soul obtains great happiness both here and hereafter. If men be
+treated with honour, they can abandon (for the sake of the honour thou
+mayst give them) their very wives and sons. By attaching good men to
+himself (by doing good offices unto them), by gifts, sweet words,
+heedfulness and purity of behaviour, a king may win great prosperity. Do
+not, therefore, O Mandhatri, be heedless to these qualities and acts. The
+king should never be heedless in looking after his own laches, as also
+after those of his foes. He should act in such a way that his foes may
+not be able to detect his laches, and he should himself assail them when
+theirs are visible. This is the way in which Vasava, and Yama, and
+Varuna, and all the great royal sages have acted. Do thou observe the
+same conduct. Do thou, O great king, adopt this behaviour which was
+followed by those royal sages. Do thou soon, O bull of Bharata's race,
+adept this heavenly road. The gods, the Rishis, the Pitris, and the
+Gandharvas, possessed of great energy, sing the praises, both here and
+hereafter, of that king whose conduct is righteous.'"
+
+"'Bhishma continued, "Thus addressed by Utathya, O Bharata, Mandhatri
+unhesitatingly did as he was directed, and became the sole lord of the
+wide earth. Do thou also, O king, act righteously like Mandhatri. Thou
+wilt then, after ruling the earth, obtain an abode in heaven."'"
+
+
+
+SECTION XCII
+
+"'Yudhishthira said, "How should a righteous king, who is desirous of
+adhering to a course of righteousness, behave? I ask thee this, O
+foremost of men! Answer me, O Grandsire!"
+
+"'Bhishma said, "In this connection is cited the old story of what
+Vamadeva gifted with great intelligence and acquainted with the true
+import of everything sang in ancient time. Once upon a time, king
+Vasumanas, possessed of knowledge and fortitude and purity of behaviour,
+asked the great Rishi Vamadeva of high ascetic merit, saying, 'Instruct
+me, O holy one, in words fraught with righteousness and of grave import,
+as to the conduct to be observed by me so that I may not fall away from
+the duties prescribed for me.' Unto him of a golden complexion and seated
+at his ease like Yayati, son of Nahusha, that foremost of ascetics, viz.,
+Vamadeva, of great energy, said as follows:
+
+"'"Vamadeva said, 'Do thou act righteously. There is nothing superior to
+righteousness. Those kings that are observant of righteousness, succeed
+in conquering the whole earth. That king who regards righteousness to be
+the most efficacious means for accomplishing his objects, and who acts
+according to the counsels of those that are righteous, blazes forth with
+righteousness. That king who disregards righteousness and desires to act
+with brute force, soon falls away from righteousness and loses both
+Righteousness and Profit. That king who acts according to the counsels of
+a vicious and sinful minister becomes a destroyer of righteousness and
+deserves to be slain by his subjects with all his family. Indeed, he very
+soon meets with destruction. That king who is incompetent to discharge
+the duties of state-craft, who is governed by caprice in all his acts,
+and who indulges in brag, soon meets with destruction even if he happens
+to be ruler of the whole earth. That king, on the other hand, who is
+desirous of prosperity, who is free from malice, who has his senses under
+control, and who is gifted with intelligence, thrives in affluence like
+the ocean swelling with the waters discharged into it by a hundred
+streams. He should never consider himself to have a sufficiency of
+virtue, enjoyments, wealth, intelligence, and friends. Upon these depends
+the conduct of the world. By listening to these counsels, a king obtains
+fame, achievements, prosperity, and subjects. Devoted to virtue, that
+king who seeks the acquisition of virtue and wealth by such means, and
+who begins all his measures after reflecting upon their objects, succeeds
+in obtaining great prosperity. That king who is illiberal, and without
+affection, who afflicts his subjects by undue chastisements, and who is
+rash in his acts, soon meets with destruction. That king who is not
+gifted with intelligence fails to see his own faults. Covered with infamy
+here, he sinks into hell hereafter. If the king gives proper honour to
+them that deserve it, makes gifts, and recognises the value of sweet
+speeches by himself uttering them on all occasions, his subjects then
+dispel the calamities that overtake him, as if these had fallen upon
+themselves. That king who has no instructor in the ways of righteousness
+and who never asks others for counsels, and who seeks to acquire wealth
+by means that caprice suggests, never succeeds in enjoying happiness
+long. That king, on the other hand, who listens to the instructions of
+his preceptors in matters connected with virtue, who supervises the
+affairs of his kingdom himself, and who in all his acquisitions is guided
+by considerations of virtue, succeeds in enjoying happiness for a long
+time.'"'"[276]
+
+
+
+SECTION XCIII
+
+"'"Vamadeva continued, 'When the king, who is powerful, acts unrighteously
+towards the weak, they who take their birth in his race imitate the same
+conduct. Others, again, imitate that wretch who sets sin agoing. Such
+imitation of the man ungoverned by restraints soon brings destruction
+upon the kingdom. The conduct of a king who is observant of his proper
+duties, is accepted by men in general as a model for imitation. The
+conduct, however, of a king who falls away from his duties, is not
+tolerated by his very kinsfolk. That rash king who, disregarding the
+injunctions laid down in the scriptures, acts with highhandedness in his
+kingdom, very soon meets with destruction. That Kshatriya who does not
+follow the conduct observed from days of old by other Kshatriyas,
+conquered or unconquered, is said to fall away from Kshatriya duties.
+Having seized in battle a royal foe that did some good to the conqueror
+on a former occasion, that king who does not, actuated by malice, pay him
+honours, is said to fall away from Kshatriya duties. The king should
+display his power, live cheerfully, and do what is necessary in seasons
+of danger. Such a ruler becomes the beloved of all creatures and never
+falls away from prosperity. If thou doest disservice to any person, thou
+shouldst, when the turn comes, do him service. One who is not loved
+becomes an object of love, if he does what is agreeable. Untruthful
+speeches should be avoided. Thou shouldst do good to others without being
+solicited. Thou shouldst never abandon righteousness from lust or wrath
+or malice. Do not give harsh answers when questioned by anybody. Do not
+utter undignified speeches. Never be in a hurry to do anything. Never
+indulge in malice. By such means is a foe won over. Do not give way to
+exclusive joy when anything agreeable occurs, nor suffer thyself to be
+overwhelmed with sorrow when anything disagreeable occurs. Never indulge
+in grief when thy pecuniary resources are exhausted, and always remember
+the duty of doing good to thy subjects. That king who always does what is
+agreeable by virtue of his disposition achieves success in all his
+measures and is never shorn of prosperity. The king should always, with
+heedfulness, cherish that devoted servant who abstains from doing what is
+injurious to his master and who always does what is for his good. He
+should appoint in all great affairs persons that have subjugated their
+senses, that are devotedly loyal and of pure behaviour, and that are
+possessed of ability. That person, who by the possession of such
+qualifications pleases the king and who is never heedless in taking care
+of the interests of his master should be appointed by the king in the
+affairs of his kingdom. On the other hand, the king becomes divested of
+prosperity by appointing to important offices men that are fools and
+slaves of their senses, that are covetous and of disrespectable conduct,
+that are deceitful and hypocritical, that are malicious, wicked-souled,
+and ignorant, that are low-minded, and addicted to drink, gambling,
+women, and hunting. That king, who, first protecting his own self,
+protects others that deserve protection, feels the satisfaction of
+finding his subjects growing in prosperity. Such a king succeeds also in
+obtaining greatness. A king should, by secret agents that are devoted to
+him, watch the conduct and acts of other kings. By such means can he
+obtain superiority. Having injured a powerful king, one should not
+comfort himself with the thought that he (the injurer) lives at a great
+distance from the injured. Such a king when injured falls upon the
+injurer like the hawk swooping down upon its prey, in moments of
+heedlessness. A king whose power has been consolidated and who is
+confident of his own strength, should assail a neighbour who is weaker
+than himself but never one that is stronger. A king who is devoted to
+virtue, having acquired the sovereignty of the earth by prowess, should
+protect his subjects righteously and slaughter foes in battle. Everything
+belonging to this world is destined to destruction. Nothing here is
+durable. For this reason, the king, adhering to righteousness, should
+protect his subjects righteously. The defence of forts, battle,
+administration of justice, consultations on questions of policy, and
+keeping the subjects in happiness, these five acts contribute to enlarge
+the dominions of a king. That king who takes proper care of these is
+regarded to be the best of kings. By always attending to these, a king
+succeeds in protecting his kingdom. It is impossible, however, for one
+man to supervise all these matters at all times. Making over such
+supervision to his ministers, a king may govern the earth for ever.[277]
+The people make such a person their king who is liberal, who shares all
+objects of enjoyment with others, who is possessed of a mild disposition,
+who is of pure behaviour, and who will never abandon his subjects. He is
+obeyed in the world who, having listened to counsels of wisdom, accepts
+them, abandoning his own opinions. That king who does not tolerate the
+counsels of a well-wisher in consequence of their opposition to his own
+views, who listens with inattention to what is said unto him in
+opposition to his views, and who does not always follow the conduct of
+high and noble persons conquered or unconquered, is said to fall away
+from the duties of Kshatriyas. From ministers that have once been
+chastised, from women in especial, from mountains and inaccessible
+regions, from elephants and horses and reptiles, the king should always,
+with heedfulness, protect his own self.[278] That king who, abandoning
+his chief ministers, makes favourites of low persons, soon falls into
+distress, and never succeeds in compassing the (intended) ends of his
+measures. That king of infirm soul, who, yielding to the influence of
+wrath and malice, does not love and honour those amongst his kinsmen that
+are possessed of good qualities, is said to live on the very verge of
+destruction. That king, who attaches to himself accomplished persons by
+doing good to them even though he may not like them at heart, succeeds in
+enjoying fame for ever. Thou shouldst never impose taxes unseasonably.
+Thou shouldst not be grieved at the occurrence of anything disagreeable,
+nor rejoice exceedingly at anything agreeable. Thou shouldst always set
+thyself to the accomplishment of good acts. Who amongst the dependent
+kings is truly devoted to thee, and who is loyal to thee from fear, and
+who amongst them has faults, should always be ascertained by thee. The
+king, even if he be powerful, should trust them that are weak, for in
+moments of heedlessness the weak may assail the powerful like a flock of
+vultures seizing their prey. A man of sinful soul seeks to injure his
+master even if the latter be sweet-speeched and possessed of every
+accomplishment. Do not, therefore, place thy confidence upon such men.
+Nahusha's son Yayati, in declaring the mysteries of king-craft, said that
+a person engaged in ruling men should slay even foes that are
+contemptible.'"'"
+
+
+
+SECTION XCIV
+
+"'"Vamadeva said, 'The king should win victories without battles. Victories
+achieved by battles are not spoken of highly, O monarch, by the wise.
+When the sovereign's own power has not been confirmed, he should not seek
+to make new acquisitions. It is not proper that a king whose power has
+not been consolidated should seek to make such acquisitions. The power of
+that king whose dominions are wide and abound with wealth, whose subjects
+are loyal and contented, and who has a large number of officers, is said
+to be confirmed. That king whose soldiery are contented, gratified (with
+pay and prize), and competent to deceive foes can with even a small force
+subjugate the whole earth. The power of that king whose subjects, whether
+belonging to the cities or the provinces, have compassion for all
+creatures, and possessed of wealth and grain, is said to be confirmed.
+When the king thinks that his power is greater than that of a foe, he
+should then, aided by his intelligence, seek to acquire the latter's
+territories and wealth. A king whose resources are increasing, who is
+compassionate unto all creatures, who never loses any time by
+procrastination, and who is careful in protecting his own self, succeeds
+in earning advancement. That king who behaves deceitfully towards his own
+people that have not been guilty of any fault, shears his own self like a
+person cutting down a forest with an axe. If the king does not always
+attend to the task of slaying his foes, the latter do not diminish. That
+king, again, who knows how to kill his own temper finds no enemies. If
+the king be possessed of wisdom, he would never do any act that is
+disapproved by good men. He would, on the other hand, always engage
+himself in such acts as would lead to his own benefit and that of others.
+That king who, having accomplished all his duties, becomes happy in the
+approbation of his own conscience, has never to incur the reproach of
+others and indulge in regrets. That king who observes such conduct
+towards men succeeds in subjugating both the worlds and enjoy the fruits
+of victory.'"
+
+"'Bhishma continued, "Thus addressed by Vamadeva, king Vasumana did as he
+was directed. Without doubt, thyself also, following these counsels,
+shalt succeed in conquering both the worlds."'"
+
+
+
+SECTION XCV
+
+"'Yudhishthira said, "If a Kshatriya desires to subjugate another
+Kshatriya in battle, how should the former act in the matter of that
+victory? Questioned by me, do thou answer it."
+
+"'Bhishma said, "The king, with or without an army at his back, entering
+the dominions of the king he would subjugate, should say unto all the
+people, 'I am your king. I shall always protect you. Give me the just
+tribute or encounter me in battle.' If the people accept him for their
+king, there need not be any fighting. If, without being Kshatriyas by
+birth, they show signs of hostility, they should then, observant as they
+are of practices not laid down for them, be sought to be restrained by
+every means. People of the other orders do take up arms (for resisting
+the invader) if they behold the Kshatriya unarmed for fight, incapable of
+protecting himself, and making too much of the enemy."[279]
+
+"'Yudhishthira said, "Tell me, O grandsire, how that Kshatriya king should
+conduct himself in fight who advances against another Kshatriya king."
+
+"'Bhishma said, "A Kshatriya must not put on armour for fighting a
+Kshatriya unclad in mail. One should fight one, and abandon the opponent
+when the latter becomes disabled.[280] If the enemy comes clad in mail,
+his opponent also should put on mail. If the enemy advances backed by an
+army, one should, backed by an army, challenge him to battle. If the
+enemy fights aided by deceit, he should be met with the aid of deceit.
+If, on the other hand, he fights fairly, he should be resisted with fair
+means. One should not on horseback proceed against a car-warrior. A
+car-warrior should proceed against a car-warrior. When an antagonist has
+fallen into distress, he should not be struck; nor should one that has
+been frightened, nor one that has been vanquished.[281] Neither poisoned
+nor barbed arrows should be used. These are the weapons of the wicked.
+One should fight righteously, without yielding to wrath or desiring to
+slay. A weak or wounded man should not be slain, or one that is sonless;
+or one whose weapon has been broken; or one that has fallen into
+distress; or one whose bow-string has been cut; or one that has lost his
+vehicle. A wounded opponent should either be sent to his own home, or, if
+brought to the victor's quarters, should have his wounds attended to by
+skilful surgeons. When in consequence of a quarrel between righteous
+kings, a righteous warrior falls into distress, (his wounds should be
+attended to and) when cured he should be set at liberty. This is the
+eternal duty. Manu himself, the son of the Self-born (Brahman), has said
+that battles should be fought fairly. The righteous should always act
+righteously towards those that are righteous. They should adhere to
+righteousness without destroying it. If a Kshatriya, whose duty it is to
+fight righteously, wins a victory by unrighteous means, he becomes
+sinful. Of deceitful conduct, such a person is said to slay his own self.
+Such is the practice of those that are wicked. Even he that is wicked
+should be subdued by fair means. It is better to lay down life itself in
+the observance of righteousness than to win victory by sinful means. Like
+a cow, O king, perpetrated sin does not immediately produce its fruits.
+That sin overwhelms the perpetrator after consuming his roots and
+branches. A sinful person, acquiring wealth by sinful means, rejoices
+greatly. But the sinner, gaining advancement by sinful ways, becomes
+wedded to sin. Thinking that virtue has no efficacy, he jeers at men of
+righteous behaviour. Disbelieving in virtue, he at last meets with
+destruction. Though enmeshed in the noose of Varuna, he still regards
+himself immortal. Like unto a large leathern bag puffed up with wind, the
+sinner dissociates himself entirely from virtue. Soon, however, he
+disappears like a tree on the riverside washed away with its very roots.
+Then people, beholding him resemble an earthen pot broken on a stony
+surface, speak of him as he deserves. The king should, therefore, seek
+both victory and the enhancement of his resources, by righteous means."'"
+
+
+
+SECTION XCVI
+
+"'Bhishma said, "A king should never desire to subjugate the earth by
+unrighteous means, even if such subjugation would make him the sovereign
+of the whole earth. What king is there that would rejoice after obtaining
+victory by unfair means? A victory stained by unrighteousness is
+uncertain and never leads to heaven. Such a victory, O bull of Bharata's
+race, weakens both the king and the earth. A warrior whose armour has
+fallen off, or who begs for quarter, saying, 'I am thine' or joining his
+hands, or who has laid aside his weapon, may simply be seized but never
+slain. If a hostile king be vanquished by the troops of the invader, the
+latter should not himself fight his vanquished foe. On the other hand, he
+should bring him to his palace and persuade him for a whole year to say,
+'I am thy slave!' Whether he says or does not say this, the vanquished
+foe, by living for a year in the house of his victor, gains a new lease
+of life.[282] If a king succeeds in bringing by force a maiden from the
+house of his vanquished foe, he should keep her for a year and ask her
+whether she would wed him or any one else. If she does not agree, she
+should then be sent back. He should behave similarly in respect of all
+other kinds of wealth (such as slaves) that are acquired by force. The
+king should never appropriate the wealth confiscated from thieves and
+others awaiting execution. The kine taken from the enemy by force should
+be given away to the Brahmanas so that they may drink the milk of those
+animals. The bulls taken from the enemy should be set to agriculture work
+or returned to the enemy.[283] It is laid down that a king should fight
+one that is a king. One that is not a king should never strike one that
+is a king. If a Brahmana, desirous of peace, fearlessly goes between two
+contending armies, both should immediately abstain from fight. He would
+break an eternal rule that would slay or wound a Brahmana. If any
+Kshatriya breaks that rule, he would become a wretch of his order. In
+addition to this, that Kshatriya who destroys righteousness and
+transgresses all wholesome barriers does not deserve to be reckoned as a
+Kshatriya and should be driven from society. A king desirous of obtaining
+victory should never follow such conduct. What gain can be greater than
+victory won righteously? The excitable classes (of a kingdom recently
+conquered) should, without delay, be conciliated with soothing speeches
+and gifts. This is a good policy for the king to adopt. If instead of
+doing this, these men be sought to be governed with impolicy, they would
+then leave the kingdom and side with (the victor's) foes and wait for the
+accession of calamities (in order that they may then make head against
+the victor). Discontented men, watching for the calamities of the king,
+promptly side with the latter's foes, O monarch, in times of danger. An
+enemy should not be deceived by unfair means, nor should be wounded
+mortally. For, if struck mortally, his very life may pass away.[284] If a
+king possessed of little resources be gratified therewith, he would
+regard life alone to be much.[285] That king whose dominions are
+extensive and full of wealth, whose subjects are loyal, whose servants
+and officers are all contented, is said to have his roots firm. That king
+whose Ritwijas and priests and preceptors and others about him that are
+well-versed in all scriptures and deserving of honours are duly
+respected, is said to be conversant with the ways of the world. It was by
+such behaviour that Indra got the sovereignty of the world. It is by this
+behaviour that earthly kings succeed in obtaining the status of Indra.
+King Pratardana, subjugating his foes in a great battle, took all their
+wealth, including their very grain and medicinal herbs, but left their
+land untouched. King Divodasa, after subjugating his foes, brought away
+the very remnants of their sacrificial fires, their clarified butter
+(intended for libations), and their food. For this reason he was deprived
+of the merit of his conquests.[286] King Nabhaga (after his conquests)
+gave away whole kingdoms with their rulers as sacrificial presents unto
+the Brahmanas, excepting the wealth of learned Brahmanas and ascetics.
+The behaviour, O Yudhishthira, of all the righteous kings of old, was
+excellent, and I approve of it wholly. That king who desires his own
+prosperity should seek for conquests by the aid of every kind of
+excellence but never with that of deceit or with pride."'"
+
+
+
+SECTION XCVII
+
+"'Yudhishthira said, "There are no practices, O king, more sinful than
+those of the Kshatriyas. In marching or in battle, the king slays large
+multitudes.[287] By what acts then does the king win regions of felicity?
+O bull of Bharata's race, tell this, O learned one, unto me that desire
+to know."
+
+"'Bhishma said, "By chastising the wicked, by attaching and cherishing the
+good, by sacrifices and gifts, kings become pure and cleansed. It is
+true, kings desirous of victory afflict many creatures, but after victory
+they advance and aggrandise all. By the power of gifts, sacrifices, and
+penances, they destroy their sins, and their merit increases in order
+that they may be able to do good to all creatures. The reclaimer of a
+field, for reclaiming it, takes up both paddy-blades and weeds. His
+action, however, instead of destroying the blades or paddy, makes them
+grow more vigorously. They that wield weapons, destroy many that deserve
+destruction. Such extensive destruction, however, causes the growth and
+advancement of those that remain. He who protects people from plunder,
+slaughter, and affliction, in consequence of thus protecting their lives
+from robbers, comes to be regarded as the giver of wealth, of life, and
+of food. The king, therefore, by thus adoring the deities by means of a
+union of all sacrifices whose Dakshina is the dispelling of everybody's
+fear, enjoys every kind of felicity here and attains to a residence in
+Indra's heaven hereafter.[288] That king who, going out, fights his foes
+in battles that have arisen for the sake of Brahmanas and lays down his
+life, comes to be regarded as the embodiment of a sacrifice with
+illimitable presents. If a king, with his quivers full of shafts, shoots
+them fearlessly at his foes, the very gods do not see anyone on earth
+that is superior to him. In such a case, equal to the number of shafts
+with which he pierces the bodies of his enemies, is the number of regions
+that he enjoys, eternal and capable of granting every wish. The blood
+that flows from his body cleanses him of all his sins along with the very
+pain that he feels on the occasion. Persons conversant with the
+scriptures say that the pains a Kshatriya suffers in battle operate as
+penances for enhancing his merit. Righteous persons, inspired with fear,
+stay in the rear, soliciting life from heroes that have rushed to battle,
+even as men solicit rain from the clouds. If those heroes, without
+permitting the beseechers to incur the dangers of battle, keep them in
+the rear by themselves facing those dangers and defend them at that time
+of fear, great becomes their merit. If, again, those timid persons,
+appreciating that deed of bravery, always respect those defenders, they
+do what is proper and just. By acting otherwise they cannot free
+themselves from fear. There is great difference between men apparently
+equal. Some rush to battle, amid its terrible din, against armed ranks of
+foes. Indeed, the hero rushes against crowds of foes, adopting the road
+to heaven. He, however, who is inspired with dastardly fear, seeks safety
+in flight, deserting his comrades in danger. Let not such wretches among
+men be born in thy race. The very gods with Indra at their head send
+calamities unto them that desert their comrades in battle and come with
+unwounded limbs. He who desires to save his own life-breaths by deserting
+his comrades, should be slain with sticks or stones or rolled in a mat of
+dry grass for being burnt to death. Those amongst the Kshatriyas that
+would be guilty of such conduct should be killed after the manner of
+killing animals.[289] Death on a bed of repose, after ejecting phlegm and
+urine and uttering piteous cries, is sinful for a Kshatriya. Persons
+acquainted with the scriptures do not applaud the death which a Kshatriya
+encounters with unwounded body. The death of a Kshatriya, O sire, at home
+is not praiseworthy. They are heroes. Any unheroic act of theirs is
+sinful and inglorious. In disease, one may be heard to cry, saying, 'What
+sorrow! How painful! I must be a great sinner.' With face emaciated and
+stench issuing from in his body and clothes, the sick man plunges his
+relatives into grief. Coveting the condition of those that are hale, such
+a man (amidst his tortures) repeatedly desires for death itself. One that
+is a hero, having dignity and pride, does not deserve such an inglorious
+death. Surrounded by kinsmen and slaughtering his foes in battle, a
+Kshatriya should die at the edge of keen weapons. Moved by desire of
+enjoyment and filled with rage, a hero fights furiously and does not feel
+the wounds inflicted on his limbs by foes. Encountering death in battle,
+he earns that high merit fraught with fame and respect of the world which
+belongs to his order and ultimately obtains a residence in Indra's
+heaven. The hero, by not showing his back in fight and contending by
+every means in his power, in utter recklessness of life itself, at the
+van of battle, obtains the companionship of Indra. Wherever the hero
+encountered death in the midst of foes without displaying ignoble fear
+or cheerlessness, he has succeeded in earning regions hereafter of
+eternal bliss."'"
+
+
+
+SECTION XCVIII
+
+"'Yudhishthira said, "Tell me, O grand-sire, what regions are earned by
+unreturning heroes by encountering death in battle."
+
+"'Bhishma said, "In this connection, O Yudhishthira, is cited the old
+story of the discourse between Amvarisha and Indra. Amvarisha, the son of
+Nabhaga, having repaired to heaven that is so difficult of acquisition,
+beheld his own generalissimo in those celestial regions in the company of
+Indra. The king saw his puissant general blazing with every kind of
+energy, endued with celestial form, seated on a very beautiful car, and
+journeying (in that vehicle) up and up towards still higher regions.
+Beholding the prosperity of his general Sudeva, and observing how he
+traversed regions that were still higher, the high-souled Amvarisha,
+filled with surprise, addressed Vasava, in the following words.
+
+"'"Amvarisha said, 'Having duly governed the whole earth bounded by the
+seas, having from desire of earning religious merit practised all those
+duties that are common to the four orders as declared by the scriptures,
+having practised with rigid austerity all the duties of the Brahmacharya
+mode, having waited with dutiful obedience upon my preceptors and other
+reverend seniors, having studied with due observances the Vedas and the
+scriptures on kingly duties, having gratified guests with food and drink,
+the Pitris with offerings in Sraddhas, the Rishis with attentive study of
+the scriptures and with initiation (under proper forms into the mysteries
+of religion), and the gods with many excellent and high sacrifices,
+having duly observed Kshatriya duties according to the injunctions of the
+scriptures, having cast my eyes fearlessly upon hostile troops, I won
+many victories in battle, O Vasava! This Sudeva, O chief of the deities,
+was formerly the generalissimo of my forces. It is true. He was a warrior
+of tranquil soul. For what reason, however, has he succeeded in
+transcending me? He never worshipped the gods in high and great
+sacrifices. He never gratified the Brahmanas (by frequent and costly
+presents) according to the ordinance. For what reason, then, has he
+succeeded in transcending me?'
+
+"'"Indra said, 'Regarding this Sudeva, O sire, the great sacrifice of
+battle had often been spread out by him. The same becomes the case with
+every other man that engages in fight. Every warrior accoutred in armour,
+by advancing against foes in battle array, becomes installed in that
+sacrifice. Indeed, it is a settled conclusion that such a person, by
+acting in this way, comes to be regarded as the performer of the
+sacrifice of battle.'
+
+"'"Amvarisha said, 'What constitutes the libations in that sacrifice? What
+constitutes its liquid offerings? What is its Dakshina? Who, again, are
+regarded its Ritwijas? Tell me all this, O performer of a hundred
+sacrifices.'
+
+"'"Indra said, 'Elephants constitute the Ritwijas of that sacrifice, and
+steeds are its Audharyus. The flesh of foes constitutes its libations,
+and blood is its liquid offering.[290] Jackals and vultures and ravens,
+as also winged shafts, constitute its Sadasyas. These drink the remnants
+left of the liquid offering in this sacrifice and eat the remnants of its
+libations. Heaps of lances and spears, of swords and darts and axes,
+blazing, sharp, and well-tempered, constitute the ladles of the
+sacrificer. Straight, sharp, and well-tempered arrows, with keen points
+and capable of piercing the bodies of foes, impelled from well-stretched
+bows, constitute its large double-mouthed ladles. Sheathed in scabbards
+made of tiger-skin and equipped with handles made of ivory, and capable
+of cutting off the elephant's trunk, the swords form the Sphises of this
+sacrifice.[291] The strokes inflicted with blazing and keen lances and
+darts and swords and axes, all made of hard iron, constitute its profuse
+wealth procured from the respectable people by agreement in respect of
+the amount and period. The blood that runs over the field in consequence
+of the fury of the attack, constitutes the final libation, fraught with
+great merit and capable of granting every wish, in the Homa of this
+sacrifice. Cut, Pierce, and such other sounds, that are heard in the
+front ranks of the array, constitute the Samans sung by its Vedic
+chanters in the abode of Yama. The front ranks of the enemy's array
+constitute the vessel for the keep of its libations. The crowd of
+elephants and steeds and men equipped with shields are regarded to
+constitute the Syenachit fire of that sacrifice. The headless trunks that
+rise up after thousands have been slaughtered constitute the octagonal
+stake, made of Khadira wood, for the hero who performs that sacrifice.
+The shrieks that elephants utter when urged on with hooks, constitute its
+Ida mantras. The kettle-drums, with the slaps of palms forming the
+Vashats, O king, are its Trisaman Udgatri. When the property of a
+Brahmana is being taken away, he who casts off his body that is so dear
+for protecting that property, does, by that act of self-devotion, acquire
+the merit of a sacrifice with infinite presents. That hero who, for the
+sake of his master, displays prowess at the van of the array and shows
+not his back through fear, earns those regions of felicity that are mine.
+He who strews the altar of the sacrifice constituted by battle, with
+swords cased in blue scabbards and severed arms resembling heavy
+bludgeons, succeeds in winning regions of felicity like mine. That
+warrior who, resolved upon obtaining victory, penetrates into the midst
+of the enemy's ranks without waiting for any assistance, succeeds in
+winning regions of felicity like mine. That warrior who in battle, causes
+a river of blood to flow, terrible and difficult to cross, having
+kettle-drums for its frogs and tortoises, the bones of heroes for its
+sands, blood and flesh for its mire, swords and shields for its rafts,
+the hair of slain warriors for its floating weeds and moss, the crowds of
+steeds and elephants and cars for its bridges, standards and banners for
+its bushes of cane, the bodies of slain elephants for its boats and huge
+alligators, swords and scimitars for its larger vessels, vultures and
+Kankas and ravens for the rafts that float upon it, that warrior who
+causes such a river, difficult of being crossed by even those that are
+possessed of courage and power and which inspires all timid men with
+dread, is said to complete the sacrifice by performing the final
+ablutions. That hero whose altar (in such a sacrifice) is strewn over
+with the (severed) heads of foes, of steeds, and of elephants, obtains
+regions of felicity like mine. The sages have said that that warrior who
+regards the van of the hostile army as the chambers of his wives, who
+looks upon the van of his own army as the vessel for the keep of
+sacrificial offering, who takes the combatants standing to his south for
+his Sadasyas and those to his north as his Agnidhras, and who looks upon
+the hostile forces as his wedded wife, succeeds in winning all regions of
+felicity.[292] The open space lying between two hosts drawn up for fight
+constitutes the altar of such a sacrificer, and the three Vedas are his
+three sacrificial fires. Upon that altar, aided by the recollection of
+the Vedas, he performs his sacrifice. The inglorious warrior who, turning
+away from the fight in fear, is slain by foes, sinks into hell. There is
+no doubt in this. That warrior, on the other hand, whose blood drenches
+the sacrificial altar already strewn with hair and flesh and bones,
+certainly succeeds in attaining a high end. That powerful warrior who,
+having slain the commander of the hostile army, mounts the vehicle of his
+fallen antagonist, comes to be regarded as possessed of the prowess of
+Vishnu himself and the intelligence of Vrihaspati, the preceptor of the
+celestials. That warrior who can seize alive the commander of the
+hostile army or his son or some other respected leader, succeeds in
+winning regions of felicity like mine. One should never grieve for a hero
+slain in battle. A slain hero, if nobody grieves for him, goes to heaven
+and earns the respect of its denizens. Men do not desire to dedicate (for
+his salvation) food and drink. Nor do they bathe (after receiving the
+intelligence), nor go into mourning for him. Listen to me as I enumerate
+the felicity that is in store for such a person. Foremost of Apsaras,
+numbering by thousands, go out with great speed (for receiving the spirit
+of the slain hero) coveting him for their lord. That Kshatriya who duly
+observes his duty in battle, acquires by that act the merit of penances
+and of righteousness. Indeed, such conduct on his part conforms with the
+eternal path of duty. Such a man obtains the merits of all the four modes
+of life. The aged and the children should not be slain; nor one that is a
+woman; not one that is flying away; nor one that holds a straw in his
+lips[293]; nor one that says, "I am thine." Having slain in battle
+Jambha, Vritra, Vala, Paka, Satamaya, Virochana, the irresistible
+Namuchi, Samvara of innumerable illusions, Viprachitti,--all these sons
+of Diti and Danu, as also Prahlada, I myself have become the chief of the
+celestials.'"
+
+"'Bhishma continued, "Hearing these words of Sakra and approving of them,
+king Amvarisha comprehended how warriors succeed, (by battle as their
+means) in compassing success for themselves (in respect of winning
+regions of beatitude in heaven)."'"
+
+
+
+SECTION XCIX
+
+"'Bhishma said, "In this connection is cited the old story of the battle
+between Pratardana and the ruler of Mithila. The ruler of Mithila, viz.,
+Janaka, after installation in the sacrifice of battle, gladdened all his
+troops (on the eve of fight). Listen to me, as I recite the story.
+Janaka, the high souled king of Mithila, conversant with the truth of
+everything, showed both heaven and hell unto his own warriors. He
+addressed them, saying, 'Behold, these are the regions, endued with great
+splendour, for those that fight fearlessly. Full of Gandharva girls,
+those regions are eternal and capable of granting every wish. There, on
+the other side, are the regions of hell, intended for those that fly away
+from battle. They would have to rot there for eternity in everlasting
+ingloriousness. Resolved upon casting away your very lives, do ye conquer
+your foes. Do not fall into inglorious hell. The laying down of life, (in
+battle) constitutes, in respect of heroes, their happy door of heaven.'
+Thus addressed by their king, O subjugator of hostile towns, the warriors
+of Mithila, gladdening their rulers, vanquished their foes in battle.
+They that are of firm souls should take their stand in the van of battle.
+The car-warriors should be placed in the midst of elephants. Behind the
+car-warriors should stand the horsemen. Behind the last should be placed
+the foot-soldiers all accoutred in mail. That king who forms his array in
+this manner always succeeds in vanquishing his foes. Therefore, O
+Yudhishthira, the array of battle should always be thus formed. Filled
+with rage, heroes desire to win blessedness in heaven by fighting
+fairly. Like Makaras agitating the ocean, they agitate the ranks of the
+foe. Assuring one another, they should gladden those (amongst them) that
+are cheerless. The victor should protect the land newly conquered (from
+acts of aggression). He should not cause his troops to pursue too much
+the routed foe. The onset is irresistible of persons that rally after the
+rout and that, despairing of safety, assail their pursuers. For this
+reason, O king, thou shouldst not cause thy troops to pursue too much the
+routed foe. Warriors of courage do not wish to strike them that run away
+with speed. That is another reason why the routed foe should not be
+pursued hotly. Things that are immobile are devoured by those that are
+mobile; creatures that are toothless are devoured by those that have
+teeth; water is drunk by the thirsty; cowards are devoured by heroes.
+Cowards sustain defeat though they have, like the victors, similar backs
+and stomachs and arms and legs. They that are afflicted with fear bend
+their heads and joining their hands stay before those that are possessed
+of courage. This world rests on the arms of heroes like a son on those of
+his sire. He, therefore, that is a hero deserves respect under every
+circumstance. There is nothing higher in the three worlds than heroism.
+The hero protects and cherishes all, and all things depend upon the
+hero."'"
+
+
+
+SECTION C
+
+"'Yudhishthira said, "Tell me, O grandsire, how kings desirous of victory
+should, O bull of Bharata's race, lead their troops to battle even by
+offending slightly against the rules of righteousness!"
+
+"'Bhishma said, "Some say that righteousness is made stable by truth;
+some, by reasoning; some, by good behaviour; and some, by the
+application of means and contrivances.[294] I shall presently tell thee
+what the means and contrivances, productive of immediate fruit, are.
+Robbers, transgressing all wholesome bounds, very often become destroyers
+of property and religious merit. For resisting and restraining them, I
+shall tell thee what the contrivances are, as indicated in the
+scriptures. Listen to me as I speak of those means for the success of all
+acts. Both kinds of wisdom, straight and crooked, should be within call
+of the king. Though acquainted with it, he should not, however, apply
+that wisdom which is crooked (for injuring others). He may use it for
+resisting the dangers that may overtake him. Enemies frequently injure a
+king by producing disunion (among his ministers or troops or allies or
+subjects). The king, conversant with deceit, may, by the aid of deceit,
+counteract those enemies. Leathern armour for protecting the bodies of
+elephants, armour of the same material for bovine bulls, bones, thorns,
+and keen-pointed weapons made of iron, coats of mail, yak-tails, sharp
+and well-tempered weapons, all kinds of armour, yellow and red, banners
+and standards of diverse hues, swords, and lances and scimitars of great
+sharpness and battle-axes, and spears and shields, should be manufactured
+and stored in abundance. The weapons should all be properly whetted. The
+soldiers should be inspired with courage and resolution. It is proper to
+set the troops in motion in the month of Chaitra or Agrahayana. The crops
+ripen about that time and water also does not become scarce. That time of
+the year, O Bharata, is neither very cold nor very hot. Troops should,
+therefore, be moved at that time. If the enemy, however, be overtaken by
+distress, troops should immediately be set in motion (without waiting for
+such a favourable time). These (two) are the best occasions for the
+motion of troops with a view to subjugate foes. That road which has
+abundance of water and grass along it, which is level and easy of march,
+should be adopted (in moving the troops). The regions lying near the road
+(on both its sides) should previously be well ascertained through spies
+possessed of skill and having an intimate knowledge of the woods. The
+troops must not, like animals, be marched through woody regions. Kings
+desirous of victory should, therefore, adopt good roads for marching
+their troops. In the van should be placed a division of brave men, endued
+with strength and high birth. As regards forts, that which has walls and
+a trench full of water on every side and only one entrance, is worthy of
+praise. In respect of invading foes, resistance may be offered from
+within it. In pitching the camp, a region lying near the woods is
+regarded as much better than one under the open sky by men conversant
+with war and possessed of military accomplishments. The camp should be
+pitched for the troops not far from such a wood. Pitching the camp at
+such a place, planting the foot-soldiers in a position of safety, and
+collision with the foe as soon as he comes, are the means for warding off
+danger and distress. Keeping the constellation called Ursa Major[295]
+behind them, the troops should fight taking up their stand like hills. By
+this means, one may vanquish even foes that are irresistible. The troops
+should be placed in such a position that the wind, the sun, and the
+planet Sukra[296] should blow and shine from behind them. As means for
+ensuing victory the wind is superior to the Sun, and the Sun is superior
+to Sukra, O Yudhishthira. Men conversant with war approve of a region
+that is not miry, not watery, not uneven, and not abounding with bricks
+and stone, as well-fitted for the operations of cavalry. A field that is
+free from mire and holes is fitted for car-warriors. A region that is
+overgrown with bushes and large trees and that is under water is fitted
+for elephant-warriors. A region that has many inaccessible spots, that is
+overgrown with large trees and topes of cane bushes, as also a
+mountainous or woody tract, is well-fitted for the operations of
+infantry. An army, O Bharata, which has a large infantry force, is
+regarded very strong. An army in which cars and horsemen predominate is
+regarded to be very effective in a clear (unrainy) day. An army, again,
+in which foot-soldiers and elephants predominate becomes effective in the
+rainy season. Having attended to these points (about the characters of
+the different kinds of forces and the manner of marching, quartering, and
+leading them), the king should turn his attention to the characteristics
+of place and time. That king, who having attended to all these
+considerations, sets out under a proper constellation and on an
+auspicious lunation, always succeeds in obtaining victory by properly
+leading his troops. No one should slay those that are asleep or thirsty
+or fatigued, or those whose accoutrements have fallen away, or one that
+has set his heart on final emancipation,[297] or one that is flying away,
+or one that is walking (unprepared) along a road, or one engaged in
+drinking or eating, or one that is mad, or one that is insane, or one
+that has been wounded mortally, or one that has been exceedingly weakened
+by his wounds, or one that is staying trustfully, or one that has begun
+any task without having been able to complete it,[298] or one that is
+skilled in some especial art (as mining, etc.), or one that is in grief,
+or one that goes out of the camp for procuring forage or fodder, or men
+who set up camps or are camp-followers, or those that wait at the gates
+of the king or of his ministers, or those that do menial services (unto
+the chiefs of the army), or those that are chiefs of such servants. Those
+amongst thy warriors that break the rank of foes, or rally thy retreating
+troops, should have their pay doubled and should be honoured by thee with
+food, drink, and seats equal to thy own. Those amongst such that are
+chiefs of ten soldiers should be made chiefs of a hundred. That heedful
+hero again (amongst them) who is the chief of a hundred soldiers should
+be made the chief of a thousand. Collecting together the principal
+warriors, they should be addressed, thus: 'Let us swear to conquer, and
+never to desert one another. Let those that are inspired with fear stay
+here. Let those also stay here that would cause their chiefs to be slain
+by themselves neglecting to act heroically in the press of battle. Let
+such men come as would never break away from battle or cause their own
+comrades to be slain. Protecting their own selves as also their comrades,
+they are certain to slay the enemy in fight. The consequence of flying
+away from battle are loss of wealth, death, infamy, and reproach.'
+Disagreeable and cutting speeches have to be heard by that man who flies
+away from battle, who loses his lips and teeth,[299] who throws away all
+his weapons, or who suffers himself to be taken as a captive by the foe.
+Let such evil consequences always overtake the warriors of our foes.
+Those that fly away from battle are wretches among men. They simply swell
+the tale of human beings on earth. For true manhood, however, they are
+neither here nor hereafter. Victorious foes, O sire, proceed cheerfully,
+their praises recited the while by bards, in pursuit of the flying
+combatants. When enemies, coming to battle tarnish the fame of a person,
+the misery the latter feels is more poignant, I think, than that of death
+itself. Know that victory is the root of religious merit and of every
+kind of happiness. That which is regarded as the highest misery by
+cowards is cheerfully borne by those that are heroes.[300] Resolved upon
+acquiring heaven, we should fight, regardless of life itself, and
+determined to conquer or die, attain a blessed end in heaven. Having
+taken such an oath, and prepared to throw away life itself, heroes should
+courageously rush against the enemy's ranks. In the van should be placed
+a division of men armed with swords and shields. In the rear should be
+placed the car-division. In the space intervening should be placed other
+classes of combatants. This should be the arrangement made for assailing
+the foe. Those combatants in the army that are veterans should fight in
+the van. They would protect their comrades behind them. Those amongst the
+army that would be regarded as foremost for strength and courage, should
+be placed in the van. The others should stand behind them. They that are
+inspired with fear should, with care, be comforted and encouraged. These
+weaker combatants should be placed on the field (without being withdrawn)
+for at least showing the number of the army (to the foe).[301] If the
+troops are few, they should be drawn close together for the fight. At
+times, if their leader wishes, the close array may be extended wide. When
+a small number of troops is to fight with a great army, the array called
+Suchimukha should be formed.[302] When a small force is engaged with a
+large one, the leader of the former may shake hands with his men and
+utter loud cries to effect, 'The enemy has broken! The enemy has broken!'
+Those among them that are endued with strength should resist the enemy,
+loudly unto their comrades, 'Fresh friends have arrived! Fearlessly
+strike at your foes!' Those that are in advance of the rest should utter
+loud shouts and make diverse kinds of noises, and should blow and beat
+Krakachas, cow-horns, drums, cymbals, and kettle-drums."'"
+
+
+
+SECTION CI
+
+"'Yudhishthira said, "Of what disposition, of what behaviour, of what
+form, how accoutred, and how armed should the combatants be in order that
+they may be competent for battle?"
+
+"'Bhishma said, "It is proper that those weapons and vehicles should be
+adopted (by particular bodies of combatants) with which they have become
+familiar by use. Brave soldiers, adopting those weapons and vehicles,
+engage in battle. The Gandharas, the Sindhus, and the Sauviras fight
+best with their nails and lances. They are brave and endued with great
+strength. Their armies are capable of vanquishing all forces. The
+Usinaras are possessed of great strength and skilled in all kinds of
+weapons. The Easterners are skilled in fighting from the backs of
+elephants and are conversant with all the ways of unfair fight. The
+Yavanas, the Kamvojas, and those that dwell around Mathura are well
+skilled in fighting with bare arms. The Southerners are skilled in
+fighting sword in hand. It is well-known that persons possessed of great
+strength and great courage are born in almost every country. Listen to me
+as I describe their indications. They that have voices and eyes like
+those of the lion or the tiger, they that have a gait like that of the
+lion and the tiger, and they that have eyes like those of the pigeon or
+the snake, are all heroes capable of grinding hostile ranks.[303] They
+that have a voice like deer, and eyes like those of the leopard or the
+bull, are possessed of great activity. They whose voice resembles that of
+bulls, are excitable, wicked, and wrathful. They that have a voice deep
+as that of the clouds, that have wrathful face, or faces like those of
+camels, they that have hooked noses and tongues, are possessed of great
+speed and can shoot or hurl their weapons to a great distance. They that
+have bodies curved like that of the cat, and thin hair and thin skin,
+become endued with great speed and restlessness and almost invincible in
+battle. Some that are possessed of eyes closed like those of the iguana,
+disposition that is mild, and speed and voice like the horses, are
+competent to fight all foes. They that are of well-knit and handsome and
+symmetrical frames, and broad chests, that become angry upon hearing the
+enemy's drum or trumpet, that take delight in affrays of every kind, that
+have eyes indicative of gravity, or eyes that seem to shoot out, or eyes
+that are green, they that have faces darkened with frowns, or eyes like
+those of the mongoose, are all brave and capable of casting away their
+lives in battle. They that have crooked eyes and broad foreheads and
+cheek-bones not covered with flesh and arms strong as thunder-bolts and
+fingers bearing circular marks, and that are lean with arteries and
+nerves that are visible, rush with great speed when the collision of
+battle takes place. Resembling infuriated elephants, they become
+irresistible. They that have greenish hair ending in curls, that have
+flanks, cheeks, and faces fat and full of flesh, that have elevated
+shoulders and broad necks, that have fearful visages and fat calves, that
+are fiery like (Vasudeva's horse) Sugriva or like the offspring of
+Garuda, the son of Vinata, that have round heads, large mouths, faces
+like those of cats, shrill voice and wrathful temper, that rush to
+battle, guided by its din, that are wicked in behaviour and full of
+haughtiness, that are of terrible countenances, and that live in the
+outlying districts, are all reckless of their lives and never fly away
+from battle. Such troops should always be placed in the van. They always
+slay their foes in fight and suffer themselves to be slain without
+retreating. Of wicked behaviour and outlandish manners, they regard soft
+speeches as indications of defeat. If treated with mildness, they always
+exhibit wrath against their sovereign."'"
+
+
+
+SECTION CII
+
+"'Yudhishthira said. "What are the well-known indications, O bull of
+Bharata's race, of the (future) success of an army? I desire to know
+them."
+
+"'Bhishma said, "I shall tell thee, O bull of Bharata's race, all the
+well-known indications of the (future) success of an army. When the gods
+become angry and men are urged by fate, persons of learning, beholding
+everything with the eye of heavenly knowledge, perform diverse auspicious
+acts and expiatory rites including homa and the silent recitation of
+mantras, and thus allay all evils.[304] That army in which the troops and
+the animals are all undepressed and cheerful, O Bharata, is sure to win a
+decided victory. The wind blows favourably from behind such troops.
+Rainbows appear in the sky. The clouds cast their shadows upon them and
+at times the sun shines upon them. The jackals become auspicious to them,
+and ravens and vultures as well. When these show such regard to the army,
+high success is sure to be won by it. Their (sacrificial) fires blaze up
+with a pure splendour, the light going upwards and the smokeless flames
+slightly bending towards the south. The libations poured thereon emit an
+agreeable fragrance. These have been said to be the indications of future
+success. The conchs and drums, blown and beat, send forth loud and deep
+peals. The combatants become filled with alacrity. These have been said
+to be the indications of future success. If deer and other quadrupeds be
+seen behind or to the left of those that have already set out for battle
+or of those that are about to set out, they are regarded auspicious. If
+they appear to the right of the warriors while about to engage in
+slaughter, that is regarded as an indication of success. If, however,
+they make their appearance in the van of such persons, they indicate
+disaster and defeat. If these birds, viz., swans and cranes and
+Satapatras and Chashas utter auspicious cries, and all the able-bodied
+combatants become cheerful, these are regarded as indications of future
+success. They whose array blazes forth with splendour and becomes
+terrible to look at in consequence of the sheen of their weapons,
+machines, armour, and standards as also of the radiant complexion of the
+faces of the vigorous men that stand within it, always succeed in
+vanquishing their foes. If the combatants of a host be of pure behaviour
+and modest deportment and attend to one another in loving-kindness, that
+is regarded as an indication of future success. If agreeable sounds and
+odors and sensations of touch prevail, and if the combatants become
+inspired with gratitude and patience, that is regarded as the root of
+success. The crow on the left of a person engaged in battle and on the
+right of him who is about to engage in it, is regarded auspicious.
+Appearing at the back, it indicates non-fulfilment of the objects in
+view, while its appearance in the front forebodes danger. Even after
+enlisting a large army consisting of the four kinds of forces, thou
+shouldst, O Yudhishthira, first behave peacefully. If thy endeavours
+after peace fail, then mayst thou engage in battle. The victory, O
+Bharata, that one acquired by battle is very inferior. Victory in battle,
+it seems, is dependent on caprice or destiny. When a large army breaks
+and the troops begin to fly away, it is exceedingly difficult to check
+their flight. The impetuosity of the flight resembles that of a mighty
+current of water or of a frightened herd of deer. Some have broken. For
+this, without adequate cause, others break, even they that are brave and
+skilled in fight. A large army, consisting of even brave soldiers, is
+like a large herd of Ruru deer.[305] Sometimes again it may be seen that
+even fifty men, resolute and relying upon one another, cheerful and
+prepared to lay down their lives, succeed in grinding enemies numerically
+much superior. Sometimes even five, or six, or seven men, resolute and
+standing close together, of high descent and enjoying the esteem of those
+that know them, vanquish foes much superior to them in number. The
+collision of battle is not desirable as long as it can be avoided. The
+policy of conciliation, or producing disunion, and making gifts should
+first be tried, the battle, it is said, should come after these. At the
+very sight of a (hostile) force, fear paralyses the timid, even as at the
+sight of the blazing bolt of heaven they ask, 'Oh, upon what would it
+fall?'[306] Having ascertained that a battle is raging, the limbs of
+those that go to join it, as also of him that is conquering, perspire
+profusely.[307] The entire country, O king, (that is the seat of war),
+becomes agitated and afflicted with all its mobile and immobile
+population. The very marrow of embodied creatures scorched with the heat
+of weapons, languishes with pain. A king should, therefore, on all
+occasions, apply the arts of conciliation, mixing them with measures of
+severity. When people are afflicted by foes, they always show a
+disposition to come to terms.[308] Secret agents should be sent for
+producing disunion amongst the allies of the foe. Having produced
+disunion, it is very desirable that peace should then be made with that
+king who happens to be more powerful than the foe (sought to be crushed).
+If the invader does not proceed in the way, he can never succeed in
+completely crushing his foe. In dealing with the foe, care should be
+taken for hemming him in from all sides. Forgiveness always comes to
+those that are good. It never comes to those that are bad. Listen now, O
+Partha, to the uses of forgiveness and of severity. The fame of a king
+who displays forgiveness after conquest spreads more widely. The very
+foes of a person that is of a forgiving disposition trust him even when
+he becomes guilty of a grave transgression. Samvara has said that having
+afflicted a foe first, forgiveness should be shown afterwards, for a
+wooden pole, if made straight without the application of heat in the
+first instance, very soon assumes its former state. Persons skilled in
+the scriptures do not, however, applaud this. Nor do they regard this as
+an indication of a good king. On the other hand, they say that a foe
+should be subdued and checked, like a sire subduing and checking a son,
+without anger and without destroying him. If, O Yudhishthira, a king
+becomes severe, he becomes an object of hatred with all creatures. If, on
+the other hand, he becomes mild, he becomes disregarded by all. Do thou,
+therefore, practise both severity and mildness. Before smiting, O
+Bharata, and while smiting, utter sweet words; and having smitten, show
+them compassion and let them understand that thou art grieving and
+weeping for them. Having vanquished an army, the king should address the
+survivors saying, 'I am not at all glad that so many have been slain by
+my troops. Alas, the latter, though repeatedly dissuaded by me, have not
+obeyed my direction. I wish they (that are slain) were all alive. They
+do not deserve such death. They were all good men and true, and
+unretreating from battle. Such men, indeed, are rare. He that has slain
+such a hero in battle, has surely done that which is not agreeable to
+me.' Having uttered such speeches before the survivors of the vanquished
+foe, the king should in secret honour those amongst his own troops that
+have bravely slain the foe. For soothing the wounded slayers for their
+sufferings at the hand of the foe, the king, desirous of attaching them
+to himself, should even weep, seizing their hands affectionately. The
+king should thus, under all circumstances, behave with conciliation. A
+king that is fearless and virtuous, becomes the beloved of all creatures.
+All creatures, also, O Bharata, trust such a ruler. Winning their trust,
+he succeeds in enjoying the earth as he pleases. The king should,
+therefore, by abandoning deceitfulness, seek to obtain the trust of all
+creatures. He should also seek to protect his subjects from all fears if
+he seek to enjoy the earth."'"
+
+
+
+SECTION CIII
+
+"'Yudhishthira said, "Tell me, O grandsire, how a king should behave
+towards foe that is mild, towards one that is fierce, and towards one
+that has many allies and a large force."
+
+"'Bhishma said, "In this connection is cited, O Yudhishthira. the old
+narrative of the discourse between Vrihaspati and Indra. Once on a time,
+that slayer of hostile heroes, viz., Vasava, the chief of the celestials,
+joining his palms, approached Vrihaspati, and saluting him, said these
+words."
+
+"'"Indra said, 'How, O regenerate one, should I behave towards my foes? How
+should I subdue them by means of contrivances, without exterminating
+them? In a collision between two armies, victory may be won by either
+side. In what way should I behave so that this blazing prosperity that I
+have won and that scorches all my enemies may not desert me?' Thus
+addressed, Vrihaspati, skilled in Virtue, Profit, and Pleasure, possessed
+of a knowledge of kingly duties, and endued with great intelligence,
+answered Indra in the following words."
+
+"'"Vrihaspati said, 'One should never wish to subdue one's foes by quarrel.
+Excited with wrath and bereft of forgiveness, boys only seek quarrel. One
+that desires the destruction of a foe should not put that foe on his
+guard. On the other hand, one should never exhibit one's ire or fear or
+joy. He should conceal these within his own bosom. Without trusting one's
+foe in reality, one should behave towards him as if one trusted him
+completely. One should always speak sweet words unto one's foes and never
+do anything that is disagreeable. One should abstain from fruitless acts
+of hostility as also from insolence of speech. As a fowler, carefully
+uttering cries similar to those of the birds he wishes to seize or kill,
+captures and brings them under his power, even so should a king, O
+Purandara, bring his foes under subjection and then slay them if he
+likes. Having overcome one's foes, one should not sleep at ease. A foe
+that is wicked raises his head again like a fire carelessly put out making
+its appearance again. When victory may be won by either side, a hostile
+collision of arms should be avoided. Having lulled a foe into security,
+one should reduce him into subjection and gain one's object. Having
+consulted with his ministers and with intelligent persons conversant with
+policy, a foe that is disregarded and neglected, being all along
+unsubdued at heart, smites at the proper season, especially when the
+enemy makes a false step. By employing trusted agents of his own, such a
+foe would also render the other's forces inefficient by producing
+disunion. Ascertaining the beginning, the middle and the end of his
+foes,[309] a king should in secret cherish feelings of hostility towards
+them. He should corrupt the forces of his foe, ascertaining everything by
+positive proof, using the arts of producing disunion, making gifts, and
+applying poison. A king should never live in companionship with his foes.
+A king should wait long and then slay his foes. Indeed, he should wait,
+expecting the opportunity, so that he might come down upon his foe at a
+time when the latter would not expect him in the least. A king should
+never slay a large number of the troops of his foe, although he should
+certainly do that which would make his victory decisive. The king should
+never do such an injury to his foe as would rankle in the latter's
+heart.[310] Nor should he cause wounds by wordy darts and shafts. If the
+opportunity comes, he should strike at him, without letting it slip.
+Such, O chief of the gods, should be the conduct of a king desirous of
+slaying his foes towards those that are his foes. If an opportunity, with
+respect to the man who waits for it, once passes away, it can never be
+had again by the person desirous of acting. Acting according to the
+opinions of the wise, a king should only break the strength of his foe.
+He should never, when the opportunity is not favourable, seek to
+accomplish his objects. Nor should he, when the opportunity is at hand,
+persecute his foe.[311] Giving up lust and wrath and pride, the king
+should, acting with heedfulness, continually watch for the laches of his
+foes. His own mildness, the severity of his punishments, his inactivity
+and heedlessness, O chief of the gods, and the deceitful contrivances
+well applied (by his foes), ruin a foolish ruler. That king who can
+conquer these four faults and counteract the deceitful contrivances of
+his enemies succeeds, without doubt, in smiting them all. When only one
+minister (without needing any help) is competent to accomplish a secret
+object (of the king), the king should consult with that one minister only
+in respect of such object. Many ministers, if consulted, endeavour to
+throw the burden of the task upon one another's shoulders and even give
+publicity to that object which should be kept secret. If consultation
+with one be not proper, then only should the king consult with many. When
+foes are unseen, divine chastisement should be invoked upon them; when
+seen, the army, consisting of four kinds of forces, should be moved.[312]
+The king should first use the arts of producing disunion, as also those
+of conciliation. When the time for each particular means comes, that
+particular means should be applied. At times, the king should even
+prostrate himself before a powerful foe. It is again desirable that
+acting heedfully himself, he should seek to compass the victor's
+destruction when the latter becomes heedless. By prostrating one's self,
+by gift of tribute, by uttering sweet words, one should humble one's self
+before a more powerful king. One should (when the occasion for such acts
+comes) never do anything that may arouse the suspicions of one's powerful
+foe. The weaker ruler should, under such circumstances, carefully avoid
+every act that may awaken suspicion. A victorious king, again, should not
+trust his vanquished foes, for they that are vanquished always remain
+wakeful. There is nothing, O best of deities, that is more difficult of
+accomplishment than the acquisition of prosperity, O ruler of the
+immortals, by persons of a restless disposition. The very existence of
+persons of restless disposition is fraught with danger. Kings should,
+therefore, with close attention, ascertain their friends and foes. If a
+king becomes mild, he is disregarded. If he becomes fierce, he inspires
+people with dread. Therefore, do not be fierce. Do not, again, be mild.
+But be both fierce and mild. As a rapid current ceaselessly eats away the
+high bank and causes large landslips, even so heedlessness and error
+cause a kingdom to be ruined. Never attack many foes at the same time. By
+applying the arts of conciliation, or gift, or production of disunion, O
+Purandara, they should be ground one by one. As regards the remnant,
+(being few in number,) the victor may behave peacefully towards them. An
+intelligent king, even if competent for it, should not begin to crush all
+(his foes) at once.[313] When a king happens to have a large army
+consisting of sixfold forces[314] and teeming with horse, elephants,
+cars, foot, and engines, all devoted to him, when he thinks himself
+superior to his foe in many respects upon a fair comparison, then should
+he openly smite the foe without hesitation. If the foe be strong, the
+adoption of a policy of conciliation (towards him) is not worthy of
+approbation. On the other hand, chastisement by secret means is the
+policy that should be adopted. Nor should mildness of behaviour be
+adopted towards such foes, nor repeated expedition, for loss of crops,
+poisoning of wells and tanks, and suspicion in respect of the seven
+branches of administration, should be avoided.[315] The king should, on
+such occasions, apply diverse kinds of deception, diverse contrivances
+for setting his foes against one another, and different kinds of
+hypocritical behaviour. He should also, through trusted agents, ascertain
+the doings of his foes in their cities and provinces. Kings, O slayer of
+Vala and Vritra, pursuing their foes and entering their towers, seize and
+appropriate the best things that are obtainable there, and devise proper
+measures of policy in their own cities and dominions. Making gifts of
+wealth unto them in private, and confiscating their possessions publicly,
+without, however, injuring them materially, and proclaiming that they are
+all wicked men that have suffered for their own misdeeds, kings should
+send their agents to the cities and provinces of their foes. At the same
+time, in their own cities, they should, through other persons conversant
+with the scriptures, adorned with every accomplishment, acquainted with
+the ordinances of the sacred books and possessed of learning cause
+incantations and foe-killing rites to be performed.'
+
+"'"Indra said, 'What are the indications, O best of regenerate ones, of a
+wicked person? Questioned by me, tell me how I am to know who is wicked.'
+
+"'"Vrihaspati said, 'A wicked person is he who proclaims the faults of
+others at their back, who is inspired with envy at the accomplishments of
+others, and who remains silent when the merits of other people are
+proclaimed in his presence, feeling a reluctance to join in the chorus.
+Mere silence on such occasions is no indication of wickedness. A wicked
+person, however, at such times breathes heavily, bites his lips, and
+shakes his head. Such a person always mixes in society and speaks
+irrelevantly.[316] Such a man never does what he promises, when the eye
+of the person to whom he has given the assurance is not upon him. When
+the eye of the person assured is on him, the wicked man does not even
+allude to the subject. The wicked man eats by himself (and not with
+others on the same board), and finds fault with the food placed before
+him, saying, "All is not right today as on other days." His disposition
+shows itself in the circumstances connected with his sitting, lying, and
+riding. Sorrowing on occasions of sorrow and rejoicing on occasions of
+joy, are the indications of a friend. An opposite behaviour furnishes the
+indications of an enemy. Keep in thy heart these sayings, O ruler of the
+gods! The disposition of wicked men can never be concealed. I have now
+told thee, O foremost of deities, what the indications of a wicked person
+are. Having listened to the truths laid down in the scriptures, follow
+them duly, O ruler of the celestials!'"
+
+"'Bhishma continued, "Having heard these words of Vrihaspati, Purandara,
+employed in subduing his foes, acted strictly according to them. Bent
+upon victory, that slayer of foes, when the opportunity came, obeyed
+these instructions and reduced all his enemies to subjection."'"
+
+
+
+SECTION CIV
+
+"'Yudhishthira said, "How should a righteous king, who is opposed by his
+own officers, whose treasury and army are no longer under his control,
+and who has no wealth, conduct himself for acquiring happiness?"
+
+"'Bhishma said, "In this connection, the story of Kshemadarsin is often
+recited. I shall narrate that story to thee. Listen to it, O
+Yudhishthira! It has been heard by us that in days of old, when prince
+Kshemadarsin became weak in strength and fell into great distress, he
+repaired to the sage Kalakavrikshiya, and saluting him humbly, said unto
+him these words.[317]
+
+"'"The king said, 'What should a person like me who deserves wealth but who
+has, after repeated efforts, failed to recover his kingdom, do, O
+Brahmana, excepting suicide, thieving and robbery, acceptance of refuge
+with others, and other acts of meanness of a similar kind? O best of men,
+tell me this. One like thee that is conversant with morality and full of
+gratefulness is the refuge of a person afflicted by disease either mental
+or physical. Man should cast off his desires. By acting in that way, by
+abandoning joy and sorrow, and earning the wealth of knowledge, he
+succeeds in obtaining felicity.[318] I grieve for them that adhere to
+worldly happiness as dependent on wealth. All that, however, vanishes
+like a dream. They that can abandon vast wealth achieve a very difficult
+feat. As regards ourselves we are unable to abandon that wealth which is
+even no longer existent.[319] I am divested of prosperity and have fallen
+into a miserable and joyless plight. Instruct me, O Brahmana, what
+happiness I may yet strive for.' Thus addressed by the intelligent prince
+of Kosala, the sage Kalakavrikshiya of great splendour made the following
+answer.
+
+"'"The sage said, 'Thou hast, it seems, already understood it. Possessed of
+knowledge as thou art, thou shouldst act as thou thinkest. Thy belief is
+right, viz., "All this that I see is unstable, myself as also everything
+that I have." Know, O prince, that those things which thou regardest as
+existing are in reality non-existent. The man of wisdom knows this, and
+accordingly is never pained whatever the distress that may overwhelm him.
+Whatever has taken place and whatever will take place are all unreal.
+When thou wilt know this which should be known by all, thou shalt be
+freed from unrighteousness. Whatever things had been earned and acquired
+by those that came before, and whatever was earned and acquired by those
+that succeeded them, have all perished. Reflecting on this, who is there
+that will yield to grief? Things that were, are no more. Things that are,
+will again be (no more). Grief has no power to restore them. One should
+not, therefore, indulge in grief. Where, O king, is thy sire to-day, and
+where thy grandsire? Thou seest them not today, nor do they see thee now.
+Reflecting on thy own instability, why dost thou grieve for them? Reflect
+with the aid of thy intelligence, and thou wilt understand that verily
+thou shalt cease to be. Myself, thyself, O king, thy friends, and thy
+foes, shall, without doubt, cease to be. Indeed, everything will cease to
+be. Those men that are now of twenty or thirty years of age will, without
+doubt, all die within the next hundred years. If a man cannot have the
+heart to give up his vast possessions, he should then endeavour to think
+his possessions are not his own and by that means seek to do good to
+himself.[320] Acquisitions that are future should be regarded by one as
+not one's own. Acquisitions that have disappeared, should also be
+regarded by one as not one's own. Destiny should be regarded as all
+powerful. They that think in this strain are said to be possessed of
+wisdom. Such a habit of looking at things is an attribute of the good.
+Many persons who are equal or superior to thee in intelligence and
+exertion, though deprived of wealth, are not only alive but are never
+ruling kingdoms. They are not, like thee. They do not indulge in grief
+like thee. Therefore, cease thou to grieve in this way. Art thou not
+superior to those men, or at least equal to them in intelligence and
+exertion?' The king said, 'I regard the kingdom which I had with all its
+appendages to have been won by me without any exertion. All-powerful
+Time, however, O regenerate one, has swept it away. The consequence,
+however, that I see, of my kingdom having been swept away by Time as by a
+stream, is that I am obliged to support upon whatever I obtain (by
+charity).'
+
+"'"The sage said, 'Moved by the knowledge of what is true (in life) one
+should never grieve for either the past or the future. Be thou of such a
+frame of mind, O prince of Kosala, in respect of every affair that may
+engage thy attention. Desiring to obtain only that which is obtainable
+and not that which is unobtainable, do thou enjoy thy present possessions
+and never grieve for that which is absent. Be thou delighted, O prince
+of Kosala, with whatever thou succeedest in winning with ease. Even if
+divested of prosperity, do not grieve for it but seek to preserve a pure
+disposition. Only an unfortunate man who is of a foolish understanding,
+when deprived of former prosperity, censures the supreme Ordainer,
+without being contented with his present possessions. Such a person
+regards others, however undeserving, as men blessed with prosperity. For
+this reason, they that are possessed of malice and vanity and filled with
+a sense of their own importance, suffer more misery still. Thou however,
+O king, art not stained by such vices. Endure the prosperity of others
+although thou art thyself divested of prosperity. They that are possessed
+of dexterity succeed in enjoying that prosperity which is vested in
+others.[321] Prosperity leaves the person that hates others. Men
+possessed of righteous behaviour and wisdom and conversant with the
+duties of Yoga renounce prosperity and sons and grandsons of their own
+accord. Others, regarding earthly wealth to be exceedingly unstable and
+unattainable, dependent as it is upon ceaseless action and effort, are
+also seen to renounce it.[322] Thou seemest to be possessed of wisdom.
+Why dost thou then grieve so piteously, desiring things that should not
+be desired, that are unstable, and that are dependent on others? Thou
+desirest to enquire after that particular frame of mind (which would
+enable thee to enjoy felicity notwithstanding the loss of thy
+possessions). The advice I give thee is to renounce all those objects of
+desire. Objects that should be avoided appear in the guise of those that
+should be striven for, while those that should be striven for appear in
+the guise of objects that should be avoided. Some lose their wealth in
+the pursuit of wealth. Others regard wealth as the root of infinite
+happiness, and therefore pursue it eagerly. Some again, delighted with
+wealth, think that there is nothing superior to it. In his eager desire
+for the acquisition of wealth, such a person loses all other objects of
+life. If, O prince of Kosala, a person loses that wealth which had been
+earned with difficulty and which had been proportionate to his desires,
+he then, overcome by the inactivity of despair, gives up all desire of
+wealth. Some persons of righteous souls and high birth betake themselves
+to the acquisition of virtue. These renounce every kind of worldly
+happiness from desire of winning felicity in the other world. Some
+persons lay down life itself, moved by the desire of acquiring wealth.
+These do not think that life has any use if dissociated from wealth.
+Behold their pitiable condition. Behold their foolishness. When life is
+so short and uncertain, these men, moved by ignorance, set their eyes on
+wealth. Who is there that would set his heart upon hoarding when
+destruction is its end, upon life when death is its end, and upon union
+when separation is its end? Sometimes man renounces wealth, and sometimes
+wealth renounces man. What man possessed of knowledge is there that would
+feel grieved at the loss of wealth? There are many other persons in the
+world that lose wealth and friends. Behold, O king, with thy
+intelligence, and thou wilt understand that the calamities which overtake
+men are all due to the conduct of men themselves. Do thou, therefore, (as
+a remedy), restrain thy senses and mind and speech. For, if those become
+weak and productive of evil there is no man who can keep himself free
+from temptation of external objects by which he is always surrounded. As
+no one can form an adequate idea of the past nor can foresee the future,
+there being many intervals of time and place, a person like thee who is
+possessed of such wisdom and such prowess, never indulges in grief for
+union and separation, for good or evil. A person of such mildness of
+disposition, well-restrained soul, and settled conclusions, and observant
+of Brahmacharya vows, never indulges in grief and never becomes restless
+from desire of acquiring or fear of losing anything of small value. It is
+not fit that such a man should adopt a deceitful life of mendicancy, a
+life that is sinful and wicked and cruel and worthy of only a wretch
+among men. Do thou repair to the great forest and lead a life of
+happiness there, all alone and subsisting upon fruit and roots,
+restraining speech and soul, and filled with compassion for all
+creatures. He that cheerfully leads such a life in the forest, with
+large-tusked elephants for companions, with no human being by his side,
+and contented with the produce of the wilderness, is said to act after
+the manner of the wise. A large lake when it becomes turbid, resumes its
+tranquillity of itself. Similarly, a man of wisdom, when disturbed in
+such matters, becomes tranquil of himself. I see that a person that has
+fallen into such a plight as thine may live happily even thus. When thy
+prosperity is almost impossible to recover, and when thou art without
+ministers and counsellors, such a course is open to thee. Dost thou hope
+to reap any benefit by depending upon destiny?'"'"
+
+
+
+SECTION CV
+
+"'"The sage said, 'If, on the other hand, O Kshatriya, thou thinkest that
+thou hast any prowess still, I shall discourse to thee about that line of
+policy which thou mayst adopt for recovering thy kingdom. If thou canst
+follow that line of policy and seek to exert thyself, thou canst still
+recover thy prosperity. Listen attentively to all that I say unto thee in
+detail. If thou canst act according to those counsels, thou mayst yet
+obtain vast wealth, indeed, thy kingdom and kingly power and great
+prosperity. If thou likest it, O king, tell me, for then I shall speak to
+thee of that policy.'
+
+"'"The king said, 'Tell me, O holy one, what thou wishest to say. I am
+willing to hear and act according to thy counsels. Let this my meeting
+with thee today be fruitful of consequences (to myself).'
+
+"'"The sage said, 'Renouncing pride and desire and ire and joy and fear,
+wait upon thy very foes, humbling thyself and joining thy hands. Do thou
+serve Janaka the ruler of Mithila, always performing good and pure deeds.
+Firmly devoted to truth, the king of Videha will certainly give thee
+great wealth. Thou shalt then become the right arm of that king and
+obtain the trust of all persons. As a consequence of this, thou shalt
+then succeed in obtaining many allies possessed of courage and
+perseverance, pure in behaviour, and free from the seven principal
+faults. A person of restrained soul and having his senses under control,
+by adhering to his duties, succeeds in raising himself and gladdening
+others. Honoured by Janaka possessed of intelligence and prosperity, thou
+shalt certainly become the right arm of that ruler and enjoy the
+confidence of all. Having then mustered a large force and held
+consultations with good ministers, do thou cause disunion among thy foes
+and, setting them against one another, break them all like a person
+breaking a vilwa with a vilwa. Or, making peace with the foes of thy foe,
+destroy the latter's power.[323] Thou shalt then cause thy foe to be
+attached to such good things as are not easily attainable, to beautiful
+women and cloths, beds and seats and vehicles, all of very costly kinds,
+and houses, and birds and animals of diverse species, and juices and
+perfumes and fruits, so that thy foe may be ruined of himself.[324] If
+one's foe be thus managed, or if indifference is to be shown towards him,
+one that is desirous of acting according to good policy, should never
+suffer that foe to know it at all. Following the behaviour that is
+approved by the wise, do thou enjoy every kind of pleasure in the
+dominions of thy foe, and imitating the conduct of the dog, the deer, and
+the crow, behave, with apparent friendship, towards thy enemies. Cause
+them to undertake achievements that are mighty and difficult to
+accomplish. See also that they engage in hostilities with powerful
+enemies. Drawing their attention to pleasant gardens and costly beds and
+seats, do thou, by offering such objects of enjoyment, drain thy enemy's
+treasury. Advising thy enemy to perform sacrifices and make gifts, do
+thou gratify the Brahmanas. The latter, (having received those presents
+through thy hands), will do good to thee in return (by performing
+penances and Vedic rites), and devour thy enemy like wolves. Without
+doubt, a person of righteous deeds obtains a high end. By such deeds men
+succeed in earning regions of the most felicity in heaven. If the
+treasury of thy foes be exhausted (by either righteous or unrighteous
+deeds), every one of them, O prince of Kosala, may be reduced to
+subjection. The treasury is the root of felicity in heaven and victory on
+earth. It is in consequence of their treasuries that the foes enjoy such
+happiness. The treasury, therefore, should by every means be drained. Do
+not applaud Exertion in the presence of thy foe but speak highly of
+Destiny. Without doubt, the man who relies too much on acts appertaining
+to the worship of the gods soon meets with destruction. Cause thy enemy
+to perform the great sacrifice called Viswajit and divest him by that
+means of all his possessions. Through this thy object will be fulfilled.
+Thou mayst then inform thy enemy of the fact that the best men in his
+kingdom are being oppressed (with exactions for refilling the exhausted
+treasury), and indicate some eminent ascetic conversant with the duties
+of Yoga (who will wean thy foe from all earthly possessions). The enemy
+will then desire to adopt renunciation and retire into the woods,
+solicitous of salvation. Thou shall then, with the aid of drugs prepared
+by boiling highly efficacious herbs and plants, and of artificial salts,
+destroy the elephants and steeds and men (of thy enemy's dominions).
+These and many other well-devised schemes are available, all connected
+with fraud. An intelligent person can thus destroy the population of a
+hostile kingdom with poison."'"
+
+
+
+SECTION CVI
+
+"'"The king said, 'I do not desire, O Brahmana, to support life by deceit
+or fraud. I do not desire wealth, however great, which is to be earned by
+unrighteous means. At the very outset of our present discourse I excepted
+these means. By the adoption of only such means as would not lead to
+censure, of such means as would benefit me in every respect, by
+practising only such acts as are not harmful in their consequences, I
+desire to live in this world. I am incapable of adopting these ways that
+thou pointest out to me. Indeed, these instructions do not become thee.'
+
+"'"The sage said, 'These words, O Kshatriya, that thou speakest indicate
+thee to be possessed of righteous feelings. Indeed, thou art righteous in
+disposition and understanding, O thou of great experience. I shall strive
+for the good of you both, viz., for thyself and him.[325] I shall cause a
+union, eternal and incapable of breach, to be brought about between thee
+and that king. Who is there that would not like to have a minister like
+thee that art born of noble race, that abstainest from all acts of
+unrighteousness and cruelty, that art possessed of great learning, and
+that art well versed in the art of government and of conciliating all
+persons? I say this because, O Kshatriya, though divested of kingdom and
+plunged into great misery, thou still desirest to live adopting a
+behaviour that is righteous. The ruler of the Videhas, firmly adhering to
+truth, will come to my abode soon. Without doubt, he will do what I will
+urge to do.'"
+
+"'Bhishma continued, "The sage, after this, inviting the ruler of the
+Videhas, said these words unto him: 'This personage is of royal birth. I
+know his very heart. His soul is as pure as the surface of mirror or the
+disc of the autumnal moon. He has been examined by me in every way. I do
+not see any fault in him. Let there be friendship between him and thee.
+Do thou repose confidence on him as on myself. A king who is without a
+(competent) minister cannot govern his kingdom even for three days. The
+minister should be courageous as also possessed of great intelligence. By
+these two qualities one may conquer both the worlds. Behold, O king,
+these two qualities are necessary for ruling a kingdom. Righteous kings
+have no such refuge as a minister possessed of such attributes. The
+high-souled person is of royal descent. He walketh along the path of the
+righteous. This one who always keeps righteousness in view has been a
+valuable acquisition. If treated by thee with honour, he will reduce all
+thy foes to subjection. If he engages in battle with thee, he will do
+what as a Kshatriya he should do. Indeed, if after the manner of his
+sires and grandsires he fights for conquering thee, it will be thy duty
+to fight him, observant as thou art of the Kshatriya duty of conquering
+antagonists. Without engaging in battle, however, do thou, at my command,
+employ him under thee from desire of benefiting thyself. Cast thy eyes on
+righteousness, giving up covetousness that is improper. It behoveth thee
+not to abandon the duties of thy order from lust or desire of battle.
+Victory, O sire, is not certain. Defeat also is not certain. Remembering
+this, peace should be made with an enemy by giving him food and other
+articles of enjoyment. One may see victory and defeat in his own case.
+They that seek to exterminate a foe are sometimes exterminated themselves
+in course of their efforts.' Thus addressed, king Janaka, properly
+saluting and honouring that bull among Brahmanas who deserved every
+honour, replied unto him, saying, 'Thou art of great learning and great
+wisdom. That which thou hast said from desire of benefiting us, is
+certainly advantageous for both of us. Such a course of conduct is highly
+beneficial (to us). I have no hesitation in saying this.' The ruler of
+Videha then, addressing the prince of Kosala, said these words: 'In
+observance of Kshatriya duties as also with aid of Policy, I have
+conquered the world. I have, however, O best of kings, been conquered by
+thee with thy good qualities. Without cherishing any sense of humiliation
+(if thou remainest by my side), live thou with me as a victor.[326] I
+honour thy intelligence, and I honour thy prowess. I do not disregard
+thee, saying that I have conquered thee. On the other hand, live thou
+with me as a victor. Honoured duly by me, O king, thou wilt go to my
+abode.' Both the kings then worshipped that Brahmana, and trusting each
+other, proceeded to the capital of Mithila. The ruler of the Videhas,
+causing the prince of Kosala to enter his abode, honoured him, who
+deserved every honour, with offerings of water to wash his feet, honey
+and curds and the usual articles. King Janaka also bestowed upon his
+guest his own daughter and diverse kinds of gems and jewels. This (the
+establishment of peace) is the high duty of kings; victory and defeat are
+both uncertain."'"
+
+
+
+SECTION CVII
+
+"'Yudhishthira said, "Thou hast, O scorcher of foes, described the course
+of duties, the general conduct, the means of livelihood, with their
+results, of Brahmanas and Kshatriyas and Vaisyas and Sudras. Thou hast
+discoursed also on the duties of kings, the subject of their treasuries,
+the means of filling them, and the topic of conquest and victory. Thou
+hast spoken also of the characteristics of ministers, the measures that
+lead to the advancement of the subjects, the characteristics of the
+sixfold limbs of a kingdom, the qualities of armies, the means of
+distinguishing the wicked, and the marks of those that are good, the
+attributes of those that are equal, those that are inferior, and those
+that are superior, the behaviour which a king desirous of advancement
+should adopt towards the masses, and the manner in which the weak should
+be protected and cherished. Thou hast discoursed on all these subjects, O
+Bharata, laying down instructions that are plain according to what has
+been inculcated in sacred treatises. Thou hast spoken also of the
+behaviour that should be adopted by kings desirous of conquering their
+foes. I desire now, O foremost of intelligent men, to listen to the
+behaviour that one should observe towards the multitude of courageous men
+that assemble round a king![327] I desire to hear how these may grow, how
+they may be attached to the king, O Bharata, how may they succeed in
+subjugating their foes and in acquiring friends. It seems to me that
+disunion alone can bring about their destruction. I think it is always
+difficult to keep counsels secret when many are concerned. I desire to
+hear all this in detail, O scorcher of foes! Tell me also, O king, the
+means by which they may be prevented from falling out with the king."
+
+"'Bhishma said, "Between the aristocracy on the one side and the kings on
+the other, avarice and wrath, O monarch, are the causes that produce
+enmity.[328] One of these parties (viz., the king,) yields to avarice. As
+a consequence, wrath takes possession of the other (the aristocracy).
+Each intent upon weakening and wasting the other, they both meet with
+destruction. By employing spies, contrivances of policy, and physical
+force, and adopting the arts of conciliation, gifts, and disunion and
+applying other methods for producing weakness, waste, and fear, the
+parties assail each other. The aristocracy of a kingdom, having the
+characteristics of a compact body, become dissociated from the king if
+the latter seeks to take too much from them. Dissociated from the king,
+all of them become dissatisfied, and acting from fear, side with the
+enemies of their ruler. If again the aristocracy of a kingdom be
+disunited amongst themselves, they meet with destruction. Disunited, they
+fall an easy prey to foes. The nobles, therefore, should always act in
+concert. If they be united together, they may earn acquisitions of value
+by means of their strength and prowess. Indeed, when they are thus
+united, many outsiders seek their alliance. Men of knowledge applaud
+those nobles that art united with one another in bonds of love. If united
+in purpose, all of them can be happy. They can (by their example)
+establish righteous courses of conduct. By behaving properly, they
+advance in prosperity. By restraining their sons and brothers and
+teaching them their duties, and by behaving kindly towards all persons
+whose pride has been quelled by knowledge,[329] the aristocracy advance
+in prosperity. By always attending to the duties of setting spies and
+devising means of policy, as also to the matter of filling their
+treasuries, the aristocracy, O thou of mighty arms, advance in
+prosperity. By showing proper reverence for them that are possessed of
+wisdom and courage and perseverance and that display steady prowess in
+all kinds of work, the aristocracy advance in prosperity. Possessed of
+wealth and resources, of knowledge of the scriptures and all arts and
+sciences, the aristocracy rescue the ignorant masses from every kind of
+distress and danger. Wrath (on the of part the king), rupture,[330]
+terror, chastisement, persecution, oppression, and executions, O chief of
+the Bharatas, speedily cause the aristocracy to fall away from the king
+and side with the king's enemies. They, therefore, that are the leaders
+of the aristocracy should be honoured by the king. The affairs of the
+kingdom, O king, depend to a great extent upon them. Consultations should
+be held with only those that are the leaders of the aristocracy, and
+secret agents should be placed, O crusher of foes, with them only. The
+king should not, O Bharata, consult with every member of the aristocracy.
+The king, acting in concert with the leaders, should do what is for the
+good of the whole order. When, however, the aristocracy becomes separated
+and disunited and destitute of leaders, other courses of action should be
+followed. If the members of the aristocracy quarrel with one another and
+act, each according to his own resources, without combination, their
+prosperity dwindles away and diverse kinds of evil occur. Those amongst
+them that are possessed of learning and wisdom should tread down a
+dispute as soon as it happens. Indeed, if the seniors of a race look on
+with indifference, quarrels break out amongst the members. Such quarrels
+bring about the destruction of a race and produce disunion among the
+(entire order of the) nobles. Protect thyself, O king, from all fears
+that arise from within. Fears, however, that arise from outside are of
+little consequence. The first kind of fear, O king, may cut thy roots in
+a single day. Persons that are equal to one another in family and blood,
+influenced by wrath or folly or covetousness arising from their very
+natures, cease to speak with one another. This is an indication of
+defeat. It is not by courage, nor by intelligence, nor by beauty, nor by
+wealth, that enemies succeed in destroying the aristocracy. It is only by
+disunion and gifts that it can be reduced to subjugation. For this
+reason, combination has been said to be the great refuge of the
+aristocracy."'"[331]
+
+
+
+SECTION CVIII
+
+"'Yudhishthira said, "The path of duty is long. It has also, O Bharata,
+many branches. What, however, according to thee, are those duties that
+most deserve to be practised? What acts, according to thee, are the most
+important among all duties, by the practice of which I may earn the
+highest merit both here and hereafter?"
+
+"'Bhishma said, "The worship of mother, father, and preceptor is most
+important according to me. The man who attends to that duty here,
+succeeds in acquiring great fame and many regions of felicity. Worshipped
+with respect by thee, whatever they will command thee, be it consistent
+with righteousness or inconsistent with it, should be done
+unhesitatingly, O Yudhishthira! One should never do what they forbid.
+Without doubt, that which they command should always be done.[332] They
+are the three worlds. They are the three modes of life. They are the
+three Vedas. They are the three sacred fires. The father is said to be
+the Garhapatya fire, the mother, the Dakshina fire, and the preceptor is
+that fire upon which libations are poured. These three fires are, of
+course, the most eminent. If thou attendest with heedfulness to these
+three fires, thou wilt succeed in conquering the three worlds. By serving
+the father with regularity, one may cross this world. By serving the
+mother in the same way, one may attain to regions of felicity in the
+next. By serving the preceptor with regularity one may obtain the region
+of Brahma. Behave properly towards these three, O Bharata, thou shalt
+then obtain great fame in the three worlds, and blessed be thou, great
+will be thy merit and reward. Never transgress them in any act. Never eat
+before they eat, nor eat anything that is better than what thy eat. Never
+impute any fault to them. One should always serve them with humility.
+That is an act of high merit. By acting in that way, O best of kings,
+thou mayst obtain fame, merit, honour, and regions of felicity hereafter.
+He who honours these three is honoured in all the worlds. He, on the
+other hand, who disregards these three, fails to obtain any merit from
+any of his acts. Such a man, O scorcher of foes, acquires merit neither
+in this world nor in the next. He who always disregards these three
+seniors never obtains fame either here or hereafter. Such a man never
+earns any good in the next world. All that I have given away in honour of
+those three has become a hundredfold or a thousandfold of its actual
+measure. It is in consequence of that merit that even now, O
+Yudhishthira, the three worlds are clearly before my eyes. One Acharya is
+superior to ten Brahmanas learned in the Vedas. One Upadhyaya is again
+superior to ten Acharyas. The father, again, is superior to ten
+Upadhyayas. The mother again, is superior to ten fathers, or perhaps, the
+whole world, in importance. There is no one that deserves such reverence
+as the mother. In my opinion, however, the preceptor is worthy of greater
+reverence than the father or even the mother. The father and the mother
+are authors of one's being. The father and the mother, O Bharata, only
+create the body. The life, on the other hand, that one obtains from one's
+preceptor, is heavenly. That life is subject to no decay and is immortal.
+The father and the mother, however much they may offend, should never be
+slain. By not punishing a father and a mother, (even if they deserve
+punishment), one does not incur sin. Indeed, such reverend persons, by
+enjoying impunity, do not stain the king. The gods and the Rishis do not
+withhold their favours from such persons as strive to cherish even their
+sinful fathers with reverence. He who favours a person by imparting to
+him true instruction, by communicating the Vedas, and giving knowledge
+which is immortal, should be regarded as both a father and a mother. The
+disciple, in grateful recognition of what the instructor has done, should
+never do anything that would injure the latter. They that do not
+reverence their preceptors after receiving instruction from them by
+obeying them dutifully in thought and deed, incur the sin of killing a
+foetus. There is no sinner in this world like them.[333] Preceptors
+always show great affection for their disciples. The latter should,
+therefore, show their preceptors commensurate reverence. He, therefore,
+that wishes to earn that high merit which has existed from ancient days,
+should worship and adore his preceptors and cheerfully share with them
+every object of enjoyment. With him who pleases his father is pleased
+Prajapati himself. He who pleases his mother gratifies the earth herself.
+He who pleases his preceptor gratifies Brahma by his act. For this
+reason, the preceptor is worthy of greater reverence than either the
+father or the mother. If preceptors are worshipped, the very Rishis, and
+the gods, together with the Pitris, are all pleased. Therefore, the
+preceptor is worthy of the highest reverence. The preceptor should never
+be disregarded in any manner by the disciple. Neither the mother nor the
+father deserves such regard as the preceptor. The father, the mother, and
+the preceptor, should never be insulted. No act of theirs should be found
+fault with. The gods and the great Rishis are pleased with him that
+behaves with reverence towards his preceptors. They that injure in
+thought and deed their preceptors, or fathers, or mothers, incur the sin
+of killing a foetus. There is no sinner in the world equal to them. That
+son of the sire's loins and the mother's womb, who, being brought up by
+them and when he comes to age, does not support them in his turn, incurs
+the sin of killing a foetus. There is no sinner in the world like unto
+him. We have never heard that these four, viz., he who injures a friend,
+he who is ungrateful, he who slays a woman, and he who slays a preceptor,
+ever succeed in cleansing themselves. I have now told thee generally all
+that a person should do in this world. Besides those duties that I have
+indicated, there is nothing productive of greater felicity. Thinking of
+all duties, I have told thee their essence."'"
+
+
+
+SECTION CIX
+
+"'Yudhishthira said, "How, O Bharata, should a person act who desires to
+adhere to virtue? O bull of Bharata's race, possessed as thou art of
+learning, tell me this, questioned by me. Truth and falsehood exist,
+covering all the worlds. Which of these two, O king, should a person
+adopt that is firm in virtue? What again is truth? What is falsehood?
+What, again, is eternal virtue? On what occasions should a person tell
+the truth, and on what occasions should he tell an untruth?"
+
+"'Bhishma said, "To tell the truth is consistent with righteousness. There
+is nothing higher than truth. I shall now, O Bharata, say unto thee that
+which is not generally known to men. There where falsehood would assume
+the aspect of truth, truth should not be said. There, again, where truth
+would assume the aspect of falsehood, even falsehood should be said. That
+ignorant person incurs sin who says truth which is dissociated from
+righteousness. That person is said to be conversant with duties who can
+distinguish truth from falsehood.[334] Even a person that is
+disrespectable, that is of uncleansed soul, and that is very cruel, may
+succeed in earning great merit as the hunter Valaka by slaying the blind
+beast (that threatened to destroy all creatures).[335] How extraordinary
+it is that a person of foolish understanding, though desirous of
+acquiring merit (by austere penances) still committed a sinful act![336]
+An owl again, on the banks of the Ganges, (by doing an unrighteous deed)
+obtained great merit.[337] The question thou hast asked me is a difficult
+one, since it is difficult to say what righteousness is. It is not easy
+to indicate it. No one in discoursing upon righteousness, can indicate it
+accurately. Righteousness was declared (by Brahman) for the advancement
+and growth of all creatures. Therefore, that which leads to advancement
+and growth is righteousness. Righteousness was declared for restraining
+creatures from injuring one another. Therefore, that is Righteousness
+which prevents injury to creatures. Righteousness (Dharma) is so called
+because it upholds all creatures. In fact, all creatures are upheld by
+righteousness. Therefore, that is righteousness which is capable of
+upholding all creatures. Some say that righteousness consists in what has
+been inculcated in the Srutis. Others do not agree to this. I would not
+censure them that say so. Everything, again, has not been laid down in
+the Srutis.[338] Sometimes men (robbers), desirous of obtaining the
+wealth of some one, make enquiries (for facilitating the act of plunder).
+One should never answer such enquiries. That is a settled duty. If by
+maintaining silence, one succeeds in escaping, one should remain silent.
+If, on the other hand, one's silence at a time when one must speak rouses
+suspicion, it would be better on such an occasion to say what is untrue
+than what is true. This is a settled conclusion. If one can escape from
+sinful men by even a (false) oath, one may take it without incurring sin.
+One should not, even if one be able, give away his wealth to sinful men.
+Wealth given to sinful men afflicts even the giver. If a creditor desires
+to make his debtor pay off the loan by rendering bodily service, the
+witnesses would all be liars, if, summoned by the creditor for
+establishing the truth of the contract, they did not say what should be
+said. When life is at risk, or on occasion of marriage, one may say an
+untruth. One that seeks for virtue, does not commit a sin by saying an
+untruth, if that untruth be said to save the wealth and prosperity of
+others or for the religious purposes. Having promised to pay, one becomes
+bound to fulfil his promise. Upon failure, let the self-appropriator be
+forcibly enslaved. If a person without fulfilling a righteous engagement
+acts with impropriety, he should certainly be afflicted with the rod of
+chastisement for having adopted such behaviour.[339] A deceitful person,
+falling away from all duties and abandoning those of his own order,
+always wishes to betake himself to the practices of Asuras for supporting
+life. Such a sinful wretch living by deceit should be slain by every
+means. Such sinful men think that there is nothing in this world higher
+than wealth. Such men should never be tolerated. No one should eat with
+them. They should be regarded to have fallen down in consequence of their
+sins. Indeed, fallen away from the condition of humanity and shut out
+from the grace of the gods, they are even like evil genii. Without
+sacrifices and without penances as they are, forbear from their
+companionship. If their wealth be lost, they commit even suicide which is
+exceedingly pitiable. Among those sinful men there is no one to whom thou
+canst say, 'This is thy duty. Let thy heart turn to it.' Their settled
+convictions are that there is nothing in this world that is equal to
+wealth. The person that would slay such a creature would incur no sin. He
+who kills him kills one that has been already killed by his own acts. If
+slain, it is the dead that is slain. He who vows to destroy those persons
+of lost senses should keep his vows.[340] Such sinners are, like the crow
+and the vulture, dependent on deceit for their living. After the
+dissolution of their (human) bodies, they take rebirth as crows and
+vultures. One should, in any matter, behave towards another as that other
+behaves in that matter. He who practises deceit should be resisted with
+deceit while one that is honest should be treated with honesty."'"
+
+
+
+SECTION CX
+
+"'Yudhishthira said, "Creatures are seen to be afflicted by diverse means
+and almost continually. Tell me, O grandsire, in what way can one
+overcome all those difficulties."
+
+"'Bhishma said, "Those members of the regenerate class that duly practise,
+with restrained souls, the duties that have been laid down in the
+scriptures for the several modes of life, succeed in overcoming all these
+difficulties. They that never practise deceit, they whose behaviour is
+restrained by salutary restrictions, and they that control all worldly
+desires, succeed in overcoming all difficulties. They that do not speak
+when addressed in evil language, they that do not injure others when
+themselves injured, they that give but do not take, succeed in overcoming
+all difficulties. They that always give hospitable shelter to guests,
+they that do not indulge in malice, they that are constantly engaged in
+the study of the Vedas, succeed in overcoming all difficulties. Those
+persons who, being conversant with duties, adopt that behaviour towards
+parents which they should, they that abstain from sleeping during the
+day, succeed in overcoming all difficulties. They that do not commit any
+kind of sin in thought, word, and deed, they that never injure any
+creature, succeed in overcoming all difficulties. Those kings that do
+not, under the influence of passion and covetousness, levy oppressive
+taxes, and those that protect their own dominions, succeed in overcoming
+all difficulties. They that go to their own wedded wives in season
+without seeking the companionship of other women, they that are honest
+and attentive to their Agni-hotras, succeed in overcoming all
+difficulties. They that are possessed of courage and that, casting away
+all fear of death, engage in battle, desirous of victory by fair means,
+succeed in overcoming all difficulties. They that always speak truth in
+this world even when life is at stake, and that are exemplars for all
+creatures to imitate succeed in overcoming all difficulties. They whose
+acts never deceive, whose words are always agreeable, and whose wealth is
+always well spent, succeed in overcoming all difficulties. Those
+Brahmanas that never study the Vedas at hours not intended for study, and
+that practise penances with devotion, succeed in overcoming all
+difficulties. Those Brahmanas that betake themselves to a life of
+celibacy and Brahmacharya, that perform penances, and that are cleansed
+by learning, Vedic knowledge, and proper vows, succeed in overcoming all
+difficulties. They that have checked all the qualities that appertain to
+Passion and Darkness, that are possessed of high souls, and that practise
+the qualities that are called Good, succeed in overcoming all
+difficulties. They of whom no creature stands in fear and those that do
+not fear any creature themselves, they that look upon all creatures as
+their own selves, succeed in overcoming all difficulties. Those bulls
+among men that are good, that are never inspired with grief at the sight
+of other people's prosperity, and that abstain from all kinds of ignoble
+behaviour, succeed in overcoming all difficulties. They that bow to all
+the gods, that listen to the doctrines of all creeds, that have faith,
+and that are endued with tranquil souls, succeed in overcoming all
+difficulties. They that do not desire honour for themselves, that give
+honours unto others, that bow down unto those that deserve their worship,
+succeed in overcoming all difficulties. They that perform Sraddhas on the
+proper lunar days, with pure minds, from desire of offspring, succeed in
+overcoming all difficulties. They that restrain their own wrath and
+pacify the wrath of others, and that never get angry with any creature,
+succeed in overcoming all difficulties. They that abstain, from their
+birth, from honey and meat and intoxicating drinks, succeed in overcoming
+all difficulties. They that eat for only supporting life, that seek the
+companionship of women for the sake only of offspring and that open their
+lips for only speaking what is true, succeed in overcoming all
+difficulties. They that worship with devotion the god Narayana, that
+Supreme Lord of all creatures, that origin and destruction of the
+universe, succeed in overcoming all difficulties. This Krishna here, of
+eyes red as the lotus, clad in yellow robes, endued with mighty
+arms,--this Krishna who is our well-wisher, brother, friend, and
+relative,--is Narayana of unfading glory. He covers all the worlds like a
+leathern case, at his own pleasure. He is the puissant Lord, of
+inconceivable soul. He is Govinda, the foremost of all beings. This
+Krishna who is ever engaged in doing what is agreeable and beneficial to
+Jishnu, as also to thee, O king, is that foremost of all beings, that
+irresistible one, that abode of eternal felicity. They that with devotion
+seek the refuge of this Narayana, called also Hari, succeed in overcoming
+all difficulties. They that read these verses about the overcoming of
+difficulties, that recite them to others, and that speak of them unto
+Brahmanas, succeed in overcoming all difficulties. I have now, O sinless
+one, told thee all those acts by which men may overcome all difficulties
+both here and hereafter."'"
+
+
+
+SECTION CXI
+
+"'Yudhishthira said, "Many persons here that are not really of tranquil
+souls appear in outward form as men of tranquil souls. There are again
+others that are really of tranquil souls but that appear to be otherwise.
+How, O sire, shall we succeed in knowing these people?"
+
+"'Bhishma said, "In this connection is recited the old story of the
+discourse between a tiger and a jackal. Listen to it, O Yudhishthira! In
+ancient times, in a city called Purika, full of affluence, there was a
+king named Paurika. That worst of beings was exceedingly cruel and took
+delight in injuring others. On the expiry of the period of his life he
+obtained an undesirable end. In fact, stained by the evil acts of his
+human life, he was reborn as a jackal. Remembering his former prosperity,
+he became filled with grief and abstained from meat even when brought
+before him by others. And he became compassionate unto all creatures, and
+truthful in speech, and firm in the observance of austere vows. At the
+appointed time he took food which consisted of fruit that had dropped
+from the trees. That jackal dwelt in a vast crematorium and liked to
+dwell there. And as it was his birth place, he never wished to change it
+for a finer locality. Unable to endure the purity of his behaviour, the
+other members of his species, endeavoured to make him alter his resolve
+by addressing him in the following words fraught with humility: 'Though
+residing in this terrible crematorium, thou desirest yet to live in such
+purity of behaviour. Is not this a perversity of understanding on thy
+part, since thou art by nature an eater of carrion? Be thou our like. All
+of us will give thee food. Eat that which ought always to be thy food,
+abandoning such purity of conduct.' Hearing these words of theirs, the
+jackal replied unto them, with rapt attention, in these sweet words
+fraught with reason and inculcating harmlessness to all: 'My birth has
+been low. It is conduct, however, that determines the race.[341] I desire
+to behave in such a way that my fame may spread. Although my habitation
+is this crematorium, yet listen to my vows in respect of behaviour. One's
+own self is the cause of one's acts. The mode of life to which one may
+betake oneself is not the cause of one's religious acts. If one, while in
+the observance of a particular mode of life, slays a Brahmana, will not
+the sin of Brahmanicide attach to him? If, on the other hand, one gives
+away a cow while one is not in the observance of any particular mode of
+life, will that pious gift produce no merit? Moved by the desire of
+getting what is agreeable, ye are engaged in only filling your stomachs.
+Stupefied by folly ye do not see the three faults that are in the end. I
+do not like to adopt the life led by you, fraught as it is with evil both
+here and hereafter, and characterised as it is by such censurable loss of
+virtue occasioned by discontentment and temptation.' A tiger, celebrated
+for prowess, happened to overhear this conversation, and accordingly,
+taking the jackal for a learned person of pure behaviour, offered him
+such respectful worship as was suited to his own self and then expressed
+a wish for appointing him his minister.
+
+"'"The tiger said, 'O righteous personage, I know what thou art. Do thou
+attend to the duties of government with myself. Enjoy whatever articles
+may be desired by thee, abandoning whatever may not suit thy taste.[342]
+As regards ourselves, we are known to be of a fierce disposition. We
+inform thee beforehand of this. If thou behavest with mildness, thou wilt
+be benefited and reap advantages for thyself.'--Honouring these words of
+that high-souled lord of all animals, the jackal, hanging down his head a
+little, said these words fraught with humility.
+
+"'"The jackal said, 'O king of beasts, these words of thine with reference
+to myself are such as befit thee. It is also worthy of thee that thou
+shouldst seek for ministers of pure behaviour and conversant with duties
+and worldly affairs. Thou canst not maintain thy greatness without a
+pious minister, O hero, or with a wicked minister that is on the look-out
+for putting an end to thy very life. Thou shouldst, O highly blessed one,
+regard those amongst thy ministers that are devoted to thee, that are
+conversant with policy, that are independent of one another, desirous of
+crowning thee with victory, unstained by covetousness, free from deceit,
+possessed of wisdom, ever engaged in thy good, and endued with great
+mental vigour, even as thou regardest thy preceptors or parents. But, O
+king of beasts, as I am perfectly contented with my present position, I
+do not desire to change it for anything else. I do not covet luxurious
+enjoyments or the happiness that arises from them. My conduct, again, may
+not agree with that of thy old servants. If they happen to be of wicked
+conduct, they will produce disunion between thee and me. Dependence upon
+another, even if that other happens to be possessed of splendour, is not
+desirable or praiseworthy. I am of cleansed soul. I am highly blessed. I
+am incapable of showing severity to even sinners. I am of great
+foresight. I have capacity for great exertion. I do not look at small
+things. I am possessed of great strength. I am successful in acts. I
+never act fruitlessly. I am adorned with every object of enjoyment. I am
+never satisfied with a little. I have never served another. I am,
+besides, unskilled in serving. I live according to my pleasure in the
+woods. All who live by the side of kings have to endure great pain in
+consequence of evil speeches against themselves. Those, however, that
+reside in the woods pass their days, fearlessly and without anxiety, in
+the observance of vows. The fear that arises in the heart of a person who
+is summoned by the king is unknown to persons passing their days
+contentedly in the woods, supporting life upon fruits and roots. Simple
+food and drink obtained without effort, and luxurious food procured with
+fear, widely differ from each other. Reflecting upon these two, I am of
+opinion that there is happiness where there is no anxiety. A few only
+amongst those that serve kings are justly punished for their offences. A
+large number of them, however, suffer death under false accusations. If,
+notwithstanding all this, thou appointest me, O king of beasts, as thy
+minister, I wish to make a compact with thee in respect of the behaviour
+thou shouldst always adopt towards me. Those words that I shall speak for
+thy good should be listened to and regarded by thee. The provision which
+thou wilt make for me shall not be interfered with by thee. I shall never
+consult with thy other ministers. If I do, desirous of superiority as
+they are they will then impute diverse kinds of faults to me. Meeting
+with thee alone and in secret I shall say what is for thy good. In all
+matters connected with thy kinsmen, thou shalt not ask me what is for thy
+good or what is otherwise. Having consulted with me thou shalt not punish
+thy other ministers afterwards, yielding to rage thou shalt not punish my
+followers and dependants.' Thus addressed by the jackal, the king of
+beasts answered him, saying, 'Let it be so,' and showed him every honour.
+The jackal then accepted the ministership of the tiger. Beholding the
+jackal treated with respect and honoured in all his acts, the old
+servants of the king, conspiring together, began ceaselessly to display
+their hatred towards him. Those wicked persons at first strove to gratify
+and win him over with friendly behaviour and make him tolerate the
+diverse abuses that existed in the waste. Despoilers of other people's
+property, they had long lived in the enjoyment of their perquisites. Now,
+however, being ruled by the jackal, they were unable to appropriate
+anything belonging to others. Desirous of advancement and prosperity,
+they began to tempt him with sweet speeches. Indeed, large bribes even
+were offered to allure his heart. Possessed of great wisdom, the jackal
+showed no signs of yielding to those temptations. Then some amongst them,
+making a compact amongst themselves for effecting his destruction, took
+away the well-dressed meat that was intended for and much desired by the
+king of beasts, and placed it secretly in the house of the jackal. The
+jackal knew who had stolen the meat and who had conspired to do it. But
+though he knew everything, he tolerated it for a particular object. He
+had made a compact with the king at the time of his accepting the
+ministership, saying, 'Thou desirest my friendship, but thou shalt not, O
+monarch, mistrust me without cause.'"
+
+"'Bhishma continued, "When the king of beasts, feeling hungry, came to
+eat, he saw not the meat that was to have been kept ready for his dinner.
+The king then ordered, 'Let the thief be found out.' His deceitful
+ministers represented unto him that the meat kept for him had been stolen
+away by his learned minister, the jackal, that was so proud of his own
+wisdom. Hearing of this injudicious act on the part of the jackal, the
+tiger became filled with rage. Indeed, the king, giving way to his wrath,
+ordered his minister to be slain. Beholding the opportunity, the former
+ministers addressed the king, saying, 'The jackal is ever ready to take
+away from all of us the means of sustenance.' Having represented this
+they once more spoke of the jackal's act of robbing the king of his food.
+And they said, 'Such then is his act! What is there that he would not
+venture to do? He is not as thou hadst heard. He is righteous in speech
+but his real disposition is sinful. A wretch in reality, he has disguised
+himself by putting on a garb of virtue. His behaviour is really sinful.
+For serving his own ends he had practised austerities in the matter of
+diet and of vows. If thou disbelievest this, we will give thee ocular
+proof.' Having said this, they immediately caused that meat to be
+discovered by entering the jackal's abode. Ascertaining that the meat was
+brought back from the jackal's house and hearing all those
+representations of his old servants, the king ordered, saying, 'Let the
+jackal be slain.' Hearing these words of the tiger, his mother came to
+that spot for awakening son's good sense with beneficial counsels. The
+venerable dame said, 'O son, thou shouldst not accept this accusation
+fraught with deceit. Wicked individuals impute faults to even an honest
+person, moved by envy and rivalry. Enemies desirous of a quarrel cannot
+endure the elevation of an enemy brought about by his high feats. Faults
+are ascribed to even a person of pure soul engaged in penances. With
+respect to even an ascetic living in the woods and employed in his own
+(harmless) acts, are raised three parties, viz., friends, neutrals, and
+foes. They that are rapacious hate them that are pure. The idle hate the
+active. The unlearned hate the learned. The poor hate the rich. The
+unrighteous hate the righteous. The ugly hate the beautiful. Many amongst
+the learned, the unlearned, the rapacious, and the deceitful, would
+falsely accuse an innocent person even if the latter happens to be
+possessed of the virtues and intelligence of Vrihaspati himself. If meat
+had really been stolen from thy house in thy absence, remember, the
+jackal refuses to take any meat that is even given to him. Let this fact
+be well considered (in finding out the thief). Wicked persons sometimes
+put on the semblance of the good, and they that are good sometimes wear
+the semblance of the wicked. Diverse kinds of aspect are noticeable in
+creatures. It is, therefore, necessary to examine which is which. The
+firmament seems to be like the solid base of a vessel. The fire-fly seems
+to be like the actual spark of fire. In reality, however, the sky has no
+base and there is no fire in the fire-fly. You see, there is necessity,
+therefore, for scrutiny in respect of even such things as are addressed
+to the eye. If a person ascertains everything after scrutiny, he is never
+called upon to indulge in any kind of regret afterwards. It is not at all
+difficult, O son, for a master to put his servant to death. Forgiveness,
+however, in persons possessed of power, is always praiseworthy and
+productive of renown. Thou hadst made the jackal thy first minister. In
+consequence of that act, thou hadst earned great fame among all
+neighbouring chiefs. A good minister cannot be obtained easily. The
+jackal is thy well-wisher. Let him, therefore, be supported. The king who
+regards a really innocent person falsely accused by his enemies to be
+guilty, soon meets the destruction in consequence of the wicked ministers
+that lead him to that conviction.' After the tiger's mother had concluded
+her speech, a righteous agent of the jackal, stepping out of that phalanx
+of his foes, discovered everything about the manner in which that false
+accusation had been made. The jackal's innocence being made manifest, he
+was acquitted and honoured by his master. The king of beasts
+affectionately embraced him again and again. The jackal, however, who was
+conversant with the science of policy, burning with grief, saluted the
+king of beasts and solicited his permission for throwing away his life by
+observing the Praya vow. The tiger, casting upon the virtuous jackal his
+eyes expanded with affection and honouring him with reverential worship,
+sought to dissuade him from the accomplishment of his wishes. The jackal,
+beholding his master agitated with affection, bowed down to him and in a
+voice choked with tears said these words: 'Honoured by thee first, I have
+afterwards been insulted by thee. Thy behaviour towards me is calculated
+to make me an enemy of thine. It is not proper therefore, that I should
+any longer dwell with thee. Servants that are discontented, that have
+been driven from their offices, or degraded from the honours that were
+theirs, that have brought destitution upon themselves, or have been
+ruined by their enemies (through the wrath of their master), that have
+been weakened, that are rapacious, or enraged, or alarmed, or deceived
+(in respect of their employers), that have suffered confiscation, that
+are proud and desirous of achieving great feats but deprived of the means
+of earning wealth, and that burn with grief or rage in consequence of any
+injury done to them, always wait for calamities to overtake their
+masters. Deceived, they leave their masters and become effective
+instruments in the hands of foes.[343] I have been insulted by thee and
+pulled down from my place. How wilt thou trust me again? How shall I (on
+my part) continue to dwell with thee? Thinking me to be competent thou
+tookest me, and having examined me thou hadst placed me in office.
+Violating the compact then made (between us) thou hast insulted me. If
+one speaks of a certain person before others as possessed of righteous
+behaviour, one should not, if desirous of maintaining one's consistency,
+afterwards describe the same person as wicked. I who have thus been
+disregarded by thee cannot any longer enjoy thy confidence. On my part,
+when I shall see thee withdraw thy confidence from me, I shalt be filled
+with alarm and anxiety. Thyself suspicious and myself in alarm, our
+enemies will be on the look-out for opportunities for injuring us. Thy
+subjects will, as a consequence, become anxious and discontented. Such a
+state of things has many faults. The wise do not regard that situation
+happy in which there is honour first and dishonour afterwards. It is
+difficult to reunite the two that have been separated, as, indeed, it is
+difficult to separate the two that are united. If persons reunited after
+separation approach one another again, their behaviour cannot be
+affectionate. No servant is to be seen who is moved (in what he does) by
+only the desire of benefiting his master. Service proceeds from the
+motive of doing good to the master as also one's own self. All acts are
+undertaken from selfish motives. Unselfish acts or motives are very rare.
+Those kings whose hearts are restless and unquiet cannot acquire a true
+knowledge of men. Only one in a hundred can be found who is either able
+or fearless. The prosperity of men, as also their fall, comes of itself.
+Prosperity and adversity, and greatness, all proceed from weakness of
+understanding.'"[344]
+
+"'Bhishma continued, "Having said these conciliatory words fraught with
+virtue, pleasure, and profit, and having gratified the king, the jackal
+retired to the forest. Without listening to the entreaties of the king of
+beasts, the intelligent jackal cast off his body by sitting in praya and
+proceeded to heaven (as the reward of his good deeds on earth)."'"
+
+
+
+SECTION CXII
+
+"'Yudhishthira said, "What acts should be done by a king, and what are
+those acts by doing which a king may become happy? Tell me this in
+detail, O thou that art the foremost of all persons acquainted with
+duties."
+
+"'Bhishma said, "I shall tell thee what thou wishest to know. Listen to
+the settled truth about what should be done in this world by a king and
+what those acts are by doing which a king may become happy. A king should
+not behave after the manner disclosed in the high history of a camel of
+which we have heard. Listen to that history then, O Yudhishthira! There
+was, in the Krita age, a huge camel who had recollection of all the acts
+of his former life. Observing the most rigid vows, that camel practised
+very severe austerities in the forest. Towards the conclusion of his
+penances, the puissant Brahman became gratified with him. The Grandsire,
+therefore, desired to grant him boons.
+
+"'"The camel said, 'Let my neck, O holy one, become long through thy grace,
+so that, O puissant lord, I may be able to seize any food that may lie
+even at the end of even a hundred Yojanas.' The high-souled giver of
+boons said, 'Let it be so.' The camel then, having obtained the boon,
+returned to his own forest. The foolish animal, from the day of obtaining
+the boon, became idle. Indeed, the wretch, stupefied by fate, did not
+from that day go out for grazing. One day, while extending his long neck
+of a hundred Yojanas, the animal was engaged in picking his food without
+any labour, a great storm arose. The camel, placing his head and a
+portion of the neck within the cave of a mountain, resolved to wait till
+the storm would be over. Meanwhile it began to pour in torrents, deluging
+the whole earth. A jackal, with his wife, drenched by the rain and
+shivering with cold, dragged himself with difficulty towards that very
+cave and entered it quickly for shelter. Living as he did upon meat, and
+exceedingly hungry and tired as he was, O bull of Bharata's race, the
+jackal, seeing the camel's neck, began to eat as much of it as he could.
+The camel, when he perceived that his neck was being eaten, strove in
+sorrow to shorten it. But as he moved it up and down, the jackal and his
+wife, without losing their hold of it, continued to eat it away. Within a
+short time the camel was deprived of life. The jackal then, having (thus)
+slain and eaten the camel, came out of the cave after the storm and
+shower had ceased. Thus did that foolish camel meet with his death.
+Behold, what a great evil followed in the train of idleness. As regards
+thyself, avoiding idleness and restraining thy senses, do everything in
+the world with proper means. Manu himself has said that victory depends
+upon intelligence. All acts that are accomplished with the aid of
+intelligence are regarded as the foremost, those achieved with the aid of
+arms are middling, those achieved with the aid of feet are inferior,
+while those done by carrying loads are the lowest. If the king is clever
+in the transaction of business and restrains his senses, his kingdom
+endures. Manu himself has said that it is with the aid of the
+intelligence that an ambitious person succeeds in achieving victories. In
+this world, O Yudhishthira, they who listen to wise counsels that are not
+generally known, that are, O sinless one, possessed of allies, and that
+act after proper scrutiny, succeed in achieving all their objects. A
+person possessed of such aids succeeds in ruling the entire earth. O thou
+that art possessed of prowess like that of Indra himself, this has been
+said by wise men of ancient times conversant with the ordinances laid
+down in the scriptures. I, also, with sight directed to the scriptures,
+have said the same to thee. Exercising thy intelligence, do thou act in
+this world, O king!"'"
+
+
+
+SECTION CXIII
+
+"'Yudhishthira said, "Tell me, O bull of Bharata's race, how a king,
+without the usual aids, having obtained a kingdom that is so precious a
+possession, behave himself towards a powerful foe."
+
+"'Bhishma said, "In this connection is cited the old story of the discourse
+between the Ocean and the Rivers. In days of old, eternal Ocean, that
+lord of Rivers, that refuge of the foes of the celestials, asked all the
+Rivers for resolving this doubt that had arisen in his mind.
+
+"'"The Ocean said, 'Ye Rivers, I see that all of you, with your full
+currents, bring away trees of large trunks, tearing them off with their
+roots and branches. Ye do not, however, ever bring to me a cane. The
+canes that grow on your banks are of mean stems and destitute of
+strength. Do you refuse to wash them down through contempt, or are they
+of any use to you? I desire, therefore, to hear what the motive is that
+inspires all of you. Indeed, why is it that canes are not washed down by
+any of you, uprooted from the banks where they grow?' Thus addressed, the
+River Ganga, replied unto Ocean, that lord of all Rivers, in these words
+of grave import, fraught with reason, and, therefore, acceptable to all.
+
+"'"Ganga said, 'Trees stand in one and the same place and are unyielding in
+respect of the spot where they stand. In consequence of this disposition
+of theirs to resist our currents, they are obliged to leave the place of
+their growth. Canes, however, act differently. The cane, beholding the
+advancing current, bends to it. The others do not act in that way. After
+the current has passed away, the cane resumes its former posture. The
+cane knows the virtues of Time and opportunity. It is docile and
+obedient. It is yielding, without being stiff. For these reasons, it
+stands where it grows, without having to come with us. Those plants,
+trees, and creepers that bend and rise before the force of wind and
+water, have never to suffer discomfiture (by being taken up by the
+roots).'"
+
+"'Bhishma continued, "That person who does not yield to the power of a foe
+that has advanced in might and that is competent to imprison or kill,
+soon meets with destruction.[345] That man of wisdom who acts after
+ascertaining fully the strength and weakness, the might and energy, of
+himself and his foe, has never to suffer discomfiture. An intelligent
+man, therefore, when he sees his enemy to be more powerful than himself,
+should adopt the behaviour of the cane. That is an indication of wisdom."'"
+
+
+
+SECTION CXIV
+
+"'Yudhishthira said, "How, O Bharata, should a learned man adorned with
+modesty behave, O chastiser of foes, when assailed with harsh speeches in
+the midst of assemblies by an ignorant person swelling with conceit?"[346]
+
+"'Bhishma said, "Listen, O lord of earth, how the subject has been treated
+of (in the scriptures), how a person of good soul should endure in this
+world the abusive speeches of persons of little intelligence. If a
+person, when abused by another, do not yield to wrath, he is then sure to
+take away (the merit of) all the good deeds that have been done by the
+abuser. The endurer, in such a case, communicates the demerit of all his
+own bad acts to the person who under the influence of wrath indulges in
+abuse. An intelligent man should disregard an abusive language who
+resembles, after all, only a Tittibha uttering dissonant cries.[347] One
+who yields to hate is said to live in vain. A fool may often be heard to
+say, 'Such a respectable man was addressed by me in such words amid such
+an assembly of men,' and to even boast of that wicked act. He would add,
+'Abused by me, the man remained silent as if dead with shame.' Even thus
+does a shameless man boast of an act about which no one should boast.
+Such a wretch among men should carefully be disregarded. The man of
+wisdom should endure everything that such a person of little intelligence
+may say. What can a vulgar fellow do by either his praise or his blame?
+He is even like a crow that caws uselessly in the woods. If those who
+accuse others by only their words could establish those accusations by
+such means, then, perhaps, their words would have been regarded to be of
+some value. As a fact, however, these words are as effective as those
+uttered by fools invoking death upon them with whom they quarrel.[348]
+That man simply proclaims his bastardy who indulges in such conduct and
+words. Indeed, he is even like a peacock that dances while showing such a
+part of his body as should be ever concealed from the view.[349] A person
+of pure conduct should never even speak with that wight of sinful conduct
+who does not scruple to utter anything or do anything. That man who speaks
+of one's merits when one's eye is upon him and who speaks ill of one when
+one's eye is withdrawn from him, is really like a dog. Such a person
+loses all his regions in heaven and the fruits of any knowledge and
+virtue that he may have.[350] The man who speaks ill of one when one's
+eye is not upon him, loses without delay the fruits of all his libations
+on fire and of the gifts he may make unto even a hundred persons. A man
+of wisdom, therefore, should unhesitatingly avoid a person of such sinful
+heart who deserves to be avoided by all honest men, as he would avoid the
+flesh of the dog. That wicked-souled wretch who proclaims the faults of a
+high-souled person, really publishes (by that act) his own evil nature
+even as a snake displays his hood (when interfered with by others). The
+man of sense who seeks to counteract such a back-biter ever engaged in an
+occupation congenial to himself, finds himself in the painful condition
+of a stupid ass sunk in a heap of ashes. A man who is ever engaged in
+speaking ill of others should be avoided like a furious wolf, or an
+infuriated elephant roaring in madness, or a fierce dog. Fie on that
+sinful wretch who has betaken himself to the path of the foolish and has
+fallen away from all wholesome restraints and modesty, who is always
+engaged in doing what is injurious to others, and who is regardless of
+his own prosperity. If an honest man wishes to exchange words with such
+wretches when they seek to humiliate him, he should be counselled in
+these words: Do not suffer thyself to be afflicted. A wordy encounter
+between a high and a low person is always disapproved by persons of
+tranquil intelligence. A slanderous wretch, when enraged, may strike
+another with his palms, or throw dust or chaff at another, or frighten
+another by showing or grinding his teeth. All this is well known. That
+man who endures the reproaches and slanders of wicked-souled wights
+uttered in assemblies, or who reads frequently these instructions, never
+suffers any pain occasioned by speech."'"
+
+
+
+SECTION CXV
+
+"'Yudhishthira said, "O grandsire, O thou that art possessed of great
+wisdom, I have one great doubt that perplexes me. Thou shouldst, O king,
+resolve it. Thou art an advancer of our family. Thou hast discoursed to
+us upon the slanderous speeches uttered by wicked-souled wretches of bad
+conduct. I desire, however, to question thee further. That which is
+beneficial to a kingdom, that which is productive of the happiness of the
+royal line, that which is productive of good and advancement in the
+future and the present, that which is good in respect of food and drink
+and as regards also the body, are topics upon which I wish thee to
+discourse. How should a king who has been placed on the throne and who
+continues to occupy it, surrounded by friends, ministers, and servants
+gratify his people. That king who, led away by his affections and
+predilections, becomes devoted to evil associates, and who pays court to
+wicked men in consequence of his being enthralled by his senses, finds
+all servants of good birth and blood disaffected towards him. Such a king
+never succeeds in obtaining those objects the accomplishment of which
+depends upon one's having a number of good servants about him. It
+behoveth thee that art equal to Vrihaspati himself in intelligence to
+discourse to me upon these duties of kings which are difficult to be
+ascertained and thereby remove my doubts. Thou, O tiger among men, art
+ever engaged in accomplishing the good of our race. For this reason thou
+always discoursest to us on the duties of king-craft. Kshatri (Vidura)
+also, possessed of great wisdom, always gives us valuable instruction.
+Hearing instructions from thee that are productive of good to our race
+and kingdom, I shall be able to pass my days in happiness like a person
+gratified with having quaffed the deathless Amrita. What classes of
+servants are to be regarded as inferior and what is possessed of every
+accomplishment? Aided by what class of servants or by servants of what
+kind of birth, is it advisable to discharge the duties of ruling? If the
+king choose to act alone and without servants, he can never succeed in
+protecting his people. All persons, however, of high birth covet the
+acquisition of sovereignty."
+
+"'Bhishma said, "The king, O Bharata, cannot alone rule his kingdom.
+Without servants to aid him, he cannot succeed in accomplishing any
+object. Even if he succeeds in gaining any object, he cannot (if alone),
+retain it. That king whose servants are all possessed of knowledge and
+wisdom, who are all devoted to the good of their master, and who are of
+high birth and tranquil disposition, succeeds in enjoying the happiness
+connected with sovereignty. That king whose ministers are all well born,
+incapable of being weaned away from him (by means of bribes and other
+influences), who always live with him, who are engaged in giving advice
+to their master, who are possessed of wisdom and goodness, who have a
+knowledge of the relations of things, who can provide for future events
+and contingencies, who have a good knowledge of the virtues of time, and
+who never grieve for what is past, succeeds in enjoying the happiness
+that attaches to sovereignty. That king whose servants share with him his
+griefs and joys, who always do what is agreeable to him, who always
+direct their attention to the accomplishment of their master's objects,
+and all of whom are faithful, succeeds in enjoying the happiness that
+attaches to sovereignty. The king whose subjects are always cheerful, and
+high minded, and who always tread in the path of the righteousness,
+succeeds in enjoying the happiness attached to sovereignty. He is the
+best of kings all the sources of whose income are managed and supervised
+by contented and trustworthy men well acquainted with the means of
+increasing the finances. That king succeeds in obtaining affluence and
+great merit whose repositories and barns are supervised by incorruptible,
+trust-worthy, devoted, and uncovetous servants always bent upon
+gathering. That king in whose city justice is administered properly with
+the result of such administration leading to the well known results of
+fining the plaintiff or the defendant if his case is untrue, and in which
+criminal laws are administered even after the manner of Sankha and
+Likhita, succeeds in earning the merit that attaches to sovereignty. That
+king who attaches his subjects to himself by kindness, who is conversant
+with the duties of kings, and who attends to the aggregate of six,
+succeeds in earning the merit that attaches to sovereignty."'"
+
+
+
+SECTION CXVI
+
+"'Bhishma said, "In this connection is cited the following history of
+olden times. That history is regarded as a high precedent amongst good
+and wise men. That history has connection with the present topic. I heard
+it in the hermitage of Rama, the son of Jamadagni, recited by many
+foremost of Rishis. In a certain large forest uninhabited by human
+beings, there lived an ascetic upon fruit and roots observing rigid vows,
+and with his senses under control. Observant also of stringent
+regulations and self-restraint, of tranquil and pure soul, always
+attentive to Vedic recitations, and of heart cleansed by fasts, he
+adopted a life of goodness towards all creatures. Possessed of great
+intelligence, as he sat on his seat, the goodness of his behaviour having
+been known to all the creatures that lived in that forest, they used to
+approach him with affection. Fierce lions and tigers, infuriated
+elephants of huge size, leopards, rhinoceroses, bears, and other animals
+of fierce aspect, subsisting upon blood, used to come to the Rishi and
+address him the usual questions of polite enquiry. Indeed, all of them
+behaved towards him like disciples and slaves and always did unto him
+what was agreeable. Coming to him they addressed the usual enquiries, and
+then went away to their respective quarters. One domestic animal,
+however, lived there permanently, never leaving the Muni at any time. He
+was devoted to the sage and exceedingly attached to him. Weak and
+emaciated with fasts, he subsisted upon fruit and roots and water, and
+was tranquil and of inoffensive aspect. Lying at the feet of that
+high-souled Rishi as the latter sat, the dog, with a heart like that of a
+human being, became exceedingly attached to him in consequence of the
+affection with which he was treated. One day a leopard of great strength
+came there, subsisting upon blood. Of a cruel disposition and always
+filled with delight at the prospect of prey, the fierce animal looked
+like a second Yama. Licking the corners of his mouth with the tongue, and
+lashing his tail furiously, the leopard came there, hungry and thirsty,
+with wide open jaws, desirous of seizing the dog as his prey. Beholding
+that fierce beast coming, O king, the dog, in fear of his life, addressed
+the Muni in these words. Listen unto them, O monarch! 'O holy one, this
+leopard is a foe of the dogs. It wishes to slay me. O great sage, do thou
+act in such a way that all my fears from this animal may be dispelled
+through thy grace. O thou of mighty arms, without doubt thou art
+possessed of omniscience.' Acquainted with the thoughts of all creatures,
+the sage felt that the dog had ample cause for fear. Possessed of the six
+attributes and capable of reading the voices of all animals, the sage
+said the following words.
+
+"'"The sage said, 'Thou shalt have no fear of death from leopards any
+longer. Let thy natural form disappear and be thou a leopard, O son!' At
+these words, the dog was transformed into a leopard with skin bright as
+gold. With stripes on his body and with large teeth, thenceforth he began
+to live in that forest fearlessly. Meanwhile, the leopard, seeing before
+him an animal of his own species, immediately forsook all feelings of
+animosity towards it. Some time after, there came into the hermitage a
+fierce and hungry tiger with open mouth. Licking the corners of his mouth
+with the tongue, and eagerly desirous of drinking blood, that tiger began
+to approach towards the animal that had been transformed into a leopard.
+Beholding the hungry tiger of terrible teeth approach that forest, the
+(transformed) leopard sought the Rishi's protection for saving his life.
+The sage, who showed great affection for the leopard in consequence of
+the latter's living in the same place with him, forthwith transformed his
+leopard into a tiger powerful for all foes. The tiger seeing a beast of
+his own species did him no injury, O king. The dog, having in course of
+time been transformed into a powerful tiger subsisting upon flesh and
+blood, abstained from his former food which had consisted of fruit and
+roots. Indeed, from that time, O monarch, the transformed tiger lived,
+subsisting upon the other animals of the forest, like a true king of
+beasts."'"
+
+
+
+SECTION CXVII
+
+"'Bhishma said, "The dog transformed into a tiger, gratified with the
+flesh of slain beasts, slept at his ease. One day as he lay on the yard
+of the hermitage, an infuriated elephant came there, looking like a risen
+cloud. Of huge stature, with rent cheeks, having signs of the lotus on
+his body, and with broad frontal globes, the animal had long tusks and a
+voice deep as that of the clouds. Beholding that infuriated elephant,
+proud of his strength, approaching towards him, the tiger agitated with
+fear, sought the protection of the Rishi. That best of sages thereupon
+transformed the tiger into an elephant. The real elephant, seeing an
+individual of his own species, huge as mass of clouds, became terrified.
+The Rishi's elephant then, freckled with the dust of lotus filaments,
+dived delightfully into lakes overgrown with lotuses and wandered by
+their banks indented with rabbit holes. A considerable time elapsed in
+this way. One day as the elephant was cheerfully striding along the
+vicinity of the hermitage, there came before him unto that spot a maned
+lion born in a mountain cave and accustomed to slay elephants. Beholding
+the lion coming, the Rishi's elephant, from fear of life, began to
+tremble and sought the protection of the sage. The sage thereupon
+transformed that prince of elephants into a lion. As the wild lion was an
+animal of same species with himself, the Rishi's lion no longer feared
+him. On the other hand, the wild lion seeing a stronger beast of his own
+species before him, became terrified. The Rishi's lion began to dwell in
+that hermitage within the forest. Through fear of that animal, the other
+animals no longer ventured to approach the hermitage. Indeed, they all
+seemed to be inspired with fear about the safety of their lives. Some
+time after one day, a slayer of all animals, possessed of great strength
+inspiring all creatures with fright, having eight legs and eyes on the
+forehead, viz., a Sarabha, came to that spot. Indeed he came to that very
+hermitage for the object of slaying the Rishi's lion. Seeing this, the
+sage transformed his lion into a Sarabha of great strength. The wild
+Sarabha, beholding the Rishi's Sarabha before him to be fiercer and more
+powerful, quickly fled away, from that forest. Having been thus
+transformed into a Sarabha by the sage, the animal lived happily by the
+side of his transformer. All the animals then that dwelt in the vicinity
+became inspired with the fear of that Sarabha. Their fear and the desire
+of saving their lives led them all to fly away from that forest. Filled
+with delight, the Sarabha continued every day to slay animals for his
+food. Transformed into a carnivorous beast, he no longer affected fruit
+and roots upon which he had formerly lived. One day that ungrateful beast
+who had first been a dog but who was now transformed into a Sarabha,
+eagerly thirsting for blood, wished to slay the sage. The latter, by
+ascetic power, saw it all by his spiritual knowledge. Possessed of great
+wisdom, the sage, having ascertained the intentions of the beast,
+addressed him in these words.
+
+"'"The sage said, 'O dog, thou wert first transformed into a leopard. From
+a leopard thou wert then made a tiger. From a tiger thou wert next
+transformed into an elephant with the temporal juice trickling down thy
+cheeks. Thy next transformation was into a lion. From a mighty lion thou
+wert then transformed into a Sarabha. Filled with affection for thee, it
+was I that transformed thee into these diverse shapes. Thou didst not,
+and dost not, belong by birth, to any of those species. Since, however, O
+sinful wretch, thou desirest to slay me who have done thee no injury,
+thou shalt return to thy own species and be a dog again.' After this,
+that mean and foolish animal of wicked soul, transformed into a Sarabha
+once more assumed, in consequence of the Rishi's curse, his own proper
+form of a dog."'"
+
+
+
+SECTION CXVIII
+
+"'Bhishma said, "Having once more assumed his proper form, the dog became
+very cheerless. The Rishi, reproving him, drove the sinful creature from
+his hermitage. An intelligent king should, guided by this precedent,
+appoint servants, each fit for the office assigned to him, and exercise
+proper supervision over them, having first ascertained their
+qualifications in respect of truthfulness and purity, sincerity, general
+disposition, knowledge of the scripture, conduct, birth, self-restraint,
+compassion, strength, energy, dignity, and forgiveness. A king should
+never take a minister without first having examined him. If a king
+gathers round him persons of low birth, he can never be happy. A person
+of high birth, even if persecuted without any fault by his royal master,
+never sets his heart, in consequence of the respectability of his blood,
+upon injuring his master. An individual, however, that is mean and of low
+birth, having obtained even great affluence from his connection with some
+honest man, becomes an enemy of the latter if only he is reproached in
+words.[351] A minister should be possessed of high birth and strength; he
+should be forgiving and self-restrained, and have all his sense under
+control; he should be free from the vice of rapacity, contented with his
+just acquisitions, delighted with the prosperity of his master and
+friends, conversant with the requirements of place and time, ever
+employed in attaching men to himself or his master by doing good offices
+to them, always attentive to his duties, desiring the good of his master,
+always heedful, faithful in the discharge of his own duties, a thorough
+master of the art of war and peace, conversant with the king's
+requirements in respect of the great aggregate of three, beloved by both
+the citizens and the inhabitants of the provinces, acquainted with all
+kinds of battle-array for piercing and breaking the enemy's ranks,
+competent to inspire the forces of his master with cheerfulness and joy,
+capable of reading signs and gestures, acquainted with all requirements
+in respect of march, skilled in the art of training elephants, free from
+pride, confident of his own powers, clever in the transaction of
+business, always doing what is right, of righteous conduct, surrounded by
+righteous friends, of sweet speech, possessed of agreeable features,
+capable of leading men, well-versed in policy, possessed of
+accomplishments, energetic in action, active, possessed of ingenuity, of
+a sweet temper, modest in address, patient, brave, rich, and capable of
+adapting his measures to the requirement of place and time. That king who
+succeeds in obtaining such a minister can never be humiliated or
+overpowered by any one. Indeed, his kingdom gradually spreads over the
+earth like the light of the moon. A king, again, who is conversant with
+the scriptures, who regards righteousness to be superior to everything,
+who is always engaged in protecting his subjects, and who is possessed of
+the following virtues, obtains the love of all. He should be patient,
+forgiving, pure in conduct, severe when the occasion requires it,
+acquainted with the efficacy of exertion, respectful in his behaviour
+towards all his seniors, possessed of a knowledge of the scriptures,
+ready to listen to the instructions and counsels of those that are
+competent to instruct and give counsel, capable of judging correctly amid
+different or opposite courses of action suggested to him, intelligent, of
+a retentive memory, ready to do what is just, self-restrained, always
+sweet-speeched, forgiving even unto enemies, practising charity
+personally, possessed of faith, of agreeable features, ready to extend
+the hand of succour to persons plunged in distress, possessed of
+ministers that always seek his good, free from the fault of egoism, never
+without a wife,[352] and undisposed to do anything with haste. He should
+always reward his ministers when they achieve anything signal. He should
+love those that are devoted to him. Avoiding idleness, he should always
+attract men to himself by doing good to them. His face should always be
+cheerful. He should always be attentive to the wants of his servants and
+never give way to wrath. He should, besides, be magnanimous. Without
+laying aside the rod of chastisement, he should wield it with propriety.
+He should make all men about him act righteously. Having spies for his
+eyes, he should always supervise the concerns of his subjects, and should
+be conversant in all matters connected with virtue and wealth. A king
+that is possessed of these hundred qualifications earns the love of all.
+Every ruler should strive to be such. The king should also, O monarch,
+search for good warriors (to enlist in his army) that should all be
+possessed of the necessary qualifications, for aiding him in protecting
+his kingdom. A king that desires his own advancement should never
+disregard his army. That king whose soldiers are brave in battle,
+grateful, and versed in the scriptures, whose army consists of
+foot-soldiers conversant with the treatises on religion and duty, whose
+elephant-warriors are fearless, whose car-warriors are skilled in their
+own mode of fighting and well-versed in shooting arrows and in wielding
+other weapons, succeeds in subjugating the whole earth. That king who is
+always employed in attaching all men to himself, who is ready for
+exertion, who is rich in friends and allies, becomes the foremost of
+rulers. A king who has succeeded in attaching all men unto himself, may,
+O Bharata, with the aid of even a thousand horsemen of courage, succeed
+in conquering the whole earth."'"
+
+
+
+SECTION CXIX
+
+"'Bhishma said, "That king who, guided by the lesson to be drawn from the
+story of the dog, appoints his servants to offices for which each is fit,
+succeeds in enjoying the happiness that is attached to sovereignty. A dog
+should not, with honours, be placed in a position above that for which he
+is fit. If a dog be placed above the situation which is fit for him, he
+becomes intoxicated with pride. Ministers should be appointed to offices
+for which they are fit and should possess such qualifications as are
+needed for their respective occupations. Appointments of unfit persons
+are not at all approved. That king who confers on his servants offices
+for which each is fit, succeeds, in consequence of such merit, to enjoy
+the happiness attaching to sovereignty. A Sarabha should occupy the
+position of a Sarabha; a lion should swell with the might of a lion; a
+tiger should be placed in the position of a tiger; and a leopard should
+be placed as a leopard. Servants should, according to the ordinance, be
+appointed to offices for which each is fit. If thou wishest to achieve
+success, thou shouldst never appoint servants in situations higher than
+what they deserve. That foolish king who, transgressing precedent,
+appoints servants to offices for which they are not fit, fails to gratify
+his people. A king that desires to possess accomplished servants should
+never appoint persons that are destitute of intelligence, that are
+low-minded, that are without wisdom, that are not masters of their
+senses, and that are not of high birth. Men that are honest, possessed of
+high birth, brave, learned, destitute of malice and envy, high-minded,
+pure in behaviour, and clever in the transaction of business, deserve to
+be appointed as ministers. Persons that are possessed of humility, ready
+in the performance of their duties, tranquil in disposition, pure in
+mind, adorned with diverse other gifts of nature, and are never the
+objects of calumny in respect of the offices they hold, should be the
+intimate associates of the king. A lion should always make a companion of
+a lion. If one that is not a lion becomes the companion of a lion, one
+earns all the advantages that belong to a lion. That lion however who,
+while engaged in discharging the duties of a lion, has a pack of dogs
+only for his associates, never succeeds in consequence of such
+companionship, in accomplishing those duties. Even thus, O ruler of men,
+may a king succeed in subjugating the whole earth if he has for his
+ministers men possessed of courage, wisdom, great learning, and high
+birth. O foremost of royal masters, kings should never entertain a
+servant that is destitute of learning and sincerity and wisdom and great
+wealth. These men that are devoted to the services of their master are
+never stopped by any impediments. Kings should always speak in soothing
+terms unto those servants that are always engaged in doing good to their
+masters. Kings should always, with great care, look after their
+treasuries. Indeed, kings have their roots in their treasuries. A king
+should always seek to swell his treasury. Let thy barns, O king, be
+filled with corn. And let their keep be entrusted to honest servants. Do
+thou seek to increase thy wealth and corn. Let thy servants, skilled in
+battle, be always attentive to their duties. It is desirable that they
+should be skilful in the management of steeds. O delighter of the Kurus,
+attend to the wants of thy kinsmen and friends. Be thou surrounded with
+friends and relatives. Seek thou the good of thy city. By citing the
+precedent of the dog I have instructed thee about the duties thou
+shouldst adopt towards thy subjects. What further dost thou wish to
+hear?"'"
+
+
+
+SECTION CXX
+
+"'Yudhishthira said, "Thou hast, O Bharata, discoursed upon the many
+duties of king-craft that were observed and laid down in days of old by
+persons of ancient times conversant with kingly duties. Thou hast,
+indeed, spoken in detail of those duties as approved by the wise. Do
+thou, however, O bull of Bharata's race, speak of them in such a way that
+one may succeed in retaining them in memory."[353]
+
+"'Bhishma said, "The protection of all creatures is regarded as the
+highest duty of the Kshatriya. Listen now to me, O king, as to how the
+duty of protection is to be exercised. A king conversant with his duties
+should assume many forms even as the peacock puts forth plumes of diverse
+hues. Keenness, crookedness, truth, and sincerity, are the qualities that
+should be present in him. With thorough impartiality, he should practise
+the qualities of goodness if he is to earn felicity. He must assume that
+particular hue or form which is beneficial in view of the particular
+object which he seeks to accomplish.[354] A king who can assume diverse
+forms succeeds in accomplishing even the most subtle objects. Dumb like
+the peacock in autumn, he should conceal his counsel. He should speak
+little, and the little he speaks should be sweet. He should be of good
+features and well versed in the scriptures. He should always be heedful
+in respect of those gates through which dangers may come and overtake
+him, like men taking care of breaks in embankments through which the
+waters of large tanks may rush and flood their fields and houses. He
+should seek the refuge of Brahmanas crowned with ascetic success even as
+men seek the refuge of lordly rivers generated by the rain-water
+collected within mountain lakes. That king who desires to amass wealth
+should act like religious hypocrites in the matter of keeping a coronal
+lock.[355] The king should always have the rod of chastisement uplifted
+in his hands. He should always act heedfully (in the matter of levying
+his taxes) after examining the incomes and expenses of his subjects like
+men repairing to a full-grown palmyra for drawing its juice.[356] He
+should act equitably towards his own subjects; cause the crops of his
+enemies to be crushed by the tread of his cavalry; march against foes
+when his own wings have become strong; and observe all the sources of his
+own weakness. He should proclaim the faults of his foes; crush those that
+are their partisans; and collect wealth from outside like a person
+plucking flowers from the woods. He should destroy those foremost of
+monarchs that swell with might and stand with uplifted heads like
+mountains, by seeking the shelter of unknown shades[357] and by
+ambuscades and sudden attacks. Like the peacock in the season of rains,
+he should enter his nightly quarters alone and unseen. Indeed, he should
+enjoy, after the manner of the peacock, within his inner apartments, the
+companionship of his wives. He should not put off his mail. He should
+himself protect his own self, and avoid the nets spread out for him by
+the spies and secret agents of his foes. He should also win over the
+affections of the spies of his enemies, but extirpate them when
+opportunity occurs. Like the peacocks the king should kill his powerful
+and angry foes of crooked policy, and destroy their force and drive them
+away from home. The king should also like the peacock do what is good to
+him, and glean wisdom from everywhere as they collect insects even from
+the forest. A wise and peacock-like king should thus rule his kingdom and
+adopt a policy which is beneficial to him. By exercising his own
+intelligence, he should settle what he is to do. By consulting with
+others he should either abandon or confirm such resolution. Aided by that
+intelligence which is sharpened by the scriptures, one can settle his
+courses of action. In this consists the usefulness of the scriptures. By
+practising the arts of conciliation, he should inspire confidence in the
+hearts of his enemies. He should display his own strength. By judging of
+different courses of action in his own mind he should, by exercising his
+own intelligence, arrive at conclusions. The king should be well-versed
+in the arts of conciliatory policy, he should be possessed of wisdom; and
+should be able to do what should be done and avoid what should not. A
+person of wisdom and deep intelligence does not stand in need of counsels
+or instruction. A wise man who is possessed of intelligence like
+Vrihaspati, if he incurs obloquy, soon regains his disposition like
+heated iron dipped in water. A king should accomplish all objects, of his
+own or of others, according to the means laid down in the scriptures. A
+king conversant with the ways of acquiring wealth should always employ in
+his acts such men as are mild indisposition, possessed of wisdom and
+courage and great strength. Beholding his servants employed in acts for
+which each is fit, the king should act in conformity with all of them
+like the strings of a musical instrument, stretched to proper tension,
+according with their intended notes. The king should do good to all
+persons without transgressing the dictates of righteousness. That king
+stands immovable as a hill whom everybody regards--'He is mine.' Having
+set himself to the task of adjudicating between litigants, the king,
+without making any difference between persons that are liked and those
+that are disliked by him, should uphold justice. The king should appoint
+in all his offices such men as are conversant with the characteristics of
+particular families, of the masses of the people, and of different
+countries; as are mild in speech; as are of middle age; as have no
+faults; as are devoted to good act; as are never heedless; as are free
+from rapacity; as are possessed of learning and self-restraint; as are
+firm in virtue and always prepared to uphold the interests of both virtue
+and profit. In this way, having ascertained the course of actions and
+their final objects the king should accomplish them heedfully; and
+instructed in all matters by his spies, he may live in cheerfulness. The
+king who never gives way to wrath and joy without sufficient cause, who
+supervises all his acts himself, and who looks after his income and
+expenditure with his own eyes, succeeds in obtaining great wealth from
+the earth. That king is said to be conversant with the duties of
+king-craft who rewards his officers and subjects publicly (for any good
+they do), who chastises those that deserve chastisement, who protects his
+own self, and who protects his kingdom from every evil. Like the Sun
+shedding his rays upon everything below, the king should always look
+after his kingdom himself, and aided by his intelligence he should
+supervise all his spies and officers. The king should take wealth from
+his subjects at the proper time. He should never proclaim what he does.
+Like an intelligent man milking his cow every day, the king should milk
+his kingdom every day. As the bee collects honey from flowers gradually,
+the king should draw wealth gradually from his kingdom for storing it.
+Having kept apart a sufficient portion, that which remains should be
+spent upon acquisition of religious merit and the gratification of the
+desire for pleasure. That king who is acquainted with duties and who is
+possessed of intelligence should never waste what has been stored. The
+king should never disregard any wealth for its littleness; he should
+never disregard foes for their powerlessness; he should, by exercising
+his own intelligence, examine his own self; he should never repose
+confidence upon persons destitute of intelligence. Steadiness,
+cleverness, self-restraint, intelligence, health, patience, bravery, and
+attention to the requirements of time and place,--these eight qualities
+lead to the increase of wealth, be it small or be it much. A little fire,
+fed with clarified butter, may blaze forth into a conflagration. A single
+seed may produce a thousand trees. A king, therefore, even when he hears
+that his income and expenditure are great, should not disregard the
+smaller items. A foe, whether he happens to be a child, a young man, or
+an aged one, succeeds in slaying a person who is heedless. An
+insignificant foe, when he becomes powerful, may exterminate a king. A
+king, therefore, who is conversant with the requirements of time is the
+foremost of all rulers. A foe, strong or weak, guided by malice, may very
+soon destroy the fame of a king, obstruct the acquisition of religious
+merit by him, and deprive him of even his energy. Therefore, a king that
+is of regulated mind should never be heedless when he has a foe. If a
+king possessed of intelligence desire affluence and victory, he should,
+after surveying his expenditure, income, savings, and administration,
+make either peace or war. For this reason the king should seek the aid of
+an intelligent minister. Blazing intelligence weakens even a mighty
+person; by intelligence may power that is growing be protected; a growing
+foe is weakened by the aid of intelligence; therefore, every act that is
+undertaken conformably to the dictates of intelligence is deserving of
+praise. A king possessed of patience and without any fault, may, if he
+likes, obtain the fruition of all his wishes, with the aid of even a
+small force. That king, however, who wishes to be surrounded by a train
+of self-seeking flatterers,[358] never succeeds in winning even the
+smallest benefit. For these reasons, the king should act with mildness
+in taking wealth from his subjects. If a king continually oppresses his
+people, he meets with extinction like a flash of lightening that blazes
+forth only for a second. Learning, penances, vast wealth, indeed,
+everything, can be earned by exertion. Exertion, as it occurs in embodied
+creatures, is governed by intelligence. Exertion, therefore, should be
+regarded as the foremost of all things. The human body is the residence
+of many intelligent creatures of great energy, of Sakra, of Vishnu, of
+Saraswati, and of other beings. A man of knowledge, therefore, should
+never disregard the body.[359] A covetous man should be subjugated by
+constant gifts. He that is covetous is never satiated with appropriating
+other people's wealth. Every one, however, becomes covetous in the matter
+of enjoying happiness. If a person, therefore, becomes destitute of
+wealth, he becomes destitute of virtue and pleasure (which are objects
+attainable by wealth). A covetous man seeks to appropriate the wealth,
+the enjoyments, the sons and daughters, and the affluence of others. In
+covetous men every kind of fault may be seen. The king, therefore, should
+never take a covetous man for his minister or officer. A king (in the
+absence of proper agents) should despatch even a low person for
+ascertaining the disposition and acts of foes. A ruler possessed of
+wisdom should frustrate all the endeavours and objects of his enemies.
+That trustful and high-born king who seeks instruction from learned and
+virtuous Brahmanas and who is protected by his ministers, succeeds in
+keeping all his tributary chiefs under proper control. O prince of men, I
+have briefly discoursed to thee of all the duties laid down in the
+scriptures. Attend to them, aided by thy intelligence. That king who, in
+obedience to his preceptor, attends to these, succeeds in ruling the
+whole earth. That king who disregards the happiness that is derivable
+from policy and seeks for that which chance may bring, never succeeds in
+enjoying the happiness that attaches to sovereignty or in winning regions
+of bliss hereafter.[360] A king that is heedful, by properly attending to
+the requirements of war and peace, succeeds in slaying even such foes as
+are eminent for wealth, worshipped for intelligence and good conduct,
+possessed of accomplishments, brave in battle, and ready for exertion.
+The king should discover those means which are furnished by different
+kinds of acts and measures. He should never depend upon destiny. One that
+sees faults in faultless persons never succeeds in winning prosperity and
+fame. When two friends engage in accomplishing one and the same act, a
+wise man always applauds him among the two that takes upon himself the
+heavier share of the work. Do thou practise these duties of kings that I
+have told thee. Set thy heart upon the duty of protecting men. Thou mayst
+then easily obtain the reward of virtue. All the regions of felicity
+hereafter are dependent upon merit!"'"[361]
+
+
+
+SECTION CXXI
+
+"'Yudhishthira said, "O grandsire, thou hast now finished thy discourse
+upon the duties of kings. From what thou hast said it seems that
+Chastisement occupies a high position and is the lord of everything for
+everything depends upon Chastisement. It seems, O puissant one, that
+Chastisement, which is possessed of great energy and which is present
+everywhere, is the foremost of all beings among either gods and Rishis
+and high-souled Pitris and Yakshas and Rakshasas and Pisachas and
+Sadhyas, or living beings in this world including beasts and birds. Thou
+hast said that the entire universe, mobile and immobile, including gods,
+Asuras, and men, may be seen to depend upon Chastisement. I now desire, O
+bull of Bharata's race, to know truly who Chastisement is. Of what kind
+is he? What is his form? What is his disposition? Of what is he made?
+Whence is his origin? What are his features? What is his splendour? How
+does he remain wakeful among living creatures so heedfully? Who is he
+that remains eternally wakeful, protecting this universe? Who is he that
+is known to be the foremost of all things? Who, indeed, is that high
+personage called Chastisement? What is that upon which Chastisement
+depends? And what is his course?"
+
+"'Bhishma said, "Listen, O descendent of Kuru, who Chastisement is and why
+he is called also Vyavahara! That upon whom all things depend is called
+Chastisement. Chastisement is that by which righteousness is kept up. He
+is sometimes called Vyavahara. In order that the righteousness of a king
+that is heedfully awake may not suffer extinction (Chastisement has come
+to be called by that name). It is for this reason that the name Vyavahara
+becomes applicable to it.[362] In olden days Manu, O king, declared first
+of all this truth, viz.,--'He who protects all creatures, the loved and
+the odious equally, by impartially wielding the rod of Chastisement, is
+said to be the embodiment of righteousness.'--These words that I have
+said were, O king, first uttered in days of old by Manu. They represent
+the high words of Brahman. And because these words were spoken first,
+therefore, they are known as the first words. And since it is by
+Chastisement that the misappropriation of other people's possessions is
+stopped, therefore Chastisement has come to be called by the name of
+Vyavahara. The aggregate of three always rests on well applied
+Chastisement. Chastisement is a great god. In form he looks like a
+blazing fire. His complexion is dark like that of the petals of the blue
+lotus. He is equipt with four teeth, has four arms and eight legs and
+many eyes. His ears are pointed like shafts and his hair stands upright.
+He has matted locks and two tongues. His face has the hue of copper, and
+he is clad in a lion's skin.[363] That irresistible deity assumes such a
+fierce shape. Assuming again the form of the sword, the bow, the mace,
+the dart, the trident, the mallet, the arrow, the thick and short club,
+the battle-axe, the discus, the noose, the heavy bludgeon, the rapier,
+the lance, and in fact of every kind of weapon that exists on earth,
+Chastisement moves in the world. Indeed, Chastisement moves on earth,
+piercing and cutting and afflicting and lopping off and dividing and
+striking and slaying and rushing against its victims. These, O
+Yudhishthira, are some of the names which Chastisement bears, viz.,
+Sword, Sabre, Righteousness, Fury, the Irresistible, the Parent of
+prosperity, Victory, Punisher, Checker, the Eternal, the Scriptures,
+Brahmana, Mantra, Avenger, the Foremost of first Legislators, Judge, the
+Undecaying, God, the individual whose course is irresistible, the
+Ever-agoing, the First born, the individual without affections, the Soul
+of Rudra, the eldest Manu and the great Benefactor. Chastisement is the
+holy Vishnu. He is the puissant Narayana. And because he always assumes a
+terrible form, therefore he is called Mahapurusha. His wife Morality is
+also known by the names of Brahmana's Daughter, Lakshmi, Vriti,
+Saraswati, and Mother of the universe. Chastisement thus has many forms.
+Blessings and curse, pleasure and pain, righteousness and
+unrighteousness, strength and weakness, fortune and misfortune, merit and
+demerit, virtue and vice, desire and aversion, season and month, night
+and day, and hour, heedfulness and heedlessness, joy and anger, peace and
+self-restraint, destiny and exertion, salvation and condemnation, fear
+and fearlessness, injury and abstention from injury, penances and
+sacrifice and rigid abstinence, poison and healthy food, the beginning,
+the middle, and the end, the result of all murderous acts, insolence,
+insanity, arrogance, pride, patience, policy, impolicy, powerlessness and
+power, respect, disrespect, decay and stability, humility, charity,
+fitness of time and unfitness of time, falsehood, wisdom, truth, belief,
+disbelief, impotence, trade, profit, loss, success, defeat, fierceness,
+mildness, death, acquisition and non-acquisition, agreement and
+disagreement, that which should be done and that which should not be
+done, strength and weakness, malice and goodwill, righteousness and
+unrighteousness, shame and shamelessness, modesty, prosperity and
+adversity, energy, acts, learning, eloquence, keenness of
+understanding,--all these, O Yudhishthira, are forms of Chastisement in
+this world. Hence, Chastisement is exceedingly multiform. If Chastisement
+had not existed, all creatures would have ground one another. Through
+fear of Chastisement, O Yudhishthira, living creatures do not slay one
+another. The subjects, O king, always protected by Chastisement, enhance
+the might of their ruler. It is for this that Chastisement is regarded as
+the foremost refuge of all. Chastisement, O king, quickly sets the world
+on the path of righteousness. Dependent upon truth, righteousness exists
+in the Brahmanas. Endued with righteousness, foremost of Brahmanas became
+attached to the Vedas. From the Vedas the sacrifices flow. Sacrifices
+gratify the deities. The deities, being gratified, commend the denizens
+of the earth to Indra. For benefiting the denizens of the earth, Indra
+gives them food (in the form of rain without which crops and vegetation
+would fail). The life of all creatures depends upon food. From food
+creatures derive their support and growth. Chastisement (in the form of
+the Kshatriya ruler) remains wakeful amongst them. For serving this
+object, Chastisement assumes the form of a Kshatriya among men.
+Protecting men, he remains awake, always heedful and never decaying.
+Chastisement has again these other eight names, viz., God, Man, Life,
+Power, Heart, the Lord of all creatures, the Soul of all things, and the
+Living creature. God gave both affluence and the rod of chastisement to
+the king who is possessed of strength (in the form of military forces)
+and who is a combination of five ingredients.[364] Nobility of blood,
+ministers of great wealth, knowledge, the different kinds of forces (such
+as strength of body, energy of mind, etc.), with the eight objects
+mentioned below, and the other force (viz., that which depends upon a
+well-filled treasury), should be sought for the king, O Yudhishthira.
+Those eight objects are elephants, horses, cars, foot soldiers, boats,
+impressed labourers (for following the camp and doing other work),
+increase of population, and cattle (such as sheep, etc.). Of the army
+equipped in mail and with other accoutrements, car-warriors,
+elephant-warriors, cavalry, infantry, officers, and surgeons constitute
+the limbs. Beggars, principal judges, astrologers, performers of
+propitiatory and Atharvan rites, treasury, allies, grain, and all other
+requisites, constitute the body, composed of seven attributes and eight
+limbs, of a kingdom. Chastisement is another powerful limb of a kingdom.
+Chastisement (in the form of an army) is the author of a kingdom. God
+himself has, with great care, sent Chastisement for the use of the
+Kshatriya. This eternal universe is impartial Chastisement's self. There
+is nothing more worthy of respect by kings than Chastisement by which the
+ways of Righteousness are pointed out. Brahman himself, for the
+protection of the world and for establishing the duties of different
+individuals, sent down (or created) Chastisement. There is another kind
+of Vyavahara arising out of the dispute of litigants which also has
+sprung from Brahman. Principally characterised by a belief in either of
+the two parties, that Vyavahara is seen to be productive of good. There
+is another kind of Vyavahara which has the Veda for its soul. It is also
+said to have the Veda for its cause. There is, O tiger among kings, a
+(third) kind of Vyavahara which is connected with family customs but
+which is consistent with the scriptures.[365] That Vyavahara which has,
+as above, been said to be characterised by a belief in either of two
+litigant parties, should be known by us as inhering in the king. It
+should be also known by the name of Chastisement, as also by the name of
+Evidence. Although Chastisement is seen to be regulated by Evidence, yet
+it has been said to have its soul in Vyavahara. That which has been
+called Vyavahara is really based upon Vedic precepts. That Vyavahara
+which has been indicated to have the Vedas for its soul is Morality or
+duty. It is also productive of good unto persons believing in duty and
+morality, men of cleansed souls have spoken of that Vyavahara as they
+have done of ordinary law.[366] The third kind of Vyavahara is also a
+preceptor of men, and it has also its roots in the Veda, O Yudhishthira!
+It upholds the three worlds. It has Truth for its soul and it is
+productive of prosperity. That which is Chastisement has been seen by us
+to be eternal Vyavahara. That which has been said to be Vyavahara is
+verily the Veda. That which is the Veda is morality, duty. That which is
+morality and duty is the path of Righteousness. This last it was which in
+the beginning had been Grandsire Brahman, that Lord of all creatures.
+Brahman is the Creator of the entire universe with the gods and Asuras and
+Rakshasas and human beings and snakes, and of every other thing. Hence
+that Vyavahara which is characterised by a belief in either of two
+litigant parties has also flowed from him. For this reason He has laid
+down the following in respect of Vyavahara: Neither mother, nor father,
+nor brother, nor wife, nor priest, is unpunishable with that king who
+rules agreeably to his duty."'"
+
+
+
+SECTION CXXII
+
+"'Bhishma said, "In this connection is cited the old story that follows.
+There was among the Angas a king of great splendour, called Vasuhoma.
+That king was always engaged in acts of piety, and accompanied by his
+spouse he always practiced the most rigid penances. He repaired to the
+spot called Munjaprishtha held in high esteem by the Pitris and the
+celestial Rishis. There, on that peak of Himavat, near the golden
+mountains of Merit, (the great Brahmana here) Rama, sitting under the
+shade of a well-known banian, had tied his matted locks together.[367]
+From that time, O monarch, the spot, which is a favourite haunt of Rudra,
+came to be called Munjaprishtha by Rishis of rigid vows. King Vasuhoma,
+residing in that spot, acquired many pious attributes and, having gained
+the esteem of the Brahmanas, came to be regarded as a celestial Rishi in
+holiness. One day, that crusher of foes, that friend of Sakra, viz., king
+Mandhatri of great soul, came to Vasuhoma on his mountain retreat.
+Arrived there, Mandhatri, beholding king Vasuhoma of austere penances
+stood before the latter in an attitude of humility. Vasuhoma offered unto
+his guest water to wash his feet, and the Arghya consisting of the usual
+articles, and enquired of him about the well-being or otherwise of his
+kingdom consisting of seven limbs. After this, Vasuhoma addressed his
+royal guest who faithfully followed the practices of the righteous men of
+old, saying, 'What, O king, shall I do for thee?' Thus addressed, O
+delighter of the Kurus, Mandhatri, that best of kings, highly gratified,
+answered Vasuhoma of great wisdom seated at his ease, in the following
+words.
+
+"'"Mandhatri said, 'Thou hast, O king, studied all the doctrines of
+Vrihaspati. O best of men, the doctrines laid down by Usanas also are
+known to thee. I desire to know what is the origin of Chastisement. What
+was awake before Chastisement? What also is said to be its end? How came
+Chastisement to depend upon the Kshatriya? Tell me all this, O thou of
+great wisdom! I come to thee as a disciple ready to give thee the
+tutorial fee.'[368]
+
+"'"Vasuhoma said, 'Listen, O king, as to how Chastisement, that upholder of
+the world, arose. The soul of righteousness, it is eternal, and was
+created for maintaining the due government of all creatures. It hath been
+heard by us that once upon a time, the Grandsire of all the worlds, viz.,
+the divine Brahman desiring to perform a sacrifice, failed to find a
+priest possessed of qualifications like himself. For this reason he
+conceived in his brain and held the foetus there for many long years.
+After a thousand years had passed away, the great god sneezed. In that
+act, the foetus fell from his head. The divine being, O chastiser of
+foes, that thus took birth from Brahman was called by the name of Kshupa.
+Possessed of great powers, he became a lord of creatures. That Kshupa
+became the priest, O king, in the sacrifice of the high-souled Grandsire.
+Upon the commencement of that sacrifice of Brahman, O best of kings,
+Chastisement disappeared in consequence of the visible form that the
+Grandsire was then obliged to assume.[369] Chastisement having
+disappeared, a great confusion set in among all creatures. There was no
+longer any distinction between what should be done and what should not.
+All distinction, again, between clean and unclean food ceased. Men ceased
+to distinguish between what drink was allowable and what drink was
+otherwise. All creatures began to injure one another. There were no
+restraints in the matter of the union of the sexes. All idea of property
+ceased. All creatures began to rob, and snatching meat from one another.
+The strong began to slay the weak. Nobody cherished the slightest
+consideration for his neighbour. The Grandsire then, having worshipped
+the divine and eternal Vishnu, addressed that great boon-giving god,
+saying, "It behoveth thee, O Kesava, to show mercy on the present
+occasion. Let it be so ordained by thee that the confusion that has
+occurred may disappear." Thus addressed, that foremost of deities, armed
+with an enormous Sula,[370] having reflected long, created his ownself
+into the form of Chastisement. From that form, having Righteousness for
+its legs, the goddess Saraswati created Danda-niti (Science of
+Chastisement) which very soon became celebrated over the world. After
+this the great god armed with the enormous Sula, having again reflected
+for some time, appointed a few among the gods as the lords or rulers of
+their respective classes. It was then that he made the divine Indra of a
+thousand eyes the ruler of the deities. Yama the son of Vivaswat was made
+the lord of the Pitris. Kuvera was made the lord of treasures and of all
+the Rakshasas. Meru was made the king of the mountains, and Ocean was
+made the lord of the rivers. The puissant Varuna was installed into the
+sovereignty of the waters and the Asuras. Death was made the lord of life
+and all living things, and Fire was appointed as the lord of all things
+possessed of energy. The puissant Isana the high-souled and eternal
+Mahadeva, of three eyes, was made the lord of the Rudras. Vasishtha was
+made the lord of the Brahmanas, and Jatavedas was made the chief of the
+Vasus. Surya was made the lord of all luminous bodies, and Chandramas was
+made the king of Stars and constellations. Ansumat was made the lord of
+all herbs, and the puissant and foremost of deities, viz., Kumara or
+Skanda, of twelve arms, was made the chief of all the spirits and ghostly
+beings (that wait upon Mahadeva). Time, possessing the seeds of both
+destruction and growth, was made the sovereign of all creatures as also
+of the four portions of Death (viz., weapons, diseases, Yama, and acts)
+and lastly of grief and joy. The Srutis declare that the supreme god
+Mahadeva, that lord of lords, O king, armed with Sula, is the chief of
+the Rudras. The rod of chastisement was given to Brahmana's son of
+subsequent birth, viz., Kshupa, that lord of all creatures and the
+foremost one of all virtuous persons. Upon the completion of that
+sacrifice according to due rites, Mahadeva, after doing proper reverence
+made over Chastisement, that protector of Righteousness, unto
+Vishnu.[371] Vishnu gave it to Angiras; and Angiras, that foremost of
+ascetics, made it over to Indra and Marichi. Marichi gave it to Bhrigu.
+Bhrigu gave that rod intended for the protection of righteousness, unto
+all the Rishis. The Rishis gave it unto the Regents of the world, and the
+Regents made it over again to Kshupa. Kshupa then made it over to Manu
+the son of Surya. The deity of Sraddhas (viz., Manu), gave it unto his
+sons for the sake of true righteousness and wealth. Chastisement should
+be inflicted with discrimination, guided by righteousness and not by
+caprice. It is intended for restraining the wicked. Fines and forfeitures
+are intended for striking alarm, and not for filling the king's treasury.
+The maiming of one's body or the infliction of death should not proceed
+from trivial causes. The infliction of physical pain by diverse means,
+hurling from tops of mountains, and banishment also, should not proceed
+from similar causes. Surya's son Manu gave the rod of chastisement (to
+his sons) for the protection of the world. Chastisement, in the hands of
+successive holders, remains awake, protecting all creatures. At the top
+of the scale, the divine Indra is awake (with the rod of chastisement);
+after him, Agni of blazing flames; after him, Varuna; after Varuna,
+Prajapati; after Prajapati, Righteousness whose essence consists of
+restraint;[372] after Righteousness the son of Brahman, viz., the eternal
+Law; after Law, Energy is awake, employed in the act of protection; after
+Energy, the herbs (offered in sacrifices for supporting the gods and used
+as food and medicines); after the herbs, the mountains; after the
+mountains, all kinds of juices and their attributes; after these, the
+goddess Niriti; after Niriti, the planets and the luminous bodies in
+heaven; after these, the Vedas; after the Vedas, the puissant form of
+Vishnu with equine head; after him, the almighty and eternal Grandsire,
+viz., Brahman; after the Grandsire, the divine and blessed Mahadeva;
+after Mahadeva, the Viswedevas; after them, the great Rishis; after the
+Rishis the divine Soma; after Soma, the deities who are all eternal;
+after the deities, know that the Brahmanas are awake. After the
+Brahmanas, the Kshatriyas are righteously protecting all creatures. The
+eternal universe, consisting of mobile and immobile creatures, is kept
+awake by the Kshatriyas. Creatures are kept awake in this world, and
+Chastisement is awake among them. Possessed of splendour resembling that
+of the Grandsire himself, Chastisement keeps together and upholds
+everything.[373] Time, O Bharata, is always awake, in the beginning, the
+middle, and the end. The master of all the worlds, the lord of all
+creatures, the puissant and blessed Mahadeva, the god of gods, is always
+awake. He is called by these names also, viz., Kapardin, Sankara, Rudra,
+Bhava, Sthanu and the lord of Uma. Thus Chastisement also keeps awake in
+the beginning, the middle, and the end. A virtuous king should rule
+properly, guided by Chastisement.'"
+
+"'Bhishma continued, "That person who listens to this teaching of
+Vasuhoma, and having listened to it conducts himself according to its
+tenure, is sure to obtain the fruition of all his wishes. I have now, O
+bull among men, told thee everything as to who Chastisement is, that
+restrainer of the universe which is governed by righteousness."'"
+
+
+
+SECTION CXXIII
+
+"'Yudhishthira said, "I wish, O sire, to hear the settled conclusions on
+the subject of Virtue, Wealth, and Pleasure. Depending upon which of
+these does the course of life proceed? What are the respective roots of
+Virtue, Wealth, and Pleasure? What are again the results of those three?
+They are sometimes seen to mingle with one another, and sometimes to
+exist separately and independently of one another."
+
+"'Bhishma said, "When men in this world endeavour with good hearts to
+achieve Wealth with the aid of Virtue, then those three, viz., Virtue,
+Wealth, and Pleasure, may be seen to co-exist in a state of union in
+respect of time, cause, and action.[374] Wealth has its root in Virtue,
+and Pleasure is said to be the fruit of Wealth. All the three again have
+their root in Will. Will is concerned with objects. All objects, again,
+in their entirety, exist for gratifying the desire of enjoyment. Upon
+these then does the aggregate of three depend. Entire abstraction from
+all objects is Emancipation. It is said that Virtue is sought for the
+protection of the body, and Wealth is for the acquisition of Virtue.
+Pleasure is only the gratification of the senses. All the three have,
+therefore, the quality of Passion.[375] Virtue, Wealth, and Pleasure,
+when sought for the sake of heaven or such other rewards, are said to be
+remote because the rewards themselves are remote. When sought, however,
+for the sake of Knowledge of Self, they are said to be proximate. One
+should seek them when they are of such a character.[376] One should not
+cast them off even mentally. If Virtue, Wealth, and Pleasure are to be
+abandoned, one should abandon them when one has freed one's self by
+ascetic penances.[377] The aim of the triple aggregate is towards
+emancipation. Would that man could obtain it! One's acts, undertaken and
+completed with even the aid of intelligence may or may not lead to the
+expected results. Virtue is not always the root of Wealth, for other
+things than Virtue lead to Wealth (such as service, agriculture, &c).
+There is again a contrary opinion (for some say that Wealth is earned
+through chance or birth or like causes). In some instances, Wealth
+acquired has been productive of evil. Other things again than Wealth
+(such as fasts and vows) have led to the acquisition of Virtue. As
+regards this topic, therefore, a dullard whose understanding has been
+debased by ignorance, never succeeds in acquiring the highest aim of
+Virtue and Wealth, viz., Emancipation. Virtue's dross consists in the
+desire of reward; the dross of Wealth consists in hoarding it; when
+purged of these impurities, they are productive of great results. In this
+connection is cited the narrative of the discourse that look place in
+days of old between Kamandaka and Angaristha. One day, king Angaristha,
+having waited for the opportunity, saluted the Rishi Kamandaka as he was
+seated at his ease and asked him the following questions, 'If a king,
+forced by lust and folly, commits sin for which he afterwards repents, by
+what acts, O Rishi, can those sins be destroyed? If again a man impelled
+by ignorance, does what is sinful in the belief that he is acting
+righteously, how shall the king put a stop to that sin come into vogue
+among men?'
+
+"'"Kamandaka said, 'That man who, abandoning Virtue and Wealth pursues only
+Pleasure, reaps as the consequence of such conduct the destruction of his
+intelligence. The destruction of intelligence is followed by heedlessness
+that is at once destructive of both Virtue and Wealth. From such
+heedlessness proceed dire atheism and systematic wickedness of conduct.
+If the king does not restrain those wicked men of sinful conduct, all
+good subjects then live in fear of him like the inmate of a room within
+which a snake has concealed itself. The subjects do not follow such a
+king. Brahmanas and all pious persons also act in the same way. As a
+consequence the king incurs great danger, and ultimately the risk of
+destruction itself. Overtaken by infamy and insult, he has to drag on a
+miserable existence. A life of infamy, however, is equal to death. Men
+learned in the scriptures have indicated the following means for checking
+sin. The king should always devote himself to the study of the three
+Vedas. He should respect the Brahmanas and do good offices unto them. He
+should be devoted to righteousness. He should make alliance (of marriage)
+with high families. He should wait upon high-minded Brahmanas adorned
+with the virtue of forgiveness. He should perform ablutions and recite
+sacred mantras and thus pass his time happily. Banishing all wicked
+subjects from himself and his kingdom, he should seek the companionship
+of virtuous men. He should gratify all persons by speeches or good acts.
+He should say unto all--"I am yours,"--proclaim the virtues of even his
+foes. By pursuing such conduct he may soon cleanse himself of his sins
+and win the high regard of all. Without doubt, by conduct such as this
+all his sins will be destroyed. Thou shouldst accomplish all those high
+duties which thy seniors and preceptors would indicate. Thou art sure to
+obtain great blessing through the grace of thy seniors and preceptors.'"'"
+
+
+
+SECTION CXXIV
+
+"'Yudhishthira said, "All persons on earth, O foremost of men, applaud
+virtuous behaviour. I have, however, great doubts with respect to this
+object of their praise. If the topic be capable of being understood by
+us, O foremost of virtuous men, I desire to hear everything about the way
+in which virtuous behaviour can be acquired. How indeed, is that
+behaviour acquired, O Bharata! I desire to hear it. Tell me also, O
+foremost of speakers, what has been said to be the characteristics of
+that behaviour."
+
+"'Bhishma said, "Formerly, O giver of honours, Duryodhana while burning
+with grief at sight of that well-known prosperity belonging to thee and
+thy brothers at Indraprastha and for the jeers he received in consequence
+of his mistakes at the grand mansion, had asked his father Dhritarashtra
+the same question. Listen to what transpired on that occasion, O Bharata!
+Having seen that grand mansion of thine and that high prosperity of which
+thou wert master, Duryodhana, while sitting before his father, spake of
+what he had seen to the latter. Having heard the words of Duryodhana,
+Dhritarashtra, addressing his son and Karna, replied unto him as follows.
+
+"'"Dhritarashtra said, 'Why dost thou grieve, O son! I desire to hear the
+cause in detail. If after ascertaining the reasons they appear to be
+adequate, I shall then endeavour to instruct thee. O subjugator of
+hostile towns, thou too hast obtained great affluence. All thy brothers
+are ever obedient to thee, as also all thy friends and relatives. Thou
+coverest thy limbs with the best robes. Thou eatest the richest
+food.[378] Steeds of the best kind bear thee. Why then hast thou become
+pale and emaciated?'
+
+"'"Duryodhana said, 'Ten thousands of high-souled Snataka Brahmanas daily
+eat at Yudhishthira's palace off plates of gold. Beholding his excellent
+mansion adorned with excellent flowers and fruit, his steeds of the
+Tittiri and the Kalmasha breeds, his robes of diverse kinds, indeed,
+beholding that high prosperity of my enemies viz., the sons of Pandu, a
+prosperity that resembles the high affluence of Vaisravana himself, I am
+burning with grief, O Bharata!'
+
+"'"Dhritarashtra said, 'If thou wishest, O sire, to win prosperity like
+that of Yudhishthira or that which is even superior to it, do thou then, O
+son, endeavour to be of virtuous behaviour. Without doubt, one may, by
+behaviour alone, conquer the three worlds. There is nothing impossible of
+attainment by persons of virtuous behaviour. Mandhatri conquered the
+whole world in course of only one night, Janamejaya, in course of three,
+and Nabhaga, in course of seven. All these kings were possessed of
+compassion and of virtuous behaviour. For this reason the earth came to
+them of their own accord, won over by their virtue.'
+
+"'"Duryodhana said, 'I desire to hear, O Bharata, how that behaviour may be
+acquired, that behaviour, viz., in consequence of which the earth was won
+so speedily (by the kings named by thee).'
+
+"'"Dhritarashtra said, 'In this connection, the following old narrative is
+cited. It was formerly recited by Narada on the subject of virtuous
+behaviour. In days of yore, the Daitya Prahlada, by the merit of his
+behaviour, snatched from the high-souled Indra his sovereignty and
+reduced the three worlds to subjection. Sukra then, with joined hands,
+approached Vrihaspati. Possessed of great wisdom, the chief of the
+celestials addressed the great preceptor, saying, "I desire thee to tell
+me what is the source of felicity." Thus addressed, Vrihaspati said unto
+him that Knowledge (leading to emancipation) is the source of the highest
+felicity. Indeed, Vrihaspati indicated Knowledge to be the source of
+supreme felicity. Indra, however, once more asked him as to whether there
+was anything higher than that.
+
+"'"'Vrihaspati said, "There is something, O son, that is still higher. The
+high-souled Bhargava (Usanas) will instruct thee better. Repair to him,
+blessed be thou, and enquire of him, O chief of the celestials!"
+Possessed of great ascetic merit and endued with great splendour, the
+chief of the celestials then repaired to Bhargava and obtained from him
+with a gratified heart, a knowledge of what was for his great good.
+Obtaining the permission of the high-souled Bhargava, the performer of a
+hundred sacrifices once more asked the sage as to whether there was
+anything higher (as the means for the acquisition of felicity) than what
+the sage had already told him. The omniscient Bhargava said, "The
+high-souled Prahlada has better knowledge." Learning this, Indra became
+highly delighted. The chastiser of Paka, possessed of great intelligence,
+assumed the form of a Brahmana, and repairing to Prahlada, asked him,
+saying, "I desire to hear what conduces to felicity." Prahlada answered
+the Brahmana, saying, "O chief of regenerate ones, I have no time, being
+wholly occupied in the task of ruling the three worlds, I cannot,
+therefore, instruct thee." The Brahmana said, "O king, when thou mayst
+have leisure, I desire to listen to thy instructions about what course of
+conduct is productive of good." At this answer, king Prahlada became
+delighted with that utterer of Brahma. Saying, "So be it!" he availed of
+a favourable opportunity for imparting to the Brahmana the truths of
+knowledge. The Brahmana duly observed towards Prahlada the conduct which
+a disciple should observe towards his preceptor, and began with his whole
+heart to do what Prahlada desired. Many a time the Brahmana enquired,
+saying, "O chastiser of foes, by what means hast thou been able to win
+the sovereignty of the three worlds? Tell me, O righteous king, what
+those means are." Prahlada, O monarch, answered the question the Brahmana
+asked.
+
+"'"'Prahlada said, "I do not, O regenerate one, feel any pride in
+consequence of my being a king, nor do I cherish any hostile feelings
+towards the Brahmanas. On the other hand, I accept and follow the
+counsels of policy they declare unto me based upon the teachings of
+Sukra. In complete trustfulness they say unto me what they wish to say,
+and restrain me from courses that are unrighteous or improper. I am ever
+obedient to the teachings of Sukra. I wait upon and serve the Brahmanas
+and my seniors. I bear no malice. I am of righteous soul. I have
+conquered wrath. I am self-restrained, and all my senses are under my
+control. These regenerate ones that are my instructors pour beneficial
+instructions upon me like bees dropping honey into the cells of their
+comb. I taste the nectar dropped by those learned men, and like the Moon
+among the constellations I live among the members of my race.[379] Even
+this is nectar on earth, even this is the clearest eye, viz., listening
+to the teaching of Sukra from the lips of Brahmanas and acting according
+to them. In these consists the good of a man." Thus said Prahlada unto
+that utterer of Brahma. Served dutifully by him, the chief of the Daityas
+once more said, "O foremost of regenerate ones, I am exceedingly
+gratified with thee in consequence of thy dutiful behaviour towards me.
+Ask of me the boon thou desirest, blessed be thou, for verily I shall
+grant thee what thou wilt ask." The Brahmana answered the chief of the
+Daityas saying, "Very well. I will obey thee." Prahlada, gratified with
+him, said, "Take what thou wishest."
+
+"'"'The Brahmana said, "If, O king, thou hast been gratified with me and
+if thou wishest to do what is agreeable to me, I desire then to acquire
+thy behaviour. Even this is the boon that I solicit."[380] At this, though
+delighted, Prahlada became filled with a great fear. Indeed, when this
+boon was indicated by the Brahmana, the Daitya chief thought the
+solicitor could not be a person of ordinary energy. Wondering much,
+Prahlada at last said, "Let it be so." Having, however, granted the boon,
+the Daitya chief became filled with grief. The Brahmana, having received
+the boon, went away, but Prahlada, O king, became penetrated by a deep
+anxiety and knew not what to do. While the Daitya chief sat brooding over
+the matter, a flame of light issued out of his body. It had a shadowy
+form of great splendour and huge proportions. Prahlada asked the form,
+saying, "Who art thou?" The form answered, saying, "I am the embodiment
+of thy Behaviour. Cast off by thee I am going away. I shall henceforth, O
+king, dwell in that faultless and foremost of Brahmanas who had become
+thy devoted disciple." Having said these words, the form disappeared and
+soon after entered the body of Sakra. After the disappearance of that
+form, another of similar shape issued out of Prahlada's body. The Daitya
+chief addressed it, saying, "Who art thou?" The form answered, saying,
+"Know me, O Prahlada, for the embodiment of Righteousness. I shall go
+there where that foremost of Brahmanas is, for, O chief of the Daityas, I
+reside there where Behaviour dwells." Upon the disappearance of
+Righteousness, a third form, O monarch, blazing with splendour, issued
+out of the body of the high souled Prahlada. Asked by Prahlada as to who
+he was, that form possessed of great effulgence answered, saying, "Know,
+O chief of the Daityas, that I am Truth. I shall leave thee, following
+the way of Righteousness." After Truth had left Prahlada, following in
+the wake of Righteousness, another great person issued out of Prahlada's
+body. Asked by the Daitya's king, the mighty being answered, "I am the
+embodiment of Good deeds. Know, O Prahlada, that I live there where Truth
+lives." After this one had left Prahlada, another being came out,
+uttering loud and deep cries. Addressed by Prahlada, he answered, "Know
+that I am Might. I dwell there where Good deeds are." Having said these
+words, Might went away to that place whither Good deeds had gone. After
+this, a goddess of great effulgence issued out of Prahlada's body. The
+Daitya chief asked her and she answered him saying that she was the
+embodiment of Prosperity, adding, "I dwelt in thee, O hero, O thou of
+prowess incapable of being baffled! Cast off by thee, I shall follow in
+the wake of Might." The high-souled Prahlada, penetrated with great
+fear, once more asked the goddess, saying, "Where dost thou go, O
+goddess, O thou that dwellest amid lotuses? Thou art ever devoted to
+truth, O goddess, and thou art the first of deities. Who is that foremost
+of Brahmanas (who was my disciple)? I desire to know the truth."
+
+"'"'The goddess of Prosperity said, "Devoted to the vow of Brahmacharya,
+that Brahmana who was instructed by thee was Sakra. O puissant one, he
+robbed thee of that sovereignty which thou hadst over the three worlds. O
+righteous one, it was by thy behaviour that thou hadst reduced the three
+worlds to subjection. Knowing this, the chief of the celestials robbed
+thee of thy behaviour. Righteousness and Truth and Good deeds and Might
+and myself, O thou of great wisdom, all have our root verily in
+Behaviour."'
+
+"'Bhishma continued, "Having said these words, the goddess of Prosperity
+went away, as also all the rest, O Yudhishthira! Duryodhana, once more
+addressing his father, said these words: 'O delighter of the Kurus, I
+wish to know the truth about Behaviour. Tell me the means by which it may
+be acquired.'
+
+"'"Dhritarashtra said, 'Those means were indicated by the high-souled
+Prahlada while discoursing unto Indra. Listen, however, O ruler of men,
+as how in brief Behaviour may be acquired. Abstention from injury, by
+act, thought, and word, in respect of all creatures, compassion, and
+gift, constitute behaviour that is worthy of praise. That act or exertion
+by which others are not benefited, or that act in consequence of which
+one has to feel shame, should never be done. That act, on the other hand,
+should be done in consequence of which one may win praise in society. O
+best of the Kurus, I have now told thee in brief as to what Behaviour is.
+If O king, persons of wicked behaviour do ever win prosperity, they do
+not enjoy it long, O son, and are seen to be exterminated by the root.'
+
+"'"Dhritarashtra continued, 'Knowing all this truly, do thou, O son, be of
+good behaviour, if thou desirest to obtain prosperity greater than that
+of Yudhishthira.'"
+
+"'Bhishma continued, "Even this was what king Dhritarashtra said unto his
+son. Do thou act according to these instructions, O son of Kunti, and
+thou wilt then surely obtain their fruit."'"
+
+
+
+SECTION CXXV
+
+"'Yudhishthira said, "Thou hast said, O grandsire, that behaviour is the
+first (of requisites for a man). Whence, however, does Hope arise? Tell
+me what it is. This great doubt has taken possession of my mind. There is
+no other person than thee, O subjugator of hostile towns, who can remove
+it. O grandsire, I had great hope in respect of Suyodhana that when a
+battle was about to ensue (in consequence of his own obstinacy), he
+would, O lord, do what was proper. In every man hope is great. When that
+hope is destroyed, great is the grief that succeeds, and which, without
+doubt, is equal to almost death itself. Fool that I am, Dhritarashtra's
+wicked-souled son, Duryodhana, destroyed the hope I had cherished.
+Behold, O king, the foolishness of my mind! I think that hope is vaster
+than a mountain with all its trees. Or, perhaps, it is vaster than the
+firmament itself. Or, perhaps, O king, it is really immeasurable. Hope, O
+chief of the Kurus, is exceedingly difficult of being understood and
+equally difficult of being subdued. Beholding this last attribute of
+Hope, I ask, what else is so unconquerable as this?"
+
+"'Bhishma said, "I shall narrate to thee, O Yudhishthira, in this
+connection, the discourse between Sumitra and Rishabha that took place in
+olden times. Listen to it. A royal sage of the Haihaya race, Sumitra by
+name, went out a hunting. He pursued a deer, having pierced it with a
+straight shaft. Possessed of great strength, the deer ran ahead, with the
+arrow sticking to him. The king was possessed of great strength, and
+accordingly pursued with great speed his prey. The animal, endued with
+fleetness, quickly cleared a low ground and then a level plain. The king,
+young, active and strong, and armed with bow and sword and cased in mail,
+still pursued it. Unaccompanied by anybody, in chasing the animal through
+the forest the king crossed many rivers and streams and lakes and copses.
+Endued with great speed, the animal, at its will, showing itself now and
+then to the king, ran on with great speed. Pierced with many shafts by
+the king, that denizen of wilderness, O monarch, as if in sport,
+repeatedly lessened the distance between itself and the pursuer.
+Repeatedly putting forth its speed and traversing one forest after
+another, it now and then showed itself to the king at a near point. At
+last that crusher of foes, taking a very superior shaft, sharp, terrible,
+and capable of penetrating into the very vitals, fixed it on his
+bowstring. The animal then, of huge proportions, as if laughing at the
+pursuer's efforts suddenly distanced him by reaching a point full four
+miles ahead of the range of the shaft. That arrow of blazing splendour
+accordingly fell on the ground. The deer entered a large forest but the
+king still continued the chase."'"
+
+
+
+SECTION CXXVI
+
+"'Bhishma said, "The king, having entered that large forest, came upon an
+asylum of ascetics. Fatigued with the toil he had undergone, he sat
+himself down for rest. Beholding him armed with bow, worn out with toil,
+and hungry, the ascetics approached him and honoured him in due form.
+Accepting the honours offered by the Rishis, the king enquired of them
+about the progress and advancement of their penances. Having duly
+answered the enquiries of the king, those Rishis endued with wealth of
+asceticism asked that tiger among rulers about the reason that led his
+steps to that retreat. And they said, 'Blessed be thou, in pursuit of
+what delightful object hast thou, O king, come to this asylum, walking on
+foot and armed with sword and bow and arrows? We wish to hear whence thou
+art coming, O giver of honours. Tell us also in what race thou art born
+and what thy name is.' Thus addressed, O bull among men, the king
+proceeded to duly give unto all those Brahmanas an account of himself, O
+Bharata, saying, 'I am born in the race of the Haihayas. By name I am
+Sumitra, and I am the son of Mitra. I chase herds of deer, slaying them
+in thousands with my arrows. Accompanied by a large force and my
+ministers and the ladies of my household, I came out on a hunting
+expedition. I pierced a deer with an arrow, but the animal with the shaft
+sticking to his body ran with great speed. In chasing it I have, without
+a set purpose, arrived at this forest and find myself in your presence,
+shorn of splendour, toil-worn, and with hope disappointed. What can be
+more pitiable than this, viz., that I have arrived at this asylum, spent
+with fatigue, shorn of the signs of royalty, and disappointed of my
+hopes. I am not at all sorry, ye ascetics, at my being now shorn of the
+signs of royalty or at my being now at a distance from my capital. I
+feel, however, a poignant grief in consequence of my hope having been
+disappointed. The prince of mountains, viz., Himavat, and that vast
+receptacle of waters, viz., the ocean, cannot, for its vastness, measure
+the extent of the firmament. Ye ascetics, similarly, I also cannot
+discern the limit of hope. Ye that are endued with wealth of penances are
+omniscient. There is nothing unknown to you. You are also highly blessed.
+I therefore solicit you for resolving my doubt. Hope as cherished by
+man, and the wide firmament, which of these two appears vaster to you? I
+desire to hear in detail what is so unconquerable to hope. If the topic
+be one upon which it is not improper for ye to discourse, then tell me
+all about it without delay. I do not wish, ye foremost of regenerate
+ones, to hear anything from you that may be a mystery improper to
+discourse upon. If again the discourse be injurious to your penances, I
+would not wish you to speak. If the question asked by me be a worthy
+topic of discourse, I would then wish to hear the cause in detail.
+Devoted to penances as ye are, do ye all instruct me on the subject.'"'"
+
+
+
+SECTION CXXVII
+
+"'Bhishma said, "Then that best of Rishis, viz., the regenerate Rishabha,
+sitting in the midst of all those Rishis, smiled a little and said these
+words: 'Formerly, O tiger among kings, while travelling among sacred
+places, I arrived, O lord, at the beautiful asylum of Nara and Narayana.
+There lies the delightful spot called Vadri, and there also is that lake
+in the firmament (whence the sacred Ganga takes her rise).[381] There the
+sage Aswasiras, O king, (always) reads the eternal Vedas. Having
+performed my ablutions in that lake and offered with due rites oblations
+of water unto the Pitris and the dogs, I entered the asylum. Within that
+retreat the Rishis Nara and Narayana always pass their time in true
+pleasure.[382] Not far from that spot I repaired to another retreat for
+taking up my abode. While seated there I beheld a very tall and emaciated
+Rishi, clad in rags and skins, approaching towards me. Possessed of the
+wealth of penances, he was named Tanu. Compared, O mighty-armed one, with
+other men, his height seemed to be eight times greater. As regards his
+leanness, O royal sage, I can say that I have never beheld its like. His
+body, O king, was as thin as one's little finger. His neck and arms and
+legs and hair were all of extra-ordinary aspect. His head was
+proportionate to his body, and his ears and eyes also were the same. His
+speech, O best of kings, and his movements were exceedingly feeble.
+Beholding that exceedingly emaciated Brahmana I became very cheerless and
+frightened. Saluting his feet, I stood before him with joined hands.
+Having informed him of my name and family, and having told him also the
+name of my father, O bull among men, I slowly sat myself down on a seat
+that was indicated by him. Then, O monarch, that foremost of virtuous
+men, viz., Tanu, began to discourse in the midst of the Rishis dwelling
+in that asylum upon topics connected with Righteousness and Profit. While
+engaged in discourse, a king, possessed of eyes like lotus petals and
+accompanied by his forces and the ladies of his household, came to that
+spot on a car drawn by fleet steeds. The name of that king was
+Viradyumna. Of handsome features, he was possessed of great fame. His
+son's name was Bhuridyumna. The child had been missing, and the sire,
+exceedingly cheerless, came there in course of his wanderings amid the
+forest in pursuit of the missing one. "I shall find my son here!" "I
+shall find my son here!" Dragged on by hope in this way, the king
+wandered through that forest in those days. Addressing the emaciated
+Rishi he said, "Without doubt that highly virtuous son of mine is
+exceedingly difficult to be traced by me. Alas he was my only child. He
+is lost and can nowhere be found! Though incapable of being found out, my
+hope, however, of finding him is very great. Filled with that hope (which
+is being constantly disappointed), I am verily on the point of death."
+Hearing these words of the king, that foremost of Munis, viz., the holy
+Tanu, remained for a short while with head hanging down and himself
+buried in contemplation. Beholding him buried in contemplation, the king
+became exceedingly cheerless. In great grief he began to say slowly and
+softly, "What, O celestial Rishi, is unconquerable and what is greater
+than hope? O holy one, tell me this if I may hear it without impropriety."
+
+"'"'The Muni said, "A holy and great Rishi had been insulted by thy son. He
+had done it through ill-luck, moved by his foolish understanding. The
+Rishi had asked thy son for a golden jar and vegetable barks. Thy son
+contemptuously refused to gratify the ascetic. Thus treated by thy son,
+the great sage became disappointed." Thus addressed, the king worshipped
+that ascetic who was worshipped by all the world. Of virtuous soul,
+Viradyumna sat there, spent with fatigue even as thou, O best of men, now
+art. The great Rishi, in return, offered the king according to the rites
+observed by the dwellers of the forests water to wash his feet and the
+usual ingredients that make up the Arghya. Then all the Rishis, O tiger
+among kings, sat there, surrounding that bull among men like the stars of
+the constellation of Ursa Major surrounding the Pole star. And they asked
+the unvanquished king as to the cause of his arrival at that asylum.'"'"
+
+
+
+SECTION CXXVIII
+
+"'"'The king said, "I am a king called by the name of Viradyumna. My fame
+has spread in all directions. My son Bhuridyumna hath been lost. It is in
+quest of him that I have come to this forest. Ye foremost of Brahmanas,
+that child was my only son and, ye sinless ones, he is of very tender
+years. He cannot, however, be found here. I am wandering everywhere for
+finding him out."'
+
+"'"Rishabha continued, 'After the king had said these words, the ascetic
+Tanu hung down his head. He remained perfectly silent, without uttering a
+single word in answer. In former days that Brahmana had not been much
+honoured by the king. In disappointment, O monarch, he had for that
+reason practised austere penances for a long time, resolving in his mind
+that he should never accept anything in gift from either kings or members
+of any other order. And he said to himself, "Hope agitates every man of
+foolish understanding. I shall drive away hope from my mind." Even such
+had been his determination. Viradyumna once more questioned that foremost
+of ascetics in these words:
+
+"'"'The king said, "What is the measure of the thinness of Hope? What on
+earth is exceedingly difficult of acquisition? Tell me this, O holy one,
+for thou art well conversant with morality and profit."
+
+"'"Rishabha continued, 'Himself recollecting all the past incidents (about
+his own disregard at the hands of the king) and calling them back to the
+recollection of the king also, that holy Brahmana of emaciated body
+addressed the king and said the following words:
+
+"'"'The sage said, "There is nothing, O king, that equals Hope in
+slenderness. I had solicited many kings and found that nothing is so
+difficult of acquisition as an image that Hope sets before the mind."
+
+"'"'The king said, "At thy words, O Brahmana, I understand what is slender
+and what is not so.[383] I understand also how difficult of acquisition
+are the images set by Hope before the mind. I regard these words of thine
+as utterances of Sruti. O thou of great wisdom, one doubt, however, has
+arisen in my mind. It behoveth thee, O sage, to explain it in detail unto
+me that ask thee. What is more slender than thy body? Tell me this, O
+holy one, if, of course, O best of sages, the topic be one which may be
+discoursed upon without impropriety."
+
+"'"'The emaciated sage said, "A contented applicant is exceedingly
+difficult to meet with. Perhaps, there is none such in the world. Something
+rarer still, O sire, is the person that never disregards an applicant. The
+hope that rests upon such persons as do not, after passing their promises,
+do good to others according to the best of their powers and according as
+the applicants deserve, is slenderer than even my body.[384] The hope that
+rests upon an ungrateful man, or upon one that is cruel, or one that is
+idle, or one that injures others, is slenderer than even my body.[384]
+The hope cherished by a sire that has but one son, of once more seeing
+that son after he has been lost or missed, is slenderer than even my
+body. The hope that old women entertain of bringing forth sons, O king,
+and that is cherished by rich men, is slenderer than even my body. The
+hope that springs up in the hearts of grown up maidens of marriage when
+they hear anybody only talk of it in their presence, is slenderer than
+even my body."[385] Hearing these words, O monarch, king Viradyumna, and
+the ladies of his household, prostrated themselves before that bull among
+Brahmanas and touched his feet with their bent heads.
+
+"'"'The king said, "I beg thy grace, O holy one! I wish to meet with my
+child. What thou hast said, O best of Brahmanas, is very true. There is
+no doubt of the truth of thy utterances."'
+
+"'"Rishabha continued, 'The holy Tanu, that foremost of virtuous persons,
+smiling, caused, by means of his learning and his penances the king's son
+to be brought to that spot. Having caused the prince to be brought
+thither, the sage rebuked the king (his father).[386] That foremost of
+virtuous persons then displayed himself to be the god of righteousness.
+Indeed, having displayed his own wonderful and celestial form, he entered
+an adjacent forest, with heart freed from wrath and the desire of
+revenge. I saw all this, O king, and heard the words I have said. Drive
+off thy hope, that is even slenderer (than any of those which the sage
+indicated).'"
+
+"'Bhishma continued, "Thus addressed, O monarch, by the high-souled
+Rishabha, king Sumitra speedily cast off the hope that was in his heart
+and which was slenderer (than any of the kinds of hope indicated by the
+emaciated Rishi). Do thou also, O son of Kunti, hearing these words of
+mine, be calm and collected like Himavat. Overcome with distress,[387]
+thou hast questioned me and heard my answer. Having heard it, O monarch,
+it behoves thee to dispel these regrets of thine!"'"
+
+
+
+SECTION CXXIX
+
+"'Yudhishthira said, "Like one that drinks nectar I am never satiated with
+listening to thee as thou speakest. As a person possessing a knowledge of
+self is never satiated with meditation, even so I am never satiated with
+hearing thee. Do thou, therefore, O grandsire, discourse once more upon
+morality. I am never satiated with drinking the nectar of thy discourse
+upon morality."
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse between Gotama and the illustrious Yama. Gotama owned a wide
+retreat on the Paripatra hills. Listen to me as to how many years he
+dwelt in that abode. For sixty thousand years that sage underwent ascetic
+austerities in that asylum. One day, the Regent of the world, Yama, O
+tiger among men, repaired to that great sage of cleansed soul while he
+was engaged in the severest austerities. Yama beheld the great ascetic
+Gotama of rigid penances. The regenerate sage understanding that it was
+Yama who had come, speedily saluted him and sat with joined hands in an
+attentive attitude (waiting for his commands). The royal Dharma,
+beholding that bull among Brahmanas, duly saluted him (in return) and
+addressing him asked what he was to do for him.
+
+"'"Gotama said, 'By doing what acts does one liberate one's self from the
+debt one owes to one's mother and father? How also does one succeed in
+winning regions of pure bliss that are so difficult of attainment?'
+
+"'"Yama said, 'Devoting one's self to the duty of truth, and practising
+purity and penances one should ceaselessly worship one's mother and
+father. One should also perform Horse-sacrifices with presents in
+profusion unto the Brahmanas. By such acts one wins many regions (of
+felicity) of wonderful aspect.'"'"
+
+
+
+SECTION CXXX
+
+"'Yudhishthira said, "What course of conduct should be adopted by a king
+shorn of friends, having many enemies, possessed of an exhausted
+treasury, and destitute of troops, O Bharata! What, indeed, should be his
+conduct when he is surrounded by wicked ministers, when his counsels are
+all divulged, when he does not see his way clearly before him, when he
+assails another kingdom, when he is engaged in grinding a hostile
+kingdom, and when though weak he is at war with a stronger ruler? What,
+indeed, should be the conduct of a king the affairs of whose kingdom are
+ill-regulated, and who disregards the requirements of place and time, who
+is unable, in consequence of his oppressions, to bring about peace and
+cause disunion among his foes? Should he seek the acquisition of wealth
+by evil means, or should he lay down his life without seeking wealth?"
+
+"'Bhishma said, "Conversant as thou art with duties, thou hast, O bull of
+Bharata's race, asked me a question relating to mystery (in connection
+with duties).[388] Without being questioned, O Yudhishthira, I could not
+venture to discourse upon this duly. Morality is very subtle. One
+understands it, O bull of Bharata's race, by the aid of the texts of
+scriptures. By remembering what one has heard and by practising good
+acts, some one in some place may become a righteous person. By acting
+with intelligence the king may or may not succeed in acquiring
+wealth.[389] Aided by thy own intelligence do thou think what answer
+should be given to thy question on this head. Listen, O Bharata, to the
+means, fraught with great merit, by which kings may conduct themselves
+(during seasons of distress). For the sake of true morality, however, I
+would not call those means righteous. If the treasury be filled by
+oppression, conduct like this brings the king to the verge of
+destruction. Even this is the conclusion of all intelligent men who have
+thought upon the subject. The kind of scriptures or science which one
+always studies gives him the kind of knowledge which it is capable of
+giving. Such Knowledge verily becomes agreeable to him. Ignorance leads
+to barrenness of invention in respect of means. Contrivance of means,
+again, through the aid of knowledge, becomes the source of great
+felicity. Without entertaining any scruples and any malice,[390] listen
+to these instructions. Through the decrease of the treasury, the king's
+forces are decreased. The king should, therefore, fill his treasury (by
+any means) like to one creating water in a wilderness which is without
+water. Agreeably to this code of quasi-morality practised by the
+ancients, the king should, when the time for it comes,[391] show
+compassion to his people. This is eternal duty. For men that are able and
+competent,[392] the duties are of one kind. In seasons of distress,
+however, one's duties are of a different kind. Without wealth a king may
+(by penances and the like) acquire religious merit. Life, however, is
+much more important than religious merit. (And as life cannot be
+supported without wealth, no such merit should be sought which stands in
+the way of the acquisition of wealth). A king that is weak, by acquiring
+only religious merit, never succeeds in obtaining just and proper means
+for sustenance; and since he cannot, by even his best exertions, acquire
+power by the aid of only religious merit, therefore the practices in
+seasons of distress are sometimes regarded as not inconsistent with
+morality. The learned, however, are of opinion that those practices lead
+to sinfulness. After the season of distress is over, what should the
+Kshatriya do? He should (at such a time) conduct himself in such a way
+that his merit may not be destroyed. He should also act in such a way
+that he may not have to succumb to his enemies.[393] Even these have been
+declared to be his duties. He should not sink in despondency. He should
+not (in times of distress) seek to rescue (from the peril of destruction)
+the merit of others or of himself. On the other hand, he should rescue
+his own self. This is the settled conclusion.[394] There is this Sruti,
+viz., that it is settled that Brahmanas, who are conversant with duties,
+should have proficiency in respect of duties. Similarly, as regards the
+Kshatriya, his proficiency should consist in exertion, since might of
+arms is his great possession. When a Kshatriya's means of support are
+gone, what should he not take excepting what belongs to ascetics and what
+is owned by Brahmanas? Even as a Brahmana in a season of distress may
+officiate at the sacrifice of a person for whom he should never officiate
+(at other and ordinary times) and eat forbidden food, so there is no
+doubt that a Kshatriya (in distress) may take wealth from every one
+except ascetics and Brahmanas. For one afflicted (by an enemy and seeking
+the means of escape) what can be an improper outlet? For a person immured
+(within a dungeon and seeking escape) what can be an improper path? When
+a person becomes afflicted, he escapes by even an improper outlet. For a
+Kshatriya that has, in consequence of the weakness of his treasury and
+army, become exceedingly humiliated, neither a life of mendicancy nor the
+profession of a Vaisya or that of a Sudra has been laid down. The
+profession ordained for a Kshatriya is the acquisition of wealth by
+battle and victory. He should never beg of a member of his own order. The
+person who supports himself at ordinary times by following the practices
+primarily laid for him, may in seasons of distress support himself by
+following the practices laid down in the alternative. In a season of
+distress, when ordinary practices cannot be followed, a Kshatriya may
+live by even unjust and improper means. The very Brahmanas, it is seen,
+do the same when their means of living are destroyed. When the Brahmanas
+(at such times) conduct themselves thus, what doubt is there in respect
+of Kshatriyas? This is, indeed, settled. Without sinking into despondency
+and yielding to destruction, a Kshatriya may (by force) take what he can
+from persons that are rich. Know that the Kshatriya is the protector and
+the destroyer of the people. Therefore, a Kshatriya in distress should
+take (by force) what he can, with a view to (ultimately) protect the
+people. No person in this world, O king, can support life without
+injuring other creatures. The very ascetic leading a solitary life in the
+depths of the forest is no exception. A Kshatriya should not live,
+relying upon destiny,[395] especially he, O chief of the Kurus, who is
+desirous of ruling. The king and the kingdom should always mutually
+protect each other. This is an eternal duty. As the king protects, by
+spending all his possessions, the kingdom when it sinks into distress,
+even so should the kingdom protect the king when he sinks into distress.
+The king even at the extremity of distress, should never give up[396] his
+treasury, his machinery for chastising the wicked, his army, his friends
+and allies and other necessary institutions and the chiefs existing in
+his kingdom. Men conversant with duty say that one must keep one's seeds,
+deducting them from one's very food. This is a truth cited from the
+treatise of Samvara well-known for his great powers of illusion. Fie on
+the life of that king whose kingdom languishes. Fie on the life of that
+man who from want of means goes to a foreign country for a living. The
+king's roots are his treasury and army. His army, again, has its roots in
+his treasury. His army is the root of all his religious merits. His
+religious merits, again are the root of his subjects. The treasury can
+never be filled without oppressing others. How then can the army be kept
+without oppression? The king, therefore, in seasons of distress, incurs
+no fault by oppressing his subjects for filling the treasury. For
+performing sacrifices many improper acts are done. For this reason a king
+incurs no fault by doing improper acts (when the object is to fill his
+treasury in a season of distress). For the sake of wealth practices other
+than those which are proper are followed (in seasons of distress). If (at
+such times) such improper practices be not adopted, evil is certain to
+result. All those institutions that are kept up for working destruction
+and misery exist for the sake of collecting wealth.[397] Guided by such
+considerations, an intelligent king should settle his course (at such
+times). As animals and other things are necessary for sacrifices, as
+sacrifices are for purifying the heart, and as animals, sacrifices, and
+purity of the heart are all for final emancipation, even so policy and
+chastisement exist for the treasury, the treasury exists for the army,
+and policy and treasury and army all the three exist for vanquishing foes
+and protecting or enlarging the kingdom. I shall here cite an example
+illustrating the true ways of morality. A large tree is cut down for
+making of it a sacrificial stake. In cutting it, other trees that stand
+in its way have also to be cut down. These also, in falling down, kill
+others standing on the spot. Even so they that stand in the way of making
+a well-filled treasury must have to be slain. I do not see how else
+success can be had. By wealth, both the worlds, viz., this and the other,
+can be had, as also Truth and religious merit. A person without wealth is
+more dead than alive. Wealth for the performance of sacrifices should be
+acquired by every means. The demerit that attaches to an act done in a
+season of distress is not equal to that which attaches to the same act if
+done at other times, O Bharata! The acquisition of wealth and its
+abandonment cannot both be possibly seen in the same person, O king! I do
+not see a rich man in the forest. With respect to every wealth that is
+seen in this world, every one contends with every one else, saying, 'This
+shall be mine,' 'This shall be mine!' This is nothing, O scorcher of
+foes, that is so meritorious for a king as the possession of a kingdom.
+It is sinful for a king to oppress his subjects with heavy impositions at
+ordinary times. In a season, however, of distress, it is quite different.
+Some acquire wealth by gifts and sacrifices; some who have a liking for
+penances acquire wealth by penances; some acquire it by the aid of their
+intelligence and cleverness. A person without wealth is said to be weak,
+while he that has wealth becomes powerful. A man of wealth may acquire
+everything. A king that has well-filled treasury succeeds in
+accomplishing everything. By his treasury a king may earn religious
+merit, gratify his desire for pleasure, obtain the next world, and this
+also. The treasury, however, should be filled by the aid of righteousness
+and never by unrighteous practices, such, that is, as pass for righteous
+in times of distress."'"
+
+
+
+SECTION CXXXI
+
+(Apaddharmanusasana Parva)
+
+"'Yudhishthira said, "What, besides this, should be done by a king that is
+weak and procrastinating, that does not engage in battle from anxiety for
+the lives of his friends, that is always under the influence of fear, and
+that cannot keep his counsels secret? What, indeed, should that king do
+whose cities and kingdom have been partitioned and appropriated by foes,
+who is divested of wealth, who is incapable (through such poverty) of
+honouring his friends and attaching them to himself, whose ministers are
+disunited or bought over by his enemies, who is obliged to stand in the
+face of foes, whose army has dwindled away, and whose heart has been
+agitated by some strong enemy?"
+
+"'Bhishma said, "If the invading enemy be of pure heart and if he be
+conversant with both morality and profit, a king of the kind you have
+indicated should, with no loss of time, make peace with the invader and
+bring about the restoration of those portions of the kingdom that have
+already been conquered. If, again, the invader be strong and sinful and
+seek to obtain victory by unrighteous means, the king should make peace
+with him, too, by abandoning a portion of his territories. If the invader
+be unwilling to make peace, the king should then abandon his very capital
+and all his possessions for escaping from danger. If he can save his life
+he may hope for similar acquisitions in future. What man conversant with
+morality is there that would sacrifice his own self, which is a more
+valuable possession, for encountering that danger from which escape can
+be had by the abandonment of his treasury and army? A king should protect
+the ladies of his household. If these fall into the hands of the enemy,
+he should not show any compassion for them (by incurring the risk of his
+own arrest in delivering them). As long as it is in his power, he should
+never surrender his own self to the enemy."
+
+"'Yudhishthira said, "When his own people are dissatisfied with him, when
+he is oppressed by invaders, when his treasury is exhausted, and when his
+counsels are divulged, what should the king then do?"
+
+"'Bhishma said, "A king, under such circumstances, should (if his enemy be
+righteous) seek to make peace with him. If the enemy be unrighteous, he
+should then put forth his valour. He should, by such means, seek to cause
+the foe to withdraw from his kingdom; or fighting bravely, he should lay
+down his life and ascend to heaven. A king can conquer the whole earth
+with the help of even a small force if that force be loyal, cheerful, and
+devoted to his good. If slain in battle, he is sure to ascend to heaven.
+If he succeeds in slaying (his enemies), he is sure to enjoy the earth.
+By laying down one's life in battle, one obtains the companionship of
+Indra himself."'"
+
+
+
+SECTION CXXXII
+
+"'Yudhishthira said, "When practices fraught with high morality and
+beneficial to the world, (viz., those that appertain to righteous rule)
+disappear, when all the means and resources for the support of life fall
+into the hands of robbers, when, indeed, such a calamitous time sets in,
+by what means should a Brahmana, O grandsire, who from affection is
+unable to desert his sons and grandsons, subsist?"
+
+"'Bhishma said, "When such a time sets in, the Brahmana should live by the
+aid of knowledge. Everything in this world is for them that are good.
+Nothing here is for them that are wicked. He who making himself an
+instrument of acquisition, takes wealth from the wicked and gives it unto
+them that are good, is said to be conversant with the morality of
+adversity. Desirous of maintaining his rule, the king, O monarch, without
+driving his subjects to indignation and rebellion, may take what is not
+freely given by the owner, saying, 'This is mine!' That wise man who,
+cleansed by the possession of knowledge and might and of righteous
+conduct at other times, acts censurably in such season, does not really
+deserve to be censured. They who always support themselves by putting
+forth their might never like any other method of living. They that are
+endued with might, O Yudhishthira, always live by the aid of prowess. The
+ordinary scriptures, that exist (for seasons of distress) without
+exceptions of any kind, should be practised by a king (at such times). A
+king, however, that is endued with intelligence, while following those
+scriptures, would do something more.[398] At such times, however, the
+king should not oppress Ritwijas, and Purohitas and preceptors and
+Brahmanas, all of whom are honoured and held in high esteem. By
+oppressing them, even at such times, he incurs reproach and sin. This
+that I tell thee is regarded as an authority in the world. Indeed, this
+is the eternal eye (by which practices in seasons of distress are to be
+viewed). One should be guided by this authority. By this is to be judged
+whether a king is to be called good or wicked. It is seen that many
+persons residing in villages and towns, actuated by jealousy and wrath,
+accuse one another. The king should never, at their words, honour or
+punish anybody. Slander should never be spoken. If spoken, it should
+never be heard. When slanderous converse goes on, one should close one's
+ears or leave the place outright. Slanderous converse is the
+characteristic of wicked men. It is an indication of depravity. They, on
+the other hand, O king, who speak of the virtues of others in assemblies
+of the good, are good men. As a pair of sweet-tempered bulls governable
+and well-broken and used to bear burthens, put their necks to the yoke
+and drag the cart willingly, even so should the king bear his burthens
+(in seasons of distress). Others say that a king (at such times) should
+conduct himself in such a way that he may succeed in gaining a large
+number of allies. Some regard ancient usage as the highest indication of
+righteousness. Others, viz., they that are in favour of the conduct
+pursued by Sankha, towards Likhita, do not hold this opinion. They do not
+advance such an opinion through either malice or covetousness[399].
+Examples are seen of even great Rishis who have laid down that even
+preceptors, if addicted to evil practices, should be punished. But
+approvable authority there is none for such a proposition. The gods may
+be left to punish such men when they happen to be vile and guilty of
+wicked practices. The king who fills his treasury by having recourse to
+fraudulent devices, certainly falls away from righteousness. The code of
+morality which is honoured in every respect by those that are good and in
+affluent circumstances, and which is approved by every honest heart,
+should be followed. He is said to be conversant with duty who knows duty
+as depending on all the four foundations. It is difficult to find out the
+reasons on which duties stand even as it is difficult to find out the
+legs of the snake.[400] As a hunter of beasts discovers the track of a
+shaft-struck deer by observing spots of blood on the ground, even so
+should one seek to discover the reasons of duties. Thus should a man
+tread with humility along the path trod by the good. Such, indeed, was
+the conduct of the great royal sages of old, O Yudhishthira!"'"
+
+
+
+SECTION CXXXIII
+
+"'Bhishma said, "The king should, by drawing wealth from his own kingdom
+as also from the kingdoms of his foes, fill his treasury. From the
+treasury springs his religious merit, O son of Kunti, and it is in
+consequence of the treasury that the roots of his kingdom extend. For
+these reasons the treasury must be filled; and when filled it should be
+carefully protected (by putting a stop to all useless expenditure), and
+even sought to be increased. This is the eternal practice. The treasury
+cannot be filled by (acting with) purity and righteousness, nor by
+(acting with) heartless cruelty. It should be filled by adopting a middle
+course. How can a weak king have a treasury? How again can a king who has
+no treasury have strength? How can a weak man have kingdom? Whence again
+can one without a kingdom obtain prosperity? For a person of high rank,
+adversity is like death. For this reason the king should always increase
+his treasury, and army, and allies and friends. All men disregard a king
+with an empty treasury. Without being gratified with the little that such
+a king can give, his servants never express any alacrity in his business.
+In consequence of his affluence, the king succeeds in obtaining great
+honours. Indeed, affluence conceals his very sins, like robes concealing
+such parts of a feminine form as should not be exposed to the view. Those
+with whom the king has formerly quarrelled become filled with grief at
+the sight of his new affluence. Like dogs they once more take service
+under him, and though they wait only for an opportunity to slay him, he
+takes to them as if nothing has happened. How, O Bharata, can such a king
+obtain happiness? The king should always exert for acquiring greatness.
+He should never bend down in humility.[401] Exertion is manliness. He
+should rather break at an unfavourable opportunity than bend before any
+one. He should rather repair to the forest and live there with the wild
+animals. But he should not still live in the midst of ministers and
+officers who have like robbers broken through all restraints. Even the
+robbers of the forest may furnish a large number of soldiers for the
+accomplishment of the fiercest of deeds, O Bharata! If the king
+transgresses all wholesome restraints, all people become filled with
+alarm. The very robbers who know not what compassion is, dread such a
+king.[402] For this reason, the king should always establish rules and
+restraints for gladdening the hearts of his people. Rules in respect of
+even very trivial matters are hailed with delight by the people. There
+are men who think that this world is nothing and the future also is a
+myth. He that is an atheist of this type, though his heart is agitated by
+secret fears, should never be trusted. If the robbers of the forest,
+while observing other virtues, commit depredations in respect only of
+property, those depredations may be regarded as harmless. The lives of
+thousands of creatures are protected in consequence of robbers observing
+such restraints. Slaying an enemy who is flying away from battle,
+ravishment of wives, ingratitude, plundering the property of a Brahmana,
+depriving a person of the whole of his property, violation of maidens,
+continued occupation of villages and towns as their lawful lords, and
+adulterous congress with other people's wives--these are regarded as
+wicked acts among even robbers, and robbers should always abstain from
+them. It is again certain that those kings who strive (by making peace)
+to inspire confidence upon themselves in the hearts of the robbers,
+succeed, after watching all their ins and outs, in exterminating them.
+For this reason, in dealing with robbers, it is necessary that they
+should not be exterminated outright.[403] They should be sought to be
+brought under the king's sway. The king should never behave with cruelty
+towards them, thinking that he is more powerful than they. Those kings
+that do not exterminate them outright have no fear of extermination to
+themselves. They, however, that do exterminate them have always to live
+in fear in consequence of that act."'"
+
+
+
+SECTION CXXXIV
+
+"'Bhishma said, "In this connection, persons acquainted with the
+scriptures declare this text in respect of duty, viz., for a Kshatriya
+possessed of intelligence and knowledge, (the earning of) religious merit
+and (the acquisition of) wealth, constitute his obvious duties. He should
+not, by subtle discussions on duty and unseen consequences in respect of
+a future world, abstain from accomplishing those two duties. As it is
+useless to argue, upon seeing certain foot-prints on the ground, whether
+they are wolf's or not, even so is all discussion upon the nature of
+righteousness and the reverse. Nobody in this world ever sees the fruits
+of righteousness and unrighteousness. A Kshatriya, therefore, should seek
+the acquisition of power. He that is powerful is master of everything.
+Wealth leads to the possession of an army. He that is powerful[404]
+obtains intelligent advisers. He that is without wealth is truly fallen.
+A little (of anything in the world) is regarded as the dirty remnant of a
+feast.[405] If a strong man does even many bad acts, nobody, through
+fear, says or does anything (for censuring or checking him). If
+Righteousness and Power be associated with Truth, they can then rescue
+men from great perils. If, however, the two be compared, Power will
+appear to be superior to Righteousness. It is from Power that
+Righteousness springs. Righteousness rests upon Power as all immobile
+things upon the earth. As smoke depends upon the wind (for its motion),
+even so Righteousness depends upon Power. Righteousness which is the
+weaker of the two depends for its support upon a tree. Righteousness is
+dependent on them that are powerful even as pleasure is dependent upon
+them that are given to enjoyment. There is nothing that powerful men
+cannot do. Everything is pure with them that are powerful. A powerless
+man, by committing evil acts can never escape. Men feel alarmed at his
+conduct even as they are alarmed at the appearance of a wolf. One fallen
+away from a state of affluence leads a life of humiliation and sorrow. A
+life of humiliation and reproach is like death itself. The learned have
+said that when in consequence of one's sinful conduct one is cast off by
+friends and companions, one is pierced repeatedly by the wordy darts of
+others and one has to burn with grief on that account. Professors of
+scriptures have said with respect to the expiation of sinfulness that one
+should (if stained with sinfulness) study the three Vedas, wait upon and
+worship the Brahmanas, gratify all men by looks, words, and acts, cast
+off all meanness, marry in high families, proclaim the praises of others
+while confessing one's own worthlessness, recite mantras, perform the
+usual water-rites, assume a mildness of behaviour, and abstain from
+speaking much, and perform austere penances, seek the refuge of Brahmanas
+and Kshatriyas. Indeed, one who has committed many evil acts, should do
+all this, without being angry at the reproaches uttered by men. By
+conducting one's self in this way, one may soon become cleansed of all
+his sins and regain the regard of the world. Indeed, one wins great
+respect in this world and great rewards in the next, and enjoys diverse
+kinds of happiness here by following such conduct and by sharing his
+wealth with others."'"
+
+
+
+SECTION CXXXV
+
+"'Bhishma said, "In this connection is cited the old story of a robber who
+having in this would been observant of restraints did not meet with
+destruction in the next. There was a robber of the name of Kayavya, born
+of a Kshatriya father and a Nishada mother. Kayavya was a practiser of
+Kshatriya duties. Capable of smiting, possessed of intelligence and
+courage, conversant with the scriptures, destitute of cruelty, devoted to
+the Brahmanas, and worshipping his seniors and preceptors with reverence,
+he protected the ascetics in the observance of their practices. Though a
+robber, he still succeeded in winning felicity in heaven. Morning and
+evening he used to excite the wrath of the deer by chasing them. He was
+well conversant with all the practices of the Nishadas as also of all
+animals living in the forest. Well acquainted with the requirements of
+time and place, he roved over the mountains. Acquainted as he was with
+the habits of all animals, his arrows never missed their aim, and his
+weapons were strong. Alone, he could vanquish many hundreds of troops. He
+worshipped his old, blind, and deaf parents in the forest every day. With
+honey and flesh and fruits and roots and other kinds of excellent food,
+he hospitably entertained all persons deserving of honour and did them
+many good offices. He showed great respect for those Brahmanas that had
+retired from the world for taking up their residence in the woods.
+Killing the deer, he often took flesh to them. As regards those that were
+unwilling, from fear of others, to accept gifts from him because of the
+profession he followed, he used to go to their abodes before dawn and
+leave flesh at their doors.[406] One day many thousands of robbers,
+destitute of compassion in their conduct and regardless of all
+restraints, desired to elect him as their leader.
+
+"'"The robbers said, 'Thou art acquainted with the requirements of place
+and time. Thou hast wisdom and courage. Thy firmness also is great in
+everything thou undertakest. Be thou our foremost of leaders, respected
+by us all. We will do as thou wilt direct. Protect us duly, even as a
+father or mother.'
+
+"'"Kayavya said, 'Never kill ye a woman, or one that from fear keeps away
+from the fight, or one that is a child, or one that is an ascetic. One
+that abstains from fight should never be slain, nor should women be
+seized or brought away with force. None of you should ever slay a woman
+amongst all creatures. Let Brahmanas be always blessed and you should
+always fight for their good. Truth should never be sacrificed. The
+marriages of men should never be obstructed. No injury should be
+inflicted on those houses in which the deities, the Pitris, and guests
+are worshipped. Amongst creatures, Brahmanas deserve to be exempted by
+you in your plundering excursions. By giving away even your all, you
+should worship them. He who incurs the wrath of the Brahmanas, he for
+whose discomfiture they wish, fails to find a rescuer in the three
+worlds. He who speaks ill of the Brahmanas and wishes for their
+destruction, himself meets with destruction like darkness at sunrise.
+Residing here, ye shall acquire the fruits of your valour. Troops shall
+be sent against those that will refuse to give us our dues. The rod of
+chastisement is intended for the wicked. It is not intended for
+self-aggrandisement. They who oppress the god deserve death, it is said.
+They who seek to aggrandise their fortunes by afflicting kingdoms in
+unscrupulous ways, very soon come to be regarded as vermin in a dead
+body. Those robbers again that would conduct themselves by conforming to
+these restraints of the scriptures, would soon win salvation although
+leading a plundering life.'"
+
+"'Bhishma continued, "Those robbers, thus addressed, obeyed all the
+commands of Kayavya. By desisting from sin, they obtained great
+prosperity. By behaving himself in such a way by thus doing good to the
+honest and by thus restraining the robbers from bad practices, Kayavya
+won great success (in the next world). He who always thinks of this
+narrative of Kayavya will not have any fear from the denizens of the
+forest, in fact, from any earthly creature. Such a man will have no fear
+from any creature, O Bharata! He will have no fear from wicked men. If
+such a man goes to the forest, he will be able to live there with the
+security of a king."'"
+
+
+
+SECTION CXXXVI
+
+"'Bhishma said, "In this connection, viz., the method by which a king
+should fill his treasury, persons acquainted with the scriptures of olden
+days cite the following verses sung by Brahman himself. The wealth of
+persons who are given to the performance of sacrifices, as also the
+wealth dedicated to the deities, should never be taken. A Kshatriya
+should take the wealth of such persons as never perform religious rites
+and sacrifices as are on that account regarded to be equal to robbers.
+All the creatures that inhabit the earth and all the enjoyments that
+appertain to sovereignty, O Bharata, belong to the Kshatriyas. All the
+wealth of the earth belongs to the Kshatriya, and not to any person else.
+That wealth the Kshatriya should use for keeping up his army and for the
+performance of sacrifice. Tearing up such creepers and plants as are not
+of any use, men burn them for cooking such vegetables as serve for
+food.[407] Men conversant with duty have said that his wealth is useless
+who does not, with libations of clarified butter, feed the gods, the
+Pitris, and men. A virtuous ruler, O king, should take away such wealth.
+By that wealth a large number of good people can be gratified. He should
+not, however, hoard that wealth in his treasury. He who makes himself an
+instrument of acquisition and taking away wealth from the wicked gives
+them to those that are good is said to be conversant with the whole
+science of morality. A king should extend his conquests in the next world
+according to the measure of his power, and as gradually as vegetable
+products are seen to grow. As some ants are seen to grow from no adequate
+cause, even so sacrifice spring from no adequate cause.[408] As flies and
+gnats and ants are driven off from the bodies of kine and other domestic
+cattle (at the time of milking them), even so should persons who are
+averse to the performance of sacrifices should be similarly driven off
+from the kingdom. This is consistent with morality. As the dust that lies
+on the earth, if pounded between two stones, becomes finer and finer,
+even so questions of morality, the more they are reflected upon and
+discussed, become finer and finer."'"
+
+
+
+SECTION CXXXVII
+
+"'Bhishma said, "These two, viz., one that provides for the future, and
+one possessed of presence of mind, always enjoy happiness. The man of
+procrastination, however, is lost. In this connection, listen attentively
+to the following excellent story of a procrastinating person in the
+matter of settling his course of action. In a lake that was not very deep
+and which abounded with fishes, there lived three Sakula fishes that were
+friends and constant companions. Amongst those three one had much
+forethought and always liked to provide for what was coming. Another was
+possessed of great presence of mind. The third was procrastinating. One
+day certain fishermen coming to that lake began to bale out its waters to
+a lower ground through diverse outlets. Beholding the water of the lake
+gradually decreasing, the fish that had much foresight, addressing his
+two companions on that occasion of danger, said, 'A great danger is about
+to overtake all the aquatic creatures living in this lake. Let us
+speedily go to some other place before our path becomes obstructed. He
+that resists future evil by the aid of good policy, never incurs serious
+danger. Let my counsels prevail with you. Let us all leave this place.'
+That one amongst the three who was procrastinating then answered, 'It is
+well said. There is, however, no need of such haste. This is my
+deliberate opinion.' Then the other fish, who was noted for presence of
+mind, addressed his procrastinating companion and said, 'When the time
+for anything comes, I never fail to provide for it according to policy.'
+Hearing the answers of his two companions, he of great forethought and
+considerable intelligence immediately set out by a current and reached
+another deep lake. The fishermen, seeing that all the water had been
+baled out, shut in the fishes that remained, by diverse means. Then they
+began to agitate the little water that remained, and as they began to
+catch the fish, the procrastinating Sakula was caught with many others.
+When the fisherman began to tie to a long string the fishes they had
+caught, the Sakula who was noted for presence of mind thrust himself into
+the company of those that had been so tied and remained quietly among
+them, biting the string, for he thought that he should do it to give the
+appearance of being caught. The fishermen believed that all the fishes
+attached to the string had been caught. They then removed them to a place
+of deep water for washing them. Just at that time the Sakula noted for
+presence of mind, leaving the string, quickly escaped. That fish,
+however, who had been procrastinating, foolish and senseless and without
+intelligence as he was, and, therefore, unable to escape, met with death.
+
+"'"Thus every one meets with destruction, like the procrastinating fish,
+who from want of intelligence cannot divine the hour of danger. That man,
+again, who regarding himself clever does not seek his own good in proper
+time, incurs great danger like the Sakula who had presence of mind. Hence
+these two only, viz., he that has much forethought and he that has
+presence of mind, succeed in obtaining happiness. He, however, that is
+procrastinating meets with destruction. Diverse are the divisions of
+time, such as Kashtha, Kala, Muhurta, day, night, Lava, month, fortnight,
+the six seasons, Kalpa, year. The divisions of the earth are called
+place. Time cannot be seen. As regards the success of any object or
+purpose, it is achieved or not achieved according to the manner in which
+the mind is set to think of it. These two, viz., the person of
+forethought and the person of presence of mind, have been declared by the
+Rishis to be the foremost of men in all treatises on morality and profit
+and in those dealing with emancipation. One, however, that does
+everything after reflection and scrutiny, one that avails oneself of
+proper means for the accomplishment of one's objects, always succeeds in
+achieving much. Those again that act with due regard to time and place
+succeed in winning results better than the mere man of foresight and the
+man of presence of mind."'"
+
+
+
+SECTION CXXXVIII
+
+"'Yudhishthira said, "Thou hast, O bull of Bharata's race, said that that
+intelligence which provides against the future, as well as that which can
+meet present emergencies, is everywhere superior, while procrastination
+brings about destruction. I desire, O grandsire, to hear of that superior
+intelligence aided by which a king, conversant with the scriptures and
+well versed with morality and profit, may not be stupefied even when
+surrounded by many foes. I ask thee this, O chief of Kuru's race! It
+behoveth thee to discourse to me on this. I desire to hear everything,
+comfortable to what has been laid down in the scriptures, about the
+manner in which a king should conduct himself when he is assailed by many
+foes. When a king falls into distress, a large number of foes, provoked
+by his past acts, range themselves against him and seek to vanquish him.
+How may a king, weak and alone, succeed in holding up his head when he
+is challenged on all sides by many powerful kings leagued together? How
+does a king at such times make friends and foes? How should he, O bull of
+Bharata's race, behave at such a time towards both friends and foes? When
+those that have indications of friends really become his foes, what
+should the king then do if he is to obtain happiness? With whom should he
+make war and with whom should he make peace? Even if he be strong, how
+should he behave in the midst of foes? O scorcher of foes, this I regard
+to be the highest of all questions connected with the discharge of kingly
+duties. There are few men for listening to the answer of this question
+and none to answer it save Santanu's son, Bhishma, firmly wedded to truth
+and having all his senses under control. O thou that art highly blessed
+reflect upon it and discourse to me on it!"
+
+"'Bhishma said, "O Yudhishthira, this question is certainly worthy of
+thee. Its answer is fraught with great happiness. Listen to me, O son, as
+I declare to thee, O Bharata, all the duties generally known that should
+be practised in seasons of distress. A foe becomes a friend and a friend
+also becomes a foe. The course of human actions, through the combination
+of circumstances, becomes very uncertain. As regards, therefore, what
+should be done and what should not, it is necessary that paying heed to
+the requirements of time and place, one should either trust one's foes or
+make war. One should, even exerting one's self to one's best, make
+friends with men of intelligence and knowledge that desire one's welfare.
+One should make peace with even one's foes, when, O Bharata, one's life
+cannot otherwise be saved. That foolish man who never makes peace with
+foes, never succeeds in winning any gain or acquiring any of those fruits
+for which others endeavour. He again who makes peace with foes and
+quarrels with even friends after a full consideration of circumstances,
+succeeds in obtaining great fruits. In this connection is cited the old
+story of the discourse between a cat and a mouse at the foot of a banian."
+
+"'Bhishma continued, "There was a large banian in the midst of an
+extensive forest. Covered with many kinds of creepers, it was the resort
+of diverse kinds of birds. It had a large trunk from which numerous
+branches extended in all directions. Delightful to look at, the shade it
+afforded was very refreshing. It stood in the midst of the forest, and
+animals of diverse species lived on it. A mouse of great wisdom, named
+Palita, lived at the foot of that tree, having made a hole there with a
+hundred outlets. On the branches of the tree there lived a cat, of the
+name of Lomasa, in great happiness, daily devouring a large number of
+birds. Some time after, a Chandala came into the forest and built a hut
+for himself. Every evening after sunset he spread his traps. Indeed,
+spreading his nets made of leathern strings he went back to his hut, and
+happily passing the night in sleep, returned to the spot at the dawn of
+day. Diverse kinds of animals fell into his traps every night. And it so
+happened that one day the cat, in a moment of heedlessness, was caught in
+the snare. O thou of great wisdom, when his foe the cat who was at all
+times an enemy of the mouse species was thus caught in the net, the mouse
+Palita came out of his hole and began to rove about fearlessly. While
+trustfully roving through the forest in search of food, the mouse after a
+little while saw the meat (that the Chandala had spread there as lure).
+Getting upon the trap, the little animal began to eat the flesh. Laughing
+mentally, he even got upon his enemy entangled helplessly in the net.
+Intent on eating the flesh, he did not mark his own danger, for as he
+suddenly cast his eyes he saw a terrible foe of his arrived at that spot.
+That foe was none else than a restless mongoose of coppery eyes, of the
+name of Harita. Living in underground holes, its body resembled the
+flower of a reed. Allured to that spot by the scent of the mouse, the
+animal came there with great speed for devouring his prey. And he stood
+on his haunches, with head upraised, licking the corners of his mouth
+with his tongue. The mouse beheld at the same time another foe living in
+the trees, then sitting on the branch of the banian. It was a
+night-prowling owl of the name of Chandraka of sharp beaks. Having become
+an object of sight with both the mongoose and the owl, the mouse, in
+great alarm, began to think in this strain: 'At such a season of great
+danger, when death itself is staring me in the face, when there is fear
+on every side, how should one act that wishes for one's good?' Encompassed
+on all sides by danger, seeing fear in every direction, the mouse, filled
+with alarm for his safety, made a high resolution. 'Warding off even
+innumerable dangers by hundreds of means, one should always save one's
+life. Danger, at the present moment, encompasses me on every side. If I
+were to descend from this trap on the ground, without adequate
+precautions, the mongoose will surely seize and devour me. If I remain on
+this trap, the owl will surely seize me. If, again, that cat succeeds in
+disentangling himself from the net, he also is certain to devour me. It
+is not proper, however, that a person of our intelligence should lose his
+wits. I shall, therefore, strive my best to save my life, aided by proper
+means and intelligence. A person possessed of intelligence and wisdom and
+conversant with the science of policy never sinks, however great and
+terrible the danger that threatens him. At present, however, I do not
+behold any other refuge than this cat. He is an enemy. But he is in
+distress. The service that I can do him is very great. Sought to be made
+a prey by three foes, how should I now act for saving my life? I should
+now seek the protection of one of those foes, viz., the cat. Taking the
+aid of the science of policy, let me counsel the cat for his good, so
+that I may, with my intelligence, escape from all the three. The cat is
+my great foe, but the distress into which he has fallen is very great.
+Let me try whether I can succeed in making this foolish creature
+understand his own interests. Having fallen into such distress, he may
+make peace with me. A person when afflicted by a stronger one should make
+peace with even an enemy. Professors of the science of policy say that
+even this should be the conduct of one who having fallen into distress
+seeks the safety of his life. It is better to have a learned person for
+an enemy than a fool for a friend. As regards myself, my life now rests
+entirely in the hands of my enemy the cat. I shall now address the cat on
+the subject of his own liberation. Perhaps, at this moment, it would not
+be wrong to take the cat for an intelligent and learned foe.' Even thus
+did that mouse, surrounded by foes, pursue his reflections. Having
+reflected in this strain, the mouse, conversant with the science of
+Profit and well acquainted with occasions when war should be declared and
+peace made, gently addressed the cat, saying, 'I address thee in
+friendship, O cat! Art thou alive? I wish thee to live! I desire the good
+of us both. O amiable one, thou hast no cause for fear. Thou shalt live
+in happiness. I shall rescue thee, if, indeed, thou dost not slay me.
+There is an excellent expedient in this case, which suggests itself to
+me, and by which you may obtain your escape and I may obtain great
+benefit. By reflecting earnestly I have hit upon that expedient for thy
+sake and for my sake, for it will benefit both of us. There are the
+mongoose and the owl, both waiting with evil intent. Only so long, O cat,
+as they do not attack me, is my life safe. There that wretched owl with
+restless glances and horrid cries is eyeing me from the branch of that
+tree. I am exceedingly frightened by it. Friendship, as regards the good,
+is seven-paced.[409] Possessed of wisdom as thou art, thou art my friend.
+I shall act towards thee as a friend. Thou needst have no fear now.
+Without my help, O cat, thou wilt not succeed in tearing the net. I,
+however, shall cut the net for serving thee, if thou abstain from killing
+me. Thou hast lived on this tree and I have lived at its foot. Both of us
+have dwelt here for many long years. All this is known to thee. He upon
+whom nobody places his trust, and he who never trusts another, are never
+applauded by the wise. Both of them are unhappy. For this reason, let our
+love for each other increase, and let there be union amongst us two. Men
+of wisdom never applaud the endeavour to do an act when its opportunity
+has passed away. Know that this is the proper time for such an
+understanding amongst us. I wish that thou shouldst live, and thou also
+wishest that I should live. A man crosses a deep and large river by a
+piece of wood. It is seen that the man takes the piece of wood to the
+other side, and the piece of wood also takes the man to the other side.
+Like this, our compact, also will bring happiness to both of us. I will
+rescue thee, and thou also wilt rescue me.' Having said these words that
+were beneficial to both of them, that were fraught with reason and on
+that account highly acceptable, the mouse Palita waited in expectation of
+an answer.
+
+"'"Hearing these well-chosen words, fraught with reason and highly
+acceptable, that the mouse said, the mouse's foe possessed of judgment
+and forethought, viz., the cat spoke in reply. Endued with great
+intelligence, and possessed of eloquence, the cat, reflecting upon his
+own state, praised the words of the speaker and honoured him by gentle
+words in return. Possessed of sharp foreteeth and having eyes that
+resembled the stones called lapis lazuli, the cat called Lomasa, gently
+eyeing the mouse, answered as follows: 'I am delighted with thee, O
+amiable one! Blessed be thou that wishest me to live! Do that, without
+hesitation, which thou thinkest to be of beneficial consequences. I am
+certainly in great distress. Thou art, if possible, in greater distress
+still. Let there be a compact between us without delay. I will do that
+which is opportune and necessary for the accomplishment of our business,
+O puissant one! If thou rescuest me, thy service will go for nothing. I
+place myself in thy hands. I am devoted to thee. I shall wait upon and
+serve thee like a disciple. I seek thy protection and shall always obey
+thy behests.' Thus addressed, the mouse Palita, addressing in return the
+cat who was completely under his control, said these words of grave
+import and high wisdom: 'Thou hast spoken most magnanimously. It could
+scarcely be unexpected from one like thee. Listen to me as I disclose the
+expedient I have hit upon for benefiting both of us. I will crouch myself
+beneath thy body. I am exceedingly frightened at the mongoose. Do thou
+save me. Kill me not. I am competent to rescue thee. Protect me also from
+the owl, for that wretch too wishes to seize me for his prey. I shall cut
+the noose that entangles thee. I swear by Truth, O friend!' Hearing these
+judicious words fraught with reason, Lomasa, filled with delight, cast
+his eyes upon Palita and applauded him with exclamations of welcome.
+Having applauded Palita, the cat, disposed to friendliness, reflected for
+a moment, and gladly said without losing any time, 'Come quickly to me!
+Blessed be thou, thou art, indeed, a friend dear to me as life. O thou of
+great wisdom, through thy grace I have almost got back my life.
+Whatever it is in my power to do for thee now, tell me and I shall do it.
+Let there be peace between us, O friend! Liberated from this danger, I
+shall, with all my friends and relatives, do all that may be agreeable
+and beneficial to thee. O amiable one, freed from this distress, I shall
+certainly seek to gladden thee, and worship and honour thee on every
+occasion in return for thy services. A person by doing even abundant
+services in return never becomes equal to the person that did him good in
+the first instance. The former does those services for the sake of
+services received. The latter, however, should be held to have acted
+without any such motive.'"
+
+"'Bhishma continued, "The mouse, having thus made the cat understand his
+own interests, trustfully crouched beneath his enemy's body. Possessed of
+learning, and thus assured by the cat, the mouse trustfully laid himself
+thus under the breast of the cat as if it were the lap of his father or
+mother. Beholding him thus ensconced within the body of the cat, the
+mongoose and the owl both became hopeless of seizing their prey. Indeed,
+seeing that close intimacy between the mouse and the cat, both Harita and
+Chandraka became alarmed and filled with wonder. Both of them had
+strength and intelligence. Clever in seizing their prey, though near, the
+mongoose and the owl felt unable to wean the mouse and the cat from that
+compact. Indeed, beholding the cat and the mouse make that covenant for
+accomplishing their mutual ends, the mongoose and the owl both left that
+spot and went away to their respective abodes. After this, the mouse
+Palita, conversant with the requirements of time and place, began, as he
+lay under the body of the cat, to cut strings of the noose slowly,
+waiting for the proper time to finish his work. Distressed by the strings
+that entangled him, the cat became impatient upon seeing the mouse slowly
+cutting away the noose. Beholding the mouse employed so slowly in the
+work, the cat wishing to expedite him in the task, said: 'How is it, O
+amiable one, that thou dost not proceed with haste in thy work? Dost thou
+disregard me now, having thyself succeeded in thy object? O slayer of
+foes, do thou cut these strings quickly. The hunter will soon come here.'
+Thus addressed by the cat who had become impatient, the mouse possessed
+of intelligence said these beneficial words fraught with his own good
+unto the cat who did not seem to possess much wisdom: 'Wait in silence, O
+amiable one! Expedition is not necessary. Drive all thy fears. We know
+the requirements of time. We are not wasting time. When an act is begun
+at an improper time, it never becomes profitable when accomplished. That
+act, on the other hand, which is begun at the proper time, always
+produces splendid fruits. If thou be freed at an improper time, I shall
+have to stand in great fear of thee. Therefore, do thou wait for the
+proper time. Do not be impatient, O friend! When I shall see the hunter
+approach towards this spot armed with weapons, I shall cut the strings at
+that moment of fear to both of us. Freed then, thou wilt ascend the tree.
+At that time thou wilt not think of anything else save the safety of thy
+life. And when thou, O Lomasa, wilt fly away in fear, I shall enter my
+hole and thou wilt get upon the tree.' Thus addressed by the mouse in
+words that were beneficial to him, the cat, possessed of intelligence and
+eloquence, and impatient of saving his life, replied unto the mouse in
+the following words. Indeed, the cat, who had quickly and properly done
+his own part of the covenant, addressing the mouse who was not
+expeditious in discharging his part, said, 'I rescued thee from a great
+danger with considerable promptness. Alas! honest persons never do the
+business of their friends in this way. Filled with delight while doing
+it, they do it otherwise. Thou shouldst do what is for my good with
+greater expedition. O thou of great wisdom, do thou exert a little so
+that good may be done to both of us. If, on the other hand, remembering
+our former hostility thou art only suffering the time to slip away, know,
+O wicked wight, that the consequence of this act of thine will surely be
+to lessen the duration of thy own life![410] If I have ever, before this,
+unconsciously done thee any wrong, thou shouldst not bear it in
+remembrance. I beg thy forgiveness. Be gratified with me.' After the cat
+had said these words, the mouse, possessed of intelligence and wisdom and
+knowledge of the scriptures, said these excellent words unto him: 'I
+have, O cat, heard what thou hast said in furtherance of thy own object.
+Listen, however, to me as I tell thee what is consistent with my own
+objects. That friendship in which there is fear and which cannot be kept
+up without fear, should be maintained with great caution like the hand
+(of the snake-charmer) from the snake's fangs. The person that does not
+protect himself after having made a covenant with a stronger individual,
+finds that covenant to be productive of injury instead of benefit. Nobody
+is anybody's friend; nobody is anybody's well-wisher; persons become
+friends or foes only from motives of interest. Interest enlists interest
+even as tame elephants catch wild individuals of their species. After,
+again, an act has been accomplished, the doer is scarcely regarded. For
+this reason, all acts should be so done that something may remain to be
+done. When I shall set thee free, thou wilt, afflicted by the fear of the
+hunter, fly away for thy life without ever thinking of seizing me.
+Behold, all the strings of this net have been cut by me. Only one remains
+to be cut. I will cut that also with haste. Be comforted, O Lomasa!'
+While the mouse and the cat were thus talking with each other, both in
+serious danger, the night gradually wore away. A great fear, however,
+penetrated the heart of the cat. When at last morning came, the Chandala,
+whose name was Parigha, appeared on the scene. His visage was frightful.
+His hair was black and tawny. His hips were very large and his aspect
+was very fierce. Of a large mouth that extended from ear to ear, and
+exceedingly filthy, his ears were very long. Armed with weapons and
+accompanied by a pack of dogs, the grim-looking man appeared on the
+scene. Beholding the individual who resembled a messenger of Yama, the
+cat became filled with fear. Penetrated with fright, he addressed Palita
+and said, 'What shalt thou do now?' The mouse very quickly cut the
+remaining string that held fast the cat. Freed from the noose, the cat
+ran with speed and got upon the banian. Palita also, freed from that
+situation of danger and from the presence of a terrible foe, quickly fled
+and entered his hole. Lomasa meanwhile had climbed the high tree. The
+hunter, seeing everything, took up his net. His hopes frustrated, he
+also quickly left that spot. Indeed, O bull of Bharata's race, the
+Chandala returned to his abode. Liberated from that great peril, and
+having obtained back his life which is so very valuable, the cat from the
+branches of that tree addressed the mouse Palita then staying within the
+hole, and said, 'Without having conversed with me, thou hast suddenly run
+away. I hope thou dost not suspect me of any evil intent. I am certainly
+grateful and thou hast done me a great service. Having inspired me with
+trustfulness and having given me my life, why dost thou not approach me
+at a time when friends should enjoy the sweetness of friendship? Having
+made friends, he that forgets them afterwards, is regarded a wicked
+person and never succeeds in obtaining friends at times of danger and
+need. I have been, O friend, honoured and served by thee to the best of
+thy power. It behoveth thee to enjoy the company of my poor self who has
+become thy friend. Like disciples worshipping their preceptor, all the
+friends I have, all my relatives and kinsmen, will honour and worship
+thee. I myself too shall worship thee with all thy friends and kinsmen.
+What grateful person is there that will not worship the giver of his
+life? Be thou the lord of both my body and home. Be thou the disposer of
+all my wealth and possessions. Be thou my honoured counsellor and do thou
+rule me like a father. I swear by my life that thou hast no fear from us.
+In intelligence thou art Usanas himself. By the power of thy
+understanding thou hast conquered us. Possessed of the strength of
+policy, thou hast given us our life.' Addressed in such soothing words by
+the cat, the mouse, conversant with all that is productive of the highest
+good, replied in these sweet words that were beneficial to himself: 'I
+have heard, O Lomasa, all that thou hast said. Listen now as I say what
+appears to me. Friends should be well examined. Foes also should be well
+studied. In this world, a task like this is regarded by even the learned
+as a difficult one depending upon acute intelligence. Friends assume the
+guise of foes, and foes assume the guise of friends. When compacts of
+friendship are formed, it is difficult for the parties to understand
+whether the other parties are really moved by lust and wrath. There is no
+such thing as a foe. There is no such thing in existence as a friend. It
+is force of circumstances that creates friends and foes. He who regards
+his own interests ensured as long as another person lives and thinks them
+endangered when that other person will cease to live, takes that other
+person for a friend and considers him so as long as those interests of
+his are not clashed against. There is no condition that deserves
+permanently the name either of friendship or hostility. Both friends and
+foes arise from considerations of interest and gain. Friendship becomes
+changed into enmity in the course of time. A foe also becomes a friend.
+Self-interest is very powerful. He who reposes blind trust on friends and
+always behaves with mistrust towards foes without paying any regard to
+considerations of policy, finds his life to be unsafe. He who,
+disregarding all considerations of policy, sets his heart upon an
+affectionate union with either friends or foes, comes to be regarded as a
+person whose understanding has been unhinged. One should not repose trust
+upon a person undeserving of trust, nor should one trust too much a
+person deserving of trust. The danger that arises from blind reposing of
+confidence is such that it cuts the very roots (of the person that
+reposes such confidence). The father, the mother, the son, the maternal
+uncle, the sister's son, other relatives and kinsmen, are all guided by
+considerations of interest and profit. Father and mother may be seen to
+discard the dear son if fallen.[411] People take care of their own
+selves. Behold the efficacy of self-interest. O thou that art possessed
+of great wisdom, his escape is very difficult who immediately after he is
+freed from danger seeks the means of his enemy's happiness. Thou camest
+down from the tree-top to this very spot. Thou couldst not, from levity
+of understanding, ascertain that a net had been spread here. A person,
+possessed of levity of understanding, fails to protect his own self. How
+can he protect others? Such a person, without doubt, ruins all his acts.
+Thou tellest me in sweet words that I am very dear to thee. Hear me,
+however, O friend, the reasons that exist on my side. One becomes dear
+from an adequate cause. One becomes a foe from an adequate cause. This
+whole world of creatures is moved by the desire of gain (in some form or
+other). One never becomes dear to another (without cause). The friendship
+between two uterine brothers, the love between husband and wife, depends
+upon interest. I do not know any kind of affection between any persons
+that does not rest upon some motive of self-interest. If, as is sometimes
+seen, uterine brothers or husband and wife having quarrelled reunite
+together from a natural affection, such a thing is not to be seen in
+persons unconnected with one another. One becomes dear for one's
+liberality. Another becomes dear for his sweet words. A third becomes so
+in consequence of his religious acts. Generally, a person becomes dear
+for the purpose he serves. The affection between us arose from a
+sufficient cause. That cause exists no longer. On the other hand, from
+adequate reason, that affection between us has come to an end. What is
+that reason, I ask, for which I have become so dear to thee, besides thy
+desire of making me thy prey? Thou shouldst know that I am not forgetful
+of this. Time spoils reasons. Thou seekest thy own interests. Others,
+however, possessed of wisdom, understand their own interests. The world
+rests upon the example of the wise. Thou shouldst not address such words
+to a person possessed of learning and competent to understand his own
+interests. Thou art powerful. The reason of this affection that thou
+showest for me now is ill-timed. Guided, however, by my own interests, I
+myself am firm in peace and war that are themselves very unstable. The
+circumstances under which peace is to be made or war declared are changed
+as quickly as the clouds change their form. This very day thou wert my
+foe. This very day, again, thou wert my friend. This very day thou hast
+once more become my enemy. Behold the levity of the considerations that
+move living creatures. There was friendship between us as long as there
+was reason for its existence. That reason, dependant upon time, has
+passed away. Without it, that friendship also has passed away. Thou art
+by nature my foe. From circumstances thou becomest my friend. That state
+of things has passed away. The old state of enmity that is natural has
+come back. Thoroughly conversant as I am with the dictates of policy that
+have been thus laid down, tell me, why I should enter today, for thy
+sake, the net that is spread for me. Through thy power I was freed from a
+great danger. Through my power thou hast been freed from a similar
+danger. Each of us has served the other. There is no need of uniting
+ourselves again in friendly intercourse. O amiable one, the object thou
+hadst hath been accomplished. The object I had has also been
+accomplished. Thou hast now no use for me except to make me your meal. I
+am thy food. Thou art the eater. I am weak. Thou art strong. There cannot
+be a friendly union between us when we are situated so unequally. I
+understand thy wisdom. Having been rescued from the net, thou applaudest
+me so that thou mayst succeed in easily making a meal of me. Thou wert
+entangled in the net for the sake of food. Thou hast been freed from it.
+Thou feelest now the pangs of hunger. Having recourse to that wisdom
+which arises from a study of the scriptures, thou seekest verily to eat
+me up today. I know that thou art hungry. I know that this is thy hour
+for taking food. Thou art seeking for thy prey, with thy eyes directed
+towards me. Thou hast sons and wives. Thou seekest still friendly union
+with me and wishest to treat me with affection and do me services. O
+friend, I am incapable of acceding to this proposal. Seeing me with thee,
+why will not thy dear spouse and thy loving children cheerfully eat me
+up? I shall not, therefore, unite with thee in friendship. The reason no
+longer exists for such a union. If, indeed, thou dost not forget my good
+offices, think of what will be beneficial to me and be comfortable. What
+person is there possessed of any wisdom that will place himself under the
+power of a foe that is not distinguished for righteousness, that is in
+pangs of hunger, and that is on the look-out for a prey? Be happy then, I
+will presently leave thee. I am filled with alarm even if I behold thee
+from a distance. I shall not mingle with thee, cease in thy attempts, O
+Lomasa! If thou thinkest that I have done thee a service, follow then the
+dictates of friendship when I may happen to rove trustfully or
+heedlessly. Even that will be gratitude in thee. A residence near a
+person possessed of strength and power is never applauded, even if the
+danger that existed be regarded to have passed away. I should always
+stand in fear of one more powerful than myself. If thou dost not seek thy
+own interests (of the kind indicated), tell me then what is there that I
+should do for thee. I shall certainly give thee everything except my
+life. For protecting one's own self one should give up one's very
+children, and kingdom, and jewels, and wealth. One should sacrifice one's
+all for protecting one's own self. If a person lives he can recover all
+the affluence that he may have to give unto foes for protecting his life.
+It is not desirable to give up life like one's wealth. Indeed, one's own
+self should always be protected by, as I have already said, giving up
+one's wives and wealth. Persons who are mindful of protecting their own
+selves and who do all their acts after a proper consideration and survey,
+never incur danger as the consequence of their acts. They that are weak
+always know him for a foe who is possessed of greater strength. Their
+understanding, firm in the truths of the scriptures, never loses its
+steadiness.'
+
+"'"Thus rebuked soundly by the mouse Palita, the cat, blushing with shame,
+addressed the mouse and said the following words.
+
+"'"Lomasa said, 'Truly I swear by thee that to injure a friend is in my
+estimation very censurable. I know thy wisdom. I know also that thou art
+devoted to my good. Guided by the science of Profit, thou said that there
+is cause for a breach between thee and me. It doth not behove thee,
+however, O good friend, to take me for what I am not. I cherish a great
+friendship for thee in consequence of thy having granted me my life. I
+am, again, acquainted with duties. I am an appreciator of other people's
+merits. I am very grateful for services received. I am devoted to the
+service of friends. I am, again, especially devoted to thee. For these
+reasons, O good friend, it behoveth thee to reunite thyself with me. If I
+am commanded by thee, I can, with all my kinsmen and relatives, lay down
+my very life. They that are possessed of learning and wisdom see ample
+reason for placing their trust in persons of such mental disposition as
+ourselves. O thou that art acquainted with the truths of morality, it
+behoveth thee not to cherish any suspicion in respect of me.' Thus
+addressed by the cat, the mouse reflecting a little, said these words of
+grave import unto the former, 'Thou art exceedingly good. I have heard
+all that thou hast said and am glad to hear thee. For all that, however,
+I cannot trust thee. It is impossible for thee, by such eulogies or by
+gifts of great wealth, to induce me to unite with thee again. I tell
+thee, O friend, that they who are possessed of wisdom never place
+themselves, when there is not sufficient reason, under the power of a
+foe. A weak person having made a compact with a stronger one when both
+are threatened by foes, should (when that common danger passes away)
+conduct himself heedfully and by considerations of policy. Having gained
+his object, the weaker of the two parties should not again repose
+confidence on the stronger. One should never trust a person who does not
+deserve to be trusted. Nor should one repose blind confidence upon a
+person deserving of trust. One should always endeavour to inspire others
+with confidence in himself. One should not, however, himself repose
+confidence in foes. For these reasons one should, under all
+circumstances, protect his own self. One's possessions and children and
+everything are so long valuable as one is alive. In brief, the highest
+truth of all treatises on policy is mistrust. For this reason, mistrust
+of all is productive of the greatest good. However weak people may be, if
+they mistrust their foes, the latter, even if strong, never succeed in
+getting them under power. O cat, one like myself should always guard one's
+life from persons like thee. Do thou also protect thy own life from the
+Chandala whose rage has been excited.'[412] While the mouse thus spake,
+the cat, frightened at the mention of the hunter, hastily leaving the
+branch of the tree, ran away with great speed. Having thus displayed his
+power of understanding, the mouse Palita also, conversant with the truths
+of scripture and possessed of wisdom, entered another hole."
+
+"'Bhishma continued, "Even thus the mouse Palita, possessed of wisdom,
+though weak and alone, succeeded in baffling many powerful foes. One
+possessed of intelligence and learning should make peace with a powerful
+foe. The mouse and the cat owed their escape to their reliance upon each
+other's services. I have thus pointed out to thee the course of Kshatriya
+duties at great length. Listen now to me in brief. When two persons who
+were once engaged in hostilities make peace with each other, it is
+certain that each of them has it in his heart to over-reach the other. In
+such a case he that is possessed of wisdom succeeds by the power of his
+understanding in over-reaching the other. He, on the other hand, who is
+destitute of wisdom suffers himself, in consequence of his heedlessness,
+to be over-reached by the wise. It is necessary, therefore, that, in fear
+one should seem to be fearless, and while really mistrusting others one
+should seem to be trustful. One who acts with such heedfulness never
+trips, or tripping, is never ruined. When the time comes for it, one
+should make peace with an enemy; and when the time comes, one should wage
+war with even a friend. Even thus should one conduct oneself, O king, as
+they have said that are conversant with the considerations of peace (and
+war). Knowing this, O monarch, and bearing the truths of scripture in
+mind, one should, with all his senses about one and without heedfulness,
+act like a person in fear before the cause of fear actually presents
+itself. One should, before the cause of fear has actually come, act like
+a person in fear, and make peace with foes. Such fear and heedfulness
+lead to keenness of understanding. If one acts like a man in fear before
+the cause of fear is at hand, one is never filled with fear when that
+cause is actually present. From the fear, however, of a person who always
+acts with fearlessness, very great fear is seen to arise.[413] 'Never
+cherish fear'--such a counsel should never be given to any one. The
+person that cherishes fear moved by a consciousness of his weakness,
+always seeks the counsel of wise and experienced men. For these reasons,
+one should, when in fear, seem to be fearless, and when mistrusting
+(others) should seem to be trustful. One should not, in view of even the
+gravest acts, behave towards others with falsehood. Thus have I recited
+to thee, O Yudhishthira, the old story (of the mouse and the cat). Having
+listened to it, do thou act duly in the midst of thy friends and kinsmen.
+Deriving from that story a high understanding, and learning the
+difference between friend and foe and the proper time for war and peace,
+thou wilt discover means of escape when overwhelmed with danger. Making
+peace, at a time of common danger, with one that is powerful, thou
+shouldst act with proper consideration in the matter of uniting thyself
+with the foe (when the common danger has passed away). Indeed, having
+gained thy object, thou shouldst not trust the foe again. This path of
+policy is consistent with the aggregate of three (viz., Virtue, Profit,
+and Pleasure), O king! Guided by this Sruti, do thou win prosperity by
+once more protecting thy subjects. O son of Pandu, always seek the
+companionship of Brahmanas in all thy acts. Brahmans constitute the great
+source of benefit both in this world and the next. They are teachers of
+duty and morality. They are always grateful, O puissant one! If
+worshipped, they are sure to do thee good. Therefore, O king, thou
+shouldst always worship them. Thou wilt then, O king, duly obtain
+kingdom, great good, fame, achievement's and progeny in their proper
+order. With eyes directed to this history of peace and war between the
+mouse and the cat, this history couched in excellent words and capable of
+sharpening the intelligence, a king should always conduct himself in the
+midst of his foes."'"
+
+
+
+SECTION CXXXIX
+
+"'Yudhishthira said, "Thou hast laid it down, O mighty one, that no trust
+should be placed upon foes. But how would the king maintain himself if he
+were not to trust anybody? From trust, O king, thou hast said, great
+danger arises to kings. But how, O monarch, can a king, without trusting
+others, conquer his foes? Kindly remove this doubt of mine. My mind has
+become confused, O grandsire, at what I have heard thee say on the
+subject of mistrust."
+
+"'Bhishma said, "Listen, O king, to what happened at the abode of
+Brahmadatta, viz., the conversation between Pujani and king Brahmadatta.
+There was a bird named Pujani who lived for a long time with king
+Brahmadatta in the inner apartments of his palace at Kampilya. Like the
+bird Jivajivaka, Pujani could mimic the cries of all animals. Though a
+bird by birth, she had great knowledge and was conversant with every
+truth. While living there, she brought forth an offspring of great
+splendour. At the very same time the king also got by his queen a son.
+Pujani, who was grateful for the shelter of the king's roof, used every
+day to go to the shores of the ocean and bring a couple of fruits for the
+nourishment of her own young one and the infant prince. One of those
+fruits she gave to her own child and the other she gave to the prince.
+The fruits she brought were sweet as nectar, and capable of increasing
+strength and energy. Every day she brought them and everyday she disposed
+of them in the same way. The infant prince derived great strength from
+the fruit of Pujani's giving that he ate. One day the infant prince,
+while borne on the arms of his nurse, saw the little offspring of Pujani.
+Getting down from the nurse's arms, the child ran towards the bird, and
+moved by childish impulse, began to play with it, relishing the sport
+highly. At length, raising the bird which was of the same age with
+himself in his hands, the prince pressed out its young life and then came
+back to his nurse. The dam, O king, who had been out in her search after
+the accustomed fruits, returning to the palace, beheld her young one
+lying on the ground, killed by the prince. Beholding her son deprived of
+life, Pujani, with tears gushing down her cheeks, and heart burning with
+grief, wept bitterly and said, 'Alas, nobody should live with a Kshatriya
+or make friends with him or take delight in any intercourse with him.
+When they have any object to serve, they behave with courtesy. When that
+object has been served they cast off the instrument. The Kshatriyas do
+evil unto all. They should never be trusted. Even after doing an injury
+they always seek to soothe and assure the injured for nothing. I shall
+certainly take due vengeance, for this act of hostility, upon this cruel
+and ungrateful betrayer of confidence. He has been guilty of a triple sin
+in taking the life of one that was born on the same day with him and that
+was being reared with him in the same place, that used to eat with him,
+and that was dependent on him for protection.' Having said these words
+unto herself, Pujani, with her talons, pierced the eyes of the prince,
+and deriving some comfort from that act of vengeance, once more said, 'A
+sinful act, perpetrated deliberately, assails the doer without any loss
+of time. They, on the other hand, who avenge themselves of an injury,
+never lose their merit by such conduct. If the consequence of a sinful
+act be not seen in the perpetrator himself, they would certainly be seen,
+O king, in his sons or son's sons or daughter's sons.' Brahmadatta,
+beholding his son blinded by Pujani and regarding the act to have been a
+proper vengeance for what his son had done, said these words unto Pujani.
+
+"'"Brahmadatta said, 'An injury was done by us to thee. Thou hast avenged
+it by doing an injury in return. The account has been squared. Do not
+leave thy present abode. On the other hand, continue to dwell here, O
+Pujani.'
+
+"'"Pujani said, 'If a person having once injured another continues to
+reside with that other, they that are possessed of learning never applaud
+his conduct. Under such circumstances it is always better for the injurer
+to leave his old place. One should never place one's trust upon the
+soothing assurances received from an injured party. The fool that trusts
+such assurances soon meets with destruction. Animosity is not quickly
+cooled. The very sons and grandsons of persons that have injured each
+other meet with destruction (in consequence of the quarrel descending
+like an inheritance). In consequence again of such destruction of their
+offspring, they lose the next world also. Amongst men that have injured
+one another, mistrust would be productive of happiness. One that has
+betrayed confidence should never be trusted in the least. One who is not
+deserving of trust should not be trusted; nor should too much trust be
+placed upon a person deserving of trust. The danger that arises from
+blind confidence brings about a destruction that is complete. One should
+seek to inspire others with confidence in one's self. One, however,
+should never repose confidence on others. The father and the mother only
+are the foremost of friends. The wife is merely a vessel for drawing the
+seeds. The son is only one's seed. The brother is a foe. The friend or
+companion requires to have his palms oiled if he is to remain so. One's
+own self it is that enjoys or suffers one's happiness or misery. Amongst
+persons that have injured one another, it is not advisable there should
+be (real) peace. The reasons no longer exist for which I lived here. The
+mind of a person who has once injured another becomes naturally filled
+with mistrust, if he sees the injured person worshipping him with gifts
+and honours. Such conduct, especially when displayed by those that are
+strong, always fills the weak with alarm. A person possessed of
+intelligence should leave that place where he first meets with honour in
+order to meet only with dishonour and injury next. In spite of any
+subsequent honour that he might obtain from his enemy, he should behave
+in this way. I have dwelt in thy abode for a long time, all along honoured
+by thee. A cause of enmity, however, has at last arisen. I should,
+therefore, leave this place without any hesitation.'
+
+"'"Brahmadatta said, 'One who does an injury in return for an injury
+received is never regarded as offending. Indeed, the avenger squares his
+account by such conduct. Therefore, O Pujani, continue to reside here
+without leaving this place.'
+
+"'"Pujani said, 'No friendship can once more be cemented between a person
+that has injured and him that has inflicted an injury in return. The
+hearts of neither can forget what has happened.'
+
+"'"Brahmadatta said, 'It is necessary that a union should take place
+between an injurer and the avenger of that injury. Mutual animosity, upon
+such a union, has been seen to cool. No fresh injury also has followed in
+such cases.'
+
+"'"Pujani said, 'Animosity (springing from mutual injuries) can never die.
+The person injured should never trust his foes, thinking, "O, I have been
+soothed with assurances of goodwill." In this world, men frequently meet
+with destruction in consequence of (misplaced) confidence. For this
+reason it is necessary that we should no longer meet each other. They who
+cannot be reduced to subjection by the application of even force and
+sharp weapons, can be conquered by (insincere) conciliation like (wild)
+elephants through a (tame) she-elephant.'
+
+"'"Brahmadatta said, 'From the fact of two persons residing together, even
+if one inflicts upon the other deadly injury, an affection arises
+naturally between them, as also mutual trust as in the case, of the
+Chandala and the dog. Amongst persons that have injured one another,
+co-residence blunts the keenness of animosity. Indeed, that animosity
+does not last long, but disappears quickly like water poured upon the
+leaf of a lotus.'
+
+"'"Pujani said, 'Hostility springs from five causes. Persons possessed of
+learning know it. Those five causes are woman, land, harsh words, natural
+incompatibility, and injury.[414] When the person with whom hostility
+occurs happens to be a man of liberality, he should never be slain,
+particularly by a Kshatriya, openly or by covert means. In such a case,
+the man's fault should be properly weighed.[415] When hostility has
+arisen with even a friend, no further confidence should be reposed upon
+him. Feelings of animosity lie hid like fire in wood. Like the Aurvya
+fire within the waters of the ocean, the fire of animosity can never be
+extinguished by gifts of wealth, by display of prowess, by conciliation,
+or by scriptural learning. The fire of animosity, once ignited, the
+result of an injury once inflicted, is never extinguished, O king,
+without consuming outright one of the parties. One, having injured a
+person, should never trust him again as one's friend, even though one
+might have (after the infliction of the injury) worshipped him with
+wealth and honours. The fact of the injury inflicted fills the injurer
+with fear. I never injured thee. Thou also didst never do me an injury.
+For this reason I dwelt in thy abode. All that is changed, and at present
+I cannot trust thee.'
+
+"'"Brahmadatta said, 'It is Time that does every act. Acts are of diverse
+kinds, and all of them proceed from Time. Who, therefore, injures
+whom?[416] Birth and Death happen in the same way. Creatures act (i.e.,
+take birth and live) in consequence of Time, and it is in consequence
+also of Time that they cease to live. Some are seen to die at once. Some
+die one at a time. Some are seen to live for long periods. Like fire
+consuming the fuel, Time consumes all creatures. O blessed lady, I am,
+therefore, not the cause of your sorrow, nor art thou the cause of mine.
+It is Time that always ordains the weal and woe of embodied creatures. Do
+thou then continue to dwell here according to thy pleasure, with
+affection for me and without fear of any injury from me. What thou hast
+done has been forgiven by me. Do thou also forgive me, O Pujani!'
+
+"'"Pujani said, 'If Time, according to thee, be the cause of all acts, then
+of course nobody can cherish feelings of animosity towards anybody on
+earth. I ask, however, why friends and kinsmen, seek to avenge themselves
+the slain. Why also did the gods and the Asuras in days of yore smite
+each other in battle? If it is Time that causes weal and woe and birth
+and death, why do physicians then seek to administer medicines to the
+sick? If it is Time that is moulding everything, what need is there of
+medicines? Why do people, deprived of their senses by grief, indulge in
+such delirious rhapsodies? If Time, according to thee, be the cause of
+acts, how can religious merit be acquired by persons performing religious
+acts? Thy son killed my child. I have injured him for that. I have by
+that act, O king, become liable to be slain by thee. Moved by grief for
+my son, I have done this injury to thy son. Listen now to the reason why
+I have become liable to be killed by thee. Men wish for birds either to
+kill them for food or to keep them in cages for sport. There is no third
+reason besides such slaughter or immurement for which men would seek
+individuals of our species. Birds, again, from fear of being either
+killed or immured by men seek safety in flight. Persons conversant with
+the Vedas have said that death and immurement are both painful. Life is
+dear unto all. All creatures are made miserable by grief and pain. All
+creatures wish for happiness. Misery arises from various sources.
+Decrepitude, O Brahmadatta, is misery. The loss of wealth is misery. The
+adjacence of anything disagreeable or evil is misery. Separation or
+dissociation from friends and agreeable objects is misery. Misery arises
+from death and immurement. Misery arises from causes connected with women
+and from other natural causes. The misery that arises from the death of
+children alters and afflicts all creatures very greatly. Some foolish
+persons say that there is no misery in others' misery.[417] Only he who
+has not felt any misery himself can say so in the midst of men. He,
+however, that has felt sorrow and misery, would never venture to say so.
+One that has felt the pangs of every kind of misery feels the misery of
+others as one's own. What I have done to thee, O king, and what thou has
+done to me, cannot be washed away by even a hundred years. After what we
+have done to each other, there cannot be a reconciliation. As often as
+thou wilt happen to think of thy son, thy animosity towards me will
+become fresh. If a person after avenging oneself of an injury, desires to
+make peace with the injured, the parties cannot be properly reunited even
+like the fragments of an earthen vessel. Men conversant with scriptures
+have laid it down that trust never produces happiness. Usanas himself sang
+two verses unto Prahlada in days of old. He who trusts the words, true or
+false, of a foe, meets with destruction like a seeker of honey, in a pit
+covered with dry grass.[418] Animosities are seen to survive the very
+death of enemies, for persons would speak of the previous quarrels of
+their deceased sires before their surviving children. Kings extinguish
+animosities by having recourse to conciliation but, when the opportunity
+comes, break their foes into pieces like earthen jars full of water
+dashed upon stone. If the king does injury to any one, he should never
+trust him again. By trusting a person who has been injured, one has to
+suffer great misery.'
+
+"'"Brahmadatta said, 'No man can obtain the fruition of any object by
+withholding his trust (from others). By cherishing fear one is always
+obliged to live as a dead person.'
+
+"'"Pujani said, 'He whose feet have become sore, certainly meets with a
+fall if he seeks to move, move he may howsoever cautiously. A man who has
+got sore eyes, by opening them against the wind, finds them exceedingly
+pained by the wind. He who, without knowing his own strength, sets foot
+on a wicked path and persists in walking along it, soon loses his very
+life as the consequence. The man who, destitute of exertion, tills his
+land, disregarding the season of rain, never succeeds in obtaining a
+harvest. He who takes every day food that is nutritive, be it bitter or
+astringent or palatable or sweet, enjoys a long life. He, on the other
+hand, who disregards wholesome food and takes that which is injurious
+without an eye to consequences, soon meets with death. Destiny and
+exertion exist, depending upon each other. They that are of high souls
+achieve good and great feats, while eunuchs only pay court to Destiny. Be
+it harsh or mild, an act that is beneficial should be done. The
+unfortunate man of inaction, however, is always overwhelmed by all sorts
+of calamity. Therefore, abandoning everything else, one should put forth
+his energy. Indeed, disregarding everything, men should do what is
+productive of good to themselves. Knowledge, courage, cleverness,
+strength, and patience are said to be one's natural friends. They that
+are possessed of wisdom pass their lives in this world with the aid of
+these five. Houses, precious metals, land, wife, and friends,--these are
+said by the learned to be secondary sources of good. A man may obtain
+them everywhere. A person possessed of wisdom may be delighted
+everywhere. Such a man shines everywhere. He never inspires anybody with
+fear. If sought to be frightened, he never yields to fear himself. The
+wealth, however little, that is possessed at any time by an intelligent
+man is certain to increase. Such a man does every act with cleverness. In
+consequence of self-restraint, he succeeds in winning great fame.
+Home-keeping men of little understanding have to put up with termagant
+wives that eat up their flesh like the progeny of a crab eating up their
+dam. There are men who through loss of understanding become very
+cheerless at the prospect of leaving home. They say unto
+themselves,--These are our friends! This is our country! Alas, how shall
+we leave these?--One should certainly leave the country of one's birth,
+if it be afflicted by plague or famine. One should live in one's own
+country, respected by all, or repair to a foreign country for living
+there. I shall, for this reason, repair to some other region. I do not
+venture to live any longer in this place, for I have done a great wrong
+to thy child. O king, one should from a distance abandon a bad wife, a
+bad son, a bad king, a bad friend, a bad alliance, and a bad country. One
+should not place any trust on a bad son. What joy can one have in a bad
+wife? There cannot be any happiness in a bad kingdom. In a bad country
+one cannot hope to obtain a livelihood. There can be no lasting
+companionship with a bad friend whose attachment is very uncertain. In a
+bad alliance, when there is no necessity for it, there is disgrace. She
+indeed, is a wife who speaks only what is agreeable. He is a son who
+makes the sire happy. He is a friend in whom one can trust. That indeed,
+is one's country where one earns one's living. He is a king of strict
+rule who does not oppress, who cherishes the poor and in whose
+territories there is no fear. Wife, country, friends, son, kinsmen, and
+relatives, all these one can have if the king happens to be possessed of
+accomplishments and virtuous eyes. If the king happens to be sinful, his
+subjects, inconsequence of his oppressions, meet with destruction. The
+king is the root of one's triple aggregate (i.e., Virtue, Wealth, and
+Pleasure). He should protect his subjects with heedfulness. Taking from
+his subjects a sixth share of their wealth, he should protect them all.
+That king who does not protect his subjects is truly a thief. That king
+who, after giving assurances of protection, does not, from rapacity,
+fulfil them,--that ruler of sinful soul,--takes upon himself the sins of
+all his subjects and ultimately sinks into hell. That king, on the other
+hand, who, having given assurances of protection, fulfils them, comes to
+be regarded as a universal benefactor in consequence of protecting all
+his subjects. The lord of all creatures, viz., Manu, has said that the
+king has seven attributes: he is mother, father, preceptor, protector,
+fire, Vaisravana and Yama. The king by behaving with compassion towards
+his people is called their father. The subject that behaves falsely
+towards him takes birth in his next life as an animal or a bird. By doing
+good to them and by cherishing the poor, the king becomes a mother unto
+his people. By scorching the wicked he comes to be regarded as fire, and
+by restraining the sinful he comes to be called Yama. By making gifts of
+wealth unto those that are dear to him, the king comes to be regarded as
+Kuvera, the grantor of wishes. By giving instruction in morality and
+virtue, he becomes a preceptor, and by exercising the duty of protection
+he becomes the protector. That king who delights the people of his cities
+and provinces by means of his accomplishments, is never divested of his
+kingdom in consequence of such observance of duty. That king who knows
+how to honour his subjects never suffers misery either here or hereafter.
+That king whose subjects are always filled with anxiety or overburdened
+with taxes, and overwhelmed by evils of every kind, meets with defeat at
+the hands of his enemies. That king, on the other hand, whose subjects
+grow like a large lotus in a lake succeeds in obtaining every reward here
+and at last meets with honour in heaven. Hostility with a person that is
+powerful is, O king, never applauded. That king who has incurred the
+hostility of one more powerful than himself, loses both kingdom and
+happiness.'"
+
+"'Bhishma continued, "The bird, having said these words, O monarch, unto
+king Brahmadatta, took the king's leave and proceeded to the region she
+chose. I have thus recited to thee, O foremost of kings, the discourse
+between Brahmadatta and Pujani. What else dost thou wish to hear?"'"
+
+
+
+SECTION CXL
+
+"'Yudhishthira said, "When both righteousness and men, O Bharata, decay in
+consequence of the gradual lapse of Yuga, and when the world becomes
+afflicted by robbers, how, O Grandsire, should a king then behave?"[419]
+
+"'Bhishma said, "I shall tell thee, O Bharata, the policy the king should
+pursue at such distressful times. I shall tell thee how he should bear
+himself at such a time, casting off compassion. In this connection is
+cited the old story of the discourse between Bharadwaja and king
+Satrunjaya. There was a king named Satrunjaya among the Sauviras. He was
+a great car-warrior. Repairing to Bharadwaja, he asked the Rishi about
+the truths of the science of Profit,--saying,--How can an unacquired
+object be acquired? How again, when acquired, can it be increased? How
+also, when increased, can it be protected? And how, when protected,
+should it be used?--Thus questioned about the truths of the science of
+Profit, the regenerate Rishi said the following words fraught with
+excellent reason unto that ruler for explaining those truths.
+
+"'"The Rishi said, 'The king should always stay with the rod of
+chastisement uplifted in his hand. He should always display his prowess.
+Himself without laches, he should mark the laches of his foes. Indeed,
+his eyes should ever be used for that purpose. At the sight of a king who
+has the rod of chastisement ever uplifted in his hand, every one is
+struck with fear. For this reason, the king should rule all creatures
+with the rod of chastisement. Men possessed of learning and knowledge of
+truth applaud Chastisement. Hence, of the four requisites of rule, viz.,
+Conciliation, Gift, Disunion, and Chastisement, Chastisement is said to
+be the foremost. When the foundation of that which serves for a refuge is
+cut away, all the refugees perish. When the roots of a tree are cut away,
+how would the branches live? A king possessed of wisdom should cut away
+the very roots of his foe. He should then win over and bring under his
+sway the allies and partisans of that foe. When calamities overtake the
+king, he should without losing time, counsel wisely, display his prowess
+properly, fight with ability, and even retreat with wisdom. In speech
+only should the king exhibit his humility, but at heart he should be
+sharp as a razor. He should cast off lust and wrath, and speak sweetly
+and mildly. When the occasion comes for intercourse with an enemy, a king
+possessed of foresight should make peace, without reposing blind trust on
+him. When the business is over, he should quickly turn away from the new
+ally. One should conciliate a foe with sweet assurances as if he were a
+friend. One, however, should always stand in fear of that foe as living
+in a room within which there is a snake. He whose understanding is to be
+dominated by thee (with the aid of thine intellect) should be comforted
+by assurances given in the past. He who is of wicked understanding should
+be assured by promises of future good. The person, however, that is
+possessed of wisdom, should be assured by present services. The person
+who is desirous of achieving prosperity should join hands, swear, use
+sweet words, worship by bending down his head, and shed tears.[420] One
+should bear one's foe on one's shoulders as long as time is unfavourable.
+When however, the opportunity has come, one should break him into
+fragments like an earthen jar on a stone. It is better, O monarch that a
+king should blaze up for a moment like charcoal of ebony-wood than that
+he should smoulder and smoke like chaff for many years. A man who has
+many purposes to serve should not scruple to deal with even an ungrateful
+person. If successful, one can enjoy happiness. If unsuccessful, one
+loses esteem. Therefore in accomplishing the acts of such persons, one
+should, without doing them completely, always keep something unfinished.
+A king should do what is for his good, imitating a cuckoo, a boar, the
+mountains of Meru, an empty chamber, an actor, and a devoted friend.[421]
+The king should frequently, with heedful application, repair to the
+houses of his foes, and even if calamities befall them, ask them about
+their good. They that are idle never win affluence; nor they that are
+destitute of manliness and exertion; nor they that are stained by vanity;
+nor they that fear unpopularity; nor they that are always
+procrastinating. The king should act in such a way that his foe may not
+succeed in detecting his laches. He should, however, himself mark the
+laches of his foes. He should imitate the tortoise which conceals its
+limbs. Indeed, he should always conceal his own holes. He should think of
+all matters connected with finance like a crane.[422] He should put forth
+his prowess like a lion. He should lie in wait like a wolf and fall upon
+and pierce his foes like a shaft. Drink, dice, women, hunting, and
+music,--these he should enjoy judiciously. Addiction to these is
+productive of evil. He should make bows with bamboos, etc.; he should
+sleep cautiously like the deer; he should be blind when it is necessary
+that he should be so, or he should even be deaf when it is necessary to
+be deaf. The king possessed of wisdom should put forth his prowess,
+regardful of time and place. If these are not favourable, prowess becomes
+futile. Marking timeliness and untimeliness reflecting upon his own
+strength and weakness, and improving his own strength by comparing it
+with that of the enemy, the king should address himself to action. That
+king who does not crush a foe reduced to subjection by military force,
+provides for his own death like the crab when she conceives. A tree with
+beautiful blossoms may be lacking in strength. A tree carrying fruits may
+be difficult of climbing; and sometimes trees with unripe fruits look
+like trees with ripe fruits. Seeing all these facts a king should not
+allow himself to be depressed. If he conducts himself in such a way, then
+he would succeed in upholding himself against all foes. The king should
+first strengthen the hopes (of those that approach him as suitors). He
+should then put obstacles in the way of the fulfilment of those hopes. He
+should say that those obstacles are merely due to occasion. He should
+next represent that those occasions are really the results of grave
+causes. As long as the cause of fear does not actually come, the king
+should make all his arrangements like a person inspired with fear. When,
+however, the cause of fear comes upon him, he should smite fearlessly. No
+man can reap good without incurring danger. If, again, he succeeds in
+preserving his life amid danger, he is sure to earn great benefits.[423]
+A king should ascertain all future dangers; when they are present, he
+should conquer them; and lest they grow again, he should, even after
+conquering them, think them to be unconquered. The abandonment of present
+happiness and the pursuit of that which is future, is never the policy of
+a person possessed of intelligence. The king who having made peace with a
+foe sleeps happily in truthfulness is like a man who sleeping on the top
+of a tree awakes after a fall. When one falls into distress, one should
+raise one's self by all means in one's power, mild or stern; and after
+such rise, when competent, one should practise righteousness. The king
+should always honour the foes of his foes. He should take his own spies
+as agents employed by his foes. The king should see that his own spies
+are not recognised by his foe. He should make spies of atheists and
+ascetics and send them to the territories of his enemies. Sinful thieves,
+who offend against the laws of righteousness and who are thorns in the
+side of every person, enter gardens and places of amusement and houses
+set up for giving drinking water to thirsty travellers and public inns
+and drinking spots and houses of ill fame and holy places and public
+assemblies. These should be recognised and arrested and put down. The
+king should not trust the person that does not deserve to be trusted nor
+should he trust too much the person that is deserving of trust. Danger
+springs from trust. Trust should never be placed without previous
+examination. Having by plausible reasons inspired confidence in the
+enemy, the king should smite him when he makes a false step. The king
+should fear him, from whom there is no fear; he should also always fear
+them that should be feared. Fear that arises from an unfeared one may
+lead to total extermination. By attention (to the acquisition of
+religious merit), by taciturnity, by the reddish garb of ascetics, and
+wearing matted locks and skins, one should inspire confidence in one's
+foe, and then (when the opportunity comes) one should jump upon him like
+the wolf. A king desirous of prosperity should not scruple to slay son or
+brother or father or friend, if any of these seek to thwart his objects.
+The very preceptor, if he happens to be arrogant, ignorant of what should
+be done and what should not, and a treader of unrighteous paths,
+deserves to be restrained by chastisement. Even as certain insects of
+sharp stings cut off all flowers and fruits of the trees on which they
+sit, the king should, after having inspired confidence in his foe by
+honours and salutations and gifts, turn against him and shear him of
+everything. Without piercing the very vitals of others, without
+accomplishing many stern deeds, without slaughtering living creatures
+after the manner of the fisherman, one cannot acquire great prosperity.
+There is no separate species of creatures called foes or friends. Persons
+become friends or foes according to the force of circumstances. The king
+should never allow his foe to escape even if the foe should indulge
+piteous lamentations. He should never be moved by these; on the other
+hand, it is his duty to destroy the person that has done him an injury. A
+king desirous of prosperity should take care to attach to himself as many
+men as he can, and to do them good. In behaving towards his subjects he
+should always be free from malice. He should also, with great care,
+punish and check the wicked and disaffected. When he intends to take
+wealth, he should say what is agreeable. Having taken wealth, he should
+say similar things. Having struck off one's head with his sword, he
+should grieve and shed tears. A king desirous of prosperity should draw
+others unto himself by means of sweet words, honours, and gifts. Even
+thus should he bind men unto his service. The king should never engage in
+fruitless disputes. He should never cross a river with the aid only of
+his two arms. To eat cow-horns is fruitless and never invigorating. By,
+eating them one's teeth are broken while the taste is not gratified. The
+triple aggregate has three disadvantages with three inseparable adjuncts.
+Carefully considering those adjuncts, the disadvantages should be
+avoided.[424] The unpaid balance of a debt, the unquenched remnant of a
+fire, and the unslain remnant of foes, repeatedly grow and increase.
+Therefore, all those should be completely extinguished and exterminated.
+Debt, which always grows, is certain to remain unless wholly
+extinguished. The same is the cause with defeated foes and neglected
+maladies. These always produce great feats. (One should, therefore, always
+eradicate them). Every act should be done thoroughly. One should be always
+heedful. Such a minute thing as a thorn, if extracted badly, leads to
+obstinate gangrene. By slaughtering its population, by tearing up its
+roads and otherwise injuring them, and by burning and pulling down its
+houses, a king should destroy a hostile kingdom. A kings should be
+far-sighted like the vulture, motionless like a crane, vigilant like a
+dog, valiant like a lion, fearful like a crow, and penetrate the
+territories of his foes like a snake with ease and without anxiety. A
+king should win over a hero by joining his palms, a coward by inspiring
+him with fear, and a covetous man by gifts of wealth while with an equal
+he should wage war. He should be mindful of producing disunion among the
+leaders of sects and of conciliating those that are dear to him. He
+should protect his ministers from disunion and destructions. If the king
+becomes mild, the people disregard him. If he becomes stern, the people
+feel it as an affliction. The rule is that he should be stern when the
+occasion requires sternness, and mild when the occasion requires
+mildness. By mildness should the mild be cut. By mildness one may destroy
+that which is fierce. There is nothing that mildness cannot effect. For
+this reason, mildness is said to be sharper than fierceness. That king
+who becomes mild when the occasion requires mildness and who becomes
+stern when sternness is required, succeeds in accomplishing all his
+objects, and in putting down his foes. Having incurred the animosity of a
+person possessed of knowledge and wisdom, one should not draw comfort
+from the conviction that one is at a distance (from one's foe).
+Far-reaching are the arms of an intelligent man by which he injures when
+injured. That should not be sought to be crossed which is really
+uncrossable. That should not be snatched from the foe which the foe would
+be able to recover. One should not seek to dig at all if by digging one
+would not succeed in getting at the root of the thing for which one digs.
+One should never strike him whose head one would not cut off. A king
+should not always act in this way. This course of conduct that I have
+laid down should be pursued only in seasons of distress. Inspired by the
+motive of doing thee good I have said this for instructing thee as to how
+thou shouldst bear thyself when assailed by foes.'"
+
+"'Bhishma continued, "The ruler of the kingdom of the Sauviras, hearing
+these words spoken by that Brahmana inspired with the desire of doing him
+good, obeyed those instructions cheerfully and obtained with his kinsmen
+and friends blazing prosperity."'"
+
+
+
+SECTION CXLI
+
+"'Yudhishthira said, "When the high righteousness suffers decay and is
+transgressed by all, when unrighteousness becomes righteousness, and
+righteousness assumes the form of its reverse, when all wholesome
+restraints disappear, and all truths in respect of righteousness are
+disturbed and confounded, when people are oppressed by kings and robbers,
+when men of all the four modes of life become stupefied in respect of
+their duties, and all acts lose their merit, when men see causes of fear
+on every direction in consequence of lust and covetousness and folly,
+when all creatures cease to trust one another, when they slay one another
+by deceitful means and deceive one another in their mutual dealings, when
+houses are burnt down throughout the country, when the Brahmanas become
+exceedingly afflicted, when the clouds do not pour a drop of rain, when
+every one's hand is turned against every one's neighbour, when all the
+necessaries of life fall under the power of robbers, when, indeed, such a
+season of terrible distress sets in, by what means should a Brahmana live
+who is unwilling to cast off compassion and his children? How, indeed,
+should a Brahmana maintain himself at such a time? Tell me this, O
+grandsire! How also should the king live at such a time when sinfulness
+overtakes the world? How, O scorcher of foes, should the king live so
+that he might not fall away from both righteousness and profit?"
+
+"'Bhishma said, "O mighty-armed one, the peace and prosperity of
+subjects,[425] sufficiency and seasonableness of rain, disease, death and
+other fears, are all dependent on the king.[426] I have no doubt also in
+this. O bull of Bharata's race, that Krita, Treta, Dwapara, and Kali, as
+regards their setting in, are all dependent on the king's conduct. When
+such a season of misery as has been described by thee sets in, the
+righteous should support life by the aid of judgment. In this connection
+is cited the old story of the discourse between Viswamitra and the
+Chandala in a hamlet inhabited by Chandalas. Towards the end of Treta and
+the beginning of Dwapara, a frightful drought occurred, extending over
+twelve years, in consequence of what the gods had ordained. At that time
+which was the end of Treta and the commencement of Dwapara, when the
+period came for many creatures superannuated by age to lay down their
+lives, the thousand-eyed deity of heaven poured no rain. The planet
+Vrihaspati began to move in a retrograde course, and Soma abandoning his
+own orbit, receded towards the south. Not even could a dew-drop be seen,
+what need then be said of clouds gathering together? The rivers all
+shrank into narrow streamlets. Everywhere lakes and wells and springs
+disappeared and lost their beauty in consequence of that order of things
+which the gods brought about. Water having become scarce, the places set
+up by charity for its distribution became desolate.[427] The Brahmanas
+abstained from sacrifices and recitation of the Vedas. They no longer
+uttered Vashats and performed other propitiatory rites. Agriculture and
+keep of cattle were given up. Markets and shops were abandoned. Stakes
+for tethering sacrificial animals disappeared. People no longer collected
+diverse kinds of articles for sacrifices. All festivals and amusements
+perished. Everywhere heaps of bones were visible and every place
+resounded with the shrill cries and yells of fierce creatures.[428] The
+cities and towns of the earth became empty of inhabitants. Villages and
+hamlets were burnt down. Some afflicted by robbers, some by weapons, and
+some by bad kings, and in fear of one another, began to fly away. Temples
+and places of worship became desolate. They that were aged were forcibly
+turned out of their houses. Kine and goats and sheep and buffaloes fought
+(for food) and perished in large numbers. The Brahmanas began to die on
+all sides. Protection was at an end. Herbs and plants were dried up. The
+earth became shorn of all her beauty and exceedingly awful like the trees
+in a crematorium. In that period of terror, when righteousness was
+nowhere, O Yudhishthira, men in hunger lost their senses and began to eat
+one another. The very Rishis, giving up their vows and abandoning their
+fires and deities, and deserting their retreats in woods, began to wander
+hither and thither (in search of food). The holy and great Rishi
+Viswamitra, possessed of great intelligence, wandered homeless and
+afflicted with hunger. Leaving his wife and son in some place of shelter,
+the Rishi wandered, fireless[429] and homeless, and regardless of food
+clean and unclean. One day he came upon a hamlet, in the midst of a
+forest, inhabited by cruel hunters addicted to the slaughter of living
+creatures. The little hamlet abounded with broken jars and pots made of
+earth. Dog-skins were spread here and there. Bones and skulls, gathered
+in heaps, of boars and asses, lay in different places. Cloths stripped
+from the dead lay here and there, and the huts were adorned with garlands
+of used up flowers.[430] Many of the habitations again were filled with
+sloughs cast off by snakes. The place resounded with the loud crowing of
+cocks and hens and the dissonant bray of asses. Here and there the
+inhabitants disputed with one another, uttering harsh words in shrill
+voices. Here and there were temples of gods bearing devices of owls and
+other birds. Resounding with the tinkle of iron bells, the hamlet
+abounded with canine packs standing or lying on every side. The great
+Rishi Viswamitra, urged by pangs of hunger and engaged in search after
+food, entered that hamlet and endeavoured his best to find something to
+eat. Though the son of Kusika begged repeatedly, yet he failed to obtain
+any meat or rice or fruit or root or any other kind of food. He then,
+exclaiming, 'Alas, great is the distress that has overtaken me!' fell
+down from weakness in that hamlet of the Chandalas. The sage began to
+reflect, saying to himself, 'What is best for me to do now?' Indeed, O
+best of kings, the thought that occupied him was of the means by which he
+could avoid immediate death. He beheld, O king, a large piece of flesh,
+of a dog that had recently been slain with a weapon, spread on the floor
+of a Chandala's hut. The sage reflected and arrived at the conclusion
+that he should steal that meat. And he said unto himself, 'I have no
+means now of sustaining life. Theft is allowable in a season of distress
+for even an eminent person. It will not detract from his glory. Even a
+Brahmana for saving his life may do it. This is certain. In the first
+place one should steal from a low person. Failing such a person one may
+steal from one's equal. Failing an equal, one may steal from even an
+eminent and righteous man. I shall then, at this time when my life itself
+is ebbing away, steal this meat. I do not see demerit in such theft. I
+shall, therefore, rob this haunch of dog's meat.' Having formed this
+resolution, the great sage Viswamitra laid himself down for sleep in that
+place where the Chandala was. Seeing some time after that the night had
+advanced and that the whole Chandala hamlet had fallen asleep, the holy
+Viswamitra, quietly rising up, entered that hut. The Chandala who owned
+it, with eyes covered with phlegm, was lying like one asleep. Of
+disagreeable visage, he said these harsh words in a broken and dissonant
+voice.
+
+"'"The Chandala said, 'Who is there, engaged in undoing the latch? The
+whole Chandala hamlet is asleep. I, however, am awake and not asleep.
+Whoever thou art, thou art about to be slain.' These were the harsh words
+that greeted the sage's ears. Filled with fear, his face crimson with
+blushes of shame, and his heart agitated by anxiety caused by that act of
+theft which he had attempted, he answered, saying, 'O thou that art blest
+with a long life, I am Viswamitra. I have come here oppressed by the
+pangs of hunger. O thou of righteous understanding, do not slay me, if
+thy sight be clear.' Hearing these words of that great Rishi of cleansed
+soul, the Chandala rose up in terror from his bed and approached the
+sage. Joining his palms from reverence and with eyes bathed in tears, he
+addressed Kusika's son, saying, 'What do you seek here in the night, O
+Brahmana?' Conciliating the Chandala, Viswamitra said, 'I am exceedingly
+hungry and about to die of starvation. I desire to take away that haunch
+of dog's meat. Being hungry, I have become sinful. One solicitous of food
+has no shame. It is hunger that is urging me to this misdeed. It is for
+this that I desire to take away that haunch of dog's meat. My
+life-breaths are languishing. Hunger has destroyed my Vedic lore. I am
+weak and have lost my senses. I have no scruple about clean or unclean
+food. Although I know that it is sinful, still I wish to take away that
+haunch of dog's meat. After I had failed to obtain any alms, having
+wandered from house to house in this your hamlet, I set my heart upon
+this sinful act of taking away this haunch of dog's meat. Fire is the
+mouth of the gods. He is also their priest. He should, therefore, take
+nothing save things that are pure and clean. At times, however, that
+great god becomes a consumer of everything. Know that I have now become
+even like him in that respect.' Hearing these words of the great Rishi,
+the Chandala answered him, saying, 'Listen to me. Having heard the words
+of truth that I say, act in such a way that thy religious merit may not
+perish. Hear, O regenerate Rishi, what I say unto thee about thy duty.
+The wise say that a dog is less clean than a jackal. The haunch, again,
+of a dog is a much worse part than other parts of his body. This was not
+wisely resolved by thee, therefore, O great Rishi, this act that is
+inconsistent with righteousness, this theft of what belongs to a
+Chandala, this theft, besides, of food that is unclean. Blessed be thou,
+do thou look for some other means for preserving thy life. O great sage,
+let not thy penances suffer destruction in consequence of this thy strong
+desire for dog's meat. Knowing as thou dost the duties laid down in the
+scriptures, thou shouldst not do an act whose consequence is a confusion
+of duties.[431] Do not cast off righteousness, for thou art the foremost
+of all persons observant of righteousness.' Thus addressed, O king, the
+great Rishi Viswamitra, afflicted by hunger, O bull of Bharata's race,
+once more said, 'A long time has passed away without my having taken any
+food. I do not see any means again for preserving my life. One should,
+when one is dying, preserve one's life by any means in one's power
+without judging of their character. Afterwards, when competent, one
+should seek the acquisition of merit. The Kshatriyas should observe the
+practices of Indra. It is the duty of the Brahmanas to behave like Agni.
+The Vedas are fire. They constitute my strength. I shall, therefore, eat
+even this unclean food for appeasing my hunger. That by which life may be
+preserved should certainly be accomplished without scruple. Life is
+better than death. Living, one may acquire virtue. Solicitous of
+preserving my life, I desire, with the full exercise of my understanding,
+to eat this unclean food. Let me receive thy permission. Continuing to
+live I shall seek the acquisition of virtue and shall destroy by penances
+and by knowledge the calamities consequent on my present conduct, like
+the luminaries of the firmament destroying even the thickest gloom.'
+
+"'"The Chandala said, 'By eating this food one (like thee) cannot obtain
+long life. Nor can one (like thee) obtain strength (from such food), nor
+that gratification which ambrosia offers. Do thou seek for some other
+kind of alms. Let not thy heart incline towards eating dog's meat. The
+dog is certainly an unclean food to members of the regenerate classes.'
+
+"'"Viswamitra said, 'Any other kind of meat is not to be easily had during
+a famine like this. Besides, O Chandala, I have no wealth (wherewith to
+buy food). I am exceedingly hungry. I cannot move any longer. I am
+utterly hopeless. I think that all the six kinds of taste are to be found
+in that piece of dog's meat.'
+
+"'"The Chandala said, 'Only the five kinds of five-clawed animals are clean
+food for Brahmanas and Kshatriyas and Vaisyas, as laid down in the
+scriptures. Do not set thy heart upon what is unclean (for thee).'
+
+"'"Viswamitra said, 'The great Rishi Agastya, while hungry, ate up the
+Asura named Vatapi. I am fallen into distress. I am hungry. I shall
+therefore, eat that haunch of dog's meat.'
+
+"'"The Chandala said, 'Do thou seek some other alms. It behoves thee not to
+do such a thing. Verily, such an act should never be done by thee. If
+however, it pleases thee, thou mayst take away this piece of dog's meat.'
+
+"'"Viswamitra said, 'They that are called good are authorities in matters
+of duty. I am following their example. I now regard this dog's haunch to
+be better food than anything that is highly pure.'
+
+"'"The Chandala said, 'That which is the act of an unrighteous person can
+never be regarded as an eternal practice. That which is an improper act
+can never be a proper one. Do not commit a sinful act by deception.'
+
+"'"Viswamitra said, 'A man who is a Rishi cannot do what is sinful.[432] In
+the present case, deer and dog, I think, are same (both being animals). I
+shall, therefore, eat this dog's haunch.'
+
+"'"The Chandala said, 'Solicited by the Brahmanas, the Rishi (Agastya) did
+that act. Under the circumstances it could not be a sin. That is
+righteousness in which there is no sin. Besides, the Brahmanas, who are
+the preceptors of three other orders, should be protected and preserved
+by every means.'
+
+"'"Viswamitra said, 'I am a Brahmana. This my body is a friend of mine. It
+is very dear to me and is worthy of the highest reverence from me. It is
+from the desire of sustaining the body that the wish is entertained by me
+of taking away that dog's haunch. So eager have I become that I have no
+longer any fear of thee and thy fierce brethren.'
+
+"'"The Chandala said, 'Men lay down their lives but they still do not set
+their hearts on food that is unclean. They obtain the fruition of all
+their wishes even in this world by conquering hunger. Do thou also
+conquer thy hunger and obtain those rewards.'
+
+"'"Viswamitra said, 'As regards myself, I am observant of rigid vows and my
+heart is set on peace. For preserving the root of all religious merit, I
+shall eat food that is unclean. It is evident that such an act would be
+regarded as righteous in a person of cleansed soul. To a person, however,
+of uncleansed soul, the eating of dog's flesh would appear sinful. Even
+if the conclusion to which I have arrived be wrong, (and if I eat this
+dog's meat) I shall not, for that act, become one like thee.'
+
+"'"The Chandala said, 'It is my settled conclusion that I should endeavour
+my best to restrain thee from this sin. A Brahmana by doing a wicked act
+falls off from his high state. It is for this that I am reproving thee.'
+
+"'"Viswamitra said, 'Kine continue to drink, regardless of the croaking of
+the frogs. Thou canst lay no claim to what constitutes righteousness (and
+what not). Do not be a self-eulogiser.'
+
+"'"The Chandala said, 'I have become thy friend. For this reason only I am
+preaching to thee. Do what is beneficial. Do not, from temptation, do
+what is sinful.'
+
+"'"Viswamitra said, 'If thou be a friend desirous of my happiness, do thou
+then raise me up from this distress. In that case, relinquishing this
+dog's haunch, I may consider myself saved by the aid of righteousness
+(and not by that of sinfulness).'
+
+"'"The Chandala said, 'I dare not make a present of this piece of meat to
+thee, nor can I quietly suffer thee to rob me of my own food. If I give
+thee this meat and if thou take it, thyself being a Brahmana, both of us
+will become liable to sink in regions of woe in the next world.'
+
+"'"Viswamitra said, 'By committing this sinful act today I shall certainly
+save my life which is very sacred. Having saved my life, I shall
+afterwards practise virtue and cleanse my soul. Tell me which of these
+two is preferable (to die without food, or save my life by taking this
+food that is unclean).'
+
+"'"The Chandala said, 'In discharging the duties that appertain to one's
+order or race, one's own self is the best judge (of its propriety or
+impropriety). Thou thyself knowest which of those two acts is sinful. He
+who would regard dog's meat as clean food, I think, would in matters of
+food abstain from nothing!'
+
+"'"Viswamitra said, 'In accepting (an unclean present) or in eating
+(unclean food) there is sin. When one's life, however, is in danger there
+is no sin in accepting such a present or eating such food. Besides, the
+eating of unclean food, when unaccompanied by slaughter and deception and
+when the act will provoke only mild rebuke, is not matter of much
+consequence.'
+
+"'"The Chandala said, 'If this be thy reason for eating unclean food, it is
+then clear thou dost not regard the Veda and Arya morality. Taught by
+what thou art going to do, I see, O foremost of Brahmanas, that there is
+no sin in disregarding the distinction between food that is clean and
+food that is unclean.'
+
+"'"Viswamitra said, 'It is not seen that a person incurs a grave sin by
+eating (forbidden food). That one becomes fallen by drinking wine is only
+a wordy precept (for restraining men from drinking). The other forbidden
+acts (of the same species), whatever they be, in fact, every sin, cannot
+destroy one's merit.'
+
+"'"The Chandala said, 'That learned person who takes away dog's meat from
+an unworthy place (like this), from an unclean wretch (like me), from one
+who (like me) leads such a wicked life, commits an act that is opposed to
+the behaviour of those that are called good. In consequence, again, of
+his connection with such a deed, he is certain to suffer the pangs of
+repentance.'"
+
+"'Bhishma continued, "The Chandala, having said these words unto Kusika's
+son, became silent. Viswamitra then, of cultivated understanding, took
+away that haunch of dog's meat. The great ascetic having possessed
+himself of that piece of dog's meat for saving his life, took it away
+into the woods and wished with his wife to eat it. He resolved that
+having first gratified the deities according to due rites, he should then
+eat that haunch of dog's meat at his pleasure. Igniting a fire according
+to the Brahma rites, the ascetic, agreeably to those rites that go by the
+name of Aindragneya, began himself to cook that meat into sacrificial
+Charu. He then, O Bharata, began the ceremonies in honour of the gods and
+the Pitris, by dividing that Charu into as many portions as were
+necessary, according to the injunctions of the scriptures, and by
+invoking the gods with Indra at their head (for accepting their shares).
+Meanwhile, the chief of the celestials began to pour copiously. Reviving
+all creatures by those showers, he caused plants and herbs to grow once
+more. Viswamitra, however, having completed the rites in honour of the
+gods and the Pitris and having gratified them duly, himself ate that
+meat. Burning all his sins afterwards by his penances, the sage, after a
+long time, acquired the most wonderful (ascetic) success. Even thus, when
+the end in view is the preservation of life itself, should a high-souled
+person possessed of learning and acquainted with means rescue his own
+cheerless self, when fallen into distress, by all means in his power. By
+having recourse to such understanding one should always preserve one's
+life. A person, if alive, can win religious merit and enjoy happiness and
+prosperity. For this reason, O son of Kunti, a person of cleansed soul
+and possessed of learning should live and act in this world, relying upon
+his own intelligence in discriminating between righteousness and its
+reverse."'"
+
+
+
+SECTION CXLII
+
+"'Yudhishthira said, "If that which is so horrible and which like
+falsehood should never be an object of regard, be cited (as duty), then
+what act is there from which I should forbear? Why also should not
+robbers then be respected? I am stupefied! My heart is pained! All the
+ties that bind me to morality are loosened! I cannot tranquillise my mind
+and venture to act in the way suggested by you."
+
+"'Bhishma said, "I do not instruct thee in respect of duty, taught by what
+I have heard from the Vedas alone. What I have told thee is the result of
+wisdom and experience. This is the honey that the learned have gathered.
+Kings should gather wisdom from various sources. One cannot accomplish
+his course through the world with the aid of a morality that is
+one-sided. Duty must spring from the understanding; and the practices of
+those that are good should always be ascertained, O son of Kuru! Attend
+to these words of mine. Only kings that are possessed of superior
+intelligence can rule, expecting victory. A king should provide for the
+observance of morality by the aid of his understanding and guided by
+knowledge derived from various sources. The duties of a king can never be
+discharged by rules drawn from a morality that is one-sided. A
+weak-minded king can never display wisdom (in the discharge of his
+duties) in consequence of his not having drawn any wisdom from the
+examples before him. Righteousness sometimes takes the shape of
+unrighteousness. The latter also sometimes takes the shape of the former.
+He who does not know this, becomes confounded when confronted by an
+actual instance of the kind. Before the occasion comes, one should, O
+Bharata, comprehend the circumstances under which righteousness and its
+reverse become confused. Having acquired this knowledge, a wise king
+should, when the occasion comes, act accordingly, aided by his judgment.
+The acts he does at such a time are misunderstood by ordinary people.
+Some persons are possessed of true knowledge. Some persons have false
+knowledge. Truly ascertaining the nature of each kind of knowledge, a
+wise king derives knowledge from them that are regarded as good. They
+that are really breakers of morality find fault with the scriptures. They
+that have themselves no wealth proclaim the inconsistencies of the
+treatises on the acquisition of wealth. Those who seek to acquire
+knowledge for the object only of carrying their sustenance by it, O king,
+are sinful besides being enemies of morality. Wicked men, of immature
+understandings, can never know things truly, even as persons unconversant
+with scriptures are unable in all their acts to be guided by reason. With
+eyes directed to the faults of the scriptures, they decry the scriptures.
+Even if they understand the true meaning of the scriptures, they are
+still in the habit of proclaiming that scriptural injunctions are
+unsound. Such men, by decrying the knowledge of others proclaim the
+superiority of their own knowledge. They have words for their weapons and
+words for their arrows and speak as if they are real masters of their
+sciences. Know, O Bharata, that they are traders in learning and
+Rakshasas among men. By the aid of mere pretexts they cast off that
+morality which has been established by good and wise men. It has been
+heard by us that the texts of morality are not to be understood by either
+discussion or one's own intelligence. Indra himself has said that this
+is the opinion of the sage Vrihaspati. Some are of opinion that no
+scriptural text has been laid down without a reason. Others again, even
+if they properly understand the scriptures, never act according to them.
+One class of wise men declare that morality is nothing else than the
+approved course of the world. The man of true knowledge should find out
+for himself the morality laid down for the good. If even a wise man
+speaks of morality under the influence of wrath or confusion of
+understanding or ignorance, his deliverances go for nothing. Discourses
+on morality made with the aid of an intelligence that is derived from the
+true letter and spirit of the scriptures, are worthy of praise and not
+those which are made with the help of anything else. Even the words heard
+from an ignorant person, if in themselves they be fraught with sense,
+come to be regarded as pious and wise. In days of old, Usanas said unto
+the Daityas this truth, which should remove all doubts, that scriptures
+are no scriptures if they cannot stand the test of reason. The possession
+or absence of knowledge that is mixed with doubts is the same thing. It
+behoves thee to drive off such knowledge after tearing it up by the
+roots. He who does not listen to these words of mine is to be regarded as
+one that has suffered himself to be misled. Dost thou not see that thou
+wert created for the accomplishment of fierce deeds? Behold me, O dear
+child, how, by betaking myself, to the duties of the order of my birth, I
+have despatched innumerable Kshatriyas to heaven! There are some that are
+not delighted with me for this. The goat, the horse and the Kshatriya
+were created by Brahman for a similar purpose (viz., for being useful to
+everybody). A Kshatriya, therefore, should incessantly seek the happiness
+of all creatures. The sin that attaches to killing a person that should
+not be killed is equal to that which is incurred by not killing one who
+deserves to be killed. Even such is the established order of things which
+a weak-minded king thinks of never attending to. Therefore, a king should
+display severity in making all his subjects observe their respective
+duties. If this is not done, they will prowl like wolves, devouring one
+another. He is a wretch among Kshatriyas in whose territories robbers go
+about plundering the property of other people like crows taking little
+fishes from water. Appointing high-born men possessed of Vedic knowledge
+as thy ministers, do thou govern the earth, protecting thy subjects
+righteously. That Kshatriya who, ignorant of the established customs and
+contrivances, improperly levies taxes upon his people, is regarded as a
+eunuch of his order. A king should be neither severe nor mild. If he
+rules righteously he deserves praise. A king should not cast off both the
+qualities; on the other hand, becoming severe (on occasions demanding
+severity), he should be mild when it is necessary to be so. Painful is
+the observance of Kshatriya duties. I bear a great love for thee. Thou
+art created for the accomplishment of severe acts. Therefore, do thou
+rule thy kingdom. Sakra possessed of great intelligence has said that in
+times of distress the great duty of a king is chastising the wicked and
+protecting the good."'
+
+"'Yudhishthira said, "Is there any such rule (in respect of kingly duties)
+which should, under no circumstances, be violated? I ask thee this, O
+foremost of virtuous persons! Tell me, O grandsire!"
+
+"'Bhishma said, "One should always worship Brahmanas venerable for
+learning, devoted to penances, and rich in conduct conformable to the
+injunctions of the Vedas. This indeed, is a high and sacred duty. Let thy
+conduct towards the Brahmanas be always that which thou observest towards
+the gods. The Brahmanas, if enraged, can inflict diverse kinds of wrong,
+O king. If they be gratified, high fame will be thy share. If otherwise,
+great will be thy fear. If gratified, the Brahmanas become like nectar.
+If enraged, they become like poison."'"
+
+
+
+SECTION CXLIII
+
+"'Yudhishthira said, "O grandsire, O thou of great wisdom, O thou that are
+conversant with every kind of scripture, tell me what the merit is of one
+who cherishes a suppliant that craves for protection."
+
+"'Bhishma said, "Great is the merit, O monarch, in cherishing a suppliant.
+Thou art worthy, O best of the Bharatas, of asking such a question. Those
+high-souled kings of old, viz., Sivi and others, O king, attained to
+great bliss in heaven by having protected suppliants. It is heard that a
+pigeon received with respect a suppliant foe according to due rites and
+even fed him with his own flesh."
+
+"'Yudhishthira said, "How, indeed, did a pigeon in days of old feed a
+suppliant foe with his own flesh? What also was the end, O Bharata, that
+he won by such conduct?"
+
+"'Bhishma said, "Listen, O king, to this excellent story that cleanses the
+hearer of every sin, the story, viz., that Bhrigu's son (Rama) had
+recited to king Muchukunda. This very question, O son of Pritha had been
+put to Bhrigu's son by Muchukunda with due humility. Unto him desirous of
+listening with humility the son of Bhrigu narrated this story of how a
+pigeon, O monarch, won success (entitling him to the highest heavenly
+bliss).
+
+"'The sage said, "O mighty-armed monarch, listen to me as I narrate to
+thee this story that is fraught with truths connected with Virtue,
+Profit, and Pleasure. A wicked and terrible fowler, resembling the
+Destroyer himself, used in days of old to wander through the great
+forest. He was black as a raven and his eyes were of a bloody hue. He
+looked like Yama himself. His legs were long, his feet short, his mouth
+large, and his cheeks protruding. He had no friend, no relative, no
+kinsman. He had been cast off by them all for the exceedingly cruel life
+he led. Indeed, a man of wicked conduct should be renounced from a
+distance by the wise, for he who injures his own self cannot be expected
+to do good to others. Those cruel and wicked-souled men that take the
+lives of other creatures are always like poisonous snakes, a source of
+trouble to all creatures. Taking his nets with him, and killing birds in
+the woods, he used to sell the meat of those winged creatures, O king
+(for livelihood). Following such conduct, the wicked-souled wretch lived
+for many long years without ever understanding the sinfulness of his
+life. Accustomed for many long years to sport with his wife in the forest
+in the pursuit of this profession, and stupefied by destiny, no other
+profession was liked by him. One day as he was wandering through the
+forest intent on his business, a great storm arose that shook the trees
+and seemed about to uproot them. In a moment dense clouds appeared on the
+sky, with flashes of lightning playing amidst them, presenting the aspect
+of a sea covered with merchants' boats and vessels. He of a hundred
+sacrifices having entered the clouds with a large supply of rain, in a
+moment the earth became flooded with water. While yet the rain fell to
+torrents, the fowler lost his senses through fear. Trembling with cold
+and agitated with fear, he roved through the forest. The killer of birds
+failed to find any high spot (which was not under water). The paths of
+the forest were all submerged. Inconsequence of the force of the shower,
+many birds were deprived of life or dropped down on the ground. Lions and
+bears and other animals, availing themselves of some high spots they had
+found, lay down to rest. All the denizens of the forest were filled with
+fear in consequence of that frightful storm and shower. Frightened and
+hungry they roamed through the woods in packs, small and large. The
+fowler, however, with limbs stiffened by cold, could neither stop where
+he was nor move. While in this state he eyed a she-pigeon lying on the
+ground, stiffened with cold. The sinful wight, though himself in the same
+predicament, beholding the bird, picked her up and immured her in a cage.
+Himself overwhelmed with affliction, he scrupled not to overwhelm a
+fellow-creature with affliction. Indeed, the wretch, through force of
+habit alone, committed that sin even at such a time. He then beheld in
+the midst of that forest a lordly tree, blue as the clouds. It was the
+resort of myriads of birds desirous of shade and shelter. It seemed to
+have been placed there by the Creator for the good of all creatures like
+a good man in the world. Soon the sky cleared and became spangled with
+myriads of stars, presenting the aspect of a magnificent lake smiling
+with blooming lilies. Turning his eyes towards the clear firmament rich
+with stars, the fowler began to advance, still trembling with cold.
+Beholding the sky cleared of clouds, he cast his eyes on all sides and
+seeing that night was already upon him, he began to think, 'My home is at
+great distance from where I am.' He then resolved to pass the night under
+the shade of that tree. Bowing down to it with joined hands, he addressed
+that monarch of the forest, saying, 'I am a suppliant for the shelter
+unto all the deities that have this tree for their resort.' Having said
+these words, he spread some leaves for a bed, and laid himself down on
+it, resting his head on a stone. Though overwhelmed with affliction, the
+man soon fell asleep."'"
+
+
+
+SECTION CXLIV
+
+"'Bhishma said, "In one of the branches of that tree, a pigeon with
+beautiful feathers, O king, lived for many years with his family. That
+morning his wife had gone out in search of food but had not yet returned.
+Seeing the night had come and his wife still unreturned, the bird began
+to indulge in lamentations: 'Oh, great has been the storm and painful the
+shower that came today! Alas, thou has not yet returned, O dear wife! Woe
+is on me, what can be the cause that she has not yet come back to us? Is
+every thing right with that dear spouse of mine in the forest? Separated
+from her, this my home appears to me empty! A house-holder's home, even
+if filled with sons and grandsons and daughters-in-law and servants, is
+regarded empty if destitute of the housewife. One's house is not one's
+home; one's wife only is one's home. A house without the wife is as
+desolate as the wilderness. If that dear wife of mine, of eyes fringed
+with red, of variegated plumes, and of sweet voice, does not come back
+today, my life itself will cease to be of any value. Of excellent vows,
+she never eats before I eat, and never bathes before I bathe. She never
+sits before I sit down, and never lies before I lie down. She rejoices if
+I rejoice, and becomes sorry when I am sorry. When I am away she becomes
+cheerless, and when I am angry she ceases not to speak sweetly. Ever
+devoted to her lord and ever relying upon her lord, she was ever employed
+in doing what was agreeable to and beneficial for her lord. Worthy of
+praise is that person on earth who owns such a spouse. That amiable
+creature knows that I am fatigued and hungry. Devoted to me and constant
+in her love, my famous spouse is exceedingly sweet-tempered and worships
+me devoutly. Even the foot of a tree is one's home if one lives there
+with one's spouse as a companion. Without one's spouse, a very palace is
+truly a desolate wilderness. One's spouse is one's associate in all one's
+acts of Virtue, Profit and Pleasure. When one sets out for a strange land
+one's wife is one's trusted companion. It is said that the wife is the
+richest possession of her lord. In this world the wife is the only
+associate of her lord in all the concerns of life.[433] The wife is ever
+the best of medicines that one can have in sickness and woe. There is no
+friend like unto the wife. There is no refuge better than the wife. There
+is no better ally in the world than the wife in acts undertaken for the
+acquisition of religious merit. He that has not in his house a wife that
+is chaste and of agreeable speech, should go to the woods. For such a man
+there is no difference between home and wilderness.'"'"
+
+
+
+SECTION CXLV
+
+"'Bhishma said, "Hearing those piteous lamentations of the pigeon on the
+tree, the she-pigeon seized by the fowler began to say to herself as
+follows.
+
+"'"The she-pigeon said, 'Whether I have any merit or not, verily there is
+no limit to any good fortune when my dear lord thus speaks of me. She is
+no wife with whom her lord is not content. In the case of women, if their
+lords be gratified with them all the deities also become so. Since the
+marriage union takes place in the presence of fire, the husband is the
+wife's highest deity. That wife with whom her husband is not pleased
+becomes consumed into ashes, even like a creeper adorned with bunches of
+flowers in a forest conflagration.' Having reflected thus, the
+she-pigeon, afflicted with woe, and immured by the fowler within his
+cage, thus spoke unto her woe-stricken lord, 'I shall say what is now
+beneficial for thee. Hearing me follow thou my counsel. O dear lord, be
+thou the rescuer of a suppliant. This fowler lies here by thy abode,
+afflicted with cold and hunger. Do him the duties of hospitality. The sin
+that a person commits by slaying a Brahmana or that mother of the world,
+viz., a cow, is equal to that which one incurs by suffering a suppliant
+to perish (from want of help). Thou art possessed of knowledge of self.
+It ever behoves one like thee, therefore, to follow that course which has
+been ordained for us as pigeons by the order of our birth.[434] It has
+been heard by us that the householder who practises virtue according to
+the measure of his abilities, wins hereafter inexhaustible regions of
+bliss. Thou hast sons. Thou hast progeny. O bird, casting off all
+kindness for thy own body, therefore, and for winning virtue and profit,
+offer worship to this fowler so that his heart may be pleased. Do not, O
+bird, indulge in any grief on my account. (See, how unimportant I am!)
+Thou mayst continue to live, taking other wives!' The amiable she-pigeon,
+overcome with sorrow, and casting her eyes upon her lord from the
+fowler's cage within which she had been immured, said these words unto
+him."'"
+
+
+
+SECTION CXLVI
+
+"'Bhishma said, "Hearing these words fraught with morality and reason that
+were spoken by his wife, the pigeon became filled with great delight and
+his eyes were bathed in tears of joy. Beholding that fowler whose
+avocation was the slaughter of birds, the pigeon honoured him
+scrupulously according to the rites laid down in the ordinance.
+Addressing him, he said, 'Thou art welcome today. Tell me, what I shall
+do for thee. Thou shouldst not repine. This is thy home.[435] Tell me
+quickly what I am to do and what is thy pleasure. I ask thee this in
+affection, for thou hast solicited shelter at our hands. Hospitality
+should be shown to even one's foe when he comes to one's house. The tree
+withdraws not its shade from even the person that approaches it for
+cutting it down. One should, with scrupulous care, do the duties of
+hospitality towards a person that craves for shelter. Indeed, one is
+especially bound to do so if one happens to lead a life of domesticity
+that consists of the five sacrifices. If one, while leading a life of
+domesticity, does not, from want of judgment, perform the five
+sacrifices, one loses, according to the scriptures, both this and the
+next world. Tell me then trustfully and in intelligible words what thy,
+wishes are. I will accomplish them all. Do not set thy heart on grief.'
+Hearing these words of the bird, the fowler replied unto him, saying, 'I
+am stiff with cold. Let provision be made for warming me.' Thus
+addressed, the bird gathered together a number of dry leaves on the
+ground, and taking a single leaf in his beak speedily went away for
+fetching fire. Proceeding to a spot where fire is kept, he obtained a
+little fire and came back to the spot. He then set fire to those dry
+leaves, and when they blazed forth into vigorous flames, he addressed his
+guest, saying, 'Do thou trustfully and without fear warm thy limbs.' Thus
+addressed, the fowler said, 'So be it.' And he set himself to warm his
+stiffened limbs. Recovering (as it were) his life-breaths the fowler
+said unto his winged host, 'Hunger is afflicting me. I wish thee to give
+me some food.' Hearing his words the bird said, 'I have no stores by
+which to appease thy hunger. We, denizens of the woods, always live upon
+what we get every day. Like the ascetics of the forest we never hoard for
+the morrow.' Having said these words, the bird's face became pale (from
+shame). He began to reflect silently as to what he should do and mentally
+deprecated his own method of living. Soon, however, his mind became
+clear. Addressing the slaughterer of his species, the bird said, 'I shall
+gratify thee. Wait for a moment.' Saying these words, he ignited a fire
+with the help of some dry leaves, and filled with joy, said, 'I heard in
+former days from high-souled Rishis and gods and Pitris that there is
+great merit in honouring a guest. O amiable one, be kind to me. I tell
+thee truly that my heart is set upon honouring thee that art my guest.'
+Having formed this resolution, the high-souled bird with a smiling face,
+thrice circumambulated that fire and then entered its flames. Beholding
+the bird enter that fire, the fowler began to think, and asked himself,
+'What have I done? Alas, dark and terrible will be my sin, without doubt
+in consequence of my own acts! I am exceedingly cruel and worthy of
+reprobation.' Indeed, observing the bird lay down his life, the fowler,
+deprecating his own acts, began to indulge in copious lamentations like
+thee."'"
+
+
+
+SECTION CXLVII
+
+"'Bhishma said, "The fowler, seeing the pigeon fall into the fire, became
+filled with compassion and once more said, 'Alas, cruel and senseless
+that I am, what have I done! I am certainly a mean wretch! Great will be
+my sin for everlasting years!' Indulging in such self-reproaches he began
+to say, repeatedly, 'I am unworthy of credit. My understanding is wicked.
+I am ever sinful in my resolves. Alas, abandoning all kinds of honourable
+occupation, I have become a fowler. A cruel wretch that I am, without
+doubt, this high-souled pigeon, by laying down his own life, has read me
+a grave lesson. Abandoning wives and sons, I shall certainly cast off my
+very life-breaths that are so dear. The high-souled pigeon has taught me
+that duty. From this day, denying every comfort to my body, I shall wear
+it out even as a shallow tank in the season of summer. Capable of bearing
+hunger, thirst, and penances, reduced to emaciation, and covered with
+visible veins all over, I shall, by diverse kinds of practise such vows
+as have a reference to the other world. Alas, by giving up his body, the
+pigeon has shown the worship that should be paid to a guest. Taught by
+his example, I shall henceforth practise righteousness. Righteousness is
+the highest refuge (of all creatures). Indeed, I shall practise such
+righteousness as has been seen in the righteous pigeon, that foremost of
+all winged creatures.' Having formed such a resolution and said these
+words, that fowler, once of fierce deeds, proceeded to make an
+unreturning tour of the world,[436] observing for the while the most
+rigid vows. He threw away his stout staff, his sharp-pointed iron-stick,
+his nets and springs, and his iron cage, and set at liberty the
+she-pigeon that he had seized and immured."'"
+
+
+
+SECTION CXLVIII
+
+"'Bhishma said, "After the fowler had left that spot, the she-pigeon,
+remembering her husband and afflicted with grief on his account, wept
+copiously and indulged in these lamentations, 'I cannot, O dear lord,
+recollect a single instance of thy having done me an injury! Widows, even
+if mothers of many children, are still miserable! Bereft of her husband,
+a woman becomes helpless and an object of pity with her friends. I was
+always cherished by thee, and in consequence of the great respect thou
+hadst for me I was always honoured by thee with sweet, agreeable,
+charming, and delightful words. I sported with thee in valleys, in
+springs of rivers, and on delightful tops of trees. I was also made happy
+by thee while roving with thee through the skies. I used to sport with
+thee before, O dear lord, but where are those joys now? Limited are the
+gifts of the father, of the brother, and of the son to a woman. The gifts
+that her husband alone makes to her are unlimited. What woman is there
+that would not, therefore, adore her lord? A woman has no protector like
+her lord, and no happiness like her lord. Abandoning all her wealth and
+possessions, a woman should take to her lord as her only refuge. Life
+here is of no use to me, O lord, now that I am separated from thee. What
+chaste woman is there that would, when deprived of her lord, venture to
+bear the burden of life?' Filled with sorrow and indulging in such
+piteous lamentations, the she-pigeon, devoted to her lord, cast herself
+on the blazing fire. She then beheld her (deceased) husband adorned with
+bracelets, seated on a (celestial) car, and adored by many high-souled
+and meritorious beings standing around him. Indeed, there he was in the
+firmament, decked with fine garlands and attired in excellent robes, and
+adorned with every ornament. Around him were innumerable celestial cars
+ridden by beings who had acted meritoriously while in this world. Seated
+on his own celestial car, the bird ascended to heaven, and obtaining
+proper honours for his deeds in this world, continued to sport in joy,
+accompanied by his wife."'"
+
+
+
+SECTION CXLIX
+
+"'Bhishma said, "The fowler, O king, happened to see that pair while
+seated on their celestial car. Beholding the couple he became filled with
+sorrow (at the thought of his own misfortune) and began to reflect upon
+the means of obtaining the same end. And he said to himself, 'I must, by
+austerities like those of the pigeon, attain to such a high end!' Having
+formed this resolution, the fowler, who had lived by the slaughter of
+birds, set out on an unreturning journey. Without any endeavour (for
+obtaining food) and living upon air alone, he cast off all affections
+from desire of acquiring heaven. After he had proceeded for some
+distance, he saw an extensive and delightful lake full of cool and pure
+water, and adorned with lotuses and teeming with diverse kinds of
+water-fowl. Without doubt, the very sight of such a lake is capable of
+slaking the desire for drink of a thirsty person. Emaciated with fasts,
+the fowler, however, O king, without casting his eyes upon it, gladly
+penetrated a forest inhabited by beasts of prey, having ascertained
+previously its wide extent. After he had entered the forest he became
+much afflicted by sharp pointed thorns. Lacerated and torn by prickles,
+and covered all over with blood, he began to wander in that forest
+destitute of men but abounding with animals of diverse species. Sometime
+after, in consequence of the friction of some mighty trees caused by a
+powerful wind, a widespread bush fire arose. The raging element,
+displaying a splendour like to what it assumes at the end of the Yuga,
+began to consume that large forest teeming with tall trees and thick
+bushes and creepers. Indeed, with flames fanned by the wind and myriads
+of sparks flying about in all directions, the all-consuming deity began
+to burn that dense forest abounding with birds and beasts. The fowler,
+desirous of casting off his body, ran with a delighted heart towards that
+spreading conflagration. Consumed by that fire the fowler became cleansed
+of all his sins and attained, O best of the Bharatas, to high success.
+The fever of his heart dispelled, he at last beheld himself in heaven,
+shining in splendour like Indra in the midst of Yakshas and Gandharvas
+and persons crowned with ascetic success. Thus, indeed, the pigeon and
+his devoted spouse, with the fowler, ascended to heaven for their
+meritorious acts, The woman who thus follows her lord speedily ascends to
+heaven and shines in splendour there like the she-pigeon of whom I have
+spoken. Even thus is the old history of the high-souled fowler and the
+pigeon. Even thus did they earn a highly meritorious end by their
+righteous acts. No evil befalls the person who listens every day to this
+story or who recites it every day, even if error invades his mind.[437] O
+Yudhishthira, O foremost of all righteous persons, the protection of a
+suppliant is truly a high act of merit. Even the slayer of a cow, by
+practising this duty, maybe cleansed of sin. That man, however, will
+never be cleansed who slays a suppliant. By listening to this sacred and
+sin-cleansing story one becomes freed from distress and attains to heaven
+at last."'"
+
+
+
+SECTION CL
+
+"'Yudhishthira said, "O best of the Bharatas, when a person commits sin
+from want of judgment, how may he be cleansed from it? Tell me everything
+about it."
+
+"'Bhishma said, "I shall in this connection recite to thee the old
+narrative, applauded by the Rishis, of what the regenerate Indrota, the
+son of Sunaka, said unto Janamejaya. There was in days of yore, a king
+possessed of great energy, called Janamejaya, who was the son of
+Parikshit. That lord of earth on one occasion, from want of judgment
+became guilty of killing a Brahmana. Upon this, all the Brahmanas
+together with his priests abandoned him. Burning day and night with
+regret, the king retired into the woods. Deserted by his subjects too, he
+took this step for achieving high merit. Consumed by repentance, the
+monarch underwent the most rigid austerities. For washing himself of the
+sin of Brahmanicide he interrogated many Brahmanas, and wandered from
+country to country over the whole earth. I shall now tell thee the story
+of his expiation. Burning with the remembrance of his sinful act,
+Janamejaya wandered about. One day, in course of his wanderings, he met
+Indrota, the son of Sunaka, of rigid vows, and approaching him touched
+his feet. The sage, beholding the king before him, reproved him gravely,
+saying, 'Thou hast committed a great sin. Thou hast been guilty of
+foeticide. Why has thou come here? What business hast thou with us? Do
+not touch me by any means! Go, go away! Thy presence does not give us
+pleasure. Thy person smells like blood. Thy appearance is like that of a
+corpse. Though impure, thou seemest to be pure, and though dead thou
+movest like a living! Dead within, thou art of impure soul, for thou art
+ever intent upon sin. Though thou sleepest and wakest, thy life, however,
+is passed in great misery. Thy life, O king, is useless. Thou livest most
+miserably. Thou hast been created for ignoble and sinful deeds. Sires
+wish for sons from desire of obtaining diverse kinds of blessings, and
+hoping they perform penances and sacrifices, worship the gods, and
+practise renunciation.[438] Behold, the whole race of thy ancestors has
+fallen into hell in consequence of thy acts. All the hopes thy sires had
+placed upon thee have become fruitless. Thou livest in vain, for thou art
+always inspired with hatred and malice towards the Brahmanas--them, that
+is, by worshipping whom other men obtain long life, fame, and heaven.
+Leaving this world (when the time comes), thou shalt have to fall (into
+hell) with head downwards and remain in that posture for innumerable
+years in consequence of thy sinful deeds. There thou shalt be tortured by
+vultures and peacocks having iron beaks. Returning thence into this
+world, thou shalt have to take birth in a wretched order of creatures. If
+thou thinkest, O king, that this world is nothing and that the next world
+is the shadow of a shadow, the myrmidons of Yama in the infernal regions
+will convince thee, dispelling thy unbelief.'"'"
+
+
+
+SECTION CLI
+
+"'Bhishma said, "Thus addressed, Janamejaya replied unto the sage, saying,
+'Thou rebukest one that deserves to be rebuked. Thou censurest one that
+is deserving of censure. Thou upbraidest me and my acts. I implore thee
+to be graceful towards me. All my acts have been sinful. I burn, however,
+with repentance as if I am in the midst of blazing fire! My mind, in
+remembrance of my deeds, is exceedingly cheerless. Verily, I am much
+afraid of Yama. How can I bear to live without extracting that dart from
+my heart? O Saunaka, suppressing all thy wrath, instruct me now. Formerly
+I used to show regard for Brahmanas. I solemnly declare that I shall once
+more show the same regard for thee. Let not my line be extinct. Let not
+the race in which I am born sink into the dust. It is not proper that
+they who have wronged Brahmanas and have for that, in consequence of the
+injunctions of the Vedas, forfeited all claim to the respect of the world
+and to social intercourse with their fellowmen, should have any bearer of
+their names for continuing their races. I am overwhelmed with despair. I,
+therefore, repeat my resolves (about mending my conduct). I pray you to
+protect me like sages that do not accept gifts protecting the poor.
+Sinful wights abstaining from sacrifices never attain to heaven.[439]
+Leaving (this world), they have to pass their time in the pits of hell
+like Pullindas and Khasas.[440] Ignorant that I am, give me wisdom like a
+learned preceptor to his pupil or like a sire to his son. Be gratified
+with me, O Saunaka!'
+
+"'"Saunaka said, 'What wonder is there that a person destitute of wisdom
+should do many improper acts? Knowing this, a person of real wisdom is
+never angry with creatures (when they become guilty of folly). By
+ascending upon the top of wisdom's palace, one grieves for others, one's
+own self being then too pure for becoming an object of other people's
+grief. In consequence of one's wisdom one surveys all creatures in the
+world like a person on a mountain-top surveying people below. The person
+who becomes an object of censure with good men, who hates good men and
+who hides himself from their view, never succeeds in obtaining any
+blessing and never understands the propriety of acts. Thou knowest what
+the energy and the nobility of the Brahmana is as laid down in the Vedas
+and other scriptures. Act now in such a way that tranquillity of heart
+may be thine and let Brahmanas be thy refuge. If the Brahmanas cease to
+be angry with thee, that will ensure thy felicity in heaven. If, again,
+thou repentest in sin, thy sight will be clear and thou wilt succeed in
+beholding righteousness.'
+
+"'"Janamejaya said, 'I am repenting of my sins. I will never again seek to
+extinguish virtue. I desire to obtain blessedness. Be thou gratified with
+me.'
+
+"'"Saunaka said, 'Dispelling arrogance and pride, O king, I wish thee to
+show regard for me![441] Employ thyself in the good of all creatures,
+ever remembering the mandates of righteousness. I am not reproving thee
+from fear or narrowness of mind or covetousness. Listen now, with these
+Brahmanas here, to the words of truth I utter. I do not ask for anything.
+I shall, however, instruct thee in the ways of righteousness. All persons
+will croak and bray and cry fie on me (for what I am going to do). They
+will even call me sinful. My kinsmen and friends will discard me.[442]
+Without doubt, however, my kinsmen and friends, hearing the words I
+speak, will succeed in vigorously crossing the difficulties of life. Some
+that are possessed of great wisdom will understand (my motives) rightly.
+Know, O child, what my views are, O Bharata, in respect of the Brahmanas.
+Do thou (after listening to me) act in such a way that they may, through
+my efforts, obtain every blessing. Do thou also, O king, pledge thy word
+that thou wilt not again injure the Brahmanas.'
+
+"'"Janamejaya said, 'I swear, touching even thy feet, that I shall never
+again, in thought, word, or deed, injure the Brahmanas.'"'"
+
+
+
+SECTION CLII
+
+"'"Saunaka said, 'I shall for these reasons discourse to thee of
+righteousness, to thee whose heart has been exceedingly agitated.
+Possessed of knowledge and great strength, and with a contented heart,
+thou seekest righteousness of thy own will. A king, first becoming
+exceedingly stern, then shows compassion and does good to all creatures
+by his acts. This is certainly very wonderful. People say that that king
+who commences with sternness burns the whole world. Thou wert stern
+before. But thou turnest thy eyes on righteousness now. Forsaking
+luxurious food and all articles of enjoyment, thou hast betaken thyself
+for a long time to rigid penances. All this, O Janamejaya, is certain to
+appear wonderful to those kings that are sunk in sin. That he who has
+affluence should become liberal, or that he who is endued with wealth of
+asceticism should become reluctant to spend it, is not at all wonderful.
+It has been said that the one does not live at a distance from the
+other.[443] That which is ill-judged produces misery in abundance. That
+on the other hand, which is accomplished with the aid of sound judgment
+leads to excellent results.[444] Sacrifice, gift, compassions, the Vedas,
+and truth, O lord of the earth--these five--are cleansing. The sixth is
+penance well-performed. This last, O Janamejaya, is highly cleansing for
+kings. By betaking thyself to it properly, thou art certain to earn great
+merit and blessedness. Visiting sacred spots has also been said to be
+highly cleansing. In this connection are cited the following verses sung
+by Yayati: "That mortal who would earn life and longevity should, after
+having performed sacrifices with devotion, renounce them (in old age) and
+practise penances." The field of Kuru has been said to be sacred. The
+river Saraswati has been said to be more so. The tirthas of the Saraswati
+are more sacred than the Saraswati herself; and the tirtha called
+Prithudaka is more sacred than all the tirthas of the Saraswati. One that
+has bathed in Prithudaka. and drunk its waters will not have to grieve
+for a premature death. Thou shouldst go to Mahasaras, to all the tirthas
+designated by the name of Pushkara, to Prabhasa, to the northern lake
+Manasa, and to Kalodaka. Thou shalt then regain life and acquire
+longevity. Lake Manasa is on the spot where the Saraswati and the
+Drisadwati mingle with each other. A person possessed of Vedic knowledge
+should bathe in these places. Manu has said that liberality is the best
+of all duties and that renunciation is better than liberality. In this
+connection is cited the following verse composed by Satyavat. (One should
+act) as a child full of simplicity and destitute of either merit or sin.
+As regards all creatures there is in this world neither misery nor
+happiness. (That which is called misery and that which is called
+happiness are the results of a distraught imagination.) Even this is the
+true nature of all living creatures. Of all creatures, their lives are
+superior who have betaken themselves to renunciation and abstained from
+acts both meritorious and sinful. I shall now tell thee those acts which
+are best for a king. By putting forth thy might and liberality do thou
+conquer heaven, O king! That man who possesses the attributes of might
+and energy succeeds in attaining to righteousness.[445] Do thou rule the
+earth, O king, for the sake of the Brahmanas and for the sake of
+happiness. Thou usedst formerly to condemn the Brahmanas. Do thou gratify
+them now. Though they have cried fie on thee and though they have
+deserted thee, do thou still, guided by knowledge of self, solemnly
+pledge thyself never to injure them. Engaged in acts proper for thee,
+seek what is for thy highest good. Amongst rulers some one becomes as
+cool as snow; some one, as fierce as fire; some one becomes like a plough
+(uprooting all enemies); and some one, again, becomes like a thunder-bolt
+(suddenly scorching his foes). He who wishes to prevent self-destruction
+should never mix with wicked wights for general or special reasons. From
+a sinful act committed only once, one may cleanse one's self by repenting
+of it. From a sinful act committed twice, one may cleanse one's self by
+vowing never to commit it again. From such an act committed thrice, one
+may cleanse one's self by the resolution to bear one's self righteously
+ever afterwards. By committing such an act repeatedly, one may cleanse
+one's self by a trip to sacred places. One who is desirous of obtaining
+prosperity should do all that results in blessedness. They who live
+amidst fragrant odours themselves become fragrant in consequence. They,
+on the other hand, who live in the midst of foul stench themselves become
+foul. One devoted to the practice of ascetic penances is soon cleansed of
+all one's sins. By worshipping the (homa) fire for a year, one stained by
+diverse sins becomes purified. One guilty of foeticide is cleansed by
+worshipping the fire for three years. One guilty of foeticide becomes
+cleansed at even a hundred Yojanas from Mahasaras, or the tirthas called
+Pushkara, or Prabhasa, or Manasa on the north, if only one gets out for
+any of them.[446] A slayer of creatures is cleansed of his sins by saving
+from imminent peril as many creatures of that particular species as have
+been slain by him. Manu has said that by diving in water after thrice
+reciting the Aghamarshana mantras, one reaps the fruits of the final bath
+in a Horse-sacrifice.[447] Such an act very soon cleanses one of all
+one's sins, and one regains in consequence the esteem of the world. All
+creatures become obedient to such a person like helpless idiots (obedient
+to those that surround them). The gods and Asuras, in days of yore,
+approaching the celestial preceptor Vrihaspati, O king, humbly enquired
+of him, saying, "Thou knowest, O great Rishi, the fruits of virtue, as
+also the fruits of those other acts that lead to hell in the next world.
+Does not that person succeed in liberating himself from both merit and
+sin with whom the two (weal and woe) are equal? Tell us, O great Rishi,
+what the fruits of righteousness are, and how does a righteous person
+dispels his sins."
+
+"'"Vrihaspati answered, 'If having committed sin through folly, one does
+meritorious acts understanding their nature, one succeeds, by such
+righteousness, in cleansing one's self from sin even as a piece of dirty
+cloth is washed clean by means of some saline substance. One should not
+boast after having committed sin. By having recourse to faith and by
+freeing one's self from malice, one succeeds in obtaining blessedness.
+That person who covers the faults, even when exposed, of good men,
+obtains blessedness even after committing faults. As the sun rising at
+morn dispels darkness, one dispels all ones sins by acting righteously.'"
+
+"'Bhishma continued, "Indrota, the son of Sunaka, having said these words
+unto king Janamejaya, assisted him, by his ministrations, in the
+performance of the horse-sacrifice. The king, cleansed of his sins and
+regaining blessedness, shone with splendour like a blazing fire, and that
+slayer of foes then entered his kingdom like Soma in his full form
+entering heaven."'"
+
+
+
+SECTION CLIII
+
+"'Yudhishthira said, "Hast thou, O grandsire, ever seen or heard of any
+mortal restored to life after having succumbed to death?"
+
+"'Bhishma said, "Listen, O king, to this story of the discourse between a
+vulture and a jackal as happened of old. Indeed, the occurrence took
+place in the forest of Naimisha. Once upon a time a Brahmana had, after
+great difficulties, obtained a son of large expansive eyes. The child
+died of infantile convulsions. Some (amongst his kinsmen), exceedingly
+agitated by grief and indulging in loud lamentations, took up the boy of
+tender years, that sole wealth of his family. Taking the deceased child
+they proceeded in the direction of the crematorium. Arrived there, they
+began to take the child from one another's breast and cry more bitterly
+in grief. Recollecting with heavy hearts the former speeches of their
+darling again and again, they were unable to return home casting the body
+on the bare ground. Summoned by their cries, a vulture came there and
+said these words: 'Go ye away and do not tarry, ye that have to cast off
+but one child. Kinsmen always go away leaving on this spot thousands of
+men and thousands of women brought here in course of time. Behold, the
+whole universe is subject to weal and woe. Union and disunion may be seen
+in turns. They that have come to the crematorium bringing with them the
+dead bodies of kinsmen, and they that sit by those bodies (from
+affection), themselves disappear from the world in consequence of their
+own acts when the allotted periods of their own lives run out. There is
+no need of your lingering in the crematorium, this horrible place, that
+is full of vultures and jackals and that abounds with skeletons and
+inspires every creature with dread. Whether friend or foe, no one ever
+comes back to life having once succumbed to the power of Time. Such,
+indeed, is the fate of all creatures. In this world of mortals, every one
+that is born is sure to die. Who shalt restore to life one that is dead
+and gone on the way ordained by the Destroyer? At this hour when men are
+about to close their daily toil, the Sun is retiring to the Asta hills.
+Go ye to your homes, casting off this affection for the child.' Hearing
+these words of the vulture, the grief of the kinsmen seemed to abate, and
+placing the child on the bare ground they prepared to go away. Assuring
+themselves of the fact that the child had died and despairing of seeing
+him again, they began to retrace their steps, indulging in loud
+lamentations. Assured beyond doubt, and despairing of restoring the dead
+to life, they cast off that offspring of their race, and prepared to turn
+back from that spot. At this time a jackal, black as a raven, issued out
+of his hole and addressed those departing kinsmen, saying, 'Surely, ye
+that are kinsmen of that deceased child have no affection. There the sun
+still shineth in the sky, ye fools! Indulge your feelings, without fear.
+Multifarious are the virtues of the hour. This one may come back to life!
+Spreading a few blades of Kusa grass on the ground and abandoning that
+dear child on the crematorium, why do ye go away with hearts of steel and
+casting off every affection for the darling? Surely, ye have no affection
+for that sweet-speeched child of tender years, whose words, as soon as
+they left his lips, used to gladden you greatly. Behold the affection
+that even birds and beasts bear towards their offspring. Theirs is no
+return for bringing up their young ones. Like the sacrifices of the
+Rishis (that are never undertaken from desire of fruit or rewards) the
+affection of quadrupeds of birds and insects, bears no reward in heaven.
+Though delighting in their children, they are never seen to derive any
+benefit from the latter either here or hereafter. Yet they cherish their
+young ones with affection. Their children, growing up, never cherish them
+in age. Yet are not they grieved when they do not behold their little
+ones? Where, indeed, is affection to be seen in human beings that they
+would own the influence of grief?[448] Where would you go leaving here
+this child who is the perpetuator of his race? Do you shed tears for him
+for some time, and do you look at him a little longer with affection?
+Objects so dear are, indeed, difficult to abandon. It is friends and not
+others that wait by the side of him that is weak, of him that is
+prosecuted in a court of law, of him that is borne towards the
+crematorium. Life-breaths are dear unto all, and all feel the influence
+of affection. Behold the affection that is cherished by even those that
+belong to the intermediate species![449] How, indeed, can you go away,
+casting off this boy of eyes large as the petals of the lotus, and
+handsome as a newly-married youth washed clean and adorned with floral
+garlands?' Hearing these words of the jackal that had been indulging in
+such expressions of touching grief, the men turned back for the sake of
+the corpse.
+
+"'"The vulture said, 'Alas, ye men destitute of strength of mind, why do ye
+turn back at the bidding of a cruel and mean jackal of little
+intelligence? Why do you mourn for that compound of five elements
+deserted by their presiding deities, no longer tenanted (by the soul),
+motionless, and stiff as a piece of wood? Why do you not grieve for your
+own selves? Do you practise austere penances by which you will succeed in
+cleansing yourselves from sin? Everything may be had by means of
+penances. What will lamentations do? Ill-luck is born with the body.[450]
+It is in consequence of that ill-luck that this boy has departed,
+plunging you into infinite grief. Wealth, kine, gold, precious gems,
+children, all have their root in penances. Penances again are the results
+of yoga (union of the soul with Godhead). Amongst creatures, the measure
+of weal or woe is dependent on the acts of a previous life. Indeed, every
+creature comes into the world taking with him his own measure of weal and
+woe. The son is not bound by the acts of the sire, or the sire by those
+of the son. Bound by their own acts, good and bad, all have to travel by
+this common road. Duly practise all the duties, and abstain from acts of
+unrighteousness. Reverentially wait, according to the directions of the
+scriptures, upon the gods and the Brahmanas. Cast off sorrow and
+cheerlessness, and abstain from parental affection. Leave the child on
+this exposed ground, and go ye away without delay. The actor alone enjoys
+the fruit of acts, good or bad, that he does. What concern have kinsmen
+with them? Casting off a (deceased) kinsman, however dear, kinsmen leave
+this spot. With eyes bathed in tears, they go away, ceasing to display
+affection for the dead. Wise or ignorant, rich or poor, every one
+succumbs to Time, endued with acts, good and bad. What will you do by
+mourning? Why do you grieve for one that is dead? Time is the lord of
+all, and in obedience to his very nature he casts an equal eye on all
+things. In pride of youth or in helpless infancy bearing the weight of
+years or lying in the mother's womb, every one is subject to be assailed
+by Death. Such indeed, is the course of the world.'
+
+"'"The jackal said, 'Alas, the affection cherished by your weeping selves
+that are overwhelmed with grief for your deceased child has been lessened
+by that light-brained vulture. Even this must be the case, since in
+consequence of his well-applied words fraught with tranquillity and
+capable of producing conviction, there that one goes back to the town,
+casting off affection that is so difficult to abandon. Alas, I had
+supposed that great is the grief felt by men indulging in loud
+lamentations for the death of a child and for the corpse on a
+crematorium, like that of kine bereft of calves. Today, however, I
+understand what the measure of grief is of human beings on earth.
+Witnessing their great affection I had shed tears myself. (It seems
+however, that their affection is not strong)! One should always exert
+oneself. Thence does one succeed through destiny. Exertion and destiny,
+joining together, produce fruit. One should always exert oneself with
+hopefulness. How can happiness be had from despondency? Objects of desire
+may be won by resolution. Why then do you go back so heartlessly? Where
+do you go, abandoning in the wilderness this son of your own loins, this
+perpetuator of the race of his sires? Stay here till the sun sets and the
+evening twilight comes. You may then take away this boy with yourselves
+or stay with him.'
+
+"'"The vulture said, 'I am, ye men, a full thousand years of age today, but
+I have never seen a dead creature, male or female or of ambiguous sex,
+revive after death. Some die in the womb; some die soon after birth; some
+die (in infancy) while crawling (on all fours); some die in youth; and
+some in old age. The fortunes of all creatures, including even beasts and
+birds, are unstable. The periods of life of all mobile and immobile
+creatures are fixed beforehand. Bereaved of spouses and dear ones and
+filled with sorrow for (the death of) children, men leave this spot every
+day with agonised hearts for returning home. Leaving on this spot both
+friends and foes numbering by thousands, kinsmen afflicted with grief go
+back to their homes. Cast off this lifeless body with no longer any
+animal heat in it and which is as stiff as a piece of wood! Why then do
+you not go away, leaving the body of this child which has become like a
+piece of wood and whose life has entered a new body? This affection
+(which ye are displaying) is unmeaning and this hugging of the child is
+fruitless. He does not see with his eyes or hear with his ears. Leaving
+him here, go ye away without delay. Thus addressed by me in words which
+are apparently cruel but which in reality are fraught with reason and
+have a direct bearing with the high religion of emancipation, go ye back
+to your respective homes.' Addressed thus by the vulture endued with
+wisdom and knowledge and capable of imparting intelligence and awakening
+the understanding, those men prepared themselves to turn their backs upon
+the crematorium. Grief, indeed, increaseth to twice its measure at sight
+of its object and at the remembrance of the acts of that object (in
+life). Having heard these words of the vulture, the men resolved to leave
+the spot. Just at that time the jackal, coming thither with quick steps,
+cast his eyes on the child lying in the sleep of death.
+
+"'"The jackal said, 'Why, indeed, do you leave, at the vulture's bidding,
+this child of golden complexion, adorned with ornaments, and capable of
+giving the obsequial cake to his ancestors? If you abandon him, your
+affection will not come to an end, nor these piteous lamentations. On the
+other hand, your grief will certainly be greater. It is heard that a
+Sudra named Samvuka having been slain and righteousness having been
+upheld by Rama of true prowess, a (dead) Brahmana child was restored to
+life.[451] Similarly, the son of the royal sage Sweta died (prematurely).
+But the monarch, devoted to virtue, succeeded in reviving his dead child.
+After the same manner, in your case also, some sage or deity may be
+willing to grant your desire and show compassion to you that are crying
+so piteously.' Thus addressed by the jackal, the men, afflicted with
+grief and full of affection for the child, retraced their steps, and
+placing the child's head on their laps one after another, began to
+indulge in copious lamentations. Summoned by their cries, the vulture,
+coming to that spot, spoke unto them as follows.'
+
+"'"The vulture said, 'Why are you bathing this child with your tears? Why
+are you pressing him in this fashion with the touch of your palms? At the
+command of the grim king of justice the child has been sent to that sleep
+which knows no waking. Those that are endued with the merit of penances,
+those that are possessed of wealth, those that have great intelligence,
+in fact, all succumb to death. Even this is the place intended for the
+dead. It is always to be seen that kinsmen casting off thousands of
+kinsmen young and old, pass their nights and days in grief, rolling on
+the bare ground. Cease this ardour in putting on the trappings of woe.
+That this child would come back to life is what passes belief. He will
+not get back his life at the bidding of the jackal. If a person once dies
+and takes leave of his body, his body never regains animation. Hundreds
+of jackals, by laying down their own lives,[452] will not succeed in
+reviving this child in hundreds of years. If, however, Rudra, or Kumara,
+or Brahman, or Vishnu, grant him a boon, then only may this child come
+back to life. Neither the shedding of tears, nor the drawing of long
+sighs, nor copious lamentations, will bring back this one to life.
+Myself, the jackal, you all, and all the kinsmen of this one, with all
+our merits and sins, are on the same road (that this one has taken). For
+this reason one possessed of wisdom should, from a distance, avoid
+behaviour that displeases others, harsh speeches, the infliction of
+injury on others, the enjoyment of other people's wives, and sin and
+falsehood. Carefully seek righteousness, truth, the good of others,
+justice, compassion for all creatures, sincerity, and honesty. They
+incur sin who, while living, do not cast their eyes upon their mothers
+and fathers and kinsmen and friends. What will you do, by crying for him
+after death, that sees not with his eyes and that stirs not in the
+least?' Thus addressed, the men, overwhelmed with sorrow and burning with
+grief on account of their affection for the child, departed for their
+homes, leaving the body (on the crematorium).
+
+"'"The jackal said, 'Alas, terrible is the world of mortals! Here no
+creature can escape. Every creature's period of life, again, is short.
+Beloved friends are always departing. It abounds with vanities and
+falsehoods, with accusations and evil reports. Beholding again this
+incident that enhances pain and grief, I do not for a moment like this
+world of men. Alas, fie on you, ye men, that thus turn back, like foolish
+persons, at the vulture's bidding, though you are burning with grief on
+account of the death of this child. Ye cruel wights, how can you go away,
+casting off parental affection upon hearing the words of a sinful vulture
+of uncleansed soul? Happiness is followed by misery, and misery by
+happiness. In this world which is enveloped by both happiness and misery,
+none of these two exists uninterruptedly. Ye men of little understanding,
+whither would ye go, casting off on the bare ground this child of so much
+beauty, this son that is an ornament of your race. Verily, I cannot
+dispel the idea from my mind that this child endued with comeliness and
+youth and blazing with beauty is alive. It is not meet that he should
+die.[453] It seems that ye are sure to obtain happiness. Ye that are
+afflicted with grief on account of the death of this child will surely
+have good luck today. Anticipating the probability of inconvenience and
+pain (if you remain here for the night) and fixing your hearts on your
+own comfort, whither would you, like persons of little intelligence, go,
+leaving this darling?'"
+
+"'Bhishma continued, "Even thus, O king, the kinsmen of the deceased
+child, unable to decide upon what they should do, were, for
+accomplishment of his own purpose, induced by that sinful jackal who
+uttered agreeable falsehoods, that denizen of the crematorium who
+wandered every night in quest of food, to stay in that place.
+
+"'"The vulture said, 'Dreadful is this spot, this wilderness, that resounds
+with the screech of owls and teems with spirits and Yakshas and
+Rakshasas. Terrible and awful, its aspect is like that of a mass of blue
+clouds. Casting off the dead body, finish the funeral rites. Indeed,
+throwing away the body, accomplish those rites before the sun sets and
+before the points of the horizon become enveloped in gloom. The hawks are
+uttering their harsh cries. Jackals are howling fiercely. Lions are
+roaring. The sun is setting. The trees on the crematorium are assuming a
+dark hue in consequence of the blue smoke of the funeral pyres. The
+carnivorous denizens of this place, afflicted with hunger, are yelling in
+rage. All those creatures of horrible forms that live in this frightful
+place, all those carnivorous animals of grim features that haunt this
+desert, will soon assail you. This wilderness is certainly frightful.
+Danger will overtake you. Indeed, if you listen to these false and
+fruitless words of the jackal against your own good sense, verily, all of
+you are sure to be destroyed.'
+
+"'"The jackal said, 'Stay where you are! There is no fear even in this
+desert as long as the sun shines. Till the god of day sets, do ye remain
+here hopefully, induced by parental affection. Without any fear,
+indulging in lamentations as ye please, continue to look at this child
+with eyes of affection. Frightful though this wilderness be, no danger
+will overtake you. In reality this wilderness presents an aspect of quiet
+and peace. It is here that the Pitris by thousands took leave of the
+world. Wait as long as the sun shines. What are this vulture's words to
+you? If with stupefied understandings ye accept the cruel and harsh
+speeches of the vulture, then your child will never come back to life!'"
+
+"'Bhishma continued, "The vulture then addressed those men, saying that
+the sun had set. The jackal said that it was not so. Both the vulture and
+the jackal felt the pangs of hunger and thus addressed the kinsmen of the
+dead child. Both of them had girded up their loins for accomplishing
+their respective purposes. Exhausted with hunger and thirst, they thus
+disputed, having recourse to the scriptures. Moved (alternately) by these
+words, sweet as nectar, of those two creatures, viz., the bird and the
+beast, both of whom were endued with the wisdom of knowledge, the kinsmen
+at one time wished to go away and at another to stay there. At last,
+moved by grief and cheerlessness, they waited there, indulging in bitter
+lamentations. They did not know that the beast and the bird, skilled in
+accomplishing their own purposes, had only stupefied them (by their
+addresses). While the bird and the beast, both possessed of wisdom, were
+thus disputing and while the kinsmen of the deceased child sat listening
+to them, the great god Sankara, urged by his divine spouse (Uma), came
+there with eyes bathed in tears of compassion. Addressing the kinsmen of
+the deceased child, the god said, 'I am Sankara the giver of boons.' With
+hearts heavy with grief, those men prostrated themselves before the great
+deity and said unto him in reply, 'Bereft of this one who was our only
+child, all of us are at the point of death. It behoveth thee to grant us
+life by granting life to this our son.' Thus solicited, the illustrious
+deity, taking up a quantity of water in his hands granted unto that dead
+child life extending for a hundred years. Ever employed in the good of
+all creatures, the illustrious wielder of Pinaka granted a boon unto both
+the jackal and the vulture in consequence of which their hunger was
+appeased. Filled with delight and having achieved great prosperity, the
+men bowed unto the god. Crowned with success, they then, O king, left
+that spot in great joy. Through persistent hopefulness and firm
+resolution and the grace of the great god, the fruits of one's acts are
+obtained without delay. Behold, the combination of circumstances and the
+resolution of those kinsmen. While they were crying with agonised hearts,
+their tears were wiped and dried up. Behold, how within only a short
+time, through their steadiness of resolution, they obtained the grace of
+Sankara, and their afflictions dispelled, they were made happy. Indeed,
+through Sankara's grace, O chief of the Bharatas, those sorrowing kinsmen
+were filled with amazement and delight at the restoration of their child
+to life. Then, O king, casting off that grief of which their child had
+been the cause, those Brahmanas, filled with delight, quickly went back
+to their town taking the restored child with them. Behaviour like this
+has been laid down for all the four orders. By frequently listening to
+this auspicious story fraught with virtue, profit, and salvation, a man
+obtains happiness both here and hereafter."'"
+
+
+
+SECTION CLIV
+
+"'Yudhishthira said, "If a person, weak, worthless, and light-hearted, O
+grandsire, doth from folly provoke, by means of unbecoming and boastful
+speeches, a powerful foe always residing in his vicinity, competent to do
+good (when pleased) and chastise (when displeased), and always ready for
+action, how should the former, relying on his own strength, act when the
+latter advances against him in anger and from desire of exterminating
+him?"
+
+"'Bhishma said, "In this connection is cited, O chief of the Bharatas, the
+old story of the discourse between Salmali and Pavana. There was a lordly
+(Salmali) tree on one of the heights of Himavat. Having grown for many
+centuries, he had spread out his branches wide around. His trunk also was
+huge and his twigs and leaves were innumerable. Under his shade toil-worn
+elephants in rut, bathed in sweat, used to rest, and many animals of
+other species also. The girth of his trunk was four hundred cubits, and
+dense was the shade of his branches and leaves. Loaded with flowers and
+fruits, it was the abode of innumerable parrots, male and female. In
+travelling along their routes, caravans of merchants and traders, and
+ascetics, residing in the woods, used to rest under the shade of that
+delightful monarch of the forest. One day, the sage Narada, O bull of
+Bharata's race, seeing the wide-extending and innumerable branches of
+that tree and the circumference of his trunk, approached and addressed
+him, saying, 'O thou art delightful! O thou art charming! O foremost of
+trees, O Salmali, I am always delighted at thy sight! O charming tree,
+delightful birds of diverse kinds, and elephants and other animals,
+cheerfully live on thy branches and under their shade. Thy branches, O
+wide-branched monarch of the forest, and thy trunk are gigantic. I never
+see any of them broken by the god of the wind. Is it, O child, the case
+that Pavana is pleased with thee and is thy friend so that he protects
+thee always in these woods? The illustrious Pavana possessed of great
+speed and force moveth from their sites the tallest and strongest trees,
+and even mountain summits. That sacred bearer of perfumes, blowing (when
+he wills) drieth up rivers and lakes and seas, including the very nether
+region. Without doubt, Pavana protects thee through friendship. It is for
+this reason that, though possessed of innumerable branches, thou art
+still graced with leaves and flowers. O monarch of the forest, this thy
+verdure is delightful since these winged creatures, O child, filled with
+joy, sport on thy twigs and branches. During the season when thou puttest
+forth thy blossoms, the sweet notes of all these denizens of thy branches
+are heard separately when they indulge in their melodious songs. Then,
+again, O Salmali, these elephants that are the ornaments of their
+species, bathed in sweat and indulging in cries (of delight), approach
+thee and find happiness here. Similarly, diverse other species of animals
+inhabiting the woods, contribute to adorn thee. Indeed, O tree, thou
+lookest beautiful even like the mountains of Meru peopled by creatures of
+every kind. Resorted to also by Brahmanas crowned with ascetic success,
+by others engaged in penances, and by Yatis devoted to contemplation,[454]
+this thy region, I think, resembles heaven itself.'"'
+
+
+
+SECTION CLV
+
+"'"Narada said, 'Without doubt, O Salmali, the terrible and irresistible
+god of the wind always protects thee from friendliness or amity. It
+seems, O Salmali, that a close intimacy has come to subsist between thee
+and the Wind. It seems thou hast said unto him these words, viz., "I am
+thine," and it is for this reason that the Wind-god protects thee. I do
+not see the tree or mountain or mansion in this world that may not, I
+think, be broken by the Wind. Without doubt thou standest here with all
+thy branches and twigs and leaves, simply because, O Salmali, thou art
+protected by the Wind for some reason or reasons (unknown to us).'
+
+"'"The Salmali said, 'The Wind, O regenerate one, is neither my friend nor
+mate nor well-wisher. Indeed, he is neither my great Ordainer that he
+should protect me. My fierce energy and might, O Narada, are greater than
+the Wind's. In truth, the strength of the Wind comes up to about only an
+eighteenth part of mine. When the Wind comes in rage, tearing up trees
+and mountains and other things, I curb his strength by putting forth
+mine. Indeed, the Wind that breaks many things has himself been
+repeatedly broken by me. For this reason, O Celestial Rishi, I am not
+afraid of him even when he comes in wrath.'
+
+"'"Narada said, 'O Salmali, thy protection seems to be thoroughly perverse.
+There is no doubt in this. There is no created thing which is equal to
+the Wind in strength. Even Indra, or Yama, or Vaisravana, the lord of the
+waters, is not equal to the god of the wind in might. What need,
+therefore, be said of thee that art only a tree? Whatever creature in
+this world, O Salmali, does whatever act, the illustrious Wind-god it is
+that is at all times the cause of that act, since it is he that is the
+giver of life. When that god exerts himself with propriety, he makes all
+living creatures live at their ease. When, however, he exerts improperly,
+calamities overtake the creatures of the world. What else can it be than
+weakness of understanding which induces thee to thus withhold thy worship
+from the god of wind, that foremost of creatures in the universe, that
+being deserving of worship? Thou art worthless and of a wicked
+understanding. Indeed, thou indulgest only in unmeaning brag. Thy
+intelligence being confounded by wrath and other evil passions, thou
+speakest only untruths, O Salmali! I am certainly angry with thee for thy
+indulging in such speeches. I shall myself report to the god of the wind
+all these derogatory words of thine. Chandanas, and Syandanas, and Salas,
+and Saralas and Devadarus and Vetavas and Dhanwanas and other trees of
+good souls that are far stronger than thou art, have never, O thou of
+wicked understanding, uttered such invectives against the Wind. All of
+them know the might of the Wind as also the might that is possessed by
+each of them. For these reasons those foremost of trees bow down their
+heads in respect to that deity. Thou, however, through folly, knowest not
+the infinite might of the Wind. I shall, therefore, repair to the
+presence of that god (for apprising him of thy contempt for him).'"'"
+
+
+
+SECTION CLVI
+
+"'Bhishma continued, "Having said these words unto the Salmali, that
+foremost of all persons conversant with Brahma, viz., Narada, represented
+unto the god of the wind all that the Salmali had said about him.
+
+"'"Narada said, 'There is a certain Salmali on the breast of Himavat,
+adorned with branches and leaves. His roots extend deep into the earth
+and his branches spread wide around. That tree, O god of the wind
+disregards thee. He spoke many words fraught with abuse of thyself. It is
+not proper, O Wind, that I should repeat them in thy hearing. I know, O
+Wind, that thou art the foremost of all created things. I know too that
+thou art a very superior and very mighty being, and that in wrath thou
+resemblest the Destroyer himself.'"
+
+"'Bhishma continued, "Hearing these words of Narada, the god of wind,
+wending to that Salmali, addressed him in rage and said as follows.
+
+"'"The Wind-god said, 'O Salmali, thou hast spoken in derogation of me
+before Narada. Know that I am the god of the wind. I shall certainly show
+thee my power and might. I know thee well. Thou art no stranger to me.
+The puissant Grandsire, while engaged in creating the world, had for a
+time rested under thee. It is in consequence of this incident that I have
+hitherto shown thee grace. O worst of trees, it is for this that thou
+standest unharmed, and not in consequence of thy own might. Thou
+regardest me lightly as if I were a vulgar thing. I shall show myself
+unto thee in such a way that thou mayst not again disregard me.'"
+
+"'Bhishma continued, "Thus addressed, the Salmali laughed in derision and
+replied, saying, 'O god of the wind, thou art angry with me. Do not
+forbear showing the extent of thy might. Do thou vomit all thy wrath upon
+me. By giving way to thy wrath, what wilt thou do to me? Even if thy
+might had been thy own (instead of being derived), I would not still
+have been afraid of thee. I am superior to thee in might. I should not be
+afraid of thee. They are really strong in understanding. They, on the
+other hand, are not to be regarded strong that are possessed of only
+physical strength.' Thus addressed, the Wind-god said, 'Tomorrow I shall
+test thy strength.' After this, night came. The Salmali, concluding
+mentally what the extent is of the Wind's might and beholding his own
+self to be inferior to the god, began to say to himself, 'All that I said
+to Narada is false. I am certainly inferior in might to the Wind. Verily,
+he is strong in his strength. The Wind, as Narada said, is always mighty.
+Without doubt, I am weaker than other trees. But in intelligence no tree
+is my equal. Therefore, relying upon my intelligence I shall look at this
+fear that arises from the Wind. If the other trees in the forest all rely
+upon the same kind of intelligence, then, verily, no injury can result to
+them from the god of the Wind when he becomes angry. All of them.
+however, are destitute of understanding, and, therefore, they do not
+know, as I know, why or how the Wind succeeds in shaking and tearing them
+up.'"'"
+
+
+
+SECTION CLVII
+
+"'Bhishma said, "Having settled this in his mind, the Salmali, in sorrow,
+himself caused all his branches, principal and subsidiary, to be cut off.
+Casting off his branches and leaves and flowers, at morn the tree looked
+steadily at the Wind, as he came towards him. Filled with rage and
+breathing hard, the Wind advanced, felling large trees, towards that spot
+where the Salmali stood. Beholding him divested of top and branches and
+leaves and flowers, the Wind, filled with joy, smilingly addressed that
+lord of the forest which had before such a gigantic appearance, these
+words.
+
+"'"The Wind said, 'Filled with rage, O Salmali, I would have done to thee
+precisely what thou hast done to thyself by lopping off all thy branches.
+Thou art now divested of thy proud top and flowers, and thou art now
+without thy shoots and leaves. In consequence of thy own evil counsels,
+thou hast been brought under my power.'"
+
+"'Bhishma continued, "Hearing these words of the Wind, the Salmali felt
+great shame. Remembering also the words that Narada had said, he began to
+repent greatly for his folly. Even in this way, O tiger among kings, a
+weak and foolish person, by provoking the enmity of a powerful one, is at
+last obliged to repent like the Salmali in fable. Even when possessed of
+equal might, people do not suddenly wage hostilities with those that have
+injured them. On the other hand, they display their might gradually, O
+king! A person of foolish understanding should never provoke the
+hostility of one that is possessed of intelligence. In such cases the
+intelligence of the intelligent man penetrates (the subject upon which it
+is employed) like fire penetrating a heap of dry grass. Intelligence is
+the most precious possession that a person can have. Similarly, O king,
+a man can have nothing here more valuable than might. One should,
+therefore, overlook the wrongs inflicted by a person possessed of
+superior strength, even as one should overlook (from compassion) the acts
+of a child, an idiot, or one that is blind or deaf. The wisdom of this
+saying is witnessed in thy case, O slayer of foes. The eleven Akshauhinis
+(of Duryodhana), O thou of great splendour, and the seven (collected by
+thyself), were not in might equal to the single-handed Arjuna of high
+soul. All the troops (of Duryodhana), therefore, were routed and slain by
+that illustrious Pandava, that son of Paka's chastiser, as he coursed on
+the field of battle, relying on his own strength. I have. O Bharata,
+discoursed to thee of the duties of kings and the morality of duties in
+detail. What else, O king, dost thou wish to hear?"'"
+
+
+
+SECTION CLVIII
+
+"'Yudhishthira said, "I desire, O bull of Bharata's race, to hear in
+detail the source from which sin proceeds and the foundation upon which
+it rests."
+
+"'Bhishma said, "Hear, O King, what the foundation is of sin. Covetousness
+alone is a great destroyer (of merit and goodness). From covetousness
+proceeds sin. It is from this source that sin and irreligiousness flow,
+together with great misery. This covetousness is the spring of also all
+the cunning and hypocrisy in the world. It is covetousness that makes men
+commit sin. From covetousness proceeds wrath, from covetousness flows
+lust, and it is from covetousness that loss of judgment, deception,
+pride, arrogance, and malice, as also vindictiveness, shamelessness, loss
+of prosperity, loss of virtue, anxiety, and infamy spring, miserliness,
+cupidity, desire for every kind of improper act, pride of birth, pride of
+learning, pride of beauty, pride of wealth, pitilessness for all
+creatures, malevolence towards all, mistrust in respect of all,
+insincerity towards all, appropriation of other people's wealth,
+ravishment of other people's wives, harshness of speech, anxiety,
+propensity to speak ill of others, violent craving for the indulgence of
+lust, gluttony, liability to premature death, violent propensity towards
+malice, irresistible liking for falsehood, unconquerable appetite for
+indulging in the passions, insatiable desire for indulging the ear,
+evil-speaking, boastfulness, arrogance, non-doing of duties, rashness,
+and perpetration of every kind of evil act,--all these proceed from
+covetousness. In life, men are unable, whether infants or youth or
+adults, to abandon covetousness. Such is the nature of covetousness that
+it never decays even with the decay of life. Like the ocean that can
+never be filled by the constant discharge of even innumerable rivers of
+immeasurable depths, covetousness is incapable of being gratified by
+acquisitions to any extent. The covetousness, however, which is never
+gratified by acquisitions and satiated by the accomplishment of desires,
+that which is not known in its real nature by the gods, the Gandharvas,
+the Asuras, the great snakes, and, in fact, by all classes of beings,
+that irresistible passion, along with that folly which invites the heart
+to the unrealities of the world, should ever be conquered by a person of
+cleansed soul. Pride, malice, slander, crookedness, and incapacity to
+hear other people's good, are vices, O descendant of Kuru, that are to be
+seen in persons of uncleansed soul under the domination of covetousness.
+Even persons of great learning who bear in their minds all the voluminous
+scriptures, and who are competent to dispel the doubts of others, show
+themselves in this respect to be of weak understanding and feel great
+misery in consequence of this passion. Covetous men are wedded to envy
+and anger. They are outside the pale of good behaviour. Of crooked
+hearts, the speeches they utter are sweet. They resemble, therefore, dark
+pits whose mouths are covered with grass. They attire themselves in the
+hypocritical cloak of religion. Of low minds, they rob the world, setting
+up (if need be) the standard of religion and virtue. Relying upon the
+strength of apparent reasons, they create diverse kinds of schisms in
+religion. Intent upon accomplishing the purposes of cupidity, they
+destroy the ways of righteousness. When wicked-souled persons under the
+domination of covetousness apparently practise the duties of
+righteousness, the consequence that results is that the desecrations
+committed by them soon become current among men. Pride, anger, arrogance,
+insensibility, paroxysms of joy and sorrow, and self-importance, all
+these, O descendant of Kuru, are to be seen in persons swayed by
+covetousness. Know that they who are always under the influence of
+covetousness are wicked. I shall now tell thee of those about whom thou
+askest, viz., those who are called good and whose practices are pure.
+They who have no fear of an obligation to return to this world (after
+death), they who have no fear of the next world, they who are not
+addicted to animal food and who have no liking for what is agreeable and
+no dislike for what is otherwise, they to whom good behaviour is ever
+dear, they in whom there is self-restraint, they to whom pleasure and
+pain are equal, they who have truth for their high refuge, they who give
+but not take, they who have compassion, they who worship Pitris, gods and
+guests, they who are always ready to exert themselves (for the good of
+others), they who are universal benefactors, they who are possessed of
+great courage (of mind), they who observe all the duties laid down in the
+scriptures, they who are devoted to the good of all, they who can give
+their all and lay down their very lives for others, are regarded as good
+and virtuous, O Bharata! Those promoters of righteousness are incapable
+of being forced away from the path of virtue. Their conduct, conformable
+to the model set by the righteous men of old, can never be otherwise.
+They are perfectly fearless, they are tranquil, they are mild, and they
+always adhere to the right path. Full of compassion, they are always
+worshipped by the good. They are free from lust and anger. They are not
+attached to any worldly object. They have no pride. They are observant of
+excellent vows. They are always objects of regard. Do thou, therefore,
+always wait upon them and seek instruction from them. They never acquire
+virtue, O Yudhishthira, for the sake of wealth or of fame. They acquire
+it on the other hand, because it is a duty like that of cherishing the
+body. Fear, wrath, restlessness, and sorrow do not dwell in them. There
+is not the outward garb of religion for misleading their fellow men. There
+is no mystery with them. They are perfectly contented. There is no error
+of judgment arising from covetousness. They are always devoted to truth
+and sincerity. Their hearts never fall from righteousness. Thou shouldst
+show thy regard for them always, O son of Kunti! They are never delighted
+at any acquisition or pained at any loss. Without attachment to anything,
+and freed from pride, they are wedded to the quality of goodness, and
+they cast an equal eye on all. Gain and loss, weal and woe, the agreeable
+and the disagreeable, life and death, are equal in the eyes of those men
+of firm tread, engaged in the pursuit of (divine) knowledge, and devoted
+to the path of tranquillity and righteousness. Keeping thy senses under
+restraint and without yielding to heedlessness, thou shouldst always
+worship those high-souled persons who bear such love for virtue. O
+blessed one, one's words become productive of good only through the
+favour of the gods. Under other circumstances, words produce evil
+consequence."'"[455]
+
+
+
+SECTION CLIX
+
+"'Yudhishthira said, "Thou hast said, O grandsire, that the foundation of
+all evils is covetousness. I wish, O sire, to hear of ignorance in
+detail."
+
+"'Bhishma said, "The person who commits sin through ignorance, who does
+not know that his end is at hand, and who always hates those that are of
+good behaviour, soon incurs infamy in the world. In consequence of
+ignorance one sinks into hell. Ignorance is the spring of misery. Through
+ignorance one suffers afflictions and incurs great danger."
+
+"'Yudhishthira said, "I desire, O king, to hear in detail the origin, the
+place, the growth, the decay, the rise, the root, the inseparable
+attribute, the course, the time, the cause, and the consequence, of
+ignorance. The misery that is felt here is all born of ignorance."[456]
+
+"'Bhishma said, "Attachment, hate, loss of judgment, joy, sorrow, vanity,
+lust, anger, pride, procrastination, idleness, desire, aversion,
+jealousy, and all other sinful acts are all known by the common name of
+ignorance.[457] Hear now, O king, in detail, about its tendency, growth
+and other features after which thou enquirest. These two viz., ignorance
+and covetousness, know, O king, are the same (in substance). Both are
+productive of the same fruits and same faults, O Bharata! Ignorance has
+its origin in covetousness. As covetousness grows, ignorance also grows.
+Ignorance exists there where covetousness exists. As covetousness
+decreases, ignorance also decreases. It rises with the rise of
+covetousness. Manifold again is the course that it takes. The root of
+covetousness is loss of judgment. Loss of judgment, again, is its
+inseparable attribute. Eternity is ignorance's course. The time when
+ignorance appears is when objects of covetousness are not won. From one's
+ignorance proceeds covetousness, and from the latter proceeds ignorance.
+(Covetousness, therefore, is both the cause and consequence of
+ignorance). Covetousness is productive of all. For these reasons, every
+one should avoid covetousness. Janaka, and Yuvanaswa, and Vrishadarbhi,
+and Prasenajit, and other kings acquired heaven in consequence of their
+having repressed covetousness. Do thou also in the sight of all persons,
+avoid covetousness by a strong resolution, O chief of the Kurus! Avoiding
+covetousness thou shalt obtain happiness both here and in the next
+world."'"
+
+
+
+SECTION CLX
+
+"'Yudhishthira said, "O grandsire, O thou of virtuous soul, what, indeed,
+is said to be productive of great merit[458] for a person attentively
+engaged in the study of the Vedas and desirous of acquiring virtue? That
+which is regarded in this world as productive of high merit is of diverse
+kinds as set forth in the scriptures. Tell me, O grandsire, about that
+which is regarded as such both here and hereafter. The path of duty is
+long and has innumerable branches, O Bharata! Amongst those duties what
+are those few that should, according to thee, be preferred to all others
+for observance? Tell me, O king, in detail, about that which is so
+comprehensive and which is so many-branched."
+
+"'Bhishma said, "I shall speak to thee of that by which thou mayst attain
+to high merit. Possessed as thou art of wisdom, thou shalt be gratified
+with the knowledge I will impart to thee, like a person gratified with
+having quaffed nectar. The rules of duty that have been uttered by the
+great Rishis, each relying upon his own wisdom, are many. The highest
+among them all is self-restraint. Those amongst the ancients that were
+acquainted with truth said that self-restraint leads to the highest
+merit. As regards the Brahmana in particular, self-restraint is his
+eternal duty. It is from self-restraint that he obtains the due fruition
+of his acts. Self-restraint, in his case, surpasses (in merit) charity
+and sacrifice and study of the Vedas. Self-restraint enhances (his)
+energy. Self-restraint is highly sacred. Through self-restraint a man
+becomes cleansed of all his sins and endued with energy, and as a
+consequence, attains to the highest blessedness. We have not heard that
+there is any other duty in all the worlds that can equal self-restraint.
+Self-restraint, according to all virtuous persons, is the highest of
+virtues in this world. Through self-restraint, O foremost of men, a
+person acquires the highest happiness both here and hereafter. Endued
+with self-restraint, one acquires great virtue. The self-restrained man
+sleeps in felicity and awakes in felicity, and moves through the world in
+felicity. His mind is always cheerful. The man who is without
+self-restraint always suffers misery. Such a man brings upon himself many
+calamities all born of his own faults. It has been said that in all the
+four modes of life self-restraint is the best of vows. I shall now tell
+thee those indications whose sum total is called self-restraint.
+Forgiveness, patience, abstention from injury, impartiality, truth,
+sincerity, conquest of the senses, cleverness, mildness, modesty,
+steadiness, liberality, freedom from wrath, contentment, sweetness of
+speech, benevolence, freedom from malice,--the union of all these is
+self-restraint. It also consists, O son of Kuru, of veneration for the
+preceptor and universal compassion. The self-restrained man avoids both
+adulation and slander. Depravity, infamy, false speech, lust,
+covetousness, pride, arrogance, self-glorification, fear, envy and
+disrespect, are all avoided by the self-restrained man. He never incurs
+obloquy. He is free from envy. He is never gratified with small
+acquisitions (in the form of earthly happiness of any kind.) He is even
+like the ocean which can never be filled.[459] The man of self-restraint
+is never bound by the attachments that arise from earthly connections
+like to those involved in sentiments like these, 'I am thine, Thou art
+thine, They are in me, and I am in them.' Such a man, who adopts the
+practices of either cities or the woods, and who never indulges in
+slander or adulation, attains to emancipation. Practising universal
+friendliness, and possessed of virtuous behaviour, of cheerful soul and
+endued with knowledge of soul, and liberated from the diverse attachments
+of the earth, great is the reward that such a person obtains in the world
+to be. Of excellent conduct and observant of duties, of cheerful soul and
+possessed of learning and knowledge of self, such a man wins esteem while
+here and attains to a high end hereafter. All acts that are regarded as
+good on earth, all those acts that are practised by the righteous,
+constitute the path of the ascetic possessed of knowledge. A person that
+is good never deviates from that path. Retiring from the world and
+betaking himself to a life in the woods, that learned person having a
+complete control over the senses who treads in that path, in quiet
+expectation of his decease, is sure to attain to the state of Brahma. He
+who has no fear of any creature and of whom no creature is afraid, has,
+after the dissolution of his body, no fear to encounter.[460] He who
+exhausts his merits (by actual enjoyment) without seeking to store them
+up, who casts an equal eye upon all creatures and practises a course of
+universal friendliness, attains to Brahma. As the track of birds along
+the sky or of fowl over the surface of water cannot be discerned, even so
+the track of such a person (on earth) does not attract notice. For him, O
+king, who abandoning home adopts the religion of emancipation, many
+bright worlds wait to be enjoyed for eternity. If, abandoning all acts,
+abandoning penances in due course, abandoning the diverse branches of
+study, in fact, abandoning all things (upon which worldly men set their
+hearts), one becomes pure in his desires, liberated from all
+restraints,[461] of cheerful soul, conversant with self, and of pure
+heart, one then wins esteem in this world and at last attains to heaven.
+That eternal region of the Grandsire which springs from Vedic penances,
+and which is concealed in a cave, can be won by only self-restraint.[462]
+He who takes pleasure in true knowledge, who has become enlightened, and
+who never injures any creature, has no fear of coming back to this world,
+far less, any fear in respect of the others.[463] There is only one fault
+in self-control. No second fault is noticeable in it. A person who has
+self-control is regarded by men as weak and imbecile. O thou of great
+wisdom, this attribute has only one fault. Its merits are many. By
+forgiveness (which is only another form of self-control), the man of
+self-control may easily acquire innumerable worlds. What need has a man
+of self-control for a forest? Similarly, O Bharata, of what use is the
+forest to him that has no self-control? That is a forest where the man of
+self-control dwells, and that is even a sacred asylum."'
+
+"Vaisampayana continued, 'Hearing these words of Bhishma, Yudhishthira
+became highly gratified as if he had quaffed nectar. Again the king asked
+that foremost of virtuous men. That perpetuator of Kuru's race
+(questioned by his grandson) once more began to discourse cheerfully (on
+the topic raised).'"
+
+
+
+SECTION CLXI
+
+"'Bhishma said, "They that are possessed of knowledge say that everything
+has penance for its root. That foolish person who has not undergone
+penances does not meet with the rewards of even his own acts. The
+puissant Creator created all this universe with the aid of penances.
+After the same manner, the Rishis acquired the Vedas through the power of
+penances. It was by the aid of penances that the Grandsire created food,
+fruit and roots. It is by penances that persons crowned with ascetic
+success behold the three worlds, with rapt souls. Medicines and all
+antidotes to injurious substances, and the diverse acts (seen here),
+produce their intended results through the aid of penance. The
+accomplishment of all purposes depends upon penance. Whatever things
+there are that are apparently unattainable are sure to be won by the aid
+of penance. Without doubt, the Rishis obtained their sixfold divine
+attributes through penance. A person that drinks alcoholic stimulants,
+one that appropriates the possessions of others without their consent,
+one guilty of foeticide, one that violates one's preceptor's bed, are all
+cleansed by penance properly practised. Penances are of many kinds. They
+exhibit themselves through various outlets. Of all kinds of penances,
+however, that one may practise after abstaining from pleasure and
+enjoyment, abstention from food is the highest and best. The penance
+involved in abstention from food is superior, O king, to even compassion,
+truthfulness of speech, gifts, and restraining the senses. There is no
+act more difficult to accomplish than gift. There is no mode of life that
+is superior to serving one's mother. There is no creature superior to
+those that are conversant with the three Vedas. Similarly, renunciation
+constitutes the highest penance. People keep their senses under control
+for taking care of their virtue and heaven. In respect of such control
+over the senses as also in the acquisition of virtue, there is no penance
+higher than abstention from food. The Rishis, the gods, human beings,
+beasts, birds, and whatever other creatures there are, mobile or
+immobile, are all devoted to penances, and whatever success they win is
+won through penance. Thus it was through penance that the gods acquired
+their superiority These (luminaries in the firmament) that have got their
+shares of felicity, are always the results of penance. Without doubt,
+through penance the very status of godhead may be acquired."'"
+
+
+
+SECTION CLXII
+
+"'Yudhishthira said, "Brahmanas and Rishis and Pitris and the gods all
+applaud the duty of truth. I desire to hear of truth. Discourse to me
+upon it, O grandsire! What are the indications, O king, of truth? How may
+it be acquired? What is gained by practising truth, and how? Tell me all
+this."
+
+"'Bhishma said, "A confusion of the duties of the four orders is never
+applauded. That which is called Truth always exists in a pure and
+unmingled state in every one of those four orders. With those that are
+good, Truth is always a duty. Indeed, Truth is an eternal duty. One
+should reverentially bow unto Truth. Truth is the highest refuge (of
+all). Truth is duty; Truth is penance; Truth is Yoga; and Truth is the
+eternal Brahma. Truth has been said to be Sacrifice of a high order.[464]
+Everything rests upon Truth. I shall now tell thee the forms of Truths
+one after another, and its indications also in due order. It behoveth
+thee to hear also as to how Truth may be acquired. Truth, O Bharata, as
+it exists in all the world, is of thirteen kinds. The forms that Truth
+assumes are impartiality, self control, forgiveness, modesty, endurance,
+goodness, renunciation, contemplation, dignity, fortitude, compassion,
+and abstention from injury. These, O great monarch, are the thirteen
+forms of Truth. Truth is immutable, eternal, and unchangeable. It may be
+acquired through practices which do not militate against any of the other
+virtues. It may also be acquired through Yoga. When desire and aversion,
+as also lust and wrath, are destroyed, that attribute in consequence of
+which one is able to look upon one's own self and one's foe, upon one's
+good and one's evil, with an unchanging eye, is called impartiality.
+Self-control consists in never wishing for another man's possessions, in
+gravity and patience and capacity to allay the fears of others in respect
+to one's own self, and immunity from disease. It may be acquired through
+knowledge. Devotion to the practice of liberality and the observance of
+all duties are regarded by the wise as constituting goodwill. One comes
+to acquire universal goodwill by constant devotion to truth. As regards
+non-forgiveness and forgiveness, it should be stated that the attribute
+through which an esteemed and good man endures both what is agreeable and
+disagreeable, is said to be forgiveness. This virtue may well be acquired
+through the practice of truthfulness. That virtue in consequence of which
+an intelligent man, contented in mind and speech, achieves many good
+deeds and never incurs the censure of others, is called modesty. It is
+acquired through the aid of righteousness. That virtue which forgives for
+the sake of virtue and profit is called endurance. It is a form of
+forgiveness. It is acquired through patience, and its purpose is to
+attach people to one's self. The casting off of affection as also of all
+earthly possessions, is called renunciation. Renunciation can never be
+acquired except by one who is divested of anger and malice. That virtue
+in consequence of which one does good, with watchfulness and care, to all
+creatures is called goodness. It hath no particular shape and consists in
+the divestment of all selfish attachments. That virtue owing to which one
+remains unchanged in happiness and misery is called fortitude. That wise
+man who desires his own good always practises this virtue. One should
+always practise forgiveness and devotedness to truth. That man of wisdom
+who succeeds in casting off joy and fear and wrath, succeeds in acquiring
+fortitude. Abstention from injury as regards all creatures in thought,
+word, and deed, kindness, and gift, are the eternal duties of those who
+are good. These thirteen attributes, though apparently distinct from one
+another, have but one and the same form, viz., Truth. All these, O
+Bharata, support Truth and strengthen it. It is impossible, O monarch, to
+exhaust the merits of Truth. It is for these reasons that the Brahmanas,
+the Pitris, and the gods, applaud Truth. There is no duty which is higher
+than Truth, and no sin more heinous than untruth. Indeed, Truth is the
+very foundation of righteousness. For this reason, one should never
+destroy Truth. From Truth proceed gifts, and sacrifice with presents, as
+well as the threefold Agnihotras, the Vedas, and everything else that
+leads to righteousness. Once on a time a thousand horse-sacrifices and
+Truth were weighed against each other in the balance. Truth weighed
+heavier than a thousand horse-sacrifices."'"
+
+
+
+SECTION CLXIII
+
+"'Yudhishthira said, "Tell me, O thou of great wisdom, everything about
+that from which spring wrath and lust, O bull of Bharata's race, and
+sorrow and loss of judgment, and inclination to do (evil to others), and
+jealousy and malice and pride, and envy, and slander, and incapacity to
+bear the good of others, and unkindness, and fear. Tell me everything
+truly and in detail about all these."
+
+"'Bhishma said, "These thirteen vices are regarded as very powerful foes
+of all creatures. These, O Monarch, approach and tempt men from every
+side. They goad and afflict a heedless man or one that is insensate.
+Indeed, as soon as they see a person, they assail him powerfully like
+wolves jumping upon their prey. From these proceed all kinds of grief.
+From these proceed all kinds of sin. Every mortal, O foremost of men,
+should always know this. I shall now speak to thee of their origin, of
+the objects upon which they rest, and of the means of their destruction,
+O lord of the earth! Listen, first, O king, with undivided attention, to
+the origin of wrath truly and in detail. Anger springs from covetousness.
+It is strengthened by the faults of others. Through forgiveness it
+remains dormant, and through forgiveness it disappears. As regards lust,
+it springs from resolution. Indulgence strengthens it. When the man of
+wisdom resolutely turns away from it, it disappears and dies. Envy of
+others proceeds from between wrath and covetousness. It disappears in
+consequence of compassion and knowledge of self. In consequence of
+compassion for all creatures, and of that disregard for all worldly
+objects (that knowledge brings in its train), it disappears. It also
+arises from seeing the faults of other people. But in men of intelligence
+it quickly disappears in consequence of true knowledge.[465] Loss of
+judgment has its origin in ignorance and proceeds from sinfulness of
+habit. When the man whom this fault assails begins to take delight in
+(the company and counsels of) wise men, the vice at once and immediately
+hides its head. Men, O thou of Kuru's race, see conflicting scriptures.
+From that circumstance springs the desire for diverse kinds of action.
+When true knowledge has been gained, that desire is allayed. The grief of
+an embodied creature proceeds from affection which is awakened by
+separation. When, however, one learns that the dead do not return
+(whatever the grief one may feel for them), it subsides. Incapacity to
+bear other people's good proceeds from wrath and covetousness. Through
+compassion for every creature and in consequence of a disregard for all
+earthly objects, it is extinguished. Malice proceeds from the abandonment
+of truth and indulgence in wickedness. This vice, O child, disappears in
+consequence of one's waiting upon the wise and good. Pride, in men,
+springs from birth, learning, and prosperity. When those three, however,
+are truly known, that vice instantly disappears. Jealousy springs from
+lust and delight in low and vulgar people. In consequence of wisdom it is
+destroyed. From errors (of conduct) inconsistent with the ordinary course
+of men, and through disagreeable speeches expressive of aversion, slander
+takes its rise. It disappears, O king, upon a survey of the whole world.
+When the person that injures is powerful and the injured one is unable to
+avenge the injury, hate shows itself. It subsides, however, through
+kindliness. Compassion proceeds from a sight of the helpless and
+miserable persons with whom the world abounds. That sentiment disappears
+when one understands the strength of virtue.[466] Covetousness in all
+creatures spring from ignorance. Beholding the instability of all objects
+of enjoyment, it suffers destruction. It has been said that tranquillity
+of soul can alone subdue all these thirteen faults. All these thirteen
+faults stained the sons of Dhritarashtra. Thyself, always desirous of
+truth, hast conquered all of those vices in consequence of thy regard for
+seniors."'"
+
+
+
+SECTION CLXIV
+
+"'Yudhishthira said, "I know what benevolence is, in consequence of my
+observation of persons that are good. I do not, however, know them that
+are malevolent, nor the nature of their acts, O Bharata. Indeed, people
+avoid malevolent persons of cruel deeds even as they avoid thorns and
+pitfalls and fire. It is evident, O Bharata, that he who is malevolent is
+sure to burn (with misery) both here and hereafter. Therefore, O thou of
+Kuru's race, tell me what, in truth, the acts of such a person are."
+
+"'Bhishma said, "Malevolent persons always do wicked acts and feel an
+irresistible inclination for doing them. They slander others and incur
+obloquy themselves. They always regard themselves as cheated of what is
+their due. A malevolent person brags of his own acts of charity. He sees
+others with malicious eyes. He is very mean. He is deceitful, and full of
+cunning. He never gives others their dues. He is arrogant. He keeps evil
+company and is always boastful. He fears and suspects all with whom he
+comes into contact. He is of foolish understanding. He practises
+miserliness. He praises his associates. He cherishes an inordinate
+aversion and hatred for all recluses who have retired into the woods. He
+takes delight in injuring others. He is utterly regardless of
+distinguishing the merits and faults of others. He is full of lies. He is
+discontented. He is exceedingly covetous, and always acts cruelly. Such a
+person regards a virtuous and accomplished man as a pest, and thinking
+everybody else to be like himself never trusts any one. Such a person
+proclaims the faults of other people however unsuspected those faults
+might be. With regard to such faults, however, as similar to those that
+stain his own self, he does not refer to them even remotely, for the sake
+of the advantage he reaps from them. He regards the person that does him
+good as a simpleton whom he has cleverly deceived. He is filled with
+regret for having at any time made any gift of wealth even unto a
+benefactor. Know him for a malevolent and wicked person who quietly and
+alone takes comestibles and drinks and other kinds of food that are
+regarded choice, even when persons are standing by with wishful eyes. He
+on the other hand, who dedicates the first portion to Brahmanas and takes
+what remains, dividing it with friends and kinsmen, attains to great
+felicity in the next world and infinite happiness here. I have now, O
+chief of the Bharatas, said unto thee what the indications are of the
+wicked and malevolent man. Such a person should always be avoided by a
+man of wisdom."'"
+
+
+
+SECTION CLXV
+
+"'Bhishma said, "For enabling such pious and impoverished Brahmanas as
+have been robbed of their wealth (by thieves), as are engaged in the
+performance of sacrifices, as are well conversant with all the Vedas, and
+as are desirous of acquiring the merit of righteousness, to discharge
+their obligations to preceptors and the Pitris, and pass their days in
+reciting and studying the scriptures, wealth and knowledge, O Bharata,
+should be given.[467] Unto those Brahmanas that are not poor, only the
+Dakshina,[468] O best of the Bharatas, should be given. As regards those
+that have fallen away (in consequence of their sinful deeds) from the
+status of Brahman, uncooked food should be given to them outside the
+limits of the sacrificial altar.[469] The Brahmanas are the Vedas
+themselves and all the Sacrifices with large presents. Desirous of
+excelling one another, they always perform sacrifices, impelled by their
+virtuous inclinations. The king should, therefore, make presents of
+diverse kinds of valuable wealth unto them. That Brahmana who hath a
+sufficiency of stores for feeding his family for three or more years,
+deserves to drink the Soma.[470] If not withstanding the presence of a
+virtuous king on the throne, the sacrifice begun by anybody, especially
+by a Brahmana, cannot be completed for want of only a fourth part of the
+estimated expenses, then the king should, for the completion of that
+sacrifice, take away from his kinsmen the wealth of a Vaisya that is
+possessed of a large flock of cattle but that is averse from sacrifices
+and abstains from quaffing Soma. The Sudra has no competence for
+performing a sacrifice. The king should, therefore, take away (wealth for
+such a purpose) from a Sudra house of ours.[471] The king should also,
+without any scruple, take away from the kinsmen the wealth of him who
+does not perform sacrifices though possessed of a hundred kine and also
+of him who abstains from sacrifices though possessed of a thousand kine.
+The king should always publicly take away the wealth of such a person as
+does not practise charity, by acting in this way the king earns great
+merit. Listen again to me. That Brahmana who has been forced by want to
+go without six meals,[472] may take away without permission, according to
+the rule of a person that cares only for today without any thought of the
+morrow, only what is necessary for a single meal, from the husking tub or
+the field or the garden or any other place of even a man of low pursuits.
+He should, however, whether asked or unasked, inform the king of his
+act.[473] If the king be conversant with duty he should not inflict any
+punishment upon such a Brahmana. He should remember that a Brahmana
+becomes afflicted with hunger only through the fault of the
+Kshatriya.[474] Having ascertained a Brahmana's learning and behaviour,
+the king should make a provision for him, and protect him as a father
+protects the son of his own loins. On the expiry of every year, one
+should perform the Vaisvanara sacrifice (if he is unable to perform any
+animal or Soma sacrifice). They who are conversant with religion say that
+the practice of an act laid down in the alternative, is not destructive
+of virtue. The Viswedevas, the Sadhyas, the Brahmanas, and great Rishis,
+fearing death in seasons of distress, do not scruple to have recourse to
+such provisions in the scriptures as have been laid down in the
+alternative. That man, however, who while able to live according to the
+primary provision, betakes himself to the alternative, comes to be
+regarded as a wicked person and never succeeds in winning any felicity in
+heaven. A Brahmana conversant with the Vedas should never speak of his
+energy and knowledge to the king. (It is the duty of the king to
+ascertain it himself.) Comparing again the energy of a Brahmana with that
+of the king, the former will always be found to be superior to the
+latter. For this reason the energy of the Brahmanas can scarcely be borne
+or resisted by a king. The Brahmana is said to be creator, ruler,
+ordainer, and god. No word of abuse, no dry speeches, should be addressed
+to a Brahmana. The Kshatriya should cross all his difficulties by the aid
+of the might of his arms. The Vaisya and the Sudra should conquer their
+difficulties by wealth; the Brahmana should do so by Mantras and homa.
+None of these, viz., a maiden, a youthful woman, a person unacquainted
+with mantras, an ignorant guy, or one that is impure, is competent to
+pour libations on the sacrificial fire. If any of these do so, he or she
+is sure to fall into hell, with him for whom they act. For this reason,
+none but a Brahmana, conversant with the Vedas and skilled in all
+sacrifices should become the pourer of sacrificial libations. They who
+are conversant with the scriptures say that the man who, having kindled
+the sacrificial fire, does not give away the dedicated food as Dakshina,
+is not the kindler of a sacrificial fire. A person should, with his
+senses under control, and with proper devotion, do all the acts of merit
+(indicated in the scriptures). One should never worship the deities in
+sacrifices in which no Dakshina is given. A sacrifice not completed with
+Dakshina, (instead of producing merit) brings about the destruction of
+one's children, animals, and heaven. Such a sacrifice destroys also the
+senses, the fame, the achievements and the very span of life, that one
+has. Those Brahmanas that lie with women in their season, or who never
+perform sacrifices, or whose families have no members conversant with the
+Vedas, are regarded as Sudras in act. That Brahmana who, having married a
+Sudra girl, resides for twelve continuous years in a village has only a
+well for its water supply, becomes a Sudra in act. That Brahmana who
+summons to his bed an unmarried maiden, or suffers a Sudra, thinking him
+worthy of respect, to sit upon the same carpet with him, should sit on a
+bed of dry grass behind some Kshatriya or Vaisya and give him respect in
+that fashion.[475] It is in this manner that he can be cleansed. Listen,
+O king, to my words on this subject. The sin that a Brahmana commits in a
+single night by respectfully serving a member of a lower order or by
+sporting with him in the same spot or on the same bed, is cleansed by
+observing the practice of sitting behind a Kshatriya or a Vaisya on a bed
+of dry grass for three continuous years. A falsehood spoken in jest is
+not sinful; nor one that is spoken to a woman, O king, nor one that is
+spoken on an occasion of marriage; nor one spoken for benefiting one's
+preceptor; nor one spoken for saving one's own life. These five kinds of
+falsehood in speech, it has been said, are not sinful. One may acquire
+useful knowledge from even a person of low pursuits, with devotion and
+reverence. One may take up gold, without any scruple, from even an
+unclean place. A woman that is the ornament of her sex may be taken (for
+wife) from even a vile race. Amrita, if extracted from poison, may be
+quaffed; women, jewels and other valuables, and water, can never,
+according to the scriptures, be impure or unclean. For the benefit of
+Brahmanas and kine, and on occasions of transfusion of castes, even a
+Vaisya may take up weapons for his own safety. Drinking alcoholic
+liquors, killing a Brahmana, and the violation of the preceptor's bed,
+are sins that, if committed consciously, have no expiation. The only
+expiation laid down for them is death. The same may be said of stealing
+gold and the theft of a Brahmana's property. By drinking alcoholic
+liquors, by having congress with one with whom congress is prohibited, by
+mingling with a fallen person, and (a person of any of the other three
+orders) by having congress with a Brahmani, one becomes inevitably
+fallen. By mixing with a fallen person for one whole year in such matters
+as officiation in sacrifices and teaching sexual congress, one becomes
+fallen. One, however, does not become so by mixing with a fallen person
+in such matters as riding on the same vehicle, sitting on the same seat,
+and eating in the same line. Excluding the five grave sins that have been
+mentioned above, all other sins have expiations provided for them.
+Expiating those sins according to the ordinances laid down for them, one
+should not again indulge in them. In the case of those who have been
+guilty of the first three of these five sins, (viz., drinking alcoholic
+liquors, killing a Brahmana, and violation of the preceptor's bed), there
+is no restriction for their (surviving) kinsmen about taking food and
+wearing ornaments, even if their funeral rites remain unperformed when
+they die. The surviving kinsmen should make no scruple about such things
+on such occasions. A virtuous man should, in the observance of his
+duties, discard his very friends and reverend seniors. In fact, until
+they perform expiation, they that are virtuous should not even talk with
+those sinners. A man that has acted sinfully destroys his sin by acting
+virtuously afterwards and by penances. By calling a thief a thief, one
+incurs the sin of theft. By calling a person a thief who, however, is not
+a thief one incurs a sin just double the sin of theft. The maiden who
+suffers her virginity to be deflowered incurs three-fourths of the sin of
+Brahmanicide, while the man that deflowers her incurs a sin equal to a
+fourth part of that of Brahmanicide. By slandering Brahmanas or by
+striking them, one sinks in infamy for a hundred years. By killing a
+Brahmana one sinks into hell for a thousand years. No one, therefore,
+should speak ill of a Brahmana or slay him. If a person strikes a
+Brahmana with a weapon, he will have to live in hell for as many years as
+the grains of dust that are soaked by the blood flowing from the wounded.
+One guilty of foeticide becomes cleansed if he dies of wounds received in
+battle fought for the sake of kine and Brahmanas. He may also be cleansed
+by casting his person on a blazing fire.[476] A drinker of alcoholic
+liquors becomes cleansed by drinking hot alcohol. His body being burnt
+with that hot drink, he is cleansed through death in the other
+world.[477] A Brahmana stained by such a sin obtains regions of felicity
+by such a course and not by any other. For violating the bed of a
+preceptor, the wicked-souled and sinful wretch becomes cleansed by the
+death that results from embracing a heated female figure of iron. Or,
+cutting off his organ and testicles and bearing them in his hands, he
+should go on in a straight course towards the south-west and then cast
+off his life. Or, by meeting with death for the sake of benefiting a
+Brahmana, he may wash off his sin. Or, after performing a horse-sacrifice
+or a cow-sacrifice or an Agnishtoma, he may regain esteem both here and
+hereafter. The slayer of a Brahmana should practise the vow of
+Brahmacharya for twelve years and devoting himself to penances, wander,
+holding in his hands the skull of the slain all the time and proclaiming
+his sin unto all. He should even adopt such a course, devoted to penance
+and leading the life of an ascetic. Even such is the expiation provided
+for one who slays a woman quick with child, knowing her condition. The
+man who knowingly slays such a woman incurs double the sin that follows
+from Brahmanicide. A drinker of alcoholic liquor should live on frugal
+fare, practising Brahmacharya vows, and sleep on the bare ground, and
+perform, for more than three years the sacrifice next to the Agnishtoma.
+He should then make a present of a thousand kine with one bull (unto a
+good Brahmana). Doing all this, he would regain his purity. Having slain
+a Vaisya one should perform such a sacrifice for two years and make a
+present of a hundred kine with one bull. Having slain a Sudra, one should
+perform such a sacrifice for one year and make a present of a hundred
+kine with one bull. Having slain a dog or bear or camel, one should
+perform the same penance that is laid down for the slaughter of a Sudra.
+For slaying a cat, a chasa, a frog, a crow, a reptile, or a rat, it has
+been said, one incurs the sin of animal slaughter, O king! I shall now
+tell thee of other kinds of expiations in their order. For all minor sins
+one should repent or practise some vow for one year. For congress with
+the wife of a Brahmana conversant with the Vedas, one should for three
+years practise the vow of Brahmacharya, taking a little food at the
+fourth part of the day. For congress with any other woman (who is not
+one's wife), one should practise similar penance for two years. For
+taking delight in a woman's company by sitting with her on the same spot
+or on the same seat, one should live only on water for three days. By
+doing this he may cleanse himself of his sin. The same is laid down for
+one who befouls a blazing fire (by throwing impure things on it). He who
+without adequate cause, casts off his sire or mother or preceptor, surely
+becomes fallen, O thou of Kuru's race, as the conclusion is of the
+scriptures. Only food and clothes should be given, as the injunction is,
+unto a wife guilty of adultery or one confined in a prison. Indeed, the
+vows that are laid down for a male person guilty of adultery should be
+caused to be observed by also a woman who is guilty of the same. That
+woman who abandoning a husband of a superior caste, has congress with a
+vile person (of a lower order), should be caused by the king to be
+devoured by dogs in a public place in the midst of a large concourse of
+spectators.[478] A wise king should cause the male person committing
+adultery under such circumstances to be placed upon a heated bed of iron
+and then, placing faggots underneath, burn the sinner thereon. The same
+punishment, O king, is provided for the woman that is guilty of adultery.
+The wicked sinner who does not perform expiation within a year of the
+commission of the sin incurs demerit that is double of what attaches to
+the original sin. One who associates with such a person for two years
+must wander over the earth, devoting himself to penances and living upon
+eleemosynary charity. One associating with a sinner for four years should
+adopt such a mode of life for five years. If a younger brother weds
+before his elder brother, then the younger brother, the elder brother and
+the woman that is married, all three, in consequence of such wedding,
+become fallen. All of them should observe the vows prescribed for a
+person who has neglected his sacrificial fire, or practise the vow of
+Chandrayana for a month, or some other painful vow, for cleansing
+themselves of their sin. The younger brother, wedding, should give his
+wife unto his unmarried elder brother. Afterwards, having obtained the
+permission of the elder brother, the younger brother may take back his
+wife. By such means may all three be cleansed of their sin. By slaying
+animals save a cow, the slayer is not stained. The learned know that man
+has dominion over all the lower animals. A sinner, holding in his hand a
+yak-tail and an earthen pot, should go about, proclaiming his sin. He
+should every day beg of only seven families, and live upon what may be
+thus obtained. By doing this for twelve days he may be cleansed of his
+sin. He who becomes unable to bear in his hand the yak-tail while
+practising this vow, should observe the vow of mendicancy (as stated
+above) for one whole year. Amongst men such expiation is the best. For
+those that are able to practise charity, the practice of charity has been
+laid down in all such cases. Those who have faith and virtue may cleanse
+themselves by giving away only one cow. One who eats or drinks the flesh,
+ordure, or urine, of a dog, a boar, a man, a cock, or a camel must have
+his investiture of the sacred thread re-performed. If a Soma-drinking
+Brahmana inhales the scent of alcohol from the mouth of one that has
+drunk it, he should drink warm water for three days or warm milk for the
+same period. Or, drinking warm water for three days he should live for
+that period upon air alone. These are the eternal injunctions laid down
+for the expiation of sin, especially for a Brahmana who has committed
+these sins through ignorance and want of judgment."'"
+
+
+
+SECTION CLXVI
+
+"Vaisampayana said, 'Upon the completion of this discourse, Nakula who
+was an accomplished swordsman thus questioned the Kuru grandsire lying on
+his bed of arrows.'
+
+"'Nakula said, "The bow, O grandsire, is regarded as the foremost of
+weapons in this world. My mind, however, inclines towards the sword,
+since when the bow, O king, is cut off or broken, when steeds are dead or
+weakened, a good warrior, well trained in the sword, can protect himself
+by means of his sword.[479] A hero armed with the sword can, single
+handed, withstand many bowmen, and many antagonists armed with maces and
+darts. I have this doubt, and I feel curious to know the truth. Which, O
+king, is really the foremost of weapons in all battles? How was the sword
+first created and for what purpose? Who also was the first preceptor in
+the weapon? Tell me all this, O grandsire."'
+
+"Vaisampayana continued, 'Hearing these words of the intelligent son of
+Madri, the virtuous Bhishma, the complete master of the science of the
+bow, stretched upon his bed of arrows, made this answer fraught with many
+refined words of delightful import, melodious with vowels properly
+placed, and displaying considerable skill, unto the high-souled Nakula,
+that disciple of Drona, endued with skilful training.
+
+"'Bhishma said, "Hear the truth, O son of Madri, about what thou hast
+asked me. I am excited by this question of thine, like a hill of
+red-chalk.[480] In ancient times the universe was one vast expanse of
+water, motionless and skyless, and without this earth occupying any space
+in it. Enveloped in darkness, and intangible, its aspect was exceedingly
+awful. Utter silence reigning all over, it was immeasurable in extent. In
+his own proper time the Grandsire (of the universe) took his birth. He
+then created the wind and fire, and the sun also of great energy. He also
+created the sky, the heavens, the nether regions, earth, the directions,
+the firmament with the moon and the stars, the constellations, the
+planets, the year, the seasons, the months, the two fortnights (lighted
+and dark) and the smaller divisions of time. The divine Grandsire then,
+assuming a visible form, begot (by power of his will) some sons possessed
+of great energy. They are the sages Marichi, Atri, Pulastya, Pulaha,
+Kratu, Vasishtha, Angiras, and the mighty and puissant lord Rudra, and
+Prachetas. The last begat Daksha, who in his turn, begat sixty daughters.
+All those daughters were taken by regenerate sages for the object of
+begetting children upon them. From them sprang all the creatures of the
+universe, including the gods, Pitris, Gandharvas, Apsaras, diverse kinds
+of Rakshasas, birds and animals and fishes, monkeys, great snakes, and
+diverse species of fowl that range the air or sport on the water, and
+vegetables, and all beings that are oviparous or viviparous or born of
+filth. In this way the whole universe consisting of mobile and immobile
+creatures sprang into existence. The universal Grandsire, having thus
+evoked into existence all mobile and immobile creatures, then promulgated
+the eternal religion laid down in the Vedas. That religion was accepted
+by the gods, with their preceptors, priests, the Adityas, the Vasus, the
+Rudras, the Sadhyas, the Maruts, the Aswins, Bhrigu, Atri, Angiras, the
+Siddhas, Kasyapa rich in penances, Vasishtha, Gautama, Agastya, Narada,
+Parvata, the Valikhilya Rishis, those other Rishis known under the names
+of Prabhasas, the Sikatas, the Ghritapas, the Somavayavyas, the
+Vaiswanaras, Marichipas, the Akrishtas, the Hansas, those born of Fire,
+the Vanaprasthas, and the Prasnis. All of them lived in obedience to
+Brahman. The foremost of the Danavas, however, setting at light the
+commands of the Grandsire, and yielding to wrath and covetousness, began
+to cause the destruction of righteousness. They were Hiranyakasipu, and
+Hiranyaksha, and Virochana, and Samvara, and Viprachitti, and Prahlada,
+and Namuchi, and Vali. These and many other Daityas and Danavas,
+transcending all restraints of duty and religion, sported and took
+delight in all kinds of wicked acts. Regarding themselves equal in point
+of birth with the gods, they began to challenge them and the sages of
+pure behaviour. They never did any good to the other creatures of the
+universe or showed compassion for any of them. Disregarding the three
+well-known means, they began to persecute and afflict all creatures by
+wielding only the rod of chastisement. Indeed, those foremost of Asuras,
+filled with pride, forsook every friendly intercourse with other
+creatures. Then the divine Brahman, accompanied by the regenerate sages,
+proceeded to a delightful summit of Himavat, extending for a hundred
+Yojanas in area, adorned with diverse kinds of jewels and gems, and upon
+whose surface the stars seemed to rest like so many lotuses on a lake. On
+that prince of mountains, O sire, overgrown with forests of flowering
+trees, that foremost of the gods, viz., Brahman, stayed for some time for
+accomplishing the business of the world. After the lapse of a thousand
+years, the puissant lord made arrangements for a grand sacrifice
+according to the ordinances laid down in the scriptures. The sacrificial
+altar became adorned with Rishis skilled in sacrifice and competent to
+perform all acts appertaining thereto, with faggots of sacrificial fuel,
+and with blazing fires. And it looked exceedingly beautiful in
+consequence of the sacrificial plates and vessels all made of gold. All
+the foremost ones among the gods took their seats on it. The platform was
+further adorned with Sadasyas all of whom were high regenerate Rishis. I
+have heard from the Rishis that soon something very awful occurred in
+that sacrifice. It is heard that a creature sprang (from the sacrificial
+fire) scattering the flames around him, and whose splendour equalled that
+of the Moon himself when he rises in the firmament spangled with stars.
+His complexion was dark like that of the petals of the blue lotus. His
+teeth were keen. His stomach was lean. His stature was tall. He seemed to
+be irresistible and possessed of exceeding energy. Upon the appearance of
+that being, the earth trembled. The Ocean became agitated with high
+billows and awful eddies. Meteors foreboding great disasters shot through
+the sky. The branches of trees began to fall down. All the points of the
+compass became unquiet. Inauspicious winds began to blow. All creatures
+began to quake with fear every moment. Beholding that awful agitation of
+the universe and that Being sprung from the sacrificial fire, the
+Grandsire said these words unto the great Rishis, the gods, and the
+Gandharvas. 'This Being was thought of by me. Possessed of great energy,
+his name is Asi (sword or scimitar). For the protection of the world and
+the destruction of the enemies of the gods, I have created him.' That
+being then, abandoning the form he had first assumed, took the shape of a
+sword of great splendour, highly polished, sharp-edged, risen like the
+all-destructive Being at the end of the Yuga. Then Brahman made over that
+sharp weapon to the blue-throated Rudra who has for the device on his
+banner the foremost of bulls, for enabling him to put down irreligion and
+sin. At this, the divine Rudra of immeasurable soul, praised by the great
+Rishis, took up that sword and assumed a different shape. Putting forth
+four arms, he became so tall that though standing on the earth he touched
+the very sun with his head. With eyes turned upwards and with every limb
+extended wide, he began to vomit flames of fire from his mouth. Assuming
+diverse complexions such as blue and white and red, wearing a black
+deer-skin studded with stars of gold, he bore on his forehead a third eye
+that resembled the sun in splendour. His two other eyes, one of which was
+black and the other tawny, shone very brightly. The divine Mahadeva, the
+bearer of the Sula, the tearer of Bhaga's eyes, taking up the sword whose
+splendour resembled that of the all-destructive Yuga fire, and wielding a
+large shield with three high bosses which looked like a mass of dark
+clouds adorned with flashes of lightning, began to perform diverse kinds
+of evolutions. Possessed of great prowess, he began to whirl the sword in
+the sky, desirous of an encounter. Loud were the roars he uttered, and
+awful the sound of his laughter. Indeed, O Bharata, the form then assumed
+by Rudra was exceedingly terrible. Hearing that Rudra had assumed that
+form for achieving fierce deeds, the Danavas, filled with joy, began to
+come towards him with great speed, showering huge rocks upon him as they
+came, and blazing brands of wood, and diverse kinds of terrible weapons
+made of iron and each endued with the sharpness of a razor. The Danava
+host, however, beholding that foremost of all beings, the indestructible
+Rudra, swelling with might, became stupefied and began to tremble.
+Although Rudra was alone and single-handed, yet so quickly did he move on
+the field of battle with the sword in his arm that the Asuras thought
+there were a thousand similar Rudras battling with them. Tearing and
+piercing and afflicting and cutting and lopping off and grinding down,
+the great god moved with celerity among the thick masses of his foes like
+forest conflagration amid heaps of dry grass spread around. The mighty
+Asuras, broken by the god with the whirls of his sword, with arms and
+thighs and chests cut off and pierced, and with heads severed from their
+trunks, began to fall down on the earth. Others among the Danavas,
+afflicted with strokes of the sword, broke and fled in all directions,
+cheering one another as they fled. Some penetrated into the bowels of the
+earth; others got under the cover of mountains. Some went upwards; others
+entered the depths of the sea. During the progress of that dreadful and
+fierce battle, the earth became miry with flesh and blood and horrible
+sights presented themselves on every side. Strewn with the fallen bodies
+of Danavas covered with blood, the earth looked as if overspread with
+mountain summits overgrown with Kinsukas. Drenched with gore, the earth
+looked exceedingly beautiful, like a fair-complexioned lady intoxicated
+with alcohol and attired in crimson robes. Having slain the Danavas and
+re-established Righteousness on earth, the auspicious Rudra cast off his
+awful form and assumed his own beneficent shape. Then all the Rishis and
+all the celestials adored that god of gods with loud acclamations wishing
+him victory. The divine Rudra, after this, gave the sword, that protector
+of religion, dyed with the blood of Danavas, unto Vishnu with due
+adorations. Vishnu gave it unto Marichi. The divine Marichi gave it unto
+all the great Rishis. The latter gave it to Vasava. Vasava gave it to the
+Regents of the world. The Regents, O son, gave that large sword to Manu
+the son of Surya. At the time, of giving it unto Manu, they said, 'Thou
+art the lord of all men. Protect all creatures with this sword containing
+religion within its womb. Duly meting out chastisement unto those that
+have transgressed the barriers of virtue for the sake of the body or the
+mind, they should be protected conformably to the ordinances but never
+according to caprice. Some should be punished with wordy rebukes, and
+with fines and forfeitures. Loss of limb or death should never be
+inflicted for slight reasons. These punishments, consisting of wordy
+rebukes as their first, are regarded as so many forms of the sword. These
+are the shapes that the sword assumes in consequence of the
+transgressions of persons under the protection (of the king).'[481] In
+time Manu installed his own son Kshupa in the sovereignty of all
+creatures, and gave him the sword for their protection. From Kshupa it
+was taken by Ikshvaku, and from Ikshvaku by Pururavas. From Pururavas it
+was taken by Ayus, and from Ayus by Nahusha. From Nahusha it was taken by
+Yayati, and from Yayati by Puru. From Puru it was taken by Amurtarya.
+From Amurtarya it descended to the royal Bhumisaya. From Bhumisaya it was
+taken by Dushmanta's son Bharata. From Bharata, O monarch, it was taken
+by the righteous Ailavila. From Ailavila it was taken by king Dhundumara.
+From Dhundumara it was taken by Kamvoja, and from Kamvoja it was taken by
+Muchukunda. From Muchukunda it was taken by Marutta, and from Marutta by
+Raivata. From Raivata it was taken by Yuvanaswa, and from Yuvanaswa by
+Raghu. From Raghu it was taken by the valiant Harinaswa. From Harinaswa
+the sword was taken by Sunaka and from Sunaka by the righteous-souled
+Usinara. From the last it was taken by the Bhojas and the Yadavas. From
+the Yadus it was taken by Sivi. From Sivi it descended to Pratardana.
+From Pratardana it was received by Ashtaka, and from Ashtaka by
+Prishadaswa. From Prishadaswa it was received by Bharadwaja, and from the
+last by Drona. After Drona it was taken by Kripa. From Kripa that best of
+swords has been obtained by thee with thy brothers. The constellation
+under which the sword was born is Krittika. Agni is its deity, and Rohini
+is its Gotra.[482] Rudra is its high preceptor. The sword has eight names
+which are not generally known. Listen to me as I mention them to you. If
+one mentions these, O son of Pandu, one may always win victory. Those
+names then are Asi, Vaisasana, Khadga, sharp-edged, difficult of
+acquisition, Sirgarbha, victory, and protector of righteousness. Of all
+weapons, O son of Madravati, the sword is the foremost. The Puranas truly
+declare that it was first wielded by Mahadeva. As regards the bow, again,
+O chastiser of foes, it was Prithu who first created it. It was with the
+aid of this weapon that that son of Vena, while he governed the earth
+virtuously for many years, milked her of crops and grain in profusion. It
+behoveth thee, O son of Madri, to regard what the Rishis have said, as
+conclusive proof. All persons skilled in battle should worship the sword.
+I have now told thee truly the first portion of thy query, in detail,
+about the origin and creation of the sword, O bull of Bharata's race! By
+listening to this excellent story of the origin of the sword, a man
+succeeds in winning fame in this world and eternal felicity in the next."'"
+
+
+
+SECTION CLXVII
+
+"Vaisampayana said, 'When Bhishma, after having said this, became silent,
+Yudhishthira (and the others) returned home. The king addressing his
+brothers with Vidura forming the fifth, said, "The course of the world
+rests upon Virtue, Wealth, and Desire. Amongst these three, which is the
+foremost, which the second, and which the last, in point of importance?
+For subduing the triple aggregate (viz., lust, wrath, and covetousness),
+upon which of the first three (viz., Virtue, Wealth, and Desire) should
+the mind be fixed? It behoveth you all to cheerfully answer this question
+in words that are true." Thus addressed by the Kuru chief, Vidura, who
+was conversant with the science of Profit, with the course of the world,
+and with truth (that concerns the real nature of things), and possessed
+of great brilliancy of intellect, spoke first these words, recollecting
+the contents of the scriptures.'
+
+"'Vidura said, "Study of the various scriptures, asceticism, gift, faith,
+performance of sacrifices, forgiveness, sincerity of disposition,
+compassion, truth, self-restraint, these constitute possessions of
+Virtue. Do thou adopt Virtue. Let not thy heart ever turn away from it.
+Both Virtue and Profit have their roots in these. I think that all these
+are capable of being included in one term. It is by Virtue that the
+Rishis have crossed (the world with all its difficulties). It is upon
+Virtue, that all the worlds depend (for their existence). It is by Virtue
+that the gods attained to their position of superiority. It is upon
+Virtue that Profit or Wealth rests. Virtue, O king, is foremost in point
+of merit. Profit is said to be middling. Desire, it is said by the wise,
+is the lowest of the three. For this reason, one should live with
+restrained soul, giving his attention to Virtue most. One should also
+behave towards all creatures as he should towards himself."'
+
+"Vaisampayana continued, 'After Vidura had finished what he had to say,
+Pritha's son Arjuna, well skilled in the science of Profit, and
+conversant also with the truths of both Virtue and Profit, urged on (by
+the drift of Yudhishthira's question), said these words.'
+
+"'Arjuna said, "This world, O king, is the field of action. Action,
+therefore, is applauded here. Agriculture, trade, keep of cattle, and
+diverse kinds of arts, constitute what is called Profit. Profit, again,
+is the end of all such acts. Without Profit or Wealth, both Virtue and
+(the objects of) Desire cannot be won. This is the declaration of the
+Sruti. Even persons of uncleansed souls, if possessed of diverse kinds of
+Wealth, are able to perform the highest acts of virtue and gratify
+desires that are apparently difficult of being gratified. Virtue and
+Desire are the limbs of Wealth as the Sruti declares. With the
+acquisition of Wealth, both Virtue and the objects of Desire may be won.
+Like all creatures worshipping Brahman, even persons of superior birth
+worship a man possessed of Wealth. Even they that are attired in
+deer-skins and bear matted locks on their heads, that are self-restrained,
+that smear their bodies with mire, that have their senses under
+complete control, even they that have bald heads and that are devoted
+Brahmacharins, and that live separated from one another, cherish a desire
+for Wealth. Others attired in yellow robes, bearing long beards, graced
+with modesty, possessed of learning, contented, and freed from all
+attachments, become desirous of Wealth. Others, following the practices
+of their ancestors, and observant of their respective duties, and others
+desirous of heaven, do the same. Believers and unbelievers and those that
+are rigid practisers of the highest Yoga--all certify to the excellence
+of Wealth.[483] He is said to be truly possessed of Wealth who cherishes
+his dependants with objects of enjoyment, and afflicts his foes with
+punishments. Even this O foremost of intelligent men, is truly my
+opinion. Listen, however, now to these two (viz., Nakula and Sahadeva)
+who are about to speak."'
+
+"Vaisampayana continued, 'After Arjuna had ceased, the two sons of Madri,
+viz., Nakula and Sahadeva, said these words of high import.'
+
+"'Nakula and Sahadeva said, "Sitting or lying, walking and standing, one
+should strive after the acquisition of Wealth even by the most vigorous
+of means. If Wealth, which is difficult of acquisition and highly
+agreeable, be earned, the person that has earned it, without doubt, is
+seen to obtain all the objects of Desire. That Wealth which is connected
+with Virtue, as also that Virtue which is connected with Wealth, is
+certainly like nectar.[484] For this reason, our opinions are as follows.
+A person without wealth cannot gratify any desire; similarly, there can
+be no Wealth in one that is destitute of Virtue. He, therefore, who is
+outside the pale of both Virtue and Wealth, is an object of fear unto the
+world. For this reason, one should seek the acquisition of Wealth with a
+devoted mind, without disregarding the requirements of Virtue. They who
+believe in (the wisdom of) this saying succeed in acquiring whatever they
+desire. One should first practise Virtue; next acquire Wealth without
+sacrificing Virtue; and then seek the gratification of Desire, for this
+should be the last act of one who has been successful in acquiring
+Wealth."'
+
+"Vaisampayana continued, 'The twin sons of the Aswins, after having said
+these words, remained silent. Then Bhimasena began to say the following.'
+
+"'Bhimasena said, "One without Desire never wishes for Wealth. One without
+Desire never wishes for Virtue. One who is destitute of Desire can never
+feel any wish. For this reason, Desire is the foremost of all the three.
+It is under the influence of Desire that the very Rishis devote
+themselves to penances subsisting upon fruits, of living upon roots or
+air only. Others possessed of Vedic lore are engaged upon the Vedas and
+their branches or upon rites of faith and sacrificial acts, or upon
+making gifts or accepting them. Traders, agriculturists, keepers of
+cattle, artists and artisans, and those who are employed in rites of
+propitiation, all act from Desire. Some there are that dive unto the
+depths of the ocean, induced by Desire. Desire, indeed, takes various
+forms. Everything is pervaded by the principle of Desire. A man outside
+the pale of Desire never is, was, or will be, seen in this world. This, O
+king, is the truth. Both Virtue and Wealth are based upon Desire. As
+butter represents the essence of curds, even so is Desire the essence of
+Profit and Virtue. Oil is better than oil-seeds. Ghee is better than sour
+milk. Flowers and fruits are better than wood. Similarly, Desire is
+better than Virtue and Profit. As honeyed juice is extracted from
+flowers, so is Desire said to be extracted from these two. Desire is the
+parent of Virtue and Profit. Desire is the soul of these two. Without
+Desire the Brahmanas would never give either sweets or wealth unto
+Brahmanas. Without Desire the diverse kinds of action that are seen in
+the world would never have been seen. For these reasons, Desire is seen
+to be the foremost of the triple aggregate. Approaching beautiful damsels
+attired in excellent robes, adorned with every ornament, and exhilarated
+with sweet wines, do thou sport with them. Desire, O king, should be the
+foremost of the three with us. Reflecting upon the question to its very
+roots, I have come to this conclusion. Do not hesitate to accept this
+conclusion, O son of Dharma! These words of mine are not of hollow
+import. Fraught with righteousness as they are they will be acceptable to
+all good men. Virtue, Profit, and Desire should all be equally attended
+to. That man who devotes himself to only one of them is certainly not a
+superior person. He is said to be middling who devotes himself to only
+two of them. He, on the other hand, is the best of his species who
+attends to all the three." Having said these words in brief as also in
+detail, unto those heroes, Bhima possessed of wisdom, surrounded by
+friends, smeared with sandal-paste, and adorned with excellent garlands
+and ornaments, remained silent.[485] Then king Yudhishthira the just,
+that foremost of virtuous men, possessed of great learning, properly
+reflecting for a while upon the words spoken by all of them, and thinking
+all those speeches to be false philosophy, himself spoke as follows.
+
+"'Yudhishthira said, "Without doubt, all of you have settled conclusions
+in respect of the scriptures, and all of you are conversant with
+authorities. These words fraught with certainty that you have spoken have
+been heard by me. Listen now, with concentrated attention, to what I say
+unto you. He who is not employed in merit or in sin, he who does not
+attend to Profit, or Virtue, or Desire, who is above all faults, who
+regards gold and a brick-bat with equal eyes, becomes liberated from
+pleasure and pain and the necessity of accomplishing his purposes. All
+creatures are subject to birth and death. All are liable to waste and
+change. Awakened repeatedly by the diverse benefits and evils of life,
+all of them applaud Emancipation. We do not know, however, what
+Emancipation is. The self-born and divine Brahman has said that there is
+no Emancipation for him who is bound with ties of attachment and
+affection. They, however, that are possessed of learning seek Extinction.
+For this reason, one should never regard anything as either agreeable or
+disagreeable.[486] This view seems to be the best. No one in this world
+can act as he pleases. I act precisely as I am made (by a superior power)
+to act. The great Ordainer makes all creatures proceed as He wills. The
+Ordainer is Supreme. Know this, all of you.[487] No one can, by his acts,
+obtain what is unobtainable. That which is to be, takes place. Know this.
+And since he who has withdrawn himself from the triple aggregate may
+succeed in winning Emancipation, it seems, therefore, that Emancipation
+is productive of the highest good."'
+
+"Vaisampayana continued, 'Having listened to all these foremost words
+fraught with reason and acceptable to the heart, Bhima and others were
+filled with delight and joining their hands, bowed unto that prince of
+Kuru's race. Indeed, those foremost of men, O king, having heard that
+speech of the monarch, well adorned with sweet letters and syllables,
+acceptable to the heart, and divested of dissonant sounds and words,
+began to applaud Yudhishthira highly. The high-souled son of Dharma, in
+return, possessed of great energy, praised his convinced auditors; and
+once more the king addressed the son of the foremost of rivers, possessed
+of a high soul, for enquiring about duties.'"
+
+
+
+SECTION CLXVIII
+
+"'Yudhishthira said, "O grandsire, O thou that art possessed of great
+wisdom, I shall ask thee a question. It behoveth thee, O enhancer of the
+happiness of the Kurus, to discourse to me fully upon it. What kind of
+men are said to be of gentle disposition? With whom may the most
+delightful friendship exist? Tell us also who are able to do good in the
+present time and in the end. I am of opinion that neither swelling
+wealth, nor relatives, nor kinsmen, occupy that place which well-wishing
+friends occupy. A friend capable of listening to beneficial counsels, and
+also of doing good, is exceedingly rare. It behoveth thee, O foremost of
+virtuous men, to discourse fully on these topics."
+
+"'Bhishma said, "Listen to me, O Yudhishthira, as I speak to thee, in
+detail, of those men with whom friendships may be formed and those with
+whom friendships may not be formed. One that is covetous, one that is
+pitiless, one that has renounced the duties of his order, one that is
+dishonest, one that is a knave, one that is mean, one that is of sinful
+practices, one that is suspicious of all, one that is idle, one that is
+procrastinating, one that is of a crooked disposition, one that is an
+object of universal obloquy, one that dishonours the life of his
+preceptor, one that is addicted to the seven well-known vices, one that
+casts off distressed friends, one possessed of a wicked soul, one that is
+shameless, one whose sight is ever directed towards sin, one that is an
+atheist, one that is a slanderer of the Vedas, one whose senses are not
+restrained, one that gives free indulgence to lust, one that is
+untruthful, one that is deserted by all, one that transgresses all
+restraints, one that is deceitful, one that is destitute of wisdom, one
+that is envious, one that is wedded to sin, one whose conduct is bad, one
+whose soul has not been cleansed, one that is cruel, one that is a
+gambler, one that always seeks to injure friends, one that covets wealth
+belonging to others, that wicked-souled wight who never expresses
+satisfaction with what another may give him according to the extent of
+his means, one that is never pleased with his friends, O bull among men,
+one that becomes angry on occasions that do not justify anger, one that
+is of restless mind, one that quarrels without cause, that sinful bloke
+who feels no scruple in deserting well-meaning friends, that wretch who
+is always mindful of his own interests and who, O king, quarrels with
+friends when those do him a very slight injury or inflict on him a wrong
+unconsciously, one who acts like a foe but speaks like a friend, one who
+is of perverse perceptions, one who is blind (to his own good), one who
+never takes delight in what is good for himself or others, should be
+avoided. One who drinks alcoholic liquors, one who hates others, one who
+is wrathful, one who is destitute of compassion, one who is pained at the
+sights of other's happiness, one who injures friends, one who is always
+engaged in taking the lives of living creatures, one who is ungrateful,
+one who is vile, should be avoided. Alliances (of friendship) should
+never be formed with any of them. Similarly, no alliance (of friendship)
+should be formed with him who is ever intent upon marking the faults of
+others. Listen now to me as I indicate the persons with whom alliances
+(of friendship) may be formed. They that are well-born, they that are
+possessed of eloquence and politeness of speech, they that are endued
+with knowledge and science, they that are possessed of merit and other
+accomplishments, they that are free from covetousness, they that are
+never exhausted by labour, they that are good to their friends, they that
+are grateful, they that are possessed of varied information and
+knowledge, they that are destitute of avarice, they that are possessed of
+agreeable qualities, they that are firm in truth, they that have subdued
+their senses, they that are devoted to athletic and other exercises, they
+that are of good families, they that are perpetuators of their
+races,[488] they that are destitute of faults, they that are possessed of
+fame, should be accepted by kings for forming alliances (of friendship)
+with them. They, again, O monarch, who become pleased and contented if
+one behaves with them according to the best of one's powers, they who
+never get angry on occasions that do not justify anger, they who never
+become displeased without sufficient cause, those persons who are well
+conversant with the science of Profit and who, even when annoyed, succeed
+in keeping their minds tranquil, they who devote themselves to the
+service of friends at personal sacrifice, they who are never estranged
+from friends but who continue unchanged (in their attachment) like a red
+blanket made of wool (which does not easily change its colour),[489] they
+who never disregard, from anger, those that are poor, they who never
+dishonour youthful women by yielding to lust and loss of judgment, they
+who never point out wrong paths to friends, they who are trustworthy,
+they who are devoted to the practice of righteousness, they who regard
+gold and brick-bats with an equal eye, they that adhere with firmness to
+friends and well-wishers, they who muster their own people and seek the
+accomplishment of the business of friends regardless of their own dignity
+and casting off all the marks of their own respectability, should be
+regarded as persons with whom alliances (of friendship) should be made.
+Indeed, the dominions of that king spread on every direction, like the
+light of the lord of the stars, who makes alliances of friendship with
+such superior men. Alliances should be formed with men that are
+well-practised in weapons, that have completely subdued their anger, that
+are always strong in battle and possessed of high birth, good behaviour,
+and varied accomplishments. Amongst those vicious men, O sinless one,
+that I have mentioned, the vilest, O king, are those that are ungrateful
+and that injure friends. Those persons of wicked behaviour should be
+avoided by all. This, indeed, is a settled conclusion."
+
+"'Yudhishthira said, "I desire to hear in detail this description. Tell me
+who they are that are called injurers of friends and ungrateful persons."
+
+"'Bhishma said, "I shall recite to thee an old story whose incidents
+occurred in the country, O monarch, of the Mlecchas that lies to the
+north. There was a certain Brahmana belonging to the middle country. He
+was destitute of Vedic learning. (One day), beholding a prosperous
+village, the man entered it from desire of obtaining charity.[490] In
+that village lived a robber possessed of great wealth, conversant with
+the distinctive features of all the orders (of men), devoted to the
+Brahmanas, firm in truth, and always engaged in making gifts. Repairing
+to the abode of that robber, the Brahmana begged for alms. Indeed, he
+solicited a house to live in and such necessaries of life as would last
+for one year. Thus solicited by the Brahmana, the robber gave him a piece
+of new cloth with its ends complete,[491] and a widowed woman possessed
+of youth. Obtaining all those things from the robber, the Brahmana became
+filled with delight. Indeed, Gautama began to live happily in that
+commodious house which the robber assigned to him. He began to hold the
+relatives and kinsmen of the female slave he had got from the robber
+chief. In this way he lived for many years in that prosperous village of
+hunters. He began to practise with great devotion the art of archery.
+Every day, like the other robbers residing there, Gautama, O king, went
+into the woods and slaughtered wild cranes in abundance. Always engaged
+in slaughtering living creatures, he became well-skilled in that act and
+soon bade farewell to compassion. In consequence of his intimacy with
+robbers he became like one of them. As he lived happily in that robber
+village for many months, large was the number of wild cranes that he
+slew. One day another Brahmana came to that village. He was dressed in
+rags and deer-skins and bore matted locks on his head. Of highly pure
+behaviour, he was devoted to the study of the Vedas. Of a humble
+disposition, frugal in fare, devoted to the Brahmanas, thoroughly
+conversant with the Vedas, and observant of Brahmacharya vows, that
+Brahmana had been a dear friend of Gautama and belonged to that part of
+the country from which Gautama had emigrated. In course of his
+wanderings, as already said, the Brahmana came to that robber village
+where Gautama had taken up his abode. He never accepted any food if given
+by a Sudra and, therefore, began to search for the house of a Brahmana
+there (for accepting the duties of hospitality).[492] Accordingly he
+wandered in every direction in that village teeming with robber-families.
+At last that foremost of Brahmanas came to the house owned by Gautama. It
+so happened that just at that time Gautama also, returning from the
+woods, was entering his abode. The two friends met. Armed with bow and
+sword, he bore on shoulders a load of slaughtered cranes, and his body
+was smeared with the blood that trickled down from the bag on his
+shoulders. Beholding that man who then resembled a cannibal and who had
+fallen away from the pure practices of the order of his birth, entering
+his house, the newly-arrived guest, recognising him, O king, said these
+words: 'What is this that thou art doing here through folly? Thou art a
+Brahmana, and the perpetuator of a Brahmana family. Born in a respectable
+family belonging to the middle country, how is it that thou becomest like
+a robber in thy practices? Recollect, O regenerate one, thy famous
+kinsmen of former times, all of whom were well-versed in the Vedas. Born
+in their race, alas, thou hast become a stigma to it. Awake thyself by
+thy own exertions. Recollecting the energy, the behaviour, the learning,
+the self-restraint, the compassion (that are thine by the order of thy
+birth), leave this thy present abode, O regenerate one!' Thus addressed
+by that well-meaning friend of his, O king, Gautama answered him in great
+affliction of heart, saying, 'O foremost of regenerate ones, I am poor. I
+am destitute also of a knowledge of the Vedas. Know, O best of Brahmanas,
+that I have taken up my abode here for the sake of wealth alone. At thy
+sight, however, I am blest today. We shall together set out of this place
+tomorrow. Do thou pass the night here with me. Thus addressed, the
+newly-arrived Brahmana, full of compassion as he was, passed the night
+there, refraining to touch anything. Indeed, though hungry and requested
+repeatedly the guest refused to touch any food in that house.'"'"
+
+
+
+SECTION CLXIX
+
+"'Bhishma said, "After that night had passed away and that best of
+Brahmanas had left the house, Gautama, issuing from his abode, began to
+proceed towards the sea, O Bharata! On the way he beheld some merchants
+that used to make voyages on the sea. With that caravan of merchants he
+proceeded towards the ocean. It so happened however, O king, that that
+large caravan was assailed, while passing through a valley, by an
+infuriated elephant. Almost all the persons were killed. Somehow escaping
+from that great danger, the Brahmana fled towards the north for saving
+his life not knowing whither he proceeded. Separated from the caravan and
+led far away from that spot, he began to wander alone in a forest, like
+Kimpurusha.[493] At last coming upon a road that led towards the ocean he
+journeyed on till he reached a delightful and heavenly forest abounding
+in flowering trees. It was adorned with mango trees that put forth
+flowers and fruits throughout the year. It resembled the very woods of
+Nandana (in heaven) and was inhabited by Yakshas and Kinnaras. It was
+also adorned with Salas and palmyras and Tamalas, with clusters of black
+aloes, and many large sandal trees. Upon the delightful tablelands that
+he saw there, fragrant with perfumes of diverse kinds, birds of the
+foremost species were always heard to pour forth their melodies. Other
+winged denizens of the air, called Bharundas, and having faces resembling
+those of human beings, and those called Bhulingas, and others belonging
+to mountainous regions and to the sea, warbled sweetly there. Gautama
+proceeded through that forest, listening, as he went, to those delightful
+and charming strains of nature's choristers. On his way he beheld a very
+delightful and level spot of land covered with golden sands and
+resembling heaven itself, O king, for its beauty. On that plot stood a
+large and beautiful banian with a spherical top. Possessed of many
+branches that corresponded with the parent tree in beauty and size, that
+banian looked like an umbrella set over the plain. The spot underneath
+that magnificent tree was drenched with water perfumed with the most
+fragrant sandal. Endued with great beauty and abounding in delicious
+flowers all around, the spot looked like the court of the Grandsire
+himself. Beholding that charming and unrivalled spot, abounding with
+flowering trees, sacred, and looking like the abode of a very celestial,
+Gautama became very much delighted. Arrived there, he sat himself down
+with a well-pleased heart. As he sat there, O son of Kunti, a delicious,
+charming, and auspicious breeze, bearing the perfume of many kinds of
+flowers, began to blow softly, cooling the limbs of Gautama and filling
+him with celestial pleasure, O monarch! Fanned by that perfumed breeze
+the Brahmana became refreshed, and in consequence of the pleasure he felt
+he soon fell asleep. Meanwhile the sun set behind the Asta hills. When
+the resplendent luminary entered his chambers in the west and the evening
+twilight came, a bird that was the foremost of his species, returned to
+that spot, which was his home, from the regions of Brahman. His name was
+Nadijangha and he was a dear friend of the creator. He was a prince of
+Cranes, possessed of great wisdom, and a son of (the sage) Kasyapa. He
+was also known extensively on earth by the name of Rajadharman. Indeed,
+he surpassed everyone on earth in fame and wisdom. The child of a
+celestial maiden, possessed of great beauty and learning, he resembled a
+celestial in splendour. Adorned with the many ornaments that he wore and
+that were as brilliant as the sun himself, that child of a celestial girl
+seemed to blaze with beauty. Beholding that bird arrived at that spot,
+Gautama became filled with wonder. Exhausted with hunger and thirst, the
+Brahmana began to cast his eyes on the bird from desire of slaying him.
+
+"'"Rajadharman said, 'Welcome, O Brahmana! By good luck have I got thee
+today in my abode. The sun is set. The evening twilight is come. Having
+come to my abode, thou art today my dear and excellent guest. Having
+received my worship according to the rites laid down in the scriptures,
+thou mayst go whither thou wilt tomorrow morning.'"'"
+
+
+
+SECTION CLXX
+
+"'Bhishma said, "Hearing these sweet words, Gautama became filled with
+wonder. Feeling at the same time a great curiosity, he eyed Rajadharman
+without being able to withdraw his gaze from him.
+
+"'"Rajadharman said, 'O Brahmana, I am the son of Kasyapa by one of the
+daughters of (the sage) Daksha. Possessed of great merits, thou art my
+guest today. Thou art welcome, O foremost of Brahmanas!'"
+
+"'Bhishma continued, "Having offered him hospitality according to the
+rites laid down in the scriptures, the crane made an excellent bed of the
+Sala flowers that lay all around. He also offered him several large
+fishes caught from the deep waters of the Bhagirathi. Indeed, the son of
+Kasyapa offered, for the acceptance of his guest Gautama a blazing fire
+and certain large fishes. After the Brahmana had eaten and became
+gratified, the bird possessing wealth of penances began to fan him with
+his wings for driving off his fatigue. Seeing his guest seated at his
+ease, he asked him about his pedigree. The man answered, saying, 'I am a
+Brahmana known by the name of Gautama,' and then remained silent. The
+bird gave his guest a soft bed made of leaves and perfumed with many
+fragrant flowers. Gautama laid himself down on it, and felt great
+happiness. When Gautama had laid himself down, the eloquent son of
+Kasyapa, who resembled Yama himself in his knowledge of duties, asked him
+about the cause of his arrival there. Gautama answered him, saying, 'I
+am, O large-souled one, very poor. For earning wealth[494] I am desirous
+of going to the sea.' The son of Kasyapa cheerfully told him: 'It
+behoveth thee not to feel any anxiety. Thou shalt succeed, O foremost of
+Brahmanas, and shalt return home with property. The sage Vrihaspati hath
+spoken of four kinds of means for the acquisition of wealth, viz.,
+inheritance, sudden accession due to luck or the favour of the gods,
+acquisition by labour, and acquisition through the aid or kindness of
+friends. I have become thy friend. I cherish good feelings towards thee.
+I shall, therefore, exert myself in such a way that thou mayst succeed in
+acquiring wealth.' The night passed away and morning came. Seeing his
+guest rise cheerfully from bed, the bird addressed him, saying, 'Go, O
+amiable one, along this very route and thou art sure to succeed. At the
+distance of about three Yojanas from this place, there is a mighty king
+of the Rakshasas. Possessed of great strength, his name is Virupaksha,
+and he is a friend of mine. Go to him, O foremost of Brahmanas! That
+chief, induced by my request, will, without doubt, give thee as much
+wealth as thou desirest.' Thus addressed, O king, Gautama cheerfully set
+out from that place, eating on the way, to his fill, fruits sweet as
+ambrosia. Beholding the sandal and aloe and birch trees that stood along
+the road, and enjoying their refreshing shade, the Brahmana proceeded
+quickly. He then reached the city known by the name of Meruvraja. It had
+large porches made of stone, and high walls of the same material. It was
+also surrounded on every side with a trench, and large pieces of rock and
+engines of many kinds were kept ready on the ramparts. He soon became
+known to the Rakshasa chief of great intelligence, O king, as a dear
+guest sent unto him by the chief's friend (the crane). The chief received
+Gautama very gladly. The king of the Rakshasas then, O Yudhishthira,
+commanded his attendants, saying, 'Let Gautama be soon brought hither
+from the gate.' At the command of the king, certain persons, quick as
+hawks, issued from the splendid palace of their ruler, and proceeding to
+the gate accosted Gautama. The royal messengers, O monarch, said unto
+that Brahmana, 'Come quickly, the king desires to see thee. Thou mayst
+have heard of the king of the Rakshasas, Virupaksha, by name, possessed
+of great courage. Even he is impatient of seeing thee. Come quickly and
+tarry not.' Thus addressed, the Brahmana, forgetting his toil in his
+surprise, ran with the messengers. Beholding the great affluence of the
+city, he became filled with wonder. Soon he entered the king's palace in
+the company of the messengers solicitous of obtaining a sight of the king
+of the Rakshasas."'"
+
+
+
+SECTION CLXXI
+
+"'Bhishma said, "Led into a spacious apartment, Gautama was introduced to
+the king of the Rakshasas. Worshipped by the latter (with the usual
+offerings), he took his seat on an excellent seat. The king asked him
+about the race of his birth and his practices, his study of the Vedas and
+his observance of the Brahmacharya vow. The Brahmana, however, without
+answering the other queries, only stated his name and race. The king
+having ascertained only the name and the race of his guest, and seeing
+that he was destitute of Brahmanic splendour and Vedic studies, next
+enquired about the country of his residence.
+
+"'"The Rakshasa said, 'Where is thy residence, O blessed one, and to what
+race does thy wife belong? Tell us truly, do not fear. Trust us without
+anxiety.'
+
+"'"Gautama said, 'I belong by birth to the Middle country. I live in a
+village of hunters. I have married a Sudra spouse who had been a widow.
+All this that I tell you is the truth.'"
+
+"'Bhishma continued, "The king then began to reflect as to what he should
+do. Indeed, the king began to think how he might succeed in acquiring
+merit. He said unto himself. 'This man is by birth a Brahmana. He is,
+again a friend of the high-souled Rajadharman. He has been sent to me by
+that son of Kasyapa. I must do what is agreeable to my friend. He is very
+intimate with me. Indeed, he is my brother, and a dear relative. He is
+truly a friend of my heart. On this day of the month of Kartika, a
+thousand Brahmanas of the foremost order are to be entertained in my
+house. This Gautama also shall be entertained with them and I shall give
+wealth unto him too. This is a sacred day. Gautama has come hither as a
+guest. The wealth that is to be given away (unto the Brahmanas) is ready.
+What is there then to think of?' Just about this time a thousand
+Brahmanas, possessed of great learning, with persons purified by baths
+and adorned (with sandalpaste and flowers) and attired in long robes of
+linen, came to the palace. The Rakshasa king Virupaksha, O monarch,
+received the guests, as they came, duly and according to the rites laid
+down in the scriptures. At the command of the king, skins were spread out
+for them. The royal servants then, O best of the Bharatas, placed mats of
+Kusa grass on the ground.[495] Those foremost of Brahmanas, having been
+duly worshipped by the king sat down on those seats. The Rakshasa chief
+once more worshipped his guests, as provided by the ordinance, with
+sesame seeds, green blades of grass, and water. Some amongst them were
+selected for representing the Viswedevas, the Pitris, and the deities of
+fire. These were smeared with sandal-paste, and flowers were offered unto
+them. They were also adored with other kinds of costly offerings. After
+such worship, every one of them looked as effulgent as the moon in the
+firmament. Then bright and polished plates of gold, adorned with
+engravings, and filled with excellent food prepared with ghee and honey,
+were given unto those Brahmanas. Every year (on the days of full moon) of
+the months of Ashadha and Magha, a large number of Brahmanas used to
+receive from the Rakshasa chief, after proper honours, the best kinds of
+food that they desired. Especially, on the day of full moon in the month
+of Kartika, after the expiry of autumn, the king used to give unto the
+Brahmanas much wealth of diverse kinds, including gold, silver, jewels,
+gems, pearls, diamonds of great value, stones of the lapis lazuli
+variety, deer-skins, and skins of the Ranku deer. Indeed, O Bharata,
+throwing a heap of wealth of many kinds for giving it away as Dakshina
+(unto his regenerate guests), the mighty Virupaksha, addressing those
+foremast of Brahmanas, said unto them, 'Take from these jewels and gems
+as much as ye wish and can hope to bear away.' And he also used to say
+unto them, O Bharata, these words: 'Taking those plates of gold and
+vessels which you have used for your dinner, go ye away, O foremost of
+Brahmanas.' When these words were uttered by the high-souled Rakshasa
+king (on the occasion of that particular feast), those bulls among
+Brahmanas took as much wealth as each desired. Worshipped with those
+costly jewels and gems, those best of Brahmanas, attired in excellent
+robes, became filled with delight. Once more, the Rakshasa king, having
+restrained the Rakshasas that had come to his palace from diverse lands,
+addressed those Brahmanas and said, 'This one day, ye regenerate ones, ye
+need have no fear from the Rakshasas here. Sport ye as ye wish, and then
+go away with speed.' The Brahmanas then, leaving that spot, went away in
+all directions with great speed. Gautama also, having taken up a heavy
+quantity of gold without any loss of time, went away. Carrying the
+burthen with difficulty, he reached that same banian (under which he had
+met the crane). He sat himself down, fatigued, toil worn, and hungry.
+While Gautama was resting there, that best of birds viz., Rajadharman, O
+king, came there. Devoted to friends, he gladdened Gautama by bidding him
+welcome. By flapping his wings he began to fan his guest and dispel his
+fatigue. Possessed of great intelligence, he worshipped Gautama, and made
+arrangements for his food. Having eaten and refreshed himself, Gautama
+began to think, 'Heavy is this load that I have taken of bright gold,
+moved by covetousness and folly. I have a long way to travel. I have no
+food by which to support life on my way. What should I do for supporting
+life?' Even these were his thoughts then. It so happened that even upon
+much thinking he failed to see any food which he could eat on the way.
+Ungrateful as he was, O tiger among men, even this was the thought that
+he then conceived, 'This prince of cranes, so large and containing a heap
+of flesh, stayeth by my side. Staying and bagging him, I shall leave this
+spot and go along with great speed.'"'"
+
+
+
+SECTION CLXXII
+
+"'Bhishma said, "There, under that banian, for the protection of his
+guest, the prince of birds had kindled and kept up a fire with high and
+blazing flames.[496] On one side of the fire, the bird slept trustfully.
+The ungrateful and wicked-souled wretch prepared to slay his sleeping
+host. With the aid of that blazing fire he killed the trustful bird, and
+having despatched him, became filled with delight, never thinking there
+was sin in what he did. Peeling off the feathers and the down, he roasted
+the flesh on that fire. Then taking it up with the gold he had brought,
+the Brahmana fled quickly from that spot. The next day, the Rakshasa king,
+Virupaksha, addressing his son, said, 'Alas, O son, I do not behold
+Rajadharman, that best of birds, today. Every morning he repairs to the
+regions of Brahman for adoring the Grandsire. While returning, he never
+goes home without paying me a visit. These two mornings and two nights
+have passed away without his having come to my abode. My mind, therefore,
+is not in peace. Let my friend be enquired after. Gautama, who came here,
+is without Vedic studies and destitute of Brahmanic splendour. He has
+found his way to the abode of my friend. I greatly fear, that worst of
+Brahmanas has slain Rajadharman. Of evil practices and wicked
+understanding, I read him through by the signs he showed. Without
+compassion, of cruel and grim visage, and wicked, that vilest of men is
+like a robber. That Gautama has gone to the abode of my friend. For this
+reason, my heart has become extremely anxious. O son, proceeding hence
+with great speed to the abode of Rajadharman, ascertain whether that
+pure-souled bird is still alive. Do not tarry.' Thus addressed by his
+sire, the prince, accompanied by other Rakshasas, proceeded with great
+speed. Arrived at the foot of that banian, he saw the remains of
+Rajadharman. Weeping with grief, the son of the intelligent king of the
+Rakshasas, ran with great speed and to the utmost of his power, for
+seizing Gautama. The Rakshasas had not to go far when they succeeded in
+catching the Brahmana and discovering the body of Rajadharman destitute
+of wings, bones, and feet. Taking the captive with them, the Rakshasas
+returned with great speed to Meruvraja, and showed the king the mutilated
+body of Rajadharman, and that ungrateful and sinning wretch, viz.,
+Gautama. Beholding the remains of his friend the king, with his
+counsellors and priest, began to weep aloud. Indeed, loud was the voice
+of lamentation that was heard in his abode. The entire city of the
+Rakshasa king, men, women, and children, became plunged in woe. The king
+then addressed his son saying, 'Let this sinful wretch be slain. Let
+these Rakshasas here feast merrily on his flesh. Of sinful deeds, of
+sinful habits, of sinful soul, and inured to sin, this wretch, I think,
+should be slain by you.' Thus addressed by the Rakshasa king, many
+Rakshasas of terrible prowess expressed their unwillingness to eat the
+flesh of that sinner. Indeed, those wanderers of the night, addressing
+their king, said, 'Let this vilest of men be given away to the robbers.'
+Bending their heads to their king, they told him so, adding, 'It behoveth
+thee not to give us this sinful wretch for our food.' The king said unto
+them, 'Let it be so! Let this ungrateful wight be given to the robbers
+then without delay.' Thus addressed by him, the Rakshasas armed with
+lances and battle-axes, hacked that vile wretch into pieces and gave them
+away to the robbers. It so happened, however, that the very robbers
+refused to eat the flesh of that vile man. Though cannibals, O monarch,
+they would not eat an ungrateful person. For one that slays a Brahmana,
+for one that drinks alcohol, for one that steals, for one that has fallen
+away from a vow, there is expiation, O king. But there is no expiation
+for an ungrateful person. That cruel and vile man who injures a friend
+and becomes ungrateful, is not eaten by the very cannibals nor by the
+worms that feed on carrion."'"
+
+
+
+SECTION CLXXIII
+
+"'Bhishma said, "The Rakshasa king then caused a funeral pyre to be made
+for that prince of cranes and adorned it with jewels and gems, and
+perfumes, and costly robes. Setting fire to it with the body of that
+prince of birds, the mighty chief of the Rakshasas caused the obsequial
+rites of his friend to be performed according to the ordinance. At that
+time, the auspicious goddess Surabhi, the daughter of Daksha, appeared in
+the sky above the place where the pyre had been set up. Her breasts were
+full of milk.[497] From her mouth, O sinless monarch, froth mixed with
+milk fell upon the funeral pyre of Rajadharman. At this, the prince of
+cranes became revived. Rising up, he approached his friend Virupaksha,
+the king of the Rakshasas. At this time, the chief of the celestials
+himself came to the city of Virupaksha. Addressing the Rakshasa king,
+Indra said, 'By good luck, thou hast revived the prince of cranes.' The
+chief of the deities further recited to Virupaksha the old story of the
+curse denounced by the Grandsire upon that best of birds named
+Rajadharman. Addressing the king he said, 'Once on a time, O monarch,
+this prince of cranes absented himself from the region of Brahman (when
+his presence was expected). In wrath the Grandsire said unto this prince
+of birds, "Since this vile crane hath not presented himself today in my
+assembly, therefore, that wicked-souled one shall not soon die (so as to
+be able to leave the earth)." In consequence of these words of the
+Grandsire, the prince of cranes, though slain by Gautama, has come back
+to life, through the virtue of the nectar with which his body was
+drenched.' After Indra had become silent, Rajadharman, having bowed unto
+the chief of the celestials, said 'O first of gods, if thy heart be
+inclined towards me for grace, then let my dear friend Gautama be
+restored to life!' Hearing these words of his, Vasava, O foremost of men,
+sprinkled nectar over the Brahmana Gautama and restored him to life. The
+prince of cranes, approaching his friend Gautama, who still bore on his
+shoulders the load of gold (that he had got from the king of the
+Rakshasas) embraced him and felt great joy. Rajadharman, that prince of
+cranes, dismissing Gautama of sinful deeds, together with his wealth,
+returned to his own abode. At the due hour he repaired (the next day) to
+the Grandsire's region. The latter honoured the high-souled bird with
+such attentions as are shown to a guest. Gautama also, returning to his
+home in the village of the hunters, begot many sinful children upon his
+Sudra wife. A heavy curse was denounced upon him by the gods to the
+effect that having begotten, within a few years,[498] upon the body of
+his remarried wife many children that ungrateful sinner should sink into
+a terrible hell for many years. All this, O Bharata, was recited to me
+formerly by Narada. Recollecting the incidents of this grave story, O
+bull of Bharata's race, I have recited to thee all its details duly.
+Whence can an ungrateful person derive fame? Where is his place? Whence
+can he have happiness? An ungrateful person does not deserve to be
+trusted. One that is ungrateful can never escape. No person should injure
+a friend. He that injures a friend sinks into terrible and everlasting
+hell. Every one should be grateful and every one should seek to benefit
+his friends. Everything may be obtained from a friend. Honours may be
+obtained from friends.[499] In consequence of friends one may enjoy
+various objects of enjoyment. Through the exertions of friends, one may
+escape from various kinds of danger and distress. He that is wise would
+honour his friend with his best attentions. An ungrateful, shameless, and
+sinful wight should be shunned by those that are wise. One that injures
+his friends is a wretch of his race. Such a sinful wight is the vilest of
+men. I have thus told thee, O foremost of all virtuous men, what the
+characteristics are of that sinful wretch who is stained by ingratitude
+and who injures his friend. What else dost thou wish to hear?"'
+
+"Vaisampayana continued, 'Hearing these words spoken by the high-souled
+Bhishma, Yudhishthira, O Janamejaya, became highly gratified.'"
+
+
+
+
+
+SECTION CLXXIV
+
+(Mokshadharma Parva)
+
+"'Yudhishthira said, "Thou hast, O grandsire, discoursed upon the
+auspicious duties (of person in distress) connected with the duties of
+kings. It behoveth thee now, O king, to tell me those foremost of duties
+which belong to those who lead the (four) modes of life."
+
+"'Bhishma said, "Religion hath many doors. The observance of (the duties
+prescribed by) religion can never be futile. Duties have been laid down
+with respect to every mode of life. (The fruits of those duties are
+invisible, being attainable in the next world.) The fruits, however, of
+Penance directed towards the soul are obtainable in this world.[500]
+Whatever be the object to which one devotes oneself, that object, O
+Bharata, and nothing else, appears to one as the highest of acquisitions
+fraught with the greatest of blessings. When one reflects properly (one's
+heart being purified by such reflection), one comes to know that the
+things of this world are as valueless as straw. Without doubt, one is
+then freed from attachment in respect of those things. When the world, O
+Yudhishthira, which is full of defects, is so constituted, every man of
+intelligence should strive for the attainment of the emancipation of his
+soul."
+
+"'Yudhishthira said, "Tell me, O grandsire, by what frame of soul should
+one kill one's grief when one loses one's wealth, or when one's wife, or
+son, or sire, dies."
+
+"'Bhishma said, "When one's wealth is lost, or one's wife or son or sire
+is dead, one certainly says to oneself 'Alas, this is a great sorrow!'
+But then one should, by the aid of reflection, seek to kill that sorrow.
+In this connection is cited the old story of the speech that a regenerate
+friend of his, coming to Senajit's court, made to that king. Beholding
+the monarch agitated with grief and burning with sorrow on account of the
+death of his son, the Brahmana addressed that ruler of very cheerless
+heart and said these words, 'Why art thou stupefied? Thou art without any
+intelligence. Thyself an object of grief, why dost thou grieve (for
+others)? A few days hence others will grieve for thee, and in their turn
+they will be grieved for by others. Thyself, myself, and others who wait
+upon thee, O king, shall all go to that place whence all of us have come.'
+
+"'"Senajit said, 'What is that intelligence, what is that penance, O
+learned Brahmana, what is that concentration of mind, O thou that hast
+wealth of asceticism, what is that knowledge, and what is that learning,
+by acquiring which thou dost not yield to sorrow?'
+
+"'"The Brahmana said, 'Behold, all creatures,--the superior, the middling,
+and the inferior,--in consequence of their respective acts, are entangled
+in grief. I do not regard even my own self to be mine. On the other hand,
+I regard the whole world to be mine. I again think that all this (which I
+see) is as much mine as it belongs to others. Grief cannot approach me in
+consequence of this thought. Having acquired such an understanding, I do
+not yield either to joy or to grief. As two pieces of wood floating on
+the ocean come together at one time and are again separated, even such is
+the union of (living) creatures in this world. Sons, grandsons, kinsmen,
+relatives are all of this kind. One should never feel affection for them,
+for separation with them is certain. Thy son came from an invisible
+region. He has departed and become invisible. He did not know thee. Thou
+didst not know him. Who art thou and for whom dost thou grieve? Grieve
+arises from the disease constituted by desire. Happiness again results
+from the disease of desire being cured. From joy also springs sorrow, and
+hence sorrow arises repeatedly. Sorrow comes after joy, and joy after
+sorrow. The joys and sorrows of human beings are revolving on a wheel.
+After happiness sorrow has come to thee. Thou shalt again have happiness.
+No one suffers sorrow for ever, and no one enjoys happiness for ever. The
+body is the refuge of both sorrow and happiness.[501] Whatever acts an
+embodied creature does with the aid of his body, the consequence thereof
+he has to suffer in that body. Life springs with the springing of the
+body into existence. The two exist together, and the two perish
+together.[502] Men of uncleansed souls, wedded to worldly things by
+various bonds, meet with destruction like embankments of sand in water.
+Woes of diverse kinds, born of ignorance, act like pressers of oil-seeds,
+for assailing all creatures in consequence of their attachments. These
+press them like oil-seeds in the oil-making machine represented by the
+round of rebirths (to which they are subject). Man, for the sake of his
+wife (and others), commits numerous evil acts, but suffers singly diverse
+kinds of misery both in this and the next world. All men, attached to
+children and wives and kinsmen and relatives, sink in the miry sea of
+grief like wild elephants, when destitute of strength, sinking in a miry
+slough. Indeed, O lord, upon loss of wealth or son or kinsmen or
+relatives, man suffers great distress, which resembles as regards its
+power of burning, a forest conflagration. All this, viz., joy and grief,
+existence and non-existence, is dependent upon destiny. One having
+friends as one destitute of friends, one having foes as one destitute of
+foes, one having wisdom as one destitute of wisdom, each and every one
+amongst these, obtains happiness through destiny. Friends are not the
+cause of one's happiness. Foes are not the cause of one's misery. Wisdom
+is not competent to bring an accession of wealth; nor is wealth competent
+to bring an accession of happiness. Intelligence is not the cause of
+wealth, nor is stupidity the cause of penury. He only that is possessed
+of wisdom, and none else, understands the order of the world. Amongst the
+intelligent, the heroic, the foolish, the cowardly, the idiotic, the
+learned, the weak, or the strong, happiness comes to him for whom it is
+ordained. Among the calf, the cowherd that owns her, and the thief, the
+cow indeed belongs to him who drinks her milk.[503] They whose
+understanding is absolutely dormant, and they who have attained to that
+state of the mind which lies beyond the sphere of the intellect, succeed
+in enjoying happiness. Only they that are between the two classes, suffer
+misery.[504] They that are possessed of wisdom delight in the two
+extremes but not in the states that are intermediate. The sages have said
+that the attainment of any of these two extremes constitutes happiness.
+Misery consists in the states that are intermediate between the two.[505]
+They who have succeeded in attaining to real felicity (which samadhi can
+bring), and who have become free from the pleasures and pains of this
+world, and who are destitute of envy, are never agitated by either the
+accession of wealth or its loss. They who have not succeeded in acquiring
+that intelligence which leads to real felicity, but who have transcended
+folly and ignorance (by the help of a knowledge of the scriptures), give
+way to excessive joy and excessive misery. Men destitute of all notions
+of right or wrong, insensate with pride and with success over others,
+yield to transports of delight like the gods in heaven.[506] Happiness
+must end in misery. Idleness is misery; while cleverness (in action) is
+the cause of happiness. Affluence and prosperity dwell in one possessed
+of cleverness, but not in one that is idle. Be it happiness or be it
+misery, be it agreeable or be it disagreeable, what comes to one should
+be enjoyed or endured with an unconquered heart. Every day a thousand
+occasions for sorrow, and hundred occasions for fear assail the man of
+ignorance and folly but not the man that is possessed of wisdom. Sorrow
+can never touch the man that is possessed of intelligence, that has
+acquired wisdom, that is mindful of listening to the instructions of his
+betters, that is destitute of envy, and that is self-restrained. Relying
+upon such an understanding, and protecting his heart (from the influences
+of desire and the passions), the man of wisdom should conduct himself
+here. Indeed, sorrow is unable to touch him who is conversant with that
+Supreme Self from which everything springs and unto which everything
+disappears.[507] The very root of that for which grief, or heartburning,
+or sorrow is felt or for which one is impelled to exertion, should, even
+if it be a part of one's body, be cast off. That object, whatever it may
+be in respect of which the idea of meum is cherished, becomes a source of
+grief and heart-burning. Whatever objects, amongst things that are
+desired, are cast off, become sources of happiness. The man that pursues
+objects of desire meets with destruction in course of the pursuit.
+Neither the happiness that is derived from a gratification of the senses
+nor that great felicity which one may enjoy in heaven, approaches to even
+a sixteenth part of the felicity which arises from the destruction of all
+desires. The acts of a former life, right or wrong, visit, in their
+consequences, the wise and the foolish, the brave and the timid. It is
+even thus that joy and sorrow, the agreeable and the disagreeable,
+continually revolve (as on a wheel) among living creatures. Relying upon
+such an understanding, the man of intelligence and wisdom lives at ease.
+A person should disregard all his desires, and never allow his wrath to
+get the better of him. This wrath springs in the heart and grows there
+into vigour and luxuriance. This wrath that dwells in the bodies of men
+and is born in their minds, is spoken of by the wise as Death. When a
+person succeeds in withdrawing all his desires like a tortoise
+withdrawing all its limbs, then his soul, which is self-luminous,
+succeeds in looking into itself.[508] That object, whatever it may be, in
+respect of which the idea of meum is cherished, becomes a source of grief
+and heart-burning.[509] When a person himself feels no fear, and is
+feared by no one, when he cherishes no desire and no aversion, he is then
+said to attain to the state of Brahma. Casting off both truth and
+falsehood, grief and joy, fear and courage, the agreeable and the
+disagreeable, thou mayst become of tranquil soul. When a person abstains
+from doing wrong to any creature, in thought, word, or deed, he is then
+said to attain to a state of Brahma. True happiness is his who can cast
+off that thirst which is incapable of being cast off by the misguided,
+which does not decay with decrepitude, and which is regarded as a fatal
+disease. In this connection, O king, are heard the verses sung by Pingala
+about the manner in which she had acquired eternal merit even at a time
+that had been very unfavourable. A fallen woman of the name of Pingala,
+having repaired to the place of assignation, was denied the company of
+her lover through an accident. At that time of great misery, she
+succeeded in acquiring tranquillity of soul.'
+
+"'"Pingala said, 'Alas, I have for many long years lived, all the while
+overcome by frenzy, by the side of that Dear Self in whom there is
+nothing but tranquillity. Death has been at my door. Before this, I did
+not, however approach that Essence of Purity. I shall cover this house of
+one column and nine doors (by means of true Knowledge).[510] What woman
+is there that regards that Supreme Soul as her dear lord, even when He
+comes near?[511] I am now awake. I have been roused from the sleep of
+ignorance. I am no longer influenced by desire. Human lovers, who are
+really the embodied forms of hell, shall no longer deceive me by
+approaching me lustfully. Evil produces good through the destiny or the
+acts of a former life. Roused (from the sleep of ignorance), I have cast
+off all desire for worldly objects. I have acquired a complete mastery
+over my senses. One freed from desire and hope sleeps in felicity.
+Freedom from every hope and desire is felicity. Having driven off desire
+and hope, Pingala sleeps in felicity.'"
+
+"'Bhishma continued, "Convinced with these and other words uttered by the
+learned Brahmana, king Senajit (casting off his grief), experienced
+delight and became very happy."'"
+
+
+
+SECTION CLXXV
+
+"'Yudhishthira said, "Time, which is destructive of every created thing,
+is passing on.[512] Tell me, O grandsire, what is that good thing which
+should be sought."
+
+"'Bhishma said, "In this connection, O king, is cited the old narrative of
+a discourse between sire and son, O Yudhishthira! A certain Brahmana, O
+Partha, who was devoted to the study of the Vedas, got a very intelligent
+son who (for this) was called Medhavin.[513] One day, the son, well
+conversant with the truths of the religion of Emancipation, and
+acquainted also with the affairs of the world, addressed his sire devoted
+to the study of the Vedas.
+
+"'"The son said, 'What should a wise man do, O father, seeing that the
+period of human life is passing away so very quickly? O father, tell me
+the course of duties that one should perform, without omitting to mention
+the fruits. Having listened to thee, I desire to observe those duties.'
+
+"'"The sire said, 'O son, observing the Brahmacharya mode of life, one
+should first study the Vedas. He should then wish for children for
+rescuing his ancestors. Setting up his fire next, he should seek to
+perform the (prescribed) sacrifices according to due rites. At last, he
+should enter the forest for devoting himself to contemplation.'
+
+"'"The son said, 'When the world is thus surrounded on all sides and is
+thus assailed, and when such irresistible things of fatal consequences
+fall upon it, how can you say these words so calmly?'
+
+"'"The sire said, 'How is the world assailed? What is that by which it is
+surrounded? What, again, are those irresistible things of fatal
+consequences that fall upon it? Why dost thou frighten me thus?'
+
+"'"The son said, 'Death is that by which the world is assailed. Decrepitude
+encompasses it. Those irresistible things that come and go away are the
+nights (that are continually lessening the period of human life). When I
+know that Death tarries for none (but approaches steadily towards every
+creature), how can I pass my time without covering myself with the garb
+of knowledge?[514] When each succeeding night passing away lessens the
+allotted period of one's existence, the man of wisdom should regard the
+day to be fruitless. (When death is approaching steadily) who is there
+that would, like a fish in a shallow water, feel happy? Death comes to a
+man before his desires have been gratified. Death snatches away a person
+when he is engaged in plucking flowers and when his heart is otherwise
+set, like a tigress bearing away a ram. Do thou, this very day,
+accomplish that which is for thy good. Let not this Death come to thee.
+Death drags its victims before their acts are accomplished. The acts of
+tomorrow should be done today, those of the afternoon in the forenoon.
+Death does not wait to see whether the acts of its victim have all been
+accomplished or not. Who knows that Death will not come to him even
+today? In prime of age one should betake oneself to the practice of
+virtue. Life is transitory. If virtue be practised, fame here and
+felicity hereafter will be the consequences. Overwhelmed by ignorance,
+one is ready to exert oneself for sons and wives. Achieving virtuous or
+vicious acts, one brings them up and aggrandises them. Like a tiger
+bearing away a sleeping deer, Death snatches away the man addicted to the
+gratification of desire and engaged in the enjoyment of sons and animals.
+Before he has been able to pluck the flowers upon which he has set his
+heart, before he has been gratified by the acquisition of the objects of
+his desire, Death bears him away like a tiger bearing away its prey.
+Death overpowers a man while the latter is stilt in the midst of the
+happiness that accrues from the gratification of desire, and while, still
+thinking, "This has been done; this is to be done; this has been
+half-done." Death bears away the man, however designated according to his
+profession, attached to his field, his shop, or his home, before he has
+obtained the fruit of his acts. Death bears away the weak, the strong,
+the brave, the timid, the idiotic, and the learned, before any of these
+obtains the fruits of his acts. When death, decrepitude, disease, and
+sorrow arising from diverse causes, are all residing in thy body, how is
+it that thou livest as if thou art perfectly hale? As soon as a creature
+is born, Decrepitude and Death pursue him for (effecting) his
+destruction. All existent things, mobile and immobile, are affected by
+these two. The attachment which one feels for dwelling in villages and
+towns (in the midst of fellowmen) is said to be the very mouth of Death.
+The forest, on the other hand, is regarded as the fold within which the
+senses may be penned. This is declared by the Srutis.[515] The attachment
+a person feels for dwelling in a village or town (in the midst of men) is
+like a cord that binds him effectually. They that are good break that
+cord and attain to emancipation, while they that are wicked do not
+succeed in breaking them. He who never injures living creatures by
+thought, word, or deed, is never injured by such agencies as are
+destructive of life and property.[516] Nothing can resist the messengers
+(Disease and Decrepitude) of Death when they advance except Truth which
+devours Untruth. In Truth is immortality.[517] For these reasons one
+should practise the vow of Truth; one should devote oneself to a union
+with Truth; one should accept Truth for one's Veda; and restraining one's
+senses, one should vanquish the Destroyer by Truth. Both Immortality and
+Death are planted in the body. One comes to Death through ignorance and
+loss of judgment; while Immortality is achieved through Truth. I shall,
+therefore, abstain from injury and seek to achieve Truth, and
+transgressing the sway of desire and wrath, regard pleasure and pain with
+an equal eye, and attaining tranquillity, avoid Death like an immortal.
+Upon the advent of that season when the sun will progress towards the
+north, I shall restraining my senses, set to the performance of the
+Santi-sacrifice, the Brahma-sacrifice, the Mind-sacrifice, and the
+Work-sacrifice.[518] How can one like me worship his Maker in
+animal-sacrifices involving cruelty, or sacrifices of the body, such as
+Pisachas only can perform and such as produce fruits that are
+transitory?[519] That person whose words, thoughts, penances,
+renunciation, and yoga meditation, all rest on Brahma, succeeds in
+earning the highest good. There is no eye which is equal to (the eye of)
+Knowledge. There is no penance like (that involved in) Truth. There is no
+sorrow equal to (that involved in) attachment. There is no happiness
+(that which is obtainable from) renunciation. I have sprung from Brahma
+through Brahma. I shall devote myself to Brahma, though I am childless. I
+shall return to Brahma. I do not require a son for rescuing me. A
+Brahmana can have no wealth like to the state of being alone, the state
+in consequence of which he is capable of regarding everything with an
+equal eye, the practice of truthfulness, good behaviour, patience,
+abstention from injury, simplicity, and avoidance of all rites and
+visible sacrifices. What use hast thou, O Brahmana, of wealth or kinsmen
+and relatives, of wives, when thou shalt have to die? Seek thy Self which
+is concealed in a cave. Where are thy grandsires and where thy sire?"'[520]
+
+"'Bhishma continued, "Do thou also, O monarch, conduct thyself in that way
+in which the sire (in this story), conducts himself, devoted to the
+religion of Truth, after having listened to the speech of his son."'"
+
+
+
+SECTION CLXXVI
+
+"'Yudhishthira said, "Tell me, O grandsire, whence and how happiness and
+misery come to those that are rich, as also those that are poor, but who
+live in the observance of different practices and rites."[521]
+
+"'Bhishma continued, "In this connection is cited the old narrative of
+what was sung by Sampaka who had obtained tranquillity and achieved
+emancipation for himself. In former times a certain Brahmana, rendered
+miserable by a bad wife, bad dress, and hunger, and living in the
+observance of the vow of renunciation, told me these verses,[522]
+'Diverse kinds of sorrow and happiness overtake, from the day of birth
+the person that is born on the earth. If he could ascribe either of them
+to the action of Destiny, he would not then feel glad when happiness came
+or miserable when sorrow overtook him. Though thy mind is divested of
+desire, thou bearest yet a heavy load. Thou dost not seek to achieve thy
+good (i.e., emancipation). Art thou not successful in controlling thy
+mind? If thou goest about, having renounced home and desirable
+possessions, thou shalt taste real happiness. A person divested of
+everything sleepeth in happiness, and awaketh in happiness. Complete
+poverty, in this world, is happiness. It is a good regimen, it is the
+source of blessings, it is freedom from danger. This foeless path is
+unattainable (by persons cherishing desire) and is easily attainable (by
+those that are freed from desire). Casting my eyes on every part of the
+three worlds, I do not behold the person who is equal to a poor man of
+pure conduct and without attachment (to worldly things). I weighed
+poverty and sovereignty in a balance. Poverty weighed heavier than
+sovereignty and seemed to possess greater merits. Between poverty and
+sovereignty there is this great distinction, viz., that the sovereign,
+possessed of affluence, is always agitated by anxiety and seems to be
+within the very jaws of death. As regards, however, the poor man, who in
+consequence of the divestment of all wealth has freed himself from hopes
+and emancipated himself, neither fire, nor foe, nor death, nor robbers,
+can get the better of him. The very gods applaud such a man who wanders
+about according to his sweet will, who lies down on the bare ground with
+his arm for a pillow, and who is possessed of tranquillity. Affected by
+wrath and cupidity, the man of affluence is stained by a wicked heart. He
+casts oblique glances and makes dry speeches.--He becomes sinful, and his
+face is always darkened with frowns. Biting his lips, and excited with
+wrath, he utters harsh and cruel words. If such a man desires to even
+make a gift of the whole world, who is there that would like even to look
+at him? Constant companionship with Prosperity stupefies a person of weak
+judgment. It drives off his judgment like the wind driving off the
+autumnal clouds. Companionship with Prosperity induces him to think,--I
+am possessed of beauty! I am possessed of wealth! I am high-born! I meet
+with success in whatever I undertake! I am not an ordinary human
+being!--His heart becomes intoxicated in consequence of these three
+reasons. With heart deeply attached to worldly possessions, he wastes the
+wealth hoarded by his sires. Reduced to want, he then regards the
+appropriation of other people's wealth as blameless. At this stage, when
+he transgresses all barriers and beings to appropriate the possessions of
+others from every side, the rulers of men obstruct and afflict him like
+sportsmen afflicting with keen shafts a deer that is espied in the woods.
+Such a man is then overwhelmed with many other afflictions of a similar
+kind that originate in fire and weapons. Therefore, disregarding all
+worldly propensities (such as desire for children and wives) together
+with all fleeting unrealities (such as the body, etc.,) one should, aided
+by one's intelligence, apply proper medicine for the cure of those
+painful afflictions. Without Renunciation one can never attain to
+happiness. Without Renunciation one can never obtain what is for one's
+highest good. Without Renunciation one can never sleep at ease.
+Therefore, renouncing everything, make happiness thy own.' All this was
+said to me in past times at Hastinapur by a Brahmana about what Sampaka
+had sung. For this reason, I regard Renunciation to be the foremost of
+things."'"
+
+
+
+SECTION CLXXVII
+
+"'Yudhishthira said, "If any person, desiring to accomplish acts (of
+charity and sacrifices), fails to find (the necessary) wealth, and thirst
+of wealth overwhelms him, what is that which he must do for obtaining
+happiness?"
+
+"'Bhishma said, "He that regards everything (viz., joy and sorrow, honour
+and insult, etc.,) with an equal eye, that never exerts himself (for
+gratifying his desire for earthly possessions), that practises
+truthfulness of speech, that is freed from all kinds of attachment, and
+that has no desire for action, is, O Bharata, a happy man. These five,
+the ancients say, are the means for the acquisition of perfect
+tranquillity or emancipation. These are called Heaven. These are
+Religion. These constitute the highest happiness. In this connection is
+cited the old narrative of what Manki had sung, when freed from
+attachments. Listen to it, O Yudhishthira! Desirous of wealth, Manki
+found that he was repeatedly doomed to disappointments. At last with a
+little remnant of his property he purchased a couple of young bulls with
+a yoke for training them (to agricultural labour). One day the two bulls
+properly tied to the yoke, were taken out for training (in the fields).
+Shying at the sight of a camel that was lying down on the road, the
+animals suddenly ran towards the camel, and fell upon its neck. Enraged
+at finding the bulls fall upon its neck, the camel, endued with great
+speed, rose up and ran at a quick pace, bearing away the two helpless
+creatures dangling on either side of its neck. Beholding his two bulls
+thus borne away by that strong camel, and seeing that they were at the
+point of death, Manki began to say, 'If wealth be not ordained by
+destiny, it can never be acquired by even a clever man exerting himself
+with attention and confidence and accomplishing with skill all that is
+necessary towards that end. I had, before this, endeavoured by diverse
+means and devotion to earn wealth. Behold this misfortune brought about
+by destiny to the property I had! My bulls are borne away, rising and
+falling, as the camel is running in an uneven course. This occurrence
+seems to be an accident.[523] Alas, those dear bulls of mine are dangling
+on the camel's neck like a couple of gems! This is only the result of
+Destiny. Exertion is futile in what is due to Chance. Or, if the
+existence of anything like Exertion (as an agent in the production of
+results) be admitted, a deeper search would discover Destiny to be at the
+bottom.[524] Hence, the person that desires happiness should renounce all
+attachment. The man without attachments, no longer cherishing any desire
+for earning wealth, can sleep happily. So, it was well said by Suka while
+going to the great forest from his father's abode, renouncing
+everything![525]--Amongst these two, viz., one who obtains the fruition
+of all his wishes, and one who casts off every wish, the latter, who
+renounces all, is superior to the former who obtains the fruition of all.
+No one could ever attain to the end of desire.[526] Only he that is
+destitute of knowledge and judgments feels an avidity for protecting his
+body and life.--Forbear from every desire for action. O my Soul that art
+possessed by cupidity, adopt tranquillity by freeing thyself from all
+attachments! Repeatedly hast thou been deceived (by desire and hope). How
+is it that thou dost not still free thyself from attachments? If I am not
+one that deserves destruction at thy hands, if I am one with whom thou
+shouldst sport in delight, then, O my wealth-coveting Soul, do not induce
+me towards cupidity. Thou hast repeatedly lost thy hoarded wealth. O my
+wealth-coveting and foolish Soul, when wilt thou succeed in emancipating
+thyself from the desire of wealth? Shame on my foolishness! I have become
+a toy of thine! It is thus that one becomes a slave of others. No one
+born on earth did ever attain to the end of desire, and no one that will
+take birth will succeed in attaining to it. Casting off all acts, I have
+at last been roused from sleep. I am now awake. Without doubt, O Desire,
+thy heart is as hard as adamant, since though affected by a hundred
+distresses, thou does not break into a hundred pieces! I know thee, O
+Desire, and all those things that are dear to thee! Seeking what is dear
+to thee, I shall feel happiness in my own Self.[527] O Desire, I know thy
+root. Thou springest from Will.[528]--I shall, therefore, avoid Will.
+Thou shalt then be destroyed with thy roots. The desire for wealth can
+never be fraught with happiness. If acquired, great is the anxiety that
+the acquirer feels. If lost after acquisition, that is felt as death.
+Lastly, respecting acquisition itself, it is very uncertain. Wealth
+cannot be got by even the surrender of one's person. What can be more
+painful than this? When acquired, one is never gratified with its
+measure, but one continues to seek it. Like the sweet water of the
+Ganges, wealth only increases one's hankering. It is my destruction. I am
+now awakened. Do thou, O Desire, leave me! Let that Desire which has
+taken refuge in this my body,--this compound of (five) elements,--go
+whithersoever it chooses and live happily whithersoever it likes.[529] Ye
+all that are not of the Soul, I have no joy in you, for ye follow the
+lead of Desire and Cupidity! Abandoning all of you I shall take refuge in
+the quality of Goodness.[530] Beholding all creatures in my own body and
+my own mind, and devoting my reason to Yoga, my life to the instructions
+of the wise, and soul to Brahma, I shall happily rove through the world,
+without attachment and without calamities of any kinds, so that thou
+mayst not be able to plunge me again into such sorrows![531] If I
+continue to be agitated by thee, O Desire, I shall necessarily be without
+a path (by which to effect my deliverance). Thou, O Desire, art always
+the progenitor of thirst, of grief, and of fatigue and toil. I think the
+grief that one feels at the loss of wealth is very keen and far greater
+than what one feels under any other circumstances. Kinsmen and friends
+disregard him that has lost his wealth. With various kinds of humiliation
+that number by thousands, there are many faults in property that are more
+painful still. On the other hand, the very small happiness that resides
+in wealth is mingled with pain and sorrow.[532] Robbers slay, in the
+sight of all, the person that is possessed of wealth, or afflict him with
+various kinds of severity, or always fill him with fear. At last, after a
+long time, I have understood that the desire for wealth is fraught with
+sorrow. Whatever the object, O Desire, upon which thou settest thy heart,
+thou forcest me to pursue it! Thou art without judgment. Thou art a fool.
+Thou art difficult of being contented. Thou canst not be gratified. Thou
+burnest like fire. Thou dost not enquire (in pursuing an object) whether
+it is easy or difficult of attainment. Thou canst not be filled to the
+brim, like the nether region. Thou wishest to plunge me into sorrow. From
+this day, O Desire, I am incapable of living with thee! I who had felt
+despair, at first, at the loss of my property, have now attained to the
+high state of perfect freedom from attachments. At this moment I no
+longer think of thee and thy train. I had, before this, felt great misery
+on thy account. I do not (now) regard myself as destitute of
+intelligence. Having adopted Renunciation in consequence of loss of my
+property, I can now rest, freed from every kind of fever. I cast thee
+off, O Desire, with all the passions of my heart. Thou shalt not again
+dwell with me or sport with me. I shall forgive them that will slander or
+speak ill of me. I shall not injure even when injured. If anybody from
+aversion speaks disagreeable words of me, disregarding those words I
+shall address him in agreeable speeches. In contentment of heart and with
+all my senses at ease, I shall always live upon what may be got by me. I
+shall not contribute to the gratification of the wishes entertained by
+thee that art my foe. Freedom from attachment, emancipation from desire,
+contentment, tranquillity, truth, self-restraint, forgiveness, and
+universal compassion are the qualities that have now come to me.
+Therefore, let Desire, cupidity, thirst, miserliness avoid me. I have now
+adopted the path of Goodness. Having cast off Desire and Cupidity, great
+is my happiness now. I shall no longer yield to the influence of Cupidity
+and no longer suffer misery like a person of uncleansed soul. One is sure
+to obtain happiness according to the measure of the desires he may be
+able to cast off. Truly, he who yields himself up to Desire always
+suffers misery. Whatever passions connected with Desire are cast off by a
+person, all appertain to the quality of Passion. Sorrow and shamelessness
+and discontent all arise from Desire and Wealth. Like a person plunging
+in the hot season into a cool lake, I have now entered into Brahma, I
+have abstained from work. I have freed myself from grief. Pure happiness
+has now come to me. The felicity that results from the gratification of
+Desire, or that other purer felicity which one enjoys in heaven, does not
+come to even a sixteenth part of that which arises upon the abandonment
+of all kinds of thirst! Killing the principle of desire, which with the
+body makes an aggregate of seven, and which is a bitter foe, I have
+entered the immortal city of Brahma and shall pass my days there in
+happiness like a king!' Relying upon such intelligence, Manki freed
+himself from attachments, casting off all desires and attaining to Brahma
+that abode of the highest felicity. Indeed, in consequence of the loss of
+his two bulls Manki attained to immortality. Indeed, because he cut the
+very roots of desire, he attained, through that means, to high felicity."'"
+
+
+
+SECTION CLXXVIII
+
+"'Bhishma continued, "In this connection is also cited the old narrative
+of the verses sung by Janaka the ruler of the Videhas, who had attained
+to tranquillity of soul. What the monarch said was, 'Unlimited is my
+wealth. At the same time I have nothing, if the whole of (my kingdom)
+Mithila be consumed in a conflagration, I shall incur no loss.' In the
+connection is also cited the speech of Vodhya uttered in respect of this
+very topic, viz., freedom from attachments. Listen to it O Yudhishthira!
+Once on a time the royal son of Nahusha (Yayati) questioned the Rishi
+Vodhya who had, in consequence of the abandonment of desire, attained to
+tranquillity of soul and who had an intimate acquaintance with the
+scriptures. The monarch said, 'O thou of great wisdom, give me
+instructions about tranquillity. What is that understanding relying upon
+which thou succeedest in wandering over the world in tranquillity of soul
+and disengaged from all acts?'
+
+"'"Vodhya said, 'I conduct myself according to the instructions of others
+but never instruct others myself. I shall, however, mention the
+indications of those instructions (according to which my conduct is
+framed). Thou mayst catch their spirit by reflection. My six preceptors
+are Pingala, the osprey, the snake, the bee in the forest, the maker of
+shafts (in the story), and the maiden (in the story)!'"[533]
+
+"'Bhishma continued, "Hope is very powerful (in agitating the heart), O
+King! Freedom from hope is high felicity. Reducing hope to an absence of
+expectation, Pingala sleeps in peace.[534] Beholding an osprey with meat
+in his beaks, others, that have not found any meat, assail and destroy
+him. A certain osprey, by altogether abstaining from meat obtained
+felicity. To build a house for one's own self is productive of sorrow and
+not of happiness. The snake, taking up his residence in another
+creature's abode, lives in felicity. The ascetics live happily, betaking
+themselves to mendicancy, without being injured by any creature, like
+bees in the forest. A certain maker of shafts, while employed at his
+work, was so deeply attentive to it that he did not notice the king who
+passed by his side. When many are together, dispute ensues. Even when two
+reside together, they are sure to converse. I, however, wander alone like
+the anklet made of sea-shells in the wrist of the maiden in the
+story."'"[535]
+
+
+
+SECTION CLXXIX
+
+"'Yudhishthira said, "O thou that art conversant with the conduct of men,
+tell me by what conduct a person may succeed in this world, freed from
+grief. How also should a person act in this world so that he may attain
+to an excellent end?"
+
+"'Bhishma said, "In this connection is cited the old story of the
+discourse between Prahlada and the sage Ajagara. Once on a time king
+Prahlada of great intelligence questioned a wandering Brahmana of great
+intelligence and a cleansed and tranquil soul.
+
+"'"Prahlada said, 'Freed from desire, with a cleansed soul, possessed of
+humility and self-restraint, without desire of action, free from malice,
+agreeable in speech, endued with dignity and intelligence and wisdom,
+thou livest (in simplicity) like a child. Thou never covetest any kind of
+gain, and never grievest at any kind of loss. Thou art always contented,
+O Brahmana, and dost not seem to regard anything in the world. While all
+other creatures are being borne away in the current of desire and
+passion, thou art perfectly indifferent to all acts appertaining to
+Religion, Profit, and Pleasure. Thou seemest to be in a state of quietude
+(without the possibility of agitation). Disregarding all objects of the
+senses, thou movest like an emancipated self, only witnessing everything
+(but never taking part in anything). What, O sage, is thy wisdom, what
+thy learning, and what thy behaviour (in consequence of which all this
+becomes possible)? Tell me this without delay, if, O Brahmana, thou
+thinkest it will do me good!'"
+
+"'Bhishma continued, "That intelligent Brahmana who was well-conversant
+with the duties of the world, thus questioned by Prahlada, answered him
+in sweet words of grave import. 'Behold, O Prahlada, the origin of
+creatures, their growth, decay, and death, are traceable to no
+(intelligible) cause. It is for this that I do not indulge in either joy
+or sorrow.[536] All the propensities (for action) that exist in the
+universe may be seen to flow from the very natures of the creatures (to
+which they inhere). All things (in the universe) are depended on their
+respective natures. Hence, I am not delighted with anything.[537] Behold,
+O Prahlada, all kinds of union have an aptitude for disunion. All
+acquisitions are certain to end in destruction. Hence I never set my
+heart upon the acquisition of any object. All things possessed of
+attributes are certain to meet with destruction. What remains there for a
+person then to do who (like me) is conversant with both the origin and
+the end of things? Of all things, large or small, born in the ocean of
+waters, the end is noticeable. I see also the death, which is manifest, O
+chief of Asuras, of all things, mobile and immobile, belonging to the
+land. O best of Danavas, death comes in season unto even the strongest of
+winged creatures which range the sky. I see again that the luminous
+bodies, large and small, which move in the firmament, fall down when
+their time comes. Beholding all created things Possessed of knowledge, to
+be thus liable to be affected by death, and thinking all things to be
+possessed of the same nature, I sleep in peace without any anxiety of
+heart. If I get without trouble a copious repast, I do not scruple to
+enjoy it. On the other hand, I pass many days, together without eating
+anything. Sometimes people feed me with costly viands in profusion,
+sometimes with a small quantity, sometimes with even less, and sometimes
+I get no food whatever. I sometimes eat only a portion of a grain;
+sometimes the dry sesame cakes from which the oil has been pressed out, I
+sometimes eat rice and other food of the richest kind. Sometimes I sleep
+on an elevated bedstead of the best kind. Sometimes I sleep on the bare
+ground. Sometimes my bed is made within a fine palace or mansion. I am
+sometimes clad in rags, sometimes in sackcloth, sometimes in raiments of
+fine texture, sometimes in deer-skins, sometimes in robes of the
+costliest kind. I never reject such enjoyments as are consistent with
+virtue and as are obtained by me without effort. I do not, at the same
+time, strive for attaining such objects as are difficult of acquisition.
+The rigid vow I have adopted is called Ajagara.[538] That vow can secure
+immortality. It is auspicious and griefless. It is incomparable and pure.
+It is consistent with the counsels of the wise. It is disapproved by
+persons of foolish understanding who never follow it. With a pure heart I
+conduct myself according to it. My mind never swerves from this vow. I
+have not swerved from the practices of my order. I am abstemious in
+everything. I know the past and the present. Divested of fear and wrath
+and cupidity and errors of judgment, I follow this vow with a pure heart.
+There are no restrictions in respect of food and drink and other objects
+of enjoyment for one practising this vow. As everything is dependent on
+destiny, there is no observance of the considerations of time and place
+for one like us. The vow I follow contributes to true happiness of the
+heart. It is never observed by those that are wicked. I follow it with a
+pure heart. Induced by cupidity, men pursue different kinds of wealth. If
+baffled in the pursuit, they become depressed by sorrow. Reflecting
+properly upon all this by the aid of my intelligence which has penetrated
+the truths of things, I follow this vow with a pure heart. I have seen
+persons in distress seeking, for the acquisition of wealth, the shelter
+of men, good and bad. Devoted to tranquillity, and with my passions under
+control, I follow this vow with a pure heart. Beholding, by the aid of
+truth, that happiness and misery, loss and gain, attachment and
+renunciation, death and life, are all ordained by destiny, I follow this
+vow with a pure heart. Divested of fear and attachment and errors of
+judgment and pride, and endued with wisdom, intelligence, and
+understanding, and devoted to tranquillity and hearing that large snakes
+without moving enjoy the fruit that comes to them of itself, I follow
+their practice with a pure heart. Without restrictions of any kind in
+respect of bed and food, endued by my nature with self-restraint,
+abstemiousness, pure vow, truth, and purity of conduct, and without any
+desire to store (for future use) the rewards of action, I follow, with a
+delighted and pure heart, this vow. All causes of sorrow have fled from
+me in consequence of my having driven off the object of desire. Having
+received an accession of light, I follow this vow with a pure heart, for
+controlling my soul which is thirsty and unrestrained but which is
+capable (under proper culture) of depending upon itself (without the
+necessity of external objects to keep it engaged). Without paying any
+heed to the concerns towards which my heart, mind, words would like to
+lead me, and marking that the happiness which is connected with these is
+both difficult of acquisition and fleeting in respect of duration, I
+follow this vow with a pure heart. Learned men possessed of great
+intelligence, desirous of proclaiming their own feats, have while
+establishing their own theories and censuring those of others, said this
+and that on this topic which is incapable of being settled by
+disputation. Foolish men fail to understand this vow in a proper light.
+I, however, see it to be destructive of Ignorance. Regarding it also as
+fraught with immortality and as a remedy against diverse kinds of evil, I
+wander among men, having subdued all faults and having freed myself from
+thirst (after worldly goods)!'"
+
+"'Bhishma continued, "That high-souled person who, having freed himself
+from attachments and divested himself of fear, cupidity; foolishness, and
+wrath, follows this Ajagara vow, or indulges in this sport, as it may be
+called, certainly succeeds in passing his days in great delight."'"
+
+
+
+SECTION CLXXX
+
+"'Yudhishthira said, "Which of these, O grandsire, viz., kinsmen, or acts,
+or wealth, or wisdom should be the refuge of a person? Questioned by me,
+answer me this!"
+
+"'Bhishma said, "Wisdom is the refuge of creatures. Wisdom is regarded as
+the highest of acquisitions. Wisdom is the highest felicity in the world.
+Wisdom is heaven in the estimation of the good and virtuous. It was
+through wisdom that Vali, Prahlada, Namuchi, and Manki, when they lost
+their (earthly) prosperity, succeeded in acquiring felicity. What is
+there that is superior to wisdom? In this connection is cited the old
+story of the discourse between Indra and Kasyapa. Listen to it, O
+Yudhishthira! Once on a time a prosperous Vaisya, in the enjoyment of
+prosperity, and proud of his affluence, threw down, by negligently
+driving his car, a Rishi's son of rigid vows named Kasyapa, devoted to
+penances. Prostrated on the ground, the young man, in exceeding pain,
+gave way to his wrath; and under the influence of despair resolved,
+saying, 'I shall cast off my life. A poor man has no need of life in this
+world.' While the Brahmana was lying in that state, silent and agitated,
+deprived of energy and at the point of death, Indra appeared on the scene
+in the form of a jackal and addressing him, said, 'All (inferior)
+creatures covet birth in the human race. Among men again, the status of a
+Brahmana is much desired. Thou, O Kasyapa, art a human being! Amongst
+human beings, thou art again a Brahmana. Among Brahmanas, thou art again
+one that is conversant with the Vedas. Having obtained that which is
+attainable with very great difficulty, it behoveth thee not to give up
+life from folly! All kinds Of (worldly) acquisitions are fraught with
+pride. The declaration of the Srutis in that respect is perfectly true.
+Thou lookest the picture of contentment. In forming such a resolve (which
+is so derogatory of thy own self) about casting off thy life, thou actest
+from cupidity! O, they are crowned with success that have hands! I
+eagerly wish for the status of those creatures that have hands! We covet
+hands as eagerly as you covet riches. There is no acquisition that is
+more valuable than the acquisition of hands. Behold, O Brahmana, I cannot
+extract this thorn that has entered my body, or crush these insects and
+worms that are biting and afflicting me greatly! They that have bestowed
+upon them two hands with ten fingers, succeed in throwing away or
+crushing the worms (by scratching) that bite their limbs. They succeed in
+constructing shelters for themselves from rain, cold, and heat. They
+succeed also in enjoying excellent clothes for themselves, good food,
+comfortable beds, and excellent habitations. Lying on this Earth, they
+that have hands enjoy kine and other animals and cause them to carry
+burthens or drag their vehicles, and by the aid of diverse means bring
+those animals under sway (for their own purposes). Those living creatures
+that are without tongues, that are helpless, of little strength, and
+destitute of hands, bear all the several kinds of misery (indicated
+above). By good luck, O ascetic, thou art not like them. By good luck,
+thou art not a jackal, nor a worm, nor a mouse, nor a frog, nor an animal
+of any other miserable order. With this measure of gain (that thou hast
+won), thou shouldst, O Kasyapa, be contented! How happy, again, shouldst
+thou feel at the thought that amongst living creatures thou art a
+superior Brahmana! These worms are biting me! For want of hands I am
+unable to drive them off. Behold this my miserable plight! I do not cast
+off life because to do so is a very sinful act, and lest, indeed, I fall
+into a more miserable order of existence! This order of existence, viz.,
+that of a jackal, to which I now belong is rather tolerable. Miserable as
+it is, there are many orders of existence below it that are more
+miserable still. By birth certain classes of creatures become happier
+than others who become subject to great woe. But I never see that there
+is any order of being which can be said to be in the possession of
+perfect happiness. Human beings, obtaining affluence, next wish for
+sovereignty. Having achieved sovereignty their next wish is for the
+status of gods. Having won that status they then wish for the chiefdom of
+the celestials. If thou becomest affluent, thou wilt never succeed in
+becoming a king (for thou art a Brahmana by birth), nor in becoming a god
+(because, in reality, thy status of Brahmanahood is equal if not superior
+to that of a god). If by any means (led away by the alluring prospect of
+heavenly bliss) thou becomest a god (instead of attaining to a superior
+position), thou wilt then covet for the chiefdom of the gods. In no
+condition wilt thou be contented. Contentment does not result from
+acquisition of desirable objects. Thirst is never slaked although there
+is profusion of water.[539] The thirst for acquisition only blazes up
+with each fresh acquisition like a fire with new faggots thrown into it.
+In thee there is grief. But joy also dwells in thee. Both happiness and
+misery dwell in thee. Why then shouldst thou yield to grief? One should
+shut up, like birds in a cage, the very springs, viz., the understanding
+and the sense of all one's desires and acts. There can be no cutting of
+a second head, nor of a third hand. That which does not exist can produce
+no fear. One that is not acquainted with the enjoyment a certain object
+affords, never feels a desire for that object. Desires arise from the
+actual experience of the pleasures that touch or sight, or hearing gives.
+Thou hast no idea of the taste of the wine called Varuni or of the meat
+of the birds called Ladwaka. There is no drink and no food more delicious
+than these. Thou hast no idea also, O Kasyapa, of every other superior
+kind of drink and food that exists among men, for thou hast never tasted
+it. Without doubt, therefore, not to taste, not to see, should be the vow
+of a man if he is to win happiness. Creatures that have hands, without
+doubt, become strong and earn wealth. Men are reduced by men to a state
+of servitude, and are repeatedly afflicted (at the hands of their own
+species) with death, imprisonment, and other tortures. Although such is
+their condition, yet even they (without yielding to grief) laugh and
+sport and indulge in merriment. Others again, though endued with might of
+arms, and possessed of knowledge and great energy of mind, follow
+censurable, sinful, and miserable professions. They seek to change such
+professions for other pursuits (that are more dignified) but then they
+are bound by their own acts (of a previous life) and by the force of
+Destiny. The vilest man of the Pukkasa or the Chandala orders never
+wishes to cast off his life. He is quite contented with the order of his
+birth. Behold the illusion in this respect! Beholding those amongst thy
+species that are destitute of arms, or struck with palsy, or afflicted
+with other diseases, thou canst regard thyself as very happy and
+possessed of valuable accompaniments amongst the members of thy own
+order. If this thy regenerated body remains safe and sound, and free from
+disease, and all thy limbs remain perfect, thou art sure of never
+incurring any reproach amongst men. It would not behove thee, O Brahmana,
+to cast off thy life even if any blame, founded on fact and capable of
+bringing about thy dismissal from caste, attached to thee! Rise, and
+practise virtue. It is not meet that thou shouldst throw away thy life!
+If, O regenerate one, thou listen to me and place credence on my words,
+thou wilt then obtain the highest reward of the religion inculcated in
+the Vedas. Do thou set thyself to Vedic studies, and duly maintain thy
+sacred fire, and observe truth, and self-restraint, and charity. Never
+compare thyself boastfully with another. They who, by devoting themselves
+to the study of the Vedas, become competent for performing sacrifices for
+themselves and others, have no need to indulge in any kind of regret or
+fear any kind of evil. They that are born under an auspicious
+constellation on an auspicious lunation and at an auspicious hour, strive
+their best for performing sacrifices, practising charity, and procreating
+children, and desiring to pass their time cheerfully in those acts, at
+last win very great happiness.[540] They, on the other hand, that are
+born under evil constellations, inauspicious lunations, and at evil
+hours, become destitute of sacrifices and progeny and at last fall into
+the Asura order.[541] In my former life I had much useless learning. I
+always sought for reasons and had very little faith. I was a slanderer of
+the Vedas. I was destitute of the (fourfold) objects of life, and was
+devoted to that science of argumentation which is based upon ocular or
+tangible proofs.[542] I used to utter words based on (plausible) reasons.
+Indeed, in assemblies, I always spoke of reasons (and never faith). I
+used to speak irreverently of the declarations of the Srutis and address
+Brahmanas in domineering tones. I was an unbeliever, skeptical of
+everything, and though really ignorant, proud of my learning. This status
+of a jackal that I have obtained in this life is the consequence, O
+regenerate one, of those sins of mine! If even after hundreds of days and
+nights I that am a jackal can once again obtain the status of humanity, I
+shall then pass my life in contentment, heedful of the true objects of
+existence, and engaged in sacrifices and gifts. I shall then know what
+should be known, and avoid what should be avoided!' Thus addressed, the
+ascetic Kasyapa, rising up, said, 'O, thou art certainly possessed of
+knowledge and great intelligence! I am really surprised at all this!'
+With eyes whose vision was extended by knowledge, the Brahmana then
+beheld that being who had addressed him to be Indra, chief of the gods
+and the lord of Sachi. Kasyapa then worshipped that god having the best
+of steeds for the animal that bore him. Receiving afterwards the god's
+permission, the Brahmana returned to his abode."'"
+
+
+
+SECTION CLXXXI
+
+"'Yudhishthira said, "Tell me, O grandsire, if gifts, sacrifices,
+penances, and dutiful services returned to preceptors, are productive of
+wisdom and high felicity."[543]
+
+"'Bhishma said, "If the mind becomes affected by desire, wrath and other
+evil passions, it then runs towards sin. If one's acts are stained by
+sin, one is obliged to dwell in painful regions. Sinful men take birth in
+indigent circumstances and repeatedly suffer the pangs of famine, woe,
+fear, and death. Those that are virtuous in their acts, and possessed of
+faith, and that have their senses under control, become born as affluent
+men and repeatedly sport in festivities and heaven and happiness.
+Unbelievers, with their arms manacled, are sent to regions rendered
+inaccessible by carnivorous beasts and elephants and full of terrors in
+consequence of snakes and robbers. What more need be said of them? They,
+on the other hand, who have reverence for gods and guests, who are
+liberal, who are fond of good and honest men, go, in consequence of their
+acts of charity, along that happy way which belongs to persons of
+cleansed souls. They that have no reverence for virtue are as vile among
+men as seedless grains among corn or the gnat among birds. That which is
+ordained in consequence of the acts of a past life pursues the actor even
+if the latter strives his best for leaving it behind.[544] It sleeps when
+he sleeps and does whatever else he does.[545] Like his shadow it rests
+when he rests, proceeds when he proceeds, and acts when he acts. Whatever
+acts a man does he has certainly to obtain the fruits thereof. Death is
+dragging all creatures who are surely destined to fall (into orders of
+existence they deserve) and who are surely liable to enjoy or suffer
+that which has been ordained as the consequence of their acts. The acts
+of a past life develop their consequences in their own proper time even
+as flowers and fruits, without extraneous efforts of any kind, never fail
+to appear when their proper time comes. After the consequences, as
+ordained, of the acts of a past life, have been exhausted (by enjoyment
+or sufferings), honour and disgrace, gain and loss, decay and growth, no
+longer flow or appear in respect of any one. This happens
+repeatedly.[546] A creature while still in the mother's womb enjoys or
+suffers the happiness or the misery that has been ordained for him in
+consequence of his own acts. In childhood or youth or old age, at
+whatever period of life one does an act good or bad, the consequences
+thereof are sure to visit him in his next life at precisely the same
+period. As a calf recognises and approaches its parent in the midst of
+even a thousand kine, even so the acts of a past life recognise and visit
+the doer in his new life. Washed in water a (dirty) piece of cloth
+becomes clean. Similarly, men burning in repentance obtain endless
+happiness by proper penances.[547] Those that can take up their residence
+in the woods and by performing austerities for a long period can wash
+themselves of their sins, succeed in obtaining the objects on which they
+set their hearts. As no one can mark the track of birds in the sky or of
+fishes in the water, similarly, the track of persons whose souls have
+been cleansed by knowledge cannot be marked by any.[548] There is no need
+of any more eloquence or any more reference to sinful acts. Suffice it to
+say that one should, with proper judgment and as befits one best, do what
+is for one's good. This is the means by which wisdom and high felicity
+may be achieved."'"
+
+
+
+SECTION CLXXXII
+
+"'Yudhishthira said, "Whence has this universe consisting of mobile and
+immobile creatures been created? Whom does it go to when destruction sets
+in? Tell me this, O grandsire! Indeed, by whom has this universe with its
+oceans, its firmament, its mountains, its clouds, its lands, its fire,
+and its wind, been created? How were all objects created? Whence this
+division into separate orders of existence? Whence are their purity and
+impurity, and the ordinances about virtue and vice? Of what kind is the
+life of living creatures? Where also do they go who die? Tell us
+everything about this and the other world."
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+sacred words that Bhrigu said in reply to the questions of Bharadwaja.
+Beholding the great Rishi Bhrigu blazing with energy and splendour,
+seated on the Kailasa summit, Bharadwaja addressed him in the following
+words.
+
+"'"Bharadwaja said, 'By whom was this world with its ocean, its firmament,
+its mountains, its clouds, its lands, its fire, and its wind, created?
+How were all creatures first created? Whence this distinction of castes?
+Whence the purity and the impurity of (behaviour), and whence the
+ordinances about virtue and vice, for living creatures? Of what kind is
+the life of living creatures? Where do they go who die? It behoveth thee
+to tell me everything about this and the other world.' Thus addressed
+about his doubts by Bharadwaja, the illustrious and regenerate Rishi
+Bhrigu who resembled Brahma itself, replied unto him, saying these words.
+
+"'"Bhrigu said, 'There is a Primeval Being, known to the great Rishis, of
+the name of Manasa. He is without beginning and without end. That Divine
+Being is incapable of being penetrated by weapons. He is without decay
+and is Immortal. He is said to be Unmanifest. He is Eternal, Undecaying,
+and Unchangeable. Through Him are creatures born and through Him they
+die. He first created a Divine Being known by the name of Mahat.[549]
+Mahat created Consciousness. That Divine Being created Space. That
+puissant Being is the holder of all created objects. From Space was born
+Water, and from Water were born Fire and Wind. Through the union of Fire
+and Wind was born the Earth. Self-born Manasa then created a divine Lotus
+pregnant with Energy. From that Lotus sprang Brahman, that Ocean of
+Veda.[550] The Srutis say that as soon as born, that divine Being uttered
+the words, "I am He!" For this He came to be called by the name of
+Consciousness. He has all created things for his body and He is their
+Creator.[551] These five elements that we see are that Brahman of great
+energy. The mountains are his bones. The earth is his fat and flesh. The
+oceans are his blood. Space is his stomach. The Wind is his breath. Fire
+is his energy. The rivers are his arteries and veins. Agni and Soma,
+otherwise called the Sun and the Moon, are called his eyes. The firmament
+above is his head. The earth is his two feet. The cardinal and subsidiary
+points of the horizon are his arms. Without doubt, He is incapable of
+being known and His Soul is inconceivable by even persons crowned with
+ascetic success. The Divine Being, who pervades the whole universe, is
+also known by the name of Ananta (Infinite). He lives in Consciousness,
+and is incapable of being known by persons of uncleansed souls. Asked by
+thee I have now told thee of Him who created Consciousness for evoking
+into existence all created objects, and from whom this universe has
+sprung.'
+
+"'"Bharadwaja said, 'What is the extent of the firmament, of the points of
+the horizon, of the surface of this earth, and of the wind? By telling me
+the truth, solve my doubts.'
+
+"'"Bhrigu said, 'The sky thou seest above is infinite. It is the abode of
+persons crowned with ascetic success and of divine beings. It is
+delightful, and consists of various regions. Its limits cannot be
+ascertained. The Sun and the Moon cannot see, above or below, beyond the
+range of their own rays. There where the rays of the Sun and the Moon
+cannot reach are luminaries[552] which are self-effulgent and which
+possess splendour like that of the Sun or the fire. Know this, O giver of
+honours, that possessed of far-famed splendour, even these last do not
+behold the limits of the firmament in consequence of the inaccessibility
+and infinity of those limits. This Space which the very gods cannot
+measure is full of many blazing and self-luminous worlds each above the
+other. Beyond the limits of land are oceans of water. Beyond water is
+darkness. Beyond darkness is water again, and beyond the last is fire.
+Downwards, beyond the nether regions, is water. Beyond water is the
+region belonging to the great snakes. Beyond that is sky once more, and
+beyond the sky is water again. Even thus there is water and sky
+alternately without end. Even such are the limits of the Divinity
+represented by water. The very gods are unable to ascertain limits of
+fire and wind and water. The nature of fire, wind, water, and land, is
+like that of space. They are distinguished through want of true
+knowledge. Sages read in diverse scriptures the limits that have been
+declared of the three worlds and the ocean. Who is there, however, that
+would set limits to what cannot be grasped by vision and what is
+inaccessible (in all its parts)? If even it becomes possible to ascertain
+the limits of the firmament which is the track of the gods and beings
+crowned with ascetic success, it can never be possible to set limits to
+that which is limitless and known by the name of the Infinite, to that
+which correspond with the name by which it is known, viz., what has been
+called the high-souled Manasa? When again His form is sometimes
+contracted and sometimes expanded, how can any one else except one that
+is equal to Him, be able to comprehend His limits? From the Lotus (of
+which I have already spoken) was first created the Omniscient lord,
+Brahman, endued with form, of essence comprised of Righteousness, and the
+Creator of all mobile and immobile things.'
+
+"'"Bharadwaja said, 'If Brahman sprang from the Lotus, then it is the Lotus
+that should be regarded as the First-born and not Brahman. Why, however,
+is Brahma said to be the first? Do thou remove that doubt of mine.'
+
+"'"Bhrigu said, 'The Earth it is that is called the Lotus. It was created
+for giving a seat unto that form of Manasa which became Brahman. Reaching
+up to heaven itself, the Sumeru became the pericarp of the Lotus.
+Remaining within it, the puissant Lord of the Universe created all the
+worlds.'"'"
+
+
+
+SECTION CLXXXIII
+
+"'"Bharadwaja said, 'Tell me, O best of Brahmanas, how the puissant Brahman
+residing within Meru, created these diverse kinds of objects.'
+
+"'"Bhrigu said, 'The great Manasa (in his form of Brahman) created the
+diverse kinds of objects by fiat of Will. For the protection then of all
+creatures, he first created water. Water is the life of all creatures,
+and it is water which aids their growth. If there be no water, all
+creatures would perish. The whole universe is pervaded by water. Earth,
+mountains, clouds, and all things which have form, should all be known as
+transformations of water. They have all been produced by the
+solidification of that element.'
+
+"'"Bharadwaja said, 'How did water spring? How Fire and Wind? How also was
+the earth created? I have great doubts on these points.'
+
+"'"Bhrigu said, 'O regenerate one, in very ancient times called the
+Brahma-kalpa, the high-souled Rishis of the regenerate order, when they
+assembled together, felt this very doubt about the creation of the
+universe. Re-straining speech, they remained immovable, engaged in
+(ascetic) contemplation. Having given up all food, they subsisted upon
+air alone, and remained thus for a thousand celestial years. At the end
+of that period, certain words as sacred as those of the Vedas
+simultaneously reached the ears of all. Indeed, this celestial voice was
+heard in the firmament to say, "Formerly there was only infinite Space,
+perfectly motionless and immovable. Without sun, moon, stars, and wind,
+it seemed to be asleep. Then water sprang into existence like something
+darker within darkness. Then from the pressure of water arose wind. As an
+empty vessel without a hole appears at first to be without any sound, but
+when filled with water, air appears and makes a great noise, even so when
+infinite Space was filled with water, the wind arose with a great noise,
+penetrating through the water.[553] That wind, thus generated by the
+pressure of the ocean of water, still moveth. Coming into (unobstructed)
+Space, its motion is never stopped. Then in consequence of the friction
+of wind and water, fire possessed of great might and blazing energy,
+sprang into existence, with flames directed upwards. That fire dispelled
+the darkness that had covered Space. Assisted by the wind, fire drew
+Space and Water together. Indeed, combining with the wind, fire became
+solidified. While failing from the sky, the liquid portion of fire
+solidified again and became what is known as the earth. The earth or
+land, in which everything is born, is the origin of all kinds of taste,
+of all kinds of scent, of all kinds of liquids, and of all kinds of
+animals."'"'"
+
+
+
+SECTION CLXXXIV
+
+"'"Bharadwaja said, 'When the high-souled Brahman has created thousands of
+creatures, why is it that only these five elements which he created
+first, which pervade all the universe and which are great creatures, have
+come to have the name of creatures applied to them exclusively?'[554]
+
+"'"Bhrigu said, 'All things that belong to the category of the Infinite or
+the Vast receive the appellation of Great. It is for this reason that
+these five elements have come to be called Great creatures. Activity is
+wind. The sound that is heard is space. The heat that is within it is
+fire. The liquid juices occurring in it are water. The solidified matter,
+viz., flesh and bones, are earth. The bodies (of living creatures) are
+thus made of the five (primeval) elements. All mobile and immobile
+objects are made of these five elements. The five senses also of living
+creatures partake of the five elements. The ear partakes of the
+properties of space, the nose of earth; the tongue of water; touch of
+wind; and the eyes of light (of fire).'
+
+"'"Bharadwaja said, 'If all mobile and immobile objects be composed of
+these five elements, why is it that in all immobile objects those
+elements are not visible? Trees do not appear to have any heat. They do
+not seem to have any motion. They are again made up of dense particles.
+The five elements are not noticeable in them. Trees do not hear; they do
+not see; they are not capable of the perceptions of scent or taste. They
+have not also the perception of touch. How then can they be regarded as
+composed of the five (primeval) elements? It seems to me that in
+consequence of the absence of any liquid material in them, of any heat,
+of any earth, of any wind, and of any empty space, trees cannot be
+regarded as compounds of the five (primeval) elements.'
+
+"'"Bhrigu said, 'Without doubt, though possessed of density, trees have
+space within them. The putting forth of flowers and fruits is always
+taking place in them. They have heat within them in consequence of which
+leaf, bark, fruit, and flower, are seen to droop. They sicken and dry up.
+That shows they have perception of touch. Through sound of wind and fire
+and thunder, their fruits and flowers drop down. Sound is perceived
+through the ear. Trees have, therefore, ears and do hear. A creeper winds
+round a tree and goes about all its sides. A blind thing cannot find its
+way. For this reason it is evident that trees have vision. Then again
+trees recover vigour and put forth flowers in consequence of odours, good
+and bad, of the sacred perfume of diverse kinds of dhupas. It is plain
+that trees have scent.[555] They drink water by their roots. They catch
+diseases of diverse kinds. Those diseases again are cured by different
+operations. From this it is evident that trees have perceptions of taste.
+As one can suck up water through a bent lotus-stalk, trees also, with the
+aid of the wind, drink through their roots. They are susceptible of
+pleasure and pain, and grow when cut or lopped off. From these
+circumstances I see that trees have life. They are not inanimate. Fire
+and wind cause the water thus sucked up to be digested. According, again,
+to the quantity of the water taken up, the tree advances in growth and
+becomes humid. In the bodies of all mobile things the five elements
+occur. In each the proportions are different. It is in consequence of
+these five elements that mobile objects can move their bodies. Skin,
+flesh, bones, marrow, and arteries and veins, that exist together in the
+body are made of earth. Energy, wrath, eyes, internal heat, and that
+other heat which digest the food that is taken, these five, constitute
+the fire that occurs in all embodied creatures.[556] The ears, nostrils,
+mouth, heart, and stomach, these five, constitute the element of space
+that occurs in the bodies of living creatures. Phlegm, bile, sweat, fat,
+blood, are the five kinds of water that occur in mobile bodies. Through
+the breath called Prana a living creature is enabled to move. Through
+that called Vyana, they put forth strength for action. That called Apana
+moves downwards. That called Samana resides within the heart. Through
+that called Udana one eructates and is enabled to speak in consequence of
+its piercing through (the lungs, the throat, and the mouth). These are
+the five kinds of wind that cause an embodied creature to live and move.
+The properties of scent an embodied creature knows through the
+earth-element in him. From the water-element he perceives taste. From the
+fire-element represented by the eyes, he perceives forms, and from the
+wind-element he obtains the perception of touch. Scent, touch, taste,
+vision, and sound, are regarded as the (general) properties of every
+mobile and immobile object. I shall first speak of the several kinds of
+scent. They are agreeable, disagreeable, sweet, pungent, far-going,
+varied, dry, indifferent. All these nine kinds of scent are founded upon
+the earth-element. Light is seen by the eyes and touch through the
+wind-element. Sound, touch, vision and taste are the properties of water.
+I shall speak (in detail) now of the perception of taste. Listen to me.
+High-souled Rishis have spoken of diverse kinds of taste. They are sweet,
+saltish, bitter, astringent, sour, and pungent. These are the six kinds
+of taste appertaining to the water-element. Light contributes to the
+vision of form. Form is of diverse kinds. Short, tall, thick,
+four-cornered, round, white, black, red, blue, yellow, reddish, hard,
+bright, smooth, oily, soft, and terrible. These are the sixteen different
+kinds of form which constitute the property of light or vision. The
+property of the wind-element is touch. Touch is of various kinds: warm,
+cold, agreeable, disagreeable, indifferent, burning, mild, soft, light,
+and heavy. Both sound and touch are the two properties of the
+wind-element. These are the eleven properties that appertain to the wind.
+Space has only one property. It is called sound. I shall now tell thee
+the different kinds of sound. They are the seven original notes called
+Shadja, Rishabha, Gandhara, Mahdhyama, Panchama, Dhaivata and Nishada.
+These are the seven kinds of the property that appertains to space. Sound
+inheres like the Supreme Being in all space though attached especially to
+drums and other instruments. Whatever sound is heard from drums small and
+large, and conchs, and clouds, and cars, and animate and inanimate
+creatures, are all included in these seven kinds of sound already
+enumerated. Thus sound, which is the property of space, is of various
+kinds. The learned have said sound to be born of space. When raised by
+the different kinds of touch, which is the property of the wind, it may
+be heard. It cannot however, be heard, when the different kinds of touch
+are inceptive. The elements, mingling with their counterparts in the
+body, increase and grow. Water, fire, wind are always awake in the bodies
+of living creatures. They are the roots of the body. Pervading the five
+life-breaths (already mentioned) they reside in the body.'"'"
+
+
+
+SECTION CLXXXV
+
+"'"Bharadwaja said, 'How does bodily fire or heat, entering the body,
+reside there? How also does the wind, obtaining space for itself, cause
+the body to move and exert itself?'
+
+"'"Bhrigu said, 'I shall, O regenerate one, speak to thee of the course in
+which the wind moves, and how, O sinless one, that mighty element causes
+the bodies of living creatures to move and exert themselves. Heat resides
+within the head (brain) and protects the body (from perishing). The wind
+or breath called Prana, residing within the head and the heat that is
+there, cause all kinds of exertion. That Prana is the living creature,
+the universal soul, the eternal Being, and the Mind, Intellect, and
+Consciousness of all living creatures, as also all the objects of the
+senses.[557] Thus the living creature is, in every respect, caused by
+Prana to move about and exert. Then in consequence of the other breath
+called Samana, every one of the senses is made to act as it does. The
+breath called Apana, having recourse to the heat that is in the urethra
+and the abdominal intestines, moves, engaged in carrying out urine and
+faeces. That single breath which operates in these three, is called Udana
+by those that are conversant with science. That breath which operates,
+residing in all the joints of men's bodies, is called Vyana. There is
+heat in the bodies of living creatures which is circulated all over the
+system by the breath Samana. Residing thus in the body, that breath
+operates upon the different kinds of watery and other elementary
+substances and all bad humours. That heat, residing between Apana and
+Prana, in the region of the navel, operates, with the aid of those two
+breaths, in digesting all food that is taken by a living creature. There
+is a duct beginning from the mouth down to the anal canal. Its extremity
+is called the anus. From this main duct numerous subsidiary ones branch
+out in the bodies of all living creatures.[558] In consequence of the
+rush of the several breaths named above (through these ducts), those
+breaths mingle together. The heat (that dwells in Prana) is called
+Ushman. It is this heat that causes digestion in all creatures possessed
+of bodies. The breath called Prana, the bearer of a current of heat,
+descends (from the head) downwards to the extremity of the anal canal and
+thence is sent upwards once more. Coming back to its seat in the head, it
+once more sends down the heat it bears. Below the navel is the region of
+digested matter. Above it is that for the food which is taken. In the
+navel are all the forces of life that sustain the body. Urged by the ten
+kinds of breaths having Prana for their first, the ducts (already
+mentioned), branching out from the heart, convey the liquid juices that
+food yields, upwards, downwards, and in transverse directions.[559] The
+main duct leading from the mouth to the anus is the path by which yogins,
+vanquishers of fatigue, of perfect equanimity in joy and sorrow, and
+possessed of great patience, succeed in attaining to Brahma by holding
+the soul within the brain.[560] Even thus is heat planted in the breaths
+called Prana and Apana and others, of all embodied creatures. That heat
+is always burning there like a fire placed in any (visible) vessel.'"'"
+
+
+
+SECTION CLXXXVI
+
+"'"Bharadwaja said, 'If it is the wind that keeps us alive, if it is the
+wind that causes us to move and exert, if it is the wind that causes us
+to breathe and to speak, then it seems that life is worth little. If the
+animal heat (that digests all food) be of the nature of fire, and if it
+is that fire which assists at digestion by dissolving the food we take,
+then life is worth little. When an animal dies, that which is called its
+life is never seen leaving it. Only the breath leaves it, and the
+internal heat becomes extinguished. If life were nothing else than wind,
+or if life depended only on the wind, then it could have been seen like
+the external sea of air, and when passing out it would have mingled with
+that air. If life dependest upon air, and if it ended with the escape of
+that air from the body, it would then mingle with another portion of air
+(that exists externally) like a portion of water escaping into the great
+ocean and thereby only changing the place of its residence. If a quantity
+of water be thrown into a well, or if the flame of a lamp be thrown into
+a blazing fire, either of them, entering a homogeneous element, loses its
+independent or separate existence. If life were air, it also, when the
+animal died, would mingle with the great ocean of air outside. How can we
+say that there is life in this animal body which is made up of the five
+(primal) elements? If one of those elements disappear, the union of the
+other four becomes dissolved. The element of water drieth up if food be
+not taken. The element of air disappears if the breath be restrained. The
+element of space disappears if the excretions cease. So also the element
+of fire becomes extinguished if food does not go in. The element of earth
+breaks in pieces in consequence of diseases, wounds, and other
+sufferings. If only one of the five becomes afflicted, the union, being
+dissolved, the five go away into five different directions. When the body
+which is a union of the elements, becomes separated into five
+ingredients, whither doth life go? What doth it then know? What doth it
+then hear? What doth it then say? This cow (that is given away to a holy
+Brahmana), it is said, will rescue me in the other world. The animal,
+however, that is given away, itself dies. Whom then will this cow rescue?
+The taker of the cow (in gift) and the giver are both equal (in being
+both subject to death). Both of them meet with extinction in this world.
+How then will they meet again? How will the person that has been eaten up
+by birds, or that has been broken in pieces by a fall from a mountain
+summit, or that has been consumed by fire, regain life? The root of a
+tree that has been cut down does not grow up again. Only the seeds put
+forth sprouts. Where is the person who having died comes back (to some
+sort of new existence)? Only seeds were originally created. All this
+universe is the result of seeds in succession. They that die, die to
+perish Seeds result from seeds.'"'"
+
+
+
+SECTION CLXXXVII
+
+"'"Bhrigu said, 'There is no destruction of the living creature, or of what
+is given, or of our other acts. The creature that dies only goes into
+another form. The body alone dissolves away. The living creature, though
+depending upon the body, does not meet with destruction when the body is
+destroyed. It is not seen after the destruction of the physical frame
+just as fire is not seen after the consumption of the fuel with which it
+was ignited.'
+
+"'"Bharadwaja said, 'If there is no destruction of the living creature like
+that of fire, I submit, fire itself is not seen after consumption of the
+fuel (that ignited it). When the supply of fuel is stopped, the fire
+becomes extinguished, and, as far as I know, becomes annihilated. That
+should surely be regarded to have met with destruction which has no
+longer any action, which furnishes no proof of its existence, and which
+no longer occupies any space.'
+
+"'"Bhrigu said, 'It is true that upon the consumption of fuel fire is no
+longer seen. It mingles with space because there is no longer any visible
+object in which to inhere, and hence it becomes incapable of perception
+by us. Similarly, upon leaving the body, the creature lives in space, and
+cannot be seen in consequence of its extreme subtility as is doubtless
+the case with fire. It is fire or heat that sustains the breaths called
+Prana and the others. Know that that heat (thus existing) is called life
+or the living agent. That heat which is the sustainer of the breaths,
+becomes extinguished in consequence of the suppression of breath. Upon
+that heat in the physical frame being extinguished, the frame itself
+loses animation. Falling down, it is transformed into earth, for that is
+its ultimate destination. The breath that is in all mobile and immobile
+objects mingles with space, and the heat that is in them follows that
+breath. These three (viz., space, air, and fire), mingle together. The
+other two (viz., water and earth), exist together in the form of earth.
+There is wind where space is, and there is fire where wind is. They are
+formless, it should be known, and become endued with form only in respect
+of embodied creatures.'
+
+"'"Bharadwaja said, 'If in the physical frames of all living creatures
+there are heat, wind, earth, space and water, what, then, are the
+indications of living agent? Tell me these, O sinless one! I desire to
+know the nature of the life that is in the bodies of living
+beings,--bodies made up of the five primal elements, engaged in the five
+acts, endued with the five senses and possessed of animation. Upon the
+dissolution of the body which is a union of flesh and blood, and a mass
+of fat, sinews and bones, that which is the living agent cannot be seen.
+If this body, composed of the five elements, be destitute of what is
+called life, who or what then is that which feels misery upon the
+appearance of either bodily or mental pain? The living agent hears what
+is said, with the aid of the ears. It, however, happens again, O great
+Rishi, that the same agent hears not when the Mind is otherwise engaged.
+It seems, therefore, that that which is called the living agent serves no
+purpose. The whole scene that the living agent sees with eyes acting in
+concert with the mind, the eye beholds not, even when lying before it, if
+the mind be otherwise engaged. Then again, when it is under the influence
+of sleep, that agent neither sees nor smells, nor hears, nor speaks, nor
+experiences the perceptions of touch and taste. Who or what then is that
+which feels joy, becomes angry, gives way to sorrow, and experiences
+tribulation? What is that which wishes, thinks, feels aversion, and
+utters words?'
+
+"'"Bhrigu said, 'The mind also is made of the five elements in common with
+the body. For this reason it is of no consequence with respect to the
+acts mentioned by thee. Only the one internal Soul sustaineth the body.
+It is he that perceives smell, taste, sound, touch and form and other
+properties (that exist in external nature). That Soul, pervading all the
+limbs, is the witness (of the acts) of the mind endued with five
+attributes and residing within the body composed of the five elements. It
+is he who feels pleasure and pain, and when separated from him the body
+no longer experiences them. When there is no longer any perception of
+form or of touch, when there is no heat in the fire that resides within
+the body,--indeed, when that animal heat becomes extinguished,--the body,
+in consequence of its abandonment by the Soul, meets with destruction.
+The whole universe is composed of water. Water is the form of all
+embodied creatures. In that water is the Soul which is displayed in the
+mind. That Soul is the Creator Brahman who exists in all things. When the
+Soul becomes endued with vulgar attributes, it comes to be called
+Kshetrajna. When freed from those attributes, it comes to be called
+Paramatman or Supreme Soul. Know that Soul. He is inspired with universal
+benevolence. He resides in the body like a drop of water in a lotus. Know
+well that which is called Kshetrajna and which has universal benevolence.
+Darkness, Passion, and Goodness are the attributes of the living agent.
+The learned say that the Soul has Consciousness and exists with the
+attributes of life. The soul exerts and causes everything to exert.
+Persons that have a knowledge of the Soul say that the Soul is different
+from life. It is the Supreme Soul that has created the seven worlds and
+sets them agoing. There is no destruction of the living agent when the
+dissolution of the body takes place. Men destitute of intelligence say
+that it dies. That is certainly untrue. All that the living agent does is
+to go from one unto another body. That which is called death is only the
+dissolution of the body. It is thus that the Soul, wrapped in diverse
+forms, migrates from form to form, unseen and unnoticed by others.
+Persons possessed of true Knowledge behold the Soul by their keen and
+subtile intelligence. The man of wisdom, living on frugal fare, and with
+heart cleansed of all sins, devoting himself to yoga meditation, succeeds
+every night, before sleep and after sleep, in beholding his Soul by the
+aid of his Soul.[561] In consequence of a contented heart, and by
+abandoning all acts good and bad, one can obtain infinite happiness by
+depending upon one's own Soul. The king, of fiery effulgence, residing
+within the mind is called the living agent. It is from that Lord of
+everything that this creation has sprung. Even this is the conclusion to
+be arrived at in the enquiry into the origin of creatures and the soul.'"'"
+
+
+
+SECTION CLXXXVIII
+
+"'"Bhrigu said, 'Brahman first created a few Brahmanas who came to be
+called Prajapatis (lords of creation). Possessed of splendour equal to
+that of the fire or the Sun, they were created out of the energy of that
+First-born Being. The puissant Lord then created Truth, Duty, Penance,
+the eternal Vedas, all kinds of pious acts, and Purity, for enabling
+creatures to attain to heaven (by practising them). After this, the
+Deities and the Danavas, the Gandharvas, the Daityas, the Asuras, the
+great snakes, the Yakshas, the Rakshasas, the Serpents, the Pisachas, and
+human beings with their four divisions, viz., Brahmanas, Kshatriyas,
+Vaisyas, and Sudras, O best of regenerate ones, and all the other orders
+of creatures that exist, were created. The complexion the Brahmanas
+obtained was white; that which the Kshatriyas obtained was red; that
+which the Vaisyas got was yellow; and that which was given to the Sudras
+was black.'
+
+"'"Bharadwaja said, 'If the distinction between the four orders (of human
+beings) be made by means only of colour (attribute), then it seems that
+all the four orders have been mingled together.[562] Lust, wrath, fear,
+cupidity, grief, anxiety, hunger, toil, possess and prevail over all men.
+How can men be distinguished by the possession of attributes? The bodies
+of all men emit sweat, urine, faeces, phlegm, bile, and blood. How then
+can men be distributed into classes? Of mobile objects the number is
+infinite; the species also of immobile objects are innumerable. How,
+then, can objects of such very great diversity be distributed into
+classes?'
+
+"'"Bhrigu said, 'There is really no distinction between the different
+orders. The whole world at first consisted of Brahmanas. Created (equal)
+by Brahman, men have, in consequence of their acts, become distributed
+into different orders. They that became fond of indulging in desire and
+enjoying pleasures, possessed of the attributes of severity and wrath,
+endued with courage, and unmindful of the duties of piety and
+worship,--these Brahmanas possessing the attribute of Passion,--became
+Kshatriyas. Those Brahmanas again who, without attending to the duties
+laid down for them, became possessed of both the attributes of Goodness
+and Passion, and took to the professions of cattle-rearing and
+agriculture, became Vaisyas. Those Brahmanas again that became fond of
+untruth and injuring other creatures, possessed of cupidity,--engaged in
+all kinds of acts for a living, and fallen away from purity of behaviour,
+and thus wedded to the attribute of Darkness, became Sudras. Separated by
+these occupations, Brahmanas, falling away from their own order, became
+members of the other three orders. All the four orders, therefore, have
+always the right to the performance of all pious duties and of
+sacrifices. Even thus were the four orders at first created equal by
+Brahman who ordained for all of them (the observances disclosed in) the
+words of Brahma (in the Vedas). Through cupidity alone, many fell away,
+and became possessed by ignorance. The Brahmanas are always devoted to
+the scriptures on Brahma; and mindful of vows and restraints, are capable
+of grasping the conception of Brahma. Their penances therefore, never go
+for nothing. They amongst them are not Brahmanas that are incapable of
+understanding that every created thing is Supreme Brahma. These, falling
+away, became members of diverse (inferior) orders. Losing the light of
+knowledge, and betaking themselves to an unrestrained course of conduct,
+they take birth as Pisachas and Rakshasas and Pretas and as individuals
+of diverse Mleccha species. The great Rishis who at the beginning sprang
+into life (through Brahman's Will) subsequently created, by means of
+their penances, men devoted to the duties ordained for them and attached
+to the rites laid down in the Eternal Vedas. That other Creation,
+however, which is eternal and undecaying, which is based upon Brahma and
+has sprung from the Primeval God, and which has its refuge upon yoga, is
+a mental one.'"'"[563]
+
+
+
+SECTION CLXXXIX
+
+"'"Bharadwaja said, 'By what acts does one become a Brahmana? By what, a
+Kshatriya? O best of regenerate ones, by what acts again does one become
+a Vaisya or a Sudra? Tell me this, O foremost of speakers.'
+
+"'"Bhrigu said, 'That person is called a Brahmana who has been sanctified
+by such rites as those called jata and others; who is pure in behaviour;
+who is engaged in studying the Vedas; who is devoted to the six
+well-known acts (of ablutions every morning and evening, silent
+recitation of mantras, pouring libations on the sacrificial fire,
+worshipping the deities, doing the duties of hospitality to guests, and
+offering food to the Viswedevas); who is properly observant of all pious
+acts; who never takes food without having offered it duly to gods and
+guests; who is filled with reverence for his preceptor; and who is always
+devoted to vows and truth. He is called a Brahmana in whom are truth,
+gifts, abstention from injury to others, compassion, shame,
+benevolence,[564] and penance. He who is engaged in the profession of
+battle, who studies the Vedas, who makes gifts (to Brahmanas) and takes
+wealth (from those he protects) is called a Kshatriya. He who earns fame
+from keep of cattle, who is employed in agriculture and the means of
+acquiring wealth, who is pure in behaviour and attends to the study of
+the Vedas, is called a Vaisya.[565] He who takes pleasure in eating every
+kind of food, who is engaged in doing every kind of work, who is impure
+in behaviour, who does not study the Vedas, and whose conduct is unclean,
+is said to be a Sudra. If these characteristics be observable in a Sudra,
+and if they be not found in a Brahmana, then such a Sudra is no Sudra,
+and, such a Brahmana is no Brahmana. By every means should cupidity and
+wrath be restrained. This as also self-restraint, are the highest results
+of Knowledge. Those two passions (viz., cupidity and wrath), should, with
+one's whole heart, be resisted. They make their appearance for destroying
+one's highest good. One should always protect one's prosperity from one's
+wrath, one's penances from pride; one's knowledge from honour and
+disgrace; and one's soul from error. That intelligent person, O
+regenerate one, who does all acts without desire of fruit, whose whole
+wealth exists for charity, and who performs the daily Homa, is a real
+Renouncer.[566] One should conduct oneself as a friend to all creatures,
+abstaining from all acts of injury. Rejecting the acceptance of all
+gifts, one should, by the aid of one's own intelligence, be a complete
+master of one's passions. One should live in one's soul where there can
+be no grief. One would then have no fear here and attain to a fearless
+region hereafter. One should live always devoted to penances, and with
+all passions completely restrained; observing the vow of taciturnity, and
+with soul concentrated on itself; desirous of conquering the unconquered
+senses, and unattached in the midst of attachments. All things that can
+be perceived by the senses are called Manifest. All, however, that is
+Unmanifest, that is beyond the ken of the senses, that can be ascertained
+only by the subtile senses, should be sought to be known.[567] If there
+be no faith, one will never succeed in attaining to that subtile sense.
+Therefore, one should hold oneself in faith. The mind should be united
+with Prana, and Prana should then be held within Brahma. By dissociating
+oneself from all attachments, one may obtain absorption into Brahma.
+There is no need of attending to any other thing. A Brahmana can easily
+attain to Brahma by the path of Renunciation. The indications of a
+Brahmana are purity, good behaviour and compassion unto all creatures.'"'"
+
+
+
+SECTION CXC
+
+"'"Bhrigu said, 'Truth is Brahma; Truth is Penance; it is Truth that
+creates all creatures. It is by Truth that the whole universe is upheld;
+and it is with the aid of Truth that one goes to heaven. Untruth is only
+another form of Darkness. It is Darkness that leads downwards. Those who
+are afflicted by Darkness and covered by it fail to behold the lighted
+regions of heaven. It has been said that Heaven is Light and that Hell is
+Darkness. The creatures that dwell in the universe may obtain both heaven
+and hell. In this world also, truth and untruth lead to opposite courses
+of conduct and opposite indications, such as Righteousness and
+Unrighteousness, light and darkness, pleasure and pain. Amongst these,
+that which is Truth is Righteousness; that which is Righteousness is
+Light; and that which is Light is Happiness. Similarly, that which is
+Untruth is Unrighteousness; that which is Unrighteousness is Darkness;
+and that which is Darkness is Sorrow or Misery. In this respect it is
+said that they that are possessed of wisdom, beholding that the world of
+lire is overwhelmed with sorrow, both bodily and mental, and with
+happiness that is sure to end in misery, never suffer themselves to be
+stupefied. He that is Wise will strive to rescue himself from sorrow. The
+happiness of living creatures is unstable both here and hereafter.[568]
+The happiness of creatures that are overwhelmed by Darkness disappears
+like the splendour of the Moon when afflicted by Rahu.[569] Happiness is
+said to be of two kinds, viz., bodily and mental. Both in this and the
+other world, the visible and the invisible fruits (of action) are
+specified (in the Vedas) for the sake of happiness.[570] There is nothing
+more important than happiness and among the fruits or consequences of the
+triple aggregate. Happiness is desirable. It is an attribute of the Soul.
+Both Virtue and Profit are sought for its sake. Virtue is its root. This,
+indeed, is its origin. All acts have for their end the attainment of
+happiness.'
+
+"'"Bharadwaja said, 'You have said that happiness is the highest object. I
+do not comprehend this. This attribute of the soul that (you say) is so
+desirable is not sought by the Rishis who are regarded to be engaged in
+something promising a higher reward. It is heard that the Creator of the
+three worlds, viz., the puissant Brahman, lives alone, observant of the
+vow of Brahmacharya. He never devotes himself to the happiness obtainable
+from the gratification of desire. Also, the divine Master of the
+universe, the lord of Uma, reduced Kama (the deity of desire) to
+extinction. For this reason, we say that happiness is not acceptable to
+high-souled people. Nor does it appear to be a high attribute of the
+Soul. I cannot put faith in what thy divine self has said, viz., that
+there is nothing higher than happiness. That there are two kinds of
+consequences in respect of our acts, viz., the springing of happiness
+from good acts and of sorrow from sinful acts, is only a saying that is
+current in the world.'
+
+"'"Bhrigu said, 'On this it is said as follows: from Untruth springs
+Darkness. They that are overwhelmed by Darkness pursue only
+Unrighteousness and not Righteousness, being overmastered by wrath,
+covetousness, malice, falsehood, and similar evils. They never obtain
+happiness either here or hereafter. On the other hand, they are afflicted
+by various kinds of disease and pain and trouble. They are also tortured
+by Death, imprisonment, and diverse other griefs of that kind, and by the
+sorrows, attending on hunger and thirst and toil. They are also pained by
+the numerous bodily griefs that arise from rain and wind and burning heat
+and exceeding cold. They are also overwhelmed by numerous mental griefs
+caused by loss of wealth and separation from friends, as also by griefs
+caused by decrepitude and death. They that are not touched by these
+diverse kinds of physical and mental afflictions, know what happiness is.
+These evils are never found in heaven. There delicious breezes blow. In
+heaven there is also perpetual fragrance. In heaven there is no hunger,
+no thirst, no decrepitude, no sin. In this world there is both happiness
+and misery. In hell there is only misery. Therefore, happiness is the
+highest object of acquisition. The Earth is the progenitrix of all
+creatures. Females partake of her nature. The male animal is like
+Prajapati himself. The vital seed, it should be known, is the creative
+energy. In this way did Brahman ordain in days of old that the creation
+should go on. Each, affected by his own acts, obtains happiness or
+misery.'"'"[571]
+
+
+
+SECTION CXCI
+
+"'"Bharadwaja said, 'What has been said to be the consequence of gift? What
+of Righteousness? What of conduct? What of Penances well-performed? What
+of the study and recitation of the Vedas? And what of pouring libations
+upon the fire?'
+
+"'"Bhrigu said, 'By pouring libations on the sacred fire, sin is burnt. By
+study of the Vedas one obtains blessed tranquillity. By gift, one obtains
+pleasure and articles of enjoyment. By Penances, one acquires blessed
+heaven. Gift is said to be of two kinds: gifts for the other world, and
+those for this. Whatever is given to the good attends the giver in the
+other world. Whatever is given to those that are not good produces
+consequences enjoyable here. The consequences of gifts are commensurate
+with the gifts themselves.'
+
+"'"Bharadwaja said, 'What course of duties should be performed by whom?
+What also are the characteristics of duty? How many kinds of duty are
+there? It behoveth thee to tell me these.'[572]
+
+"'"Bhrigu said, 'Those wise men who are engaged in practising the duties
+laid down for them succeed in obtaining heaven as their reward. By doing
+otherwise people become guilty of folly.'
+
+"'"Bharadwaja said, 'It behoveth thee to tell me about the four modes of
+life that were formerly laid down by Brahman, and the practices ordained
+for each of them.'
+
+"'"Bhrigu said, 'In days of yore, the divine Brahman, for benefiting the
+world, and for the protection of righteousness, indicated four modes of
+life.[573] Amongst them, residence in the abode of the preceptor is
+mentioned as the first (in order of time). He who is in this mode of life
+should have his soul cleansed by purity of conduct, by Vedic rites, and
+by restraints and vows and humility. He should worship the morning and
+evening twilights, the Sun, his own sacred fire, and the deities. He
+should cast off procrastination and idleness. He should cleanse his soul
+by saluting his preceptor, by studying the Vedas, and by listening to his
+preceptor's instructions. He should perform his ablutions thrice (viz.,
+in the morning, noon, and evening). He should lead a life of celibacy;
+attend to his sacred fire; dutifully serve his preceptor; daily go out on
+a round of mendicancy (for supporting himself); and give ungrudgingly
+unto his preceptor the whole of what is obtained in alms. Willingly
+accomplishing everything that the commands of his preceptor may indicate,
+he should be ready to receive such Vedic instruction as his preceptor may
+give him as a favour.[574] On this subject there is a verse: That
+Brahmana who obtains his Veda by attending with reverence upon his
+preceptor, succeeds in attaining to heaven and obtains the fruition of
+all his desires. The domestic mode of life is called the second (in point
+of time). We shall explain to you all the pious acts and indications of
+that mode. Those who having completed their residence in the preceptor's
+abode return home, who are of pious conduct, who desire the fruits of a
+virtuous course of behaviour with spouses in their company, have this
+mode of life ordained for them. In it Virtue, Wealth, and Pleasure, may
+all be obtained. It is (thus) suited to the cultivation of the triple
+aggregate. Acquiring wealth by irreproachable acts, or with wealth of
+high efficacy which is obtained from recitation of the Vedas, or living
+upon such means as are utilised by the regenerate Rishis,[575] or with
+the produce of mountains and mines, or with the wealth represented by the
+offerings made in sacrifices and on the termination of vows and other
+observances, and those made unto deities, the householder should lead
+this mode of life. That mode of life is regarded as the root of all the
+others. They who are residents in the abodes of preceptors, they who lead
+lives of mendicancy, and others who live in the observance of vows and
+restraints to which they are pledged, derive from this mode the means
+they live upon, the offerings they make unto the Pitris and the deities,
+and, in short, their entire support. The third mode of life is called the
+Forest-life. For those that lead it, there is no storing of wealth and
+articles.[576] Generally, these pious and good men, subsisting upon good
+food, and engaged in studying the Vedas, roam ever the earth for
+journeying to tirthas and visiting diverse realms. Standing up, advancing
+forward, sweet speeches uttered in sincerity, gifts according to the
+measure of the giver's competence, offer of seats and beds of the best
+kind, and presents of excellent food, are some of the means for showing
+them regard. On this subject there is a verse: If a guest turns away from
+a house with expectations unfulfilled, he is supposed to take away the
+merits of the householder and leave the latter all his misdeeds. Then
+again in the domestic mode of life the deities are gratified by
+sacrifices and other religious rites; the Pitris by the performance of
+obsequial rites; the Rishis by cultivation of (Vedic) knowledge, by
+listening to the instructions of preceptors, and by committing to memory
+the scriptures; and lastly the Creator by begetting children.[577] On
+this subject there are two verses: One in the observance of this mode of
+life should speak upon all creatures words breathing affection and
+agreeable to the ears. To give pain, to inflict mortifications, and harsh
+words, are all censurable. Insult, arrogance, and deceit, also should be
+avoided. Abstention from injury, truth, and absence of wrath, produce the
+merit of penances in all the (four) modes of life. In the domestic mode
+of life these are allowed, viz., the use and enjoyment of floral
+garlands, ornaments, robes, perfumed oils and unguents; enjoyment of
+pleasures derived from dancing and music, both vocal and instrumental,
+and all sights and scenes that are agreeable to the sight; the enjoyment
+of various kinds of viands and drinks belonging to the principal orders
+of edibles, viz., those that are swallowed, those that are lapped, those
+that are quaffed, and those that are sucked; and the enjoyment of
+pleasures derivable from sports and every kind of amusement and the
+gratification of desires. That man who in the observance of this mode of
+life seeks the acquisition of the triple aggregate (viz., Religion,
+Wealth, and Pleasure), with that of the great end of the three attributes
+of Goodness and Passion and Darkness,[578] enjoys great happiness here
+and at last attains to the end that is reserved for persons that are
+virtuous and good.[579] Even that householder who observes the duties of
+his mode of life by following the practice of picking up fallen grains of
+corn from the cracks of fields and who abandons sensual pleasure and
+attachment to action, does not find it difficult to obtain heaven.'"'"
+
+
+
+SECTION CXCII
+
+"'"Bhrigu said, 'Forest recluses seeking the acquisition of virtue go to
+sacred waters and rivers and springs, and undergo penances in lone and
+secluded woods abounding with deer and buffaloes and boars and tigers and
+wild elephants. They forsake all kinds of robes and food and enjoyments
+for which people living in society have a taste. They subsist
+abstemiously upon wild herbs and fruits and roots and leaves of diverse
+kinds. The bare ground is their seat. They lie down on the bare earth or
+rocks or pebbles or gravel or sand or ashes. They cover their limbs with
+grass and animal skins and barks of trees. They never shave their heads
+and beards or pare their nails. They perform their ablutions at regular
+intervals. They pour libations on the ground, as also on the sacred fire
+at the proper time without fail. They never enjoy any rest till
+completion of their daily gathering of the sacred fuel (for their homa
+fires) and sacred grass and flowers (for sacrifice and worship) and till
+they have swept and rubbed clean (their sacrificial altars). They bear
+without the least regard cold and heat, and rain and wind, and,
+therefore, the skin of their bodies is cracked all over; and in
+consequence of observing and laying down for themselves various kinds of
+rites and vows and acts, their flesh and blood and skin and bones become
+emaciated.[580] Endued with great patience and fortitude, they live,
+always practising the quality of goodness. That person who, with
+restrained soul, observes such a course of duties originally ordained by
+regenerate Rishis, burns all his sins like fire and obtains regions of
+felicity difficult of attainment.'
+
+"'"'I shall now describe the conduct of those called Parivrajakas. That is
+as follows: freeing themselves from attachment to the sacred fire,
+wealth, spouse and children, and robes, seats, beds, and such other
+objects of enjoyment, and breaking the bonds of affection, they roam
+about, regarding with an equal eye a clump of earth or rock and gold.
+They never set their hearts on the acquisition or enjoyment of the triple
+aggregate. They cast an equal eye on foes and friends and neutrals or
+strangers. They never injure, in thought, word, or deed, immobile things
+or creatures that are viviparous, or oviparous or born of filth, or
+called vegetables. They have no homes. They roam over hills and
+mountains, upon shores of rivers or seas, under shades of trees, and
+among temples of deities. They may go to towns or villages for residence.
+In a town, however, they should not live for more than five nights, while
+in a village their residence should never exceed one night. Entering a
+town or a village, they should, for the support of life, repair to the
+abodes of only Brahmanas of liberal deeds.[581] They should never ask for
+any alms except what is thrown into the (wooden) bowls they carry. They
+should free themselves from lust, wrath, pride, cupidity, delusion,
+miserliness, deceit, slander, vanity, and injury to living creatures. On
+this subject there are some verses: that person, who, observing the vow
+of taciturnity, roveth without giving any creature cause of fear, is
+never inspired with any fear himself by any creature. That learned person
+who performs the Agnihotra (not by kindling of external fire but) with
+the aid of the fire that is his own body, indeed, who poureth libations
+into his own mouth and upon the fire that exists in his own body,
+succeeds in attaining to numerous regions of felicity in consequence of
+that fire being fed with such libations obtained by a life of
+eleemosynation. That person of regenerate birth who observes in the
+aforesaid way this mode of life having Emancipation for its end, with a
+pure heart and with an understanding freed from resolution, attains to
+Brahma after the manner of a tranquil ray of light that is not fed by any
+blazing fuel.'
+
+"'"Bharadwaja said, 'Beyond this region (that we inhabit) there is a region
+that we have heard of but never seen. I desire to know all about it. It
+behoveth thee to describe it to me.'
+
+"'"Bhrigu said, 'Towards the north, on the other side of Himavat, which is
+sacred and possessed of every merit, there is a region that is sacred,
+blessed, and highly desirable. That is called the other world.[582] The
+men that inhabit that region are righteous in act, pious, of pure hearts,
+freed from cupidity and errors of judgment, and not subject to
+afflictions of any kind. That region is, indeed, equal to heaven,
+possessed as it is of such excellent attributes. Death comes there at the
+proper season. Diseases never touch the inhabitants.[583] Nobody
+cherishes any desire for the wives of other people. Every one is devoted
+to his own wife. These people do not afflict or kill one another, or
+covet one another's things. There no sin occurs, no doubt arises.[584]
+There the fruits of all (religious) acts are visible. There some enjoy
+seats and drinks and viands of the best kind, and live within palaces and
+mansions. There some, adorned with ornaments of gold, surround themselves
+with every article of enjoyment. There are, again, some that eat very
+abstemiously, for only keeping body and soul together. There some, with
+great toil, seek to hold the life-breaths.[585] Here (in this region that
+is inhabited by us), some men are devoted to righteousness and some to
+deceit. Some are happy and some miserable; some are poor and some rich.
+Here toil, and fear and delusion, and painful hunger make their
+appearance. Here cupidity for wealth is also seen, a passion that
+stupefies even those that are learned amongst men. Here diverse opinions
+prevail, broached by those that do deeds which are righteous or sinful.
+That man possessed of wisdom who knows all those opinions which may be
+divided into two kinds, is never stained by sin. Deceit with fraud,
+theft, slander, malice, oppression, injury, treachery, and untruth, are
+vices that detract from the merit of his penances who practises them. He,
+on the other hand, possessed of learning, who avoids them, finds the
+merit of his penances increased. Here there is much reflection about acts
+that are righteous and those that are unrighteous. This region that we
+inhabit is the field of action. Having done good and evil here, one
+obtains good for his good acts and evil for acts that are evil.[586] Here
+the very Creator in days of yore, and all the gods with the Rishis,
+having performed proper penances, become cleansed and attain to
+Brahma.[587] The northern portion of the earth is highly auspicious and
+sacred. Those belonging to this region (that we inhabit) that are doers
+of righteous deeds or that show regard for yoga, become born in that
+region. Others (that are of a different disposition) take their births in
+the intermediate species. Some again, when their allotted periods run
+out, become lost on earth.[588] Employed in feeding upon one another and
+stained by cupidity and delusion, these men return to this very region
+without being able to go (after death) to that northern region. Those men
+of wisdom who with vows and observant of Brahmacharyya listen with
+veneration to the instructions of preceptors, succeed in knowing the ends
+reserved for all classes of men. I have now told thee in brief the course
+of duties ordained by Brahman. He, indeed, is said to be possessed of
+intelligence who knows what is righteousness and what its reverse in this
+world.'"
+
+"'Bhishma continued, "Thus, O king, did Bhrigu speak unto Bharadwaja of
+great energy. Of soul highly virtuous, the latter became filled with
+wonder and worshipped the great sage with veneration. Thus, O monarch,
+the origin of the universe has been narrated to thee in detail. What, O
+thou of great wisdom, dost thou wish to hear after this?"'"
+
+
+
+SECTION CXCIII
+
+"'Yudhishthira said, "I think, O grandsire, that thou art acquainted with
+everything, O thou that art conversant with duties. I desire to hear thee
+discourse to me, O sinless one, of the ordinances about conduct."
+
+"'Bhishma said, "They that are of bad conduct, of bad acts, of wicked
+understanding, and excessive rashness, are called evil or wicked men.
+They, however, that are called good are distinguished by purity of
+conduct and practices. They are good men who never answer calls of nature
+on the high roads, in cow-pens, or in fields overgrown with paddy. Having
+finished the necessary acts one should perform his ablutions in
+river-water and gratify the deities with oblations of water. This is said
+to be the duty of all men. Surya should be always worshipped. One should
+not sleep after sunrise. Morning and evening the prayers (ordained in the
+scriptures) should be said, sitting with face turned towards the east and
+towards the west respectively. Washing the five limbs,[589] one should
+eat silently with face turned towards the east. One should never
+disparage the food which one is to eat. One should eat food that is good
+to the taste. After eating one should wash one's hands and rise.[590] One
+should never go to sleep at night with wet feet. The celestial Rishi
+Narada said that these are indications of good conduct. One should every
+day circumambulate a sacred spot, a bull, a sacred image, a cow-pen, a
+place where four roads meet, a pious Brahmana, and sacred tree. One
+should not make distinctions between one's guests and attendants and
+kinsmen in matters of food. Equality (in this respect) with servants is
+applauded. Eating (twice a day) in the morning and evening is an
+ordinance of the gods. It is not laid down that one should eat (once
+more) at any intermediate period. He who eats according to this rule
+acquires the merit of a fast.[591] At the hours ordained for Homa one
+should pour libations on the sacred fire. Without seeking the
+companionship of other people's wives, the man of wisdom who seeks his
+own wife in her season acquires the merit of Brahmacharyya. The remnants
+of a Brahmana's dish are like ambrosia. They are like the lacteal
+sustenance that is yielded by the mother's breast. People highly prize
+those remnants. The good, by eating them attain to Brahma. He who pounds
+turf to clay (for making sacrificial altars), or he who cuts grass (for
+making sacrificial fuel), or he who uses his nails only (and not weapons
+of any kind) for eating (sanctified meat), or he who always subsists on
+the remnants of Brahmana's dishes, or he who acts, induced by desire for
+reward, has not to live long in the world.[592] One who has abstained
+from meat (under any vow) should not take meat even if it be sanctified
+with mantras from the Yajurveda. One should also avoid the flesh about
+the vertebral column (of any animal) and the flesh of animals not slain
+in sacrifices.[593] Whether at one's own place or in a strange land, one
+should never cause one's guest to fast. Having obtained alms and other
+fruits of optional acts, one should offer them to one's seniors. One
+should offer seats to one's seniors and salute them with respect. By
+worshipping one's seniors, one obtains long life, fame, and prosperity.
+One should never behold the Sun at the moment of rising, nor should one
+turn one's gaze towards a naked woman that is another man's spouse.
+Congress with one's wife (in her season) is not sinful but it is an act
+that should always be done in privacy. The heart of all sacred spots and
+shrines is the Preceptor. The heart of all pure and cleansing things is
+Fire. All acts done by a good and pious person are good and laudable,
+including even the touching of the hair of a cow's tail. Every time one
+meets with another, one should make polite enquiries. The saluting of
+Brahmanas every morning and evening is ordained. In temples of gods, amid
+cows, in performing the rites of religion laid down for Brahmanas, in
+reading the Vedas, and in eating, the right hand should be raised.[594]
+The worship of Brahmanas, morning and evening, according to due rites,
+produces great merit. In consequence of such worship the stock-in-trade
+of the merchant, become abundant and the produce of the agriculturist.
+Great also becomes the yield of all kinds of corn and the supply of all
+articles that the senses can enjoy becomes copious. When giving eatables
+to another (seated at his dish), one should say, 'Is it sufficient?' When
+presenting drink, one should ask, 'Will it gratify,' and when giving
+sweetened milk and rice, or sugared gruel of barley, or milk with sesame
+or pease, one should ask 'Has it fallen?'[595] After shaving, after
+spitting, after bathing, and after eating, people should worship
+Brahmanas with reverence. Such worship is sure to bestow longevity on
+sickly men. One should not pass urine with face turned towards the sun,
+nor should one see one's own excreta. One should not lie on the same bed
+with a woman, nor eat with her. In addressing seniors one should never
+apply the pronoun you to them or take their names. Thouing or the taking
+of names is not censurable in addressing inferiors or equals in age.[596]
+The hearts of sinful men betray the sins committed by them. Those sinful
+men that conceal their conscious sins from good men meet with
+destruction. Only ignorant fools seek to conceal the sins which they
+commit consciously. It is true that human beings do not see those sins
+but the gods see them. A sin concealed by another sin leads to fresh
+sins. An act of merit, again, if concealed by an act of merit, increases
+the merit. The acts of a virtuous man always follow in the wake of
+virtue. A man destitute of understanding never thinks of the sins
+committed by him. Those sins, however, overtake the doer that has fallen
+away from the scriptures. As Rahu comes to Chandra (at his proper time),
+those sinful acts come to the foolish man.[597] The objects that are
+stored with expectation are scarcely enjoyed. Such storing is never
+applauded by the wise, for death waits for no one (but snatches his prey
+whether the latter be ready or unready). The wise have said that the
+righteousness of all creatures is an attribute of the mind. For this
+reason, one should, in one's mind, do good to all.[598] One should
+practise virtue singly. In the practice of virtue one has no need for the
+help of others. If one obtains only the ordinances of the scriptures,
+what can an associate do?[599] Righteousness is the origin of mankind.
+Righteousness is the ambrosia of the gods. After death, men enjoy,
+through Righteousness, eternal happiness."'"
+
+
+
+SECTION CXCIV
+
+"'Yudhishthira said, "Tell me, O grandsire, what and of what nature is
+that which is called by the name of Adhyatma and which is laid down for
+every person.[600] O thou that art acquainted with Brahma, whence has
+this universe consisting of mobile and immobile things, been created?
+When universal destruction sets in, to whom does it go? It behoveth thee
+to discourse to me upon this topic."[601]
+
+"'Bhishma said, "This Adhyatma, O son of Pritha, that thou askest me
+about, I will presently discourse upon. It is highly agreeable and
+productive of great felicity. Great teachers have (before this) shown the
+truths about Creation and the Destruction (of the universe). Knowing
+those truths, a person may obtain, even in this world, great satisfaction
+and felicity. Such knowledge may lead also to the acquisition of great
+fruits, and it is highly beneficial to all creatures. Earth, air, space,
+water, and light numbered as the fifth, are regarded as Great Creatures.
+These constitute both the origin and the destruction of all created
+objects. Unto him from whom these great primal elements take their
+origin, they return repeatedly, severing themselves from all creatures
+(into whose compositions they enter), even like the waves of the ocean
+(subsiding into that from which they seem to take their rise). As the
+tortoise stretches its limbs and withdraws them again, even so the
+Supreme Soul creates all objects and again withdraws into Himself. The
+Creator places the five primal elements in all created objects in
+different proportions. The living creature, however, does not see it
+(through ignorance). Sound, the organs of hearing, and all holes,--these
+three,--spring from Space as their progenitor. Touch, action, and skin
+are the triple attributes of the Wind. Form, eye, and digestion are the
+triple attributes of Fire or Energy. Taste, all liquid secretions, and
+the tongue represent the three attributes of Water. Scents, the nose, and
+the body are the triple properties of Earth. The great (primal) elements
+are five. The mind is the sixth. The senses and the mind, O Bharata, are
+(the sources of all) the perceptions of a living creature.[602] The
+seventh is called the understanding; and the eighth is the soul.[603] The
+senses are for perceiving; the mind (unable to deal with those
+perceptions) produces uncertainty. The understanding reduces all
+perceptions to certainty. The Soul exists as a witness (without acting).
+All that is above the two feet, all that is behind, and all that is
+above, are seen by the Soul. Know that the Soul pervades the entire being
+without any space being left unoccupied. All men should know the senses,
+the mind, and the understanding fully. The three states or qualities
+called Darkness, Passion, and Goodness, exist, dependent on the senses,
+the mind, and the understanding.[604] Man, by apprehending with the aid
+of his intelligence, the manner in which creatures come and leave the
+world, is sure to gradually attain to steadfast tranquillity. The three
+qualities (already mentioned, viz., Darkness, Passion, and Goodness),
+lead the understanding (to worldly attachments). In this respect, the
+Understanding (or Intelligence) is identical with the Senses and the
+Mind. The Understanding, therefore, is identical with the six (the five
+senses and the mind), and also with the objects comprehended by it. When,
+however, the Understanding is destroyed, the three qualities (of
+Darkness, Passion, and Goodness) are incapable of leading to action.[605]
+This universe of immobile and mobile things consists of that
+intelligence. It is from that Intelligence that everything arises and it
+is into it that everything subsides. For this reason, the scriptures
+indicate that everything is a manifestation of Intelligence. That by
+which one hears is the ear. That by which one smells is called the organ
+of smell, and that by which one distinguishes the tastes is called the
+tongue. By the coat that covers the body one acquires perception of
+touch. That which is called the Intelligence undergoes
+modifications.[606] When the Intelligence desires anything it comes to be
+called Mind. The foundations upon which the Intelligence rests are five
+in number, each serving a different purpose. They are called the senses.
+The invisible principle, viz., Intelligence rests on them. The
+Intelligence that exists in a living creature concerns itself with the
+three states (called Passion, Darkness, and Goodness). Sometimes it
+obtains joy and sometimes misery. Sometimes it becomes divested of both
+joy and misery. Even thus the Intelligence exists in the minds of all
+men. Sometimes the Intelligence which is made up of the triple states
+(already mentioned), transcends those three states (by yoga), like the
+lord of rivers, viz., the Ocean, with his surges, transgressing his high
+continents.[607] That Intelligence which transcends the three qualities
+exists in the mind in a pure state of (unmodified) existence alone. The
+quality of Darkness, however, that impels to action, soon pursues it. At
+that time, the Intelligence sets all the senses to action. The properties
+of the three are even thus: joy dwells in Goodness; sorrow in Passion;
+delusion in Darkness. All the states that exist (of the mind) are
+included in the three (that have been named). I have now, O Bharata, told
+thee about the course of the Understanding. An intelligent man should
+subdue all his senses. The three qualities of Goodness, Passion, and
+Darkness, are always attached to living creatures. Three kinds of
+intelligence also are noticeable in every creature, viz., that which
+depends upon Goodness, that upon Passion, and that upon Darkness, O
+Bharata. The quality of Goodness brings happiness; the quality of Passion
+produces sorrow; and if these two combine with the quality of Darkness,
+then neither happiness nor sorrow is produced (but, instead, only
+delusion or error). Every state of happiness that appears in the body or
+the mind is said to be due to the quality of Goodness. A state of sorrow,
+disagreeable to oneself, that comes, is due to nothing but the quality
+of Passion. One should never think of it with fear.[608] That state,
+again, which is allied with delusion and error, and in consequence of
+which one knows not what to do, which is unascertainable and unknown,
+should be regarded as belonging to the quality of Darkness.[609]
+Gladness, satisfaction, delight, happiness, tranquillity of heart, these
+are the properties of the state of Goodness. Man sometimes obtains a
+measure of them. Discontent, heart-burning, grief, cupidity,
+vindictiveness are all indications of the state of Passion. They are seen
+with or without adequate causes for producing them. Disgrace, delusion,
+error, sleep and stupefaction, that overtake one through excess of
+ill-luck, are the various properties of the state of Darkness.[610] That
+person whose mind is far-reaching, capable of extending in all
+directions, mistrustful in respect of winning the objects it desires, and
+well-restrained, is happy both here and hereafter.[611] Mark the
+distinction between these two subtile things, viz., Intelligence and
+Soul. One of these (viz., intelligence), puts forth the qualities. The
+other (viz., the Soul), does nothing of the kind. A gnat and a fig may be
+seen to be united with each other. Though united, each however is
+distinct from the other. Similarly, Intelligence and Soul, though
+distinguished from each other, by their respective natures, yet they may
+always be seen to exist in a state of union. A fish and water exist in a
+state of union. Each, however, is different from the other. The same is
+the case with Intelligence and Soul. The qualities do not know the Soul,
+but the Soul knows them all. The Soul is the spectator of the qualities
+and regards them all as proceeding from itself. The soul, acting through
+the senses, the mind, and the understanding numbering as the seventh, all
+of which are inactive and have no self-consciousness, discovers the
+objects (amid which it exists) like a (covered) lamp showing all objects
+around it by shedding its rays through an aperture in the covering. The
+understanding or Intelligence creates all the qualities. The Soul only
+beholds them (as a witness). Even such is certainly the connection
+between the intelligence and the Soul.[612] There is no refuge on which
+either Intelligence or Soul depends. The Understanding creates the mind,
+but never the qualities. When the soul, by means of the mind,
+sufficiently restrains the rays that emanate from the senses, it is then
+that it becomes manifest (to the Understanding) like a lamp burning
+within a vessel that covers it. That person who renounces all ordinary
+acts, practises penances, devotes himself to study the Soul, taking a
+delight therein, and regards himself as the Soul of all creatures,
+acquires a high end. As an aquatic fowl, while moving over the waters, is
+never drenched in that element, even thus does a person of wisdom move
+(in the world) among creatures. By the aid of one's intelligence one
+should act in the world after this fashion, without grief, without joy,
+with an equal eye for all, and destitute of malice and envy. One living
+in this way succeeds in creating the qualities (instead of being oneself
+affected by them), like a spider creating threads.[613] The qualities
+should, indeed, be regarded as the threads of the spider. Some say that
+the qualities in respect of such men are not lost. Some say that they are
+all lost. Those who say that they are not lost rely upon the revealed
+scriptures (viz., the Srutis), which do not contain any declaration to
+the contrary. They, on the other hand, who say that the qualities are all
+lost rely on the Smritis. Reflecting upon both these opinions, one should
+judge oneself as to which of them is right. One should thus get over this
+hard and knotty question which is capable of disturbing the
+understanding by doubt, and thereby win happiness. When that doubt will
+be removed, one will no longer have to indulge in sorrow of any kind. Men
+of filthy hearts may by knowledge obtain success like persons plunging in
+a well-filled stream purifying themselves of all filth. One who has to
+cross a broad river does not feel happy at only seeing the other shore.
+If the case were otherwise (i.e., if by only beholding the other shore
+one could reach it by a boat), then might one become happy. The matter is
+otherwise with one acquainted with the Truth. The mere knowledge of Truth
+will bring him happiness. As soon as such knowledge begins to bear
+fruits, the person may be regarded to have reached the other shore. They
+who thus know the Soul as freed from all worldly objects and is but the
+One, are said to obtain high and excellent knowledge.[614] A person by
+knowing the origin and the end of all creatures, which is even such, and
+by reflecting upon the matter, gradually obtains infinite happiness. He
+that has understood the triple aggregate (viz., that it is liable to
+destruction instead of being eternal), and reflecting upon it, casts it
+away, succeeds by yoga to behold the Truth and obtain perfect felicity.
+The Soul is incapable of being seen unless the senses, which are employed
+on diverse objects and are difficult of being controlled, be all duly
+restrained. He that knows this is really wise. What other indication is
+there of a wise man? Acquiring this knowledge, men possessed of
+intelligence regard themselves to be crowned with success. That which
+inspires the ignorant with fear can never inspire fear in persons of
+Knowledge. There is no higher end for anybody (than Emancipation). In
+consequence, however, of the excess or otherwise of good qualities, the
+sages say that differences are observable in respect of the degree of
+Emancipation. A person by acting without expectation of fruits succeeds
+(by those acts) in annihilating his sinful acts of a former period. To
+one possessed of wisdom, the acts of a former period (thus washed off)
+and those of this life also (which are accomplished without expectation
+of fruit), do not become productive of any disagreeable consequence (such
+as immurement in hell). But how can acts, if he continues to be engaged
+in accomplishing acts, bring about what is agreeable (viz.,
+Emancipation)?[615] People censure a person that is afflicted (with lust,
+envy, and other evil passions). Those vices hurl the person in his next
+life into diverse kinds of inferior orders.[616] Mark with close
+attention the vicious in this world who grieve exceedingly for the loss
+of their possessions (such as sons and wives, etc.). Behold also those
+that are gifted with judgment and who never grieve when thrown into
+similar circumstances. Those that are conversant with both (i.e., with
+gradual Emancipation and immediate Emancipation), deserve to be called
+truly wise."'"[617]
+
+
+
+SECTION CXCV
+
+"'Bhishma said, "I shall now, O son of Pritha, discourse to thee upon the
+four kinds of yoga meditation. The great Rishis, obtaining a knowledge of
+the same, attain to eternal success even here. Great Rishis gratified
+with knowledge, with hearts set upon Emancipation, and conversant with
+yoga, act in such a way that their yoga meditation may get on properly.
+These, O son of Pritha, being freed from the faults of the world, never
+come back (for rebirth). Liberated from liability to rebirth, they live
+in their original Soul-state.[618] Freed from the influence of all pairs
+of opposites (such as heat and cold, joy and sorrow, etc.), ever existing
+in their own (original) state, liberated (from attachments), never
+accepting anything (in gift), they live in places free from the
+companionship of wives and children, without others with whom disputes
+may arise, and favourable to perfect tranquillity of heart. There such a
+person, restraining speech, sits like a piece of wood, crushing all the
+senses, and with mind undividedly united by the aid of meditation (with
+the Supreme Soul). He has no perception of sound through the ear; no
+perception of touch through the skin; no perception of form through the
+eye; no perception of taste through the tongue. He has no perception also
+of scents through the organ of smell. Immersed in yoga, he would abandon
+all things, rapt in meditation. Possessed of great energy of mind, he has
+no desire for anything that excites the five senses. The wise man,
+withdrawing his five senses into the mind, should then fix the unstable
+mind with the five senses (into the Intellect). Possessed of patience,
+the yogin should fix his mind which always wanders (among worldly
+objects), so that his five gates (under the influence of training) may be
+made stable in respect of things that are themselves unstable. He should,
+in the firmament of the heart, fix his mind into the path of meditation,
+making it independent of the body or any other refuge. I have spoken of
+the path of meditation as the first, since the yogin has first to crush
+his senses and the mind (and direct them to that path). The mind, which
+constitutes the sixth, when thus restrained, seeks to flash out like the
+capricious and flighty lightning moving in frolic among the clouds. As a
+drop of water on a (lotus) leaf is unstable and moves about in all
+directions, even so becomes the yogin's mind when first fixed on the path
+of meditation. When fixed, for a while the mind stays in that path. When,
+however, it strays again into the path of the wind, it becomes as flighty
+as the wind. The person conversant with the ways of yoga-meditation,
+undiscouraged by this, never regarding the loss of the toil undergone,
+casting aside idleness and malice, should again direct his mind to
+meditation. Observing the vow of silence, when one begins to set his mind
+on yoga, then discrimination, knowledge, and power to avoid evil, are
+gained by him.[619] Though feeling annoyed in consequence of the
+flightiness of his mind, he should fix it (in meditation). The yogin
+should never despair, but seek his own good. As a heap of dust or ashes,
+or of burnt cow-dung, when drenched with water, does not seem to be
+soaked, indeed, as it continues dry if drenched partially, and requires
+incessant drenching before it becomes thoroughly soaked, even thus should
+the yogin gradually control all his senses. He should gradually withdraw
+them (from all objects). The man that acts in this way succeeds in
+controlling them. One, O Bharata, by oneself directing one's mind and
+senses to the path of meditation, succeeds in bringing them under perfect
+control by steadfast yoga. The felicity that he feels who has succeeded
+in controlling his mind and senses is such that its like can never be
+obtained through Exertion or Destiny.[620] United with such felicity, he
+continues to take a pleasure in the act of meditation. Even in this way
+yogins attain to Nirvana which is highly blessed."'"
+
+
+
+SECTION CXCVI
+
+"'Yudhishthira said, "Thou hast discoursed on the four modes of life and
+their duties. Thou hast also spoken of the duties of kings. Thou hast
+recited many histories of diverse kinds and connected with diverse
+topics. I have also heard from thee, O thou of great intelligence, many
+discourses connected with morality. I have, however, one doubt. It
+behoveth thee to resolve it. I wish, O Bharata, to hear of the fruits
+that silent Reciters of sacred mantras acquire (by their practice). What
+are the fruits that have been indicated for such men? What is that region
+to which they go after death? It behoveth thee also, O sinless one, to
+tell me all the rules that have been laid down in respect of such silent
+recitation. When the word Reciter is uttered, what shall I understand by
+it? Is such a man to be regarded as following the ordinances of Sankhya
+or yoga or work?[621] Or, is such a man to be regarded as observing the
+ordinances about (mental) sacrifices? How is the path of the Reciters to
+be called? Thou art, as I think, of universal knowledge. Tell me all
+this."
+
+"'Bhishma said, "In this connection is cited the old history of what
+transpired between Yama, Time, and a certain Brahmana. Sages conversant
+with the means of attaining to Emancipation have spoken of two methods,
+viz., the Sankhya and the yoga. Amongst these, in the former, which is
+otherwise called the Vedanta, Renunciation has been preached with respect
+to silent recitation. The declarations of the Vedas preach Abstention
+(from rites), are fraught with tranquillity, and are concerned with
+Brahma.[622] Indeed, the two paths spoken of by sages bent on achieving
+what is for their good, viz., Sankhya and yoga, are such that they are
+both concerned and again unconcerned (with silent recitations).[623] The
+manner in which silent recitation is connected (with each of the two
+paths) and the cause I shall now explain. In both as in the case of
+silent recitation, are needed the subduing of the senses and the fixing
+of the mind (after withdrawal from external objects); as also truth
+keeping up of the (sacred) fire, residence in solitude, meditation,
+penance, self-restraint, forgiveness, benevolence, abstemiousness in
+respect of food, withdrawal from worldly attachments, the absence of
+talkativeness, and tranquillity. These constitute a sacrifice in acts
+(leading to the fruition of desire about heaven or felicity in next
+life).[624] Listen now to the course that consists of abstention (from
+acts). The manner in which the acts of the Reciter observing the vow of
+Brahmacharya may cease, I will presently declare. Such a person should
+conduct himself in every way according to what has been (already) said by
+me.[625] Betaking himself to the path of abstention, he should seek to
+extinguish his dependence on both the External and the Internal. Sitting
+on kusa grass, with kusa in hand, and binding his coronal locks with
+kusa, he should surround himself with kusa and have kusa for robes.
+Bowing unto all earthly concerns, he should take leave of them and never
+think of them. Assuming equability by the aid of his mind, he should fix
+his mind on the mind itself. Reciting the highly beneficial composition
+(viz., the Gayatri), he meditates with the aid of his intellect on Brahma
+alone. Afterwards he leaves off even that, being then absorbed in
+concentrated contemplation.[626] In consequence of his dependence on the
+strength of the Gayatri which he recites, this concentrated contemplation
+will come of itself. By penances he attains to purity of soul, and
+self-restraint, and cessation of aversion and desire. Freed from
+attachment and delusion, above the influence of all pairs of opposites
+(such as heat and cold, joy and sorrow, etc.), he never grieves and never
+suffers himself to be drawn towards worldly objects. He does not regard
+himself as the actor nor as the enjoyer or sufferer of the consequences
+of his acts. He never, through selfishness, fixes his mind on anything.
+Without being employed in the acquisition of wealth, he abstains also
+from disregarding or insulting others, but not from work. The work in
+which he is employed is that of meditation; he is devoted to meditation,
+and seeks meditation unalterably. By meditation he succeeds in bringing
+about concentrated contemplation, and then gradually leaves off
+meditation itself. In that state he enjoys the felicity which attaches to
+the abandonment of all things. Having thoroughly mastered the principle
+of desire he casts off his life-breaths and then enters into the Brahmic
+body. Or, if he does not desire to enter into the Brahmic body, he at
+once goes upwards into the region of Brahma and has never to undergo
+rebirth. Having become tranquillity's self, and being freed from all
+kinds of calamity, such a person, by depending upon his own intelligence,
+succeeds in attaining to that Soul which is pure and immortal and which
+is without a stain."'"
+
+
+
+SECTION CXCVII
+
+"'Yudhishthira said, "Thou hast said that as regards Reciters, they obtain
+this very high end.[627] I beg to enquire whether this is their only end
+or there is any other to which they attain."
+
+"'Bhishma said, "Listen with concentrated attention, O puissant monarch,
+to the end that silent Reciters attain, and to the diverse kinds of hell
+into which they sink, O bull among men! That Reciter who does not at
+first conduct himself according to the method that has been laid down,
+and who cannot complete the ritual or course of discipline laid down, has
+to go to hell.[628] That Reciter who goes on without faith, who is not
+contented with his work, and who takes no pleasure in it, goes to hell,
+without doubt. They who follow the ritual with pride in their hearts, all
+go to hell. That Reciter who insults and disregards others has to go to
+hell. That man who betakes himself to silent recitation under the
+influence of stupefaction and from desire of fruit, obtains all those
+things upon which his heart becomes set.[629] That Reciter whose heart
+becomes set upon the attributes that go by the name of divinity, has to
+incur hell and never becomes freed from it.[630] That Reciter who betakes
+himself to recitation under the influence of attachments (to earthly
+objects such as wealth, wives etc.) obtain those objects upon which their
+hearts are set. That Reciter of wicked understanding and uncleansed soul
+who sets himself to his work with an unstable mind, obtains an unstable
+end or goes into hell. That Reciter who is not endued with wisdom and who
+is foolish, becomes stupefied or deluded; and in consequence of such
+delusion has to go to hell where he is obliged to indulge in
+regrets.[631] If a person of even firm heart, resolving to complete the
+discipline, betakes himself to recitation, but fails to attain to
+completion in consequence of his having freed himself from attachments by
+a violent stretch without genuine conviction of their inutility or
+harmful character, he also has to go to hell."[632]
+
+"'Yudhishthira said, "When the Reciter attains to the essence of that
+which exists in its own nature (without being anything like created or
+born objects), which is Supreme, which is indescribable and
+inconceivable, and which dwells in the syllable om forming the subject of
+both recitation and meditation (indeed, when Reciters to a state of
+Brahma), why is it that they have again to take birth in embodied forms?"
+
+"'Bhishma said, "In consequence of the absence of true knowledge and
+wisdom, Reciters obtain diverse descriptions of hell. The discipline
+followed by Reciters is certainly very superior. These, however, that I
+have spoken of, are the faults that appertain to it."'"
+
+
+
+SECTION CXCVIII
+
+"'Yudhishthira said, "Tell me what description of hell is obtained by a
+Reciter? I feel, O king, a curiosity to know this. It behoveth thee to
+discourse on the subject."
+
+"'Bhishma said, "Thou hast sprung from a portion of the god of
+righteousness. Thou art by nature observant of righteousness. Listen, O
+sinless one, with undivided attention, to these words resting on
+righteousness as their basis. Those regions that are owned by the
+high-souled gods, that are of diverse aspects and colours, of diverse
+descriptions and productive of diverse fruits, and that are of great
+excellence, those cars again that move at the will of the riders, those
+beautiful mansions and halls, those various pleasure-gardens embellished
+with golden lotuses, those regions that belong to the four Regents and
+Sukra and Vrihaspati and the Maruts and Viswedevas and Sadhyas and the
+Aswins, and the Rudras and the Adityas and the Vasus, and other denizens
+of heaven, are, O sire, spoken of as hells, when compared with the region
+of the Supreme Soul. The region last spoken of is without any fear (of
+change for the worse), uncreate (and therefore, in its true nature),
+without pain of any kind (such as ignorance and delusion), without any
+agreeable or disagreeable element, beyond the reach of the three
+attributes (of Sattwa, Rajas, and Tamas), freed from the eight incidents,
+(viz., the five primal elements, the senses, the mind, and the
+intellect), without the three (distinctions between the knower, the
+known, and act of knowing); freed also from the four attributes (seeing,
+hearing, thinking, and knowing),[633] without the fourfold causes (of
+knowledge), without joy and delight and sorrow and disease. Time (in his
+forms of past, present, and future) arises there for use. Time is not the
+ruler there. That supreme region is the ruler of Time as also of Heaven.
+That Reciter who becomes identified with his Soul (by withdrawing
+everything into it) goes thither. He has, after this, never to feel any
+sorrow. This region is called Supreme. The other regions (of which I have
+first spoken) are hell. I have not told thee of all those regions that
+are called hell. Indeed, in comparison with that foremost of regions all
+the others are called hell."'"
+
+
+
+SECTION CXCIX
+
+"'Yudhishthira said, "Thou hadst referred to the dispute between Time,
+Mrityu, Yama, Ikshvaku, and a Brahmana. It behoveth thee to narrate the
+story in full."
+
+"'Bhishma said, "In connection with this subject that I am discoursing
+upon, is cited the old history of what transpired between Surya's son
+Ikshvaku and a certain Brahmana, and Time and Mrityu. Listen to me as to
+what occurred, and what was the conversation that took place between
+them, and the place where it happened. There was a certain Brahmana of
+great fame and pious behaviour. He was a Reciter. Possessed of great
+wisdom, he was conversant with the six Angas (of the Vedas). He was of
+the Kusika race and son of Pippalada.[634] He acquired (by his
+austerities) spiritual insight into the Angas.[635] Residing at the foot
+of Himavat, he was devoted to the Vedas. Silently reciting the Gayatri
+composition, he practised severe austerities for attaining to Brahma. A
+thousand years passed over his head while he was engaged in the
+observance of vows and fasts. The goddess (of Gayatri or Savitri) showed
+herself to him and said, 'I am gratified with thee.' Continuing to recite
+the sacred mantra, the Brahmana remained silent and spoke not a word to
+the goddess. The goddess felt compassion for him and became highly
+gratified. Then that progenitrix of the Vedas applauded that recitation in
+which the Brahmana had been engaged. After finishing his recitation (for
+that day) the Brahmana stood up and, bending his head, prostrated himself
+before the goddess's feet. The righteous-souled Reciter, addressing the
+goddess, said, 'By good luck, O goddess, thou hast been gratified with me
+and shown thyself to me. If, indeed, thou art gratified with me, the boon
+I ask is that my heart may take pleasure in act of recitation.'
+
+"'"Savitri said, 'What dost thou ask, O regenerate Rishi? What wish of
+thine shall I accomplish? Tell me, O foremost of Reciters, everything
+will be as thou wishest.' Thus addressed by the goddess, the Brahmana,
+conversant with duties, replied, saying, 'Let my wish about continuing my
+recitations go on increasing every moment. Let also, O auspicious
+goddess, the absorption of my mind into Samadhi be more complete.' The
+goddess sweetly said, 'Let it be as thou wishest.' Desiring to do good to
+the Brahmana, the goddess once again addressed him, saying, 'Thou shalt
+not have to go to hell, i.e., thither where great Brahmanas go. Thou
+shalt go into the region of Brahma which is uncreate and free from every
+fault. I go hence, but that which thou hast asked me shall happen.[636]
+Go on reciting with restrained soul and rapt attention. The god Dharma
+will in person come to thee. Time, Mrityu, and Yama also will all
+approach thy presence. There will be a dispute here between them and thee
+on a question of morality.'"
+
+"'Bhishma continued, "Having said these words, the goddess went back to
+her own abode. The Brahmana continued engaged in recitation for a
+thousand celestial years. Restraining wrath, and always controlling self,
+he passed his time, firmly devoting himself to truth and freed from
+malice. Upon the completion of his observance by the intelligent
+Brahmana, Dharma, gratified with him, showed his person unto that
+regenerate individual.
+
+"'"Dharma said, 'O regenerate one, behold me who am Dharma. I have come
+here for seeing thee. Thou hast won the reward of this recitation in
+which thou hadst been engaged. Listen to me as to what that reward is.
+Thou hast won all the regions of felicity which appertain to either gods
+or men. O good man, thou shalt ascend above all the abodes of the
+deities. O ascetic, cast off thy vital breaths then, and go unto whatever
+regions thou pleasest. By casting off thy body thou wilt win many regions
+of felicity.'
+
+"'"The Brahmana said, 'What business have I with those regions of felicity
+of which thou speakest? O Dharma, go whithersoever thou pleasest. I will
+not, O puissant lord, cast off this body which is subject to much
+happiness and misery.'
+
+"'"Dharma said, 'Thy body, O foremost of ascetics, should certainly be cast
+off. Do thou ascend to heaven, O Brahmana! Or, tell us what else should
+please thee, O sinless one!'
+
+"'"The Brahmana said, 'I do not, O puissant lord, wish to reside in heaven
+itself without this body of mine. Leave me, O Dharma! I have no desire to
+go to heaven itself without my own body.'
+
+"'"Dharma said, 'Without (thus) setting thy heart on thy body, cast it off
+and be happy Go into regions that are free from the attribute of Passion.
+Indeed, going thither, thou shalt never have to feel any misery.'
+
+"'"The Brahmana said, 'O highly-blessed one, I take great pleasure in
+recitation. What need have I for those eternal regions of which thou
+speakest? Indeed, O puissant lord, I do not desire to go to heaven with
+even this body of mine.'
+
+"'"Dharma said, 'If thou dost not wish to cast off thy body, behold, O
+regenerate one, there is Time, and there is Mrityu, and there is Yama,
+who are all approaching thee!'"
+
+"'Bhishma continued, "After Dharma had said this, Vivaswat's son (Yama),
+Time, and Mrityu,--the trio (who snatch away all creatures from the
+earth), approached that Brahmana, O blessed king, and addressed him thus.
+
+"'"Yama said, 'I am Yama. I say unto thee that a high reward awaits thee
+for these well-performed penances of thine, and for this pious conduct
+that thou hast observed.'
+
+"'"Time said, 'Thou hast won a high reward which is, indeed, commensurate
+with this course of recitation that thou hast finished. The time is come
+for thee to ascend to heaven. I am Time and I have come to thee.'
+
+"'"Mrityu said, 'O thou that art conversant with righteousness, know me for
+Mrityu herself in her proper form. I have come to thee in person, urged
+by Time, for bearing thee hence, O Brahmana.'
+
+"'"The Brahmana said, 'Welcome to Surya's son, to Time possessed of high
+soul, to Mrityu, and to Dharma! What shall I accomplish for you all?'"
+
+"'Bhishma continued, "In that meeting, the Brahmana gave them water to
+wash their feet, and the usual articles of the Arghya. Highly gratified,
+he then addressed them, saying, 'What shall I do for you all by exerting
+my own might?' Just at that time, O monarch, (king) Ikshvaku, who had
+set out on a sojourn to holy waters and shrines, came to that spot where
+those deities had been assembled together. The royal sage Ikshvaku bowed
+his head and worshipped them all. That best of kings then enquired after
+the welfare of all of them. The Brahmana gave the king a seat, as also
+water to wash his feet, and the usual Arghya. Having next made the usual
+enquiries of courtesy, he said, 'Thou art welcome, O great monarch! Tell
+me all this thy wishes! Let thy noble self tell me what I shall have to
+accomplish for thee by putting forth my might.'
+
+"'"The king said, 'I am a king. Thou art a Brahmana in the observance of
+the six well-known duties. (I cannot ask), I will give thee some wealth.
+That is well-known. Tell me how much I shall give thee.'
+
+"'"The Brahmana said, 'There are two kinds of Brahmanas, O monarch!
+Morality of righteousness also is of two kinds: addiction to work, and
+abstention from work. As regards myself, I have abstained from acceptance
+of gifts. Give presents unto them, O, king, that are addicted to the duty
+of work and acceptance. I shall not, therefore, accept anything in gift.
+On the other hand, I ask thee, what is for thy good? What, indeed, shall
+I give thee? Tell me, O foremost of kings, and I shall accomplish it with
+the aid of my penances.'
+
+"'"The king said, 'I am a Kshatriya. I do not know how to say the word
+"Give." The only thing, O best of regenerate persons, that we can say (by
+way of asking) is Give (us) battle.'
+
+"'"The Brahmana said, 'Thou art content with the observance of the duties
+of thy order. Similarly, I am content with the duties of mine, O king!
+There is, therefore, little difference between us. Do as thou pleasest!'
+
+"'"The king said, 'Thou saidst these words first, viz., "I shall give thee
+according to my might." I, therefore, solicit thee, O regenerate one.
+Give me the fruits of this recitation (which thou hast gone through).'
+
+"'"The Brahmana said, 'Thou wert boasting that thy utterances always
+solicit battle. Why then dost thou not solicit battle with me?'
+
+"'"The king said, 'It has been said that Brahmanas are armed with the
+thunder of speech, and that Kshatriyas have might of arms. Hence, learned
+Brahmana, this wordy warfare has set in between thee and me.'
+
+"'"The Brahmana said, 'As regards myself, even that is my resolution today.
+What shall I give thee according to my might? Tell me, O king of kings,
+and I shall give thee, having wealth of my own. Do not tarry.'
+
+"'"The king said, 'If, indeed, thou desirest to give me anything, then give
+me the fruits thou hast earned by practising recitation for these
+thousand years.'
+
+"'"The Brahmana said, 'Take the highest fruit of the recitations I have
+gone through. Indeed, take half, without any scruple, of that fruit. Or,
+O king, if thou wishest, take without any scruple the entire fruits of my
+recitations.'
+
+"'"The king said, 'Blessed be thou, I have no need for the fruits of thy
+recitations which I solicited. Blessings on thy head. I am about to leave
+thee. Tell me, however, what those fruits are (of thy recitations).'
+
+"'"The Brahmana said, 'I have no knowledge of the fruits I have won. I
+have, however, given thee those fruits that I have acquired by
+recitation. These, viz., Dharma and Time, and Yama, and Mrityu, are
+witnesses (of the act of gift).'
+
+"'"The king said, 'What will the fruits, that are unknown, of these thy
+observances, do for me? If thou dost not tell me what the fruits are of
+thy recitations, let those fruits be thine, for without doubt I do not
+wish for them.'
+
+"'"The Brahmana said, 'I will not accept any other utterance (from thee). I
+have given thee the fruits of my recitations. Let, O royal sage, both thy
+words and mine become true. As regards my recitations, I never cherished
+any specific desire to accomplish. How then, O tiger among kings, should
+I have any knowledge of what the fruits are of those recitations? Thou
+saidst, "Give!" I said "I give!" I shall not falsify these words. Keep
+the truth. Be calm! If thou request to keep my word, O king, great will
+be thy sin due to falsehood. O chastiser of foes, it does not become thee
+to utter what is untrue. Similarly, I dare not falsify what I have
+uttered. I have, before this, unhesitatingly said, "I give!" If,
+therefore, thou art firm in truth, accept my gift. Coming here, O king,
+thou didst solicit of me the fruits of my recitations. Therefore, take
+what I have given away, if, indeed, thou art firm in truth. He who is
+addicted to falsehood has neither this world nor the next. Such a person
+fails to rescue his (deceased) ancestors. How again shall he succeed in
+doing good to his (unborn) progeny? The rewards of sacrifices and gifts,
+as also of fasts and religious observances, are not so efficacious in
+rescuing (a person from evil and hell) as Truth, O bull among men, in
+both this and the next world. All the penances that have been undergone
+by thee and all those that thou wilt undergo in the future for hundreds
+and thousands of years do not possess efficacy greater than that of
+Truth. Truth is one undeteriorating Brahma. Truth is the one
+undeteriorating Penance. Truth is the one undeteriorating sacrifice.
+Truth is the one undeteriorating Veda. Truth is awake in the Vedas. The
+fruits attached to Truth have been said to be the highest. From Truth
+arise Righteousness and Self-restraint. Everything rests on Truth. Truth
+is the Vedas and their branches. Truth is Knowledge. Truth is the
+Ordinance. Truth is the observance of vows and fasts. Truth is the
+Primeval Word Om. Truth is the origin of creatures. Truth is their
+progeny. It is by Truth that the Wind moves. It is by Truth that the Sun
+gives heat. It is by Truth that Fire burns. It is on Truth that Heaven
+rests. Truth is Sacrifice, Penance, Vedas, the utterance of Samans,
+Mantras, and Saraswati. It hath been heard by us that once on a time
+Truth and all religious observances were placed on a pair of scales. When
+both were weighed, that scale on which Truth was seen to be heavier.
+There is Truth where Righteousness is. Everything increaseth through
+Truth. Why, O king, dost thou wish to do an act that is stained with
+falsehood? Be firm in Truth. Do not act falsely, O monarch! Why wouldst
+thou falsify thy words "Give (me)," which thou hast uttered? If thou
+refusest, O monarch, to accept the fruits that I have given thee of my
+recitations, thou shalt then have to wander over the world, fallen away
+from Righteousness! That person who does not give after having promised,
+and he also that does not accept after having solicited, are both stained
+with falsehood. It behoveth thee, therefore, not to falsify thy own
+words.'
+
+"'"The king said, 'To fight and protect (subjects) are the duties of
+Kshatriyas. It is said that Kshatriyas are givers (of presents). How then
+shall I take anything from thee (in gift)?'
+
+"'"The Brahmana said, 'I never insisted on thee, O king (for accepting
+anything from me in the first instance). I did not seek thy house.
+Thyself, coming here, didst solicit me. Why then dost thou not take?'
+
+"'"Dharma said, 'Know ye both that I am Dharma himself. Let there be no
+dispute between you. Let the Brahmana become endued with the reward
+attaching to gift, and let the monarch also obtain the merit of Truth.'
+
+"'"Heaven said, 'Know, O great king, that I am Heaven's self in my embodied
+form, come hither in person. Let this dispute between you cease. You are
+both equal in respect of the merit or rewards earned.'
+
+"'"The king said, 'I have no use with Heaven. Go, O Heaven, to the place
+you have come from. If this learned Brahmana desires to repair to thee,
+let him take the rewards that I have won (by my acts in life).'
+
+"'"The Brahmana said, 'In my younger days I had, through ignorance,
+stretched my hand (for acceptance of gifts). At present, however, I
+recite the Gayatri, observing the duty of abstention.[637] Why dost thou,
+O king, tempt me thus, me who have for a long time observed the duty of
+abstention? I shall myself do what my duty is. I do not wish to have any
+share of the rewards won by thee, O monarch! I am devoted to penances and
+to study of the Vedas, and I have abstained from acceptance.'
+
+"'"The king said, 'If, O Brahmana, thou art really to give me the excellent
+reward of thy recitation, then let half that reward be mine, thyself
+taking at the same time half the reward that I myself have won by my
+acts. Brahmanas are engaged in the duty of acceptance. Persons born in
+the royal order are engaged in the duty of giving. If thou art not
+unaware of the duties (laid down for both the orders), let our fruits be
+equal (according to the suggestion I have made). Or, if thou dost not
+wish to be my equal in respect of our rewards, take then the whole of the
+rewards that I may have won. Do take the merit I have won, if thou
+wishest to show me grace.'"
+
+"'Bhishma continued, "At this time, two individuals of very ungainly
+aspect came there. Each had his arm upon the other's shoulder; both were
+ill-dressed. They said these words, 'Thou owest me nothing. I really owe
+thee. If we dispute in this way, here is the king who ruleth individuals.
+I say truly, thou owest me nothing! Thou speakest falsely. I do owe thee
+a debt.' Both of them, waxing very hot in dispute, then addressed the
+king, saying, 'See, O monarch, that none of us may become stained with
+sin.'
+
+"'"Virupa said, 'I owe my companion, Vikrita, O monarch, the merits of the
+gift of a cow. I am willing to pay off that debt. This Vikrita, however,
+refuses to take repayment.'[638]
+
+"'"Vikrita said, 'This Virupa, O monarch, oweth me nothing. He speaks a
+falsehood with the appearance of truth, O king.'
+
+"'"The king said, 'Tell me, O Virupa, what is that which thou owest thy
+friend here. It is my resolution to hear thee and then do what is proper.'
+
+"'"Virupa said, 'Hear attentively, O king, all the circumstances in detail,
+about how I owe my companion, viz., this Vikrita, O ruler of men. This
+Vikrita had, in bygone days, for the sake of winning merit, O sinless
+one, given away an auspicious cow, O royal sage, unto a Brahmana devoted
+to penances as the study of the Vedas. Going unto him, O king, I begged
+of him the reward of that act. With a pure heart, Vikrita made a gift to
+me of that reward. I then, for my purification, did some good acts. I
+also purchased two kapila cows with calves, both of which used to yield
+large quantities of milk. I then made a present, according to due rites
+and with proper devotion, of those two cows unto a poor Brahmana living
+by the Unchha[639] method. Having formerly accepted the gift from my
+companion, I desire, O lord, even here, to give him return twice the
+reward![640] The circumstances being such, O tiger among men, who amongst
+us two shall be innocent and who guilty (according to your judgment)?
+Disputing with each other about this, we have both come to thee, O
+monarch! Whether thou judgest rightly or wrongly, establish both of us in
+peace. If this my companion does not wish to take from me in return a
+gift equal to what he gave me, thou shalt have to judge patiently and set
+us both on the right track.'
+
+"'"The king said, 'Why do you not accept payment that is sought to be made
+of the debt that is owing to thee? Do not delay, but accept payment of
+what thou knowest is thy due.'
+
+"'"Vikrita said, 'This one says that he owes me. I say unto him that what I
+gave I gave away. He doth not, therefore, owe me anything. Let him go
+whithersoever he wishes.'
+
+"'"The king said, 'He is ready to give thee. Thou, however, art unwilling
+to take. This does not seem proper to me. I think that thou deservest
+punishment for this. There is little doubt in this.'
+
+"'"Vikrita said, 'I made a gift to him, O royal sage! How can I take it
+back? If I am guilty in this, do thou pronounce the punishment, O
+puissant one.'
+
+"'"Virupa said, 'If thou refusest to take when I am ready to give, this
+king will certainly punish thee, for he is an upholder of justice.'
+
+"'"Vikrita said, 'Solicited by him I gave him what was my own. How shall I
+now retake that? Thou mayst go away. Thou hast my leave.'
+
+"'"The Brahmana said, 'Thou hast heard, O king, the words of these two. Do
+thou take without scruple that which I have pledged myself to give thee.'
+
+"'"The king said, 'This matter is, indeed, as deep (in importance) as an
+unfathomable pit. How will the pertinacity of this Reciter end? If I do
+not accept what has been given by this Brahmana, how shall I avoid being
+stained with a great sin?' The royal sage then said unto the two
+disputants, 'Go ye both, having won your respective objects. I should see
+that kingly duties, vested in me, may not become futile. It is settled
+that kings should observe the duties laid down for them. To my
+misfortune, however, the course of duties prescribed for Brahmanas has
+possessed my wretched self.'[641]
+
+"'"The Brahmana said, 'Accept, O king! I owe thee. Thou didst solicit it,
+and I also have become pledged (to give thee). If, however, thou refuse
+to take, O monarch, I shall without doubt curse thee.'
+
+"'"The king said, 'Fie on kingly duties, the settled conclusion about the
+operation of which is even such. I should, however, take what thou
+givest, for only this reason, viz., rendering the two courses of duty
+exactly equal.[642] This is my hand, that was never before (stretched
+forth for acceptance of gifts), is now stretched forth (for acceptance as
+also) for giving away. Give me what thou owest me.'
+
+"'"The Brahmana said, 'If I have won any fruits by reciting the Gayatri,
+accept them all.'
+
+"'"The king said, 'These drops of water, behold, O foremost of Brahmanas,
+have fallen upon my hand. I also desire to give thee. Accept my gift. Let
+there be equality between us (through thy accepting my gift as I have
+accepted thine).'
+
+"'"Virupa said, 'Know, O king, that we two are Desire and Wrath. It hath
+been by us that thou hast been induced to act in this way. Thou hast made
+a gift in return to the Brahmana. Let there be equality between thee and
+this regenerate person in respect of regions of felicity in the next
+world. This Vikrita really does not owe me anything. We appealed to thee
+for thy own sake. Time, Dharma, Mrityu, and we two, have examined
+everything about thee, here in thy very presence, by producing this
+friction between thee and that Brahmana. Go now, as thou choosest, to
+those regions of felicity which thou hast won by means of thy deeds.'"
+
+"'Bhishma continued, "I have now told thee how Reciters obtain the fruits
+(of their recitation) and what, indeed, is their end, what the spot, and
+what the regions, that a Reciter may win. A Reciter of Gayatri goes to
+the supreme god Brahman, or repairs to Agni or enters the region of
+Surya. If he sports there in his (new) energetic form, then stupefied by
+such attachment, he catches the attributes of those particular
+regions.[643] The same becomes the case with him if he goes to Soma, or
+Vayu, or Earth, or Space. The fact is, he dwells in all these, with
+attachment, and displays the attributes peculiar to those regions. If,
+however, he goes to those regions after having freed himself from
+attachments, and feels a mistrust (respecting the felicity he enjoys)
+and wishes for That Which is Supreme and Immutable, he then enters even
+That. In that case he attains to the ambrosia of ambrosia, to a state
+free from desire and destitute of separate consciousness. He becomes
+Brahma's self freed from the influence of opposites, happy, tranquil, and
+without pain.[644] Indeed, he attains to, that condition which is free
+from pain, which is tranquillity's self, which is called Brahma, whence
+there is no return, and which is styled the One and Immutable. He becomes
+freed from the four means of apprehension,[645] the six conditions, and
+also the other six and ten attributes.[646] Transcending the Creator
+(Brahman), he attains to absorption into the One Supreme Soul. Or, if
+under the influence of attachments, he wishes not for such absorption,
+but desires to have a separate existence as dependent on that Supreme
+Cause of everything, then obtains the fruition of everything for which he
+cherishes a wish. Or, if he looks (with aversion) upon all regions of
+felicity, which have been (as previously stated) called hells, he then,
+driving off desire and freed from everything, enjoys supreme felicity
+even in those very regions.[647] Thus, O monarch, I have discoursed to
+thee about the end attained by Reciters. I have told thee everything.
+What else thou wishest to hear?"'"
+
+
+
+SECTION CC
+
+"'Yudhishthira said, "Tell me, O grandsire, what reply was given by either
+the Brahmana or the monarch to Virupa after the conclusion of the
+latter's speech. What kind of end was it, amongst those described by
+thee, that they obtained? What, indeed, was the discourse that happened
+between them, and what did they do there?"
+
+"'Bhishma said, "The Brahmana, saying, 'Let it be as thou hast said,'
+worshipped Dharma and Yama and Time and Mrityu and Heaven, all of whom
+were worthy of worship. He also worshipped all those foremost of
+Brahmanas that had come there by bending his head unto them. Addressing
+the monarch then, he said, 'Endued with the reward of my recitations, O
+royal sage, attain thou to a position of eminence. With thy leave I shall
+set myself to my recitations again. O thou of great might, the goddess
+Savitri gave me a boon, saying, "Let thy devotion to recitations be
+continuous."'
+
+"'"The king said, 'If thy success (in recitation) has become fruitless (in
+consequence of thy having given away those fruits unto me), and if thy
+heart be set upon practising again, go, O learned Brahmana, half and half
+with me, and let the reward of thy recitations themselves be thine.'[648]
+
+"'"The Brahmana said, 'Thou hast made strenuous efforts before all these
+persons (for making me a sharer of the rewards in store for thee as the
+consequences of thy own acts). Let us then become equal in respect of our
+rewards (in next life), and let us go to receive that end which is ours.'
+Knowing the resolve to which they came there, the chief of the gods came
+to that spot, accompanied by the deities and the Regents of the world.
+The Sadhyas, the Viswas, the Mantras, diverse kinds of loud and sweet
+music, the Rivers, the Mountains, the Seas, the Sacred Waters, the
+Penances, the Ordinances about yoga, the Vedas, the Sounds that accompany
+the singing of the Samans, Saraswati, Narada, Parvata, Viswavasu, the
+Hahas, the Huhus, the Gandharva Chitrasena with all the members of his
+family, the Nagas, the Sadhyas, the Munis, the god of gods, viz.,
+Prajapati, and the inconceivable and thousand-headed Vishnu himself, came
+there. Drums and trumpets were beat and blown in the firmament. Celestial
+flowers were rained down upon those high-souled beings. Bands of Apsaras
+danced all around. Heaven, in his embodied form, came there. Addressing
+the Brahmana, he said, 'Thou hast attained to success. Thou art highly
+blessed.' Next addressing the monarch, he said, 'Thou also, O king, hast
+attained to success.' Those two persons then, O monarch (viz., the
+Brahmana and the king), having done good to each other, withdrew their
+senses from the objects of the world. Fixing the vital breaths Prana,
+Apana, Samana, Udana and Vyana in the heart, they concentrated the mind
+in Prana and Apana united together. They then placed the two united
+breaths in the abdomen, and directed their gaze to the tip of the nose
+and then immediately below the two eye-brows. They next held the two
+breaths, with the aid of the mind, in the spot that intervenes between
+the two eye-brows, bringing them there very gradually. With bodies
+perfectly inactive, they were absorbed with fixed gaze. Having control
+over their souls, they then placed the soul within the brain. Then
+piercing the crown of the high-souled Brahmana a fiery flame of great
+splendour ascended to heaven. Loud exclamations of woe, uttered by all
+creatures, were then heard on all sides. Its praises hymned by all, that
+splendour then entered Brahman's self. The Great grandsire, advancing
+forward, addressed that splendour which had assumed a form of the
+tallness of a span, saying, 'Welcome!' And once more he uttered these
+words, 'Verily, Reciters attain to the same end with the yogins. The
+attainment by the yogin of his end is an object of direct vision unto all
+these (here assembled). As regards Reciters, there is this distinction,
+that the honour is ordained for them of Brahman's advancing forward to
+receive them (after their departure from earth).[649] Dwell thou in me.'
+Thus spoke Brahman and once more imparted consciousness into that
+splendour. Indeed, the Brahmana then, freed from all anxieties, entered
+the mouth of the Creator. The monarch (Ikshvaku) also, after the same
+manner, entered the divine Grandsire like that foremost of Brahmanas. The
+(assembled) deities saluted the self-born and said, 'A very superior end
+is, indeed, ordained for Reciters. This exertion (that we have seen thee
+put forth) is for Reciters. As regards ourselves, we came hither for
+beholding it. Thou hast made these two equal, rendered them equal honour,
+and bestowed upon them an equal end. The high end that is reserved for
+both yogins and Reciters has been seen by us today. Transcending all
+regions (of felicity), these two are capable of going whithersoever they
+wish.'
+
+"'"Brahman said, 'He also that would read the great Smriti (viz., the
+Veda), and he too, who would read the other auspicious Smritis that
+follow the former (viz., Manu's and the rest), would, in this way, attain
+to the same region with me. He also who is devoted to yoga, will, without
+doubt, acquire in this manner, after death, the regions that are mine. I
+go hence. Go ye all to your respective places for the accomplishment of
+your ends.'"
+
+"'Bhishma continued, "Having said these words, that foremost of gods
+disappeared there and then. The assembled deities, having previously
+taken his leave, returned to their respective abodes. All those
+high-souled beings, having honoured Dharma, proceeded with well-pleased
+hearts, O monarch, walking behind that great deity. These are the rewards
+of reciters and this their end. I have described them to thee as I myself
+had heard of them. What else, O monarch, dost thou wish to hear of?"'"
+
+
+
+SECTION CCI
+
+"'Yudhishthira said, "What are the fruits of the yoga represented by
+Knowledge of all the Vedas, and of the (various) observances and vows?
+How also may the creature-soul be known? Tell us, this, O grandsire!"
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse between that lord of creatures, viz., Manu, and the great
+Rishi, Vrihaspati. In days of old, the foremost of celestial Rishis,
+viz., Vrihaspati, who was a disciple of Manu, bowed to his preceptor and
+addressing that lord and first of all creatures, said, 'What is the cause
+(of the universe)? Whence have the ordinances (about sacrifices and other
+pious observances) flowed? What are those fruits which the learned say
+are attached to Knowledge? Tell me also truly, O illustrious one, what is
+that which the very Vedas have not been able to reveal? What are those
+fruits which are adored by eminent personages conversant with the science
+of Artha, with the Vedas, and with the Mantras, through sacrifices and
+plentiful gifts of kine? Whence do those fruits arise? Where are they to
+be found? Tell me also this old history, viz., whence have the earth, all
+earthly objects, wind, sky, aquatic creatures, water, heaven, and the
+denizens of heaven, all sprung? Man's inclinations tend towards that
+object about which he seeks knowledge. I have no knowledge of that
+Ancient and Supreme one. How shall I rescue myself from a false display
+of inclinations towards Him?[650] The Riks, all the Samanas, all the
+Yajuses, the Chhandas, Astronomy, Nirukta, Grammar, Sankalpa, and Siksha,
+I have studied. But I have no knowledge of the nature of the great
+creatures (the five primal elements) that enter into the composition of
+everything.[651] Tell me all I have asked thee, by using only simple
+assertions and distinguishing adjectives or attributes. Tell me what the
+fruits are of Knowledge and what those fruits that are attached to
+sacrifices and other religious rites. Explain to me how also an embodied
+being departs from his body and how he attains to another body.'
+
+"'"Manu said, 'That which is agreeable to one is said to constitute one's
+happiness. Similarly, that which is disagreeable to one is said to
+constitute one's misery.--By this I shall obtain happiness and keep off
+misery--from a sentiment like this flow all religious acts. The efforts
+for the acquisition of Knowledge, however, arise from a sentiment for
+avoiding both happiness and misery.[652] The ordinances about sacrifices
+and other observances, that occur in the Vedas, are all connected with
+desire. He, however, who liberates himself from desire, succeeds in
+attaining to Brahma. That man who, from desire of winning happiness,
+walks in the path of acts which are of diverse kinds, has to go to
+hell.'[653]
+
+"'"Vrihaspati said, 'Men's aspirations are concerned with the acquisition
+of the agreeable which ends in happiness, and the avoidance of the
+disagreeable which brings misery. Such acquisition and such avoidance
+again are accomplished by acts.'[654]
+
+"'"Manu said, 'It is by liberating oneself from acts that one succeeds in
+entering into Brahma. The ordinances about acts have flowed for that very
+end.[655] The ordinances about acts tempts only those whose hearts are
+not free from desire. By liberating oneself from acts (as already said)
+one acquires the highest state. One desirous of felicity (Emancipation),
+betaking oneself to religious rites, becomes purified (from attachments)
+by acts having for their object the purification of the soul, and at last
+wins great splendour. By liberating oneself from acts, one acquires the
+highest end, viz., Brahma, which is very much above the reward that acts
+give. Creatures have all been created by Mind and Act. These again are
+the two best paths adored by all. Outward acts produce fruits that are
+transitory as also eternal. For acquiring the latter there is no other
+means than abandonment of fruits by the mind.[656] As the eye, when night
+passes away and the veil of darkness is removed from it, leads its
+possessor by its own power, so the Understanding, when it becomes endued
+with Knowledge, succeeds in beholding all evils that are worthy of
+avoidance.[657] Snakes, sharp-pointed kusa blades, and pits, men avoid
+when they perceive them lie on their way. If some tread upon or fall into
+them, they do so through ignorance. Behold the superiority of the fruits
+of knowledge (over those of ignorance). Mantras applied duly, sacrifices,
+the presents called Dakshina, gift of food, and concentration of the mind
+(for divine contemplation),--these are the five acts that are said to be
+productive of fruits, there being none else. Acts have (the three)
+attributes (of Sattwa, Rajas, and Tamas) for their soul. The Vedas say
+this. (The Vedas consist of Mantras). The Mantras, therefore, have the
+same three attributes, since it is with Mantras that acts are to be
+accomplished. The ritual also must be liable to the same three
+attributes. The fruits of action depend upon the mind. It is the embodied
+creature that enjoys those fruits.[658] All excellent kinds of sound,
+form, taste, touch, and scent, are the fruits of acts, being attainable
+in the region of acts (i.e., heaven). As regards, however, the fruits of
+knowledge, man acquires them even here before death.[659] Whatever acts
+are accomplished by means of the body, one enjoys the fruits thereof in a
+state of physical existence. The body is, indeed, the framework to which
+happiness inheres, as also the framework to which misery inheres.[660]
+Whatever acts are accomplished by means of words, their fruits are to be
+enjoyed in a state in which words can be spoken. Similarly, whatever acts
+are accomplished by the mind, their fruits are enjoyed in a state in
+which one is not freed from the mind.[661] Devoted to the fruits of acts,
+whatever kind of acts (Sattwika or Rajasika or Tamasika) a person
+covetous of fruits accomplishes, the fruits, good or bad, that he
+actually enjoys partake of their character. Like fishes going against a
+current of water, the acts of a past life come to the actor. The embodied
+creature experiences happiness for his good acts, and misery for his evil
+ones. Him from whom this universe hath sprung, Him by knowing whom
+persons of cleansed souls transgress this world, Him who has not been
+expressed by Vedic mantras and words, I will now indicate. Listen to me
+as I speak of that highest of the high. Himself liberated from the
+several kinds of taste and scent, and sound and touch and form, He is
+incapable of being grasped by the senses, unmanifest, without colour, the
+One, and He has created the five kinds of objects[662] for His creatures.
+He is neither female, nor male, nor of the neuter sex. He is neither
+existent, nor non-existent, nor existent-nonexistent.[663] Only those
+that are acquainted with Brahma behold Him. He knoweth no direction.'"'"
+
+
+
+SECTION CCII
+
+"'"Manu said, 'From that eternal and undeteriorating One first sprang
+Space; from space came Wind; from wind came Light; from light came Water;
+from water sprang the Universe; and from the universe, all things that
+occur in it. The bodies of all (earthly) things, (after dissolution),
+first enter into water, thence to light or heat, thence to the wind, and
+thence to space. They that seek Emancipation have not to return from
+space. On the other hand, they attain to Brahma. The refuge of
+Emancipation, viz., Brahma, is neither hot, nor cold, neither mild nor
+fierce, neither sour nor astringent, neither sweet nor bitter. He is not
+endued with sound, or scent, or form. He transcends all these and
+everything, and is without dimensions.[664] The skin perceives touch; the
+tongue, taste; the nose, scent; the ears, sounds; and the eyes, forms.
+Men not conversant with Adhyatma succeed not in beholding what is above
+these. Having withdrawn the tongue from tastes, the nose from scents, the
+ears from touch, and the eyes from forms, one succeeds in beholding one's
+own self (as independent of the senses and the mind and, therefore, of
+attributes).[665] It hath been said that that which is the Cause of the
+actor, the act, the material with which the act is done, the place and
+the time of the act, and the inclinations and propensities in respect of
+happiness and misery, is called the Self (or Soul). That which pervades
+everything, which does everything (assuming the forms of living
+creatures), that which exists in the universe even as the mantras
+declare,[666] that which is the cause of all, that which is the highest
+of the high, and that which is One without a second and does all things,
+is the Cause. Everything else is effect. It is seen that a person, in
+consequence of the acts performed by him, obtains results both good and
+evil, which (though apparently incompatible with each other, still) dwell
+together in harmony. Indeed, as the good and evil fruits born of their
+own acts dwell together in the bodies of creatures which are their
+refuge, even so Knowledge dwells in the body.[667] As a lighted lamp,
+while burning, discovers other objects before it, even so the five senses
+which are like lamps set on high trees, find out their respective objects
+when lighted by Knowledge.[668] As the various ministers of a king,
+uniting together, give him counsel, even so the five senses that are in
+the body are all subservient to Knowledge. The latter is superior to all
+of them. As the flames of fire, the current of the wind, the rays of the
+sun, and the waters of rivers, go and come repeatedly, even so the bodies
+of embodied creatures are going and coming repeatedly.[669] As a person
+by taking up an axe cannot, by cutting open a piece of wood, find either
+smoke or fire in it, even so one cannot, by cutting open the arms and
+feet and stomach of a person, see the principle of knowledge, which, of
+course, has nothing in common with the stomach, the arms and the feet. As
+again, one beholds both smoke and fire in wood by rubbing it against
+another piece, so a person of well-directed intelligence and wisdom, by
+uniting (by means of yoga) the senses and the soul, may view the Supreme
+Soul which, of course, exists in its own nature.[670] As in the midst of
+a dream one beholds one's own body lying on the ground as something
+distinct from one's own self, even so a person, endued with the five
+senses, the mind, and the understanding, beholds (after death) his own
+body and then goes from one into another form[671]. The Soul is not
+subject to birth, growth, decay, and destruction. In consequence of the
+acts of life being endued with effects, the Soul, clothed in body, passes
+from this body (when deprived of animation) into another, unseen by
+others.[672] No one can behold with the eye the form of the Soul. The
+Soul cannot, again, form the subject of any one's touch. With those
+(i.e., the senses), the Soul accomplishes no act. The senses do not
+approach the Soul. The Soul, however, apprehends them all. As anything,
+placed in a blazing fire before a spectator, assumes a certain colour in
+consequence of the light and heat that operates upon it, without taking
+any other hue or attribute, even so the Soul's form is seen to take its
+colour from the body. After the same manner, man, casting off one body,
+enters another, unseen by all. Indeed, casting off his body to the (five)
+great primal elements, he assumes a form that is similarly made of the
+same (five) elements. The embodied creature (upon the destruction of his
+body) enters space, wind, fire, water, and earth in such a way that each
+particular element in his body mingles with the particular element (out
+of his body) with whose nature it is consonant. The senses also, which
+are engaged in diverse occupations and dependent on the five elements
+(for the exercise of their functions), enter these five elements that
+call forth their functions. The ear derives its capacity from space; and
+the sense of scent from the earth. Form, which is the property of the
+eye, is the consequence of light or fire. Fire or heat has been said to
+be the dependent cause of water. The tongue which has for its property
+taste becomes merged into water. The skin which has touch for its
+property becomes lost in the wind whose nature it partakes. The fivefold
+attributes, (viz., sound, etc.) dwell in the (five) great creatures
+(viz., the five primal elements). Those fivefold objects of the senses
+(viz., space, etc.) dwell in the (five) senses. All these again (viz.,
+the fivefold attributes, the fivefold elements, and the five senses)
+follow the lead of the mind. The mind follows the lead of the
+Understanding, and the Understanding follows the lead of That which
+exists in its true and undefiled nature (viz., the Supreme Soul).[673]
+The doer in his new body receives all the good and bad acts done by him
+as also all acts done by him in his past existence. All these acts done
+in this life and the next ones to come follow the mind even as aquatic
+animals pass along a genial current. As a quickly-moving and restless
+thing becomes an object of sight, as a minute object appears to be
+possessed of large dimensions (when seen through spectacles), as a mirror
+shows a person his own face (which cannot otherwise be seen), even so the
+Soul (though subtile and invisible) become an object of the
+Understanding's apprehension.'"'"[674]
+
+
+
+SECTION CCIII
+
+"'"Manu said, 'The mind united with the senses, recollects after a long
+time the impressions of the objects received in the past. When the senses
+are all suspended (in respect of their functions),[675] the Supreme (the
+Soul), in the form of the Understanding, exists in its own true nature.
+When the Soul (at such a time) does not in the least regard all those
+objects of the senses in respect of their simultaneity or the reverse in
+point of time but mustering them from all directions holds them before it
+together, it necessarily happens that he wanders among all things that
+are incongruous. He is, therefore, the (silent) Witness. Hence the Soul
+encased in body is something having a distinct and independent
+existence.[676] There is Rajas, there is Tamas, and there is Sattwa, the
+third. There are again three states of the understanding, viz., waking,
+dreaming, and sound sleep. The Soul has knowledge of the pleasures and
+pains, which are all contradictory, of those states, and which partake of
+the nature of the threefold attributes first mentioned.[677] The Soul
+enters the senses like the wind entering the fire in a piece of
+wood.[678] One cannot behold the form of the Soul by one's eye, nor can
+the sense of touch, amongst the senses, apprehend it. The Soul is not,
+again, an object of apprehension by the ear. It may, however, be seen by
+the aid of the Srutis and the instructions of the wise. As regards the
+senses, that particular sense which apprehends it loses upon such
+apprehension its existence as a sense.[679] The senses cannot themselves
+apprehend their respective forms by themselves. The Soul is omniscient
+(inasmuch as it apprehends both the knower and the known). It beholds all
+things. Being omniscient, it is the Soul that beholds the senses
+(without, as already said, the senses being able to apprehend it). Nobody
+has seen the other side of the Himavat mountains, nor the reverse of the
+moon's disc. Yet it cannot be said that these do not exist. Similarly,
+though never apprehended by the senses, yet nobody can say that the Soul,
+which dwells in all creatures, which is subtile, and which has knowledge
+for its essence, does not exist. People see the world reflected on the
+moon's disc in the form of spots. Though seeing, they do not know that it
+is the world that is so reflected there. Even such is the knowledge of
+the Soul. That knowledge must come of itself. The Soul depends upon the
+Soul itself. Men of wisdom, reflecting on the formlessness of visible
+objects before birth and after destruction, behold by the aid of
+intelligence, the formlessness of objects that have apparent forms. So
+also although the Sun's motion cannot be seen, yet persons, by watching
+its rising and setting, conclude that the sun has motion.[680] Similarly,
+those who are endued with wisdom and learning behold the Soul by the aid
+of the lamp of intelligence, though it is at a great distance from them,
+and seek to merge the fivefold elements, which are near, into
+Brahma.[681] Verily, an object cannot be accomplished without the
+application of means. Fishermen catch fish by means of nets made of
+strings. Animals are captured by employing animals as are the means.
+Birds are caught by employing birds as the means. Elephants are taken by
+employing elephants. In this way, the Soul may be apprehended by the
+principle of knowledge. We have heard that only a snake can see a snake's
+legs. After the same manner one beholds, through Knowledge, the Soul
+encased in subtile form and dwelling within the gross body. People
+cannot, through their senses, know the senses. Similarly, mere
+Intelligence at its highest cannot behold the Soul which is supreme. The
+moon, on the fifteenth day of the dark fortnight, cannot be seen in
+consequence of its form being hid. It cannot be said, however, that
+destruction overtakes it. Even such is the case with the Soul dwelling in
+the body. On the fifteenth day of the dark fortnight, the gross body of
+the moon becomes invisible. After the same manner, the Soul, when
+liberated from the body, cannot be apprehended. As the moon, gaining
+another point in the firmament begins to shine once more, similarly, the
+Soul obtaining a new body, begins to manifest itself once more. The
+birth, growth and disappearance of the moon can all be directly
+apprehended by the eye. These phenomena, however, appertain to the gross
+form of that luminary. The like are not the attributes of the Soul. The
+moon, when it shows itself after its disappearance on the fifteenth day
+of the dark fortnight, is regarded as the same luminary that had become
+invisible. After the same manner, notwithstanding the changes represented
+by birth, growth and age, a person is regarded as the same individual
+without any doubt of his identity. It cannot be distinctly seen how Rahu
+approaches and leaves the moon. After the same manner, the Soul cannot be
+seen how it leaves one body and enters another.[682] Rahu becomes visible
+only when it exists with the sun or the moon. Similarly, the Soul becomes
+an object of apprehension only when it exists with the body. When
+liberated from the sun or the moon, Rahu can no longer be seen.
+Similarly, the Soul, liberated from the body, can no longer be seen. Then
+again, as the moon, even when it disappears on the fifteenth day of the
+dark fortnight, is not deserted by the constellations and the stars, the
+Soul also, even though separated from the body, is not deserted by the
+fruits of the acts it has achieved in that body.'"'"
+
+
+
+SECTION CCIV
+
+"'"Manu said, 'As in a dream this manifest (body) lies (inactive) and the
+enlivening spirit in its subtile form, detaching itself from the former,
+walks forth after the same manner, in the state called deep slumber (or
+death), the subtile form with all the senses becomes inactive and the
+Understanding, detached from it remains awake. The same is the case with
+Existence and Non-Existence.[683] As when quantity of water is clear,
+images reflected in it can be seen by the eye, after the same manner, if
+the senses be unperturbed, the Soul is capable of being viewed by the
+understanding. If, however, the quantity of water gets stirred, the
+person standing by it can no longer see those images. Similarly, if the
+senses become perturbed, the Soul can no longer be seen by the
+understanding. Ignorance begets Delusion. Delusion affects the mind. When
+the mind becomes vitiated, the five senses which have the mind for their
+refuge become vitiated also. Surcharged with Ignorance, and sunk in the
+mire of worldly objects, one cannot enjoy the sweets of contentment or
+tranquillity. The Soul (thus circumstanced), undetached from its good and
+evil acts, returns repeatedly unto the objects of the world, in
+consequence of sin one's thirst is never slaked. One's thirst is slaked
+only when one's sin is destroyed. In consequence of attachment to worldly
+objects, which has a tendency to perpetuate itself, one wishes for things
+other than those for which one should wish, and accordingly fails to
+attain to the Supreme.[684] From the destruction of all sinful deeds,
+knowledge arises in men. Upon the appearance of Knowledge, one beholds
+one's Soul in one's understanding even as one sees one's own reflection
+in a polished mirror. One obtains misery in consequence of one's senses
+being unrestrained. One obtains happiness in consequence of one's senses
+being restrained. Therefore, one should restrain one's mind by
+self-effort from objects apprehended by the senses.[685] Above the senses
+is the mind; above the mind is the understanding; above the understanding
+is the Soul; above the Soul is the Supreme or Great. From the Unmanifest
+hath sprung the Soul; from the Soul hath sprung the Understanding; from
+the Understanding hath sprung the Mind. When the Mind becomes associated
+with the senses, then it apprehends sound and the other objects of the
+senses. He who casts off those objects, as also all that are manifest, he
+who liberates himself from all things that arise from primordial matter,
+being so freed, enjoys immortality.[686] The Sun rising diffuses his
+rays. When he sets, he withdraws unto himself those very rays that were
+diffused by him. After the same manner, the Soul, entering the body,
+obtains the fivefold objects of the senses by diffusing over them his
+rays represented by the senses. When, however, he turns back, he is said
+to set by withdrawing those rays unto himself.[687] Repeatedly led along
+the path that is created by acts, he obtains the fruits of his acts in
+consequence of his having followed the practice of acts.[688] Desire for
+the objects of the senses keeps away from a person who does not indulge
+in such desire. The very principle of desire, however, leaves him who has
+beheld his soul, which, of course, is entirely free from desire.[689]
+When the Understanding, freed from attachment to the objects of the
+senses, becomes fixed in the mind, then does one succeed in attaining to
+Brahma, for it is there that the mind with the understanding withdrawn
+into it can possibly be extinguished. Brahma is not an object of touch,
+or of hearing, or of taste, or of sight, or of smell, or of any deductive
+inference from the Known. Only the Understanding (when withdrawn from
+everything else) can attain to it. All objects that the mind apprehends
+through the senses are capable of being withdrawn into the mind; the
+mind can be withdrawn into the understanding; the Understanding can be
+withdrawn into the Soul, and the Soul into the Supreme.[690] The senses
+cannot contribute to the success of the mind. The mind cannot apprehend
+the Understanding. The Understanding cannot apprehend the manifested
+Soul. The Soul, however, which is subtile, beholds those all.'"'"
+
+
+
+SECTION CCV
+
+"'"Manu said, 'Upon the appearance of the physical and mental sorrow, one
+does not become able to practise yoga. It is advisable, therefore, for
+one not to brood over such sorrow. The remedy for sorrow is abstention
+from brooding over it. When sorrow is brooded over, it comes aggressively
+and increases in violence. One should relieve mental sorrow by wisdom,
+while physical sorrow should be cured by medicaments. Wisdom teaches
+this. One should not, while under sorrow, behave like a child. The man of
+wisdom should never cherish a desire for youth, beauty, length of life,
+accumulation of wealth, health, and the companionship of those that are
+dear, all of which are transitory. One should not grieve singly for a
+sorrow that affects a whole community. Without grieving, one should, if
+one sees an opportunity, seek to apply a remedy. Without doubt, the
+measure of sorrow is much greater than that of happiness in life. To one
+who is content with the objects of the senses, death that is disagreeable
+comes in consequence of his stupefaction. That man who avoids both sorrow
+and happiness succeeds verily in attaining to Brahma. Such persons, who
+are possessed of wisdom, have never to grieve.[691] Worldly possessions
+bring about sorrow. In protecting them thou canst not have any happiness.
+They are again earned with misery. One should not therefore, regard their
+loss.[692] Pure Knowledge (or Brahma) is regarded (by ignorance) as
+existing in the diverse forms that are objects of Knowledge. Know that
+mind is only an attribute of Knowledge. When the mind becomes united with
+the faculties of knowledge, then the Understanding (which bodies forth
+the forms of things) sets in.[693] When the Understanding, freed from the
+attributes of action, becomes directed towards the mind (after being
+withdrawn from outward objects), then does it succeed in knowing Brahma
+by meditation or Yoga ending in complete absorption (samadhi). The
+Understanding flowing from Ignorance, and possessed of the senses and
+attributes, runs towards external objects, like a river issuing from a
+mountain summit and flowing towards other regions. When the
+Understanding, withdrawn into the mind, succeeds in absorbing itself into
+contemplation that is free from attributes, it attains to a knowledge of
+Brahma like the touch of gold on a touchstone. The mind is the
+apprehender of the objects of the senses. It must first be extinguished
+(before Brahma can be attained). Dependent upon the attributes of objects
+that are before it, the mind can never show that which is without
+attributes. Shutting up all the doors constituted by the senses, the
+Understanding should be withdrawn into the mind. In this state, when
+absorbed in contemplation, it attains to the knowledge of Brahma. As the
+fivefold great creatures (in their gross form) upon the destruction of
+the attributes by which they are known, become withdrawn (into their
+subtile form called Tanmatra), after the same manner the Understanding
+may dwell in the mind alone, with the senses all withdrawn from their
+objects. When the Understanding, though possessed of the attribute of
+certainty, dwells in the mind, busied with the internal, even then it is
+nothing but the mind (without being anything superior to it). When the
+mind or consciousness, which attains to excellence through contemplation,
+succeeds in identifying attributes with what are considered as their
+possessors, then can it cast off all attributes and attain to Brahma
+which is without attributes.[694] There is no indication that is fit
+enough for yielding a knowledge of what is Unmanifest (Brahma). That
+which cannot form the subject of language, cannot be acquired by any one.
+With cleansed soul, one should seek to approach the Supreme Brahma,
+through the aid afforded by penances, by inferences, by self-restraint,
+by the practices and observances as laid down for one's own order, and by
+the Vedas. Persons of clear vision (besides seeing the Supreme within
+themselves), seek him in even external forms by freeing themselves from
+attributes. The Supreme, which is called by the name of Jneya (i.e., that
+which should be known), in consequence of the absence of all attributes
+or of its own nature, can never be apprehended by argument. When the
+Understanding becomes freed from attributes, then only it can attain to
+Brahma. When unemancipated from attributes, it falls back from the
+Supreme. Indeed, such is the nature of the understanding that it rushes
+towards attributes and moves among them like fire among fuel. As in the
+state called Sushupti (deep and dreamless slumber) the five senses exist
+freed from their respective functions, after the same manner the Supreme
+Brahma exists high above Prakriti, freed from all its attributes.
+Embodied creatures thus betake themselves to action in consequence of
+attributes. When they abstain therefrom, they attain to Emancipation.
+Some again (by action) go to heaven. The living creature, primordial
+nature, the understanding, the objects of the senses, the senses,
+consciousness, conviction of personal identity, are called creatures (for
+they are subjected to destruction). The original creation of all these
+flowed from the Supreme. Their second or succeeding creation is due to
+the action of couples or pairs (of opposite sexes) and is confined to all
+things save the primal five, and is restrained by laws in consequence of
+which the same species produce the same species. From righteousness
+(living) creatures obtain a high end, and from sinfulness they earn an
+end that is low. He who is unemancipated from attachments, encounters
+rebirth; while he who is emancipated therefrom, attains to Knowledge (or
+Brahma).'"'"
+
+
+
+SECTION CCVI
+
+"'"Manu said, 'When the fivefold attributes are united with the five senses
+and the mind, then is Brahma seen by the individual like a thread passing
+through a gem. As a thread, again, may lie within gold or pearl or a
+coral or any object made of earth, even so one's soul, in consequence of
+one's own acts, may live within a cow, a horse, a man, an elephant, or
+any other animal, or within a worm or an insect. The good deeds an
+individual performs in a particular body produce rewards that the
+individual enjoys in that particular body. A soil, apparently drenched
+with one particular kind of liquid, supplies to each different kind of
+herb or plant that grows on it the sort of juice it requires for itself.
+After the same manner, the Understanding, whose course is witnessed by
+the soul, is obliged to follow the path marked out by the acts of
+previous lives.[695] From knowledge springs desire. From desire springs
+resolution. From resolution flows action. From action proceed fruits
+(i.e., consequences, good and bad). Fruits, therefore, are dependent on
+actions as their cause. Actions have the understanding for their cause.
+The understanding has knowledge for its cause; and knowledge has the Soul
+for its cause. That excellent result which is achieved in consequence of
+the destruction of knowledge, of fruits, of the understanding, and of
+acts, is called Knowledge of Brahma.[696] Great and high is that
+self-existent Essence, which yogins behold. They that are devoid of
+wisdom, and whose understandings are devoted to worldly possessions never
+behold that which exists in the Soul itself. Water is superior to the
+Earth in extension; Light is superior to Water; Wind is superior to
+Light; Space is superior to Wind; Mind is superior to Space;
+Understanding is superior to Mind; Time is superior to Understanding. The
+divine Vishnu, whose is this universe, is superior to Time. That god is
+without beginning, middle, and end. In consequence of his being without
+beginning, middle, and end, he is Unchangeable. He transcends all sorrow,
+for sorrow has limits.[697] That Vishnu hath been called the Supreme
+Brahma. He is the refuge or object of what is called the Highest. Knowing
+Him, they that are wise, freed from everything that owns the power of
+Time, attain to what is called Emancipation. All these (that we perceive)
+are displayed in attributes. That which is called Brahma, being without
+attributes, is superior to these.[698] Abstention from acts is the
+highest religion. That religion is sure to lead to deathlessness
+(Emancipation). The Richs, the Yajuses, and the Samans, have for their
+refuge the body. They flow from the end of the tongue. They cannot be
+acquired without effort and are subject to destruction. Brahma, however,
+cannot be acquired in this way, for (without depending upon the body) it
+depends upon that (i.e., the knower or Soul) which has the body for its
+refuge. Without beginning, middle, or end, Brahma cannot be acquired by
+exertion (like to what is necessary for the acquirement of the Vedas).
+The Richs, the Samans, the Yajuses have each a beginning. Those that have
+a beginning have also an end. But Brahma is said to be without beginning.
+And because Brahma hath neither beginning nor end, it is said to be
+infinite and unchangeable. In consequence of unchangeableness, Brahma
+transcends all sorrow as also all pairs of opposites. Through
+unfavourable destiny, through inability to find out the proper means, and
+through the impediments offered by acts, mortals succeed not in beholding
+the path by which Brahma may be reached. In consequence of attachment to
+worldly possessions, of a vision of the joys of the highest heaven, and
+of coveting something other than Brahma, men do not attain to the
+Supreme.[699] Others beholding worldly objects covet their possession.
+Desirous of such objects, they have no longing for Brahma in consequence
+of its transcending all attributes.[700] How shall he that is attached to
+attributes which are inferior, arrive at a knowledge of him that is
+possessed of attributes that are superior? It is by inference that one
+can arrive at a knowledge of Him that transcends all this in attributes
+and form. By subtile intelligence alone can we know Him. We cannot
+describe Him in words. The mind is seizable by the mind, the eye by
+eye.[701] By knowledge the understanding can be purified of its dross.
+The understanding may be employed for purifying the mind. By the mind
+should the senses be controlled. Achieving all this, one may attain to
+the Unchangeable. One who has, by contemplation, become freed from
+attachments, and who has been enriched by the possession of a discerning
+mind, succeeds in attaining to Brahma which is without desire and above
+all attributes. As the wind keeps away from the fire that is embedded
+within a piece of wood, even so persons that are agitated (by desire for
+worldly possessions) keep away from that which is Supreme. Upon the
+destruction of all earthly objects, the mind always attains to That which
+is higher than the Understanding; while upon their separation the mind
+always acquires that which is below the Understanding. That person, who,
+in conformity with the method already described, becomes engaged in
+destroying earthly objects, attains to absorption into the body of
+Brahma.[702] Though the Soul is unmanifest, yet when clothed with
+qualities, its acts become unmanifest. When dissolution (of the body)
+comes, it once more becomes manifest. The Soul is really inactive. It
+exists, united with the senses that are productive of either happiness or
+sorrow. United with all the senses and endued with body, it takes refuge
+in the five primal elements. Through want of power, however, it fails to
+act when deprived of force by the Supreme and Unchangeable. No man sees
+the end of the earth but knows this, viz., that the earth's end will
+surely come.[703] Man, agitated here (by attachments), is surely led to
+his last refuge like the wind leading a vessel tossed on the sea to a
+safe harbour at last. The Sun, spreading his rays, becomes the possessor
+of an attribute, (viz., the lighter of the world): withdrawing his rays
+(at the hour of setting), he once more becomes an object divested of
+attributes. After the same manner, a person, abandoning all distinctions
+(attachments), and betaking himself to penances, at last enters the
+indestructible Brahma which is divested of all attributes. By discerning
+Him who is without birth, who is the highest refuge of all righteous
+persons, who is self-born, from whom everything springs and unto whom all
+things return, who is unchangeable, who is without beginning, middle, and
+end, and who is certainty's self and supreme, a person attains to
+immortality (Emancipation).'"'"
+
+
+
+SECTION CCVII
+
+"'Yudhishthira said, "O grandsire, O thou of great wisdom, I desire to
+hear in detail, O chief of the Bharatas, of that lotus-eyed and
+indestructible one, who is the Creator of everything but who has been
+created by none, who is called Vishnu (in consequence of his pervading
+everything), who is the origin of all creatures and unto whom all
+creatures return, who is known by the names of Narayana and Hrishikesa
+and Govinda and Kesava, and who is incapable of being vanquished by any
+one."
+
+"'Bhishma said, "I have heard of this subject from Jamadagni's son Rama,
+while he discoursed on it, from the celestial Rishi Narada, and from
+Krishna-Dwaipayana. Asita-Devala, O son, Valmiki of austere penances, and
+Markandeya, speak of Govinda as the Most Wonderful and the Supreme.
+Kesava, O chief of Bharata's race, is the divine and puissant Lord of
+all. He is called Purusha, and pervades everything, having made himself
+many. Listen now, O Yudhishthira of mighty arms, to those attributes
+which great Brahmanas say are to be met with in the high-souled wielder
+of Saranga. I shall also, O prince of men, recite to thee those acts
+which persons conversant with old histories ascribe to Govinda. He is
+said to be the Soul of all creatures, the high-souled one, and the
+foremost of all beings. He created (by his will) the five-fold elements,
+viz., Wind, Light, Water, Space, and Earth. That puissant Lord of all
+things, that high-souled one, that foremost of all beings, having created
+the earth, laid himself down on the surface of the waters. While thus
+floating upon the waters, that foremost of all beings, that refuge of
+every kind of energy and splendour, created Consciousness, the first-born
+of beings in the universe. We have heard that He created Consciousness
+along with the Mind,--Consciousness which is the refuge of all created
+things. That Consciousness upholds all creatures and both the past and
+the future. After that great Being, O mighty-armed one, viz.,
+Consciousness, had sprung, an exceedingly beautiful lotus, possessed of
+effulgence like the Sun's, grew out of the navel of the Supreme Being
+(floating on the waters). Then, O son, the illustrious and divine
+Brahman, the Grandsire of all creatures, sprang into existence from that
+lotus, irradiating all the points of the horizon with his effulgence.
+After the high-souled Grandsire had, O mighty-armed one, thus sprung from
+the primeval lotus, a great Asura of the name of Madhu, having no
+beginning, started into birth, springing from the attribute of Darkness
+(Tamas). The foremost of all Beings, (viz., the Supreme Divinity), for
+benefiting Brahman, slew that fierce Asura of fierce deeds, engaged even
+then in the fierce act (of slaying the Grand-sire). From this slaughter,
+O son, (of the Asura named Madhu), all the gods and the Danavas and men
+came to call that foremost of all righteous persons by the name of
+Madhusudana (slayer of Madhu).[704] After this, Brahman created, by a
+fiat of his will, seven sons with Daksha completing the tale. They were
+Marichi, Atri, Angiras, Pulastya, Pulaha, Kratu, (and the already
+mentioned Daksha). The eldest born, viz., Marichi, begat, by a fiat of
+his will, a son named Kasyapa, full of energy and the foremost of all
+persons conversant with Brahma. From his toe, Brahman had, even before
+the birth of Marichi, created a son. That son, O chief of Bharata's race,
+was Daksha, the progenitor of creatures.[705] Unto Daksha were first born
+three and ten daughters, O Bharata, the eldest of whom was called Diti.
+Marichi's son Kasyapa, O sire, who was conversant with all duties and
+their distinctions, who was of righteous deeds and great fame, became the
+husband of those thirteen daughters. The highly-blessed Daksha (besides
+the three and ten already spoken of) next begat ten other daughters. The
+progenitor of creatures, viz., the righteous Daksha, bestowed these upon
+Dharma. Dharma became father of the Vasus, the Rudras of immeasurable
+energy, the Viswedevas, the Sadhyas, and the Maruts, O Bharata. Daksha
+next begat seven and twenty other younger daughters. The highly-blessed
+Soma became the husband of them all. The other wives of Kasyapa gave
+birth to Gandharvas, horses, birds, kine, Kimpurushas, fishes, and trees
+and plants. Aditi gave birth to the Adityas, the foremost ones among the
+gods, and possessed of great strength. Amongst them Vishnu took birth in
+the form of a dwarf. Otherwise called Govinda, he became the foremost of
+them all. Through his prowess, the prosperity of the gods increased. The
+Danavas were vanquished. The offspring of Diti were the Asuras. Danu gave
+birth to the Danavas having Viprachitti for their foremost. Diti gave
+birth to all the Asuras of great strength.
+
+"'"The slayer of Madhu also created the Day and the Night, and the Season
+in their order, and the Morn and the Even. After reflection, he also
+created the clouds, and all the (other) immobile and mobile objects.
+Possessed of abundant energy, he also created the Viswas and the earth
+with all things upon her. Then the highly blessed and puissant Krishna, O
+Yudhishthira, once again created from his mouth a century of foremost
+Brahmanas. From his two arms, he created a century of Kshatriyas, and
+from his thighs a century of Vaisyas. Then, O bull of Bharata's race,
+Kesava created from his two feet a century of Sudras. Possessed of great
+ascetic merit, the slayer of Madhu, having thus created the four orders
+of men, made Dhatri (Brahman) the lord and ruler of all created beings.
+Of immeasurable effulgence, Brahman became also the expositor of the
+knowledge of the Vedas. And Kesava made him, called Virupaksha, the ruler
+of the spirits and ghosts and of those female beings called the Matrikas
+(mothers). And he made Yama the ruler of the Pitris and of all sinful
+men.[706] The Supreme Soul of all creatures also made Kuvera the lord of
+all treasures. He then created Varuna the lord of waters and governor of
+all aquatic animals. The puissant Vishnu made Vasava the chief of all the
+deities. In those times, men lived as long as they chose to live, and
+were without any fear of Yama. Sexual congress, O chief of the Bharatas,
+was then not necessary for perpetuating the species. In those days
+offspring were begotten by fiat of the will. In the age that followed,
+viz., Treta, children were begotten by touch alone. The people of that
+age even, O monarch, were above the necessity of sexual congress. It was
+in the next age, viz., Dwapara, that the practice of sexual congress
+originated, O king, to prevail among men. In the Kali age, O monarch, men
+have come to marry and live in pairs.
+
+"'"I have now told thee of the supreme Lord of all creatures. He is also
+called the Ruler of all and everything. I shall now, O son of Kunti,
+speak to thee about the sinful creatures of the earth. Listen to me.[707]
+Those men, O king, are born in the southern region and are called
+Andrakas, Guhas, Pulindas, Savaras, Chuchukas, Madrakas.[708] Those that
+are born in the northern region, I shall also mention. They are Yamas,
+Kamvojas, Gandharas, Kiratas and Barbaras. All of them, O sire, are
+sinful, and move on this Earth, characterised by practices similar to
+those of Chandalas and ravens and vultures. In the Krita age, O sire,
+they were nowhere on earth. It is from the Treta that they have had their
+origin and began to multiply, O chief of Bharata's race. When the
+terrible period came, joining Treta and the Dwapara, the Kshatriyas,
+approaching one another, engaged themselves in battle.[709]
+
+"'"Thus, O chief of Kuru's race, this universe was started into birth by
+the high-souled Krishna. That observer of all the worlds, viz., the
+celestial Rishi Narada, has said that Krishna is the Supreme God.[710]
+Even Narada, O king, admits the supremacy of Krishna and his eternity, O
+mighty-armed chief of Bharata's race.[711] Thus, O mighty-armed one, is
+Kesava of unvanquishable prowess. That lotus-eyed one, is not a mere man.
+He is inconceivable."'"
+
+
+
+SECTION CCVIII
+
+"'Yudhishthira asked, "Who were the first Prajapatis, O bull of Bharata's
+race? What highly-blessed Rishis are there in existence and on which
+points of the compass do each of them dwell?"
+
+"'Bhishma said, "Hear me, O chief of the Bharatas, about what thou askest
+me. I shall tell thee who the Prajapatis were and what Rishis are
+mentioned as dwelling on which point of the horizon. There was at first
+one Eternal, Divine, and Self-born Brahman. The Self-born Brahman begat
+seven illustrious sons. They were Marichi, Atri, Angiras, Pulastya,
+Pulaha, Kratu, and the highly-blessed Vasishtha who was equal to the
+Self-born himself. These seven sons have been mentioned in the Puranas as
+seven Brahmanas. I shall now mention all the Prajapatis who came after
+these. In Atri's race was born the eternal and divine Varhi the ancient,
+who had penances for his origin. From Varhi the ancient sprang the ten
+Prachetasas. The ten Prachetasas had one son between them, viz., the
+Prajapati called by the name of Daksha. This last has two names in the
+world, viz., Daksha and Kasyapa. Marichi had one son called Kasyapa. This
+last also has two names. Some call him Arishtanemi, and some Kasyapa.
+Atri had another son born of his loins, viz., the handsome and princely
+Soma of great energy. He performed penances for a thousand celestial
+Yugas. The divine Aryaman and they who were born unto him as his sons, O
+monarch, have been described as setters of commands, and creators of all
+creatures. Sasavindu had ten thousand wives. Upon each of them their lord
+begat a thousand sons, and so the tale reached ten hundred thousands.
+Those sons refused to call anybody else save themselves as Prajapatis.
+The ancient Brahmanas bestowed an appellation on the creatures of the
+world, derived from Sasavindu. That extensive race of the Prajapati
+Sasavindu became in time the progenitor of the Vrishni race. These that I
+have mentioned are noted as the illustrious Prajapatis. After this, I
+shall mention the deities that are the lords of the three worlds. Bhaga,
+Ansa, Aryyaman, Mitra, Varna, Savitri, Dhatri, Vivaswat of great might,
+Tvashtri, Pushan, Indra, and Vishnu known as the twelfth,--these are the
+twelve Adityas, all sprung from Kasyapa. Nasatya and Dasra are mentioned
+as the two Aswins. These two are the sons of the illustrious Martanda,
+the eighth in the above tale. These were called first the gods and the
+two classes of Pitris. Tvashtri had many sons. Amongst them were the
+handsome and famous Viswarupa, Ajaikapat, Ahi, Bradhna, Virupaksha, and
+Raivata. Then there were Hara and Vahurupa, Tryamvaka the chief of the
+Deities, and Savitrya, Jayanta and Pinaki the invincible. The
+highly-blessed Vasus, eight in number, have formerly been enumerated by
+me. These were reckoned as gods at the time of the Prajapati Manu. These
+were at first called the gods and the Pitris. Amongst the Siddhas and the
+Sadhyas there were two classes in consequence of conduct and youth. The
+deities were formerly considered to be of two classes, viz., the Ribhus
+and the Maruts. Thus have the Viswas, the gods and the Aswins, been
+enumerated. Amongst them, the Adityas are Kshatriyas, and the Maruts are
+Vaisyas. The two Aswins, engaged in severe penances, have been said to be
+Sudras. The deities sprung from Angirasa's line have been said to be
+Brahmanas. This is certain. Thus have I told thee about the fourfold
+order among the gods. The person who, after rising from his bed at morn,
+recites the names of these deities, becomes cleansed of all his sins
+whether committed by himself intentionally or unintentionally, or whether
+born of his intercourse with others. Yavakriti, Raivya, Arvavasu,
+Paravasu, Ausija, Kashivat, and Vala have been said to be the sons of
+Angiras. These, and Kanwa son of Rishi Medhatithi, and Varhishada, and
+the well-known seven Rishis who are the progenitors of the three worlds,
+all reside in the East. Unmucha, Vimucha, Svastyatreya of great energy,
+Pramucha, Idhmavaha, and the divine Dridhavrata, and Mitravaruna's son
+Agastya of great energy, these regenerate Rishis all reside in the south.
+Upangu, Karusha, Dhaumya, Parivyadha of great energy, and those great
+Rishis called Ekata, Dwita, and Trita, and Atri's son, viz., the
+illustrious and puissant Saraswata, these high-souled ones reside in the
+west. Atreya, and Vasishtha, and the great Rishi Kasyapa, and Gautama,
+Bharadwaja, and Viswamitra, the son of Kusika, and the illustrious son of
+the high-souled Richika, viz., Jamadagni,--these seven live in the north.
+Thus have I told thee about the great Rishis of fiery energy that live in
+the different points of the compass. Those high-souled ones are the
+witnesses of the universe, and are the creators of all the worlds. Even
+thus do they dwell in their respective quarters. By reciting their names
+one is cleansed of all one's sins. A person by repairing to those points
+becomes cleansed of all his sins and succeeds in returning home in
+safety."'"
+
+
+
+SECTION CCIX
+
+"'Yudhishthira said, "O grandsire, O thou of great wisdom and invincible
+prowess in battle, I wish to hear in detail of Krishna who is immutable
+and omnipotent. O bull among men, tell me truly everything about his
+great energy and the great feats achieved by him in days of old. Why did
+that puissant one assume the form of an animal, and for achieving what
+particular act? Tell me all this, O mighty warrior!"
+
+"'Bhishma said, "Formerly, on one occasion, while out ahunting, I arrived
+at the hermitage of Markandeya. There I beheld diverse classes of
+ascetics seated by thousands. The Rishis honoured me by the offer of
+honey and curds. Accepting their worship, I reverentially saluted them in
+return. The following that I shall recite was narrated there by the great
+Rishi Kasyapa. Listen with close attention to that excellent and charming
+account. In former days, the principal Danavas, endued with wrath and
+cupidity, and mighty Asuras numbering by hundreds and drunk with might,
+and innumerable other Danavas that were invincible in battle, became
+exceedingly jealous of the unrivalled prosperity of the gods. Oppressed
+(at last) by the Danavas, the gods and the celestial Rishis, failing to
+obtain peace, fled away in all directions. The denizens of heaven saw the
+earth looking like one sunk in sore distress. Overspread with mighty
+Danavas of terrible mien, the earth seemed to be oppressed with a heavy
+weight. Cheerless and grief-stricken, she seemed as if going down into the
+nether depths. The Adityas, struck with fear, repaired to Brahman, and
+addressing him, said, 'How, O Brahman, shall we continue to bear these
+oppressions of the Danavas?' The Self-born answered them, saying, 'I have
+already ordained what is to be done in this matter. Endued with boons,
+and possessed of might, and swelling with pride, those senseless wretches
+do not know that Vishnu of invisible form, that God incapable of being
+vanquished by the very deities all acting together, hath assumed the form
+of a boar. That Supreme Deity, rushing to the spot whither those wretches
+among Danavas, of terrible aspect, are dwelling in thousands below the
+earth, will slay them all.' Hearing these words of the Grandsire,
+foremost ones among the deities felt great joy. Sometime after, Vishnu,
+of mighty energy, encased in the form of a Boar, penetrating into
+the nether regions, rushed against those offspring of Diti. Beholding
+that extraordinary creature, all the Daityas, uniting together and
+stupefied by Time, quickly proceeded against it for exerting their
+strength, and stood surrounding it. Soon after, they all rushed against
+that Boar and seized it simultaneously. Filled with rage they endeavoured
+to drag the animal from every side. Those foremost of Danavas, of huge
+bodies, possessed of mighty energy, swelling with strength, succeeded
+not, however, O monarch, in doing anything to that Boar. At this they
+wondered much and then became filled with fear. Numbering in thousands,
+they regarded that their last hour had come. Then that Supreme God of all
+the gods, having yoga for his soul and yoga for his companion, became
+rapt in yoga, O chief of the Bharatas, and began to utter tremendous
+roars, agitating those Daityas and Danavas. All the worlds and the ten
+points of the compass resounded with those roars, which, for this reason,
+agitated all creatures and filled them with fear. The very gods with
+Indra at their head became terror-stricken. The whole universe became
+stilled in consequence of that sound. It was a dreadful time. All mobile
+and immobile beings became stupefied by that sound. The Danavas,
+terrified by that sound, began to fall down lifeless, paralysed by the
+energy of Vishnu. The Boar, with its hoofs, began to pierce those enemies
+of the gods, those denizens of the nether regions, and tear their flesh,
+fat, and bones. In consequence of those tremendous roars, Vishnu came to
+be called by the name of Sanatana.[712] He is also called Padmanabha. He
+is the foremost of yogins. He is the Preceptor of all creatures, and
+their supreme Lord. All the tribes of the gods then repaired to the
+Grandsire. Arrived at the presence, those illustrious ones addressed the
+Lord of the universe, saying, 'What sort of a noise is this, O puissant
+one? We do not understand it. Who is this one, or whose is this sound at
+which the universe hath been stupefied? With the energy of this sound or
+of its maker, the gods and the Danavas have all been deprived of their
+senses.' Meanwhile, O mighty-armed one, Vishnu in his porcine form was in
+sight of the assembled gods, his praises hymned by the great Rishis.
+
+"'"The Grandsire said, 'That is the Supreme God, the Creator of all beings,
+the soul of all creatures, the foremost of all yogins. Of huge body and
+great strength, he cometh here, having slain the foremost ones among the
+Danavas. He is the Lord of all beings, the master of yoga, the great
+ascetic, the Soul of all living beings. Be still, all of you. He is
+Krishna, the destroyer of all obstacles and impediments.[713] That
+Supreme God, of immeasurable splendour, that great refuge of all
+blessings, having achieved a most difficult feat that is incapable of
+being accomplished by others, has returned to his own unmixed
+nature.[714] It is He from whose navel the primeval lotus had sprung. He
+is the foremost of yogins. Of supreme soul, He is the creator of all
+beings. There is no need for sorrow or fear or grief, ye foremost of
+gods! He is the Ordainer. He is the Creating Principle. He is
+all-destroying Time. It is He who upholds all the world. The roars that
+have alarmed you are being uttered by that high-souled one. Of mighty
+arms, He is the object of the universal worship. Incapable of
+deterioration, that lotus-eyed one is the origin of all beings and their
+lord.'"'"
+
+
+
+SECTION CCX
+
+"'Yudhishthira said, "Tell me, O sire, of that high yoga by which, O
+Bharata, I may obtain Emancipation. O foremost of speakers, I desire to
+know everything about that yoga truly."
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse between a preceptor and his disciple on the subject of
+Emancipation. There was a regenerate preceptor who was the foremost of
+Rishis. He looked like a mass of splendour. Possessed of a high soul, he
+was firm in truth and a complete master of his senses. Once on a time, a
+disciple of great intelligence and close attention, desirous of obtaining
+what was for his highest good, touched the preceptor's feet, and standing
+with joined hands before him, said, 'If, O illustrious one, thou hast been
+gratified with the worship I have offered thee, it behoveth thee to solve
+a great doubt of mine. Whence am I and whence art thou? Tell me this
+fully. Tell me also what is the final cause. Why also, O best of
+regenerate ones, when the material cause in all beings is the same, their
+origin and destruction happen in such dissimilar ways? It beseems thee, O
+thou of great learning, also to explain the object of the declarations in
+the Vedas (about difference of rites in respect of different classes of
+men), the meaning of the injunctions of the Smritis and of those
+injunctions which apply to all classes of men.'[715]
+
+"'"The preceptor said, 'Listen, O disciple, O thou of great wisdom! This
+that thou hast asked me is undisclosed in the very Vedas and is the
+highest subject for thought or discourse. It is called Adhyatma and is
+the most valuable of all branches of learning and of all sacred
+institutes. Vasudeva is the Supreme (cause) of the universe. He is the
+origin of the Vedas (viz., Om). He is Truth, Knowledge, Sacrifice,
+Renunciation, Self-restraint, and Righteousness. Persons conversant with
+the Vedas know Him as All-pervading, Eternal, Omnipresent, the Creator
+and the Destroyer, the Unmanifest, Brahma, Immutable. Hear now the story
+of Him who took his birth in Vrishni's race. A Brahmana should hear of
+the greatness of that God of gods, viz., Him called Vishnu of
+immeasurable energy, from the lips of Brahmanas. A person of the royal
+order should hear it from persons of that order. One who is a Vaisya
+should hear it from Vaisyas, and a high-souled Sudra should hear it from
+Sudras. Thou deservest to hear it. Listen now to the auspicious account
+of Krishna, that narrative which is the foremost of all narratives.
+Vasudeva is the wheel of Time, without beginning and without end.
+Existence and Non-existence are the attributes by which His real nature
+is known. The universe revolves like a wheel depending upon that Lord of
+all beings. O best of men, Kesava, that foremost of all beings, is said
+to be that which is Indestructible, that which is Unmanifest, that which
+is Immortal, Brahma, and Immutable. The highest of the high, and without
+change or deterioration himself, he created the Pitris, the gods, the
+Rishis, the Yakshas, the Rakshasas, the Nagas, the Asuras, and human
+beings. It is He who also created the Vedas and the eternal duties and
+customs of men. Having reduced everything into non-existence, he once
+more, in the beginning of a (new) yuga, creates Prakriti (primordial
+matter). As the diverse phenomena of the several seasons appear one after
+another according to the season that comes, after the like manner
+creatures start forth into existence at the beginning of every
+(celestial) yuga. Corresponding with those creatures that start into life
+is the knowledge of rules and duties that have for their object the
+regulation of the world's course.[716] At the end of every (celestial)
+yuga (when universal destruction sets in) the Vedas and all other
+scriptures disappear (like the rest). In consequence of the grace of the
+Self-born, the great Rishis, through their penances, first re-acquire the
+lost Vedas and the scriptures. The Self-born (Brahman) first acquired the
+Vedas. Their branches called the Angas were first acquired by (the
+celestial preceptor) Vrihaspati. Bhrigu's son (Sukra) first acquired the
+science of morality that is so beneficial for the universe. The science
+of music was acquired by Narada; that of arms by Bharadwaja; the history
+of the celestial Rishis by Gargya: that of medicine by the
+dark-complexioned son of Atri. Diverse other Rishis, whose names are
+connected therewith, promulgated diverse other sciences such as Nyaya,
+Vaiseshika, Sankhya, Patanjala, etc. Let that Brahma which those Rishis
+have indicated by arguments drawn from reason, by means of the Vedas, and
+by inferences drawn from the direct evidence of the senses, be adored.
+Neither the gods nor the Rishis were (at first) able to apprehend Brahma
+which is without beginning and which is the highest of the high. Only the
+divine creator of all things, viz., the puissant Narayana, had knowledge
+of Brahma. From Narayana, the Rishis, the foremost ones among the deities
+and the Asuras, and the royal sages of old, derived the knowledge of that
+highest remedy of the cure of sorrow. When primordial matter produces
+existences through the action of the primal energy, the universe with all
+its potencies begins to flow from it. From one lighted lamp thousands of
+other lamps are capable of being lighted. After the same manner,
+primordial matter produces thousands of existent things. In consequence,
+again, of its infinity primordial matter is never exhausted. From the
+Unmanifest flows the Understanding determined by acts. The Understanding
+produces Consciousness. From Consciousness proceeds Space. From Space
+proceeds Wind. From the Wind proceeds Heat. From Heat proceeds Water, and
+from Water is produced the Earth. These eight constitute primordial
+Prakriti. The universe rests on them. From those Eight have originated
+the five organs of knowledge, the five organs of action, the five objects
+of the (first five) organs, and the one, viz., the Mind, forming the
+sixteenth, which is the result of their modification. The ear, the skin,
+the two eyes, the tongue, and the nose are the five organs of knowledge.
+The two feet, the lower duct, the organ of generation, the two arms, and
+speech, are the five organs of action. Sound, touch, form, taste, and
+smell are the five objects of the senses, covering all the things. The
+Mind dwells upon all the senses and their objects. In the perception of
+taste, it is the Mind that becomes the tongue, and in speech it is the
+Mind that becomes words. Endued with the different senses, it is the Mind
+that becomes all the objects that exist in its apprehension. These
+sixteen, existing in their respective forms, should be known as deities.
+These worship Him who creates all knowledge and dwells within the body.
+Taste is the attribute of water; scent is the attribute of earth; hearing
+is the attribute of space; vision is the attribute of fire or light; and
+touch should be known as the attribute of the wind. This is the case with
+all creatures at all times. The Mind, it has been said, is the attribute
+of existence. Existence springs from the Unmanifest (of Prakriti) which,
+every intelligent person should know, rests in That which is the Soul of
+all existent beings. These existences, resting upon the supreme Divinity
+that is above Prakriti and that is without any inclination for action,
+uphold the entire universe of mobiles and immobiles. This sacred edifice
+of nine doors[717] is endued with all these existences. That which is
+high above them, viz., the Soul, dwells within it, pervading it all over.
+For this reason, it is called Purusha. The Soul is without decay and not
+subject to death. It has knowledge of what is manifest and what is
+unmanifest. It is again all-pervading, possessed of attributes, subtile,
+and the refuge of all existences and attributes. As a lamp discovers all
+objects great or small (irrespective of its own size), after the same
+manner the Soul dwells in all creatures as the principle of knowledge
+(regardless of the attributes or accidents of those creatures). Urging
+the ear to hear what it hears, it is the Soul that hears. Similarly,
+employing the eye, it is the Soul that sees. This body furnishes the
+means by which the Soul derives knowledge. The bodily organs are not the
+doers, but it is the Soul that is the doer of all acts. There is fire in
+wood, but it can never be seen by cutting open a piece of wood. After the
+same manner, the Soul dwells within the body, but it can never be seen by
+dissecting the body. The fire that dwells in wood may be seen by
+employing proper means, viz., rubbing the wood with another piece of
+wood. After the same manner, the Soul which dwells within the body may be
+seen by employing proper means, viz., yoga. Water must exist in rivers.
+Rays of light are always attached to the sun. After the same manner, the
+Soul has a body. This connection does not cease because of the constant
+succession of bodies that the Soul has to enter.[718] In a dream, the
+Soul, endued with the fivefold senses, leaves the body and roves over
+wide areas. After the same manner, when death ensues, the Soul (with the
+senses in their subtile forms) passes out of one body for entering
+another. The Soul is bound by its own former acts. Bound by its own acts
+done in one state of existence, it attains to another state. Indeed, it
+is led from one into another body by its own acts which are very powerful
+in respect of their consequences. How the owner of a human body, leaving
+off his body, enters another, and then again into another, how, indeed,
+the entire range of beings is the result of their respective acts (of
+past and present lives), I will presently tell you.'"'"
+
+
+
+SECTION CCXI
+
+"'Bhishma said, "All immobile and mobile beings, distributed into four
+classes, have been said to be of unmanifest birth and unmanifest death.
+Existing only in the unmanifest Soul, the Mind is said to possess the
+attributes of the unmanifest.[719] As a vast tree is ensconced within a
+small unblown Aswattha flower and becomes observable only when it comes
+out, even so birth takes place from what is unmanifest. A piece of iron,
+which is inanimate, runs towards a piece of loadstone. Similarly,
+inclinations and propensities due to natural instincts, and all else, run
+towards the Soul in a new life.[720] Indeed, even as those propensities
+and possessions born of Ignorance and Delusion, and inanimate in respect
+of their nature, are united with Soul when reborn, after the same manner,
+those other propensities and aspirations of the Soul that have their gaze
+directed towards Brahma become united with it, coming to it directly from
+Brahma itself.[721] Neither earth, nor sky, nor heaven, nor things, nor
+the vital breaths, nor virtue and vice, nor anything else, existed
+before, save the Chit-Soul. Nor have they any necessary connection with
+even the Chit-Soul defiled by Ignorance.[722] The Soul is eternal. It is
+indestructible. It occurs in every creature. It is the cause of the Mind.
+It is without attributes. This universe that we perceive hath been
+declared (in the Vedas) to be due to Ignorance or Delusion. The Soul's
+apprehensions of form, etc., are due to past desires.[723] The Soul, when
+it becomes endued with those causes (viz., desire), is led to the state
+of its being engaged in acts. In consequence of that condition (for those
+acts again produce desires to end in acts anew and so on),--this vast
+wheel to existence revolves, without beginning and without end.[724] The
+Unmanifest, viz., the Understanding (with the desires), is the nave of
+that wheel. The Manifest (i.e., the body with the senses) constitutes its
+assemblage of spokes, the perceptions and acts from its circumference.
+Propelled by the quality of Rajas (Passion), the Soul presides over it
+(witnessing its revolutions). Like oilmen pressing oilseeds in their
+machine, the consequences born of Ignorance, assailing the universe (of
+creatures) which is moistened by Rajas, press or grind it in that wheel.
+In that succession of existences, the living creature, seized by the idea
+of Self in consequence of desire, engages itself in acts. In the union of
+cause and effect, those acts again become (new causes).[725] Effects do
+not enter into causes. Nor do causes enter into effects. In the
+production of effects, Time is the Cause. The primordial essences (eight
+in number as mentioned before), and their modifications six-(teen in
+number), fraught with causes, exists in a state of union, in consequence
+of their being always presided over by the Soul. Like dust following the
+wind that moves it, the creature-Soul, divested of body, but endued still
+with inclinations born of Passion and Darkness and with principles of
+causes constituted by the acts of the life that is over, moves on,
+following the direction that the Supreme Soul gives it. The Soul,
+however, is never touched by those inclinations and propensities. Nor are
+these touched by the Soul that is superior to them. The wind, which is
+naturally pure, is never stained by the dust it bears away.[726] As the
+wind is truly separate from the dust it bears away, even so, the man of
+wisdom should know, is the connection between that which is called
+existence or life and the Soul. No one should take it that the Soul, in
+consequence of its apparent union with the body and the senses and the
+other propensities and beliefs and unbeliefs, is really endued therewith
+as its necessary and absolute qualities. On the other hand, the Soul
+should be taken as existing in its own nature. Thus did the divine Rishi
+solve the doubt that had taken possession of his disciple's mind.
+Notwithstanding all this, people depend upon means consisting of acts and
+scriptural rites for casting off misery and winning happiness. Seeds that
+are scorched by fire do not put forth sprouts. After the same manner, if
+everything that contributes to misery be consumed by the fire of true
+knowledge, the Soul escapes the obligation of rebirth in the world."'"
+
+
+
+SECTION CCXII
+
+"'Bhishma said, "Persons engaged in the practice of acts regard the
+practice of acts highly. Similarly, those that are devoted to Knowledge
+do not regard anything other than Knowledge. Persons fully conversant
+with the Vedas and depending upon the utterances contained in them, are
+rare. They that are more intelligent desire the path of abstention from
+acts as the better of the two, viz., heaven and emancipation.[727]
+Abstention from acts is observed by those that are possessed of great
+wisdom. That conduct, therefore, is laudable. The intelligence which
+urges to abstention from acts, is that by which one attains to
+Emancipation. Possessed of body, a person, through folly, and endued with
+wrath and cupidity and all the propensities born of Passion and Darkness,
+becomes attached to all earthly objects. One, therefore, who desires to
+destroy one's connection with the body, should never indulge in any
+impure act. On the other hand, one should create by one's acts a path for
+attaining to emancipation, without wishing for regions of felicity (in
+the next world).[728] As gold, when united with iron, loses its purity
+and fails to shine, even so Knowledge, when existing with attachment to
+earthly objects and such other faults, fails to put forth its
+splendour.[729] He who, influenced by cupidity and following the dictates
+of desire and wrath, practises unrighteousness, transgressing the path of
+righteousness, meets with complete destruction.[730] One who is desirous
+of benefiting oneself should never follow, with excess of attachments,
+earthly possessions represented by the objects of the senses. If one does
+it, wrath and joy and sorrow arise from one another (and make one
+miserable). When every one's body is made up of the five original
+elements as also of the three attributes of Goodness, Passion, and
+Darkness, whom shall one adore and whom shall one blame with what words?
+Only they that are fools become attached to the objects of the senses. In
+consequence of folly they do not know that their bodies are only
+modifications.[731]
+
+"'"As a house made of earth is plastered over with earth, even so this body
+which is made of earth is kept from destruction by food which is only a
+modification of earth. Honey and oil and milk and butter and meat and
+salt and treacle and grain of all kinds and fruit and roots are all
+modifications of earth and water. Recluses living in the wilderness,
+giving up all longing (for rich and savoury food), take simple food, that
+is again unsavoury, for only supporting the body. After the same manner,
+a person that dwells in the wilderness of the world, should be ready for
+labour and should take food for passing through life, like a patient
+taking medicine.[732] A person of noble soul, examining all things of an
+earthly nature that come upon him, by the aid of truth, purity, candour,
+a spirit of renunciation, enlightenment, courage, forgiveness, fortitude,
+intelligence, reflection, and austerities, and desirous of obtaining
+tranquillity, should restrain his senses. All creatures, stupefied, in
+consequence of Ignorance, by the attributes of Goodness and Passion and
+Darkness, are continually revolving like a wheel. All faults, therefore,
+that are born of Ignorance, should be closely examined and the idea of
+Self which has its origin in Ignorance, and which is productive of
+misery, should be avoided. The fivefold elements, the senses, the
+attributes of Goodness, Passion, and Darkness, the three worlds with the
+Supreme Being himself, and acts, all rest on Self-consciousness.[733] As
+Time, under its own laws, always displays the phenomena of the seasons
+one after another, even so one should know that Consciousness in all
+creatures is the inducer of acts.[734] Tamas (from which proceeds
+Consciousness) should be known as productive of delusions. It is like
+Darkness and is born of Ignorance. To the three attributes of Goodness,
+Passion, and Darkness are attached all the joys and sorrows (of
+creatures). Listen now to those consequences that spring from the
+attributes of Goodness, Passion, and Darkness. Contentment, the
+satisfaction that arises from joy, certainty, intelligence, and
+memory,--these are the consequences born of the attribute of Goodness. I
+shall now mention the consequences of Passion and Darkness. Desire,
+wrath, error, cupidity, stupefaction, fear, and fatigue, belong to the
+attribute of Passion. Cheerlessness, grief, discontent, vanity, pride,
+and wickedness, all belong to Darkness. Examining the gravity or
+lightness of these and other faults that dwell in the Soul, one should
+reflect upon each of them one after another (for ascertaining which of
+them exist, which have become strong or weak, which have been driven off,
+and which remain)."
+
+"'Yudhishthira said, "What faults are abandoned by persons desirous of
+Emancipation? What are those that are weakened by them? What are the
+faults that come repeatedly (and are, therefore, incapable of being got
+rid of)? What, again, are regarded as weak, through stupefaction (and,
+therefore, as permissible)? What, indeed, are those faults upon whose
+strength and weakness a wise man should reflect with the aid of
+intelligence and of reasons? I have doubts upon these subjects. Discourse
+to me on these, O grandsire!"
+
+"'Bhishma said, "A person of pure Soul, by extracting all his faults by
+their roots, succeeds in obtaining Emancipation. As an axe made of steel
+cuts a steel chain (and accomplishing the act becomes broken itself),
+after the same manner, a person of cleansed Soul, destroying all the
+faults that spring from Darkness and that are born with the Soul (when it
+is reborn), succeeds in dissolving his connection with the body (and
+attaining Emancipation).[735] The qualities having their origin in
+Passion, those that spring from Darkness, and those stainless ones
+characterised by purity (viz., those included under the quality of
+Goodness), constitute as it were the seed from which all embodied
+creatures have grown. Amongst these, the attribute of Goodness alone is
+the cause through which persons of cleansed souls succeed in attaining to
+Emancipation. A person of cleansed soul, therefore, should abandon all
+the qualities born of Passion and Darkness. Then again, when the quality
+of Goodness becomes freed from those of Passion and Darkness, it becomes
+more resplendent still. Some say that sacrifices and other acts performed
+with the aid of mantras, and which certainly contribute to the
+purification of the Soul, are evil or cruel acts. (This view is not
+correct). On the other hand, those acts are the chief means for
+dissociating the Soul from all worldly attachments, and for the
+observance of the religion of tranquillity. Through the influence of the
+qualities born of Passion, all unrighteous acts are performed, and all
+acts fraught with earthly purposes as also all such acts as spring from
+desire are accomplished. Through qualities born of Darkness, one does all
+acts fraught with cupidity and springing from wrath. In consequence of
+the attribute of Darkness, one embraces sleep and procrastination and
+becomes addicted to all acts of cruelty and carnal pleasure. That person,
+however, who, possessed of faith and scriptural knowledge, is observant
+of the attribute of Goodness, attends only to all good things, and
+becomes endued with (moral) beauty and soul free from every taint."'"
+
+
+
+SECTION CCXIII
+
+"'Bhishma said, "From the attribute of Passion arises delusion or loss of
+judgment. From the attribute of Darkness, O bull of Bharata's race, arise
+wrath and cupidity and fear and pride. When all these are destroyed, one
+becomes pure. By obtaining purity, a person succeeds in arriving at the
+knowledge of the Supreme Soul which is resplendent with effulgence,
+incapable of deterioration, without change, pervading all things, having
+the unmanifest for his refuge, and the foremost of all the deities.
+Invested in His maya, men fall away from knowledge and become senseless,
+and in consequence of their knowledge being darkened, yield to
+wrath.[736] From wrath, they become subject to desire. From desire spring
+cupidity and delusion and vanity and pride and selfishness. From such
+selfishness proceeds various kinds of acts.[737] From acts spring diverse
+bonds of affection and from those bonds of affection spring sorrow or
+misery and from acts fraught with joy and sorrow proceeds the liability
+to birth and death.[738] In consequence of the obligation of birth, the
+liability is incurred of a residence within the womb, due to the union of
+vital seed and blood. That residence is defiled with excreta and urine
+and phlegm, and always fouled with blood that is generated there.
+Overwhelmed by thirst, the Chit-Soul becomes bound by wrath and the rest
+that have been enumerated above. It seeks, however, to escape those
+evils. In respect of this, women must be regarded as instruments which
+set the stream of Creation agoing. By their nature, women are Kshetra,
+and men are Kshetrajna in respect of attributes. For this reason, persons
+of wisdom should not pursue women in especial (among other objects of the
+world).[739] Indeed, women are like frightful mantra-powers. They stupefy
+persons reft of wisdom. They are sunk in the attribute of Passion. They
+are the eternal embodiment of the senses.[740] In consequence of the keen
+desire that men entertain for women, off-spring proceed from them, due to
+(the action of) the vital seed. As one casts off from one's body such
+vermin as take their birth there but as are not on that account any part
+of oneself, even so should one cast off those vermin of one's body that
+are called children, who, though regarded as one's own, are not one's own
+in reality. From the vital seed as from sweat (and other filth) creatures
+spring from the body, influenced by the acts of previous lives or in the
+course of nature. Therefore, one possessed of wisdom should feel no
+regard for them.[741] The attribute of Passion rests on that of Darkness.
+The attribute of Goodness, again, rests on that of Passion. Darkness
+which is unmanifest overspreads itself on Knowledge, and causes the
+phenomena of Intelligence and Consciousness.[742] That knowledge
+possessing the attributes of Intelligence and Consciousness has been said
+to be the seed of embodied Souls. That, again, which is the seed of such
+knowledge is called the Jiva (or Chit-Soul).[743] In consequence of acts
+and the virtue of time, the Soul goes through birth and repeated rounds
+of rebirth. As in a dream the Soul sports as if invested with a body
+which, of course, is due to the action of the mind, after the same
+manner, it obtains in the mother's womb a body in consequence of
+attributes and propensities having (past) acts for their origin. Whatever
+senses while it is there, are awakened by past acts as the operating
+cause, become generated in Consciousness in consequence of the mind
+co-existing with attachments.[744] In consequence of the past thoughts of
+sound that are awakened in it, the Soul, subjected to such influences,
+receives the organ of hearing. Similarly, from attachment to forms, its
+eye is produced, and from its longing after scent its organ of smelling.
+From thoughts of touch it acquires the skin. In the same way the
+five-fold breaths are acquired by it, viz., Prana, Apana, Vyana, Udana,
+and Samana, which contribute to keep the body agoing. Encased in body
+with all limbs fully developed in consequence (as shown above) of past
+acts, the Soul takes birth, with sorrow, both physical and mental, in the
+beginning, middle, and end. It should be known that sorrow springs from
+the very fact of acceptance of body (in the womb). It increases with the
+idea of Self. From renunciation of these (attachments which are the cause
+of birth), sorrow meets with an end. He that is conversant with sorrow's
+end attains to Emancipation.[745] Both the origin and the destruction of
+the senses rest in the attribute of Passion. The man of wisdom should act
+with proper scrutiny with the aid of the eye constituted by the
+scriptures.[746] The senses of knowledge, even if they succeed in earning
+all their objects, never succeed in overwhelming the man that is without
+thirst. The embodied Soul, by making its senses weak, escapes the
+obligation or rebirth."'"[747]
+
+
+
+SECTION CCXIV
+
+"'Bhishma said, "I shall now tell thee what the means are (for conquering
+the senses) as seen with the eye of the scriptures. A person, O king,
+will attain to the highest end by the help of such knowledge and by
+framing his conduct accordingly. Amongst all living creatures man is said
+to be the foremost.
+
+"'"Among men, those that are regenerate have been called the foremost; and
+amongst the regenerate, they that are conversant with the Vedas. These
+last are regarded as the souls of all living creatures. Indeed, those
+Brahmanas that are conversant with the Vedas are regarded as all-seeing
+and omniscient. They are persons who have become conversant with Brahma.
+As a blind man, without a guide, encounters many difficulties on a road,
+so has a person destitute of knowledge to encounter many obstacles in the
+world. For this reason, those that are possessed of knowledge are
+regarded as superior to the rest. Those that are desirous of acquiring
+virtue practise diverse kinds of rites according to the dictates of the
+scriptures. They do not, however, succeed in attaining to Emancipation,
+all that they gain being those good qualities of which I shall presently
+speak.[748] Purity of speech, of body, and of mind, forgiveness, truth,
+steadiness, and intelligence,--these good qualities are displayed by
+righteous persons observant of both kinds of religion. That which is
+called Brahmacharya (religion of abstention or yoga) is regarded as the
+means of attaining to Brahma. That is the foremost of all religions. It
+is by the practice of that religion that one obtains the highest end
+(viz., Emancipation). Brahmacharya is divested of all connection with the
+five vital breaths, mind, understanding, the five senses of perception,
+and the five senses of action. It is on that account free from all the
+perceptions that the senses give. It is heard only as a word, and its
+form, without being seen, can only be conceived. It is a state of
+existence depending only on the mind. It is free from all connection with
+the senses. That sinless state should be attained to by the understanding
+alone. He that practises it duly attains to Brahma; he that practises it
+half and half, attains to the condition of the gods; while he that
+practises it indifferently, takes birth among Brahmanas and possessed of
+learning attains to eminence. Brahmacharya is exceedingly difficult to
+practise. Listen now to the means (by which one may practise it). That
+regenerate person who betakes himself to it should subdue the quality of
+Passion as soon as it begins to manifest itself or as soon as it begins
+to be powerful. One that has betaken oneself to that vow should not speak
+with women. He should never cast his eyes on an undressed woman. The
+sight of women, under even indifferent circumstances, fills all
+weak-minded men with Passion. If a person (while observing this vow)
+feels a desire for woman rising in his heart, he should (as an expiation)
+observe the vow called Krichcchra and also pass three days in water.[749]
+If desire is entertained in course of a dream, one should, diving in
+water, mentally repeat for three times the three Riks by
+Aghamarshana.[750] That wise man who has betaken himself to the practice
+of this vow should, with an extended and enlightened mind, burn the sins
+in his mind which are all due to the quality of Passion. As the duct that
+bears away the refuse of the body is very closely connected with the
+body, even so the embodied Soul is very closely connected with the body
+that confines it. The different kinds of juices, passing through the
+network of arteries, nourish men's wind and bile and phlegm, blood and
+skin and flesh, intestines and bones and marrow, and the whole body. Know
+that there are ten principal ducts. These assist the functions of the
+five senses. From those ten branch out thousands of other ducts that are
+minuter in form. Like rivers filling the ocean at the proper season, all
+these ducts, containing juices nourish the body. Leading to the heart
+there is a duct called Manovaha. It draws from every part of the human
+body the vital seed which is born of desire. Numerous other ducts
+branching out from that principal one extend into every part of the body
+and bearing the element of heat cause the sense of vision (and the rest).
+As the butter that lies within milk is churned up by churning rods, even
+so the desires that are generated in the mind (by the sight or thought of
+women) draw together the vital seed that lies within the body. In the
+midst of even our dreams passion having birth in imagination assails the
+mind, with the result that the duct already named, viz., Manovaha, throws
+out the vital seed born of desire. The great and divine Rishi Atri is
+well-conversant with the subject of the generation of the vital seed. The
+juices that are yielded by food, the duct called Manovaha, and the desire
+that is born of imagination,--these three are the causes that originate
+the vital seed which has Indra for its presiding deity. The passion that
+aids in the emission of this fluid is, therefore, called Indriya. Those
+persons who know that the course of vital seed is the cause of (that
+sinful state of things called) intermixture of castes, are men of
+restrained passions. Their sins are regarded to have been burnt off, and
+they are never subjected to rebirth. He that betakes himself to action
+simply for the purposes of sustaining his body, reducing with the aid of
+the mind the (three) attributes (of Goodness, Passion, and Darkness) into
+a state of uniformity, and brings at his last moments the vital breaths
+to the duct called Manovaha, escapes the obligation of rebirth.[751] The
+Mind is sure to gain Knowledge. It is the Mind that takes the form of all
+things. The minds of all high-souled persons, attaining to success
+through meditation, become freed from desire, eternal, and luminous.[752]
+Therefore, for destroying the mind (as mind), one should do only sinless
+deeds and freeing oneself from the attributes of Passion and Darkness,
+one is sure to attain to an end that is very desirable.[753] Knowledge
+(ordinarily) acquired in younger days becomes weakened with decrepitude.
+A person, however, of ripe understanding succeeds, through the auspicious
+effects of past lives, in destroying his desires.[754] Such a person, by
+transcending the bonds of the body and the senses like a traveller
+crossing a path full of obstacles, and transgressing all faults he sees,
+succeeds in tasting the nectar (of Emancipation)."'"
+
+
+
+SECTION CCXV
+
+"'Bhishma said, "Living creatures, by being attached to objects of the
+senses which are always fraught with evil, become helpless. Those
+high-souled persons, however, who are not attached to them, attain to the
+highest end. The man of intelligence, beholding the world over-whelmed
+with the evils constituted by birth, death, decrepitude, sorrow, disease,
+and anxieties, should exert themselves for the attainment of
+Emancipation. He should be pure in speech, thought, and body; he should
+be free from pride. Of tranquil soul and possessed of knowledge, he
+should lead a life of mendicancy, and pursue happiness without being
+attached to any worldly object. Again, if attachment be seen to possess
+the mind in consequence of compassion to creatures, he should, seeing
+that the universe is the result of acts, show indifference in respect of
+compassion itself.[755] Whatever good acts are performed, or whatever
+sin (is perpetrated), the doer tastes the consequences. Hence, one
+should, in speech, thought, and deed, do only acts that are good.[756] He
+succeeds in obtaining happiness who practises abstention from injuring
+(others), truthfulness of speech, honesty towards all creatures, and
+forgiveness, and who is never heedless. Hence one, exercising one's
+intelligence, should dispose one's mind, after training it, on peace
+towards all creatures.[757] That man who regards the practice of the
+virtues enumerated above as the highest duty, as conducive to the
+happiness of all creatures, and as destructive of all kinds of sorrow, is
+possessed of the highest knowledge, and succeeds in obtaining happiness.
+Hence (as already said), one should, exercising one's intelligence,
+dispose one's mind, after training it, on peace towards all creatures.
+One should never think of doing evil to others. One should not covet what
+is far above one's power to attain. One should not turn one's thoughts
+towards objects that are non-existent. One should, on the other hand,
+direct one's mind towards knowledge by such persistent efforts as are
+sure to succeed.[758] With the aid of the declarations of the Srutis and
+of persistent efforts calculated to bring success, that Knowledge is sure
+to flow. One that is desirous of saying good words or observing a
+religion that is refined of all dross, should utter only truth that is
+not fraught with any malice or censure. One that is possessed of a sound
+heart should utter words that are not fraught with dishonesty, that are
+not harsh, that are not cruel, that are not evil, and that are not
+characterised by garrulity. The universe is bound in speech. If disposed
+to renunciation (of all worldly objects) then should one proclaim,[759]
+which a mind fraught with humility and a cleansed understanding, one's
+own evil acts.[760] He who betakes himself to action, impelled thereto by
+propensities fraught with the attribute of Passion, obtains much misery
+in this world and at last sinks into hell. One should, therefore,
+practise self-restraint in body, speech, and mind. Ignorant persons
+bearing the burdens of the world are like robbers laden with their booty
+of straggling sheep (secreted from herds taken out for pasture). The
+latter are always regardful of roads that are unfavourable to them (owing
+to the presence of the king's watch).[761] Indeed, as robbers have to
+throw away their spoil if they wish for safety, even so should a person
+cast off all acts dictated by Passion and Darkness if he is to obtain
+felicity. Without doubt, a person that is without desire, free from the
+bonds of the world, contented to live in solitude, abstemious in diet,
+devoted to penances and with senses under control, that has burnt all his
+sorrows by (the acquisition of) knowledge, that takes a pleasure in
+practising all the particulars of yoga discipline, and that has a
+cleansed soul, succeeds, in consequence of his mind being withdrawn into
+itself, in attaining to Brahma or Emancipation.[762] One endued with
+patience and a cleansed soul, should, without doubt, control one's
+understanding. With the understanding (thus disciplined), one should next
+control one's mind, and then with the mind overpower the objects of the
+senses. Upon the mind being thus brought under control and the senses
+being all subdued, the senses will become luminous and gladly enter into
+Brahma. When one's senses are withdrawn into the mind, the result that
+occurs is that Brahma becomes manifested in it. Indeed, when the senses
+are destroyed, and the soul returns to the attribute of pure existence,
+it comes to be regarded as transformed into Brahma. Then again, one
+should never make a display of one's yoga power. On the other hand, one
+should always exert to restrain one's senses by practising the rules of
+yoga. Indeed, one engaged in the practice of yoga rules should do all
+those acts by which one's conduct and disposition may become pure.[763]
+(Without making one's yoga powers the means of one's subsistence) one
+should rather live upon broken grains of corn, ripe beans, dry cakes of
+seeds from which the oil has been pressed out, pot-herbs, half-ripe
+barley, flour of fried pulses, fruits, and roots, obtained in alms.[764]
+Reflecting upon the characteristics of time and place, one should
+according to one's inclinations observe, after proper examination, vows
+and rules about fasts. One should not suspend an observance that has been
+begun. Like one slowly creating a fire, one should gradually extend an
+act that is prompted by knowledge. By doing so, Brahma gradually shines
+in one like the Sun. The Ignorance which has Knowledge for its resting
+ground, extends its influence over all the three states (of waking,
+dreaming and dreamless slumber). The Knowledge, again, that follows the
+Understanding, is assailed by Ignorance.[765] The evil-hearted person
+fails to obtain a knowledge of the Soul in consequence of taking it as
+united with the three states although in reality it transcends them all.
+When, however, he succeeds in apprehending the limits under which the
+two, viz., union with the three states and separation from them, are
+manifested, it is then that he becomes divested of attachment and attains
+to Emancipation. When such an apprehension has been attained, one
+transcends the effects of age, rises superior to the consequences of
+decrepitude and death, and obtains Brahma which is eternal, deathless,
+immutable, undeteriorating."'"
+
+
+
+SECTION CCXVI
+
+"'Bhishma said, "The yogin who wishes to always practise sinless
+Brahmacharya and who is impressed with the faults attaching to dreams
+should, with his whole heart, seek to abandon sleep. In dreams, the
+embodied soul, affected by the attributes of Passion and Darkness, seems
+to become possessed of another body and move and act influenced by
+desire.[766] In consequence of application for the acquisition of
+knowledge and of continued reflection and recapitulation, the yogin
+remains always awake. Indeed, the yogin can keep himself continually
+awake by devoting himself to knowledge. On this topic it has been asked
+what is this state in which the embodied creature thinks himself
+surrounded by and engaged in objects and acts? True it is that the
+embodied being, with its senses really suspended, still thinks itself to
+be possessed of body with all the senses of knowledge and of action. As
+regards the question started, it is said that that master of yoga, named
+Hari, comprehends truly how it happens. The great Rishis say that the
+explanation offered by Hari is correct and consistent with reason. The
+learned say that it is in consequence of the senses being worn out with
+fatigue, dreams are experienced by all creatures. (Though the senses are
+suspended) the mind, however, never disappears (or becomes inactive) and
+hence arise dreams. This is said by all to be their noted cause. As the
+imaginings of a person that is awake and engaged in acts, are due only to
+the creative power of the mind, after the same manner the impressions in
+a dream appertain only to the mind. A person with desire and attachment
+obtains those imaginings (in dreams) based upon the impressions of
+countless lives in the past. Nothing that impresses the mind once is ever
+lost, and the Soul being cognisant of all those impressions causes them
+to come forth from obscurity.[767] Whichever among the three attributes
+of Goodness, Passion, and Darkness is brought about by the influence of
+past acts and by whichever amongst them the mind is affected for the time
+being in whatever way, the elements (in their subtile forms) display or
+indicate accordingly (in the way of images).[768] After images have thus
+been produced, the particular attribute of Goodness or Passion or
+Darkness that may have been brought by past act rises in the mind and
+conduces to its last result, viz., happiness or misery. Those images
+having wind, bile, and phlegm for their chief causes, which men apprehend
+through ignorance and in consequence of propensities fraught with Passion
+and Darkness, cannot, it has been said, be easily discarded.[769]
+Whatever objects again a person perceives in the mind (while wakeful)
+through the senses in a state of perspicuity are apprehended by the mind
+in dreams while the senses are obscured in respect of their
+functions.[770] The Mind exists unobstructedly in all things. This is due
+to the nature of the Soul. The Soul should be comprehended. All the
+elements and the objects they compose exist in the Soul.[771] In the
+state called dreamless slumber (sushupti), the manifest human body which,
+of course, is the door of dreams, disappears in the mind. Occupying the
+body the mind enters the soul which is manifest and upon which all
+existent and non-existent things depend, and becomes transformed into a
+wakeful witness with certainty of apprehension. Thus dwelling in pure
+Consciousness which is the soul of all things, it is regarded by the
+learned as transcending both Consciousness and all things in the
+universe.[772] That yogin who in consequence of desire covets any of the
+divine attributes (of Knowledge or Renunciation, etc.) should regard a
+pure mind to be identical with the object of his desire. All things rest
+in a pure mind or soul.[773] This is the result attained to by one who is
+engaged in penances. That yogin, however, who has crossed Darkness or
+ignorance, becomes possessed of transcending effulgence. When darkness or
+ignorance has been transcended, the embodied Soul becomes Supreme Brahma,
+the cause of the universe.[774] The deities have penances and Vedic
+rites. Darkness (or pride and cruelty), which is destructive of the
+former, has been adopted by the Asuras. This, viz., Brahma, which has
+been said to have Knowledge only for its attribute, is difficult of
+attainment by either the deities or the Asuras. It should be known that
+the qualities of Goodness, Passion and Darkness belong to the deities and
+the Asuras. Goodness is the attribute of the deities; while the two
+others belong to the Asuras. Brahma transcends all those attributes. It
+is pure Knowledge. It is Deathlessness. It is pure effulgence. It is
+undeteriorating. Those persons of cleansed souls who know Brahma attain
+to the highest end. One having knowledge for one's eye can say this much
+with the aid of reason and analogy. Brahma which is indestructible can be
+comprehended by only withdrawing the senses and the mind (from external
+objects into the soul itself)."'"[775]
+
+
+
+SECTION CCXVII
+
+"'Bhishma said, "He cannot be said to know Brahma who does not know the
+four topics (viz., dreams, dreamless slumber, Brahma as indicated by
+attributes, and Brahma as transcending all attributes), as also what is
+Manifest (viz., the body), and what is Unmanifest (the chit-soul), which
+the great Rishi  (Narayana) has described as Tattwam.[776] That which is
+manifest should be known as liable to death. That which is unmanifest
+(viz., the chit-soul), should be known as transcending death. The Rishi
+Narayana has described the religion of Pravritti. Upon that rests the
+whole universe with its mobile and immobile creatures. The religion of
+Nivritti again leads to the unmanifest and eternal Brahma.[777] The
+Creator (Brahma) has described the religion of Pravritti. Pravritti
+implies rebirth or return. Nivritti, on the other hand, implies the
+highest end. The ascetic who desires to discriminate with exactitude
+between good and evil, who is always bent on understanding the nature of
+the Soul, and who devotes himself to the religion of Nivritti, attains to
+that high end.[778] One desirous of accomplishing this, should know both
+the Unmanifest and Purusha of which I shall speak presently. That, again,
+which is different from both the Unmanifest and Purusha, and which
+transcends them both, and which is distinguished from all beings, should
+be particularly viewed by one possessed of intelligence.[779] Both
+Prakriti and Purusha are without beginning and without end. Both are
+incapable of being known by their like. Both are eternal and
+indestructible. Both are greater than the greatest (of being). In these
+they are similar. They are points of dissimilarity again between them.
+(Of these I shall speak presently). Prakriti is fraught with the three
+attributes (of Goodness, Passion, and Darkness). It is also engaged in
+creation. The true attributes of Kshetrajna (Purusha or the Soul) should
+be known to be different.[780] Purusha is the apprehender of all the
+transformations of Prakriti (but cannot be apprehended himself). He
+transcends (in respect of his original nature) all attributes. As regards
+Purusha and the Supreme Soul again, both of them are incomprehensible.
+In consequence again of both of them being without attributes by which
+they can be distinguished, both are highly distinguished from all
+else.[781] A turbaned person has his head circled with three folds of a
+piece of cloth. (The person, however, is not identical with the turban he
+wears). After the same manner the embodied Soul is invested with the
+three attributes of Goodness, Passion, and Darkness. But though thus
+invested, the Soul is not identical with those attributes. Hence these
+four topics, which are covered by these fourfold considerations, should
+be understood.[782] One who understands all this is never stupefied when
+one has to draw conclusions (in respect of all subjects of enquiry). He
+that is desirous of attaining to high prosperity should become pure in
+mind, and betaking himself to austere practices in respect of the body
+and the senses, should devote himself to yoga without desire of fruits.
+The universe is pervaded by yoga power secretly circulating through every
+part of it and illumining it brightly. The sun and the moon shine with
+effulgence in the firmament of the heart in consequence of yoga power.
+The result of yoga is Knowledge. Yoga is talked of very highly in the
+world.[783] Whatever acts are destructive of Passion and Darkness
+constitute yoga in respect of its real character. Brahmacharya and
+abstention from injury are said to constitute yoga of the body; while
+restraining mind and speech properly are said to constitute yoga of the
+mind. The food that is obtained in alms from regenerate persons
+conversant with the ritual is distinguished from all other food. By
+taking that food abstemiously, one's sins born of Passion begin to fade.
+A yogin subsisting upon such food finds his senses gradually withdrawn
+from their objects. Hence, he should take only that measure of food which
+is strictly necessary for the support of his body. (Another advice that
+may be offered is that) that knowledge which one obtains gradually by
+mind devoted to yoga should cheerfully be made one's own during one's
+last moments by a forcible stretch of power.[784] The embodied Soul, when
+divested of Rajas (does not immediately attain to Emancipation but)
+assumes a subtile form with all the senses of perception and moves about
+in space. When his mind becomes unaffected by acts, he, in consequence of
+such renunciation (loses that subtile form and) becomes merged in
+Prakriti (without however, yet attaining to Brahma or Emancipation which
+transcends Prakriti).[785] After the destruction of this gross body, one
+who through absence of heedlessness escapes from all the three bodies
+(viz., the gross, the subtile and the karana) succeeds in attaining to
+Emancipation.[786] The birth and death of creatures always depend upon
+the cause constituted by original Ignorance (or Avidya). When knowledge
+of Brahma arises, necessity no longer pursues the person. Those, however,
+that accept what is the reverse of truth (by believing that to be Self
+which is really not-Self) are men whose understandings are always taken
+up with the birth and death of all existent things. (Such people never
+dream even of Emancipation).[787] Supporting their bodies by aid of
+patience, withdrawing their hearts from all external objects by the aid
+of their understanding, and withdrawing themselves from the world of
+senses, some yogins adore the senses in consequence of their
+subtility.[788] Some amongst them, with mind cleansed by yoga, proceeding
+according to (the stages indicated in) the scriptures and reaching the
+highest, succeed in knowing it by the aid of the understanding and dwell
+in that which is the highest and which without resting on any other thing
+rests on itself.[789] Some worship Brahma in images. Some worship Him as
+existing with attributes. Some repeatedly realise the highest Divinity
+which has been described to be like a flash of lightning and which is
+again indestructible.[790] Others who have burnt their sins by penances,
+attain to Brahma in the end. All those high-souled persons attain to the
+highest end. With the eye of scripture one should observe the subtile
+attributes of these several forms, as distinguished by attributes, of
+Brahma that are (thus) worshipped by men. The yogin who has transcended
+the necessity of depending on the body, who has cast off all attachments,
+and whose mind is devoted to yoga abstraction, should be known as another
+instance of Infinity, as the Supreme Divinity, or as that which is
+Unmanifest.[791] They whose hearts are devoted to the acquisition of
+knowledge succeed first in freeing themselves from the world of mortals.
+Subsequently, by casting off attachments they partake of the nature of
+Brahma and at last attain to the highest end.
+
+"'"Thus have persons conversant with the Vedas spoken of the religion
+that leads to the attainment of Brahma. They who follow that religion
+according to the measure of their knowledge all succeed in obtaining the
+highest end. Even those persons who succeed in acquiring knowledge that
+is incapable of being shaken (by the assaults of scepticism) and that
+makes its possessors free from attachments of every kind, attain to
+various high regions after death and become emancipated according to the
+measure of their knowledge. Those persons of pure hearts who have imbibed
+contentment from knowledge, and who have cast off all desires and
+attachments, gradually approach in respect of their nature, nearer and
+nearer to Brahma which has the unmanifest for his attribute, which is
+divine, and without birth and death. Realising that Brahma dwells in
+their Souls, they become themselves immutable and have never to return
+(to the earth). Attaining to that supreme state which is indestructible
+and eternal, they exist in felicity. The knowledge with respect to this
+world is even this: it exists (in the case of erring persons). It does
+not exist (in the case of those who have not been stupefied by error).
+The whole universe, bound up in desire, is revolving like a wheel. As the
+fibres of a lotus-stalk overspread themselves into every part of the
+stalk, after the same manner the fibres of desire, which have neither
+beginning nor end, spread themselves over every part of the body. As a
+weaver drives his threads into a cloth by means of his shuttle, after the
+same manner the threads that constitute the fabric of the universe are
+woven by the shuttle of Desire. He who properly knows transformations of
+Prakriti, Prakriti herself and Purusha, becomes freed from Desire and
+attains to Emancipation.[792] The divine Rishi Narayana, that refuge of
+the universe, for the sake of compassion towards all creatures, clearly
+promulgated these means for the acquisition of immortality."'"
+
+
+
+SECTION CCXVIII
+
+"'Yudhishthira said, "By following what conduct, O thou that art
+conversant with all courses of conduct, did Janaka, the ruler of Mithila
+versed in the religion of Emancipation, succeed in attaining to
+Emancipation, after casting off all worldly enjoyments?"
+
+"'Bhishma said, "In this connection is cited the following old narrative
+of the particular conduct by which that ruler, thoroughly conversant with
+all courses of conduct, succeeded in achieving the highest felicity.
+There was a ruler in Mithila of the name of Janadeva of Janaka's race. He
+was ever engaged in reflecting upon the courses of conduct that might
+lead to the attainment of Brahma. A century of preceptors always used to
+live in his palace, lecturing him upon the diverse courses of duty
+followed by people who had betaken themselves to diverse modes of
+life.[793] Given to the study of the Vedas, he was not very well
+satisfied with the speculations of his instructors on the character of
+the Soul, and in their doctrines of extinction upon the dissolution of
+the body or of rebirth after death. Once upon a time a great ascetic of
+the name of Panchasikha, the son of Kapila, having roamed over the whole
+world, arrived at Mithila. Endued with correct conclusions in respect of
+all speculations about the diverse duties connected with renunciation, he
+was above all pairs of opposites (such as heat and cold, happiness and
+misery), and of doubts he had none. He was regarded as the foremost of
+Rishis. Dwelling wherever he pleased, he desired to place before the
+reach of all men eternal felicity that is so difficult of attainment. It
+seemed that he went about, amazing the world, having assumed the form of
+none else than that great Rishi, that lord of creatures, whom the
+followers of the Sankhya doctrine knew by the name of Kapila. He was the
+foremost of all the disciples of Asuri and was called the undying. He had
+performed a mental Sacrifice that had lasted for thousand years.[794] He
+was firm in mind, and had completed all the rites and sacrifices that are
+enjoined in the scriptures and that lead to the attainment of Brahma. He
+was fully conversant with the five sheaths that cover the soul.[795] He
+was devoted to the five acts connected with the adoration of Brahma, and
+had the five qualities (of tranquillity, self-restraint, etc.). Known (as
+already said) by the name of Panchasikha, he had approached one day a
+large concourse of Rishis following the Sankhya doctrines and enquired of
+them about the highest object of human acquisition, viz., the Unmanifest
+or that upon which the five Purushas or sheaths (already named)
+rest.[796] For the sake of obtaining a knowledge of the Soul, Asuri had
+enquired of his preceptor. In consequence of the latter's instructions
+and of his own penances, Asuri understood the distinction between the
+body and the Soul and had acquired celestial vision.[797] In that
+concourse of ascetics, Asuri made his exposition of the Immutable One,
+and Indestructible Brahma which is seen in diverse forms. Panchasikha
+became a disciple of Asuri. He lived on human milk. There was a certain
+Brahmani of the name of Kapila. She was the wife of Asuri.[798]
+Panchasikha was accepted by her as a son and he used to suck her breasts.
+In consequence of this, he came to be known as the son of Kapila and his
+understanding became fixed on Brahma. All this, about the circumstances
+of his birth and those that led to his becoming the son of Kapila, was
+said unto me by the divine Rishi.[799] The latter also told me about the
+omniscience of Panchasikha. Conversant with all courses of duty,
+Panchasikha, after having himself acquired high knowledge, (came to
+Janaka) and knowing that that king had equal reverence for all his
+preceptors, began to amaze that century of preceptors (by an exposition
+of his doctrine fraught), with abundant reasons. Observing the talent of
+Kapileya, Janaka became exceedingly attached to him, and abandoning his
+hundred preceptors, began to follow him in particular. Then Kapileya
+began to discourse unto Janaka, who had according to the ordinance bent
+his head unto him (as a disciple should) and who was fully competent to
+apprehend the sage's instructions, upon that high religion of
+Emancipation which is explained in Sankhya treatises. Setting forth in
+the first place the sorrows of birth, he spoke next of the sorrows of
+(religious) acts. Having finished that topic he explained the sorrows of
+all states of life ending even with that in the high region of the
+Creator.[800] He also discoursed upon that Delusion for whose sake is the
+practice of religion, and acts, and their fruits, and which is highly
+untrustworthy, destructible, unsteady, and uncertain.[801] 'Sceptics say
+that when death (of the body) is seen and is a matter of direct evidence
+witnessed by all, they who maintain, in consequence of their faith in the
+scriptures, that something distinct from the body, called the Soul,
+exists are necessarily vanquished in argument. They also urge that one's
+death means the extinction of one's Soul, and that sorrow, decrepitude,
+and disease imply (partial) death of the Soul. He that maintains, owing
+to error, that the Soul is distinct from the body and exists after the
+loss of body, cherishes an opinion that is unreasonable.[802] If that be
+regarded as existent which does not really exist in the world, then it
+may be mentioned that the king, being regarded so, is really never liable
+to decrepitude or death. But is he, on that account, to be really
+believed to be above decrepitude and death?[803] When the question is
+whether an object exists or does not exist, and when that whose existence
+is asserted presents all the indications of non-existence, what is that
+upon which ordinary people rely in settling the affairs of life? Direct
+evidence is the root of both inference and the scriptures. The scriptures
+are capable of being contradicted by direct evidence. As to inference,
+its evidentiary effect is not much. Whatever be the topic, cease to
+reason on inference alone. There is nothing else called jiva than this
+body. In a banian seed is contained the capacity to produce leaves and
+flowers and fruits and roots and bark. From the grass and water that is
+taken by a cow are produced milk and butter, substances whose nature is
+different from that of the producing causes. Substances of different
+kinds when allowed to decompose in water for some time produce spirituous
+liquors whose nature is quite different from that of those substances
+that produce them. After the same manner, from the vital seed is produced
+the body and its attributes, with the understanding, consciousness, mind,
+and other possessions. Two pieces of wood, rubbed together, produce fire.
+The stone called Suryakanta, coming in contact with the rays of the Sun,
+produces fire. Any solid metallic substance, heated in fire, dries up
+water when coming in contact with it. Similarly, the material body
+produces the mind and its attributes of perception, memory, imagination,
+etc. As the loadstone moves iron, similarly, the senses are controlled by
+the mind.[804] Thus reason the sceptics. The sceptics, however, are in
+error. For the disappearance (of only the animating force) upon the body
+becoming lifeless (and not the simultaneous extinction of the body upon
+the occurrence of that event) is the proof (of the truth that the body is
+not the Soul but that the Soul is something separate from the body and
+outlives it certainly. If, indeed, body and Soul had been the same thing,
+both would have disappeared at the same instant of time. Instead of this,
+the dead body may be seen for some time _after_ the occurrence of death.
+Death, therefore, means the flight from the body of something that is
+different from the body). The supplication of the deities by the very men
+who deny the separate existence of the Soul is another good argument for
+the proposition that the Soul is separate from the body or has existence
+that may be independent of a gross material case. The deities to whom
+these men pray are incapable of being seen or touched. They are believed
+to exist in subtile forms. (Really, if a belief in deities divested of
+gross material forms does no violence to their reason, why should the
+existence of an immaterial Soul alone do their reason such violence)?
+Another argument against the sceptic is that his proposition implies a
+destruction of acts (for if body and Soul die together, the acts also of
+this life would perish,--a conclusion which no man can possibly come to
+if he is to explain the inequalities or condition witnessed in the
+universe).[805] These that have been mentioned, and that have material
+forms, cannot possibly be the causes (of the immaterial Soul and its
+immaterial accompaniments of perception, memory, and the like). The
+identity of immaterial existences with objects that are material cannot
+be comprehended. (Hence objects that are themselves material cannot by
+any means be causes for the production of things immaterial).--Some are
+of opinion that there is rebirth and that it is caused by Ignorance, the
+desire for acts, cupidity, heedlessness, and adherence to other faults.
+They say that Ignorance (Avidya) is the soul. Acts constitute the seed
+that is placed in that soil. Desire is the water that causes that seed to
+grow, in this way they explain rebirth. They maintain that that ignorance
+being ingrained in an imperceptible way, one mortal body being destroyed,
+another starts up immediately from it; and that when it is burnt by the
+aid of knowledge, the destruction of existence itself follows or the
+person attains to what is called Nirvana. This opinion also is erroneous.
+[This is the doctrine of Buddhists]. It may be asked that when the being
+that is thus reborn is a different one in respect of its nature, birth,
+and purposes connected with virtue and vice why should I then be regarded
+to have any identity with the being that was? Indeed, the only inference
+that can be drawn is that the entire chain of existences of a particular
+being is not really a chain of connected links (but that existences in
+succession are unconnected with one another).[806] Then, again if the
+being that is the result of a rebirth be really different from what it
+was in a previous phase of existence, it may be asked what satisfaction
+can arise to a person from the exercise of the virtue of charity, or from
+the acquisition of knowledge or of ascetic power, since the acts
+performed by one are to concentrate upon another person in another phase
+of existence (without the performer himself being existent to enjoy
+them?) Another result of the doctrine under refutation would be that one
+in this life may be rendered miserable by the acts of another in a
+previous life, or having become miserable may again be rendered happy. By
+seeing, however, what actually takes place in the world, a proper
+conclusion may be drawn with respect to the unseen.[807] The separate
+Consciousness that is the result of rebirth is (according to what may be
+inferred from the Buddhistic theory of life) different from the
+Consciousness that had preceded it in a previous life. The manner,
+however, in which the rise or appearance of that separate Consciousness
+is explained by that theory does not seem to be consistent or reasonable.
+The Consciousness (as it existed in the previous life) was the very
+reverse of eternal, being only transitory, extending as it did till
+dissolution of the body. That which had an end cannot be taken as the
+cause for the production of a second Consciousness appearing after the
+occurrence of the end. If, again, the very loss of the previous
+Consciousness be regarded as the cause of the production of the second
+Consciousness, then upon the death of a human body being brought about by
+a heavy bludgeon, a second body would arise from the body that is thus
+deprived of animation.[808] Once more, their doctrine of extinction of
+life (or Nirvana or Sattwasankshaya) is exposed to the objection that
+that extinction will become a recurring phenomenon like that of the
+seasons, or the year, or the yuga, or heat, or cold, or objects that are
+agreeable or disagreeable.[809] If for the purpose of avoiding these
+objections, the followers of this doctrine assert the existence of a Soul
+that is permanent and unto which each new Consciousness attaches, they
+expose themselves to the new objection that that permanent substance, by
+being overcome with decrepitude, and with death that brings about
+destruction, may in time be itself weakened and destroyed. If the
+supports of a mansion are weakened by time, the mansion itself is sure to
+fall down at last.[810] The senses, the mind, wind, blood, flesh, bones
+(and all the constituents of the body), one after another, meet with
+destruction and enter each into its own productive cause.[811] If again
+the existence of an eternal Soul be asserted that is immutable, that is
+the refuge of the understanding, consciousness, and other attributes of
+the usual kind, and that is dissociated from all these, such an assertion
+would be exposed to a serious objection, for then all that is usually
+done in the world would be unmeaning, especially with reference to the
+attainment of the fruits of the charity and other religious acts. All the
+declarations in the Srutis inciting to those acts, and all acts connected
+with the conduct of men in the world, would be equally unmeaning, for the
+Soul being dissociated from the understanding and the mind, there is no
+one to enjoy the fruits of good acts and Vedic rites.[812] Thus diverse
+kinds of speculations arise in the mind. Whether this opinion is right or
+that is right, there is no means of settling. Engaged in reflecting on
+those opinions, particular persons follow particular lines of
+speculation. The understandings of these, directed to particular
+theories, become wholly taken up with them and are at last entirely lost
+in them. Thus all men are rendered miserable by pursuits, good or bad.
+The Vedas alone, bringing them back to the right path, guide them along
+it, like grooms conducting their elephants.[813] Many men, with weakened
+minds, covet objects that are fraught with great happiness. These,
+however, have soon to meet with a much larger measure of sorrow, and
+then, forcibly torn from their coveted meat, they have to own the sway of
+death. What use has one, who is destined to destruction and whose life is
+unstable, with kinsmen and friends and wives and other possessions of
+this kind? He who encounters death after having cast off all these,
+passes easily out of the world and has never to return. Earth, space,
+water, heat and wind, always support and nourish the body. Reflecting
+upon this, how can one feel any affection for one's body? Indeed, the
+body, which is subject to destruction, has no joy in it.' Having heard
+these words of Panchasikha that were free from deception, unconnected
+with delusion (because discouraging sacrifices and other Vedic acts),
+highly salutary, and treating of the Soul, king Janadeva became filled
+with wonder, and prepared himself to address the Rishi once more."'"
+
+
+
+SECTION CCXIX
+
+"'Bhishma said, "Janadeva of the race of Janaka, thus instructed by the
+great Rishi Panchasikha, once more asked him about the topic of existence
+or nonexistence after death.
+
+"'"Janadeva said, 'O illustrious one, if no person retains any knowledge
+after departing from this state of being, if, indeed, this is true, where
+then is the difference between Ignorance and Knowledge? What do we gain
+then by knowledge and what do we lose by ignorance? Behold, O foremost of
+regenerate persons, that if Emancipation be such, then all religious
+acts and vows end only in annihilation. Of what avail would then the
+distinction be between heedfulness and heedlessness? If Emancipation
+means dissociation from all objects of pleasurable enjoyment or an
+association with objects that are not lasting, for what then would men
+cherish a desire for action, or, having set themselves to action,
+continue to devise the necessary means for the accomplishment of desired
+ends? What then is the truth (in connection with this topic)?'"
+
+"'Bhishma continued, "Beholding the king enveloped in thick darkness,
+stupefied by error, and become helpless, the learned Panchasikha
+tranquillised him by once more addressing him in the following words, 'In
+this (Emancipation) the consummation is not Extinction. Nor is that
+consummation any kind of Existence (that one can readily conceive). This
+that we see is a union of body, senses, and mind. Existing independently
+as also controlling one another, these go on acting. The materials that
+constitute the body are water, space, wind, heat, and earth. These exist
+together (forming the body) according to their own nature. They disunite
+again according to their own nature. Space and wind and heat and water
+and earth,--these five objects in a state of union constitute the body.
+The body is not one element. Intelligence, stomachic heat, and the vital
+breaths, called Prana, etc., that are all wind,--these three are said to
+be organs of action. The senses, the objects of the senses (viz., sound,
+form, etc.), the power (dwelling in those objects) in consequence of
+which they become capable of being perceived, the faculties (dwelling in
+the senses) in consequence of which they succeed in perceiving them, the
+mind, the vital breaths called Prana, Apana and the rest, and the various
+juices and humours that are the results of the digestive organs, flow
+from the three organs already named.[814] Hearing, touch, taste, vision,
+and scent,--these are the five senses. They have derived their attributes
+from the mind which, indeed, is their cause. The mind, existing as an
+attribute of Chit has three states, viz., pleasure, pain, and absence of
+both pleasure and pain. Sound, touch, form, taste, scent, and the objects
+to which they inhere,--these till the moment of one's death are causes
+for the production of one's knowledge. Upon the senses rest all acts
+(that lead to heaven), as also renunciation (leading to the attainment of
+Brahma), and also the ascertainment of truth in respect of all topics of
+enquiry. The learned say that ascertainment (of truth) is the highest
+object of existence, and that it is the seed or root of Emancipation; and
+with respect to Intelligence, they say that leads to Emancipation and
+Brahma.[815] That person who regards this union of perishable attributes
+(called the body and the objects of the senses) as the Soul, feels, in
+consequence of such imperfection of knowledge, much misery that proves
+again to be unending. Those persons, on the other hand, who regard all
+worldly objects as not-Soul, and who on that account cease to have any
+affection or attachment for them, have never to suffer any sorrow for
+sorrow, in their case stands in need of some foundation upon which to
+rest. In this connection there exists the unrivalled branch of knowledge
+which treats of Renunciation. It is called Samyagradha. I shall discourse
+to thee upon it. Listen to it for the sake of thy Emancipation.
+Renunciation of acts is (laid down) for all persons who strive earnestly
+for Emancipation. They, however, who have not been taught correctly (and
+who on that account think that tranquillity may be attained without
+renunciation) have to bear a heavy burthen of sorrow. Vedic sacrifices
+and other rites exist for renunciation of wealth and other possessions.
+For renunciation of all enjoyments exist vows and fasts of diverse kinds.
+For renunciation of pleasure and happiness, exist penances and yoga.
+Renunciation, however, of everything, is the highest kind of
+renunciation. This that I shall presently tell thee is the one path
+pointed out by the learned for that renunciation of everything. They that
+betake themselves to that path succeed in driving off all sorrow. They,
+however, that deviate from it reap distress and misery.[816] First
+speaking of the five organs of knowledge having the mind for the sixth,
+and all of which dwell in the understanding, I shall tell thee of the
+five organs of action having strength for their sixth. The two hands
+constitute two organs of action. The two legs are the two organs for
+moving from one place to another. The sexual organ exists for both
+pleasure and the continuation of the species. The lower duct, leading
+from the stomach downwards, is the organ for expulsion of all used-up
+matter. The organs of utterance exist for the expression of sounds. Know
+that these five organs of action appertain or belong to the mind. These
+are the eleven organs of knowledge and of action (counting the mind). One
+should quickly cast off the mind with the understanding.[817] In the act
+of hearing, three causes must exist together, viz., two ears, sound, and
+the mind. The same is the case with the perception of touch; the same
+with that of form; the same with that of taste and smell.[818] These
+fifteen accidents or attributes are needed for the several kinds of
+perception indicated. Every man, in consequence of them, becomes
+conscious of three separate things in respect of those perceptions (viz.,
+a material organ, its particular function, and the mind upon which that
+function acts). There are again (in respect of all perceptions of the
+mind) three classes, viz., those that appertain to Goodness, those that
+appertain to Passion, and those that appertain to Darkness. Into them
+run three kinds of consciousness, including all feelings and emotions.
+Raptures, satisfaction, joy, happiness, and tranquillity, arising in the
+mind from any perceptible cause or in the absence of any apparent cause,
+belong to the attribute of Goodness. Discontent, regret, grief, cupidity,
+and vindictiveness, causeless or occasioned by any perceptible cause, are
+the indications of the attribute known as Passion. Wrong judgment,
+stupefaction, heedlessness, dreams, and sleepiness, however caused,
+belong to the attribute of Darkness. Whatever state of consciousness
+exists, with respect to either the body or the mind, united with joy or
+satisfaction, should be regarded as due to the quality of Goodness.
+Whatever state of consciousness exists united with any feeling of
+discontent or cheerlessness should be regarded as occasioned by an
+accession of the attribute of Passion into the mind. Whatever state, as
+regards either the body or the mind, exists with error or heedlessness,
+should be known as indicative of Darkness which is incomprehensible and
+inexplicable. The organ of hearing rests on space; it is space itself
+(under limitations); (Sound has that organ for its refuge). (Sound,
+therefore, is a modification of space). In perceiving sound, one may not
+immediately acquire a knowledge of the organ of hearing and of space. But
+when sound is perceived, the organ of hearing and space do not long
+remain unknown. (By destroying the ear, sound and space, may be
+destroyed; and, lastly, by destroying the mind all may be destroyed). The
+same is the case with the skin, the eyes, the tongue, and the nose
+constituting the fifth. They exist in touch, form, taste, and smell. They
+constitute the faculty of perception and they are the mind.[819] Each
+employed in its own particular function, all the five organs of action
+and five others of knowledge exist together, and upon the union of the
+ten dwells the mind as the eleventh and upon the mind the understanding
+as the twelfth. If it be said that these twelve do not exist together,
+then the consequence that would result would be death in dreamless
+slumber. But as there is no death in dreamless slumber, it must be
+conceded that these twelve exist together as regards themselves but
+separately from the Soul. The co-existence of those twelve with the Soul
+that is referred to in common speech is only a common form of speech with
+the vulgar for ordinary purposes of the world. The dreamer, in
+consequence of the appearance of past sensual impressions, becomes
+conscious of his senses in their subtile forms, and endued as he already
+is with the three attributes (of goodness, passion, and darkness), he
+regards his senses as existing with their respective objects and,
+therefore, acts and moves about with an imaginary body after the manner
+of his own self while awake.[820] That dissociation of the Soul from the
+understanding and the mind with the senses, which quickly disappears,
+which has no stability, and which the mind causes to arise only when
+influenced by darkness, is felicity that partakes, as the learned say, of
+the nature of darkness and is experienced in this gross body only. (The
+felicity of Emancipation certainly differs from it).[821] Over the
+felicity of Emancipation also, the felicity, viz., which is awakened by
+the inspired teaching of the Vedas and in which no one sees the slightest
+tincture of sorrow,--the same indescribable and truth concealing darkness
+seems to spread itself (but in reality the felicity of Emancipation is
+unstained by darkness).[822] Like again to what occurs in dreamless
+slumber, in Emancipation also, subjective and objective existences (from
+Consciousness to objects of the senses, all included), which have their
+origin in one's acts, are all discarded. In some, that are overwhelmed by
+Avidya, these exist, firmly grafted with them. Unto others who have
+transcended Avidya and have won knowledge, they never come at any
+time.[823] They that are conversant with speculations about the character
+of Soul and not-Soul, say that this sum total (of the senses, etc.) is
+body (kshetra). That existent thing which rests upon the mind is called
+Soul (kshetrajna). When such is the case, and when all creatures, in
+consequence of the well-known cause (which consists of ignorance, desire,
+and acts whose beginning cannot be conceived), exist, due also to their
+primary nature (which is a state of union between Soul and body), (of
+these two) which then is destructible, and how can that (viz., the Soul),
+which is said to be eternal, suffer destruction?[824] As small rivers
+falling into larger ones lose their forms and names, and the larger ones
+(thus enlarged) rolling into the ocean, lose their forms and names too,
+after the same manner occurs that form of extinction of life called
+Emancipation.[825] This being the case, when jiva which is characterised
+by attributes, is received into the Universal Soul, and when all its
+attributes disappear, how can it be the object of mention by
+differentiation? One who is conversant with that understanding which is
+directed towards the accomplishment of Emancipation and who heedfully
+seeks to know the Soul, is never soiled by the evil fruits of his acts
+even as a lotus leaf though dipped in water is never soaked by it. When
+one becomes freed from the very strong bonds, many in number, occasioned
+by affection for children and spouses and love for sacrifices and other
+rites, when one casts off both joy and sorrow and transcends all
+attachments, one then attains to the highest end and entering into the
+Universal Soul becomes incapable of differentiation. When one has
+understood the declarations of the Srutis that lead to correct inferences
+(about Brahma) and has practised those auspicious virtues which the same
+and other scriptures inculcate, one may lie down at ease, setting at
+nought the fears of decrepitude and death. When both merits and sins
+disappear, and the fruits, in the form of joy and sorrow, arising
+therefrom, are destroyed, men, unattached to everything, take refuge at
+first on Brahma invested with personality, and then behold impersonal
+Brahma in their understandings.[826] Jiva in course of its downward
+descent under the influence of Avidya lives here (within its cell formed
+by acts) after the manner of a silk-worm residing within its cell made of
+threads woven by itself. Like the freed silk-worm again that abandons its
+cell, jiva also abandons its house generated by its acts. The final
+result that takes place is that its sorrows are then destroyed like a
+clump of earth falling with violence upon a rocky mass.[827] As the Ruru
+casting off its old horns or the snake casting off its slough goes on
+without attracting any notice, after the same manner a person that is
+unattached casts off all his sorrows. As a bird deserts a tree that is
+about to fall down upon a piece of water and thus severing itself from it
+alights on a (new) resting place, after the same manner the person freed
+from attachments casts off both joy and sorrow and dissociated even from
+his subtile and subtiler forms attains to that end which is fraught with
+the highest prosperity.[828] Their own ancestor Janaka, the chief of
+Mithila, beholding his city burning in a conflagration, himself
+proclaimed, "In this conflagration nothing of mine is burning."' King
+Janadeva, having listened to these words capable of yielding immortality
+and uttered by Panchasikha, and arriving at the truth after carefully
+reflecting upon everything that the latter had said, cast off his sorrows
+and lived on in the enjoyment of great felicity. He who reads this
+discourse, O king, that treat of emancipation and who always reflects
+upon it, is never pained by any calamity, and freed from sorrow, attains
+to emancipation like Janadeva, the ruler of Mithila after his meeting
+with Panchasikha."'"
+
+
+
+SECTION CCXX
+
+"'Yudhishthira said, "By doing what does one acquire happiness, and what
+is that by doing which one meets with woe? What also is that, O Bharata,
+by doing which one becomes freed from fear and sojourns here crowned with
+success (in respect of the objects of life)?"
+
+"'Bhishma said, "The ancients who had their understandings directed to the
+Srutis, highly applauded the duty of self-restraint for all the orders
+generally but for the Brahmanas in especial. Success in respect of
+religious rites never occurs in the case of one that is not
+self-restrained. Religious rites, penances, truth,--all these are
+established upon self-restraint. Self-restraint enhances one's energy.
+Self-restraint is said to be sacred. The man of self-restraint becomes
+sinless and fearless and wins great results. One that is self-restrained
+sleeps happily and wakes happily. He sojourns happily in the world and
+his mind always remains cheerful. Every kind of excitement is quietly
+controlled by self-restraint. One that is not self-restrained fails in a
+similar endeavour. The man of self-restraint beholds his innumerable foes
+(in the form of lust, desire, and wrath, etc.), as if these dwell in a
+separate body. Like tigers and other carnivorous beasts, persons
+destitute of self-restraint always inspire all creatures with dread. For
+controlling these men, the Self-born (Brahman) created kings. In all the
+(four) modes of life, the practice of self-restraint is distinguished
+above all other virtues. The fruits of self-restraint are much greater
+than those obtainable in all the modes of life. I shall now mention to
+thee the indications of those persons who prize self-restraint
+highly.[829] They are nobility, calmness of disposition, contentment,
+faith, forgiveness, invariable simplicity, the absence of garrulity,
+humility, reverence for superiors, benevolence, compassion for all
+creatures, frankness, abstention from talk upon kings and men in
+authority, from all false and useless discourses, and from applause and
+censure of others. The self-restrained man becomes desirous of
+emancipation and, quietly bearing present joys and griefs, is never
+exhilarated or depressed by prospective ones. Destitute of vindictiveness
+and all kinds of guile, and unmoved by praise and blame, such a man is
+well-behaved, has good manners, is pure of soul, has firmness or
+fortitude, and is a complete master of his passions. Receiving honours in
+this world, such a man in afterlife goes to heaven. Causing all creatures
+to acquire what they cannot acquire without his aid, such a man rejoices
+and becomes happy.[830] Devoted to universal benevolence, such a man
+never cherishes animosity for any one. Tranquil like the ocean at a dead
+calm, wisdom fills his soul and he is never cheerful. Possessed of
+intelligence, and deserving of universal reverence, the man of
+self-restraint never cherishes fear of any creature and is feared by no
+creature in return. That man who never rejoices even at large
+acquisitions and never feels sorrow when overtaken by calamity, is said
+to be possessed of contented wisdom. Such a man is said to be
+self-restrained. Indeed, such a man is said to be a regenerate being.
+Versed with the scriptures and endued with a pure soul, the man of
+self-restraint, accomplishing all those acts that are done by the good,
+enjoys their high fruits. They, however, that are of wicked soul never
+betake themselves to the path represented by benevolence, forgiveness,
+tranquillity, contentment, sweetness of speech, truth, liberality and
+comfort. Their path consists of lust and wrath and cupidity and envy of
+others and boastfulness. Subjugating lust and wrath, practising the vow
+of Brahmacharya and becoming a complete master of his senses, the
+Brahmana, exerting himself with endurance in the austerest of penances,
+and observing the most rigid restraints, should live in this world,
+calmly waiting for his time like one seeming to have a body though fully
+knowing that he is not subject to destruction."'"
+
+
+
+SECTION CCXXI
+
+"'Yudhishthira said, "The three regenerate classes, who are given to
+sacrifices and other rites, sometimes eat the remnants, consisting of
+meat and wine, of sacrifices in honour of the deities, from motives of
+obtaining children and heaven. What, O grandsire, is the character of
+this act?"
+
+"'Bhishma said, "Those who eat forbidden food without being observant of
+the sacrifices and vows ordained in the Vedas are regarded as wilful men.
+(They are regarded as fallen even here). Those, on the other hand, who
+eat such food in the observance of Vedic sacrifices and vows and induced
+by the desire of fruits in the shape of heaven and children, ascend to
+heaven but fall down on the exhaustion of their merits."[831]
+
+"'Yudhishthira said, "Common people say that fasting is tapas (penances).
+Is fasting, however, really so, or is penance something different?"
+
+"'Bhishma said, "People do regard fast, measured by months or fortnights
+or days, as penance. In the opinion, however of the good, such is not
+penance. On the other hand, fast is an impediment to the acquisition of
+the knowledge of the Soul.[832] The renunciation of acts (that is so
+difficult for all) and humility (consisting in the worship of all
+creatures and consideration for them all) constitute the highest penance.
+That is distinguished above all kinds of penance. He who betakes himself
+to such penance is regarded as one that is always fasting and that is
+always leading a life of Brahmacharya. Such a Brahmana will become a Muni
+always, a deity evermore, and sleepless forever, and one engaged in the
+pursuit of virtue only, even if he lives in the bosom of a family. He
+will become a vegetarian always, and pure for ever. He will become an
+eater always of ambrosia, and an adorer always of gods and guests.
+Indeed, he will be regarded as one always subsisting on sacrificial
+remnants, as one ever devoted to the duty of hospitality, as one always
+full of faith, and as one ever worshipping gods and guests."
+
+"'Yudhishthira said, "How can one practising such penance come to be
+regarded as one that is always fasting or as one that is ever devoted to
+the vow of Brahmacharya, or as one that is always subsisting upon
+sacrificial remnants or as one that is ever regardful of guests?"
+
+"'Bhishma said, "He will be regarded as one that is always fasting if he
+eats once during the day and once during the night at the fixed hours
+without eating anything during the interval. Such a Brahmana, by always
+speaking the truth and by adhering always to wisdom, and by going to his
+wife only in her season and never at other times, becomes a Brahmacharin
+(celibate). By never eating meat of animals not killed for sacrifice, he
+will become a strict vegetarian. By always becoming charitable he will
+become ever pure, and by abstaining from sleep during the day he will
+become one that is always wakeful. Know, O Yudhishthira, that that man
+who eats only after having fed his servants and guests becomes an eater
+always of ambrosia. That Brahmana who never eats till gods and guests are
+fed, wins, by such abstention, heaven itself. He is said to subsist upon
+sacrificial remnants, who eats only what remains after feeding the gods,
+the Pitris, servants, and guests. Such men win numberless regions of
+felicity in next life. To their homes come, with Brahman himself, the
+gods and the Apsaras. They who share their food with the deities and the
+Pitris pass their days in constant happiness with their sons and
+grandsons and at last, leaving off this body, attain to a very high end."'"
+
+
+
+SECTION CCXXII
+
+"'Yudhishthira said, "In this world, O Bharata, acts good and bad attach
+themselves to man for the purpose of producing fruits for enjoyment or
+endurance. Is man, however, to be regarded as their doer or is he not to
+be regarded so? Doubt fills my mind with respect to this question. I
+desire to hear this in detail from thee, O grandsire!"
+
+"'Bhishma said, "In this connection, O Yudhishthira, is cited the old
+narrative of a discourse between Prahlada and Indra. The chief of the
+Daityas, viz., Prahlada, was unattached to all worldly objects. His sins
+had been washed away. Of respectable parentage, he was possessed of great
+learning. Free from stupefaction and pride, ever observant of the quality
+of goodness, and devoted to various vows, he took praise and censure
+equally. Possessed of self-restraint, he was then passing his time in an
+empty chamber. Conversant with the origin and the destruction of all
+created objects, mobile and immobile, he was never angry with things that
+displeased him and never rejoiced at the accession of objects that were
+agreeable. He cast an equal eye upon gold and a clump of earth. Steadily
+engaged in study of the Soul and in acquiring Emancipation, and firm in
+knowledge, he had arrived at fixed conclusions in respect of truth.
+Acquainted with what is supreme and what is not so among all things,
+omniscient and of universal sight, as he was seated one day in a solitary
+chamber with his senses under complete control, Sakra approached him, and
+desirous of awakening him, said these words, 'O king, I behold all those
+qualities permanently residing in thee by which a person wins the esteem
+of all. Thy understanding seems to be like that of a child, free from
+attachment and aversion. Thou knowest of the Soul. What, thinkest thou,
+is the best means by which a knowledge of the Soul may be attained? Thou
+art now bound in cords, fallen off from thy former position, brought
+under the sway of thy foes, and divested of prosperity. Thy present
+circumstances are such as may well inspire grief. Yet how is it, O
+Prahlada, that thou dost not indulge in grief? Is this due, O son of
+Diti, to the acquisition of wisdom or is it on account of thy fortitude?
+Behold thy calamities, O Prahlada, and yet thou seemest like one that is
+happy and tranquil.' Thus urged by Indra, the chief of the Daityas,
+endued with determinate conclusions in respect of truth, replied unto the
+former in these sweet words indicative of great wisdom.
+
+"'"Prahlada said, 'He who is unacquainted with the origin and the
+destruction of all created objects, is, in consequence of such ignorance,
+stupefied. He, however, who is conversant with these two things, is never
+stupefied. All kinds of entities and non-entities come into being or
+cease in consequence of their own nature. No kind of personal exertion is
+needed (for the production of such phenomena).[833] In the absence,
+therefore, of personal exertion, it is evident that no personal agent
+exists for the production of all this that we perceive. But though (in
+reality) the person (or the chit) never does anything, yet (through the
+influence of Ignorance) a consciousness in respect of angry overspreads
+itself on it. He who regards himself as the doer of acts good or bad,
+possesses a wisdom that is vitiated. Such a person is, according to my
+judgment, unacquainted with the truth.[834] If, O Sakra, the being called
+person were really the actor, then all acts undertaken for his own
+benefit would certainly be crowned with success. None of those acts would
+be defeated. Among even persons struggling their utmost the suspension of
+what is not desired and the occurrence of what is desired are not to be
+seen. What becomes then of personal exertion? In the case of some, we see
+that without any exertion on their part, what is not desired is suspended
+and what is desired is accomplished. This then must be the result of
+Nature. Some persons again are seen to present extraordinary aspects, for
+though possessed of superior intelligence they have to solicit wealth
+from others that are vulgar in features and endued with little
+intelligence. Indeed, when all qualities, good or bad, enter a person,
+urged by Nature, what ground is there for one to boast (of one's superior
+possessions)? All these flow from Nature. This is my settled conclusion.
+Even Emancipation and knowledge of self, according to me, flow from the
+same source.
+
+"''"In this world all fruits, good or bad, that attach themselves to
+persons, are regarded as the result of acts. I shall now discourse to
+thee in full on the subject of acts. Listen to me. As a crow, while
+eating some food, proclaims the presence of that food (to the members of
+its species) by its repeated cawing, after the same manner all our acts
+only proclaim the indications of Nature. He who is acquainted with only
+the transformations of Nature but not with Nature that is supreme and
+exists by herself, feels stupefaction in consequence of his ignorance.
+He, however, who understands the difference between Nature and her
+transformations is never stupefied. All existent things have their origin
+in Nature. In consequence of one's certainty of conviction in this
+respect, one would never be affected by pride or arrogance. When I know
+what the origin is of all the ordinances of morality and when I am
+acquainted with the unstability of all objects, I am incapable, O Sakra,
+of indulging in grief. All this is endued with an end. Without
+attachments, without pride, without desire and hope, freed from all
+bonds, and dissociated from everything, I am passing my time in great
+happiness, engaged in beholding the appearance and disappearance of all
+created objects. For one that is possessed of wisdom, that is
+self-restrained, that is contented, that is without desire and hope, and
+that beholds all things with the light of self-knowledge, no trouble or
+anxiety exists, O Sakra! I have no affection or aversion for either
+Nature or her transformations. I do not behold any one now who is my foe
+nor any one who is mine own. I do not O, Sakra, at any time covet either
+heaven, or this world, or the nether regions. It is not the case that
+there is no happiness in understanding the Soul. But the Soul, being
+dissociated from everything, cannot enjoy felicity. Hence I desire
+nothing.'
+
+"'"Sakra said, 'Tell me the means, O Prahlada, by which this kind of wisdom
+may be attained and by which this kind of tranquillity may be made one's
+own. I solicit thee.'
+
+"'"Prahlada said, 'By simplicity, by heedfulness, by cleansing the Soul, by
+mastering the passions, and by waiting upon aged seniors, O Sakra, a
+person succeeds in attaining to Emancipation. Know this, however, that
+one acquires wisdom from Nature, and that the acquisition of tranquillity
+also is due to the same cause. Indeed, everything else that thou
+perceivest is due to Nature.'"
+
+"'"Thus addressed by the lord of the Daityas, Sakra became filled with
+wonder, and commended those words, O king, with a cheerful heart. The
+lord of the three worlds then, having worshipped the lord of the Daityas,
+took his leave and proceeded to his own abode."'"
+
+
+
+SECTION CCXXIII
+
+"'Yudhishthira said, "Tell me, O grandsire, by adopting what sort of
+intelligence may a monarch, who has been divested of prosperity and
+crushed by Time's heavy bludgeon, still live on this earth."
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse between Vasava and Virochana's son, Vali. One day Vasava, after
+having subjugated all the Asuras, repaired to the Grandsire and joining
+his hands bowed to him and enquired after the whereabouts of Vali. Tell
+me, O Brahman, where I may now find that Vali whose wealth continued
+undiminished even though he used to give it away as lavishly as he
+wished. He was the god of wind. He was Varuna. He was Surya. He was Soma.
+He was Agni that used to warm all creatures. He became water (for the use
+of all). I do not find where he now is. Indeed, O Brahman, tell me where
+I may find Vali now. Formerly, it was he who used to illumine all the
+points of the compass (as Surya) and to set (when evening came). Casting
+off idleness, it was he who used to pour rain upon all creatures at the
+proper season. I do not now see that Vali. Indeed, tell me, O Brahmana,
+where I may find that chief of the Asuras now.
+
+"'"Brahman said, 'It is not becoming in thee, O Maghavat, to thus enquire
+after Vali now. One should not, however, speak an untruth when one is
+questioned by another. For this reason, I shall tell thee the whereabouts
+of Vali. O lord of Sachi, Vali may now have taken his birth among camels
+or bulls or asses or horses, and having become the foremost of his
+species may now be staying in an empty apartment.'
+
+"'"Sakra said, 'If, O Brahman, I happen to meet with Vali in an empty
+apartment, shall I slay him or spare him? Tell me how I shall act.'
+
+"'"Brahman said, 'Do not, O Sakra, injure Vali, Vali does not deserve
+death. Thou shouldst, on the other hand, O Vasava, solicit instruction
+from him about morality, O Sakra, as thou pleasest.'"
+
+"'Bhishma continued, "Thus addressed by the divine Creator, Indra roamed
+over the earth, seated on the back of Airavata and attended by
+circumstances of great splendour. He succeeded in meeting with Vali, who,
+as the Creator had said, was living in an empty apartment clothed in the
+form of an ass.
+
+"'"Sakra said, 'Thou art now, O Danava, born as an ass subsisting on chaff
+as thy food. This thy order of birth is certainly a low one. Dost thou or
+dost thou not grieve for it? I see what I had never seen before, viz.,
+thyself brought under the sway of thy enemies, divested of prosperity and
+friends, and shorn of energy and prowess. Formerly, thou used to make
+progress through the worlds with thy train consisting of thousands of
+vehicles and thousands of kinsmen, and to move along, scorching everybody
+with thy splendour and counting us as nought. The Daityas, looking up to
+thee as their protector, lived under thy sway. Through thy power, the
+earth used to yield crops without waiting for tillage. Today, however, I
+behold thee overtaken by this dire calamity. Dost thou or dost thou not
+indulge in grief for this? When formerly thou usedst, with pride
+reflected in thy face, to divide on the eastern shores of the ocean thy
+vast wealth among thy kinsmen, what was the state of thy mind then?
+Formerly, for many years, when blazing with splendour, thou usedst to
+sport, thousands of celestial damsels used to dance before thee. All of
+them were adorned with garlands of lotuses and all had companions bright
+as gold. What, O lord of Danavas, was the state of thy mind then and what
+is it now? Thou hadst a very large umbrella made of gold and adorned with
+jewels and gems. Full two and forty thousand Gandharvas used in those
+days to dance before thee.[835] In thy sacrifices thou hadst a stake that
+was very large and made entirely of gold. On such occasions thou wert to
+give away millions upon millions of kine. What, O Daitya, was the state
+of thy mind then? Formerly, engaged in sacrifice, thou hadst gone round
+the whole earth, following the rule of the hurling of the Samya: What was
+the state of thy mind then?[836] I do not now behold that golden jar of
+thine, nor that umbrella of thine, nor those fans. I behold not also, O
+king of the Asuras, that garland of thine which was given to thee by the
+Grandsire.'
+
+"'"Vali said, 'Thou seest not now, O Vasava, my jar and umbrella and fans.
+Thou seest not also my garland, that gift of the Grandsire. Those
+precious possessions of mine about which thou askest are now buried in
+the darkness of a cave. When my time comes again, thou wilt surely behold
+them again. This conduct of thine, however, does not become thy fame or
+birth. Thyself in prosperity, thou desirest to mock me that am sunk in
+adversity. They that have acquired wisdom, and have won contentment
+therefrom, they that are of tranquil souls, that are virtuous and good
+among creatures, never grieve in misery nor rejoice in happiness. Led,
+however, by a vulgar intelligence, thou indulgest in brag, O Purandara!
+When thou shalt become like me thou shalt not then indulge in speeches
+like these.'"'"
+
+
+
+SECTION CCXXIV
+
+"'Bhishma said, "Once more, laughing at Vali who was sighing like a snake,
+Sakra addressed him for saying something more pointed than what had said
+before.[837]
+
+"'"Sakra said, 'Formerly, attended by a train consisting of thousands of
+vehicles and kinsmen, thou usedst to make thy progresses, scorching all
+the worlds with thy splendour and regarding us as nought. Thou art now,
+however, deserted by both kinsmen and friends. Beholding this miserable
+plight that has overtaken thee, dost thou or dost thou not indulge in
+grief? Formerly, all the worlds were under thy sway and great was thy
+joy. I ask, dost thou or dost thou not indulge in grief now, for this
+fall of thine in respect of external splendour?'
+
+"'"Vali said, 'Considering all this to be transitory,--due, indeed, to the
+course of time,--I do not, O Sakra, indulge in grief. These things have
+an end. These bodies that creatures have, O chief of celestials, are all
+transitory. For that reason, O Sakra, I do not grieve (for this asinine
+form of mine). Nor is this form due to any fault of mine. The animating
+principle and the body come into existence together, in consequence of
+their own nature. They grow together, and meet with destruction together.
+Having obtained this form of existence I have not been permanently
+enslaved by it. Since I know this, I have no cause for sorrow in
+consequence of that knowledge. As the final resting-place of all rivers
+is the ocean, even so the end of all embodied creatures is death. Those
+persons that know this well are never stupefied, O wielder of the
+thunderbolt! They, however, who are overwhelmed with Passion and loss of
+judgment, do not know this, they whose understanding is lost, sink under
+the weight of misfortune. A person who acquires a keen understanding
+succeeds in destroying all his sins. A sinless person acquires the
+attribute of Goodness, and having acquired it becomes cheerful. They,
+however, that deviate from the attribute of Goodness, and obtain repeated
+rebirths, are obliged to indulge in sorrow and grief, led on by desire
+and the objects of the senses. Success or the reverse, in respect of the
+attainment of all objects of desire, life or death, the fruits of action
+that are represented by pleasure or pain, I neither dislike nor like.
+When one slays another, one slays only that other's body. That man, who
+thinks that it is he who slays another, is himself slain. Indeed, both of
+them are ignorant of the truth, viz., he who slays and he who is
+slain.[838] That person, O Maghavat, who having killed or vanquished any
+one brags of his manliness, should know that he is not the actor but the
+act (of which he boasts) has been accomplished by a real agent (who is
+different). When the question comes as to who is it that causes the
+creation and the destruction of things in the world, it is generally
+regarded that some person (who has himself been caused or created) has
+caused the act (of creation or destruction). Know, however, that the
+person who is so regarded has (as already said) a creator. Earth, light
+or heat, space, water, and wind constituting the fifth--from these do all
+creatures spring. (When this is known to me) what sorrow can I feel (for
+this change in my condition)? One that is possessed of great learning,
+one that has not much of learning, one that is possessed of strength, one
+that is destitute of strength, one that is possessed of personal beauty,
+and one that is very ugly, one that is fortunate and one that is not
+blessed by fortune, are all swept away by Time, which is too deep to be
+fathomed, by its own energy. When I know that I have been vanquished by
+Time, what sorrow can I feel (for this alteration in my circumstances)?
+One that burns anything burns a thing that has been already burnt. One
+that slays, only slays a victim already slain. One that is destroyed has
+been before destroyed. A thing that is acquired by a person is that which
+is already arrived and intended for his acquisition. This Time is like an
+ocean. There is no island in it. Where, indeed, is its other shore? Its
+boundary cannot be seen. Reflecting even deeply, I do not behold the end
+of this continuous stream that is the great ordainer of all things and
+that is certainly celestial. If I did not understand that it is Time that
+destroys all creatures, then, perhaps, I would have felt the emotions of
+joy and pride and wrath, O lord of Sachi! Hast thou come here to condemn
+me, having ascertained that I am now bearing the form of an ass that
+subsists upon chaff and that is now passing his days in a lonely spot
+remote from the habitations of men? If I wish, even now I can assume
+various awful forms beholding any one of which thou wouldst beat a hasty
+retreat from my presence. It is Time that gives everything and again
+takes away everything. It is Time that ordains all things. Do not, O
+Sakra, brag of thy manliness. Formerly, O Purandara, on occasions of my
+wrath everything used to become agitated. I am acquainted, however, O
+Sakra, with the eternal attributes of all things in the world. Do thou
+also know the truth. Do not suffer thyself to be filled with wonder.
+Affluence and its origin are not under one's control. Thy mind seems to
+be like that of a child. It is the same as it was before. Open thy eyes,
+O Maghavat, and adopt an understanding established on certitude and
+truth. The gods, men, the Pitris, the Gandharvas, the snakes, and the
+Rakshasas, were all under my sway in days gone by. Thou knowest this, O
+Vasava! Their understandings stupefied by ignorance, all creatures used
+to flatter me, saying, "Salutations to that point of the compass whither
+Virochana's son Vali may now be staying!" O lord of Sachi, I do not at
+all grieve when I think of that honour (which is no longer paid to me). I
+feel no sorrow for this fall of mine. My understanding is firm in this
+respect, viz., that I will live obedient to the sway of the Ordainer. It
+is seen that some one of noble birth, possessed of handsome features, and
+endued with great prowess, lives in misery, with all his counsellors and
+friends. This happens because of its having been ordained.[839]
+Similarly, some one born in an ignoble race, devoid of knowledge, and
+with even a stain on his birth, is seen, O Sakra, to live in happiness
+with all his counsellors and friends.
+
+"'"This also happens because of its having been ordained. An auspicious
+and beautiful woman, O Sakra, is seen to pass her life in misery.
+Similarly, an ugly woman with every inauspicious mark is seen to pass her
+days in great happiness. That we have now become so is not due to any act
+of ours, O Sakra! That thou art now so is not due, O wielder of the
+thunderbolt, to any act of thine. Thou hast not done anything, O thou of
+hundred sacrifices, in consequence of which thou art now enjoying this
+affluence. Nor have I done anything in consequence of which I have now
+been divested of affluence. Affluence and its reverse come one after
+another. I now behold thee blazing with splendour, endued with
+prosperity, possessed of beauty, placed at the head of all the deities,
+and thus roaring at me. This would never be but for the fact of Time
+standing near after having assailed me. Indeed, if Time had not assailed
+me I would have today killed thee with only a blow of my fists
+notwithstanding the fact of thy being armed with the thunder. This,
+however, is not the time for putting forth my prowess. On the other hand,
+the time that has come is for adopting a behaviour of peace and
+tranquillity. It is Time that establishes all things. Time works upon all
+things and leads them to their final consummation.[840] I was the
+worshipped lord of the Danavas. Burning all with my energy, I used to
+roar in strength and pride. When Time hath assailed even myself, who is
+there whom he will not assail? Formerly, O chief of the deities, singly I
+bore the energy of all the twelve illustrious Adityas with thyself
+amongst them. It was I that used to bear up water and then to shower it
+as rain, O Vasava! It was I that used to give both light and heat unto
+the three worlds. It was I that used to protect and it was I that used to
+destroy. It was I that gave and it was I that took. It was I that used to
+bind and it was I that used to unbind. In all the worlds I was the one
+puissant master. That sovereign sway which I had, O chief of the
+celestials, is no more. I am now assailed by the forces of Time. Those
+things, therefore, are no longer seen to shine in me. I am not the doer
+(of acts that are apparently done by me). Thou art not the doer (of acts
+done by thee). None else, O lord of Sachi, is the doer (of those acts).
+It is Time, O Sakra, that protects or destroys all things.[841] Persons
+conversant with the Vedas say that Time (Eternity) is Brahma. The
+fortnights and months are his body. That body is invested with days and
+nights as its robes. The seasons are his senses. The year is his mouth.
+Some people, in consequence of their superior intelligence, say that all
+this (the entire universe) should be conceived as Brahma. The Vedas,
+however, teach, that the five sheaths that invest the Soul should be
+regarded as Brahma. Brahma is deep and inaccessible like a vast ocean of
+waters. It hath been said that it hath neither beginning nor end, and
+that it is both indestructible and destructible.[842] Though it is
+without attributes by itself, yet it enters all existent objects and as
+such assumes attributes. Those persons that are conversant with truth
+regard Brahma as eternal. Through the action of Ignorance, Brahma causes
+the attributes of materiality to invest the Chit or Soul which is
+immaterial spirit (having knowledge only for its attribute). That
+materiality, however, is not the essential attribute of the Soul, for
+upon the appearance of a knowledge of the true cause of everything, that
+materiality ceases to invest the Soul.[843] Brahma in the form of Time is
+the refuge of all creatures. Where wouldst thou go transcending that
+Time? Time or Brahma, indeed, cannot be avoided by running nor by staying
+still. All the five senses are incapable of perceiving Brahma. Some have
+said that Brahma is Fire; some that he is Prajapati; some that he is the
+Seasons; some that he is the Month; some that he is the Fortnight; some
+that he is the Days; some that he is the Hours; some that he is the
+Morning; some that he is the Noon; some that he is the Evening; and some
+that he is the Moment. Thus diverse people speak diversely of him who is
+single. Know that he is Eternity, under whose sway are all things. Many
+thousands of Indras have passed away, O Vasava, each of whom was
+possessed of great strength and prowess. Thou also, O lord of Sachi,
+shalt have to pass away after the same manner. Thee, too, O Sakra, that
+art possessed of swelling might and that art the chief of the deities,
+when thy hour comes, all-powerful Time will extinguish! Time sweeps away
+all things. For this reason, O Indra, do not brag. Time is incapable of
+being quieted by either thee or me or by those gone before us. This regal
+prosperity that thou hast attained and that thou thinkest to be beyond
+comparison, had formerly been possessed by me. It is unsubstantial and
+unreal. She does not dwell long in one place. Indeed, she had dwelt in
+thousands of Indras before thee, all of whom, again, were very much
+superior to thee. Unstable as she is, deserting me she hath now
+approached thee, O chief of the deities! Do not, O Sakra, indulge in such
+brag again. It behoveth thee to become tranquil. Knowing thee to be full
+of vanity, she will very soon desert thee.'"'"
+
+
+
+SECTION CCXXV
+
+"'Bhishma said, "After this, he of hundred sacrifices beheld the goddess
+of Prosperity, in her own embodied form that blazed splendour, issue out
+of the form of the high-souled Vali. The illustrious chastiser of Paka,
+beholding the goddess blazing with radiance, addressed Vali in these
+words, with eyes expanded in wonder.
+
+"'"Sakra said, 'O Vali, who is this one, thus shining with splendour, thus
+decked with head plumes, thus adorned with golden bracelets on her upper
+arms, and thus emitting a halo of glory on all sides in consequence of
+her energy that is issuing out of thy body.'
+
+"'"Vali said, 'I do not know whether she is an Asura damsel or a celestial
+one or a human one. Thou mayst not ask her thyself. Do what pleases thee.'
+
+"'"Sakra said, 'O thou of sweet smiles, who art thou that art possessed of
+such radiance and adorned with plumes that thus issuest from the body of
+Vali? I do not know thee. Kindly tell me thy name. Who, indeed, art thou
+that thus standest here as Maya herself, blazing with thy own splendour,
+after having deserted the lord of the Daityas? O, tell me this as I
+question thee.'
+
+"'"Sree said, 'Virochana did not know me. This Vali also that is the son of
+Virochana knows me not. The learned called me by the name of
+Duhshaha.[844] Some knew me by the name of Vidhitsa.[845] I have other
+names also, O Vasava! They are Bhuti, Lakshmi, and Sree.[846] Thou
+knowest me not, O Sakra, nor doth any one among the deities know me.'
+
+"'"Sakra said, 'O lady that is difficult of being borne, why do you desert
+Vali now after having lived in him for a long time? Is it due to any act
+of mine or is it due to any act that Vali has done?'
+
+"'"Sree said, 'Neither the Creator nor the Ordainer rules me. It is Time
+that moves me from one place to another. Do not, O Sakra, disregard Vali.'
+
+"'"Sakra said, 'For what reason, O goddess adorned with plumes, do you
+desert Vali? Why also do you approach me (for living in me)? Tell me
+this, O thou of sweet smiles!'
+
+"'"Sree said, 'I live in truth, in gifts, in good vows, in penances, in
+prowess, and in virtue. Vali hath fallen off from all these. Formerly, he
+was devoted to the Brahmanas. He was truthful and had controlled his
+passions. Latterly, however, he began to cherish feelings of animosity
+towards the Brahmanas and touched clarified butter with soiled
+hands.[847] Formerly, he was always engaged in the performance of
+sacrifices. At last, blinded by ignorance and afflicted by Time he began
+to boast before all persons, saying that his adorations towards me were
+ceaseless. Deserting him (for these faults) I shall henceforth, O Sakra,
+dwell in thee. Thou shouldst bear me without heedlessness, and with
+penances and prowess.'
+
+"'"Sakra said, 'O thou that dwellest amid lotuses, there is not a single
+person among gods, men, and all creatures, that can bear thee for ever.'
+
+"'"Sree said, 'Truly, O Purandara, there is none among gods, Gandharvas,
+Asuras, or Rakshasas, that can bear me for ever.'
+
+"'"Sakra said, 'O auspicious lady, tell me how I should conduct myself so
+that thou mayst dwell in me always. I shall certainly obey thy behests.
+It behoveth thee to answer me truly.'
+
+"'"Sree said, 'O chief of the deities, I shall tell thee as to how I may be
+enabled to dwell in thee always. Divide me into four parts according to
+the ordinance laid down in the Vedas.'
+
+"'"Sakra said, 'I shall assign the habitations according to their strength
+and power in bearing thee. As regards myself, I shall always take care, O
+Lakshmi, that I may not offend thee in any way. Amongst men, the earth,
+that progenitrix of all things, bear them all. She shall bear a fourth
+part of thyself. I think she hath the strength to do it.'
+
+"'"Sree said, 'Here, I yield up a quarter of myself. Let it be established
+on the earth. Do thou, after this, make a proper disposition, O Sakra,
+for my second quarter.'
+
+"'"Sakra said, 'The waters, among men, in their liquid form, do various
+services to human beings. Let the waters bear a fourth part of thy
+person. They have the strength to bear a portion of thine.'
+
+"'"Sree said, 'I yield up another quarter of mine that is to be established
+in the waters. Do thou, after this, O Sakra, assign a proper place for my
+third quarter.'
+
+"'"Sakra said, 'The Vedas, the sacrifices, and the deities are all
+established in Fire. Fire will bear thy third quarter, when it is placed
+therein.'
+
+"'"Sree said, 'Here I yield up my third quarter which is to be placed in
+Fire. Do thou, O Sakra, after this, assign a proper place for my last
+quarter.'
+
+"'"Sakra said, 'They that are good among men, devoted to Brahmanas, and
+truthful in speech, may bear thy fourth quarter. The good have the power
+to bear it.'
+
+"'"Sree said, 'Here I yield up my fourth quarter that is to be placed among
+the good. My portions thus assigned to different creatures, do thou
+continue to protect me, O Sakra.'
+
+"'"Sakra said, 'Listen to these words of mine. I have thus distributed thee
+among different creatures. Those among creatures that will offend against
+thee shall be chastised by me.' The chief of the Daityas, viz., Vali, thus
+deserted by Sree, then said these words.
+
+"'"Vali said, 'At present the Sun shines as much in the east as in the
+west, and as much in the north as in the south. When, however, the Sun,
+withdrawing himself from all sides, will shine only upon the region of
+Brahman situated in the middle of Sumeru, then will again occur a great
+battle between the gods and the Asuras, and in that fight I shall
+certainly vanquish all of you. When the Sun, withdrawing himself from all
+sides, will shine fixedly upon only the region of Brahman, then will
+again occur a great battle between the gods and the Asuras, and in that
+fight I shall surely conquer all of you.'[848]
+
+"'"Sakra said, 'Brahman hath commanded me saying that I should never kill
+thee. It is for this reason, O Vali, that I do not hurl my thunderbolt
+upon thy head. Go whithersoever thou wishest, O chief of the Daityas! O
+great Asura, peace to thee! No time will come when the Sun will shine
+from only the meridian. The Self-born (Brahman) hath before this ordained
+the laws that regulate the Sun's motions. Giving light and heat to all
+creatures, he goes on ceaselessly. For six months he travels in a
+northward course and then for the other six in a southward course. The
+sun travels by these courses (one after another), creating winter and
+summer for all creatures.'"
+
+"'Bhishma continued, "Thus addressed by Indra, O Bharata, Vali, the chief
+of the Daityas, proceeded towards the south. Purandara proceeded towards
+the north. The thousand-eyed Indra, after having listened to this speech
+of Vali which was characterised by an entire absence of pride, then
+ascended the skies."'"
+
+
+
+SECTION CCXXVI
+
+"'Bhishma said, "In this connection is also cited the old narrative of the
+discourse between him of a hundred sacrifices and the Asura Namuchi, O
+Yudhishthira. When the Asura Namuchi, who was conversant with the birth
+and the death of all creatures, was sitting, divested of prosperity but
+untroubled at heart like the vast ocean in perfect stillness, Purandara
+addressed him these words, 'Fallen off from thy place, bound with cords,
+brought under the sway of thy foes, and divested of prosperity, dost
+thou, O Namuchi, indulge in grief or passest thou thy days cheerfully?'
+
+"'"Namuchi answered, 'By indulging in such sorrow as cannot be warded off
+one only wastes one's body and gladdens one's foes. Then, again, no one
+can lighten another's sorrow by taking any portion of it upon oneself.
+For these reasons, O Sakra, I do not indulge in sorrow. All this that
+thou seest hath one end.[849] Indulgence in sorrow destroys personal
+comeliness, prosperity, life, and virtue itself, O chief of the deities!
+Without doubt, suppressing that sorrow which comes upon oneself and which
+is born of an improper disposition of the mind, one possessed of true
+knowledge should reflect in one's mind of that which is productive of the
+highest good and which dwells in the heart itself.[850] When one sets
+one's mind upon what is for one's highest good, without doubt, the result
+that takes place is that one's objects are all accomplished.[851] There
+is One Ordainer, and no second. His control extends over the being that
+lies within the womb. Controlled by the great Ordainer I go on as He sets
+me on, like water running along a downward path. Knowing what is
+existence and what is emancipation, and understanding also that the
+latter is superior to the former, I do not, however, strive for attaining
+to it. Doing acts that tend towards the direction of virtue and also
+those that tend towards the opposite direction, I go on as He sets me on.
+One gets those things that are ordained to be got. That which is to
+happen actually happens. One has repeatedly to reside in such wombs in
+which one is placed by the Ordainer. One has no choice in the matter.
+That person is never stupefied, who when placed in any particular
+condition, accepts it as that which he was ordained to be placed in. Men
+are affected by pleasure and pain that come by turns in course of Time.
+There is no personal agency (in the matter of pleasure or pain to any
+one). In this lies sorrow, viz., that he that dislikes sorrow regards
+himself as the actor.[852] Amongst Rishis, gods, great Asuras, persons
+fully conversant with the three Vedas, and ascetics in the forest, who is
+there whom calamities do not approach? Those, however, that are
+conversant with the Soul and that which is not-Soul never fear
+calamities. The person of wisdom, naturally standing immovable like
+Himavat, never gives way to wrath; never suffers himself to be attached
+to the objects of the senses; never languishes in sorrow or rejoices in
+happiness. When overwhelmed with even great afflictions, such a person
+never gives way to grief. That person is a very superior one whom even
+great success cannot gladden and even dire calamities cannot afflict, and
+who bears pleasure and pain, and that which is between them both, with an
+unmoved heart. Into whatever condition a person may fall, he should
+summon cheerfulness without yielding to sorrow. Indeed, even thus should
+one drive off from one's self one's swelling grief that is born in one's
+mind and that is (if not dispelled) sure to give pain. That assembly of
+learned persons engaged in the discussion of duties based upon both the
+Srutis and the Smritis is not a good assembly,--indeed, that does not
+deserve to be called by the name of assembly,--entering which a wicked
+man does not become penetrated with fear (born of his wicked deeds). That
+man is the foremost of his species who having dived into and enquired
+after righteousness succeeds in acting according to the conclusions to
+which he arrives.[853] The acts of a wise man are not easily
+comprehensible. He that is wise, is never stupefied when afflictions come
+upon him. Even if he falls away from his position like Gautama in his old
+age, in consequence of the direct calamity, he does not suffer himself to
+be stupefied.[854] By any of these, viz., mantras, strength, energy,
+wisdom, prowess, behaviour, conduct, or the affluence of wealth, can a
+person acquire that which has not been ordained to be acquired by him?
+What sorrow then is there for the non-acquisition of that upon which one
+has set one's heart? Before I was born, they that have the matter in
+their hands had ordained what I am to do and suffer. I am fulfilling what
+was thus ordained for me. What then can death do to me? One obtains only
+that which has been ordained to be obtained. One goes thither whither it
+was ordained that one is to go. Those sorrows and joys are obtained that
+are ordained to be obtained. That man who knowing this fully, does not
+suffer himself to be stupefied, and who is contented under both happiness
+and sorrow, is regarded as the foremost of his species.'"'"
+
+
+
+SECTION CCXXVII
+
+"'Yudhishthira said, "What, indeed, is good for a man that is sunk in dire
+distress, when loss of friends or loss of kingdom, O monarch has
+occurred? In this world, O bull of Bharata's race, thou art the foremost
+of our instructors. I ask thee this. It behoveth thee to tell me what I
+ask."
+
+"'Bhishma said, "For one that has been deprived of sons and wives and
+pleasures of every kind and wealth, and that has been plunged into dire
+distress, fortitude is of the highest good, O king! The body is never
+emaciated of one that is always possessed of fortitude. Grieflessness
+bears happiness within it, and also health that is a superior possession.
+In consequence again of this health of body, once may again acquire
+prosperity. That wise man, O sire, who adheres to a course of righteous
+conduct (while afflicted by distress) succeeds in acquiring prosperity,
+patience, and perseverance in the accomplishment of all his objects. In
+this connection is once more cited the old narrative of the discourse
+between Vali and Vasava, O Yudhishthira! After the battle between the
+gods and the Asuras, in which a large number of Daityas and Danavas fell,
+had come to an end, Vali became king. He was deceived by Vishnu who once
+more established his sway over all the worlds. He of a hundred
+sacrifices was once more invested with the sovereignty of the deities.
+After the rule of the deities had thus been re-established, and the four
+orders of men had been re-established in the practice of their respective
+courses of duty, the three worlds once more swelled with prosperity, and
+the Self-born became glad at heart. At that time, accompanied by the
+Rudras, the Vasus, the Adityas, the Aswins, the celestial Rishis, the
+Gandharvas, the Siddhas, and other superior orders of beings, the
+puissant Sakra, seated in splendour on his four-tusked prince of
+elephants, called Airavata, made a progress through all the worlds. One
+day, while thus engaged, the wielder of the thunderbolt beheld
+Virochana's son Vali within a certain mountain cave on the sea-shore.
+Seeing the prince of Danavas, he approached him. Beholding the chief of
+the deities, viz., Indra, thus seated on the back of Airavata and
+surrounded by the several orders of the celestials, the prince of the
+Daityas showed no signs of sorrow or agitation. Indra also, seeing Vali
+staying unmoved and fearless, addressed him from the back of his foremost
+of elephants, saying, 'How is it, O Daitya, that thou art so unmoved? Is
+it due to thy heroism or thy having waited with reverence upon aged
+persons? Is it due to thy mind having been cleansed by penances? To
+whatever cause it may be due, this frame of mind is certainly very
+difficult of attainment. Hurled from a position that was certainly the
+highest, thou art now divested of all thy possessions, and thou hast been
+brought under the sway of thy foes. O son of Virochana, what is that by
+having recourse to which thou dost not grieve although the occasion is
+for grief? Formerly, when thou wert invested with the sovereignty of thy
+own order, unrivalled pleasures were thine. Now, however, thou art
+divested of thy wealth and jewels and sovereignty. Tell us why thou art
+so unmoved. Thou wert before this a god, seated on the throne of thy sire
+and grandsires. Beholding thyself stripped today by thy foes, why dost
+thou not grieve? Thou art bound in Varuna's noose and hast been struck
+with my thunderbolt. Thy wives have been taken away and thy wealth also.
+Tell us why thou dost not indulge in grief. Divested of prosperity and
+fallen away from affluence, thou indulgest not in grief. This, indeed, is
+something that is very remarkable. Who else, O Vali, than one like thee,
+could venture to bear the burthen of existence after being shorn of the
+sovereignty of the three worlds?' Hearing without any pain these and
+other cutting speeches that Indra addressed to him, asserting the while
+his own superiority over him, Vali, the son of Virochana, fearlessly
+answered his interrogator, saying the following words.
+
+"'"Vali said, 'When calamities have oppressed me, O Sakra, what dost thou
+gain by such brag now? Today I behold thee, O Purandara, stand before me
+with the thunderbolt upraised in thy hand! Formerly, however, thou
+couldst not bear thyself so. Now thou hast by some means gained that
+power. Indeed, who else than thou could utter such cruel speeches? That
+person who, though able to punish, shows compassion towards a heroic foe
+vanquished and brought under his sway, is truly a very superior
+individual. When two persons fight, victory in the battle is certainly
+dubious. One of the two certainly becomes victorious, and the other
+becomes vanquished. O chief of the deities, let not thy disposition be
+such! Do not imagine that thou hast become the sovereign of all creatures
+after having conquered all with thy might and prowess! That we have
+become so is not, O Sakra, the result of any act of ours.[855] That thou
+hast become so, O wielder of the thunderbolt, is not the result of any
+act of thine. What I am now thou wilt be in the future. Do not disregard
+me, thinking that thou hast done an exceedingly difficult feat. A person
+obtains happiness and misery one after another in course of Time. Thou
+hast, O Sakra, obtained the sovereignty of the universe in course of Time
+but not in consequence of any especial merit in thee. It is Time that
+leads me on in his course. That same Time leads thee also onward. It is
+for this that I am not what thou art today, and thou also art not what we
+are! Dutiful services done to parents, reverential worship of deities,
+due practice of any good quality,--none of these can bestow happiness on
+any one. Neither knowledge, nor penances, nor gifts, nor friends, nor
+kinsmen can rescue one that is afflicted by Time. Men are incapable of
+averting, by even a thousand means, an impending calamity. Intelligence
+and strength go for nothing in such cases. There is no rescuer of men
+that are afflicted by Time's course. That thou, O Sakra, regarded thyself
+as the actor lies at the root of all sorrow. If the ostensible doer of an
+act is the real actor thereof, that doer then would not himself be the
+work of some one else (viz., the Supreme Being). Hence, because the
+ostensible doer is himself the product of another, that another is the
+Supreme Being above whom there is nothing higher. Aided by Time I had
+vanquished thee. Aided by Time thou hast vanquished me. It is Time that
+is the mover of all beings that move. It is Time that destroys all
+beings. O Indra, in consequence of thy intelligence being of the vulgar
+species thou seest not that destruction awaits all things. Some, indeed,
+regard thee highly as one that has acquired by his own acts the
+sovereignty of the universe. For all that, how can one like us that know
+the course of the world, indulge in grief in consequence of having been
+afflicted by Time, or suffer our understanding to be stupefied, or yield
+to the influence of error? Shall my understanding or that of one like me,
+even when we are overwhelmed by Time, coming in contact with a calamity,
+suffer itself to be destroyed like a wrecked vessel at sea?[856] Myself,
+thyself, and all those who will in future become the chiefs of the
+deities, shall have, O Sakra, to go the way along which hundreds of
+Indras have gone before thee. When thy hour matures itself, Time will
+surely destroy thee like me,--thee that art now so invincible and that
+now blazest with unrivalled splendour. In Time's course many thousands of
+Indras and of deities have been swept off yuga after yuga. Time, indeed,
+is irresistible. Having attained to thy present position, thou regardest
+thyself very highly, even as the Creator of all beings, the divine and
+eternal Brahman. This position of thine had been attained by many before
+thee. With none did it prove stable or unending. In consequence, however,
+of a foolish understanding, thou alone regardest it to be immutable and
+eternal. Thou trustest in that which is not deserving of trust. Thou
+deemest that to be eternal which is not eternal. O chief of the deities,
+one that is overwhelmed and stupefied by Time really regards oneself
+after this manner. Led by folly thou regardest thy present regal
+prosperity to be thine. Know, however, that it is never stable in respect
+of either thee or me or others. It had belonged to innumerable persons
+before thee. Passing over them, it has now become thine. It will stay
+with thee, O Vasava, for some time and then prove its instability. Like a
+cow abandoning one drinking ditch for another, it will surely desert thee
+for somebody else. So many sovereigns have gone before thee that I
+venture not to make an enumeration. In the future also, O Purandara,
+innumerable sovereigns will rise after thee. I do not behold those rulers
+now that had formerly enjoyed this earth with her trees and plants and
+gems and living creatures and waters and mines. Prithu, Aila, Maya,
+Bhima, Naraka, Samvara, Aswagriva, Puloman, Swarbhanu, whose standard was
+of immeasurable height, Prahlada, Namuchi, Daksha, Vipprachitti,
+Virochana, Hrinisheva, Suhotra, Bhurihan, Pushavat, Vrisha, Satyepsu,
+Rishava, Vahu, Kapilaswa, Virupaka, Vana, Kartaswara, Vahni,
+Viswadanshtra, Nairiti, Sankocha, Varitaksha, Varaha, Aswa, Ruchiprabha,
+Viswajit, Pratirupa, Vrishanda, Vishkara, Madhu, Hiranyakasipu, the
+Danava Kaitabha, and many others that were Daityas and Danavas and
+Rakshasas, these and many more unnamed, belonging to remote and remoter
+ages, great Daityas and foremost of Danavas, whose names we have
+heard,--indeed, many foremost of Daityas of former times,--having gone
+away, leaving the Earth. All of them were afflicted by Time. Time proved
+stronger than all of them. All of them had worshipped the Creator in
+hundreds of sacrifices. Thou art not the one person that hast done so.
+All of them were devoted to righteousness and all of them always
+performed great sacrifices. All of them were capable of roaming through
+the skies, and all were heroes that never showed their backs in battle.
+All of them had very strong frames and all had arms that resembled heavy
+bludgeons. All of them were masters of hundreds of illusions, and all
+could assume any form they wished. We have never heard that having
+engaged themselves in battle any of them had ever sustained a defeat. All
+were firm observers of the vow of truth, and all of them sported as they
+wished. Devoted to the Vedas and Vedic rites, all of them were possessors
+of great learning. Possessed of great might, all of them had acquired the
+highest prosperity and affluence. But none of those high-souled
+sovereigns had the least tincture of pride in consequence of sovereignty.
+All of them were liberal, giving unto each what each deserved. All of
+them behaved properly and duly towards all creatures. All of them were
+the offspring of Daksha's daughters. Endued with great strength, all were
+lords of the creation. Scorching all things with the energy all of them
+blazed with splendour. Yet all of them were swept off by time. As regards
+thee, O Sakra, it is evident that when thou shalt have, after enjoying
+the earth, to leave her, thou wilt not be able to control thy grief. Cast
+off this desire that thou cherishest for objects of affection and
+enjoyment. Cast off this pride that is born of prosperity. If thou actest
+in this manner, thou wilt then be able to bear the grief that attends the
+loss of sovereignty. When the hour of sorrow comes, do not yield to
+sorrow. Similarly, when the hour of joy comes, do not rejoice.
+Disregarding both the past and the future, live contentedly with the
+present. When Time that never sleeps came upon me that had always been
+heedful of my duties, turn thy heart to the ways of peace, O Indra, for
+that same Time will very soon come over thee! Thou piercest me with thy
+words, and thou seemest to be bent upon inspiring dread in me. Indeed,
+finding me collected, thou regardest thy own self very highly. Time had
+first assailed me. It is even now behind thee. I was at first vanquished
+by Time. It was for that reason that thou didst afterwards succeed in
+vanquishing me for which thou roarest in pride thus. Formerly, when I
+happened to become angry, what person was there on earth that could stand
+before me in battle? Time, however, is stronger. He has overwhelmed me.
+It is for this reason, O Vasava, that thou art able to stand before me!
+Those thousand (celestial years), that are the measure of thy sway, will
+surely come to an end. Thou shalt then fall and thy limbs will become as
+miserable as mine now even though I am possessed of mighty energy. I have
+fallen away from the high place that is occupied by the sovereign of the
+three worlds. Thou art now the actual Indra in heaven. In this delightful
+world of living beings, thou art now, in consequence of Time's course, an
+object of universal adoration. Canst thou say what is that by having done
+which thou hast become Indra today and what also is that by having done
+which we have fallen off from the position we had? Time is the one
+creator and destroyer. Nothing else is cause (in the universe for the
+production of any effect). Decline, fall, sovereignty, happiness, misery,
+birth and death,--a learned person by encountering any of these neither
+rejoices nor indulges in sorrow. Thou, O Indra, knowest us. We also, O
+Vasava, know thee. Why then dost thou brag in this fashion before me,
+forgetting, O shameless one, that it is Time that hath made thee what
+thou art? Thou didst thyself witness what my prowess was in those days.
+The energy and might I used to display in all my battles, furnish
+sufficient evidence. The Adityas, the Rudras, the Sadhyas, the Vasus, and
+the Maruts, O lord of Sachi, were all vanquished by me. Thou knowest it
+well thyself, O Sakra, that in the great encounter between the gods and
+the Asuras, the assembled deities were quickly routed by me by the fury
+of my attack. Mountains with their forests and the denizens that lived in
+those forests, were repeatedly hurled by us. Many were the mountain
+summits with craggy edges that I broke on thy head. What, however, can I
+do now? Time is incapable of being resisted. If it were not so, do not
+think that I would not have ventured to kill thee with that thunderbolt
+of thine with even a blow of my fist. The present, however, is not the
+hour with me for the display of prowess. The hour that hath come is such
+that I should adopt tranquillity now and tolerate everything. It is for
+this reason, O Sakra, that I put up with all this insolence of thine.
+Know, however, that I am less able to bear insolence than even thou. Thou
+braggest before one who, upon his time having matured, is surrounded on
+all sides by Time's conflagration and bound strongly in Time's cords.
+Yonder stands that dark individual who is incapable of being resisted by
+the world. Of fierce form, he stands there, having bound me like an
+inferior animal bound with cords. Gain and loss, happiness and misery,
+lust and wrath, birth and death, captivity and release,--these all one
+encounters in Time's course. I am not the actor. Thou art not the actor.
+He is the actor who, indeed, is omnipotent. That Time ripens me (for
+throwing me down) like a fruit that has appeared on a tree. There are
+certain acts by doing which one person obtains happiness in Time's
+course. By doing those very acts another obtains misery in the course of
+Time. Versed as I am with the virtues of Time, it behoves me not to
+indulge in grief when it is Time that has assailed me. It is for this
+reason, O Sakra, that I do not grieve. Grief cannot do us any good. The
+grief of one that indulges in grief never dispels one's calamity. On the
+other hand, grief destroys one's power. It is for this that I do not
+indulge in grief.'
+
+"'"Thus addressed by the chief of the Daityas, he of a hundred sacrifices,
+viz., the puissant and thousand-eyed chastiser of Paka, restrained his
+wrath and said these words.
+
+"'"Sakra said, 'Beholding this upraised arm of mine, equipped with the
+thunderbolt, and those nooses of Varuna, who is there whose understanding
+would not be agitated, including the very Destroyer himself that
+compasses the death of all beings? Thy understanding, however, so firm
+and so endued with vision of the truth, hath not been agitated. O thou of
+invincible prowess, verily, thou art unmoved today in consequence of thy
+fortitude. Beholding all things in this universe to be fleeting, who is
+there in it, endued with body, that would venture to repose confidence on
+either his body or all the objects of his desire? Like thyself I also
+know that this universe is not eternal, and that it has been thrown into
+Time's conflagration that is dreadful though hidden from the view, that
+is continuously burning, and that is truly endless. Every one is assailed
+here by Time. Nothing among beings that are subtile or gross enjoys an
+immunity from Time's sway. All things are being cooked in Time's
+cauldron. Time has no master. Time is ever heedful. Time is always
+cooking all things within itself. No one who has once entered the domain
+of Time which is ceaselessly going on, can escape therefrom. All embodied
+beings may be heedless of Time, but Time is heedful and is broad awake
+behind them. No one has ever been seen to have driven off Time from him.
+Ancient and eternal, and the embodiment of justice, Time is uniform in
+respect of all living creatures. Time cannot be avoided, and there is no
+retrogression in its course. Like a usurer adding up his interest, Time
+adds up its subtile portions represented by kalas, and lavas, and
+kashthas, and kshanas, and months, and days and nights. Like the current
+of a river washing away a tree whose roots are reached by it, Time,
+getting at him who says, "This I will do today but this other act I will
+do tomorrow" sweeps him away. Time sweeps away one and men exclaim, "I
+saw him a little while ago. How has he died?" Wealth, comforts, rank,
+prosperity, all fall a prey to Time. Approaching every living creature,
+Time snatches away his life. All things that proudly raise their heads
+high are destined to fall down. That which is existent is only another
+form of the non-existent. Everything is transitory and unstable. Such a
+conviction is, however, difficult to come at. Thy understanding, so firm
+and endued with true vision, is unmoved. Thou dost not, even mentally,
+realise what thou wert some time ago. Time that is strong, assailing the
+universe, cooks it within itself and sweeps away everything without
+consideration of seniority of years or the reverse. For all that, one
+that is being dragged by Time is unconscious of the noose thrown round
+one's neck. People, given to jealousy and vanity and cupidity to lust,
+wrath, and fear, to desire, heedlessness, and pride, suffer themselves to
+be stupefied. Thou, however, art acquainted with the truth of existence.
+Thou art possessed of learning and endued with wisdom and penance. Thou
+beholdest Time as clearly as if it were an emblic myrobalan on the palm
+of thy hand. O son of Virochana, fully conversant art thou with the topic
+of Time's conduct. Thou art well-versed in all branches of knowledge.
+Thou art of cleansed Soul and a thorough master of thy persons. Thou art,
+for this, an object of affection with all persons endued with wisdom.
+Thou hast, with thy understanding, fully comprehended the whole universe.
+Though thou hast enjoyed every kind of happiness, thou art never attached
+to anything, and hence thou hast not been stained by anything. The
+qualities of Passion and Darkness do not soil thee for thou hast
+conquered thy senses. Thou waitest only upon thy Soul which is divested
+of both joy and sorrow. The friend of all creatures, without animosity,
+with thy heart set upon tranquillity, beholding thee thus, my heart is
+inclined to compassion towards thee. I do not desire to afflict an
+enlightened person like thee by keeping him in an enchained condition.
+Abstention from injury is the highest religion. I feel compassion towards
+thee. These nooses of Varuna, with which thou hast been bound, will
+loosen Time's course in consequence of the misconduct of men. Blessed be
+thou, O great Asura! When the daughter-in-law will set the aged
+mother-in-law to work, when the son, through delusion, will command the
+sire to work for him, when Sudras will have their feet washed by
+Brahmanas and have sexual congress fearlessly with women of regenerate
+families, when men will discharge the vital seed into forbidden wombs,
+when the refuse of houses will begin to be carried upon plates and
+vessels made of white brass, and when sacrificial offerings intended for
+the deities will begin to be borne upon forbidden vessels, when all the
+four orders will transgress all restraints, then these bonds of thine
+will begin one by one, to loosen. From us thou hast no fear. Wait
+quietly. Be happy. Be divested of all sorrow. Let thy heart be cheerful.
+Let no illness be thine.' Having said these words unto him, the divine
+Indra, having the prince of elephants for his vehicle, left that spot.
+Having vanquished all the Asuras, the chief of the deities rejoiced in
+gladness and became the one sole lord of all the worlds. The great Rishis
+hymned the praises of that lord of all mobile and immobile creatures. The
+deity of fire once more began to bear the libations of clarified butter
+that were poured (by all) into his visible form, and the great god took
+charge of the nectar that was committed to his care. His praises hymned
+by the foremost of Brahmanas engaged in sacrifices, the lord Indra,
+blazing with splendour, his wrath pacified, and his heart tranquillised,
+became gladdened, and returning to his own abode in heaven, began to pass
+his days in great happiness."'"[857]
+
+
+
+SECTION CCXXVIII
+
+"'Yudhishthira said, "Tell me, O grandsire, the indications of future
+greatness and future fall in respect of a person."
+
+"'Bhishma said, "The mind itself, blessed be thou, indicates the
+premonitory symptoms of one's future prosperity and future fall. In this
+connection is cited the old story of the discourse between Sree and
+Sakra. Listen to it, O Yudhishthira! The great ascetic Narada, of energy
+whose effulgence is as immeasurable as Brahma itself, with sins all
+destroyed, capable of beholding through the prosperity of his penances
+both this and the other world at once, and the equal of the celestial
+Rishis in the region of the Creator, roved according to his pleasure
+through the triple world. One day, rising up at dawn, he wished to
+perform his ablutions, and for that purpose went to the river Ganga as
+she issued out of the pass known by the name of Dhruva and plunged into
+the stream.[858] At that time the thousand-eyed Indra also, the wielder
+of the thunderbolt, and the slayer of Samvara and Paka, came to the very
+bank where Narada was. The Rishi and the deity, both of souls under
+perfect command, finished their ablutions, and having completed their
+silent recitations, sat together. They employed the hour in reciting and
+listening to the excellent narratives told by the great celestial Rishis
+descriptive of many good and high deeds. Indeed, with concentrated
+attention the two were engaged in such pleasant discourse on ancient
+history.[859] While sitting there they beheld the rising Sun casting his
+thousand rays right before him. Seeing the full orb, both of them stood
+up and hymned his praises. Just at that time they beheld in the sky, in a
+direction opposite to that of the rising star of day, some luminous
+object, resplendent as blazing fire and that seemed to be a second star
+of day. And they saw, O Bharata, that that luminous object was gradually
+approaching towards them both. Riding upon Vishnu's vehicle adorned with
+Garuda and Surya himself, that object blazed forth with unrivalled
+splendour, and seemed to illumine the three worlds. The object they saw
+was none other than Sree herself, attended by many Apsaras endued with
+splendid beauty. Indeed, she looked like a large solar disc herself,
+possessed of effulgence resembling that of fire. Adorned with ornaments
+that looked like veritable stars, she wore a wreath that resembled a
+garland of pearls. Indra saw that goddess called Padma having her
+habitation in the midst of lotuses. Descending from her foremost of cars,
+that unrivalled lady began to approach towards the lord of the three
+worlds and the celestial Rishi Narada. Followed by Narada, Maghavat also
+proceeded towards that lady. With joined hands, he offered himself up to
+her, and versed as he was with all things, he worshipped her with
+reverence and sincerity never surpassed. The adorations over, the lord of
+celestials, O king, addressed Sree in the following words.
+
+"'"Sakra said, 'O thou of sweet smiles, who, indeed, art thou and for what
+business hast thou come here? O thou of fair brows, whence dost thou come
+and whither wilt thou proceed, O auspicious lady?'
+
+"'"Sree said, 'In the three worlds full of the seeds of auspiciousness, all
+creatures, mobile and immobile, strive with their whole hearts to win an
+association with me. I am that Padma, that Sree decked with lotuses, who
+sprang from the lotus that blooms at the touch of the rays of Surya, for
+the prosperity of all creatures. I am called Lakshmi, Bhuti, and Sree, O
+slayer of Vala! I am Faith, I am Intelligence, I am Affluence, I am
+Victory, and I am Immutability. I am Patience, I am Success, I am
+Prosperity. I am Swaha, I am Swadha, I am Reverence, I am Fate, and I am
+Memory. I dwell at the van and on the standards of victorious and
+virtuous sovereigns, as also in their homes and cities and dominions. I
+always reside, O slayer of Vala, with those foremost of men, viz., heroes
+panting after victory and unretreating from battle. I also reside for
+ever with persons that are firmly attached to virtue, that are endued
+with great intelligence, that are devoted to Brahma, that are truthful in
+speech, that are possessed of humility, and that are liberal. Formerly, I
+dwelt with the Asuras in consequence of my disposition of being bound by
+truth and merit. Seeing, however, that the Asuras have assumed adverse
+natures, I have left then and wish to reside in thee.'
+
+"'"Sakra said, 'O thou of fair face, in consequence of what behaviour of
+the Asuras didst thou dwell with them? What didst thou see there for
+which thou hast come hither, having deserted the Daityas and the Danavas?'
+
+"'"Sree said, 'I attach myself steadfastly to those that are devoted to the
+duties of their own order, to those that never fall away from patience,
+to those that take a pleasure in walking along the path which leads to
+heaven. I always reside with those that are distinguished for liberality,
+for study of the scriptures, for sacrifices, for other scriptural rites,
+and for worship of Pitris, deities, preceptors, seniors, and guests.
+Formerly, the Danavas used to keep their abodes clean, to keep their
+women under control, to pour libations on the sacrificial fire, to wait
+dutifully on their preceptors, to restrain their passions, to be obedient
+to the Brahmanas, and to be truthful in speech. They were full of faith;
+they kept their wrath under control; they practised the virtue of
+charity; they never envied others; they used to maintain their friends
+and advisers, and their spouses; they were never jealous. Formerly, they
+never assailed one another, filled with wrath. They were all contented
+and never felt pain at the sight of other people's affluence and
+prosperity. They were all charitable and economical; of respectable
+conduct, and endued with compassion. They were excessively inclined to
+grace, possessed of simplicity of conduct, steadfast in faith, and had
+their passions under complete control. They used to keep their servants
+and counsellors contented, and were grateful and endued with sweet
+speech. They used to serve every one as each deserved in consequence of
+his position and honour. They were endued with shame. They were of rigid
+vows. They used to perform their ablutions on every sacred day. They used
+to smear themselves properly with perfumes and auspicious unguents. They
+were also to adorn their persons duly. They were observant of fasts and
+penances, were trustful, and utterers of Vedic hymns. The Sun never rose
+upon them while they lay asleep. They never outslept the moon. They
+always abstained from curds and pounded barley. They used every morning
+to look at clarified butter and other auspicious articles, and with
+senses withdrawn they used to recite the Vedas and worship Brahmanas with
+gifts. Their discourse was always virtuous, and they never accepted
+gifts. They always went to sleep at midnight and never slept during the
+day. They always used to take pleasure in showing compassion for the
+distressed, the helpless, the aged, the weak, the sick, and women, and
+enjoyed all their possessions by sharing these with them. They always
+used to assume and comfort the agitated, the cheerless, the anxious, the
+terrified, the diseased, the weak and emaciated, the robbed, and the
+afflicted. They followed the dictates of virtue and never injured one
+another. They were ready and well-disposed for action of every kind (that
+deserved to be accomplished). They used to serve and wait with reverence
+upon seniors and aged individuals. They duly worshipped Pitris, deities,
+and guests, and ate every day what was left after gratifying these. They
+were firmly devoted to truth and penances. None amongst them ate singly
+any food that was good, and none had congress with other people's wives.
+As regards compassion, they behaved towards all creatures as towards
+their own selves. They never allowed the emission of the vital seed into
+empty space, into inferior animals, into forbidden wombs, or on sacred
+days. They were always distinguished for gifts, for cleverness, for
+simplicity, for hopeful exertion, for humility, for friendliness, and for
+forgiveness. And, O puissant one, truth, charity, penance, purity,
+compassion, soft speeches and absence of animosity towards friends,--all
+these were always in them. Slumber, procrastination, fretfulness, envy,
+and want of foresight, discontent, melancholy, cupidity never assailed
+them. In consequence of the Danavas having been distinguished for these
+good qualities, I dwelt with them from the beginning of the creation for
+many yugas together. Times were altered, and that alteration brought
+about an alteration in the character of the Danavas. I saw that virtue
+and morality deserted them and they began to own the sway of lust and
+wrath. Persons, though themselves inferior in attainments, began to
+cherish animosities towards seniors in age possessed of superior
+qualifications, and while the latter, possessed of virtue and merit, used
+to speak upon proper topics in the midst of assemblies, the former began
+to ridicule or laugh at them. When reverend seniors in age came, the
+younger individuals, seated at their ease, refused to adore the former by
+rising up and saluting them with respect. In the presence of sires, sons
+began to exercise power (in matters that concerned sires alone). They
+that were not in receipt of wages accepted service and shamelessly
+proclaimed the fact. Those amongst them that succeeded in amassing great
+wealth by doing unrighteous and censurable deeds came to be held in
+esteem.[860] During the night they began to indulge in loud screams and
+shrieks. Their homa fires ceased to send bright and upward flames. Sons
+began to lord it over sires, and wives dominated over husbands. Mothers,
+fathers, aged seniors, preceptors, guests, and guides ceased to command
+respect for their superior status. People ceased to bring up with
+affection their own offspring but began to desert them. Without giving
+away the defined portion in alms and reserving the fixed portion for
+offering it unto the gods, every one ate what he had. Indeed, without
+offering their goods to the deities in sacrifices and without sharing
+them with the Pitris, the gods, guests, and reverend seniors, they
+appropriated them to their own use shamelessly. Their cooks no longer
+professed any consideration for purity of mind, deed, and word. They ate
+what had been left uncovered. Their corn lay scattered in yards, exposed
+to devastation by crows and rats. Their milk remained exposed, and they
+began to touch clarified butter with hands unwashed after eating.[861]
+Their spades, domestic knives, baskets, and dishes and cups of white
+brass, and other utensils began to lie scattered in their houses. Their
+housewives abstained from looking after these. They no longer attained to
+the repairs of their houses and walls. Tethering their animals they
+abstained from giving them food and drink.[862] Disregarding children
+that only looked on, and without having fed their dependants, the Danavas
+ate what they had. They began to prepare payasa and krisara and dishes of
+meat and cakes and sashkuli (not for gods and guests) but for their own
+slaves, and commenced to eat the flesh of animals not killed in
+sacrifices.[863] They used to sleep even after the sun had risen. They
+made night of their morns. Day and night disputes and quarrels waxed in
+every house of theirs. They that were not respectable amongst them no
+longer showed any respect for those that deserve respect while the latter
+were seated in any place. Fallen off from their defined duties, they
+ceased to reverence those that had betaken themselves to the woods for
+leading a life of peace and divine contemplation. Intermixture of castes
+freely commenced among them. They ceased to attend to purity of person or
+mind. Brahmanas learned in the Vedas ceased to command respect among
+them. Those again that were ignorant of Richs were not condemned or
+punished. Both were treated on a footing of equality, those, that is,
+that deserved respect and those that deserved no respect. Their servant
+girls became wicked in behaviour, and began to wear necklaces of gold and
+other ornaments and fine robes, and used to remain in their houses or go
+away before their very eyes. They began to derive great pleasure from
+sports and diversions in which their women were dressed as men and their
+men as women. Those amongst their ancestors that were affluent had made
+gifts of wealth unto deserving persons. The descendants of the donors,
+even when in prosperous conditions, began to resume, for their unbelief,
+those gifts. When difficulties threatened the accomplishment of any
+purpose and friend sought the counsel of friend, that purpose was
+frustrated by the latter even if he had any interest of the slightest
+value to subserve by frustrating it. Amongst even their better classes
+have appeared traders and dealers in goods, intent upon taking the wealth
+of others. The Sudras amongst them have taken to the practice of
+penances. Some amongst them have begun to study, without making any rules
+for regulating their hours and food. Others have begun to study, making
+rules that are useless. Disciples have abstained from rendering obedience
+and service to preceptors. Preceptors again have come to treat disciples
+as friendly companions. Fathers and mothers are worn out with work, and
+have abstained from indulging in festivities. Parents in old age,
+divested of power over sons, have been forced to beg their food of the
+latter. Amongst them, even persons of wisdom, conversant with the Vedas,
+and resembling the ocean itself in gravity of deportment, have begun to
+betake themselves to agriculture and such other pursuits. Persons who are
+illiterate and ignorant have begun to be fed at Sraddhas.[864] Every
+morning, disciples, instead of approaching preceptors for making dutiful
+enquiries for ascertaining what acts awaited accomplishment and for
+seeking commissions which they are to discharge, are themselves waited
+upon by preceptors who discharge those functions. Daughters-in-law, in
+the presence of their husbands' mothers and fathers, rebuke and chastise
+servants and maids, and summoning their husbands lecture and rebuke
+them. Sires, with great care, seek to keep sons in good humour, or
+dividing through fear their wealth among children, live in woe and
+affliction.[865] Even persons enjoying the friendship of the victims,
+beholding the latter deprived of wealth in conflagrations or by robbers
+or by the king, have begun to indulge in laughter from feelings of
+mockery. They have become ungrateful and unbelieving and sinful and
+addicted to adulterous congress with even the spouses of their
+preceptors. They have betaken themselves to eating forbidden food. They
+have transgressed all bounds and restraints. They have become divested of
+that splendour which had distinguished them before. In consequence of
+these and other indications of wicked conduct and the reversal of their
+former nature, I shall not, O chief of the gods, dwell among them any
+longer. I have, therefore, come to thee of my own accord. Receive me with
+respect, O lord of Sachi! Honoured by thee, O chief of the celestials, I
+shall receive honour from all other deities. There, where I reside, the
+seven other goddesses with Jaya for their eighth, who love me, who are
+inseparably associated with me, and who depend upon me, desire to live.
+They are Hope, Faith, Intelligence, Contentment, Victory, Advancement,
+and Forgiveness. She who forms the eighth, viz., Jaya, occupies the
+foremost place amongst them, O chastiser of Paka. All of them and myself,
+having deserted the Asuras, have come to thy domains. We shall henceforth
+reside among the deities who are devoted to righteousness and faith.'
+
+"'"After the goddess had said so, the celestial Rishi Narada, and Vasava,
+the slayer of Vritra, for gladdening her, offered her a joyful welcome.
+The god of wind,--that friend of Agni, then began to blow gently through
+heaven, bearing delicious odours, refreshing all creatures with whom he
+came into contact, and contributing to the felicity of every one of the
+senses. All the deities (hearing the news) assembled together in a pure
+and desirable spot and waited there in expectation of beholding Maghavat
+seated with Lakshmi beside him. Then the thousand-eyed chief of the gods,
+accompanied by Sree and his friend the great Rishi, and riding upon a
+splendid car drawn by green horses, came into that assembly of the
+celestials, receiving honour from all. Then the great Rishi Narada, whose
+prowess was known to all the celestials, observing a sign that the
+wielder of the thunderbolt made and which Sree herself approved of,
+welcomed the advent of the goddess there and proclaimed it as exceedingly
+auspicious. Heaven's firmament became clear and bright and began to
+shower nectar upon the region of the self-born Grandsire. The celestial
+kettle-drums, though struck by none, began to beat, and all the points of
+the horizon, becoming clear, seemed ablaze with splendour. Indra began to
+pour rain upon crops that commenced to appear each at its proper season.
+No one then deviated from the path of righteousness. The earth became
+adorned with many mines filled with jewels and gems, and the chant of
+Vedic recitations and other melodious sounds swelled up on the occasion
+of that triumph of the celestials. Human beings, endued with firm minds,
+and all adhering to the auspicious path that is trod by the righteous,
+began to take pleasure in Vedic and other religious rites and acts. Men
+and gods and Kinnaras and Yakshas and Rakshasas all became endued with
+prosperity and cheerfulness. Not a flower,--what need then be said of
+fruits,--dropped untimely from a tree even if the god of wind shook it
+with force. All the kine began to yield sweet milk whenever milked by
+men, and cruel and harsh words ceased to be uttered by any one. They who,
+from desire of advancement, approach before assemblies of Brahmanas, and
+read this narrative of the glorification of Sree by all the deities with
+Indra at their head, deities that are competent to grant every
+wish,--succeed in winning great prosperity. These then O chief of the
+Kurus, are the foremost indications of prosperity and adversity. Urged on
+by thee, I have told thee all. It behoves thee to bear thyself according
+to the instructions conveyed herein, understanding them after careful
+reflection!"'"
+
+
+
+SECTION CCXXIX
+
+"'Yudhishthira said, "By what disposition, what course of duties, what
+knowledge, and what energy, does one succeed in attaining to Brahma which
+is immutable and which is beyond the reach of primordial nature."[866]
+
+"'Bhishma said, "One that is engaged in the practice of the religion of
+nivritti, that eats abstemiously, and that has his senses under complete
+control, can attain to Brahma which is immutable and which is above
+primordial nature. In this connection is cited the old narrative, O
+Bharata, of the discourse between Jaigishavya and Asita. Once on a time
+Asita-Devala addressed Jaigishavya who was possessed of great wisdom and
+fully acquainted with the truths of duty and morality.
+
+"'"Devala said, 'Thou art not gladdened when praised. Thou dost not give
+way to wrath when blamed or censured. What, indeed, is thy wisdom? Whence
+hast thou got it? And what, indeed, is the refuge of that wisdom?'"
+
+"'Bhishma said, "Thus questioned by Devala, the pure Jaigishavya of
+austere penances, said those words of high import, fraught with full
+faith and profound sense.
+
+"'"Jaigishavya said, 'O foremost of Rishis, I shall tell thee of that which
+is the highest end, that which is the supreme goal, that which is
+tranquillity, in the estimation of all persons of righteous acts. They, O
+Devala, who behave uniformly towards those that praise them and those
+that blame them, they who conceal their own vows and good acts, they who
+never indulge in recriminations, they who never say even what is good
+when it is calculated to injure (instead of producing any benefit), they
+who do not desire to return injury for injury received, are said to be
+men possessed of wisdom.[867] They never grieve for what is yet to come.
+They are concerned with only what is before them and acts as they should.
+They never indulge in sorrow for what is past or even call it to their
+minds. Possessed of power and regulated minds, they do at their pleasure,
+according to the way in which it should be done, what waits for them to
+do in respect of all objects, O Devala, if solicited regardfully
+thereto.[868] Of mature knowledge, of great wisdom, with wrath under
+complete control, and with their passions kept under sway, they never do
+an injury to any one in thought, word, or deed. Destitute of envy, they
+never injure others, and possessed of self-control, they are never pained
+at the sight of other people's prosperity. Such men never indulge in
+exaggerated speeches, or set themselves in praising others, or in
+speaking ill of them. They are again never affected by praise and blame
+uttered by others in respect of them. They are tranquil in respect of all
+their desires, and are engaged in the good of all creatures. They never
+give way to wrath, or indulge in transports of joy, or injure any
+creature. Untying all the knots of their hearts, they pass on very
+happily. They have no friends nor are they the friends of others. They
+have no foes nor are they the foes of other creatures. Indeed, men that
+can live in this way can pass their days for ever in happiness. O best of
+regenerate ones, they who acquire a knowledge of the rules of morality
+and righteousness, and who observe those rules in practice, succeed in
+winning joy, while they who fall off from the path of righteousness are
+afflicted by anxieties and sorrow. I have now betaken myself to the path
+of righteousness. Decried by others, why shall I get annoyed with them,
+or praised by others, why shall I be pleased? Let men obtain whatsoever
+objects they please from whatsoever pursuits in which they engage
+themselves. (I am indifferent to acquisitions and losses). Praise and
+blame are unable to contribute to my advancement or the reverse. He that
+has understood the truths of things becomes gratified with even disregard
+as if it were ambrosia. The man of wisdom is truly annoyed with regard as
+if it were poison. He who is freed from all faults sleeps fearlessly both
+here and hereafter even if insulted by others. On the other hand, he who
+insults him, suffers destruction. Those men of wisdom who seek to attain
+to the highest end, succeed in obtaining it by observing conduct such as
+this. The man who has vanquished all his senses is regarded to have
+performed all the sacrifices. Such a person attains to the highest rung,
+viz., that of Brahma, which is eternal and which transcends the reach of
+primordial nature. The very gods, the Gandharvas, the Pisachas, and the
+Rakshasas, cannot reach the rung which is his who has attained to the
+highest end.'"'"
+
+
+
+SECTION CCXXX
+
+"'Yudhishthira said, "What man is there who is dear to all, who gladdens
+all persons, and who is endued with every merit and every accomplishment?"
+
+"'Bhishma said, "In this connection I shall recite to thee the words that
+Kesava, asked by Ugrasena, said unto him on a former occasion.
+
+"'"Ugrasena said, 'All persons seem to be very solicitous of speaking of
+the merits of Narada. I think that celestial Rishi, must really be
+possessed of every kind of merit. I ask thee, tell me this, O Kesava!'
+
+"'"Vasudeva said, 'O chief of the Kukkuras, listen to me as I mention in
+brief those good qualities of Narada with which I am acquainted, O king!
+Narada is as learned in the scriptures as he is good and pious in his
+conduct. And yet, on account of his conduct, he never cherishes pride
+that makes one's blood so hot. It is for this reason that he is
+worshipped everywhere. Discontent, wrath, levity, and fear, these do not
+exist in Narada. He is free from procrastination, and possessed of
+courage. For this he is worshipped everywhere. Narada deserves the
+respectful worship of all. He never falls back from his words through
+desire or cupidity. For this he is worshipped everywhere. He is fully
+conversant with the principles that lead to the knowledge of the soul,
+disposed to peace, possessed of great energy, and a master of his senses.
+He is free from guile, and truthful in speech. For this he is worshipped
+with respect everywhere. He is distinguished by energy, by fame, by
+intelligence, by knowledge, by humility, by birth, by penances, and by
+years. For these he is everywhere worshipped with respect. He is of good
+behaviour. He dresses and houses himself well. He eats pure food. He
+loves all. He is pure in body and mind. He is sweet-speeched. He is free
+from envy and malice. For this he is everywhere worshipped with respect.
+He is certainly always employed in doing good to all people. No sin
+dwells in him. He never rejoices at other people's misfortunes. For this
+he is everywhere worshipped with respect. He always seeks to conquer all
+earthly desires by listening to Vedic recitations and attending to the
+Puranas. He is a great renouncer and he never disregards any one.[869]
+For this he is everywhere worshipped with respect. He casts an equal eye
+on all; and, therefore, he has no one whom he loves and none whom he
+hates. He always speaks what is agreeable to the hearer. For this he is
+everywhere worshipped with respect. He is possessed of great learning in
+the scriptures. His conversation is varied and delightful. His knowledge
+and wisdom are great. He is free from cupidity. He is free also from
+deception. He is large-hearted. He has conquered wrath and cupidity. For
+this he is everywhere worshipped with respect. He has never quarrelled
+with any one for any subject connected with profit or pleasure. All
+faults have been torn away by him. For this he is everywhere worshipped
+with respect. His devotion (to Brahma) is firm. His soul is blameless. He
+is well-versed in the Srutis. He is free from cruelty. He is beyond the
+influence of delusion or faults. For this he is worshipped everywhere
+with respect. He is unattached to all such things as are objects of
+attachment (for others). For all that he seems to be attached to all
+things.[870] He is never long subject to the influence of any doubt. For
+this he is everywhere worshipped with respect. He has no yearning for
+objects connected with profit and pleasure. He never glorifies his own
+self. He is free from malice. He is mild in speech. For this he is
+everywhere worshipped with respect. He observes the hearts, different
+from one another, of all men, without blaming any of them. He is
+well-versed in all matters connected with the origin of things. He never
+disregards or shows hatred for any kind of science. He lives according to
+his own standard of morality. He never suffers his time to pass away
+fruitlessly. His soul is under his control. For this he is everywhere
+worshipped with respect. He has toiled in subjects that deserve the
+application of toil. He has earned knowledge and wisdom. He is never
+satiated with yoga. He is always attentive and ready for exertion. He is
+ever heedful. For this he is everywhere worshipped with respect. He has
+never to feel shame for any deficiency of his. He is very attentive. He
+is always engaged by others in accomplishing what is for their good. He
+never divulges the secrets of others. For this he is everywhere
+worshipped with respect. He never yields to transports of joy on
+occasions of making even valuable acquisitions. He is never pained at
+losses. His understanding is firm and stable. His soul is unattached to
+all things. For this he is everywhere worshipped with respect. Who,
+indeed, is there that will not love him who is thus possessed of every
+merit and accomplishment, who is clever in all things, who is pure in
+body and mind, who is entirely auspicious, who is well-versed with the
+course of time and its opportuneness for particular acts, and who is
+well-acquainted with all agreeable things?'"'"
+
+
+
+SECTION CCXXXI
+
+"'Yudhishthira said, "I desire, O thou of Kuru's race, to know what the
+origin and what the end is of all creatures; what is the nature of their
+meditation and what are their acts; what are the divisions of time, and
+what the allotted periods of life in the respective epochs. I desire also
+to know in full the truth about the genesis and the conduct of the world;
+the origin of creatures into the world and the manner of their going on.
+Indeed, whence their creation and destruction? O best of virtuous
+persons, if thou art minded to favour us, do tell us this about which I
+ask thee. Having heard before this excellent discourse of Bhrigu unto the
+regenerate sage Bharadwaja which thou didst recite, my understanding,
+purged of ignorance, has become exceedingly attached to yoga, and
+withdrawn from worldly objects rests upon heavenly purity. I ask thee
+about the subject, therefore, once more. It behoves thee to discourse to
+me (more elaborately)."
+
+"'Bhishma said, "In this connection I shall recite to thee an old
+narrative of what the divine Vyasa said unto his son Suka when the latter
+had questioned the former. Having studied the illimitable Vedas with all
+their branches and the Upanishads, and desirous of leading a life of
+Brahmacharya in consequence of his having earned excellence of religious
+merit, Suka addressed these very questions, about which his doubts had
+been solved, to his father the island-born Rishi who had removed (by
+study and contemplation) all doubts connected with the topic of the true
+import of duties.
+
+"'"Suka said, 'It behoveth thee to tell me who the Creator is of all
+beings, as fixed by a knowledge of time,[871] and what the duties are
+that should be accomplished by a Brahmana.'"
+
+"'Bhishma said, "Unto his son who had questioned him, the sire, having a
+knowledge of both the past and future, conversant with all duties and
+endued with omniscience, thus discoursed on the subject.
+
+"'"Vyasa said, 'Only Brahma, which is without beginning and without end,
+unborn, blazing with effulgence, above decay, immutable, indestructible,
+inconceivable, and transcending knowledge, exists before the
+Creation.[872] The Rishis, measuring time, have named particular portions
+by particular names. Five and ten winks of the eye make what is called a
+Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas,
+with the tenth part of a Kala added, make what is known as a Muhurta.
+Thirty Muhurtas make up one day and night. Thirty days and nights are
+called a month, and twelve months are called a year. Persons conversant
+with mathematical science say that a year is made up of two ayanas
+(dependent on sun's motion), viz., the northern and the southern. The sun
+makes the day and the night for the world of man. The night is for the
+sleep of all living creatures, and the day is for the doing of action. A
+month of human beings is equal to a day and night of the Pitris. That
+division (as regards the Pitris) consists in this: the lighted fortnight
+(of men) is their day which is for the doing of acts; and the dark
+fortnight is their night for sleep. A year (of human beings) is equal to
+a day and night of the gods. The division (as regards the gods) consists
+in this: the half year for which the sun travels from the vernal to the
+autumnal equinox is the day of the deities, and the half year for which
+the sun travels from the latter to the former is their night. Computing
+by the days and nights of human beings about which I have told thee, I
+shall speak of the day and night of Brahman and his years also. I shall,
+in their order, tell thee the number of years, that are (thus) for
+different purposes computed differently in respect of the Krita, the
+Treta, the Dwapara, and the Kali yugas. Four thousand years (of the
+deities) is the duration of the first or Krita age. The morning of that
+epoch consists of four hundred years and its evening is of four hundred
+years. (The total duration, therefore, of the Krita yuga is four thousand
+and eight hundred years of the deities). As regards the other yugas, the
+duration of each gradually decreases by a quarter in respect of both the
+substantive period with the conjoining portion and the conjoining portion
+itself. (Thus the duration of the Treta is three thousand years and its
+morning extends for three hundred years and its evening for three
+hundred). The duration of the Dwapara also is two thousand years, and its
+morning extends for two hundred years and its evening also for two
+hundred. The duration of the Kali yuga is one thousand years, and its
+morning extends for one hundred years, and its evening for one
+hundred.[873] These periods always sustain the never-ending and eternal
+worlds. They who are conversant with Brahma, O child, regard this as
+Immutable Brahma. In the Krita age all the duties exist in their
+entirety, along with Truth. No knowledge or object came to men of that
+age through unrighteous or forbidden means.[874] In the other yugas,
+duty, ordained in the Vedas, is seen to gradually decline by a quarter in
+each. Sinfulness grows in consequence of theft, untruth, and deception.
+In the Krita age, all persons are free from disease and crowned with
+success in respect of all their objects, and all live for four hundred
+years. In the Treta, the period of life decreases by a quarter. It has
+also been heard by us that, in the succeeding yugas, the words of the
+Vedas, the periods of life, the blessings (uttered by Brahmanas), and the
+fruits of Vedic rites, all decrease gradually. The duties set down for
+the Krita yuga are of one kind. Those for the Treta are otherwise. Those
+for the Dwapara are different. And those for the Kali are otherwise. This
+is in accordance with that decline that marks every succeeding yuga. In
+the Krita, Penance occupies the foremost place. In the Treta, Knowledge
+is foremost. In the Dwapara, Sacrifice has been said to be the foremost,
+In the Kali yuga, only Gift is the one thing that has been laid down. The
+learned say that these twelve thousand years (of the deities) constitute
+what is called a yuga. A thousand such yugas compose a single day of
+Brahman.[875] The same is the duration of Brahman's night. With the
+commencement of Brahman's day the universe begins to start into life.
+During the period of universal dissolution the Creator sleeps, having
+recourse to yoga-meditation. When the period of slumber expires, He
+awakes. That then which is Brahman's day extends for a thousand such
+yugas. His nights also extends for a thousand similar yugas. They who
+know this are said to know the day and the night. On the expiry of His
+night, Brahman, waking up, modifies the indestructible chit by causing it
+to be overlaid with Avidya. He then causes Consciousness to spring up,
+whence proceeds Mind which is identical with the Manifest.'"'"[876]
+
+
+
+SECTION CCXXXII
+
+"'"Vyasa said, 'Brahma is the effulgent seed from which, existing as it
+does by itself, hath sprung the whole universe consisting of two kinds of
+being, viz., the mobile and the immobile.[877] At the dawn of His day,
+waking up, He creates with the help of Avidya this universe. At first
+springs up that which is called Mahat. That Mahat is speedily transformed
+into Mind which is the soul of the Manifest.[878] Overwhelming the Chit,
+which is effulgent, with Avidya, Mind creates seven great beings.[879]
+Urged by the desire of creating, Mind, which is far-reaching, which has
+many courses, and which has desire and doubt for its principal
+indications, begins to create diverse kinds of objects by modifications
+of itself. First springs from it Space. Know that its property is Sound.
+From Space, by modification, arises the bearer of all scents, viz., the
+pure and mighty Wind. It is said to possess the attribute of Touch. From
+Wind also, by modification, springs Light endued with effulgence.
+Displayed in beauty, and called also Sukram, it starts into existence,
+thus possessing the attribute of Form. From Light, by modification,
+arises Water having Taste for its attribute. From Water springs Earth
+having Scent for its attribute. These are said to represent initial
+creation.[880] These, one after another, acquire the attributes of the
+immediately preceding ones from which they have sprung. Each has not only
+its own special attribute but each succeeding one has the attributes of
+all the preceding ones. (Thus Space has only Sound for its attribute.
+After Space comes Wind, which has, therefore, both Sound and Touch for
+its attributes. From Wind comes Light or Fire, which has Sound, Touch,
+and Form for its attributes. From Light is Water, which has Sound, Touch,
+Form, and Taste for its attributes. From Water is Earth, which has Sound,
+Touch, Form, Taste, and Scent for its attributes). If anybody, perceiving
+Scent in Water, were from ignorance to say that it belongs to Water, he
+would fall into an error, for Scent is the attribute of Earth though it
+may exist in a state of attachment with Water and also Wind. These seven
+kinds of entities, possessing diverse kinds of energy, at first existed
+separately from one another. They could not create objects without all of
+them coming together into a state of commingling. All these great
+entities coming together, and commingling with one another, form the
+constituent parts of the body which are called limbs.[881] In consequence
+of the combination of those limbs, the sum total, invested with form and
+having six and ten constituent parts, becomes what is called the body.
+(When the gross body is thus formed), the subtile Mahat, with the
+unexhausted residue of acts, then enters that combination called the
+gross body.[882] Then the original Creator of all beings, having by his
+Maya divided Himself, enters that subtile form for surveying or
+overlooking everything. And inasmuch as he is the original Creator of all
+beings he is on that account called the Lord of all beings.[883] It is he
+who creates all beings mobile and immobile. After having thus assumed the
+form of Brahman he creates the worlds of the gods, the Rishis, the
+Pitris, and men; the rivers, the seas, and the oceans, the points of the
+horizon, countries and provinces, hills and mountains, and large trees,
+human beings, Kinnaras, Rakshasas, birds, animals domestic and wild, and
+snakes. Indeed, he creates both kinds of existent things, viz., those
+that are mobile and those that are immobile; and those that are
+destructible and those that are indestructible. Of these created objects
+each obtains those attributes which it had during the previous Creation;
+and each, indeed, obtains repeatedly the same attributes at every
+subsequent Creation. Determined in respect of character by either
+injuriousness or peacefulness, mildness or fierceness, righteousness or
+unrighteousness, truthfulness or untruthfulness, each creature, at every
+new creation, obtains that particular attribute which it had cherished
+before. It is in consequence of this that that particular attribute
+attaches to it. It is the Ordainer himself who attaches variety to the
+great entities (of Space, Earth, etc.), to the objects of the senses
+(such as form, etc.), and to size or bulk of existent matter, and
+appoints the relations of creatures with those multiform entities.
+Amongst men who have devoted themselves to the science of things, there
+are some who say that, in the production of effects, exertion is supreme.
+Some learned persons say that Destiny is supreme, and some that it is
+Nature which is the agent. Others say that Acts flowing from (personal)
+exertion, and Destiny, produce effects, aided by Nature. Instead of
+regarding any of these as singly competent for the production of effects,
+they say that it is the union of all three that produces all effects. As
+regards this subject,[884] some say that such is the case; some, that
+such is not the case; some, that both of these are not the case; and
+some, that it is not that the reverse of both are not. These, of course,
+are the contentions of those that depend on Acts, with reference to
+objects. They however, whose vision is directed to truth regard Brahma as
+the cause.[885] Penance is the highest good for living creatures. The
+roots of penance are tranquillity and self-restraint. By penance one
+obtains all things that one wishes for in one's mind. By penance one
+attains to that Being who creates the universe. He who (by penance)
+succeeds in attaining to that Being becomes the puissant master of all
+beings. It is by Penance that the Rishis are enabled to read the Vedas
+ceaselessly. At the outset the Self-born caused those excellent Vedic
+sounds, that are embodiments of knowledge and that have neither beginning
+nor end to (spring up and) flow on (from preceptor to disciple). From
+those sounds have sprung all kinds of actions. The names of the Rishis,
+all things that have been created, the varieties of form seen in existent
+things, and the course of actions, have their origin in the Vedas.[886]
+Indeed, the Supreme Master of all beings, in the beginning, created all
+things from the words of the Vedas. Truly, the names of the Rishis, and
+all else that has been created, occur in the Vedas. Upon the expiration
+of his night (i.e., at the dawn of his day), the uncreate Brahman
+creates, from prototypes that existed before, all things which are, of
+course, well-made by Him.[887] In the Vedas hath been indicated the topic
+of the Soul's Emancipation, along with the ten means constituted by study
+of the Vedas, adoption of the domestic mode of life, penances, observance
+of duties common to all the modes of life, sacrifices, performance of all
+such acts as lead to pure fame, meditation which is of three kinds, and
+that kind of emancipation which is called success (Siddhi) attainable in
+this life.[888] That incomprehensible Brahma which has been declared in
+the words of the Vedas, and which has been indicated more clearly in the
+Upanishads by those who have an insight into the Vedas, can be realised
+by gradually following the practices referred to above.[889] Unto a
+person who thinks he has a body, this consciousness of duality, fraught
+again with that of pairs of opposites, is born only of acts in which he
+is engaged. (That consciousness of duality ceases during dreamless
+slumber or when Emancipation has been attained). That person, however,
+who has attained to Emancipation, aided by his knowledge, forcibly drives
+off that consciousness of duality. Two Brahmas should be known, viz., the
+Brahma represented by sound (i.e., the Vedas), and secondly that which is
+beyond the Vedas and is supreme. One that is conversant with Brahma
+represented by sound succeeds in attaining to Brahma that is Supreme. The
+slaughter of animals is the sacrifice laid down for the Kshatriyas. The
+growing of corn is the sacrifice laid down for the Vaisyas. Serving the
+three other orders is the sacrifice laid down for the Sudras. Penances
+(or worship of Brahma) is the sacrifice laid down for the Brahmanas. In
+the Krita age the performance of sacrifices was not necessary. Such
+performance became necessary in the Treta age. In the Dwapara, sacrifices
+have begun to fall off. In the Kali, the same is the case with them. In
+Krita age, men, worshipping only one Brahma, looked upon the Richs, the
+Samans, the Yajuses and the rites and sacrifices that are performed from
+motives of advantage, as all different from the object of their worship,
+and practised only Yoga, by means of penances. In the Treta age, many
+mighty men appeared that swayed all mobile and immobile objects. (Though
+the generality of men in that age were not naturally inclined to the
+practice of righteousness, yet those great leaders forced them to such
+practice.) Accordingly, in that age, the Vedas, and sacrifices and the
+distinctions between the several orders, and the four modes of life,
+existed in a compact state. In consequence, however, of the decrease in
+the period of life in Dwapara, all these, in that age, fall off from that
+compact condition. In the Kali age, all the Vedas become so scarce that
+they may not be even seen by men. Afflicted by iniquity, they suffer
+extermination along with the rites and sacrifices laid down in them. The
+righteousness which is seen in the Krita age is now visible in such
+Brahmanas as are of cleansed souls and as are devoted to penances and the
+study of the scriptures. As regards the other yugas, it is seen that
+without at once giving up the duties and acts that are consistent with
+righteousness, men, observant of the practices of their respective
+orders, and conversant with the ordinance of the Vedas are led by the
+authority of the scriptures, to betake themselves from motives of
+advantage and interest to sacrifices and vows and pilgrimages to sacred
+waters and spots.[890] As in the season of rains a large variety of new
+objects of the immobile order are caused to come forth into life by the
+showers that fall from the clouds, even so many new kinds of duty or
+religious observances are brought about in each yuga. As the same
+phenomena reappear with the reappearance of the seasons, even so, at each
+new Creation the same attributes appear in each new Brahman and Hara. I
+have, before this, spoken to thee of Time which is without beginning and
+without end, and which ordains this variety in the universe. It is that
+Time which creates and swallows up all creatures. All the innumerable
+creatures that exist subject to pairs of opposites and according to their
+respective natures, have Time for their refuge. It is Time that assumes
+those shapes and it is Time that upholds them.[891] I have thus
+discoursed to thee, O son, on the topics about which thou hadst inquired,
+viz., Creation, Time, Sacrifices and other rites, the Vedas, the real
+actor in the universe, action, and the consequences of action.'"'"
+
+
+
+SECTION CCXXXIII
+
+"'"Vyasa said, 'I shall now tell thee how, when his day is gone and his
+night comes, he withdraws all things unto himself, or how the Supreme
+Lord, making this gross universe exceedingly subtile, merges everything
+into his Soul. When the time comes for universal dissolution, a dozen
+Suns, and Agni with his seven flames, begin to burn. The whole universe,
+wrapt by those flames, begins to blaze forth in a vast conflagration. All
+things mobile and immobile that are on the earth first disappear and
+merge into the substance of which this planet is composed. After all
+mobile and immobile objects have thus disappeared, the earth, shorn of
+trees and herbs, looks naked like a tortoise shell. Then water takes up
+the attribute of earth, viz., scent. When earth becomes shorn of its
+principal attribute, that element is on the eve of dissolution. Water
+then prevails. Surging into mighty billows and producing awful roars,
+only water fills this space and moves about or remains still. Then the
+attribute of water is taken by Heat, and losing its own attribute, water
+finds rest in that element. Dazzling flames of fire, ablaze all around,
+conceal the Sun that is in the centre of space. Indeed, then, space
+itself, full of those fiery flames, burns in a vast conflagration. Then
+Wind comes and takes the attribute, viz., form of Heat or Light, which
+thereupon becomes extinguished, yielding to Wind, which, possessed of
+great might, begins to be awfully agitated. The Wind, obtaining its own
+attribute, viz., sound, begins to traverse upwards and downwards and
+transversely along all the ten points. Then Space takes the attribute,
+viz., sound of Wind, upon which the latter becomes extinguished and
+enters into a phase of existence resembling that of unheard or unuttered
+sound. Then Space is all that remains, that element whose attribute,
+viz., sound dwells in all the other elements, divested of the attributes
+of form, and taste, and touch, and scent, and without shape of any kind,
+like sound in its unmanifest state of existence. Then sound, which is the
+attribute of space, is swallowed up by Mind which is the essence of all
+things that are manifest. Thus Mind which in itself is unmanifest
+withdraws all that is manifested by Mind. This withdrawal of Mind as
+displayed into Mind as undisplayed or subtile, is called the destruction
+of the vast external universe.[892] Then Chandrama's having made Mind
+(thus) withdraw its attribute into itself, swallows it up. When Mind,
+ceasing to exist, thus enters into Chandramas, the other attributes that
+are owned by Iswara are all that remain. This Chandramas, which is called
+also Sankalpa, is then, after a very long time, brought under Iswara's
+sway, the reason being that that Sankalpa has to perform a very
+difficult act, viz., the destruction of Chitta or the faculties that are
+employed in the process called judgment. When this has been effected, the
+condition reached is said to be of high Knowledge. Then Time swallows up
+this Knowledge, and as the Sruti declares, Time itself, in its turn, is
+swallowed up by Might, or Energy. Might or energy, however, is (again)
+swallowed up by Time, which last is then brought under her sway by Vidya.
+Possessed of Vidya, Iswara then swallows up non-existence itself into his
+Soul. That is Unmanifest and Supreme Brahma. That is Eternal, and that is
+the Highest of the High. Thus all existent creatures are withdrawn into
+Brahma. Truly hath this, which should be conceived (with the aid of the
+scriptures) and which is a topic of Science, been thus declared by Yogins
+possessed of Supreme Souls, after actual experience. Even thus doth the
+Unmanifest Brahma repeatedly undergo the processes of Elaboration and
+Withdrawal (i.e., Creation and Destruction), and even thus Brahman's Day
+and Night each consist of a thousand yugas.'"'"[893]
+
+
+
+SECTION CCXXXIV
+
+"'"Vyasa said, 'Thou hadst asked me about the Creation of all beings; I
+have now narrated that to thee in full. Listen to me as I tell thee now
+what the duties are of a Brahmana. The rituals of all ceremonies for
+which sacrificial fees are enjoined, commencing with Jatakarma and ending
+with Samavartana, depend for their performance upon a preceptor competent
+in the Vedas.[894] Having studied all the Vedas and having displayed a
+submissive behaviour towards his preceptor during his residence with him,
+and having paid the preceptor's fee, the youth should return home with a
+thorough knowledge of all sacrifices.[895] Receiving the permission of
+his preceptor, he should adopt one of the four modes of life and live in
+it in due observance of its duties till he casts off his body. He should
+either lead a life of domesticity with spouses and engaged in creating
+offspring, or live in the observance of Brahmacharya; or in the forest in
+the company of his preceptor, or in the practice of the duties laid down
+for a yati. A life of domesticity is said to be the root of all the other
+modes of life. A self-restrained householder who has conquered all his
+attachments to worldly objects always attains to success (in respect of
+the great object of life). A Brahmana, by begetting children, by
+acquiring a knowledge of the Vedas, and by performing sacrifices, pays
+off the three debts he owes.[896] He should then enter the other modes of
+life, having cleansed himself by his acts. He should settle in that place
+which he may ascertain to be the most sacred spot on earth, and he should
+strive in all matters that lead to fame, for attaining to a position of
+eminence. The fame of Brahmanas increases through penances that are very
+austere, through mastery of the various branches of knowledge, through
+sacrifices, and through gifts. Indeed, a person enjoys endless regions of
+the righteous (in the next world) as long as his deeds or the memory
+thereof lasts in this world. A Brahmana should teach, study, officiate at
+other people's sacrifices, and offer sacrifices himself. He should not
+give away in vain or accept other people's gifts in vain. Wealth,
+sufficient in quantity, that may come from one who is assisted in a
+sacrifice, from a pupil, or from kinsmen (by marriage) of a daughter,
+should be spent in the performance of sacrifice or in making gifts.
+Wealth coming from any of these sources should never be enjoyed by a
+Brahmana singly.[897] For a Brahmana leading a life of domesticity there
+is no means save the acceptance of gifts for the sake of the deities, or
+Rishis, or Pitris, or preceptor or the aged, or the diseased, or the
+hungry.[898] Unto those that are persecuted by unseen foes, or those that
+are striving to the best of their power to acquire knowledge, one should
+make gifts from one's own possessions, including even cooked food, more
+than one can fairly afford.[899] Unto a deserving person there is nothing
+that cannot be given. They that are good and wise deserve to have even
+the prince of steeds, called Uchchaisravas, belonging to Indra
+himself.[900] Of high vows (king) Satyasandha, having, with due humility,
+offered his own life-breaths for saving those of a Brahmana, ascended to
+heaven. Sankriti's son Rantideva, having given only lukewarm water to the
+high-souled Vasishtha, ascended to heaven and received high honours
+there. Atri's royal son Indradamana, possessed of great intelligence,
+having given diverse kinds of wealth to a deserving person, acquired
+diverse regions of felicity in the next world. Usinara's son Sivi, having
+given away his own limbs and the dear son of loins for the sake of a
+Brahmana, ascended to heaven from this world. Pratardana, the ruler of
+Kasi, having given away his very eyes to a Brahmana, obtained great fame
+both here and hereafter. King Devavridha, having given away a very
+beautiful and costly umbrella, with eight golden ribs, proceeded to
+heaven with all the people of his kingdom. Sankriti of Atri's race,
+possessed of great energy, having given instruction to his disciples on
+the subject of Impersonal Brahma, proceeded to regions of great felicity.
+Amvarisha of great prowess, having given unto the Brahmanas eleven
+Arvudas of kine, proceeded to heaven with all the people of his kingdom.
+Savitri, by giving away her ear-rings, and king Janamejaya, by giving
+away his own body, both proceeded to high regions of felicity. Yuvanaswa,
+the son of Vrishadarbha, by giving away diverse kinds of gems, a fine
+mansion, and many beautiful women, ascended to heaven. Nimi, the ruler of
+the Videhas, gave away his kingdom, Jamadagni's son (Rama) gave away the
+whole earth; and Gaya gave away the earth with all her towns and cities,
+unto the Brahmanas. Once when the clouds ceased to pour, Vasishtha,
+resembling Brahman himself, kept alive all creatures like Prajapati
+keeping them alive (by his energy and kindness). Karandhama's son Marutta
+of cleansed soul, by giving away his daughter to Angiras, speedily
+ascended to heaven. Brahmadatta, the ruler of the Panchalas, possessed of
+superior intelligence, by giving away two precious jewels called Nidhi
+and Sankha unto some of the foremost of the Brahmanas, obtained many
+regions of felicity. King Mitrasaha, having given his own dear wife
+Madayanti unto the high-souled Vasishtha, ascended to heaven with that
+wife of his. The royal sage Sahasrajit, possessed of great fame having
+cast off dear life itself for the sake of a Brahmana, ascended to regions
+of great felicity. King Satadyumna, having given to Mudgala a mansion
+made of gold and full of every object of comfort and use, ascended to
+heaven. The king of the Salwas, known by the name of Dyutimat, possessed
+of great prowess, gave unto Richika his entire kingdom and ascended to
+heaven. The Royal sage Madiraswa, by giving away his daughter of slender
+waist to Hiranyahasta, ascended to such regions as are held in esteem by
+the very gods. The royal sage Lomapada, of great prowess, by giving away
+his daughter Santa to Rishyasringa, obtained the fruition of all his
+wishes. King Prasenajit, of great energy, by giving away a hundred
+thousand kine with calves, ascended to excellent regions of felicity.
+These and many others, possessed of great and well-ordered souls and
+having their senses under control, ascended, by means of gifts and
+penances, to heaven. Their fame will last as long as the earth herself
+will last. All of them have, by gifts, sacrifices and procreation of
+issue, proceeded to heaven.'"'"
+
+
+
+SECTION CCXXXV
+
+"'"Vyasa said, 'The knowledge called Trayi which occurs in the Vedas and
+their branches should be acquired. That knowledge is to be derived from
+the Richs, the Samans, and the sciences called Varna and Akshara. There
+are besides, the Yajuses and the Atharvans. In the six kinds of acts
+indicated in these, dwells the Divine Being. They that are well-versed in
+the declarations of the Vedas, that have knowledge of the Soul, that are
+attached to the quality of Goodness, and that are highly blessed, succeed
+in understanding the origin and the end of all things. A Brahmana should
+live in the observance of the duties laid down in the Vedas. He should do
+all his acts like a good man of restrained soul. He should earn his
+livelihood without injuring any creature. Having derived knowledge from
+the good and wise, he should control his passions and propensities.
+Well-versed in the scriptures, he should practise those duties that have
+been laid down for him, and do all acts in this world guided by the
+quality of goodness. Leading even the domestic mode of life, the
+Brahmana should be observant of the six acts already spoken of.[901] His
+heart full of faith, he should worship the deities in the five well-known
+sacrifices. Endued with patience, never heedless, having self-control,
+conversant with duties, with a cleansed soul, divested of joy, pride, and
+wrath, the Brahmana should never sink in languor. Gifts, study of the
+Vedas, sacrifices, penances, modesty, guilelessness, and
+self-restraint,--these enhance one's energy and destroy one's sins. One
+endued with intelligence should be abstemious in diet and should conquer
+one's senses. Indeed, having subdued both lust and wrath, and having
+washed away all his sins, he should strive for attaining to Brahma. He
+should worship the Fire and Brahmanas, and bow to the deities. He should
+avoid all kinds of inauspicious discourse and all acts of unrighteous
+injury. This preliminary course of conduct is first laid down for a
+Brahmana. Subsequently, when knowledge comes, he should engage himself in
+acts, for in acts lies success.[902] The Brahmana who is endued with
+intelligence succeeds in crossing the stream of life that is so difficult
+to cross and that is so furious and terrible, that has the five senses
+for its waters, that has cupidity for its source, and wrath for its mire.
+He should never shut his eyes to the fact that Time stands behind him in
+a threatening attitude.--Time who is the great stupefier of all things,
+and who is armed with very great and irresistible force, issuing from the
+great Ordainer himself. Generated by the current of Nature, the universe
+is being ceaselessly carried along. The mighty river of Time, overspread
+with eddies constituted by the years, having the months for its waves and
+the seasons for its current, the fortnights for its floating straw and
+grass, and the rise and fall of the eyelids for its froth, the days and
+the nights for its water, and desire and lust for its terrible
+crocodiles, the Vedas and sacrifices for its rafts, and the righteousness
+of creatures for its islands, and Profit and Pleasure for its springs,
+truthfulness of speech and Emancipation for its shores, benevolence for
+the trees that float along it, and the yugas for the lakes along its
+course,--the mighty river of Time,--which has an origin as inconceivable
+as that of Brahma itself, is ceaselessly bearing away all beings created
+by the great Ordainer towards the abode of Yama.[903] Persons possessed
+of wisdom and patience always succeed in crossing this awful river by
+employing the rafts of knowledge and wisdom. What, however, can senseless
+fools, destitute of similar rafts do (when thrown into that furious
+stream)? That only the man of wisdom succeeds in crossing this stream and
+not he that is unwise, is consistent with reason. The former beholds from
+a distance the merits and faults of everything. (Accordingly, he succeeds
+in adopting or rejecting what is deserving of adoption or rejection). The
+man, however, of unstable and little understanding, and whose soul is
+full of desire and cupidity, is always filled with doubt. Hence the man
+destitute of wisdom never succeeds in crossing that river. He also who
+sits inactively (in doubt) can never pass it over. The man destitute of
+the raft of wisdom, in consequence of his having to bear the heavy weight
+of great faults, sinks down. One that is seized by the crocodile of
+desire, even if possessed of knowledge, can never make knowledge one's
+raft.[904] For these reasons, the man of wisdom and intelligence should
+strive to float over the stream of Time (without sinking in it). He
+indeed, succeeds in keeping himself afloat who becomes conversant with
+Brahma. One born in a noble race, abstaining from the three duties of
+teaching, officiating at other's sacrifices and accepting gifts, and
+doing only the three other acts, viz., studying, sacrificing, and giving,
+should, for those reasons, strive to float over the stream. Such a man is
+sure to cross it aided by the raft of wisdom. One who is pure in conduct,
+who is self-restrained and observant of good vows, whose soul is under
+control, and who is possessed of wisdom, certainly wins success in this
+and the other world. The Brahmana leading a domestic mode of life should
+conquer wrath and envy, practise the virtues already named, and
+worshipping the deities in the five sacrifices, eat after having fed the
+deities, Pitris, and guests. He should conform to those duties which are
+observed by the good; he should do all his acts like a person of governed
+soul; and he should, without injuring any creature, draw his substance by
+adopting a course that is not censurable. One who is well-versed in the
+truths of the Vedas and the other branches of knowledge, whose behaviour
+is like that of a person of well-governed soul, who is endued with a
+clear vision, who observes those duties that are laid down for his order,
+who does not, by his acts, produce an inter-mixture of duties, who
+attends to the observances set down in the scriptures, who is full of
+faith, who is self-restrained, who is possessed of wisdom, who is
+destitute of envy and malice, and who is well-conversant with the
+distinctions between righteousness and inequity, succeeds in crossing all
+his difficulties. That Brahmana who is possessed of fortitude, who is
+always heedful, who is self-restrained, who is conversant with
+righteousness, whose soul is under control, and who has transcended joy,
+pride, and wrath, has never to languish in grief. This is the course of
+conduct that was ordained of old for a Brahmana. He should strive for the
+acquisition of Knowledge, and do all the scriptural acts. By living thus,
+he is sure to obtain success. One who is not possessed of clear vision
+does wrong even when one wishes to do right. Such a person, by even
+exercising his judgment, does such acts of virtue as partake of the
+nature of inequity. Desiring to do what is right, one does what is wrong.
+Similarly, desiring to do what is wrong one does what is right. Such a
+person is a fool. Not knowing the two kinds of acts, one has to undergo
+repeated rebirths and deaths.'"'"
+
+
+
+SECTION CCXXXVI
+
+"'"Vyasa said, 'If Emancipation be desirable, then knowledge should be
+acquired. For a person who is borne now up and now down along the stream
+of Time or life, knowledge is the raft by which he can reach the shore.
+Those wise men who have arrived at certain conclusions (regarding the
+character of the soul and that which is called life) by the aid of
+wisdom, are able to assist the ignorant in crossing the stream of time or
+life with the raft of knowledge. They, however, that are ignorant, are
+unable to save either themselves or others. He who has freed himself from
+desire and all other faults, and who has emancipated himself from all
+attachments, should attend to these two and ten requirements of yoga,
+viz., place, acts, affection, objects, means, destruction, certainty,
+eyes, food, suppression, mind and survey.[905] He who wishes to obtain
+superior Knowledge, should, by the aid of his understanding, restrain
+both speech and mind. He who wishes to have tranquillity, should, by the
+aid of his knowledge, restrain his soul. Whether he becomes compassionate
+or cruel, whether he becomes conversant with all the Vedas or ignorant of
+the Richs, whether he becomes righteous and observant of sacrifices or
+the worst of sinners, whether he becomes eminent for prowess and wealth
+or plunged into misery, that person who directs his mind towards these
+(attributes that I have spoken of), is sure to cross the ocean of life
+which is so difficult to cross. Without speaking of the results of the
+attainment of Brahma by yoga, it may be said that he who sets himself to
+only enquiring after the Soul transcends the necessity of observing the
+acts laid down in the Vedas. The body with jiva within it is an excellent
+car. When sacrifices and religious rites are made its upastha, shame its
+varutha, Upaya and Apaya its kuvara, the breath called Apana its aksha,
+the breath called Prana its yuga, knowledge and the allotted period of
+existence its points for tying the steeds, heedfulness its handsome
+vandhura, the assumption of good behaviour its nemi, vision, touch,
+scent, and hearing its four steeds, wisdom its nabhi, all the scriptures
+its pratoda, certain knowledge of the scriptural declarations its driver,
+the soul its firmly-seated rider, faith and self-restraint its
+fore-runners, renunciation its inseparable companion following behind and
+bent upon doing it good, purity the path along which it goes, meditation
+(or union with Brahma) its goal, then may that car reach Brahma and shine
+there in effulgence.[906] I shall now tell thee the speedy means that
+should be adopted by the person who would equip his car in such a fashion
+for passing through this wilderness of the world in order to reach the
+goal constituted by Brahma that is above decrepitude and destruction. To
+set the mind upon one thing at a time is called Dharana.[907] The Yogin
+observing proper vows and restraints, practises in all seven kinds of
+Dharana. There are, again, as many kinds of Dharanas arising out of
+these, upon subjects that are near or remote.[908] Through these the
+Yogin gradually acquires mastery over Earth, Wind, Space, Water, Fire,
+Consciousness, and Understanding. After this he gradually acquires
+mastery over the Unmanifest.[909] I shall now describe to thee the
+conceptions in their order that are realised by particular individuals
+amongst those that are engaged in yoga according to the rules and
+ordinances that have been laid down. I shall tell thee also of the nature
+of the success that attaches to yoga commenced (according to rules) by
+him who looks within his own self.[910] The Yogin, that abandons his
+gross body, following the instructions of his preceptor, beholds his soul
+displaying the following forms in consequence of its subtility. To him in
+the first stage, the welkin seems to be filled with a subtile substance
+like foggy vapour.[911] Of the Soul which has been freed from the body,
+even such becomes the form. When this fog disappears, a second (or new)
+form becomes visible. For, then, the Yogin beholds within himself, in the
+firmament of his heart, the form of Water. After the disappearance of
+water, the form of Fire displays itself. When this disappears, the form
+that becomes perceivable is that of Wind as effulgent as a well-tempered
+weapon of high polish. Gradually, the form displayed by Wind becomes like
+that of the thinnest gossamer. Then having acquired whiteness, and also,
+the subtlety of air, the Brahman's soul is said to attain the supreme
+whiteness and subtlety of Ether. Listen to me as I tell thee the
+consequences of these diverse conditions when they occur. That Yogin who
+has been able to achieve the conquest of the earth-element, attains by
+such lordship to the power of Creation. Like a second Prajapati endued
+with a nature that is perfectly imperturbable, he can from his own body
+create all kinds of creatures. With only his toe, or with his hand or
+feet, that person can singly cause the whole Earth to tremble who has
+achieved the lordship of the Wind. Even this is the attribute of the Wind
+as declared in the Sruti. The Yogin, who has achieved the lordship of
+Space, can exist brightly in Space in consequence of his having attained
+to uniformity with that element, and can also disappear at will. By
+lordship over Water, one can (like Agastya) drink up rivers, lakes, and
+oceans. By lordship over Fire, the Yogin becomes so effulgent that his
+form cannot be looked at. He becomes visible only when he extinguishes
+his consciousness of individuality,--these five elements come within his
+sway. When the Understanding, which is the soul of the five elements and
+of the consciousness of individuality,[912] is conquered the Yogin
+attains to Omnipotence, and perfect Knowledge (or perception freed from
+doubt and uncertainty with respect to all things), comes to him. In
+consequence of this, the Manifest becomes merged into the Unmanifest or
+Supreme Soul from which the world emanates and becomes what is called
+Manifest.[913] Listen now to me in detail as I expound the science of the
+Unmanifest. But first of all listen to me about all that is Manifest as
+expounded in the Sankhya system of philosophy. In both the Yoga and the
+Sankhya systems, five and twenty topics of knowledge have been treated
+in nearly the same way. Listen to me as I mention their chief features.
+That has been said to be Manifest which is possessed of these four
+attributes, viz., birth, growth, decay, and death. That which is not
+possessed of these attributes is said to be Unmanifest. Two souls are
+mentioned in the Vedas and the sciences that are based upon them. The
+first (which is called Jivatman) is endued with the four attributes
+already mentioned, and has a longing for the four objects or purposes
+(viz., Religion, Wealth, Pleasure and Emancipation). This soul is called
+Manifest, and it is born of the Unmanifest (Supreme Soul). It is both
+Intelligent and non-Intelligent. I have thus told thee about Sattwa
+(inert matter) and Kshetrajna (immaterial spirit). Both kinds of Soul, it
+is said in the Vedas, become attached to objects of the senses. The
+doctrine of the Sankhyas is that one should keep oneself aloof or
+dissociated from objects of the senses. That Yogin who is freed from
+attachment and pride, who transcends all pairs of opposites, such as
+pleasure and pain, heat and cold, etc., who never gives way to wrath or
+hate, who never speaks an untruth, who, though slandered or struck, still
+shows friendship for the slanderer or the striker, who never thinks of
+doing ill to others, who restrains the three, viz., speech, acts, and
+mind, and who behaves uniformly towards all creatures, succeeds in
+approaching the presence of Brahman. That person who cherishes no desire
+for earthly objects, who is not unwilling to take what comes, who is
+dependent on earthly objects to only that extent which is necessary for
+sustaining life, who is free from cupidity, who has driven off all grief,
+who has restrained his senses, who goes through all necessary acts, who
+is regardless of personal appearance and attire, whose senses are all
+collected (for devotion to the true objects of life), whose purposes are
+never left unaccomplished,[914] who bears himself with equal
+friendliness towards all creatures, who regards a clod of earth and a
+lump of gold with an equal eye, who is equally disposed towards friend
+and foe, who is possessed of patience, who takes praise and blame
+equally,[915] who is free from longing with respect to all objects of
+desire, who practises Brahmacharya, and who is firm and steady in all his
+vows and observances, who has no malice or envy for any creature in the
+universe, is a Yogin who according to the Sankhya system succeeds in
+winning Emancipation. Listen now to the way and the means by which a
+person may win Emancipation through Yoga (or the system of Patanjali).
+That person who moves and acts after having transcended the puissance
+that the practice of Yoga brings about (in the initial stages), succeeds
+in winning Emancipation.[916] I have thus discoursed to thee on those
+topics (viz., Emancipation according to the Sankhya system and that
+according to the Yoga system) which are dissimilar if the speaker be
+disposed to treat them as such (but which in reality, are one and the
+same).[917] Thus can one transcend all pairs of opposites. Thus can one
+attain to Brahma.'"'"[918]
+
+
+
+SECTION CCXXXVII
+
+"'"Vyasa said, 'Borne up and down in life's ocean, he that is capable of
+meditation seizes the raft of Knowledge and for achieving his
+Emancipation adheres to Knowledge itself (without extending his arms
+hither and thither for catching any other support).'[919]
+
+"'"Suka said, 'What is that Knowledge? Is it that learning by which, when
+error is dispelled, the truth becomes discovered? Or, is it that course
+of duties consisting of acts to be done or achieved, by the aid of which
+the object sought may be understood or attained? Or, is it that course of
+duties, called abstention from acts, by which an extension of the Soul is
+to be sought? Do tell me what it is, so that by its aid, the two, viz.,
+birth and death, may be avoided.'[920]
+
+"'"Vyasa said, 'That fool who believing that all this exists in consequence
+of its own nature without, in fact, an existent refuge or foundation,
+fills by such instruction the aspirations of disciples, dispelling by his
+dialectical ingenuity the reasons the latter might urge to the contrary,
+succeeds not in attaining to any truth.[921] They again who firmly
+believe that all Cause is due to the nature of things, fail to acquire
+any truth by even listening to (wiser) men or the Rishis (who are capable
+of instructing them).[922] Those men of little intelligence who stop (in
+their speculations), having adopted either of these doctrines, indeed,
+those men who regard nature as the cause, never succeed in obtaining any
+benefit for themselves.[923] This belief in Nature (as the producing and
+the sustaining Cause), arising as it does from a mind acting under the
+influence of error, brings about the destruction of the person who
+cherishes it. Listen now to the truth with respect to these two doctrines
+that maintain (1) that things exist by their own nature and (2) that they
+flow (in consequence of their own nature) from others that are different
+from and that precede them.[924] Wise men apply themselves to agriculture
+and tillage, and the acquisition of crops (by those means) and of
+vehicles (for locomotion) and seats and carpets and houses. They attend
+also to the laying of pleasure-gardens, the construction of commodious
+mansions, and the preparation of medicines, for diseases of every kind.
+It is wisdom (which consists in the application of means) that leads to
+the fruition of purposes. It is wisdom that wins beneficial results. It
+is wisdom that enables kings to exercise and enjoy sovereignty although
+they are possessed of attributes equal to those of persons over whom they
+rule.[925] It is by wisdom that the high and the low among beings are
+distinguished. It is by wisdom that the superior and the inferior ones
+among created objects are understood. It is wisdom or knowledge that is
+the highest refuge of all things.[926] All the diverse kinds of created
+things have four kinds of birth. They are viviparous, oviparous,
+vegetables, and those born of filth. Creatures, again, that are mobile
+should be known to be superior to those that are immobile. It is
+consistent with reason that intelligent energy, inasmuch as it
+differentiates (all non-intelligent matter), should be regarded as
+superior to (non-intelligent) matter.[927] Mobile creatures, that are
+innumerable, are of two kinds, viz., those that have many legs and those
+that have two. The latter, however, are superior to the former. Bipeds,
+again are of two species, viz., those that live on land and those that
+are otherwise. Of these, the former are superior to the latter. The
+superior ones eat diverse kinds of cooked food.[928] Bipeds moving on
+land are of two kinds viz., middling or intermediate, and those that are
+foremost. Of these, the middling or intermediate are regarded as superior
+(to the former) in consequence of their observance of the duties of
+caste.[929] The middling or intermediate ones are said to be of two
+kinds, viz., those that are conversant with duties, and those that are
+otherwise. Of those, the former are superior in consequence of their
+discrimination in respect of what should be done and what should not.
+Those conversant with duties are said to be of two kinds, viz., those
+that are acquainted with the Vedas and those that are otherwise. Of these
+the former are superior, for the Vedas are said to dwell in them.[930]
+Those that are acquainted with the Vedas are said to be of two kinds,
+viz., those that lecture on the Vedas and those that are otherwise. Of
+these, the former, who are fully conversant with the Vedas, with the
+duties and the rites laid down in them, and the fruits of those duties
+and rites, are superior in consequence of their publishing all those
+duties and rites. Indeed, all the Vedas with the duties laid down in them
+are said to flow from them. Preceptors of the Vedas are of two kinds,
+viz., those that are conversant with the Soul and those that are
+otherwise. Of these, the former are superior in consequence of their
+knowledge of what is meant by Birth and Death.[931] As regards duties,
+they are, again, of two kinds (viz., Pravritti and Nivritti). He who is
+conversant with duties is said to be omniscient or possessed of universal
+knowledge. Such a man is a Renouncer. Such a man is firm in the
+accomplishment of his purposes. Such a man is truthful, pure (both
+outwardly and inwardly), and possessed of puissance.[932] The gods know
+him for a Brahmana who is devoted to knowledge of Brahma (and not him who
+is conversant with only the duties of Pravritti). Such a man is versed
+also in the Vedas and earnestly devoted to the study of the Soul.[933]
+They that have true knowledge behold their own Soul as existing both in
+and out. Such men, O child, are truly regenerate and such men are
+gods.[934] Upon these rests this world of Beings, in them dwell this
+whole universe. There is nothing that is equal to their greatness.
+Transcending birth and death and distinctions and acts of every kind,
+they are the lords of the four kinds of creatures and are the equals of
+the Self-born himself.'"'"[935]
+
+
+
+SECTION CCXXXVIII
+
+"'"Vyasa said, 'These, then, are the obligatory acts ordained for
+Brahmanas. One possessed of knowledge always attains to success by going
+through (the prescribed) acts. If no doubt arises in respect of acts,
+then acts done are sure to lead to success. The doubt to which we refer
+is this: whether acts are obligatory or whether they are optional.[936]
+As regards this (doubt about the true character of acts, it should be
+said that), if acts are ordained for man for inducing knowledge (by which
+alone Brahma or Emancipation is to be attained, even then) they should be
+regarded as obligatory (and not optional). I shall now discourse on them
+by the light of inferences and experience. Listen to me.[937] With
+respect to acts some men say that Exertion is their cause. Others say
+that Necessity is their cause. Others, again, maintain that Nature is the
+cause. Some say that acts are the result of both Exertion and Necessity.
+Some maintain that acts flow from Time, Exertion, and Nature. Some say
+that of the three (viz., Exertion, Necessity, and Nature), one only (and
+not the other two) is the cause. Some are of opinion that all the three
+combined are the cause.[938] Some persons that are engaged in the
+performance of acts say, with respect to all objects, that they exist,
+that they do not exist, that they cannot be said to exist, that they
+cannot be said not to exist, that it is not that they cannot be said to
+exist, and lastly, that it is not that they cannot be said not to exist.
+(These then are the diverse views entertained by men). They, however,
+that are Yogins, behold Brahma to be the universal cause. The men of the
+Treta, the Dwapara, and the Kali Yugas are inspired with doubts. The men,
+however, of the Krita Yuga are devoted to penances, possessed of tranquil
+souls, and observant of righteousness.[939] In that age all men regard
+the Richs, the Samans, and the Yajuses as identical not withstanding
+their apparent diversity. Analysing desire and aversion, they worship
+only penance.[940] Devoted to the practice of penances, steadfast in
+them, and rigid in their observance, one obtains the fruition of all
+desires by penances alone. By penance one attains to that by becoming
+which one creates the universe. By penance one becomes that in
+consequence of which one becomes the puissant master of all things.[941]
+That Brahma has been expounded in the declarations of the Vedas. For all
+that, Brahma is inconceivable by even those that are conversant with
+those declarations. Once more has Brahma been declared in the Vedanta.
+Brahma, however, cannot be beheld by means of acts.[942] The sacrifice
+ordained for Brahmans consists in japa (meditation and recitation), that
+for Kshatriyas consists in the slaughter of (clean) animals for the
+gratification of the deities; that for Vaisyas consists in the production
+of crops and the keep of domestic animals; and that for Sudras in menial
+service of the three other orders. By observing the duties laid down for
+him and by studying the Vedas and other scriptures, one becomes a Dwija
+(regenerate). Whether one does any other act or not, one becomes a
+Brahmana by becoming the friend of all creatures.[943] In the beginning
+of Treta, the Vedas and sacrifices and the divisions of caste and the
+several modes of life existed in their entirety. In consequence,
+however, of the duration of life being decreased in Dwapara, those are
+overtaken by decline. In the Dwapara age as also in the Kali, the Vedas
+are overtaken by perplexity. Towards the close of Kali again, it is
+doubtful if they ever become even visible to the eye.[944] In that age,
+the duties of the respective order disappear, and men become afflicted by
+iniquity. The juicy attributes of kine, of the earth, of water, and
+(medicinal and edible) herbs, disappear.[945] Through (universal)
+iniquity the Vedas disappear and with them all the duties inculcated in
+them as also the duties in respect of the four modes of life. They who
+remain observant of the duties of their own order become afflicted, and
+all mobile and immobile objects undergo a change for the worse.[946] As
+the showers of heaven cause all products of the earth to grow, after the
+same manner the Vedas, in every age, cause all the angas to grow.[947]
+Without doubt, Time assumes diverse shapes. It has neither beginning nor
+end. It is Time which produces all creatures and again devours them. I
+have already spoken of it to thee. Time is the origin of all creatures;
+Time is that which makes them grow; Time is that which is their
+destroyer; and lastly it is time that is their ruler. Subject to pairs of
+opposites (such as heat and cold, pleasure and pain, etc.), creatures of
+infinite variety rest on Time according to their own natures (without
+being otherwise than how they have been ordained by supreme
+Brahma).'"'"[948]
+
+
+
+SECTION CCXXXIX
+
+"'Bhishma said, "Thus addressed (by his sire), Suka, highly applauding
+these instructions of the great Rishi, set himself about asking the
+following question relating to the import of duties that lead to
+Emancipation.
+
+"'"Suka said, 'By what means doth one possessed of wisdom, conversant with
+the Vedas, observant of sacrifices, endued with wisdom, and free from
+malice, succeed in attaining to Brahma which is incapable of being
+apprehended by either direct evidence or inference, and unsusceptible of
+being indicated by the Vedas? Asked by me, tell me by what means is
+Brahma to be apprehended? Is it by penance, by Brahmacharya, by
+renunciation of everything, by intelligence, by the aid of the Sankhya
+philosophy, or by Yoga? By what means may what kind of singleness of
+purpose be attained by men, with respect to both, viz., the mind and the
+senses? It behoveth thee to expound all this to me.'[949]
+
+"'"Vyasa said, 'No man ever attains to success by means other than the
+acquisition of knowledge, the practice of penances, the subjugation of
+the senses, and renunciation of everything.[950] The great entities (five
+in number) represent the first (or initial) creation of the Self-born.
+They have been very largely placed in embodied creatures included in the
+world of life.[951] The bodies of all embodied creatures are derived from
+earth. The humours are from water. Their eyes are said to be derived from
+light. Prana, Apana (and the three other vital breaths) have the wind for
+their refuge. And, lastly, all unoccupied apertures within them (such as
+the nostrils, the cavities of the ear, etc.) are of Space. In the feet
+(of living creatures) is Vishnu. In their arms is Indra. Within the
+stomach is Agni desirous of eating. In the ears are the points of the
+horizon (or the compass) representing the sense of hearing. In the tongue
+is speech which is Saraswati.[952] The ears, skin, eyes, tongue and nose
+forming the fifth, are said to be the sense of knowledge. These exist for
+the purposes of apprehension of their respective objects. Sound, touch,
+form, taste and scent forming the fifth, are the objects of the (five)
+senses. These should always be regarded as separate from (or independent
+of) the senses. Like the charioteer setting his well-broken steeds along
+the paths he pleases, the mind sets the senses (along directions it
+pleases). The mind, in its turn, is employed by the knowledge sitting in
+the heart.[953] The mind is the lord of all these senses in respect of
+employing them in their functions and guiding or restraining them.
+Similarly, the knowledge is the lord of the mind (in employing, and
+guiding or restraining it).[954] The senses, the objects of the senses,
+the attributes of those objects represented by the word nature,
+knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all
+embodied creatures.[955] The body within which the knowledge dwells has
+no real existence. The body, therefore, is not the refuge of the
+knowledge. Primordial Nature (Prakriti) having the three attributes (of
+Goodness and Passion and Darkness) is the refuge of the knowledge which
+exists only in the form of a sound. The Soul also is not the refuge of
+the knowledge. It is Desire that creates the knowledge. Desire, however,
+never creates the three attributes.[956] The man of wisdom, capable of
+subduing his senses, beholds the seventeenth, viz., the Soul, as
+surrounded by six and ten attributes, in his own knowledge by the aid of
+the mind. The Soul cannot be beheld with the aid of the eye or with that
+of all the senses. Transcending all, the Soul becomes visible by only the
+light of the mind's lamp. Divested of the properties of sound and touch
+and form, without taste and scent, indestructible and without a body
+(either gross or subtile) and without senses, it is nevertheless beheld
+within the body. Unmanifest and supreme, it dwells in all mortal bodies.
+Following the lead of the preceptor and the Vedas, he who beholds it
+hereafter becomes Brahma's self. They that are possessed of wisdom look
+with an equal eye upon a Brahmana possessed of knowledge and disciples, a
+cow, an elephant, a dog, and a Chandala.[957] Transcending all things,
+the Soul dwells in all creatures mobile and immobile. Indeed, all things
+are pervaded by it.[958] When a living creature beholds his own Soul in
+all things, and all things in his own Soul, he is said to attain to
+Brahma. One occupies that much of the Supreme Soul as is commensurate
+with what is occupied in one's own soul by Vedic sound.[959] He that can
+always realise the identity of all things with his own self certainly
+attains to immortality. The very gods are stupefied in the track of that
+trackless man who constitutes himself the soul of all creatures, who is
+engaged in the good of all beings, and who desire to attain to (Brahma
+which is) the final refuge (of all things).[960] Indeed, the track which
+is pursued by men of knowledge is as visible as that of birds in the sky
+or of fish in water. Time of its own power, cooks all entities within
+itself. No one, however, knows That in which Time, in its turn, is itself
+cooked.[961] That (of which I speak) does not occur above, or in the
+middle or below, or in transverse or in any other direction. That is no
+tangible entity; it is not to be found in any place.[962] All these
+worlds are within That. There is nothing in these worlds that exists out
+of that. Even if one goes on ceaselessly with the celerity of a shaft
+impelled from the bow-string, even if one goes on with the speed of the
+mind itself, one would not still reach the end of that which is the
+cause of all this.[963] That is so gross that there is nothing grosser.
+His hands and feet extend everywhere. His eyes, head, and face are
+everywhere. His ears are everywhere in the universe. He exists
+overwhelming all things. That is minuter than the minutest, that is the
+heart of all entities. Existing, without doubt, that is still
+imperceptible. Indestructible and destructible,--these are the dual forms
+of existence of the (Supreme) Soul. In all mobile and immobile entities
+the existence it displays is destructible; while the existence it
+displays in Chaitanya is celestial, immortal, and indestructible. Though
+the lord of a existent beings both mobile and immobile, though inactive
+and divested of attributes, it enters, nevertheless, the well-known
+mansion of nine doors and becomes engaged in action.[964] Men of wisdom
+who are capable of beholding the other shore say that the Unborn (or the
+Supreme Soul) becomes invested with the attribute of action in
+consequence of motion, pleasure and pain, variety of form, and the nine
+well-known possessions.[965] That indestructible Soul which is said to be
+invested with the attribute of action is nothing else than that
+indestructible Soul which is said to be inactive. A person of knowledge,
+by attaining to that indestructible essence, gives up for good both life
+and birth.'"'"[966]
+
+
+
+SECTION CCXL
+
+"'"Vyasa said, 'O excellent son, asked by thee, I have told thee truly what
+the answer to thy question should be according to the doctrine of
+knowledge as expounded in the Sankhya system. Listen now to me as I
+expound to thee all that should be done (for the same end) according to
+the Yoga doctrine. The uniting together of Intellect and Mind, and all
+the Senses, and the all-pervading Soul is said to be Knowledge of the
+foremost kind. That Knowledge should be acquired (through the preceptor's
+aid) by one that is of a tranquil disposition, that has mastered his
+senses, that is capable (by meditation) of turning his gaze on the Soul,
+that takes a pleasure in (such) meditation, that is endued with
+intelligence and pure in acts. One should seek to acquire this Knowledge
+by abandoning those five impediments of Yoga which are known to the wise,
+viz., desire, wrath, cupidity, fear, and sleep. Wrath is conquered by
+tranquillity of disposition. Desire is conquered by giving up all
+purposes. By reflecting with the aid of the understanding upon topics
+worthy of reflection,[967] one endued with patience succeeds in
+abandoning sleep. By steady endurance one should restrain one's organs of
+generation and the stomach (from unworthy or sinful indulgence). One
+should protect one's hands and feet by (using) one's eyes. One should
+protect one's eyes and ears by the aid of one's mind, one's mind and
+speech by one's acts. One should avoid fear by heedfulness, and pride by
+waiting upon the wise. Subduing procrastination, one should, by these
+means, subdue these impediments of Yoga. One should pay one's adorations
+to fire and the Brahmanas, and one should bow one's head to the deities.
+One should avoid all kinds of inauspicious discourse, and speech that is
+fraught with malice, and words that are painful to other minds. Brahma is
+the effulgent seed (of everything). It is, again, the essence of that
+seed whence is all this.[968] Brahma became the eye, in the form of this
+mobile and immobile universe, of all entities that took birth.[969]
+Meditation, study, gift, truth, modesty, simplicity, forgiveness, purity
+of body, purity of conduct, subjugation of the senses, these enhance
+one's energy, which (when enhanced) destroys one's sins. By behaving
+equally towards all creatures and by living in contentment upon what is
+acquired easily and without effort, one attains to the fruition of all
+one's objects and succeeds in obtaining knowledge. Cleansed of all sins,
+endued with energy, abstemious in diet, with senses under complete
+control, one should, after having subdued both desire and wrath, seek to
+attain to Brahma.[970] Firmly uniting the senses and the mind (having
+drawn them away from all external objects) with gaze fixed inwards, one
+should, in the still hours of evening or in those before dawn, place
+one's mind upon the knowledge. If even one of the five senses of a human
+being be kept unrestrained, all his wisdom may be seen to escape through
+it like water through an unstopped hole at the bottom of a leathern bag.
+The mind in the first instance should be sought to be restrained by the
+Yogin after the manner of a fisherman seeking at the outset to render
+that one among the fish powerless from which there is the greatest danger
+to his nets. Having first subdued the mind, the Yogin should then proceed
+to subdue his ears, then his eyes, then his tongue, and then his nose.
+Having restrained these, he should fix them on the mind. Then withdrawing
+the mind from all purposes, he should fix it on the knowledge. Indeed,
+having restrained the five senses, the Yati should fix them on the mind.
+When these the mind for their sixth become concentrated in the knowledge,
+and thus concentrated remain steady and untroubled, then Brahma becomes
+perceptible like a smokeless fire of blazing flames or the Sun of
+effulgent radiance. Indeed, one then beholds in oneself one's soul like
+lightning fire in the skies. Everything then appears in it and it appears
+in everything in consequence of its infinitude. Those high-souled
+Brahmanas that are possessed of wisdom, that are endued with fortitude,
+that are possessed of high knowledge, and that are engaged in the good of
+all creatures, succeed in beholding it. Engaged in the observance of
+austere vows, the Yogin who conducts himself thus for six months, seated
+by himself on an isolated spot, succeeds in attaining to an equality with
+the Indestructible.[971] Annihilation, extension, power to present varied
+aspects in the same person or body, celestial scents, and sounds, and
+sights, the most agreeable sensations of taste and touch, pleasurable
+sensations of coolness and warmth, equality with the wind, capability of
+understanding (by inward light) the meaning of scriptures and every work
+of genius, companionship of celestial damsels,--acquiring all these by
+Yoga the Yogin should disregard them and merge them all in the
+knowledge.[972] Restraining speech and the senses one should practise
+Yoga during the hours after dusk, the hours before dawn, and at dawn of
+day, seated on a mountain summit, or at the foot of a goodly tree, or
+with a tree before him.[973] Restraining all the senses within the heart,
+one should, with faculties concentrated, think on the Eternal and
+Indestructible like a man of the world thinking of wealth and other
+valuable possessions. One should never, while practising Yoga, withdraw
+one's mind from it. One should with devotion betake oneself to those
+means by which one may succeed in restraining the mind that is very
+restless. One should never permit oneself to fall away from it. With the
+senses and the mind withdrawn from everything else, the Yogin (for
+practice) should betake himself to empty caves of mountains, to temples
+consecrated to the deities, and to empty houses or apartments, for living
+there. One should not associate with another in either speech, act, or
+thought. Disregarding all things, and eating very abstemiously, the Yogin
+should look with an equal eye upon objects acquired or lost. He should
+behave after the same manner towards one that praises and one that
+censures him. He should not seek the good or the evil of one or the
+other. He should not rejoice at an acquisition or suffer anxiety when he
+meets with failure or loss. Of uniform behaviour towards all beings, he
+should imitate the wind.[974] Unto one whose mind is thus turned to
+itself, who leads a life of purity, and who casts an equal eye upon all
+things,--indeed, unto one who is ever engaged in Yoga thus for even six
+months,--Brahma as represented by sound appears very vividly.[975]
+Beholding all men afflicted with anxiety (on account of earning wealth
+and comfort), the Yogin should view a clod of earth, a piece of stone,
+and a lump of gold with an equal eye. Indeed, he should withdraw himself
+from this path (of earning wealth), cherishing an aversion for it, and
+never suffer himself to be stupefied. Even if a person happens to belong
+to the inferior order, even if one happens to be a woman, both of them,
+by following in the track indicated above, will surely attain to the
+highest end.[976] He that has subdued his mind beholds in his own self,
+by the aid of his own knowledge the Uncreate, Ancient, Undeteriorating,
+and Eternal Brahma,--That, viz., which can not be attained to except by
+fixed senses,--That which is subtiler than the most subtile, and grosser
+than the most gross, and which is Emancipation's self.'"[977]
+
+"'Bhishma continued, "By ascertaining from the mouths of preceptors and by
+themselves reflecting with their minds upon these words of the great and
+high-souled Rishi spoken so properly, persons possessed of wisdom attain
+to that equality (about which the scriptures say) with Brahman himself,
+till, indeed, the time when the universal dissolution comes that swallows
+up all existent beings."'"[978]
+
+
+
+SECTION CCXLI
+
+"'"Suka said, 'The declarations of the Vedas are twofold. They once lay
+down the command, "Do all acts." They also indicate (the reverse,
+saying), "Give up acts." I ask, "Whither do persons go by the aid of
+Knowledge and whither by the aid of acts?"[979] I desire to hear this. Do
+tell me this. Indeed, these declarations about knowledge and acts are
+dissimilar and even contradictory.'"
+
+"'Bhishma continued, "Thus addressed, the son of Parasara said these words
+unto his son, 'I shall expound to thee the two paths, viz., the
+destructible and the indestructible, depending respectively upon acts and
+knowledge. Listen with concentrated attention, O child, to me, as I tell
+thee the place that is reached by one with the aid of knowledge, and that
+other place which is reached with the aid of acts. The difference between
+these two places is as great as the limitless sky. The question that thou
+hast asked me has given me such pain as an atheistic discourse gives to a
+man of faith. These are the two paths upon which the Vedas are
+established; the duties (acts) indicated by Pravritti, and those based on
+Nivritti that have been treated of so excellently.[980] By acts, a living
+creature is destroyed. By knowledge, however, he becomes emancipated. For
+this reason, Yogins who behold the other side of the ocean of life never
+betake themselves to acts. Through acts one is forced to take rebirth,
+after death, with a body composed of the six and ten ingredients. Through
+knowledge, however, one becomes transformed into that which is Eternal,
+Unmanifest, and Immutable. One class of persons that are however of
+little intelligence, applaud acts. In consequence of this they have to
+assume bodies (one after another) ceaselessly. Those men whose
+perceptions are keen in respect of duties and who have attained to that
+high understanding (which leads to knowledge), never applaud acts even as
+persons that depend for their drinking water upon the supply of streams
+never applaud wells and tanks. The fruit that one obtains of acts
+consists of pleasure and pain, of existence and non-existence. By
+knowledge, one attains to that whither there is no occasion for grief;
+whither one becomes freed from both birth and death; whither one is not
+subject to decrepitude; whither one transcends the state of conscious
+existence,[981] whither is Brahma which is Supreme, Unmanifest,
+immutable, ever-existent, imperceptible, above the reach of pain,
+immortal, and transcending destruction; whither all become freed from the
+influence of all pairs of opposites (like pleasure and pain, etc.), as
+also of wish or purpose.[982] Reaching that stage, they cast equal eyes
+on everything, become universal friends and devoted to the good of all
+creatures. There is a wide gulf, O son, between one devoted to knowledge
+and one devoted to acts. Know that the man of knowledge, without
+undergoing destruction, remains existent for ever like the moon on the
+last day of the dark fortnight existing in a subtle (but undestroyed)
+form. The great Rishi (Yajnavalkya in Vrihadaranayaka) has said this more
+elaborately. As regards the man devoted to acts, his nature may be
+inferred from beholding the new-born moon which appears like a bent
+thread in the firmament.[983] Know, O son, that the person of acts takes
+rebirth with a body with eleven entities, for its ingredients, that are
+the results of modification, and with a subtile form that represents a
+total of six and ten.[984] The deity who takes refuge in that (material)
+form, like a drop of water on a lotus leaf, should be known as Kshetrajna
+(Soul), which is Eternal, and which succeeds by Yoga in transcending both
+the mind and the knowledge.[985] Tamas, Rajas, and Sattwa are the
+attributes of the knowledge. The knowledge is the attribute of the
+individual soul residing within the body. The individual soul, in its
+turn, comes from the Supreme Soul.[986] The body with the soul is said to
+be the attribute of jiva. It is jiva that acts and causes all bodies to
+live. He who has created the seven worlds is said by those that are
+acquainted with what is Kshetra (and what is Kshetrajna) to be above
+jiva.'"'"
+
+
+
+SECTION CCXLII
+
+"'"Suka said, 'I have now understood that there are two kinds of creation,
+viz., one commencing with Kshara (which is universal), and which is from
+the (universal) Soul. The other, consisting of the senses with their
+objects, is traceable to the puissance of the knowledge. This last
+transcends the other and is regarded to be the foremost.[987] I desire,
+however, to once more hear of that course of righteousness which runs in
+this world, regulated by the virtue of Time and according to which all
+good men frame their conduct.[988] In the Vedas there are both kinds of
+declarations, viz., do acts and avoid acts. How shall I succeed in
+ascertaining the propriety of this or that? It behoveth thee to expound
+this clearly.[989] Having obtained, through thy instructions, a thorough
+knowledge of the course of conduct of human beings, having purified
+myself by the practice of only righteousness, and having cleansed my
+understanding, I shall, after casting off my body, behold the
+indestructible Soul.'[990]
+
+"'"Vyasa said, 'The course of conduct that was first established by Brahma
+himself was duly observed by the wise and pious persons of old, viz., the
+great Rishis of ancient times. The great Rishis conquer all the worlds by
+the practice of Brahmacharya. Seeking all things that are good for
+himself by fixing the mind on the knowledge,[991] practising severe
+austerities by residing in the forest and subsisting on fruits and roots,
+by treading on sacred spots, by practising universal benevolence, and by
+going on his rounds of mendicancy at the proper time to the huts of
+forest recluses when these become smokeless and the sound of the husking
+rod is hushed, a person succeeds in attaining to Brahma.[992] Abstaining
+from flattery and from bowing thy heads to others, and avoiding both good
+and evil, live thou in the forest by thyself, appeasing hunger by any
+means that comes by the way.'
+
+"'"Suka said, 'The declarations of the Vedas (already referred to in
+respect of acts) are, in the opinion of the vulgar, contradictory.
+Whether this is authoritative or that is so, when there is this conflict,
+how can they be said to be scriptural?[993] I desire to hear this: how
+can both be regarded as authoritative? How, indeed, can Emancipation be
+obtained without violating the ordinance about the obligatory character
+of acts?'"
+
+"'Bhishma continued, "Thus addressed, the son of Gandhavati, viz., the
+Rishi, applauding these words of his son possessed of immeasurable
+energy, replied unto him, saying the following.
+
+"'"Vyasa said, 'One that is a Brahmacharin, one that leads a life of
+domesticity, one that is a forest recluse, and one that leads a life of
+(religious) mendicancy, all reach the same high end by duly observing the
+duties of their respective modes of life. Or, if one and the same person,
+freed from desire and aversion, practises (one after another) all these
+four modes of life according to the ordinances that have been laid down,
+he is certainly fitted (by such conduct) to understand Brahma. The four
+modes of life constitute a ladder or flight of steps. That flight is
+attached to Brahma. By ascending that flight one succeeds in reaching the
+region of Brahma. For the fourth part of his life, the Brahmacharin,
+conversant with the distinctions of duty and freed from malice, should
+live with his preceptor or his preceptor's son. While residing in the
+preceptor's house, he should go to bed after the preceptor has gone to
+his, and rise therefrom before the preceptor rises from his.[994] All
+such acts again as should be done by the disciple, as also those which
+should be done by a menial servant, should be accomplished by him.
+Finishing these he should humbly take his stand by the side of the
+preceptor. Skilled in every kind of work, he should conduct himself like
+a menial servant, doing every act for his preceptor. Having accomplished
+all acts (without leaving any portion undone), he should study, sitting
+at the feet of his preceptor, with eager desire to learn. He should
+always behave with simplicity, avoid evil speech, and take lessons only
+when his preceptor invites him for it.[995] Becoming pure in body and mind,
+and acquiring cleverness and other virtues, he should now and then speak
+what is agreeable. Subduing his senses, he should look at his preceptor
+without eyes of longing curiosity.[996] He should never eat before his
+preceptor has eaten; never drink before his preceptor has drunk; never
+sit down before his preceptor has sat down; and never go to bed before
+his preceptor has gone to bed. He should gently touch his preceptor's
+feet with upturned palms, the right foot with the right and the left with
+the left. Reverentially saluting the preceptor, he should say unto him,
+"O illustrious one, teach me. I shall accomplish this (work), O
+illustrious one! This (other work) I have already accomplished. O
+regenerate one, I am ready to accomplish whatever else thy reverend self
+may be pleased to command." Having said all this, and having duly offered
+himself unto him (thus), he should accomplish whatever acts of his
+preceptor wait for accomplishment, and having completed them inform the
+preceptor once more of their completion. Whatever scents or tastes the
+Brahmacharin may abstain from while actually leading a life of
+Brahmacharya may be used by him after his return from the preceptor's
+abode. This is consistent with the ordinance. Whatever observances have
+been elaborately laid down for Brahmacharins (in the scriptures) should
+all be regularly practised by him. He should, again, be always near his
+preceptor (ready within call). Having contributed to his preceptor's
+gratification in this way to the best of his powers, the disciple should,
+from that mode of life, pass into the others (one after another) and
+practise the duties of each. Having (thus) passed a fourth part of his
+life in the study of the Vedas, and observance of vows and fasts, and
+having given the preceptor the (final) fee, the disciple should,
+according to the ordinance, take his leave and return home (for entering
+into a life of domesticity).[997] Then, having taken spouses, obtaining
+them in the ways indicated in the ordinances, and having carefully
+established the domestic fire, he should, observant all the while of vows
+and fasts, become a house-holder and pass the second period of life.'"'"
+
+
+
+SECTION CCXLIII
+
+"'"Vyasa said, 'Observant of meritorious vows, the householder, for the
+second period of life, should dwell in his house, having taken spouses
+according to the ways indicated in the ordinance and having established
+a fire (of his own). As regards the domestic mode of life, four kinds of
+conduct have been laid down by the learned. The first consists of keeping
+a store of grain sufficient to last for three years. The second consists
+of keeping a store to last for one year. The third consists of providing
+for the day without thinking of the morrow. The fourth consists of
+collecting grain after the manner of the pigeon.[998] Of these, each
+succeeding one is superior in point of merit to that which precedes it,
+according to what has been laid down in the scriptures.[999] A
+householder observing the first kind of conduct may practise all the six
+well-known duties (viz., sacrifice on his own account, sacrifice on that
+of others, teaching, learning, making gifts, and accepting gifts). He who
+observes the second kind of conduct should practise three only, of these
+duties (viz., learning, giving, and taking). He who observes the third
+kind of conduct should practise only two of the duties of domesticity
+(viz., learning and giving). The householder practising the fourth kind
+of domesticity should observe only one duty (viz., learning the
+scriptures). The duties of the householder are all said to be exceedingly
+meritorious. The householder should never cook any food for only his own
+use; nor should he slaughter animals (for food) except in
+sacrifices.[1000] If it be an animal which the householder desires to
+kill (for food), or if it be a tree which he wishes to cut down (for
+fuel), he should do either act according to the ritual laid down in the
+Yajuses for that much is due to both animate and inanimate existences.
+The house-holder should never sleep during the day, or during the first
+part of the night, or during the last part thereof. He should never eat
+twice between morning and evening, and should never summon his wife to
+bed except in her season. In his house, no Brahmana should be suffered to
+remain unfed or unworshipped. He should always worship such guests as are
+presenters of sacrificial offerings, as are cleansed by Vedic lore and
+observance of excellent vows, as are high-born and conversant with the
+scriptures, as are observers of the duties of their own order, as are
+self-restrained, mindful of all religious acts, and devoted to penances.
+The scriptures ordain that what is offered to the deities and the Pitris
+in sacrifices and religious rites is meant for the service of guests like
+these. In this mode of life the scriptures ordain that a share of the
+food (that is cooked) should be given unto every creature (irrespective
+of his birth or character), unto one, that is, who for the sake of show
+keeps his nails and beard, unto one who from pride displays what his own
+(religious) practices are, unto one who has improperly abandoned his
+sacred fire, and even unto one who has injured his preceptor. One leading
+a domestic mode of life should give (food) unto Brahmacharins and
+Sannyasins. The householder should every day become an eater of vighasa,
+and should every day eat amrita. Mixed with clarified butter, the remains
+of the food that is offered in sacrifices constitute amrita. That
+householder who eats after having fed (all relatives and) servants is
+said to eat vighasa. The food that remains after the servants have been
+fed is called vighasa, and that which is left after the presentation of
+sacrificial offerings is called amrita. One leading a domestic mode of
+life should be content with his own wedded wife. He should be
+self-restrained. He should avoid malice and subdue his senses. He should
+never quarrel with his Ritwik, Purohita, and preceptor, with his maternal
+uncle, guests and dependants, with the aged and the young in years, with
+those that are afflicted with diseases, with those that practise as
+physicians, with kinsmen, relatives, and friends, with his parents, with
+women that belong to his own paternal family, with his brother and son
+and wife, with his daughter, and with his servants. By avoiding disputes
+with these, the householder becomes cleansed of all sins. By conquering
+such disputes, he succeeds in conquering all the regions of felicity (in
+the world hereafter). There is no doubt in this.[1001] The preceptor (if
+duly reverenced) is able to lead one to the regions of Brahman. The
+father (if reverenced) can lead to the regions of Prajapati. The guest is
+puissant enough to lead to the region of Indra. The Ritwik has power in
+respect of the regions of the deities. Female relatives of the paternal
+line have lordship in respect of the regions of the Apsaras, and kinsmen
+(by blood), in respect of the region of the Viswedevas. Relatives by
+marriage and collateral kinsmen have power in respect of the several
+quarters of the horizon (viz., north, etc.), and the mother and the
+maternal uncle have power over the earth. The old, the young, the
+afflicted, the wasted have power over the sky.[1002] The eldest brother is
+like unto the sire himself (to all his younger brothers). The wife and
+the son are one's own body. One's menial servants are one's own shadow.
+The daughter is an object of great affection. For these reason, a
+house-holder endued with learning, observant of duties, and possessed of
+endurance, should bear, without warmth or anxiety of heart every kind of
+annoyance and even censure from the last named relatives. No righteous
+household should do any act, urged by considerations of wealth. There are
+three courses of duty in respect of a life of domesticity. Of these, that
+which comes next (in the order of enumeration) is more meritorious than
+the preceding one.[1003] As regards the four (principal) modes of life
+also, the same rule of merit applies, viz., the one that comes after is
+superior to the one preceding it. Accordingly, domesticity is superior to
+Brahmacharya, forest life is superior to domesticity, and a life of
+mendicancy or complete renunciation is superior to a forest life. One
+desirous of prosperity should accomplish all those duties and rites that
+have been ordained in the scriptures in respect of those modes. That
+kingdom grows in prosperity where these highly deserving persons live,
+viz., those that lead a life of domesticity according to the Kumbhadhanya
+method, they that lead it according to the Unchha method, and they that
+lead it according to the Kapoti method.[1004] That man who cheerfully
+leads a life of domesticity in the observance of those duties, succeeds
+in sanctifying ten generations of his ancestors above and ten generations
+of descendants below. A householder, duly observing the duties of
+domesticity, obtains an end that yields felicity equal to what occurs in
+the regions attained by great kings and emperors. Even this is the end
+that has been ordained for those who have subdued their senses. For all
+high-souled householders heaven has been ordained. That heaven is
+equipped with delightful cars for each (moving at the will of the rider).
+Even that is the delightful heaven indicated in the Vedas. For all
+householders of restrained souls, the regions of heaven constitute the
+high reward. The Self-born Brahman ordained that the domestic mode of
+life should be the productive cause of heaven. And since it has been so
+ordained, a person, by gradually attaining to the second mode of life,
+obtains happiness and respect in heaven. After this comes that high and
+superior mode of life, called the third, for those that are desirous of
+casting off their bodies. Superior to that of householders, that is the
+life of forest recluses,--of those, that is, who waste their bodies (by
+diverse kinds of austerities) into skeletons overlaid with dried skins.
+Listen as I discourse to thee upon it.'"'"
+
+
+
+SECTION CCXLIV
+
+"'Bhishma said, "Though hast been told what the duties of domesticity are
+as ordained by the wise. Listen now, O Yudhishthira, to what those duties
+are that have been next spoken of. Gradually abandoning the domestic
+mode, one should enter the third mode which is excellent. It is the mode
+in which wives afflict themselves by means of Austerities. It is the mode
+practised by those that live as forest recluses. Blessed be thou, O son,
+listen to the duties observed by those that lead this mode of life in
+which occur the practices of all men and all modes of life. Listen,
+indeed, to the duties of those that are denizens of sacred spots and that
+have resorted to this mode after proper deliberation!
+
+"'"Vyasa said, 'When the householder beholds wrinkles on his body and white
+hair on his head, and children of his children, he should then retire
+into the forest. The third part of his life he should pass in the
+observance of the Vanaprastha mode. He should attend to those fires to
+which he had attended as a householder. Desirous of sacrificing, he
+should adore the deities (according to the rituals ordained). Observant
+of vows and abstemious in diet, he should eat only once, the time thereof
+being the sixth part of the day. He should be always heedful. Attending
+to his fires, he should keep some kine, waiting upon them
+dutifully.[1005] He should attend to all the rituals of a sacrifice. He
+should live upon rice growing indigenously, upon wheat growing under
+similar circumstances, upon grain of other kinds, growing wildly (and
+belonging to none). He should eat what remains after feeding guests. In
+this the third mode of life, he should present offerings of clarified
+butter in the five well-known Sacrifices.[1006] Four kinds of courses of
+conduct have been laid down for observance in the Vanaprastha mode of
+life. Some collect only what is needed for the day. Some collect stores
+to last for a month. Some store grain and other necessaries sufficient to
+last for twelve years. Forest recluses may act in these ways for
+worshipping guests and performing sacrifices. They should during the
+season of the rains, expose themselves to rain and betake themselves to
+water during the autumn. During the summer they should sit in the midst
+of four fires with the sun burning overhead. Throughout the year,
+however, they should be abstemious in diet.[1007] They sit and sleep on
+the bare earth. They stand on only their toes. They content themselves
+with the bare earth and with small mats of grass (owning no other
+furniture for seat or bed). They perform their ablutions morning, noon,
+and evening (preparatory to sacrifices). Some amongst them use only teeth
+for cleaning grain. Others use only stones for that purpose.[1008] Some
+amongst them drink, only during the lighted fortnight, the gruel of wheat
+(or other grain) boiled very lightly.[1009] There are many who drink
+similar gruel only during the dark fortnight. Some eat what only comes by
+the way (without seeking to obtain it). Some adopting rigid vows, live
+upon only roots, some upon only fruits, some upon only flowers, duly
+observing the method followed by the Vaikhanasas. These and other diverse
+observances are adopted by those men of wisdom and piety. The fourth is
+(the mode called Renunciation) based upon the Upanishads. The duties laid
+down for it may be observed in all the modes of life equally. This mode
+differing from the others comes _after_ domesticity and forest life. In
+this very Yuga, O son, many learned Brahmanas conversant with the truths
+of all things, have been known to observe this mode. Agastya, the seven
+Rishis (viz., Atri, Angiras, Pulastya, Pulaha, Vasishtha, Narada, and
+Kratu), Madhucchandas, Aghamarshana, Sankriti Sudivatandi who lived
+withersoever he pleased and was content to take what came (without ever
+seeking for anything),[1010] Ahovirya Kavya, Tandya, the learned
+Medhatithi, Karmanirvaka of mighty energy, and Sunyapala who had exerted
+himself greatly (for acquiring ascetic puissance) were the authors of
+this course of duties, and themselves observing them have all proceeded
+to heaven. Many great Rishis, O son, who had the puissance to behold
+immediately the fruits of their ascetic merit,[1011] those numerous
+ascetics who are known by the name of Yayavaras, many Rishis of very
+austere penances and possessed of accurate knowledge in respect of
+distinctions of duty, and many other Brahmanas too numerous to mention,
+adopted the forest mode of life. The Vaikhanasas, the Valikhilyas, the
+Saikatas, all of whom were devoted to austere penances,[1012] who were
+steadfast in virtue, who had subdued their senses, and who used to behold
+the fruits of their penances immediately, adopted this mode of life and
+finally ascended to heaven. Freed from fear and not counted among the
+stars and planets, these have become visible in the firmament as luminous
+bodies.[1013] When the fourth or last part of life is reached, and when
+one is weakened by decrepitude and afflicted by disease, one should
+abandon the forest mode of life (for the fourth mode called
+Renunciation). Performing a sacrifice that is capable of being completed
+in a single day and in which the Dakshina should be everything of which
+he may be possessed, he should himself perform his own Sraddha. Withdrawn
+from every other object, he should devote himself to his own self, taking
+pleasure in himself, and resting also on his own self.[1014] He should
+establish all his sacrificial fires (thenceforth) upon his own self, and
+give up all kinds of ties and attachments. (In case he fails to attain to
+complete Renunciation) he should always perform such sacrifices and rites
+as are completed in a single day.[1015] When, however, from performance
+of the (ordinary) sacrifices of sacrificers, the Sacrifice in Self
+proceeds, then (may he discontinue all ordinary sacrifices, and) unto the
+three fires duly sacrifice in his own Self for the sake of his
+Emancipation.[1016] Without finding fault with his food he should eat
+five or six mouthfuls, offering them duly unto five vital airs uttering
+(every time the well-known) mantras of the Yajurveda.[1017] Engaged in
+the observance of austerities while leading the life of a forest recluse,
+one should shave off one's hair and bristles and pare off one's nails,
+and having cleansed oneself by acts, pass into the fourth and last mode
+of life that is fraught with great holiness.[1018] That regenerate person
+who enters the fourth mode of life, giving pledges of assurance unto all
+creatures, succeeds in earning many regions of blazing effulgence
+hereafter and ultimately attains to the Infinite.[1019] Of excellent
+disposition and conduct, with sins all washed off, the person who is
+conversant with his own self never desires to do any act for either this
+or the other world. Freed from wrath and from error, without anxiety and
+without friendship, such a person lives in this world like one totally
+uninterested in its concerns. One (in the observance of Sannyasa) should
+not feel reluctant in discharging the duties included in Yama and those
+also that walk behind them (and are included in niyama). Such a one
+should with energy live according to the ordinances in respect of his own
+mode, and throw away Vedic study and the sacred thread that is indicative
+of the order of his birth. Devoted to righteousness and with his senses
+under complete control, such a one, possessed of knowledge of self,
+attains undoubtedly to the end for which he strives.[1020] After the
+third is the fourth mode of life. It is very superior, and fraught with
+numerous high virtues. It transcends in point of merit the three other
+modes of life. It is said to occupy the highest place. Listen to me as I
+discourse upon the duties that belong to that mode which is pre-eminent
+and which is the high refuge of all!'"'"
+
+
+
+SECTION CCXLV
+
+"'"Suka said, 'While living in the due observance of the duties of the
+foremost of life, how should one, who seeks to attain to that which is
+the highest object of knowledge, set one's soul on Yoga according to the
+best of one's power?'
+
+"'"Vyasa said, 'Having acquired (purity of conduct and body) by the
+practice of the first two modes of life, viz., Brahmacharya and
+domesticity, one should, after that, set one's soul on Yoga in the third
+mode of life. Listen now with concentrated attention to what should be
+done for attaining to the highest object of acquisition![1021] Having
+subdued all faults of the mind and of heart by easy means in the practice
+of the first three modes of life (viz., pupilage, domesticity, and
+seclusion) one should pass into the most excellent and the most eminent
+of all the modes, viz., Sannyasa or Renunciation. Do thou then pass thy
+days, having acquired that purity. Listen also to me. One should, alone
+and without anybody to assist him or bear him company, practise Yoga for
+attaining to success (in respect of one's highest object of acquisition).
+One who practises Yoga without companionship, who beholds everything as a
+repetition of his own self, and who never discards anything (in
+consequence of all things being pervaded by the Universal Soul), never
+falls away from Emancipation. Without keeping the sacrificial fires and
+without a fixed habitation, such a person should enter a village for only
+begging his food. He should provide himself for the day without storing
+for the morrow. He should betake himself to penances, with heart fixed on
+the Supreme.[1022] Eating little and that even under proper regulations,
+he should not eat more than once a day. The other indications of a
+(religious) mendicant are the human skull, shelter under trees, rags for
+wearing, solitude unbroken by the companionship of any one, and
+indifference to all creatures.[1023] That person into whom words enter
+like affrighted elephants into a well, and from whom they never come back
+to the speaker, is fit to lead this mode of life which has Emancipation
+for its object.[1024] The mendicant (or Renouncer) should never take note
+of the evil acts of any person. He should never hear what is said in
+dispraise of others. Especially should he avoid speaking evil of a
+Brahmana. He should always say only what is agreeable to the Brahmanas.
+When anything is said in dispraise (of himself), he should (without
+answering) remain perfectly silent. Such silence, indeed, is the medical
+treatment prescribed for him. That person in consequence of whose single
+self the place he occupies becomes like the eastern sky, and who can make
+a spot teeming with thousands of men and things appear to himself
+perfectly solitary or unoccupied, is regarded by the deities to be a true
+Brahmana.[1025] Him the gods know for a Brahmana who clothes himself with
+whatever comes by the way, who subsists upon whatever he gets, and who
+sleeps on whatever spot he finds. Him the gods know for a Brahmana who is
+afraid of company as of a snake; of the full measure of gratification
+(from sweet viands and drinks) as of hell; and of women as of a
+corpse.[1026] Him the gods know for a Brahmana who is never glad when
+honoured and never angry when insulted, and who has given assurances of
+compassion unto all creatures. One in the observance of the last mode of
+life should not view death with joy. Nor should he view life with joy. He
+should only wait for his hour like a servant waiting for the behest (of
+his master). He should purify his heart of all faults. He should purify
+his speech of all faults. He should cleanse himself of all sins. As he
+has no foes, what fear can assail him? He who fears no creature and whom
+no creature fears, can have no fear from any quarter, freed as he is from
+error of every kind. As the footprints of all other creatures that move
+upon legs are engulfed within those of elephants, after the same manner
+all ranks and conditions are absorbed within Yoga[1027]. After the same
+manner, every other duty and observance is supposed to be engulfed within
+the one duty of abstention from injury (to all creatures).[1028] He lives
+an everlasting life of felicity who avoids injuring other creatures. One
+who abstains from injury, who casts an equal eye upon all creatures, who
+is devoted to truth, who is endued with fortitude, who has his senses
+under control, and who grants protection to all beings, attains to an end
+that is beyond compare. The condition called death succeeds not in
+transcending such a person who is content with self-knowledge, who is
+free from fear, and who is divested of desire and expectancy. On the
+other hand, such a person succeeds in transcending death. Him the gods
+know for a Brahmana who is freed from attachments of every kind, who is
+observant of penances, who lives like space which while holding
+everything is yet unattached to any thing, who has nothing which he calls
+his own, who leads a life of solitude, and whose is tranquillity of soul.
+The gods know him for a Brahmana whose life is for the practice of
+righteousness, whose righteousness is for the good of them that wait
+dutifully upon him, and whose days and nights exist only for the
+acquisition of merit.[1029] The gods know him for a Brahmana who is freed
+from desire, who never exerts himself for doing such acts as are done by
+worldly men, who never bends his head unto any one, who never flatters
+another, (and who is free from attachments of every kind). All creatures
+are pleased with happiness and filled with fear at the prospect of grief.
+The man of faith, therefore, who should feel distressed at the prospect
+of filling other creatures with grief, must abstain entirely from acts of
+every kind.[1030] The gift of assurances of harmlessness unto all
+creatures transcends in point of merit all other gifts. He who, at the
+outset, forswears the religion of injury, succeeds in attaining to
+Emancipation (in which or) whence is the assurance of harmlessness unto
+all creatures.[1031] That man who does not pour into his open mouth even
+the five or six mouthfuls that are laid down for the forest recluse, is
+said to be the navel of the world, and the refuge of the universe. The
+head and other limbs, as also the acts good and bad, become possessed by
+Fire. Such a man, who sacrifices in his own self, makes a liberation of
+his senses and mind into the fire that dwells within the limited space of
+his own heart. In consequence again of his pouring such a libation into
+such a fire within his own self, the universe with all creatures
+including the very gods, becomes gratified.[1032] They who apprehend the
+Jiva-soul that is endued with effulgence, that is enveloped in three
+cases, that has three attributes for its characteristics, to be Iswara
+partaking of that which is foremost, viz., the nature of the Supreme
+Soul, becomes object of great regard in all the worlds. The very gods
+with all human beings speak highly of their merits. He who succeeds in
+beholding in the soul that resides in his own body all the Vedas, space
+and the other objects of perception, the rituals that occur in
+scriptures, all those entities that are comprehensible in sound only and
+the superior nature of the Supreme Soul, is sought to be worshipped by
+the very deities as the foremost of all beings. He who sees in the soul
+that resides within his body, that foremost of beings which is not
+attached to the earth, which is immeasurable in even the (measureless)
+firmament, which is made of gold, which is born of the egg and resides
+within the egg, which is equipped with many feathers, and which has two
+wings like a bird, and which is rendered effulgent by many rays of light,
+is sought to be worshipped by the very deities as the foremost of all
+beings.[1033] The very deities worship him in whose understanding is set
+the wheel of Time, which is constantly revolving, which knows no decay,
+which swallows up the period of existence of every creature, which has
+the six seasons for its naves, which is equipped with two and ten radii
+consisting of the two and ten months, which has excellent joint, and
+towards whose gaping mouth proceeds this universe (ready to be
+devoured).[1034] The Supreme Soul is the capacious unconsciousness of
+dreamless slumber. That Unconsciousness is the body of the universe. It
+pervadeth all created things. Jiva, occupying a portion of that capacious
+unconsciousness gratifies the deities. These last, being gratified,
+gratify the open mouth of that unconsciousness.[1035] Endued with
+effulgence as also with the principle of eternity, Jiva is without a
+beginning. It acquires (by following particular paths) infinite regions
+of eternal happiness. He of whom no creature is afraid, has never to fear
+any creature. He who never does anything censurable and who never
+censures another, is said to be a truly regenerate person. Such a man
+succeeds in beholding the Supreme Soul. He whose ignorance has been
+dispelled and whose sins have been washed away, never enjoys either here
+or hereafter the happiness that is enjoyed by others (but attains to
+complete Emancipation). A person in the observance of the fourth mode of
+life wanders on the earth like one unconnected with everything. Such a
+one is freed from wrath and error. Such a one regards a clod of earth and
+lump of gold with an equal eye. Such a man never stores anything for his
+use. Such a one has no friends and foes. Such a one is utterly regardless
+of praise or blame, and of the agreeable and the disagreeable.'"'"
+
+
+
+SECTION CCXLVI
+
+"'"Vyasa said, 'The Jiva-soul is endued with all those entities that are
+modifications of Prakriti. These do not know the Soul but the Soul knows
+them all. Like a good driver proceeding with the aid of strong,
+well-broken, and high-mettled steeds along the paths he selects, the Soul
+acts with the aid of these, called the senses, having the mind for their
+sixth. The objects of the senses are superior to the senses themselves.
+The mind is superior to those objects. The understanding is superior to
+the mind. The Soul, also called Mahat, is superior to the understanding.
+Superior to Mahat is the Unmanifest (or Prakriti). Superior to the
+Unmanifest is Brahma. There is nothing Superior to Brahma. That is the
+highest limit of excellence and the highest goal. The Supreme Soul is
+concealed in every creature. It is not displayed for ordinary men to
+behold. Only Yogins with subtile vision behold the Supreme Soul with the
+aid of their keen and subtile understanding. Merging the senses having
+the mind for their sixth and all the objects of the senses into the inner
+Soul by the aid of the Understanding, and reflecting upon the three
+states of consciousness, viz., the object thought, the act of thinking,
+and the thinker, and abstaining by contemplation from every kind of
+enjoyment, equipping his mind with the knowledge that he is Brahma's
+self, laying aside at the same time all consciousness of puissance, and
+thereby making his soul perfectly tranquil, the Yogin obtains that to
+which immortality inheres. That person, however, who happens to be the
+slave of all his senses and whose ideas of right and wrong have been
+confounded, already liable as he is to death, actually meets with death
+by such surrender of self to (the passions).[1036] Destroying all
+desires, one should merge the gross Understanding into one's subtile
+Understanding. Having thus merged the gross into the subtile
+Understanding, one is sure to become a second Kalanjara mountain.[1037]
+By purifying his heart, the Yogin transcends both righteousness and its
+reverse. By purifying his heart and by living in his own true nature, he
+attains to the highest happiness.[1038] The indication of that purity of
+heart (of which I speak) is that one who has attained to experiences that
+state of unconsciousness (with respect of all one's surroundings) which
+one experiences in dreamless slumber. The Yogin who has attained to that
+state lives like the steady flame of a lamp that burns in a place where
+the atmosphere is perfectly still. Becoming abstemious in diet, and
+having cleansed his heart, that Yogin who applies his Soul to the Soul
+succeeds in beholding the Soul in the Soul.[1039] This discourse, O son,
+intended for thy instruction, is the essence of all the Vedas. The truths
+herein disclosed are incapable of being understood by the aid of
+inference alone or by that of mere study of the scriptures. One must
+understand it oneself by the aid of faith. By churning the wealth that is
+contained in all religious works and in all discourses based on truth, as
+also the ten thousand Richs, this nectar hath been raised. As butter from
+curds and fire from wood, even hath this been raised for the sake of my
+son,--this that constituteth the knowledge of all truly wise men. This
+discourse, O son, fraught with solid instruction, is intended for
+delivery unto Snatakas.[1040] It should never be imparted to one that is
+not of tranquil soul, or one that is not self-restrained, or one that
+hath not undergone penances. It should not be communicated to one that is
+not conversant with the Vedas, or one that doth not humbly wait upon
+one's preceptor, or one that is not free from malice, or one that is not
+possessed of sincerity and candour, or one that is of reckless behaviour.
+It should never be communicated to one whose intellect hath been consumed
+by the science of disputation, or one that is vile or low. Unto that
+person, however, who is possessed of fame, or who deserveth applause (for
+his virtues), or who is of tranquil soul, or possessed of ascetic merit,
+unto a Brahmana who is such, unto one's son or dutiful disciple, this
+discourse containing the very essence of duties should be communicated,
+but on no account should it be communicated to others. If any person
+makes a gift of the whole earth with all her treasures, unto one
+conversant with truth, the latter would still regard the gift of this
+knowledge to be very much superior to that gift. I shall now discourse to
+thee on a subject that is a greater mystery than this, a subject that is
+connected with the Soul, that transcends the ordinary understandings of
+human beings, that has been beheld by the foremost of Rishis, that has
+been treated in the Upanishads, and that forms the topic of thy inquiry.
+Tell me what after this is in thy mind? Tell me in what thou has still
+any doubt? Listen, for here I am, O son, faces turned towards all
+directions. The Sun and the Moon are thy two seated before thee! Upon
+what indeed, shall I once more speak to thee?'"'"
+
+
+
+SECTION CCXLVII
+
+"'"Suka said, 'O illustrious one, O foremost of Rishis, once again
+discourse to me on Adhyatma more elaborately. Tell me what, indeed, is
+Adhyatma and whence does it come?'[1041]
+
+"'"Vyasa said, 'That, O son, which is regarded as Adhyatma with reference
+to human beings, I shall now mention to thee, and listen to the
+explanation I give (of Adhyatma). Earth, water, light, wind, and space,
+are the great entities that form the component parts of all creatures,
+and, though really one, are yet regarded different like the waves of the
+ocean (which though identical with respect to their constituent substance
+are yet counted as different from one another). Like a tortoise
+stretching out its limbs and withdrawing them again, the great entities
+(already named), by dwelling in numberless small forms, undergo
+transformations (called creation and destruction). All this universe of
+mobile and immobile objects hath for its component parts these five
+entities. Everything, in respect of its creation and destruction, is
+referable to this fivefold entity. These five entities occur in all
+existent things. The Creator of all things, however, hath made an unequal
+distribution of those entities (by placing them in different things in
+different proportions) for serving different ends.'[1042]
+
+"'"Suka said, 'How may one succeed in understanding that unequal
+distribution (of the five great entities of which thou speakest) in the
+diverse things of the universe? Which amongst them are the senses and
+which the attributes? How may this be understood?'
+
+"'"Vyasa said, 'I shall explain thee this duly one after another. Listen
+with concentrated attention to the subject as I expound how what I have
+said actually happens. Sound, the sense of hearing, and all the cavities
+within the body,--these three--have space for their origin. The vital
+breaths, the action of the limbs and touch form the attributes of the
+wind. Form, eyes, and the digestive fire within the stomach, are
+originated by light. Taste, tongue, and all the humours,--these
+three,--are from water. Scent, nose, and the body,--these three,--are the
+attributes of earth. These, then, as I have expounded to thee, are the
+transformations of the five (great) entities with senses. Touch is said
+to be the attribute of the wind; taste of water; form of light. Sound is
+said to have its origin in space, and scent is said to be the property of
+earth. Mind, Understanding, and Nature,--these three,--spring from their
+own previous states, and attaining (at each rebirth) to a position higher
+than the attributes (which form their respective objects), do not
+transcend those attributes.[1043] As the tortoise stretches out its limbs
+and withdraws them once again within itself, even so the Understanding
+creates the senses and once again withdraws them into itself.[1044] The
+consciousness of personal identity that arises in respect of that which
+is above the soles of the feet and below the crown of the head, is
+principally due to the action of the Understanding.[1045] It is the
+understanding that is transformed into the (five) attributes (of form,
+scent, etc.). It is understanding also that is transformed into the
+(five) senses with the mind for the sixth. When the Understanding is
+absent, where are the attributes?[1046] In man there are five senses. The
+mind is called the sixth (sense). The Understanding is called the
+seventh. The Soul is the eighth. The eyes (and the other senses) are for
+only receiving impressions of form (and scent, etc.). The mind exists for
+doubting (the accuracy of those impressions). The Understanding settles
+those doubts. The Soul is said only to witness every operation without
+mingling with them. Rajas, Tamas, and Sattwa,--these three,--arise from
+their own counterparts. These exist equal in all creatures (viz., the
+deities and human beings, etc.). These are called attributes and should
+be known by the actions they induce.[1047] As regards those actions all
+such states in which one becomes conscious of oneself as united with
+cheerfulness or joy and which are tranquil and pure, should be known as
+due to the attribute of Sattwa. All such states in either the body or the
+mind, as are united with sorrow, should be regarded as due to the
+influence of the attribute called Rajas. All such states again as exist
+with stupefication (of the senses, the mind or the understanding) whose
+cause is unascertainable, and which are incomprehensible (by either
+reasons or inward light), should be known as ascribable to the action of
+Tamas. Delight, cheerfulness, joy, equanimity, contentment of heart, due
+to any known cause or arising otherwise, are all effects of the attribute
+of Sattwa. Pride, untruthfulness of speech, cupidity, stupefication,
+vindictiveness, whether arising from any known cause or otherwise, are
+indications of the quality of Rajas. Stupefaction of judgment,
+heedlessness, sleep, lethargy, and indolence, from whatever cause
+these may arise, are to be known as indications of the quality of
+Tamas.'"'"[1048]
+
+
+
+SECTION CCXLVIII
+
+"'"Vyasa said, 'The mind creates (within itself) numerous ideas (of objects
+or existent things). The Understanding settles which is which. The heart
+discriminates which is agreeable and which is disagreeable. These are the
+three forces that impel to acts. The objects of the senses are superior
+to the senses. The mind is superior to those objects. The understanding
+is superior to mind. The Soul is regarded as superior to Understanding.
+(As regards the ordinary purposes of man) the Understanding is his Soul.
+When the understanding, of its own motion, forms ideas (of objects)
+within itself, it then comes to be called Mind.[1049] In consequence of
+the senses being different from one another (both in respect of their
+objects and the manner of their operation), the Understanding (which is
+one and the same) present different aspect in consequence of its
+different modifications. When it hears, it becomes the organ of hearing,
+and when it touches, it becomes the organ of touch. Similarly, when it
+sees, it becomes the organ of vision, and when it tastes, it becomes the
+organ of taste, and when it smells, it becomes the organ of scent. It is
+the Understanding that appears under different guises (for different
+functions) by modification. It is the modifications of the Understanding
+that are called the senses. Over them is placed as their presiding chief
+(or overseer) the invisible Soul. Residing in the body, the Understanding
+exists in the three states (of Sattwa, Rajas, and Tamas). Sometimes it
+obtains cheerfulness, sometimes it gives way to grief; and sometimes its
+condition becomes such that it is united with neither cheerfulness nor
+grief. The Understanding, however, whose chief function (as already said)
+is to create entities, transcends those three states even as the ocean,
+that lord of rivers, prevails against the mighty currents of the rivers
+that fall into it.[1050] When the Understanding desires for anything, it
+comes to be called by the name of Mind. The senses again, though
+(apparently different) should all be taken as included within the
+Understanding. The senses, which are engaged in bearing impressions of
+form, scent etc., should all be subdued.[1051] When a particular sense
+becomes subservient to the Understanding, the latter though in reality
+not different (from that sense), enters the Mind in the form of existent
+things. Even this is what happens with the senses one after another
+(separately and not simultaneously) with reference to the ideas that are
+said to be apprehended by them.[1052] All the three states that exist
+(viz., Sattwa, Rajas, and Tamas), inhere to these three (viz., Mind,
+Understanding, and Consciousness) and like the spokes of a car-wheel
+acting in consequence of their attachment to the circumference of the
+wheel, they follow the different objects (that exist in Mind,
+Understanding, and Consciousness).[1053] The mind must make a lamp of the
+senses for dispelling the darkness that shuts out the knowledge of the
+Supreme Soul. This knowledge that is acquired by Yogins with the aid of
+all especial agency of Yoga, is acquired without any especial efforts by
+men that abstain from worldly objects.[1054] The universe is of this
+nature (viz., it is only a creation of the understanding). The man of
+knowledge, therefore, is never stupefied (by attachment to things of this
+world). Such a man never grieves, never rejoices, and is free from envy
+(at seeing another possessing a larger share of earthly objects). The
+Soul is incapable of being seen with the aid of the senses whose nature
+is to wander among all (earthly) objects of desire. Even righteous men,
+whose senses are pure, fail to behold the soul with their aid, what then
+should be said of the vicious whose senses are impure? When, however, a
+person, with the aid of his mind, tightly holds their reins, it is then
+that his Soul discovers itself like an object (unseen in darkness)
+appearing to the view in consequence of the light of a lamp. Indeed, as
+all things become visible when the darkness that envelopes them is
+dispelled, even the soul becomes visible when the darkness that covers it
+is removed.[1055] As an aquatic fowl, though moving on the water, is
+never drenched by that element, after the same manner the Yogin of freed
+soul is never soiled by the imperfections of the three attributes (of
+Sattwa, Rajas, and Tamas). After the same manner, the man of wisdom, by
+even enjoying all earthly objects without being attached to any of them,
+is never soiled by faults of any kind that arise in the case of others
+from such enjoyment. He who avoids acts after having done them
+duly,[1056] and takes delight in the one really existent entity, viz.,
+the Soul, who has constituted himself the soul of all created beings, and
+who succeeds in keeping himself aloof from the three attributes, obtains
+an understanding and senses that are created by the Soul. The qualities
+are incapable of apprehending the Soul. The Soul, however, apprehends
+them always. The Soul is the witness that beholds the qualities and duly
+calls them up into being. Behold, this is the difference between the
+understanding and the Soul both of which are exceedingly subtile. One of
+them creates the qualities. The other never creates them. Though they are
+different from each other by nature, yet they are always united. The fish
+living in the water is different from the element in which it lives. But
+as the fish and the water forming its home are always united, after the
+same manner Sattwa and Kshetrajna exists in a state of union. The gnat
+born within a rotten fig is really not the fig but different from it.
+Nevertheless, as the gnat and the fig are seen to be united with each
+other, even so are Sattwa and Kshetrajna. As the blade in a clump of
+grass, though distinct from the clump, nevertheless exists in a state of
+union with it, even so these two, though different from each other, each
+existing in its own self, are to be seen in a state of constant union.'"'"
+
+
+
+SECTION CCXLIX
+
+"'"Vyasa said, 'The objects by which one is surrounded are created by the
+understanding. The Soul, without being connected with them, stands aloof,
+presiding over them. It is the understanding that creates all objects.
+The three primary qualities are continually being transformed (for the
+production of objects). The Kshetrajna or Soul, endued with puissance,
+presides over them all, without, however, mingling with them.[1057] The
+objects which the understanding creates partake of its own nature.
+Indeed, as the spider creates threads (which partakes of its own material
+substance), the objects created by the understanding partake of the
+nature of the understanding. Some maintain that the qualities, when
+driven away by Yoga or knowledge, do not cease to exist. They say this
+because when once gone, the indications only of their return are not
+perceptible. (But that is no evidence of their actual destruction).
+Others say that when dispelled by knowledge, they are at once destroyed
+never to return.[1058] Reflecting upon these two opinions properly, one
+should strive one's best according to the way one thinks proper. It is by
+this way that one should attain to eminence and take refuge in one's own
+Soul alone.[1059] The Soul is without beginning and without end.
+Comprehending his Soul properly man should move and act, without giving
+way to wrath, without indulging in joy, and always free from envy.
+Cutting by this means the knot that is in one's heart, the knot whose
+existence is due to the operation of the faculties of the understanding,
+which is hard (to open or cut), but which nevertheless is capable of
+being destroyed by knowledge, one should live happily, without giving way
+to grief (for anything that happens), and with one's doubts dispelled.
+Know that they who mingle in the affairs of this world are as distressed
+in body and mind as persons ignorant of the art of swimming when they
+slip from the land and fall into a large and deep river. The man of
+learning, however, being conversant with the truth, is never distressed,
+for he feels like one walking over solid land. Indeed, he who apprehends
+his Soul to be such, viz., as presenting only the character of Chit which
+has knowledge alone for its indication, is never distressed. Indeed, a
+person, by thus comprehending the origin and end of all creatures, and by
+thus apprehending their inequalities or distinctions, succeeds in
+attaining to high felicity. This knowledge is the possession of a
+Brahmana in especial by virtue of his birth. Knowledge of the Soul, and
+felicity like that which has been adverted to, are each fully sufficient
+to lead to emancipation.[1060] By acquiring such knowledge one really
+becomes learned. What else is the indication of a person of knowledge?
+Having acquired such knowledge, they that are wise among men regard
+themselves crowned with success and become emancipated.[1061] Those
+things that become sources of fear unto men destitute of knowledge do not
+become sources of fear unto those that are endued with knowledge. There
+is no end higher than the eternal end which is obtained by a person
+possessed of knowledge. One beholds with aversion all earthly objects of
+enjoyment which are, of course, fraught with faults of every kind.
+Another, beholding others betake themselves with pleasure to such
+objects, is filled with sorrow. As regards this matter, however, they
+that are conversant with both objects, behold, viz., that which is
+fictitious and that which is not so, never indulge in sorrow and are
+truly happy.[1062] That which a man does without expectation of fruits
+destroys his acts of a former life. The acts, however, of such a person
+both of this and his previous life cannot lead to Emancipation. On the
+other hand, such destruction of former acts and such acts of this life
+cannot lead to what is disagreeable (viz., hell), even if the man of
+wisdom engages in acts.'"'"[1063]
+
+
+
+SECTION CCL
+
+"'"Suka said, 'Let thy reverence tell me of that which is the foremost of
+all duties, indeed, of that duty above which no higher one exists in this
+world.'
+
+"'"Vyasa said, 'I shall now tell thee of duties having a very ancient
+origin and laid down by the Rishis, duties that are distinguished above
+all others. Listen to me with undivided attention. The senses that are
+maddening should carefully be restrained by the understanding like a sire
+restraining his own inexperienced children liable to fall into diverse
+evil habits. The withdrawal of the mind and the senses from all unworthy
+objects and their due concentration (upon worthy objects) is the highest
+penance. That is the foremost of all duties. Indeed, that is said to be
+the highest duty. Directing, by the aid of the understanding, the senses
+having the mind for their sixth, and without, indeed, thinking of worldly
+objects which have the virtue of inspiring innumerable kinds of thought,
+one should live contented with one's own self. When the senses and the
+mind, withdrawn from the pastures among which they usually run loose,
+come back for residing in their proper abode, it is then that thou wilt
+behold in thy own self the Eternal and Supreme Soul.[1064] Those
+high-souled Brahmanas that are possessed of wisdom succeed in beholding
+that Supreme and Universal Soul which is like unto a blazing fire in
+effulgence. As a large tree endued with numerous branches and possessed
+of many flowers and fruits does not know in which part it has flowers and
+in which it has fruits, after the same manner the Soul as modified by
+birth and other attributes, does not know whence it has come and whither
+it is to go. There is, however, an inner Soul, which beholds (knows)
+everything.[1065] One sees the Soul oneself with the aid of the lighted
+lamp of knowledge. Beholding, therefore, thyself with thy own self, cease
+to regard thy body as thyself and attain thou to omniscience. Cleansed of
+all sins, like unto a snake that has cast off its slough, one attains to
+high intelligence here and becomes free from every anxiety and the
+obligation of acquiring a new body (in a subsequent birth). Its current
+spreading in diverse directions, frightful is this river of life bearing
+the world onward in its course. The five senses are its crocodiles. The
+mind and its purposes are the shores. Cupidity and stupefaction of
+judgment are the grass and straw that float on it, covering its bosom.
+Lust and wrath are the fierce reptiles that live in it. Truth forms the
+tirtha by its miry banks. Falsehood forms its surges, anger its mire.
+Taking its rise from the Unmanifest, rapid is its current, and incapable
+of being crossed by persons of uncleansed souls. Do thou, with the aid of
+the understanding cross that river having desires for its alligators. The
+world and its concerns constitute the ocean towards which that river
+runs. Genus and species constitute its unfathomable depth that none can
+understand. One's birth, O child, is the source from which that stream
+takes its rise. Speech constitutes its eddies. Difficult to cross, only
+men of learning and wisdom and understanding succeed in crossing it.
+Crossing it, thou wilt succeed in freeing thyself from every attachment,
+acquiring a tranquil heart, knowing the Soul, and becoming pure in every
+respect. Relying then on a purged and elevated understanding, thou wilt
+succeed in becoming Brahma's self. Having dissociated thyself from every
+worldly attachment, having acquired a purified Soul and transcending
+every kind of sin, look thou upon the world like a person looking from
+the mountain top upon creatures creeping below on the earth's surface.
+Without giving way to wrath or joy, and without forming any cruel wish,
+thou wilt succeed in beholding the origin and the destruction of all
+created objects. They that are endued with wisdom regard such an act to
+be the foremost of all things. Indeed, this act of crossing the river of
+life is regarded by the foremost of righteous persons, by ascetics
+conversant with the truth, to be the highest of all acts that one can
+accomplish. This knowledge of the all-pervading Soul is intended to be
+imparted to one's son. It should be inculcated unto one that is of
+restrained senses, that is honest in behaviour, and that is docile or
+submissive. This knowledge of the Soul, of which I have just now spoken
+to thee, O child, and the evidence of whose truth is furnished by the
+Soul itself, is a mystery,--indeed, the greatest of all mysteries, and
+the very highest knowledge that one can attain. Brahma hath no
+sex,--male, female, or neuter. It is neither sorrow nor happiness. It
+hath for its essence the past, the future, and the present. Whatever
+one's sex, male or female, the person that attains to the knowledge of
+Brahma hath never to undergo rebirth. This duty (of Yoga) hath been
+inculcated for attaining to exemption from rebirth.[1066] These words
+that I have used for answering thy question lead to Emancipation in the
+same way as the diverse other opinions advanced by diverse other sages
+that have treated of this subject. I have expounded the topic to thee
+after the manner in which it should be expounded. Those opinions
+sometimes become productive of fruit and sometimes not. (The words,
+however, that I have used are of a different kind, for these are sure to
+lead to success).[1067] For this reason, O good child, a preceptor, when
+asked by a contented, meritorious, and self-restrained son or disciple,
+should, with a delighted heart, inculcate, according to their true
+import, these instructions that I have inculcated for the benefit of
+thee, my son!'"'"
+
+
+
+SECTION CCLI
+
+"'"Vyasa said, 'One should not show any affection for scents and tastes and
+other kinds of enjoyment. Nor should one accept ornaments and other
+articles contributing to the enjoyment of the senses of scent and taste.
+One should not covet honour and achievements and fame. Even this is the
+behaviour of a Brahmana possessed of vision.[1068] He that hath studied
+all the Vedas, having waited dutifully on his preceptor and observed the
+vow of Brahmacharya, he that knows all the Richs, Yajuses, and Samans, is
+not a regenerate person.[1069] One that behaves towards all creatures as
+if one is their kinsman, and one that is acquainted with Brahma, is said
+to be conversant with all the Vedas. One that is divested of desire
+(being contented with knowledge of the Soul), never dies. It is by such a
+behaviour and such a frame of mind that one becomes a truly regenerate
+person.[1070] Having performed only various kinds of religious rites and
+diverse sacrifices completed with gift of Dakshina, one does not acquire
+the status of a Brahmana if he is devoid of compassion and hath not given
+up desire.[1071] When one ceases to fear all creatures and when all
+creatures cease to fear one, when one never desires for anything nor
+cherishes aversion for anything, then he is said to attain to the status
+of Brahma. When one abstains from injuring all creatures in thought,
+speech, and act, then he is said to acquire the status of Brahma. There
+is only one kind of bondage in this world, viz., the bondage of desire,
+and no other. One that is freed from the bondage of desire attains to the
+status of Brahma. Freed from desire like the Moon emerged from murky
+clouds, the man of wisdom, purged of all stains, lives in patient
+expectation of his time. That person into whose mind all sorts of desire
+enter like diverse streams falling into the ocean without being able to
+enhance its limits by their discharge, succeeds in obtaining
+tranquillity, but not he who cherishes desire for all earthly objects.
+Such a person becomes happy in consequence of the fruition of all his
+wishes, and not he who cherishes desire for earthly objects. The latter,
+even if he attains to heaven, has to fall away from it.[1072] The Vedas
+have truth for their recondite object. Truth hath the subjugation of the
+senses for its recondite object. The subjugation of the senses hath
+charity for its recondite object. Charity hath penance for its recondite
+object. Penance hath renunciation for its recondite object. Renunciation
+hath happiness for its recondite object. Happiness hath heaven for its
+recondite object. Heaven hath tranquillity for its recondite
+object.[1073] For the sake of contentment thou shouldst wish to obtain a
+serene understanding which is a precious possession, being indicative of
+Emancipation, and which, scorching grief and all purposes or doubts
+together with thirst, destroys them completely in the end.[1074] One
+possessed of those six attributes, viz., contentment, grieflessness,
+freedom from attachment, peacefulness, cheerfulness, and freedom from
+envy, is sure to become full or complete.[1075] They that, transcending
+all consciousness of body, know the Soul which resides within the body
+and which is understood by only persons of wisdom with the aid of the six
+entities (already mentioned, viz., the Vedas and truth, etc.) when
+endowed with only the attribute of Sattwa, and with the aid also of the
+other three (viz., instruction, meditation and Yoga), succeed in
+attaining to Emancipation.[1076] The man of wisdom, by understanding the
+Soul which presides within the body, which is divested of the attributes
+of birth and death, which exists in its own nature, which being
+uninvested with attributes requires no act of purification, and which is
+identical with Brahma, enjoys beatitude that knows no termination. The
+gratification that the man of wisdom obtains by restraining his mind from
+wandering in all directions and fixing it wholly on the Soul is such that
+its like cannot be attained by one through any other means. He is said to
+be truly conversant with the Vedas who is conversant with that which
+gratifies one whose stomach is empty, which pleases one who is indigent,
+and which invigorates one whose limbs are dry. Suspending his senses that
+have been duly restrained from unworthy indulgence, he who lives engaged
+in Yoga meditation, is said to be a Brahmana. Such a person is said to be
+distinguished above others. Such a person is said to derive his joys from
+the Soul. With reference to one who lives after having weakened desire
+and devoting himself to the highest topic of existence, it should be said
+that his happiness is continuously enhanced like the lunar disc (in the
+lighted fortnight).[1077] Like the Sun dispelling darkness, felicity
+dispels the sorrows of that Yogin who transcends both the gross and the
+subtile elements, as also Mahat and the Unmanifest.[1078] Decrepitude and
+death cannot assail that Brahmana who has got beyond the sphere of acts,
+who has transcended the destruction of the Gunas themselves, and who is
+no longer attached to worldly objects.[1079] Indeed, when the Yogin,
+freed from everything, lives in a state transcending both attachment and
+aversion, he is said to transcend even in this life his senses and all
+their objects. That Yogin, who having transcended Prakriti attains to the
+Highest Cause, becomes freed from the obligation of a return to the world
+in consequence of his having attained to that which is the
+highest.'"'"[1080]
+
+
+
+SECTION CCLII
+
+"'"Vyasa said, 'Unto a disciple that wishes to enquire after Emancipation
+after having transcended all pairs of opposites and accomplished the
+concerns of both profit and religion, an accomplished preceptor should
+first recount all that has been said in the foregoing section, which is
+elaborate, on the topic of Adhyatma.[1081] Space, wind, light, water and
+earth counted as the fifth, and bhava and abhava and time, exist in all
+living creatures having the five for their constituent ingredients.[1082]
+Space is unoccupied interval. The organs of hearing consist of space. One
+conversant with the science of entities endued with form should know that
+space has sound for its attribute. The feet (that assist at locomotion)
+have wind for their essence. The vital breaths are made of wind. The
+sense of touch (skin) has wind for its essence, and touch is the
+attribute of wind. Heat, the digestive fire in the stomach, light that
+discovers all things, the warmth that is in the body, and eye counted as
+the fifth, are all of light which has form of diverse colours for its
+attribute. Liquefied discharges, solubility, and all kinds of liquid
+matter are of water. Blood, marrow, and all else (in the body) that is
+cool, should be known to have water for their essence. The tongue is the
+sense of taste, and taste is regarded as the attribute of water. All
+solid substances are of earth, as also bones, teeth, nails, beard, the
+bristles on the body, hair, nerves, sinews, and skin. The nose is called
+the sense of scent. The object of that sense, viz., scent, should be
+known as the attribute of earth. Each subsequent element possesses the
+attribute or attributes of the preceding one besides its own. [1083] In
+all living creatures again are the (three) supplementary entities (viz.,
+avidya, kama, and karma).[1084] The Rishis thus declared the five
+elements and the effects and attributes flowing from or belonging to
+them. The mind forms the ninth in the calculation, and the understanding
+is regarded as the tenth. The Soul, which is infinite, is called the
+eleventh. It is regarded as this all and as the highest. The mind has
+doubt for its essence. The understanding discriminates and causes
+certainty. The Soul (which, as already said, is infinite), becomes known
+as Jiva invested with body (or jivatman) through consequences derived
+from acts.[1085] That man who looketh upon the entire assemblage of
+living creatures to be unstained, though endued with all these entities
+having time for their essence, has never to recur to acts affected by
+error.'"'"[1086]
+
+
+
+SECTION CCLIII
+
+"'"Vyasa said, 'Those that are conversant with the scriptures behold, with
+the aid of acts laid down in the scriptures, the Soul which is clothed in
+a subtile body and is exceedingly subtile and which is dissociated from
+the gross body in which it resides.[1087] As the rays of the Sun that
+course in dense masses through every part of the firmament are incapable
+of being seen by the naked eye though their existence is capable of being
+inferred by reason, after the same manner, existent beings freed from
+gross bodies and wandering in the universe are beyond the ken of human
+vision.[1088] As the effulgent disc of the Sun is beheld in the water in
+a counter-image, after the same manner the Yogin beholds within gross
+bodies the existent self in its counter-image.[1089] All those souls
+again that are encased in subtile forms after being freed from the gross
+bodies in which they resided, are perceptible to Yogins who have
+subjugated their senses and who are endued with knowledge of the soul.
+Indeed, aided by their own souls, Yogins behold those invisible beings.
+Whether asleep or awake, during the day as in the night, and during the
+night as in day time, they who apply themselves to Yoga after casting off
+all the creations of the understanding and the Rajas born of acts, as
+also the very puissance that Yoga begets, succeed in keeping their linga
+form under complete control.[1090] The Jiva that dwells in such Yogins,
+always endued with the seven subtile entities (viz., Mahat,
+consciousness, and the five tanmatras of the five elemental entities),
+roves in all regions of bliss, freed from decrepitude and death. I say
+"always", and "freed from death" only in accordance with the common form
+of speech, for in reality, that linga form is terminable.[1091] That man,
+however, who (without having been able to transcend them) is under the
+influence of his mind and understanding, discriminates, even in his
+dreams, his own body from that of another and experiences (even then)
+both pleasure and pain.[1092] Yes, in even his dreams he enjoys happiness
+and suffers misery; and yielding to wrath and cupidity, meets with
+calamities of various kinds. In his dreams he acquires great wealth and
+feels highly gratified, accomplishes meritorious acts, and (sees and
+hears, etc.) as he does in his wakeful hours. Wonderful it is to note
+that jiva, which has to lie within the uterus and amid much internal
+heat, and which has to pass a period of full ten months in that place, is
+not digested and reduced to destruction like food within the stomach. Men
+overwhelmed by the qualities of Rajas and Tamas never succeed in
+beholding within the gross body the Jiva-soul which is a portion of the
+Supreme Soul of transcendent effulgence and which lies within the heart
+of every creature. They who betake themselves to the science of Yoga for
+the purpose of obtaining (a knowledge) of that Soul transcending the
+inanimate and gross body, the imperceptible linga body, and the karana
+body that is not destroyed on the occasion of even the universal
+destruction.[1093] Amongst the duties that have been laid down for the
+different modes of life including the fourth mode (or Sannyasa), these to
+which I have adverted, which have yoga for their foremost, and which
+imply a cessation of every operation of the Mind and the understanding,
+have been laid down by Sandilya (in the Chandogya Upanishad).[1094]
+Having comprehended the seven subtile entities (viz., the senses, the
+objects of the mind, Mind, Understanding, Mahat, Unmanifest or Prakriti,
+and Purusha), having comprehended also the Supreme cause of the universe
+with the six attributes (viz., omniscience, contentment, unlimited
+comprehension, independence, eternal wakefulness, and omnipotence), and
+lastly having understood that the universe is only a modification of
+Avidya endued with the three qualities, one succeeds in beholding (guided
+by the scriptures), high Brahma.'"'"[1095]
+
+
+
+SECTION CCLIV
+
+"'"Vyasa said, 'There is a wonderful tree, called Desire, in the heart of a
+man. It is born of the seed called Error. Wrath and pride constitute its
+large trunk. The wish for action is the basin around its foot (for
+holding the water that is to nourish it). Ignorance is the root of that
+tree, and heedlessness is the water that gives it sustenance. Envy
+constitutes its leaves. The evil acts of past lives supply it with
+vigour. Loss of judgment and anxiety are its twigs; grief forms its large
+branches; and fear is its sprout. Thirst (after diverse objects) that is
+(apparently) agreeable forms the creepers that twine round it on every
+side. Excessively greedy men, bound in chains of iron, sitting around
+that fruit-yielding tree, pay their adorations to it, in expectation of
+obtaining its fruit.[1096] He who, subduing those chains, cutteth down
+that tree and seeks to cast off both sorrow and joy, succeeds in
+attaining to the end of both.[1097] That foolish man who nourishes this
+tree by indulgence in the objects of the senses is destroyed by those
+very objects in which he indulges after the manner of a poisonous pill
+destroying the patient to whom it is administered.[1098] A dexterous
+person, however, by the aid of Yoga, forcibly teareth up and cutteth with
+the sword of samadhi, the far-reaching root of this tree.[1099] One who
+knows that the end of all acts undertaken from only the desire of fruit
+is rebirth or chains that bind, succeeds in transcending all sorrow. The
+body is said to be a city. The understanding is said to be its mistress.
+The mind dwelling within the body is the minister of that mistress whose
+chief function is to decide. The senses are the citizen that are employed
+by the mind (upon the service of the mistress). For cherishing those
+citizens the mind displays a strong inclination for acts of diverse
+kinds. In the matter of those acts, two great faults are observable,
+viz., Tamas and Rajas.[1100] Upon the fruits of those acts rest those
+citizens along with the chiefs of the city (viz., Mind, Understanding,
+and Consciousness).[1101] The two faults (already spoken of) live upon
+the fruits of those acts that are accomplished by forbidden means. This
+being the case, the understanding, which of itself is unconquerable (by
+either Rajas or Tamas), descends to a state of equality with the mind (by
+becoming as much tainted as the mind that serves it). Then again the
+senses, agitated by the stained mind, lose their own stability. Those
+objects again for whose acquisition the understanding strives (regarding
+them to be beneficial) become productive of grief and ultimately meet
+with destruction. Those objects, after destruction, are recollected by
+the mind, and accordingly they afflict the mind even after they are lost.
+The understanding is afflicted at the same time, for the mind is said to
+be different from the understanding only when the mind is considered in
+respect of its chief function of receiving impressions about whose
+certainty it is no judge. In reality, however, the mind is identical with
+the understanding.[1102] The Rajas (productive of only sorrow and evil of
+every kind) that is in the understanding then overwhelms the Soul itself
+that lies over the Rajas-stained understanding like an image upon a
+mirror.[1103] It is the mind that first unites in friendship with Rajas.
+Having united itself, it seizes the soul, the understanding, and the
+senses (like a false minister seizing the king and the citizens after
+having conspired with a foe) and makes them over to Rajas (with which it
+has united itself).'"'"
+
+
+
+SECTION CCLV
+
+"'Bhishma said, "Do thou, O son, O sinless one, listen once more, with
+feelings of great pride, to the words that fell from the lips of the
+Island-born Rishi on the subject of the enumeration of the entities. Like
+unto a blazing fire (for having transcended all ignorance), the great
+Rishi said these words unto his son who resembled a fire wrapped in
+smoke.[1104] Instructed by what he said, I also, O son, shall again
+expound to thee that certain knowledge (which dispels ignorance). The
+properties possessed by earth are immobility, weight, hardness,
+productiveness, scent, density, capacity to absorb scents of all kinds,
+cohesion, habitableness (in respect of vegetables and animals), and that
+attribute of the mind which is called patience of the capacity to bear.
+The properties of water are coolness, taste, moisture, liquidity,
+softness, agreeableness, tongue, fluidity, capacity to be congealed, and
+power to melt many earthly products.[1105] The properties of fire are
+irresistible energy, inflammability, heat, capacity to soften, light,
+sorrow, disease, speed, fury, and invariably upward motion. The
+properties of the wind are touch that is neither hot nor cool, capacity
+to assist the organ of speech, independence (in respect of motion),
+strength, celerity, power to assist all kinds of emission or discharge,
+power to raise other objects, breaths inhaled and exhaled, life (as the
+attribute of Chit) and birth (including death). The properties of space
+are sound, extension, capacity of being enclosed, absence of refuge for
+resting upon absence of all necessity for such refuge, status of being
+unmanifest, capacity for modification, incapacity for producing
+resistance, material cause for producing the sense of hearing, and the
+unoccupied portions of the human body. These are the fifty properties, as
+declared, that constitute the essence of the five elementary
+entities.[1106] Patience, reasoning or disputation, remembrance,
+forgetfulness or error, imagination, endurance, propensity towards good,
+propensity towards evil, and restlessness,--these are the properties of
+the mind. Destruction of both good and evil thoughts (i.e., dreamless
+slumber), perseverance, concentration, decision, and ascertainment of all
+things resting upon direct evidence, constitute the five properties of
+the understanding."
+
+"'Yudhishthira said, "How can the understanding be said to have five
+properties? How again, can the five senses be spoken of as properties (of
+the five elementary entities)? Expound to me, O grandsire, all this that
+seems to be very abstruse."
+
+"'Bhishma said, "The understanding is said to possess altogether sixty
+properties, for the understanding includes the five elements.[1107] All
+those properties exist in a state of union with the Soul. The Vedas
+declare, O son, that the elements, their (fifty) properties (together
+with the mind and the understanding and their nine and five properties)
+are all created by Him who is above all deterioration. These (one and
+seventy) entities, therefore, are not eternal (like the Soul). The
+theories contradicting the Revelation that have in the previous Vedas, O
+son, been placed before thee (about the origin of the Universe and its
+other incidents) are all defective in the eye of reason. Carefully
+attending, however, in this world to all that I have said unto thee about
+the Supreme Brahma, do thou, after attaining to the puissance that the
+knowledge of Brahma offers, seek to win tranquillity of heart."'"[1108]
+
+
+
+SECTION CCLVI
+
+"'Yudhishthira said, "These lords of earth that lie on the earth's surface
+amid their respective hosts, these princes endued with great might, are
+now reft of animation. Every one of these mighty monarchs was possessed
+of strength equal to that of ten thousand elephants. Alas! these have all
+been slain by men possessed of equal prowess and might. I do not behold
+any one else (in the world) that could slay any of these men in
+battle.[1109] All of them were endued with great prowess, great energy,
+and great strength. Possessed also of great wisdom, they are now lying on
+the bare ground, deprived of life. With respect to all these men that are
+deprived of life, the word that is used is that they are dead. Of
+terrible prowess, all these kings are said to be dead. On this subject a
+doubt has arisen in my mind. Whence is animation and whence is death? Who
+is it that dies? (Is it the gross body, the subtile body, or the Soul,
+that dies)? Whence is death? For what reason also doth death take away
+(living creatures)? O grandsire, tell me this, O thou that resemblest a
+celestial!"
+
+"'Bhishma said, "In days of old, in the Krita age, O son, there was a king
+of the name of Anukampaka. His cars and elephants and horses and men
+having been reduced in number, he was brought under the sway of his foes
+in battle. His son named Hari, who resembled Narayana himself in
+strength, was in that battle slain by his foes along with all his
+followers and troops. Afflicted with grief on account of the death of his
+son, and himself brought under the sway of foes, the king devoted himself
+thence to a life of tranquillity. One day, while wandering without a
+purpose he met the sage Narada on the earth. The monarch told Narada all
+that had happened, viz., the death of his son in battle and his own
+capture by his enemies. Having heard his words, Narada, possessed of
+wealth of penances, then recited to him the following narrative for
+dispelling his grief on account of the death of his son.
+
+"'"Narada said, 'Listen now, O monarch, to the following narrative of
+rather lengthy details as these had occurred. I myself heard it formerly,
+O king! Endued with great energy, the Grandsire, at the time of the
+creation of the universe, created a large number of living beings. These
+multiplied greatly, and none of them met with death. There was no part of
+the universe that was not overcrowded with living creatures, O thou of
+unfading glory! Indeed, O king, the three worlds seemed to swell with
+living beings, and became as it were breathless. Then, O monarch, the
+thought arose in the Grandsire's mind as to how he should destroy that
+overgrown population. Reflecting on the subject, the Self-born, however,
+could not decide what the means should be by which the destruction of
+life was to be brought about. Thereupon, O king, Brahman gave way to
+wrath, and in consequence of his wrath a fire issued out of his body.
+With that fire born of his wrath, the Grandsire burnt all the quarters of
+the universe, O monarch. Indeed, that conflagration born of the Divine
+lord's anger, O king, burnt heaven and earth and the firmament and the
+whole universe with all its mobile and immobile beings. Truly, when the
+Grandsire thus gave way to wrath, all mobile and immobile beings began to
+be consumed by the irresistible energy of that passion. Then the divine
+and auspicious Sthanu, that slayer of hostile heroes, that lord of the
+Vedas and the scriptures, filled with compassion, sought to gratify
+Brahman. When Sthanu came to Brahman from motives of benevolence, the
+great God burning with energy, addressed him, saying, "Thou deservest
+boons at my hands. What desire of thine shall I accomplish? I shall do
+thee good by accomplishing whatever is in thy breast."'"'"
+
+
+
+SECTION CCLVII
+
+"'"'Sthanu said, "Know, O lord, that my solicitations to thee are on behalf
+of the created beings of the universe. These beings have been created by
+thee. Do not be angry with them, O grandsire! By the fire born of thy
+energy, O illustrious one, all the created beings are being consumed.
+Beholding them placed in such a plight, I am penetrated with compassion.
+Do not be angry with them, O lord of the universe."
+
+"'"'The lord of all created beings said, "I am not angry, nor is it my wish
+that all the created beings should cease to exist. It is only for
+lightening the burthen of the earth that destruction is desirable. The
+goddess Earth, afflicted with the weight of creatures, solicited me, O
+Mahadeva, for destroying them, especially as She seemed to sink under
+their burthen into the water. When after exercising my intelligence for
+even a long while I could not hit upon the means by which to accomplish
+the destruction of this overgrown population, it was then that wrath took
+possession of my breast."
+
+"'"'Sthanu said, "Do not give way to wrath, O lord of the deities, with
+respect to this matter about the destruction of living creatures. Be
+gratified. Let not these mobile and immobile beings be destroyed. All
+tanks, all kinds of grass and herbs, all immobile beings, and all mobile
+creatures also of the four varieties, are being consumed. The whole
+universe is about to be denuded of beings. Be gratified, O divine lord! O
+thou of righteous heart, even this is the boon that I solicit at thy
+hands. If destroyed, these creatures would not come back. Therefore, let
+this energy of thine be neutralised by thy own energy. Actuated by
+compassion for all created beings find some means so that, O Grandsire,
+these living creatures may not burn. Oh, let not these living creatures
+perish with even their descendants thus destroyed. Thou hast appointed me
+as the presider over the consciousness of all living creatures, O lord of
+all the lords of the universe. All this mobile and immobile universe of
+life, O lord of the universe, hath sprung from thee. Pacifying thee, O
+god of gods, I beg of thee that living creatures may repeatedly come back
+into the world, undergoing repeated deaths."'
+
+"'"Narada continued, 'Hearing these words of Sthanu, the divine Brahman of
+restrained speech and mind himself suppressed that energy of his within
+his own heart. Suppressing that fire that had been devastating the
+universe, the illustrious Brahman, adored of all, and possessed of
+illimitable puissance, then arranged for both birth and death in respect
+of all living creatures. After the Selfborn had withdrawn and suppressed
+that fire, there came out, from all the outlets of his body, a lady
+attired in robes of black and red, with black eyes, black palms, wearing
+a pair of excellent ear-rings, and adorned with celestial ornaments.
+Having sprung from Brahman's body, the lady took her station on his
+right. The two foremost of deities thereupon looked at her. Then, O king,
+the puissant Selfborn, the original cause of all the worlds, saluted her
+and said, "O Death, slay these creatures of the universe. Filled with
+anger and resolved to bring about the destruction of created beings, I
+have called thee.[1110] Do thou, therefore, commence to destroy all
+creatures foolish or learned. O lady, slay all created beings without
+making exception in anybody's favour. At my command thou wilt win great
+prosperity." Thus addressed, the goddess, Death, adorned with a garland
+of lotuses, began to reflect sorrowfully and shed copious tears. Without
+allowing her tears, however, to fall down, she held them, O king, in her
+joined palms. She then besought the Self-born, impelled by the desire of
+doing good to mankind.'"'"
+
+
+
+SECTION CCLVIII
+
+"'"Narada said, 'The large-eyed lady, controlling her grief by an effort of
+her own, addressed the Grandsire, with joined hands and bending in an
+attribute of humility like a creeper. And she said, "How, O foremost of
+speakers, shall a lady like me that has sprung from thee proceed to
+accomplish such a terrible feat,--a feat, that is, which is sure to
+inspire all living creatures with dread? I fear to do aught that is
+iniquitous. Do thou appoint such work for me as is righteous. Thou seest
+that I am frightened. Oh, cast a compassionate glance upon me. I shall
+not be able to cut off living creatures,--infants, youths, and aged
+ones,--who have done me no injury. O lord of all creatures, I bow to
+thee, be gratified with me. I shall not be able to cut off dear sons and
+loved friends and brothers and mothers and fathers. If these die (through
+my act), their surviving relatives will surely curse me. I am filled with
+fear at the prospect of this.[1111] The tears of the sorrow-stricken
+survivors will burn me for eternity. I am very much afraid of them (whose
+relatives I shall have to cut off). I seek thy protection. All sinful
+creatures (slain by me) will have to sink into the infernal regions. I
+seek to gratify thee, O boon-giving god! Extend to me thy grace, O
+puissant lord! I seek the gratification of this wish, O Grandsire, of all
+the worlds. O foremost of all the gods, I seek, through thy grace, even
+this object, viz., permission to undergo severe austerities."
+
+"'"'The Grandsire said, "O Death, thou hast been intended by me for the
+destruction of all creatures. Go, and set thyself to the task of slaying
+all. Do not reflect (upon the propriety or otherwise of this act). This
+must certainly be. It cannot be otherwise. O sinless one, O lady of
+faultless limbs, do thou accomplish the behest I have uttered." Thus
+addressed, O thou of mighty arms, the lady called Death, O conqueror of
+hostile cities, spoke not a word, but humbly stood there with her eyes
+upturned towards the puissant Lord of all creatures. Brahman addressed
+her repeatedly, but the lady seemed to be herself deprived of life.
+Beholding her thus, the god of gods, that lord of lords, became silent.
+Indeed, the Self-born, by an effort of his will, became gratified.
+Smiling, the lord of all the worlds then cast his eyes on the universe.
+It has been heard by us that when that unconquered and illustrious lord
+subdued his wrath, the lady (called Death) went away from his side.
+Leaving Brahman's side without having promised to accomplish the
+destruction of living creatures, Death quickly proceeded, O king, to the
+sacred spot known by the name of Dhenuka. There the goddess practised the
+severest austerities for five and ten billions of years, all the while
+standing upon one foot.[1112] After she practised such exceedingly severe
+austerities in that place, Brahman of great energy once more said unto
+her, "Do thou accomplish my behest, O Death!" Disregarding this command,
+the lady once more practised penances standing upon one foot for twenty
+billions of years, O giver of honours! And once more, O son, she led a
+life in the woods with the deer for another long period consisting of ten
+thousand billions of years.[1113] And once, O foremost of men, she passed
+twice ten thousand years, living upon air only as her sustenance. Once
+again, O monarch, she observed the excellent vow of silence for eight
+thousand years, passing the whole time in water. Then that maiden, O best
+of kings, went to the river Kausiki. There she began to pass her days in
+the observance of another vow, living the while upon only water and air.
+After this, O monarch, the blessed maiden proceeded to the Ganges and
+thence to the mountains of Meru. Moved by the desire of doing good to all
+living creatures, she stood perfectly motionless there like a piece of
+wood. Proceeding thence to the summit of Himavat where the deities had
+performed their great sacrifice, she stood there for another hundred
+billions of years, supporting her weight upon only the toes of her feet
+with the object of gratifying the Grandsire with such an act of
+austerity. Wending thither, the Creator and Destroyer of the universe
+again addressed her saying, "Upon what art thou engaged, O daughter?
+Accomplish those words of mine." Addressing the divine Grandsire, the
+maiden once more said, "I am unable to cut off living creatures, O god! I
+seek to gratify thee (so that I may be excused of this behest)."
+Frightened at the prospect of demerit she prayed the Grandsire for being
+excused of obedience to his command, the Grandsire silenced her, and once
+more addressed her, saying, "No demerit will accrue, O Death! Do thou, O
+auspicious maiden, set thyself to the task of destroying living
+creatures. That which I have uttered, O amiable girl, cannot certainly be
+falsified. Eternal righteousness shall now take refuge in thee. Myself
+and all the deities shall always be employed in seeking thy good. This
+other wish that is in thy heart I grant thee. Living creatures shall be
+afflicted by disease, and (dying) shall cast the blame on thee. Thou
+shalt become a male in all male beings, a female in all female beings,
+and a eunuch in all those that are of the third sex."[1114] Thus addressed
+by Brahman, O king, the maiden at last said, with joined hands unto that
+high-souled and undeteriorating lord of all the deities, these words, "I
+am unable to obey thy command." The great God, without relenting, again,
+said unto her, "O Death, do thou kill men. I shall so ordain that thou
+shalt not incur any demerit by doing this, O auspicious lady! Those tear
+drops that I see fallen from thy eyes, and that thou still boldest in thy
+joined hands, shall take the form of terrible diseases and even they
+shall destroy men when their hours come. When the end comes of living
+creatures, thou shalt despatch Desire and Wrath together against them.
+Immeasurable merit shall be thine. Thou shalt not incur iniquity, being
+thyself perfectly equal in thy behaviour.[1115] By doing this thou wilt
+only observe righteousness instead of sinking thyself into iniquity. Do
+thou, therefore, set thy heart upon the task at hand, and addressing
+Desire and Wrath begin to slay all living creatures." Thus addressed,
+that lady, called by the name of Death, became afraid of Brahman's curse
+and answered him, saying, "Yes!" From that time she began to despatch
+Desire and Wrath as the last hours of living creatures and through their
+agency to put a stop to their life-breaths. Those tears that Death had
+shed are the diseases by which the bodies of men become afflicted. At the
+destruction, therefore, of living creatures, one should not,
+understanding, with the aid of the intelligence (to what cause such
+destruction is due), give way to grief. As the senses of all creatures
+disappear when the latter become plunged into dreamless sleep and return
+once more when they awake, after the same manner all human beings, upon
+the dissolution of their bodies, have to go into the other world and
+return thence to this, O lion among kings! The element called wind, that
+is endued with terrible energy and mighty prowess and deafening roars,
+operates as the life in all living creatures. That wind, when the bodies
+of living creatures are destroyed, escaping from the old becomes engaged
+in diverse functions in diverse new bodies. For this reason, the wind is
+called the lord of the senses and is distinguished above the other
+elements constituting the gross body. The gods, without exception, (when
+their merits cease), have to take birth as mortal creatures on earth.
+Similarly, all mortal creatures also (when they acquire sufficient
+merit), succeed in attaining to the status of gods. Therefore, O lion
+among kings, do not grieve for thy son. Thy son has attained to heaven
+and is enjoying great happiness there! It was thus, O monarch, that Death
+was created by the Self-born and it is in this way that she cuts off duly
+all living creatures when their hours come. The tears she had shed become
+diseases, which, when their last hours come, snatch away all beings
+endued with life.'"'"
+
+
+
+SECTION CCLIX
+
+"'Yudhishthira said, "All men that inhabit this earth are filled with
+doubts in respect of the nature of righteousness. Who is this that is
+called Righteousness? Whence also does Righteousness come? Tell me this,
+O Grandsire! Is Righteousness for service in this world or is it for
+service in the next world? Or, is it for service both here and hereafter?
+Tell me this, O grandsire!"
+
+"'Bhishma said, "The practices of the good, the Smritis, and the Vedas,
+are the three indications (sources) of righteousness. Besides these, the
+learned have declared that the purpose (for which an act is accomplished)
+is the fourth indication of righteousness.[1116] The Rishis of old have
+declared what acts are righteous and also classified them as superior or
+inferior in point of merit. The rules of righteousness have been laid
+down for the conduct of the affairs of the world. In both the worlds,
+that is, here and hereafter, righteousness produces happiness as its
+fruits. A sinful person unable to acquire merit by subtile ways, becomes
+stained with sin only. Some are of opinion that sinful persons can never
+be cleansed of their sins. In seasons of distress, a person by even
+speaking an untruth acquires the merit of speaking the truth, even as a
+person who accomplishes an unrighteous act acquires by that very means
+the merit of having done a righteous act. Conduct is the refuge of
+righteousness. Thou shouldst know what righteousness is, aided by
+conduct.[1117] (It is the nature of man that he neither sees nor
+proclaims his own faults but notices and proclaims those of others). The
+very thief, stealing what belongs to others, spends the produce of his
+theft in acts of apparent virtue. During a time of anarchy, the thief
+takes great pleasure in appropriating what belongs to others. When
+others, however, rob him of what he has acquired by robbery, he then
+wishes forthwith for a king (for invoking punishment on the head of the
+offenders). At even such a time, when his indignation for offended rights
+of property is at its highest, he secretly covets the wealth of those
+that are contented with their own. Fearlessly and without a doubt in his
+mind (when he is himself the victim of a robbery) he repairs to the
+king's palace with a mind cleansed of every sin. Within even his own
+heart he does not see the stain of any evil act.[1118] To speak the truth
+is meritorious. There is nothing higher than truth. Everything is upheld
+by truth, and everything rests upon truth. Even the sinful and ferocious,
+swearing to keep the truth amongst themselves, dismiss all grounds of
+quarrel and uniting with one another set themselves to their (sinful)
+tasks, depending upon truth. If they behaved falsely towards one another,
+they would then be destroyed without doubt. One should not take what
+belongs to others. That is an eternal obligation. Powerful men regard it
+as one that has been introduced by the weak. When, however, the destiny
+of these men becomes adverse, this injunction then meets with their
+approval. Then again they that surpass others in strength or prowess do
+not necessarily become happy.[1119] Therefore, do not ever set thy heart
+on any act that is wrong. One behaving in this way hath no fear of
+dishonest men or thieves or the king. Not having done any injury to any
+one, such a man lives fearlessly and with a pure heart. A thief fears
+everybody, like a deer driven from the woods into the midst of an
+inhabited village. He thinks other people to be as sinful as himself. One
+that is of pure heart is always filled with cheerfulness and hath no fear
+from any direction. Such a person never sees his own misconduct in
+others.[1120] Persons engaged in doing good to all creatures have said
+that the practice of charity is another high duty. They that are
+possessed of wealth think that this duty has been laid down by those that
+are indigent. When, however, those wealthy men meet with poverty in
+consequence of some turn of fortune, the practice of charity then
+recommends itself to them. Men that are exceedingly wealthy do not
+necessarily meet with happiness.[1121] Knowing how painful it is to
+himself, a person should never do that to others which he dislikes when
+done to him by others.[1122] What can one who becomes the lover of
+another man's wife say to another man (guilty of the same transgression)?
+It is seen, however, that even such a one, when he sees his lady with
+another lover, becomes unable to forgive the act.[1123] How can one who,
+to draw breath himself think of preventing another by a murderous act,
+from doing the same? Whatever wishes one entertains with respect to one's
+own self, one should certainly cherish with respect to another. With the
+surplus wealth one may happen to own one should relieve the wants of the
+indigent. It is for this reason that the Creator ordained the practice of
+increasing one's wealth (by trade or laying it out at interest).[1124]
+One should walk along that path by proceeding along which one may hope to
+meet with the deities; or, at such times when wealth is gained, adherence
+to the duties of sacrifice and gift is laudable. [1125] The sages have
+said that the accomplishment of the objects by means of agreeable
+(pacific) means is righteousness. See, O Yudhishthira, that even this is
+the criterion that has been kept in view in declaring the indications of
+righteousness and iniquity.[1126] In days of old the Creator ordained
+righteousness endowing it with the power of holding the world together.
+The conduct of the good, that is fraught with excellence, is subjected to
+(numerous) restraints for acquiring righteousness which depends upon many
+delicate considerations. The indications of righteousness have now been
+recounted to thee, O foremost one of Kuru's race! Do not, therefore, at
+any time set thy understanding upon any act that is wrong."'"
+
+
+
+SECTION CCLX
+
+"'Yudhishthira said, "Thou sayest that righteousness or duty depends upon
+delicate considerations, that is indicated by the conduct of those that
+are called good, that it is fraught with restraints (from numerous acts),
+and that its indications are also contained in the Vedas. It seems to me,
+however, that I have a certain inward light in consequence of which I can
+discriminate between right and wrong by inferences.[1127] Numerous
+questions that I had intended to ask thee have all been answered by thee.
+There is one question, however, that I shall presently ask. It is not
+prompted, O king, by desire of empty disputation. All these embodied
+creatures, it seems, take birth, exist, and leave their bodies, of their
+own nature. Duty and its reverse, therefore, cannot be ascertained, O
+Bharata, by study of the scriptures alone.[1128] The duties of a person
+who is well off are of one kind. Those of a person who has fallen into
+distress are of another kind. How can duty respecting seasons of distress
+be ascertained by reading the scriptures alone?[1129] The acts of the
+good, thou hast said, constitute righteousness (or duty). The good,
+however, are to be ascertained by their acts. The definition, therefore,
+has for its foundation, a begging of the question, with the result that
+what is meant by conduct of the good remains unsettled. It is seen that
+some ordinary person commits unrighteousness while apparently achieving
+righteousness. Some extraordinary persons again may be seen who achieve
+righteousness by committing acts that are apparently unrighteous.[1130]
+Then, again, the proof (of what I say) has been furnished by even those
+that are well conversant with the scriptures themselves, for it has been
+heard by us that the ordinances of the Vedas disappear gradually in every
+successive age. The duties in the Krita age are of one kind. Those in the
+Treta are of another kind, and those in the Dwapara are again different.
+The duties in the Kali age, again, are entirely of another kind. It
+seems, therefore, that duties have been laid down for the respective ages
+according to the powers of human beings in the respective ages. When,
+therefore, all the declarations in the Vedas do not apply equally to all
+the ages, the saying that the declarations of the Vedas are true is only
+a popular form of speech indulged in for popular satisfaction. From the
+Srutis have originated the Smritis whose scope again is very wide. If the
+Vedas be authority for everything, then authority would attach to the
+Smritis also for the latter are based on the former. When, however, the
+Srutis and the Smritis contradict each other, how can either be
+authoritative? Then again, it is seen that when some wicked persons of
+great might cause certain portions of certain courses of righteous acts
+to be stopped, these are destroyed for ever.[1131] Whether we know it or
+know it not, whether we are able to ascertain it or not to ascertain it,
+the course of duty is finer than the edge of a razor and grosser than
+even a mountain. Righteousness (in the form of sacrifices and other
+religious acts) at first appears in the form of the romantic edifices of
+vapour seen in the distant sky. When, however, it is examined by the
+learned, it disappears and becomes invisible.[1132] Like the small ponds
+at which the cattle drink or the shallow aqueducts along cultivated
+fields that dry up very soon, the eternal practices inculcated in the
+Smritis, falling into discontinuance, at last disappear totally (in the
+Kali age). Amongst men that are not good some are seen to become
+hypocrites (in respect of the acquisition of righteousness) by suffering
+themselves to be urged by desire. Some become so, urged by the wishes of
+others. Others, numbering many, tread in the same path, influenced by
+diverse other motives of a similar character.[1133] It cannot be denied
+that such acts (though accomplished by persons under the influence of
+evil passions) are righteous. Fools, again, say that righteousness is an
+empty sound among those called good. They ridicule such persons and
+regard them as men destitute of reason. Many great men, again, turning
+back (from the duties of their own order) betake themselves to the duties
+of the kingly order. No such conduct, therefore, is to be seen (as
+observed by any man), which is fraught with universal benevolence.[1134]
+By a certain course of conduct one becomes really meritorious. That very
+course of conduct obstructs another in the acquisition of merit. Another,
+by practising at his pleasure that conduct, it is seen, remains
+unchanged.[1135] Thus that conduct by which one becomes meritorious
+impedes another in the acquisition of merit. One may thus see that all
+courses of conduct are seen to lose singleness of purpose and character.
+It seems, therefore, that only that which the learned of ancient times
+called righteousness is righteousness to this day: and through that
+course of conduct (which the learned so settled) the distinctions and
+limitations (that govern the world) have become eternal."'"[1136]
+
+
+
+SECTION CCLXI
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+conversation of Tuladhara with Jajali on the topic of righteousness.
+There was once a Brahmana of the name of Jajali who lived in a certain
+forest, practising the ways of a forest-recluse.[1137] Of austere
+penances, he proceeded on a certain occasion towards the sea-shore, and
+having arrived there began to practise the most severe penances.
+Observing many vows and restraints, his food regulated by many rules of
+fast, his body clad in rags and skins, bearing matted locks on his head
+his entire person smeared with filth and clay, that Brahmana possessed of
+intelligence passed many years there, suspending speech (and engaged in
+Yoga meditation). Possessed of great energy, that regenerate ascetic, O
+monarch, while living within the waters (of the sea), roamed through all
+the worlds with the speed of the mind, desirous of seeing all
+things.[1138] Having beheld the whole earth bounded by the ocean and
+adorned with rivers and lakes and woods, the ascetic one day, while
+sitting under the water, began to think in this strain, 'In this world of
+mobile and immobile creatures there is none equal to me, who can roam
+with me among the stars and planets in the firmament and dwell again
+within the waters.' Unseen by the Rakshasas while he repeated this to
+himself, the Pisachas said unto him, 'It behoves thee not to say so.
+There is a man, named Tuladhara, possessed of great fame and engaged in
+the business of buying and selling. Even he, O best of regenerate
+persons, is not worthy of saying such words as thou sayest.' Thus
+addressed by those beings, Jajali of austere penances replied unto them,
+saying, 'I shall see that famous Tuladhara who is possessed of such
+wisdom.' When the Rishi said those words, those superhuman beings raised
+him from the sea, and said unto him, 'O best of regenerate persons, go
+thou along this road.' Thus addressed by those beings, Jajali proceeded
+onwards with a cheerless heart. Arrived at Varanasi he met Tuladhara whom
+he addressed saying the following words."
+
+"'Yudhishthira said, "What, O sire, are those difficult feats that Jajali
+had performed before in consequence of which he had acquired such high
+success? It behoveth thee to describe them to me."
+
+"'Bhishma said, "Jajali had become engaged in penances of the severest
+austerities. He used to perform ablutions morning and evening. Carefully
+tending his fires, he was devoted to the study of the Vedas.
+Well-conversant with the duties laid down for forest recluses, Jajali (in
+consequence of his practices) seemed to blaze with effulgence.[1139] He
+continued to live in the woods, engaged all the while in penances. But he
+never regarded himself as one that had acquired any merit by his acts. In
+the season of the rains he slept under the open sky. In autumn he sat in
+water. In summer he exposed himself to the sun and the wind. Still he
+never regarded himself as one that had acquired any merit through such
+acts. He used to sleep on diverse kinds of painful beds and also on the
+bare earth. Once on a time, that ascetic, while standing under the sky in
+the rainy season, received on his head repeated downpours from the
+clouds. He had to pass through the woods repeatedly. What with exposure
+to the rains and what with the filth they caught, the locks of that
+sinless Rishi became entangled and intertwined with one another. On one
+occasion, that great ascetic, abstaining entirely from food and living
+upon air only, stood in the forest like a post of wood. Unmoved at heart,
+he stood there, without once stirring an inch. While he stood there like
+a wooden post, perfectly immovable, O Bharata, a pair of Kulinga birds, O
+king, built their nest on his head. Filled with compassion, the great
+Rishi suffered that feathery couple in building their nest among his
+matted locks with shreds of grass. And as the ascetic stood there like a
+post of wood, the two birds lived with confidence on his head happily.
+The rains passed away and autumn came. The couple, urged by desire,
+approached each other according to the law of the Creator, and in
+complete confidence laid their eggs, O king, on the head of that Rishi.
+Of rigid vows and possessed of energy, the ascetic knew it. Knowing what
+the birds had done, Jajali moved not. Firmly resolved to acquire merit,
+no act that involved the slightest injury to others could recommend
+itself to him. The feathery couple going away and moving every day from
+and to his head, happily and confidently lived there, O puissant king!
+When in the progress of time the eggs became mature and young ones came
+out, they began to grow up in that nest, for Jajali moved not in the
+least. Firm in the observance of his vows, the righteous-souled Rishi
+continued to hold and protect those eggs by standing on that very spot
+perfectly motionless and rapt in Yoga meditation. In course of time the
+young ones grew and became equipped with wings. The Muni knew that the
+young Kulingas had attained to that stage of development. That foremost
+of intelligent men, steady in the observance of vows, one day beheld
+those young ones and became filled with pleasure. The parent-birds,
+seeing their young ones equipped with wings, became very happy and
+continued to dwell in the Rishi's head with them in perfect safety. The
+learned Jajali saw that when the young birds became equipped with wings
+they took to the air every evening and returned to his head without
+having proceeded far. He still stood motionless on that spot. Sometimes,
+after he saw that, left by their parents, they went out by themselves and
+returned again by themselves. Jajali still moved not. A little while
+after, the young birds going away in the morning passed the whole day out
+of his sight, but came back in the evening for dwelling in the nest.
+Sometimes, after that, leaving their nest for five days at a stretch,
+they returned on the sixth day. Jajali still moved not. Subsequently,
+when their strength became fully developed they left him and returned not
+at all even after many days. At last, on one occasion, leaving him, they
+came not even after a month. Then, O king, Jajali left that spot. When
+they had thus gone away for good, Jajali wondered much, and thought that
+he had achieved ascetic success. Then pride entered his heart. Firm in
+the observance of vows, the great ascetic, seeing the birds thus leave
+him after having been reared on his head, thought highly of himself, and
+became filled with delight. He, then, bathed in a stream and poured
+libations on the sacred fire, and paid his adorations to the rising Sun
+indeed, having thus caused those chataka birds to grow on his head,
+Jajali, that foremost of ascetics, began to slap his armpits and proclaim
+loudly through the sky, '_I have won great merit_.' Then an invisible
+voice arose in the sky and Jajali heard these words, 'Thou art not equal,
+O Jajali, to Tuladhara in point of righteousness. Possessed of great
+wisdom, that Tuladhara lives at Baranasi. Even he is not fit to say what
+thou sayest, O regenerate one.' Hearing these words, Jajali became filled
+with wrath, and desirous of meeting Tuladhara, O monarch, began to roam
+over the whole earth, observing the vow of silence and passing the night
+at that spot where evening overtook him.[1140] After a considerable time
+he reached the city of Baranasi, and saw Tuladhara engaged in selling
+miscellaneous articles.[1141] As soon as the shop-keeper Tuladhara beheld
+the Brahmana arrived at his place, he cheerfully stood up and worshipped
+the guest with proper salutations.[1142]
+
+"'"Tuladhara said, 'Without doubt, O Brahmana, it is known to me that thou
+hast come to _me_. Listen, however, O foremost of regenerate persons, to
+what I say. Living on a low land near the sea-shore thou underwentest
+very austere penances. But thou hadst no consciousness of having achieved
+righteousness or merit. When thou didst at last attain to ascetic
+success, certain birds were born on thy head. Thou tookest great care of
+the little creatures. When at last those birds became equipped with wings
+and when they began to leave thy head for going hither and thither in
+search of food, it was then that, in consequence of having thus assisted
+at the birth of those Chatakas, thou begannest to feel the impulse of
+pride, O Brahmana, thinking thou hadst achieved great merit.[1143] Then,
+O foremost of regenerate persons, thou heardest in the sky a voice that
+referred to me. The words thou didst hear filled thee with wrath, and as
+the consequence thereof thou art here. Tell me, what wish of thine I
+shall accomplish, O best of Brahmanas!'"'"
+
+
+
+SECTION CCLXII
+
+"'Bhishma said, "Thus addressed by the intelligent Tuladhara on that
+occasion, Jajali of great intelligence, that foremost of ascetics, said
+these words unto him.
+
+"'"Jajali said, 'Thou sellest all kinds of juices and scents, O son of a
+trader, as also (barks and leaves of) large trees and herbs and their
+fruits and roots. How hast thou succeeded in acquiring a certitude or
+stability of understanding? Whence hath this knowledge come to thee? O
+thou of great intelligence, tell me all this in detail.'"
+
+"'Bhishma continued, "Thus addressed by that Brahmana possessed of great
+fame, Tuladhara of the Vaisya order, well acquainted with the truths
+touching the interpretations of morality and contented with knowledge,
+discoursed to Jajali who had undergone severe penances, upon the ways of
+morality.[1144]
+
+"'"Tuladhara said, 'O Jajali, I know morality, which is eternal, with all
+its mysteries. It is nothing else than that ancient morality which is
+known to all, and which consists of universal friendliness, and is
+fraught with beneficence to all creatures.[1145] That mode of living
+which is founded upon a total harmlessness towards all creatures or (in
+case of actual necessity) upon a minimum of such harm, is the highest
+morality. I live according to that mode, O Jajali! This my house hath
+been built with wood and grass cut by other people's hands. Lac dye, the
+roots of Nymphaea lotus, filaments of the lotus, diverse kinds of good
+scents[1146] and many kinds of liquids, O regenerate Rishi, with the
+exception of wines, I purchase from other people's hand and sell without
+cheating. He, O Jajali, is said to know what morality or righteousness
+is, who is always the friend of all creatures and who is always engaged
+in the good of all creatures, in thought, word, and deed. I never solicit
+any one. I never quarrel with any one. I never cherish aversion for any
+one. I never cherish desire for anything. I cast equal eyes upon all
+things and all creatures. Behold, O Jajali, this is my vow! My scales are
+perfectly even, O Jajali, with respect to all creatures.[1147] I neither
+praise nor blame the acts of others, viewing this variety in the world, O
+foremost of Brahmanas, to be like the variety observable in the
+sky.[1148] Know, O Jajali, that I cast equal eye upon all creatures. O
+foremost of intelligent men, I see no difference between a clod of earth,
+a piece of stone, and a lump of gold. As the blind, the deaf, and they
+that are destitute of reason, are perfectly consoled for the loss of
+their senses, after the same manner am I consoled, by their example (for
+the enjoyments I abstain from).[1149] As they that are overtaken by
+decrepitude, they that are afflicted by disease, and they that are
+weakened and emaciated, have no relish for enjoyments of any kind, after
+the same manner have I ceased to feel any relish for wealth or pleasure
+or enjoyments. When a person fears nothing and himself is not feared,
+when he cherishes no desire and hath no aversion for anything, he is then
+said to attain to Brahma. When a person does not conduct himself sinfully
+towards any creature in thought, word, or deed, then is he said to attain
+to Brahma. There is no past, no future. There is no morality or
+righteousness. He who is not an object of fear with any creature succeeds
+in attaining to a state in which there is no fear.[1150] On the other
+hand, that person who for harshness of speech and severity of temper, is
+a source of trouble unto all creatures even as death itself, certainly
+attains to a state which abounds with fear. I follow the practices of
+high-souled and benevolent men of advanced years who with their children
+and children's children live in the due observance of the ordinance laid
+down in the scriptures.[1151] The eternal practices (laid down in the
+Vedas) are entirely given up by one who suffers himself to be stupefied
+by some errors that he may have noticed in the conduct of those that are
+admittedly good and wise. One, however, that is endued with learning, or
+one that has subdued one's senses, or one that is possessed of strength
+of mind, succeeds in attaining to Emancipation, guided by that very
+conduct.[1152] That wise man who, having restrained his senses,
+practiseth, with a heart cleansed from all desire of injuring others, the
+conduct that is followed by those called good, is sure, O Jajali, to
+acquire the merit of righteousness (and Emancipation which is its
+fruits). In this world, as in a river, a piece of wood that is being
+borne away by the current as it pleases, is seen to come into contact
+(for some time) with another piece that is being similarly borne away.
+There, on the current, other pieces of wood that had been joined
+together, are seen again to separate from one another. Grass, sticks, and
+cowdung cakes are seen to be united together. This union is due to
+accident and not to purpose or design.[1153] He of whom no creature is
+frightened in the least is himself, O ascetic, never frightened by any
+creature. He, on the other hand, O learned man, of whom every creature is
+frightened as of a wolf, becomes himself filled with fear as aquatic
+animals when forced to leap on the shore from fear of the roaring Vadava
+fire.[1154] This practice of universal harmlessness hath arisen even
+thus. One may follow it by every means in one's power. He who has
+followers and he who has wealth may seek to adopt it. It is sure to lead
+also to prosperity and heaven.[1155] In consequence of their ability to
+dispel the fears of others, men possessed of wealth and followers are
+regarded as foremost by the learned. They that are for ordinary happiness
+practise this duty of universal harmlessness for the sake of fame; while
+they that are truly skilled, practise the same for the sake of attaining
+to Brahma.[1156] Whatever fruits one enjoys by penances, by sacrifices,
+by practising liberality, by speaking the truth, and by paying court to
+wisdom, may all be had by practising the duty of harmlessness. That
+person who gives unto all creatures the assurance of harmlessness obtains
+the merit of all sacrifices and at last wins fearlessness for himself as
+his reward. There is no duty superior to the duty of abstention from
+injuring other creatures. He of whom, O great ascetic, no creature is
+frightened in the least, obtains for himself fearlessness of all
+creatures. He of whom everybody is frightened as one is of a snake
+ensconced within one's (sleeping) chamber, never acquires any merit in
+this world or in the next. The very gods, in their search after it,
+become stupefied in the track of that person who transcends all states,
+the person, viz., who constitutes himself the soul of all creatures and
+who looketh upon all creatures as identical with his own self.[1157] Of
+all gifts, the assurance of harmlessness to all creatures is the highest
+(in point of merit). I tell thee truly, believe me, O Jajali! One who
+betakes himself to acts at first wins prosperity, but then (upon the
+exhaustion of his merit) he once more encounters adversity. Beholding the
+destruction of (the merits of) acts, the wise do not applaud acts. There
+is no duty, O Jajali, that is not prompted by some motive (of happiness).
+Duty, however, is very subtile. Duties have been laid down in the Vedas
+for the sake of both Brahma and heaven.[1158] The subject of duties hath
+many secrets and mysteries. It is so subtile that it is not easy to
+understand it fully. Amongst diverse conflicting ordinances, some succeed
+in comprehending duty by observing the acts of the good.[1159] Why dost
+thou not consume them that emasculate bulls and bore their noses and
+cause them to bear heavy burthens and bind them and put them under
+diverse kinds of restraint, and that eat the flesh of living creatures
+after slaying them? Men are seen to own men as slaves, and by beating, by
+binding, and by otherwise subjecting them to restraints, cause them to
+labour day and night. These people are not ignorant of the pain that
+results from beating and fastening in chains.[1160] In every creature
+that is endued with the five senses live all the deities. Surya,
+Chandramas, the god of wind, Brahman, Prana, Kratu, and Yama (these dwell
+in living creatures). There are men that live by trafficking in living
+creatures! When they earn a living by such a sinful course, what scruples
+need they feel in selling dead carcases? The goat is Agni. The sheep is
+Varuna. The horse is Surya. Earth is the deity Virat. The cow and the
+calf are Soma. The man who sells these can never obtain success. But what
+fault can attach to the sale of oil, or of Ghrita, or honey, or drugs, O
+regenerate one? There are many animals that grow up in ease and comfort
+in places free from gnats and biting insects. Knowing that they are loved
+dearly by their mothers, men persecute them in diverse ways, and lead
+them into miry spots abounding with biting insects. Many draft animals
+are oppressed with heavy burthens. Others, again, are made to languish in
+consequence of treatment not sanctioned by the scriptures. I think that
+such acts of injury done to animals are in no way distinguished from
+foeticide. People regard the profession of agriculture to be sinless.
+That profession, however, is certainly fraught with cruelty. The
+iron-faced plough wounds the soil and many creatures that live in the
+soil. Cast thy eyes, O Jajali, on those bullocks yoked to the plough.
+Kine are called in the Srutis the Unslayable. That man perpetrates a
+great sin who slays a bull or a cow.[1161] In days of yore, many Rishis
+with restrained senses addressed Nahusha, saying, "Thou hast, O king,
+slain a cow which is declared in the scriptures to be like unto one's
+mother. Thou hast also slain a bull, which is declared to be like unto
+the Creator himself.[1162] Thou hast perpetrated an evil act, O Nahusha,
+and we have been exceedingly pained at it." For cleansing Nahusha,
+however, they divided that sin into a hundred and one parts and
+converting the fragments into diseases cast them among all
+creatures.[1163] Thus, O Jajali, did those highly-blessed Rishis cast
+that sin on all living creatures, and addressing Nahusha who had been
+guilty of foeticide, said, "We shall not be able to pour libations in thy
+sacrifice." Thus said those high-souled Rishis and Yatis conversant with
+the truths of all things, having ascertained by their ascetic power that
+king Nahusha had not been intentionally guilty of that sin.[1164] These,
+O Jajali, are some of the wicked and dreadful practices that are current
+in this world. Thou practisest them because they are practised by all men
+from ancient times, and not because they agree with the dictates of thy
+cleansed understanding. One should practise what one considers to be
+one's duty, guided by reasons, instead of blindly following the practices
+of the world. Listen now, O Jajali, as to what my behaviour is towards
+him that injures and him that praises me. I regard both of them in the
+same light. I have none whom I like and none whom I dislike. The wise
+applauded such a course of conduct as consistent with duty or religion.
+Even this course of conduct, which is consistent with reasons, is
+followed by Yatis. The righteous always observe it with eyes possessed of
+improved vision.'"'"
+
+
+
+SECTION CCLXIII
+
+"'"Jajali said, 'This course of duty that thou, O holder of scales,
+preachest, closes the door of heaven against all creatures and puts a
+stop to the very means of their subsistence. From agriculture comes food.
+That food offers subsistence even to thee. With the aid of animals and of
+crops and herbs, human beings, O trader, are enabled to support their
+existence. From animals and food sacrifices flow. Thy doctrines smack of
+atheism. This world will come to an end if the means by which life is
+supported have to be abandoned.'
+
+"'"Tuladhara said, 'I shall now speak on the object of the means of
+sustenance. I am not, O Brahmana, an atheist. I do not blame Sacrifices.
+The man, however, is very rare that is truly conversant with Sacrifice. I
+bow to that Sacrifice which is ordained for Brahmanas. I bow also to them
+that are conversant with that Sacrifice. Alas, the Brahmanas, having
+given up the Sacrifice that is ordained for them, have betaken themselves
+to the performance of Sacrifices that are for Kshatriyas.[1165] Many
+persons of faith, O regenerate one, that are covetous and fond of wealth,
+without having understood the true meaning of the declarations of the
+Srutis, and proclaiming things that are really false but that have the
+show of truth, have introduced many kinds of Sacrifices, saying, "This
+should be given away in this Sacrifice. This other thing should be given
+away in this other Sacrifice. The first of this is very laudable." The
+consequence, however, of all this, O Jajali, is that theft and many evil
+acts spring up.[1166] It should be known that only that sacrificial
+offering which was acquired by righteous means can gratify the gods.
+There are abundant indications in the scriptures that the worship of the
+deities may be accomplished with vows, with libations poured on the fire,
+with recitations or chanting of the Vedas, and with plants and herbs.
+From their religious acts unrighteous persons get wicked offspring. From
+covetous men are born children that are covetous, and from those that are
+contented spring children that are contented. If the sacrificer and the
+priest suffer themselves to be moved by desire of fruit (in respect of
+the Sacrifices they perform or assist in), their children take the stain.
+If, on the other hand, they do not yield to desire of fruit, the children
+born to them become of the same kind. From Sacrifices spring progeny like
+clear water from the firmament. The libations poured on the sacrificial
+fire rise up to the Sun. From the Sun springs rain. From rain springs
+food. From food are born living creatures. In former days, men
+righteously devoted to Sacrifices used to obtain therefrom the fruition
+of all their wishes. The earth yielded crops without tillage. The
+blessing uttered by the Rishis produced herbs and plants.[1167] The men
+of former times never performed Sacrifices from desire of fruits and
+never regarded themselves as called upon to enjoy those fruits. Those who
+somehow perform sacrifices, doubting the while their efficacy take birth
+in their next lives as dishonest, wily, and greedy men exceedingly
+covetous of wealth. That man who by the aid of false reasoning holds up
+all the authoritative scriptures as fraught with evil, is certain to go,
+for such sinful act of his, into the regions of the sinful. Such a man is
+certainly possessed of a sinful soul, O foremost of Brahmanas, and always
+remains here, bereft of wisdom.[1168] That man who regards those acts
+obligatory which have been laid down in the Vedas and directed to be
+accomplished every day, who is penetrated with fear if he fails to
+accomplish them any day, who takes all the essentials of Sacrifice as
+identical with Brahma, and who never regards himself as the actor, is
+truly a Brahmana.[1169] If the acts of such a person become incomplete,
+or if their completion be obstructed by all unclean animals, even then
+those acts are, as heard by us, of superior efficacy. If, however, those
+acts are done from desire of fruit (and their completion be obstructed by
+such impediments), then expiation would become necessary. They who covet
+the acquisition of the highest object of life (viz., Emancipation), who
+are bereft of cupidity in respect of all kinds of worldly wealth, who
+discard all provision for the future, and who are freed from envy, betake
+themselves to practice of truth and self-restraint as their
+Sacrifice.[1170] They that are conversant with the distinction between
+body and soul, that are devoted to Yoga, and that meditate on the
+Pranava, always succeed in gratifying others.[1171] The universal Brahma
+(viz., Pranava), which is the soul of the deities, dwells in him who is
+conversant with Brahma. When, therefore, such a man eats and is
+gratified, all the deities, O Jajali, become gratified and are
+contented.[1172] As one who is gratified with all kinds of taste feels no
+desire for any particular taste, after the same manner one who is
+gratified with knowledge hath everlasting gratification which to him is a
+source of perfect bliss. Those wise men who are the refuge of
+righteousness and whose delight is in righteousness, are persons that
+have certain knowledge of what is to be done and what should not be done.
+One possessed of such wisdom always regards all things in the universe to
+have sprung from his own Self.[1173] Some that are endued with knowledge,
+that strive to reach the other shore (of this ocean of life), and that
+are possessed of faith, succeed in attaining to the region of Brahman,
+which is productive of great blessings, highly sacred, and inhabited by
+righteous persons,--a region which is freed from sorrow, whence there is
+no return, and where there is no kind of agitation or pain. Such men do
+not covet heaven. They do not adore Brahma in costly sacrifices. They
+walk along the path of the righteous. The Sacrifices they perform are
+performed without injury to any creature.[1174] These men know trees and
+herbs and fruits and roots as the only sacrificial offerings. Covetous
+priests, for they are desirous of wealth, never officiate at the
+sacrifices of these (poor) men. These regenerate men, although all their
+acts have been completed, still perform sacrifices from desire of doing
+good to all creatures and constituting their own selves as sacrificial
+offerings.[1175] For this reason, grasping priests officiate at the
+Sacrifices of only those misguided persons who, without endeavouring to
+attain to Emancipation, seek for heaven. As regards those, however, that
+are really good, they always seek, by accomplishing their own duties, to
+cause others to ascend to heaven. Looking at both these kinds of
+behaviour, O Jajali, I have (abstained from injuring any creature in the
+world and have) come to regard all creatures with an equal heart.[1176]
+Endued with wisdom, many foremost of Brahmanas perform Sacrifices (which
+with respect to their fruits are of two kinds, for some of them lead to
+Emancipation whence there is no return, and others lead to regions of
+bliss whence there is return). By performing those Sacrifices, they
+proceed, O great ascetic, along paths trodden by the gods. Of one class
+of Sacrificers (viz., they who sacrifice from desire of fruit) there is
+return (from the region which they reach). Of those, however, that are
+truly wise (viz., those who sacrifice without being urged thereto by
+desire of fruit), there is no return. Although both classes of
+sacrificers, O Jajali, proceed along the path trodden by the deities (in
+consequence of the sacrifices they perform), yet such is the difference
+between their ultimate ends.[1177] In consequence of the success that
+attends the purposes formed in the mind of such men, bulls, without being
+forced thereto, willingly set their shoulders to the plough for assisting
+at tillage and to the yoke for dragging their cars, and kine pour forth
+milk from udders untouched by human hands. Creating sacrificial stakes
+(and other necessaries of Sacrifice) by simple fiats of the will, they
+perform many kinds of Sacrifice well-completed with abundant
+presents.[1178] One who is of such a cleansed soul may slaughter a cow
+(as an offering in Sacrifice).[1179] They, therefore, that are not of
+that kind should perform Sacrifices with herbs and plants (and not
+animals). Since Renunciation hath such merit, it is for that reason that
+I have kept it before my eyes in speaking to thee.[1180] The gods know
+him for a Brahmana who has given up all desire of fruit, who hath no
+exertion in respect of worldly acts, who never bows down his head unto
+any one, who never utters the praises of others, and who is endued with
+strength though his acts have all been weakened.[1181] What, O Jajali,
+will be the end of him who doth not recite the Vedas, unto others, who
+doth not perform Sacrifices (properly), who doth not make gifts unto
+(deserving) Brahmanas, and who followeth an avocation in which every kind
+of desire is indulged? By properly reverencing, however, the duties that
+appertain to Renunciation, one is sure of attaining to Brahma.'[1182]
+
+"'"Jajali said, 'We had never before, O son of a trader, heard of these
+recondite doctrines of ascetics that perform only mental Sacrifices.
+These doctrines are exceedingly difficult of comprehension. It is for
+this reason that I ask thee (about them). The sages of olden days were
+not followers of those doctrines of Yoga. Hence, the sages that have
+succeeded them have not propounded them (for general acceptance).[1183]
+If thou sayest that only men of brutish minds fail to achieve sacrifices
+in the soil of the Soul, then, O son of a trader, by what acts would they
+succeed in accomplishing their happiness? Tell me this, O thou of great
+wisdom! Great is my faith in thy words.'[1184]
+
+"'"Tuladhara said, 'Sometimes sacrifices performed by some persons do not
+become sacrifices (in consequence of the absence of faith of those that
+perform them). These men, it should be said, are not worthy of performing
+any sacrifice (internal or external). As regards the faithful, however,
+only one thing, viz., the cow, is fit for upholding all sacrifices by
+means of full libations of clarified butter, milk, and curds, the hair at
+end of her tail, her horns, and her hoofs.[1185] (The Vedas declare that
+sacrifices cannot be performed by an unmarried man). In performing
+sacrifices, however, according to the mode I have pointed out (viz., by
+abstaining from slaughter of animals and dedicating only clarified
+butter, etc.), one may make Faith one's wedded wife, for dedicating such
+(innocent) offerings to the deities. By duly reverencing such sacrifices,
+one is sure to attain to Brahma.[1186] To the exclusion of all animals
+(which are certainly unclean as offering in sacrifices), the rice-ball is
+a worthy offering in sacrifices. All rivers are as sacred as the
+Saraswati, and all mountains are sacred. O Jajali, the Soul is itself a
+Tirtha. Do not wander about on the earth for visiting sacred places. A
+person, by observing these duties (that I have spoken of and that do not
+involve injury to other creatures), and by seeking the acquisition of
+merit agreeably to his own ability, certainly succeeds in obtaining
+blessed regions hereafter.'"[1187]
+
+"'Bhishma continued, "These are the duties, O Yudhishthira, which
+Tuladhara applauded,--duties that are consistent with reason, and that
+are always observed by those that are good and wise."'"
+
+
+
+SECTION CCLXIV
+
+"'"Tuladhara said, 'See with thy own eyes, O Jajali, who, viz., those that
+are good or those that are otherwise, have adopted this path of duty that
+I have spoken of. Thou shalt then understand properly how the truth
+stands. Behold, many birds are hovering in the sky. Amongst them are
+those that were reared on thy head, as also many hawks and many others of
+other species. Behold, O Brahmana, those birds have contracted their
+wings and legs for entering their respective nests. Summon them, O
+regenerate one! There those birds, treated with affection by thee, are
+displaying their love for thee that art their father. Without doubt, thou
+art their father, O Jajali! Do thou summon thy children.'"
+
+"'Bhishma continued, "Then those birds, summoned by Jajali, made answer
+agreeably to the dictates of that religion which is not fraught with
+injury to any creature.[1188] 'All acts that are done without injuring any
+creature become serviceable (to the doer) both here and hereafter. Those
+acts, however, that involve injury to others, destroy faith, and faith
+being destroyed, involves the destroyer in ruin. The sacrifices of those
+that regard acquisition and non-acquisition in the same light, that are
+endued with faith, that are self-restrained, that have tranquil minds, and
+that perform sacrifices from a sense of duty (and not from desire of
+fruit), become productive of fruit.[1189] Faith with respect to Brahma is
+the daughter of Surya, O regenerate one. She is the protectress and she
+is the giver of good birth. Faith is superior to the merit born of
+(Vedic) recitations and meditation.[1190] An act vitiated by defect of
+speech is saved by Faith. An act vitiated by defect of mind is saved by
+Faith. But neither speech nor mind can save an act that is vitiated by
+want of Faith.[1191] Men conversant with the occurrences of the past
+recite in this connection the following verse sung by Brahman. The
+offerings in sacrifices of a person that is pure (in body and acts) but
+wanting in Faith, and of another that is impure (in respect of their
+worthiness of acceptance). The food, again, of a person conversant with
+the Vedas but miserly in behaviour, and that of a usurer that is liberal
+in conduct,[1192] the deities after careful consideration, had held to be
+equal (in respect of their worthiness of acceptance). The Supreme Lord
+of all creatures (viz., Brahman) then told them that they had committed
+an error. The food of a liberal person is sanctified by Faith. The food,
+however, of the person that is void of Faith is lost in consequence of
+such want of Faith. The food of a liberal usurer is acceptable but not
+the food of a miser.[1193] Only one person in the world, viz., he that is
+bereft of Faith, is unfit to make offerings to the deities. The food of
+only such a man is unfit to be eaten. This is the opinion of men
+conversant with duties. Want of Faith is a high sin. Faith is a cleanser
+of sins. Like a snake casting off its slough, the man of Faith succeeds
+in casting off all his sin. The religion of abstention with Faith is
+superior to all things considered sacred. Abstaining from all faults of
+behaviour, he who betakes himself to Faith, becomes sanctified. What need
+hath such a person of penances, or of conduct, or of endurance? Every man
+has Faith. Faith, however, is of three kinds, viz., as affected by
+Sattwa, by Rajas and by Tamas, and according to the kind of Faith that
+one has, one is named. Persons endued with goodness and possessed of
+insight into the true import of morality have thus laid down the subject
+of duties. We have, as the result of our enquiries, got all this from the
+sage Dharmadarsana. O thou of great wisdom, betake thyself to Faith, for
+thou shalt then obtain that which is superior. He who has Faith (in the
+declarations of the Srutis), and who acts according to their import (in
+the belief that they are good for him), is certainly of righteous soul. O
+Jajali, he who adheres to his own path (under the influence of Faith) is
+certainly a superior person.'"
+
+"'Bhishma continued, "After a short while, Tuladhara and Jajali, both of
+whom had been endued with great wisdom, ascended to heaven and sported
+there in great happiness,[1194] having reached their respective places
+earned by their respective acts. Many truths of this kind were spoken of
+by Tuladhara. That eminent person understood this religion (of abstention
+from injury) completely. These eternal duties were accordingly proclaimed
+by him. The regenerate Jajali, O son of Kunti, having heard these words
+of celebrated energy, betook himself to tranquillity. In this way, many
+truths of grave import were uttered by Tuladhara, illustrated by examples
+for instruction. What other truths dost thou wish to hear?"'"
+
+
+
+SECTION CCLXV
+
+"'Bhishma said, "In this connection is cited an old narrative of what was
+recited by king Vichakhy through compassion for all creatures. Beholding
+the mangled body of a bull, and hearing the exceedingly painful groans of
+the kine in a cow-slaying sacrifice, and observing the cruel Brahmanas
+that gathered there for assisting at the ceremonies, that king[1195]
+uttered these words, 'Prosperity to all the kine in the world.' When the
+slaughter had commenced, these words expressive of a blessing (to those
+helpless animals) were pronounced. And the monarch further said, 'Only
+those that are transgressors of defined limits, that are destitute of
+intelligence, that are atheists and sceptics, and that desire the
+acquisition of celebrity through sacrifices and religious rites speak
+highly of the slaughter of animals in sacrifices.[1196] The
+righteous-souled Manu has applauded (the observance of) harmlessness in
+all (religious) acts. Indeed, men slaughter animals in sacrifices, urged
+by only the desire of fruit.[1197] Hence, guided by authority (in respect
+of slaughter and abstention from slaughter or harmlessness) one
+conversant (with the scriptures) should practise the true course of duty
+which is exceedingly subtile. Harmlessness to all creatures is the
+highest of all duties. Living in the vicinity of an inhabited place and
+injuring oneself to the observance of rigid vows, and disregarding the
+fruits indicated of Vedic acts, one should give up domesticity, adopting
+a life of Renunciation. Only they that are mean are urged by the desire
+of fruit.[1198] Reverentially mentioning sacrifices and trees and
+sacrificial stakes, men do not eat tainted meat. This practice, however,
+is not worthy of applause.[1199] Wine, fish, honey, meat, alcohol, and
+preparations of rice and sesame seeds, have been introduced by knaves.
+The use of these (in sacrifices) is not laid down in the Vedas. The
+hankering after these arises from pride, error of judgment, and cupidity.
+They that are true Brahmanas realise the presence of Vishnu in every
+sacrifice. His worship, it has been laid down, should be made with
+agreeable Payasa. (The leaves and flowers of) such trees as have been
+indicated in the Vedas, whatever act is regarded as worthy and whatever
+else is held as pure by persons of pure hearts and cleansed natures and
+those eminent for knowledge and holiness, are all worthy of being offered
+to the Supreme Deity and not unworthy of His acceptance.'"[1200]
+
+"'Yudhishthira said, "The body and all sorts of dangers and calamities are
+continually at war with each other. How, therefore, will a person who is
+totally free from the desire of harming and who on this account will not
+be able to act, succeed in keeping up his body?"[1201]
+
+"'Bhishma said, "One should, when able, acquire merit and act in such a
+way that one's body may not languish and suffer pain, and that death may
+not come."'"[1202]
+
+
+
+SECTION CCLXVI
+
+"'Yudhishthira said, "Thou, O grandsire, art our highest preceptor in the
+matter of all acts that are difficult of accomplishment (in consequence
+of the commands of superiors on the one hand and the cruelty that is
+involved in them on the other). I ask, how should one judge of an act in
+respect of either one's obligation to do it or of abstaining from it? Is
+it to be judged speedily or with delay?"
+
+"'Bhishma said, "In this connection is cited the old story of what
+occurred with respect to Chirakarin born in the race of Angirasa. Twice
+blessed be the man that reflects long before he acts. One that reflects
+long before he acts is certainly possessed of great intelligence. Such a
+man never offends in respect of any act. There was once a man of great
+wisdom, of the name of Chirakarin, who was the son of Gautama. Reflecting
+for a long time upon every consideration connected with proposed acts, he
+used to do all he had to do. He came to be called by the name of
+Chirakarin because he used to reflect long upon all matters, to remain
+awake for a long time, to sleep for a long time, and to take a long time
+in setting himself to the accomplishment of such acts as he accomplished.
+The clamour of being an idle man stuck to him. He was also regarded as a
+foolish person, by every person of a light understanding and destitute of
+foresight. On a certain occasion, witnessing an act of great fault in his
+wife, the sire Gautama passing over his other children, commanded in
+wrath this Chirakarin, saying, 'Slay thou this woman.' Having said these
+words without much reflection, the learned Gautama, that foremost of
+persons engaged in the practice of Yoga, that highly blessed ascetic,
+departed for the woods. Having after a long while assented to it, saying,
+'So be it,' Chirakarin, in consequence of his very nature, and owing to
+his habit of never accomplishing any act without long reflection, began
+to think for a long while (upon the propriety or otherwise of what he was
+commanded by his sire to do). 'How shall I obey the command of my sire and
+yet how avoid slaying my mother? How shall I avoid sinking, like a wicked
+person, into sin in this situation in which contradictory obligations are
+dragging me into opposite directions? Obedience to the commands of the
+sire constitutes the highest merit. The protection of the mother again is
+a clear duty. The status of a son is fraught with dependence. How shall I
+avoid being afflicted by sin? Who is there that can be happy after having
+slain a woman, especially his mother? Who again can obtain prosperity and
+fame by disregarding his own sire? Regard for the sire's behest is
+obligatory. The protection of my mother is equally a duty. How shall I so
+frame my conduct that both obligations may be discharged? The father
+places his own self within the mother's womb and takes birth as the son,
+for continuing his practices, conduct, name and race. I have been
+begotten as a son by both my mother and my father. Knowing as I do my own
+origin, why should I not have this knowledge (of my relationship with
+both of them)? The words uttered by the sire while performing the initial
+rite after birth, and those that were uttered by him on the occasion of
+the subsidiary rite (after the return from the preceptor's abode) are
+sufficient (evidence) for settling the reverence due to him and indeed,
+confirm the reverence actually paid to him.[1203] In consequence of his
+bringing up the son and instructing him, the sire is the son's foremost
+of superiors and the highest religion. The very Vedas lay it down as
+certain that the son should regard what the sire says as his highest
+duty. Unto the sire the son is only a source of joy. Unto the son,
+however, the sire is all in all. The body and all else that the son owns
+have the sire alone for their giver. Hence, the behests of the sire
+should be obeyed without ever questioning them in the least. The very
+sins of one that obeys one's sire are cleansed (by such obedience). The
+sire is the giver of all articles of food, of instructions in the Vedas,
+and of all other knowledge regarding the world. (Prior to the son's
+birth) the sire is the performer of such rites as Garbhadhana and
+Simantonnayana.[1204] The sire is religion. The sire is heaven. The sire
+is the highest penance. The sire being gratified, all the deities are
+gratified. Whatever words are pronounced by the sire become blessings
+that attach to the son. The words expressive of joy that the sire utters
+cleanse the son of all his sins. The flower is seen to fall away from the
+stalk. The fruit is seen to fall away from the tree. But the sire,
+whatever his distress, moved by parental affection, never abandons the
+son. These then are my reflections upon the reverence due from the son to
+the sire. Unto the son the sire is not an ordinary object. I shall now
+think upon (what is due to) the mother. Of this union of the five
+(primal) elements in me due to my birth as a human being, the mother is
+the (chief) cause as the firestick of fire.[1205] The mother is as the
+fire-stick with respect to the bodies of all men. She is the panacea for
+all kinds of calamities. The existence of the mother invests one with
+protection; the reverse deprives one of all protection. The man who,
+though divested of prosperity, enters his house, uttering the words, "O
+mother!"--hath not to indulge in grief. Nor doth decrepitude ever assail
+him. A person whose mother exists, even if he happens to be possessed of
+sons and grandsons and even if he counts a hundred years, looks like a
+child of but two years of age. Able or disabled, lean or robust, the son
+is always protected by the mother. None else, according to the ordinance,
+is the son's protector. Then doth the son become old, then doth he become
+stricken with grief, then doth the world look empty in his eyes, when he
+becomes deprived of his mother. There is no shelter (protection against
+the sun) like the mother. There is no refuge like the mother. There is no
+defence like the mother. There is no one so dear as the mother. For
+having borne him in her womb the mother is the son's Dhatri. For having
+been the chief cause of his birth, she is his Janani. For having nursed
+his young limbs into growth, she is called Amva. For bringing forth a
+child possessed of courage she is called Virasu. For nursing and looking
+after the son she is called Sura. The mother is one's own body. What
+rational man is there that would slay his mother, to whose care alone it
+is due that his own head did not lie on the street-side like a dry gourd?
+When husband and wife unite themselves for procreation, the desire
+cherished with respect to the (unborn) son are cherished by both, but in
+respect of their fruition more depends upon the mother than on the
+sire.[1206] The mother knows the family in which the son is born and the
+father who has begotten him. From the moment of conception the mother
+begins to show affection to her child and takes delight in her. (For this
+reason, the son should behave equally towards her). On the other hand,
+the scriptures declare that the offspring belongs to the father alone. If
+men, after accepting the hands of wives in marriage and pledging
+themselves to earn religious merit without being dissociated from them,
+seek congress with other people's wives, they then cease to be worthy of
+respect.[1207] The husband, because he supports the wife, is called
+Bhartri, and, because he protects her, he is on that account called Pati.
+When these two functions disappear from him, he ceases to be both Bhartri
+and Pati.[1208] Then again woman can commit no fault. It is man only that
+commits faults. By perpetrating an act of adultery, the man only becomes
+stained with guilt.[1209] It has been said that the husband is the
+highest object with the wife and the highest deity to her. My mother gave
+up her sacred person to one that came to her in the form and guise of her
+husband. Women can commit no fault. It is man who becomes stained with
+fault. Indeed, in consequence of the natural weakness of the sex as
+displayed in every act, and their liability to solicitation, women cannot
+be regarded as offenders. Then again the sinfulness (in this case) is
+evident of Indra himself who (by acting in the way he did) caused the
+recollection of the request that had been made to him in days of yore by
+woman (when a third part of the sin of Brahmanicide of which Indra
+himself was guilty was cast upon her sex). There is no doubt that my
+mother is innocent. She whom I have been commanded to slay is a woman.
+That woman is again my mother. She occupies, therefore, a place of
+greater reverence. The very beasts that are irrational know that the
+mother is unslayable. The sire must be known to be a combination of all
+the deities together. To the mother, however, attaches a combination of
+all mortal creatures and all the deities.'[1210]--In consequence of his
+habit of reflecting long before acting, Gautama's son Chirakarin, by
+indulging in those reflections, passed a long while (without
+accomplishing the act he had been commanded by his sire to accomplish).
+When many days had expired, his sire Gautama returned. Endued with
+great wisdom, Medhatithi of Gautama's race, engaged in the practice of
+penances, came back (to his retreat), convinced, after having reflected
+for that long time, of the impropriety of the chastisement he had
+commanded to be inflicted upon his wife. Burning with grief and shedding
+copious tears, for repentance had come to him in consequence of the
+beneficial effects of that calmness of temper which is brought about by a
+knowledge of the scriptures, he uttered these words, 'The lord of the
+three worlds, viz., Purandara, came to my retreat, in the guise of a
+Brahmana asking for hospitality. He was received by me with (proper)
+words, and honoured with a (proper) welcome, and presented in due form
+with water to wash his feet and the usual offerings of the Arghya. I also
+granted him the rest he had asked for. I further told him that I had
+obtained a protector in him. I thought that such conduct on my part would
+induce him to behave towards me as a friend. When, however,
+notwithstanding all this, he misbehaved himself, my wife Ahalya could not
+be regarded to have committed any fault. It seems that neither my wife,
+nor myself, nor Indra himself who while passing through the sky had
+beheld my wife (and become deprived of his senses by her extraordinary
+beauty), could be held to have offended. The blame really attaches to the
+carelessness of my Yoga puissance.[1211] The sages have said that all
+calamities spring from envy, which, in its turn, arises from error of
+judgment. By that envy, also, I have been dragged from where I was and
+plunged into an ocean of sin (in the form of wife-slaughter). Alas, I
+have slain a woman,--a woman that is again my wife--one, that is, who, in
+consequence of her sharing her lord's calamities came to be called by the
+name of Vasita,--one that was called Bharya owing to the obligation I was
+under of supporting her. Who is there that can rescue me from this sin?
+Acting heedlessly I commanded the high-souled Chirakarin (to slay that
+wife of mine). If on the present occasion he proves true to his name then
+may he rescue me from this guilt. Twice blessed be thou, O Chirakaraka!
+If on this occasion thou hast delayed accomplishing the work, then art
+thou truly worthy of thy name. Rescue me, and thy mother, and the
+penances I have achieved, as also thy own self, from grave sins. Be thou
+really a Chirakaraka today! Ordinarily, in consequence of thy great
+wisdom thou takest a long time for reflection before achieving any act.
+Let not thy conduct be otherwise today! Be thou a true Chirakaraka today.
+Thy mother had expected thy advent for a long time. For a long time did
+she bear thee in her womb. O Chirakaraka, let thy habit of reflecting
+long before acting be productive of beneficial results today. Perhaps, my
+son Chirakaraka is delaying today (to achieve my bidding) in view of the
+sorrow it would cause me (to see him execute that bidding). Perhaps, he
+is sleeping over that bidding, bearing it in his heart (without any
+intention of executing it promptly). Perhaps, he is delaying, in view of
+the grief it would cause both him and me, reflecting upon the
+circumstances of the case.' Indulging in such repentance, O king, the
+great Rishi Gautama then beheld his son Chirakarin sitting near him.
+Beholding his sire come back to their abode, the son Chirakarin,
+overwhelmed with grief, cast away the weapon (he had taken up) and bowing
+his head began to pacify Gautama. Observing his son prostrated before him
+with bent head, and beholding also his wife almost petrified with shame,
+the Rishi became filled with great joy. From that time the highsouled
+Rishi, dwelling in that lone hermitage, did not live separately from his
+spouse or his heedful son. Having uttered the command that his wife
+should be slain he had gone away from his retreat for accomplishing some
+purpose of his own. Since that time his son had stood in an humble
+attitude, weapon in hand, for executing that command on his mother.
+Beholding that his son prostrated at his feet, the sire thought that,
+struck with fear, he was asking for pardon for the offence he had
+committed in taking up a weapon (for killing his own mother). The sire
+praised his son for a long time, and smelt his head for a long time, and
+for a long time held him in a close embrace, and blessed him, uttering
+the words, 'Do thou live long!' Then, filled with joy and contented with
+what had occurred, Gautama, O thou of great wisdom, addressed his son and
+said these words, 'Blessed be thou, O Chirakaraka! Do thou always reflect
+long before acting. By thy delay in accomplishing my bidding thou hast
+today made me happy for ever.' That learned and best of Rishis then
+uttered these verses upon the subject of the merits of such cool men as
+reflect for a long time before setting their hands to any action. 'If the
+matter is the death of a friend, one should accomplish it after a long
+while. If it is the abandonment of a project already begun, one should
+abandon it after a long while. A friendship that is formed after a long
+examination lasts for a long time. In giving way to wrath, to
+haughtiness, to pride, to disputes, to sinful acts, and in accomplishing
+all disagreeable tasks he that delays long deserves applause. When the
+offence is not clearly proved against a relative, a friend, a servant, or
+a wife, he that reflects long before inflicting the punishment is
+applauded.' Thus, O Bharata, was Gautama pleased with his son, O thou of
+Kuru's race, for that act of delay on the latter's part in doing the
+former's bidding. In all acts a man should, in this way, reflect for a
+long time and then settle what he should do. By conducting himself in
+this way one is sure to avoid grief for a long time. That man who never
+nurses his wrath for a long while, who reflects for a long time before
+setting himself to the performance of any act, never does any act which
+brings repentance. One should wait for a long while upon those that are
+aged, and sitting near them show them reverence. One should attend to
+one's duties for a long time and be engaged for a long while in
+ascertaining them. Waiting for a long time upon those that are learned,
+are reverentially serving for a long time those that are good in
+behaviour, and keeping one's soul for a long while under proper
+restraint, one succeeds in enjoying the respect of the world for a long
+time. One engaged in instructing others on the subject of religion and
+duty, should, when asked by another for information on those subjects,
+take a long time to reflect before giving an answer. He may then avoid
+indulging in repentance (for returning an incorrect answer whose
+practical consequences may lead to sin).--As regards Gautama of austere
+penances, that Rishi, having adored the deities for a long while in that
+retreat of his, at last ascended to heaven with his son."'"
+
+
+
+SECTION CCLXVII
+
+"'Yudhishthira said, "How, indeed, should the king protect his subjects
+without injuring anybody. I ask thee this, O grandsire, tell me, O
+foremost of good men!"
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+conversation between Dyumatsena and king Satyavat. We have heard that
+upon a certain number of individuals having been brought out for
+execution at the command of his sire (Dyumatsena), prince Satyavat said
+certain words that had never before been said by anybody else.[1212]
+'Sometimes righteousness assumes the form of iniquity, and iniquity
+assumes the form of righteousness. It can never be possible that the
+killing of individuals can ever be a righteous act.'
+
+"'"Dyumatsena said, 'If the sparing of those that deserve to be slain be
+righteousness, if robbers be spared, O Satyavat, then all distinctions
+(between virtue and vice) would disappear. "This is mine",--"This (other)
+is not his"--ideas like these (with respect to property) will not (if the
+wicked be not punished) prevail in the Kali age. (If the wicked be not
+punished) the affairs of the world will come to a deadlock. If thou
+knowest how the world may go on (without punishing the wicked), then
+discourse to me upon it.'
+
+"'"Satyavat said, 'The three other orders (viz., the Kshatriyas, Vaisyas,
+and Sudras) should be placed under the control of the Brahmanas. If those
+three orders be kept within the bonds of righteousness, then the
+subsidiary classes (that have sprung from intermixture) will imitate them
+in their practices. Those amongst them that will transgress (the commands
+of the Brahmanas) shall be reported to the king.--"This one heeds not my
+commands,"--upon such a complaint being preferred by a Brahmana, the king
+shall inflict punishment upon the offender. Without destroying the body
+of the offender the king should do that unto him which is directed by the
+scriptures. The king should not act otherwise, neglecting to reflect
+properly upon the character of the offence and upon the science of
+morality. By slaying the wicked, the king (practically) slays a large
+number of individuals that are innocent. Behold, by slaying a single
+robber, his wife, mother, father and children are all slain (because they
+become deprived of the means of life). When injured by a wicked person,
+the king should, therefore, reflect deeply on the question of
+chastisement.[1213] Sometimes a wicked man is seen to imbibe good
+behaviour from a righteous person. Then again from persons that are
+wicked, good children may be seen to spring. The wicked, therefore,
+should not be torn up by the roots. The extermination of the wicked is
+not consistent with eternal practice. By smiting them gently they may be
+made to expiate their offences. By depriving them of all their wealth, by
+chains and immurement in dungeons, by disfiguring them (they may be made
+to expiate their guilt). Their relatives should not be persecuted by the
+infliction of capital sentences on them. If in the presence of the
+Purohita and others,[1214] they give themselves up to him from desire of
+protection, and swear, saying, "O Brahmana, we shall never again commit
+any sinful act," they would then deserve to be let off without any
+punishment. This is the command of the Creator himself. Even the Brahmana
+that wears a deer-skin and the wand of (mendicancy) and has his head
+shaved, should be punished (when he transgresses).[1215] If great men
+transgress, their chastisement should be proportionate to their
+greatness. As regards them that offend repeatedly, they do not deserve to
+be dismissed without punishment as on the occasion of their first
+offence.'[1216] Dyumatsena said, 'As long as those barriers within which
+men should be kept are not transgressed, so long are they designated by
+the name of Righteousness. If they who transgressed those barriers were
+not punished with death, those barriers would soon be destroyed. Men of
+remote and remoter times were capable of being governed with ease.[1217]
+They were very truthful (in speech and conduct). They were little
+disposed to disputes and quarrels. They seldom gave way to anger, or, if
+they did, their wrath never became ungovernable. In those days the mere
+crying of fie on offenders was sufficient punishment. After this came the
+punishment represented by harsh speeches or censures. Then followed the
+punishment of fines and forfeitures. In this age, however, the punishment
+of death has become current. The measure of wickedness has increased to
+such an extent that by slaying one others cannot be restrained.[1218] The
+robber has no connection with men, with the deities, with the Gandharvas,
+and with the Pitris. What is he to whom? He is not anybody to any one.
+This is the declaration of the Srutis.[1219] The robber takes away the
+ornaments of corpses from cemeteries, and wearing apparel from men
+afflicted by spirits (and, therefore, deprived of senses). That man is a
+fool who would make any covenant with those miserable wretches or exact
+any oath from them (for relying upon it).'[1220]
+
+"'"Satyavat said, 'If thou dost not succeed in making honest men of those
+rogues and in saving them by means unconnected with slaughter, do thou
+then exterminate them by performing some sacrifice.[1221] Kings practise
+severe austerities for the sake of enabling their subjects go on
+prosperously in their avocations. When thieves and robbers multiply in
+their kingdoms they become ashamed. They, therefore, betake themselves
+to penances for suppressing thefts and robberies and making their
+subjects live happily. Subjects can be made honest by being only
+frightened (by the king). Good kings never slay the wicked from motives
+of retribution. (On the other hand, if they slay, they slay in
+sacrifices, when the motive is to do good to the slain), Good kings
+abundantly succeed in ruling their subjects properly with the aid of good
+conduct (instead of cruel or punitive inflictions). If the king acts
+properly, the superior subjects imitate him. The inferior people, again
+in their turn, imitate their immediate superiors. Men are so constituted
+that they imitate those whom they regard as their superiors.[1222] That
+king who, without restraining himself, seeks to restrain others (from
+evil ways) becomes an object of laughter with all men in consequence of
+his being engaged in the enjoyment of all worldly pleasures as a slave of
+his senses. That man who, through arrogance or error of judgment, offends
+against the king in any way, should be restrained by every means. It is
+by this way that he is prevented from committing offences anew. The king
+should first restrain his own self if he desires to restrain others that
+offend. He should punish heavily (if necessary) even friends and near
+relatives. In that kingdom where a vile offender does not meet with heavy
+afflictions, offences increase and righteousness decreases without doubt.
+Formerly, a Brahmana, endued with clemency and possessed of learning,
+taught me this. Verily, to this effect, O sire, I have been instructed by
+also our grandsire of olden days, who gave such assurances of
+harmlessness to people, moved by pity. Their words were, "In the Krita
+age, kings should rule their subjects by adopting ways that are entirely
+harmless. In the Treta age, kings conduct themselves according to ways
+that conform with righteousness fallen away by a fourth from its full
+complement. In the Dwapara age, they proceed according to ways conforming
+with righteousness fallen away by a moiety, and in the age that follows,
+according to ways conforming with righteousness fallen away by
+three-fourth. When the Kati age sets in, through the wickedness of kings
+and in consequence of the nature of the epoch itself, fifteen parts of
+even that fourth portion of righteousness disappear, a sixteenth portion
+thereof being all that then remains of it. If, O Satyavat, by adopting
+the method first mentioned (viz., the practice of harmlessness),
+confusion sets in, the king, considering the period of human life, the
+strength of human beings, and the nature of the time that has come,
+should award punishments.[1223] Indeed, Manu, the son of the Self-born,
+has, through compassion for human beings, indicated the way by means of
+which men may adhere to knowledge (instead of harmfulness) for the sake
+of emancipation."''"[1224]
+
+
+
+SECTION CCLXVIII
+
+"'Yudhishthira said, "Thou hast already explained to me, O grandsire, how
+the religion of Yoga, which leads to the six well-known attributes, may
+be adopted and practised without injuring any creature. Tell me, O
+grandsire, of that religion which leads to both results, viz., Enjoyment
+and Emancipation. Amongst these two, viz., the duties of domesticity and
+those of Yoga, both of which lead to the same end, which is superior?"
+
+"'Bhishma said, "Both courses of duty are highly blessed. Both are
+extremely difficult of accomplishment. Both are productive of high
+fruits. Both are practised by those that are admittedly good. I shall
+presently discourse to thee on the authoritativeness of both those
+courses of duty, for dispelling thy doubts about their true import.
+Listen to me with concentrated attention. In this connection is instanced
+the old narrative of the discourse between Kapila and the cow. Listen to
+it, O Yudhishthira![1225] It has been heard by us that in days of old
+when the deity Tvashtri came to the place of king Nahusha, the latter,
+for discharging the duties of hospitality, was on the point of killing a
+cow agreeably to the true, ancient, and eternal injunction of the Vedas.
+Beholding that cow tied for slaughter, Kapila of liberal soul, ever
+observant of the duties of Sattwa, always engaged in restraining his
+senses, possessed of true knowledge, and abstemious in diet, having
+acquired an excellent understanding that was characterised by faith,
+perfectly fearless, beneficial, firm, and ever directed towards truth,
+uttered this word once, viz.,--'Alas ye Vedas!'--At that time a Rishi, of
+the name of Syumarasmi, entering (by Yoga power) the form of that cow,
+addressed the Yati Kapila, saying, 'Hist O Kapila! If the Vedas be
+deserving (in consequence of those declarations in them that sanction the
+slaughter of living creatures), whence have those other duties (fraught
+with entire harmlessness to all creatures) come to be regarded as
+authoritative?[1226] Men devoted to penances and endued with
+intelligence, and who have the Srutis and knowledge for their eyes,
+regard the injunctions of the Vedas, which have been declared through and
+compiled by the Rishis, to be the words of God himself.[1227] What can
+anybody say (by way of censure or praise) with respect to the contents of
+the Vedas when these happen to be the words of the Supreme Being himself
+who is freed from desire of fruit, who is without the fever (of envy and
+aversion), who is addicted to nothing, and who is destitute of all
+exertion (in consequence of the immediate fruition of all his wishes)?'
+
+"'"Kapila said, 'I do not censure the Vedas. I do not wish to say anything
+in derogation of them. It hath been heard by us that the different
+courses of duty laid down for the different modes of life, all lead to
+the same end. The Sannyasin attains to a high end. The forest-recluse
+also attains to a high end. Both the other two also, viz., the
+householder and the Brahmacharin, reach the same end. All the four modes
+of life have always been regarded as Deva-yana ways. The relative
+strength or weakness of these, as represented by their relative
+superiority or inferiority, hath been declared in the character of their
+respective ends.[1228]--Knowing these, accomplish acts which lead to
+heaven and other blessings,--this is a Vedic declaration.--Do not
+accomplish acts,--this also is another binding declaration of the Vedas.
+If abstention from acts be meritorious, then their accomplishment must be
+exceedingly reprehensible. When the scriptures stand thus, the strength
+or weakness of particular declarations must be very difficult to
+ascertain. If thou knowest of any course of duty which is superior to the
+religion of harmlessness, and which depends upon direct evidence instead
+of that of the scriptures, do thou then discourse to me upon it.'
+
+"'"Syumarasmi said, 'One should perform sacrifice from desire of
+heaven,--this Sruti is constantly heard by us. Thinking first of the
+fruit (that is to be attained), one makes preparations for sacrifice.
+Goat, horse, cow, all species of birds, domestic or wild, and herbs and
+plants, are food of (other) living creatures. This is heard by us.[1229]
+Food again has been directed to be taken day after day morning and
+evening. Then again the Sruti declares that animals and grain are the
+limbs of Sacrifice.[1230] The Lord of the universe created them along
+with Sacrifice. The puissant Lord of all creatures caused the deities to
+perform sacrifices with their aid. Altogether seven (domestic) and seven
+(wild) animals are indicated as fit for sacrifice. Instead of all being
+equally fit, each succeeding one is inferior to each preceding one. The
+Vedas again declare that the whole universe is appointed for sacrifice.
+Him also that is called Purusha the Vedas have appointed for the same
+purpose.[1231] This again hath been sanctioned by men of remote and
+remoter times. What man of learning is there that does not select,
+according to his own ability, individuals from among living creatures for
+sacrifice?[1232] The inferior animals, human beings, trees, and herbs,
+all wish for the attainment of heaven. There is no means, however, except
+sacrifice, by which they can obtain the fruition of that desire. The
+deciduous herbs, animals, trees, creepers, clarified butter, milk, curds,
+meat and other approved things (that are poured on the sacrificial fire),
+land, the points of the compass, faith, and time which brings up the tale
+of twelve, the Richs, the Yajuses, the Samans, and the sacrificer himself
+bringing up the tale to sixteen, and Fire which should be known as the
+householder,--these seventeen are said to be the limbs of sacrifice.
+Sacrifice, the Sruti declares, is the root of the world and its course.
+With clarified butter, milk, curds, dung, curds mixed with milk, skin,
+the hair in her tail, horns, and hoofs, the cow alone is able to furnish
+all the necessaries of sacrifice. Particular ones amongst these that are
+laid down for particular sacrifices, coupled with Ritwijas and presents
+(to the priests themselves and other Brahmanas) together sustain
+sacrifices.[1233] By collecting these things together, people accomplish
+sacrifices[1234]. This Sruti, consistent with the truth, is heard that
+all things have been created for the performance of sacrifice. It was
+thus that all men of ancient time set themselves to the performance of
+sacrifices. As regards that person, however, who performs sacrifices
+because of the conviction that sacrifices should be performed and not for
+the sake of fruit or reward, it is seen that he does not injure any
+creature or bear himself with hostility to anything, or set himself to
+the accomplishment of any worldly task.[1235] Those things that have been
+named as the limbs of sacrifice, and those other things that have been
+mentioned as required in sacrifices and that are indicated in the
+ordinances, all uphold one another (for the completion of sacrifices)
+when used according to the approved ritual.[1236] I behold also the
+Smritis compiled by the Rishis, into which the Vedas have been introduced.
+Men of learning regard them as authoritative in consequence of their
+following the Brahmanas.[1237] Sacrifices have the Brahmanas for that
+progenitor, and truly they rest upon the Brahmanas. The whole universe
+rests upon sacrifice, and sacrifice rests upon the universe.[1238] The
+syllable Om is the root from which the Vedas have sprung. (Every rite,
+therefore, should commence with the utterance of that syllable of vast
+import). Of him who has uttered for him the syllables Om, Namas, Swaha,
+Svadha, and Vashat, and who has, according to the extent of his ability,
+performed sacrifices and other rites, there is no fear in respect of next
+life in all the three worlds. Thus say the Vedas, and sages crowned with
+ascetic success, and the foremost of Rishis. He in whom are the Richs,
+the Yajuses, the Samans, and the expletives necessary for completing the
+rhythm of the Samans according to the rules laid down in Vedic grammars,
+is, indeed, a Brahmana.[1239] Thou knowest, O adorable Brahmana, what the
+fruits are of Agnihotra, of the Soma-sacrifice, and of the other great
+sacrifices. I say, for this reason, one should sacrifice and assist at
+other people's sacrifices, without scruples of any kind. One who performs
+such sacrifices as lead to heaven (such as Jyotishtoma, etc.) obtains
+high rewards hereafter in the form of heavenly beatitude. This is
+certain, viz., that they who do not perform sacrifices have neither this
+world nor the next. They who are really conversant with the declarations
+of the Vedas regard both kinds of declarations (viz., those that incite
+to acts and those that preach abstention) as equally authoritative.'"'"
+
+
+
+SECTION CCLXIX
+
+"'"Kapila said, 'Beholding that all the fruits that are attainable by acts
+are terminable instead of being eternal, Yatis, by adopting
+self-restraint and tranquillity, attain to Brahma through the path of
+knowledge. There is nothing in any of the worlds that can impede them
+(for by mere fiats of their will they crown all their wishes with
+success). They are freed from the influence of all pairs of opposites.
+They never bow down their heads to anything or any creature. They are
+above all the bonds of want. Wisdom is theirs. Cleansed they are from
+every sin. Pure and spotless they live and rove about (in great
+happiness). They have, in their own understandings, arrived at settled
+conclusions in respect of all destructible objects and of a life of
+Renunciation (by comparing the two together). Devoted to Brahma, already
+become like unto Brahma, they have taken refuge in Brahma. Transcending
+grief, and freed from (the equality of) Rajas, theirs are acquisitions
+that are eternal. When the high end that is these men's is within reach
+of attainment, what need has one for practising the duties of the
+domestic mode of life?'[1240]
+
+"'"Syumarasmi said, 'If, indeed, that be the highest object of acquisition,
+if that be truly the highest end (which is attained by practising
+Renunciation) then the importance of the domestic mode of life becomes
+manifest, because without the domestic mode no other mode of life ever
+becomes possible. Indeed, as all living creatures are able to live in
+consequence of their dependence on their respective mothers, after the
+same manner the three other modes of life exist in consequence of their
+dependence upon the domestic mode. The householder who leads the life of
+domesticity, performs sacrifices, and practises penances. Whatever is
+done by anybody from desire of happiness has for its root the domestic
+mode of life. All living creatures regard the procreation of offspring as
+a source of great happiness. The procreation of offspring, however,
+becomes impossible in any other mode of life (than domesticity). Every
+kind of grass and straw, all plants and herbs (that yield corn or grain),
+and others of the same class that grow on hills and mountains, have the
+domestic mode of life for their root. Upon those depend the life of
+living creatures. And since nothing else is seen (in the universe) than
+life, domesticity may be looked upon as the refuge of the entire
+universe.[1241] Who then speaks the truth that says that domesticity
+cannot lead to the acquisition of Emancipation? Only those that are
+destitute of faith and wisdom and penetration, only those that are
+destitute of reputation that are idle and toil-worn, that have misery for
+their share in consequence of their past acts, only those that are
+destitute of learning, behold the plenitude of tranquillity in a life of
+mendicancy. The eternal and certain distinctions (laid down in the Vedas)
+are the causes that sustain the three worlds. That illustrious person of
+the highest order who is conversant with the Vedas, is worshipped from
+the very date of his birth. Besides the performance of Garbhadhana, Vedic
+mantras become necessary for enabling persons of the regenerate classes
+to accomplish all their acts in respect of both this and the other
+world.[1242] In cremating his body (after death), in the matter of his
+attainment of a second body, in that of his drink and food after such
+attainment, in that of giving away kine and other animals for helping him
+to cross the river that divides the region of life from that of Yama, in
+that of sinking funeral cakes in water--Vedic mantras are necessary. Then
+again the three classes of Pitris, viz., the Archishmats, the Varhishads,
+and the Kravyads, approve of the necessity of mantras in the case of the
+dead, and mantras are allowed to be efficient causes (for attainment of
+the objects for which these ceremonies and rites have been directed to be
+performed). When the Vedas say this so loudly and when again human beings
+are said to owe debts to the Pitris, the Rishis, and the gods, how can
+any one attain to Emancipation?[1243] This false doctrine (of incorporeal
+existence called Emancipation), apparently dressed in colours of truth,
+but subversive of the real purport of the declarations of the Vedas, has
+been introduced by learned men reft of prosperity and eaten up by
+idleness. That Brahmana who performs sacrifices according to the
+declarations of the Vedas is never seduced by sin. Through sacrifices,
+such a person attains to high regions of felicity along with the animals
+he has slain in those sacrifices, and himself, gratified by the
+acquisition of all his wishes succeeds in gratifying those animals by
+fulfilling their wishes. By disregarding the Vedas, by guile, or by
+deception, one never succeeds in attaining to the Supreme. On the other
+hand, it is by practising the rites laid down in the Vedas that one
+succeeds in attaining to Brahma.'
+
+"'"Kapila said, '(If acts are obligatory, then) there are the Darsa, the
+Paurnamasa, the Agnihotra, the Chaturmasya, and other acts for the man of
+intelligence. In their performance is eternal merit. (Why then perform
+acts involving cruelty)? Those that have betaken themselves to the
+Sannyasa mode of life, that abstain from all acts, that are endued with
+patience, that are cleansed (of wrath and every fault), and that are
+conversant with Brahma, succeed by such knowledge of Brahma in paying off
+the debts (thou speakest of) to the gods (the Rishis, and the Pitris)
+represented to be so very fond of libations poured in sacrifices.[1244]
+The very gods become stupefied in tracing the track of that trackless
+person who constitutes himself the soul of all creatures and who looks
+upon all creatures with an equal eye. Through instructions received from
+the preceptor one knows that which dwells within this frame to be of a
+four-fold nature, having besides four doors and four mouths. In
+consequence of (their possession of) two arms, the organ of speech, the
+stomach, and the organ of pleasure, the very gods are said to have four
+doors. One should, therefore, strive one's best to keep those doors under
+control.[1245] One should not gamble with dice. One should not
+appropriate what belongs to another. One should not assist at the
+sacrifice of a person of ignoble birth. One should not, giving way to
+wrath, smite another with hands or feet. That intelligent man who
+conducts himself in this way is said to have his hands and feet
+well-controlled. One should not indulge in vociferous abuse or censure.
+One should not speak words that are vain. One should forbear from knavery
+and from calumniating others. One should observe the vow of truthfulness,
+be sparing of speech, and always heedful. By conducting oneself in this
+way one will have one's organ of speech well-restrained. One should not
+abstain entirely from food. One should not eat too much. One should give
+up covetousness, and always seek the companionship of the good. One
+should eat only so much as is needed for sustaining life. By conducting
+oneself in this way one succeeds in properly controlling the door
+represented by one's stomach. One should not, O hero, lustfully take
+another wife when one has a wedded spouse (with whom to perform all
+religious acts). One should never summon a woman to bed except in her
+season. One should confine oneself to one's own wedded spouse without
+seeking congress with other women. By conducting oneself in this way one
+is said to have one's organ of pleasure properly controlled. That man of
+wisdom is truly a regenerate person who has all his four doors, viz., the
+organ of pleasure, the stomach, the two arms (and two feet), and the
+organ of speech, properly controlled. Everything becomes useless of that
+person whose doors are not well-controlled. What can the penance of such
+a man do? What can his sacrifices bring about? What can be achieved by
+his body? The gods know him for a Brahmana who has cast off his upper
+garment, who sleeps on the bare ground, who makes his arm a pillow, and
+whose heart is possessed of tranquillity.[1246] That person who, devoted
+to contemplation, singly enjoys all the happiness that wedded couples
+enjoy, and who turns not his attention to the joys and griefs of others,
+should be known for a Brahmana.[1247] That man who rightly understands
+all this as it exists in reality and its multiform transformations, and
+who knows what the end is of all created objects, is known by the gods
+for a Brahmana.[1248] One who hath no fear from any creature and from
+whom no creature hath any fear and who constitutes himself the soul of
+all creatures, should be known for a Brahmana. Without having acquired
+purity of heart which is the true result of all pious acts such as gifts
+and sacrifices, men of foolish understandings do not succeed in obtaining
+a knowledge of what is needed in making one a Brahmana even when
+explained by preceptors. Destitute of a knowledge of all this, these men
+desire fruits of a different kind, viz., heaven and its joys.[1249]
+Unable to practise even a small part of that good conduct which has come
+down from remote times, which is eternal, which is characterised by
+certitude, which enters as a thread in all our duties, and by adopting
+which men of knowledge belonging to all the modes of life convert their
+respective duties and penances into terrible weapons for destroying the
+ignorance and evils of worldliness, men of foolish understandings regard
+acts that are productive of visible fruits, that are fraught with the
+highest puissance, and that are deathless, as fruitless after all and as
+deviations (from the proper course) not sanctioned by the scriptures. In
+truth, however, that conduct, embracing as it does practices the very
+opposite of those that are seen in seasons of distress, is the very
+essence of heedfulness and is never affected by lust and wrath and other
+passions of a similar kind.[1250] As regards sacrifices again, it is very
+difficult to ascertain all their particulars. If ascertained, it is very
+difficult to observe them in practice. If practised, the fruits to which
+they lead are terminable. Mark this well. (And marking this, do thou
+betake thyself to the path of knowledge).'
+
+"'"Syumarasmi said, 'The Vedas countenance acts and discountenance them.
+Whence then is their authority when their declarations thus contradict
+each other? Renunciation of acts, again, is productive of great benefit.
+Both these have been indicated in the Vedas. Do thou discourse to me on
+this subject, O Brahmana!'
+
+"'"Kapila said, 'Betaking yourselves to the path of the good (viz., Yoga),
+do you even in this life realise its fruits by the direct evidence of
+your senses. What, however, are the visible results of those other
+objects which you (men of acts) pursue?'
+
+"'"Syumarasmi said, 'O Brahmana, I am Syumarasmi by name. I have come here
+for acquiring knowledge. Desirous of doing good to myself I have started
+this conversation in artless candour and not from desire of disputation.
+The dark doubt has taken possession of my mind. O illustrious one, solve
+it to me. Thou hast said that they who take the path of the good (viz.,
+Yoga), by which Brahma is attained, realise its fruits by the direct
+evidence of their senses. What, indeed, is that which is so realisable by
+the direct evidence of the senses and which is pursued by yourselves?
+Avoiding all sciences that have disputation only for their foremost
+object, I have so studied the Agama as to have duly mastered their true
+meaning. By Agama I understand the declarations of the Vedas. I also
+include in that word those sciences based on logic which have for their
+object the bringing out of the real meaning of the Vedas.[1251] Without
+avoiding the duties laid down for the particular mode of life which one
+may lead, one should pursue the practices laid down in Agama. Such
+observance of the practices laid down in Agama crowns one with success.
+In consequence of the certainty of the conclusions of Agama, the success
+to which the latter leads may be said to be almost realisable by direct
+evidence. As a boat that is tied to another bound for a different port,
+cannot take its passengers to the port they desire to reach, even so
+ourselves, dragged by our acts due to past desires, can never cross the
+interminable river of birth and death (and reach the heaven of rest and
+peace we may have in view). Discourse to me on this topic, O illustrious
+one! Teach me as a preceptor teaches a disciple. No one can be found
+amongst men that has completely renounced all worldly objects, nor one
+that is perfectly contented with oneself, nor one that has transcended
+grief, nor one that is perfectly free from disease, nor one that is
+absolutely free from the desire to act (for one's own benefit), nor one
+that has an absolute distaste for companionship, nor one that has
+entirely abstained from acts of every kind. Even men like yourself are
+seen to give way to joy and indulge in grief as persons like ourselves.
+Like other creatures the senses of persons like yourselves have their
+functions and objects. Tell me, in what then, if we are to investigate
+the question of happiness, does pure felicity consist for all the four
+orders of men and all the four modes of life who and which have, as
+regards their inclinations, the same resting ground.'
+
+"'"Kapila said, 'Whatever the Sastras according to which one performs the
+acts one feels inclined to do, the ordinances laid down in it for
+regulating those acts never become fruitless. Whatever again the school
+of opinion according to which one may conduct oneself, one is sure to
+attain to the highest end by only observing the duties of self-restraint
+of Yoga. Knowledge assists that man in crossing (this interminable river
+of life and death) who pursues knowledge. That conduct, however, which
+men pursue after deviating from the path of knowledge, afflicts them (by
+subjecting them to the evils of life and death). It is evident that ye
+are possessed of knowledge and dissociated from every worldly object that
+may produce distress. But have any of you at any time succeeded in
+acquiring that knowledge in consequence of which everything is capable of
+being viewed as identical with one Universal Soul?[1252] Without a
+correct apprehension of the scriptures, some there are, fond only of
+disputation, who, in consequence of being overwhelmed by desire and
+aversion, become the slaves of pride and arrogance. Without having
+correctly understood the meaning of scriptural declarations, these
+robbers of the scriptures, these depredators of Brahma, influenced by
+arrogance and error, refuse to pursue tranquillity and practise
+self-restraint.[1253] These men behold fruitlessness on every side, and
+if (by chance) they succeed in obtaining the puissance of knowledge they
+never impart it to others for rescuing them. Made up entirely of the
+quality of Tamas, they have Tamas only for their refuge. One becomes
+subject to all the incidents of that nature which one imbibes.
+Accordingly, of him who hath Tamas for his refuge, the passions of envy,
+lust, wrath, pride, falsehood, and vanity, continually grow, for one's
+qualities have one's nature for their spring. Thinking in this strain and
+beholding these faults (through the aid of instructions secured from
+preceptors), Yatis, who covet the highest end, betake themselves to Yoga,
+leaving both good and ill.'[1254]
+
+"'"Syumarasmi said, 'O Brahmana, all that I have said (about the laudable
+character of acts and the opposite character of Renunciation) is strictly
+conformable to the scriptures. It is, however, very true that without a
+correct apprehension of the meaning of the scriptures, one does not feel
+inclined to obey what the scriptures really declare. Whatever conduct is
+consistent with equity is consistent with the scriptures. Even that is
+what the Sruti declares. Similarly, whatever conduct is inconsistent with
+equity is inconsistent with the scriptures. This also is declared by the
+Sruti. It is certain that no one can do an act that is scriptural by
+transgressing the scriptures. That again is unscriptural which is against
+the Vedas. The Sruti declares this. Many men, who believe only what
+directly appeals to their senses, behold only this world (and not what is
+addressed in the scriptures to Faith). They do not behold what the
+scriptures declare to be faults. They have, accordingly, like ourselves,
+to give way to grief. Those objects of the senses with which men like you
+are concerned are the same with which other living creatures are
+concerned. Yet in consequence of your knowledge of the soul and their
+ignorance of it, how vast is the difference that exists between you and
+them! All the four orders of men and all the four modes of life, however
+different their duties, seek the same single end (viz., the highest
+happiness). Thou art possessed of unquestioned talents and abilities. For
+ascertaining that particular course of conduct (amongst those various
+duties) which is well calculated to accomplish the desired end, thou
+hast, by discoursing to me on the Infinite (Brahma), filled my soul with
+tranquillity. As regards ourselves, in consequence of our inability to
+understand the Soul we are destitute of a correct apprehension of the
+reality. Our wisdom is concerned with things that are low, and we are
+enveloped in thick darkness. (The course of conduct, however, that thou
+hast indicated for enabling one to attain to Emancipation, is exceedingly
+difficult of practice). Only he who is devoted to Yoga, who has
+discharged all his duties, who is capable of roving everywhere depending
+only on his own body, who has brought his soul under perfect control, who
+has transcended the requirements of the science of morality and who
+disregards the whole world (and everything belonging to it), can
+transgress the declarations of the Vedas with respect to acts, and say
+that there is Emancipation.[1255] For one, however, who lives in the
+midst of relatives, this course of conduct is exceedingly difficult to
+follow. Gift, study of the Vedas, sacrifices, begetting offspring,
+simplicity of dealing, when by practising even these no one succeeds in
+attaining to Emancipation, fie on him who seeks to attain to it, and on
+Emancipation itself that is sought! It seems that the labour spent upon
+attaining to it is all fruitless. One becomes chargeable with atheism if
+one disregards the Vedas by not doing the acts they direct. O illustrious
+one, I desire to hear without delay about that (Emancipation) which comes
+in the Vedas after the declarations in favour of acts. Do tell me the
+truth, O Brahmana! I sit at thy feet as a disciple. Teach me kindly! I
+wish to know as much about Emancipation as is known to thee, O learned
+one!'"'"
+
+
+
+SECTION CCLXX
+
+"'"Kapila said, 'The Vedas are regarded as authoritative by all. People
+never disregard them. Brahma is of two kinds, viz., Brahma as represented
+by sound, and Brahma as Supreme (and intangible).[1256] One conversant
+with Brahma represented by sound succeeds in attaining to Supreme Brahma.
+Commencing with the rites of Garbhadhana, that body which the sire
+creates with the aid of Vedic mantras is cleansed (after birth) by Vedic
+mantras.[1257] When the body has been cleansed with purificatory rites
+(performed with the aid of Vedic mantras), the owner thereof comes to be
+called a Brahmana and becomes a vessel fit for receiving knowledge of
+Brahma. Know that the reward of acts is purity of heart which only leads
+to Emancipation. I shall presently speak to thee of that. Whether purity
+of heart has been attained or not (by performance of acts) is what can be
+known to the person himself who has attained it. It can never be known
+with the aid of either the Vedas or inference. They that cherish no
+expectation, that discard every kind of wealth by not storing anything
+for future use, that are not covetous, and that are free from every kind
+of affection and aversion, perform sacrifices because of the conviction
+that their performance is a duty. To make gifts unto deserving persons is
+the end (right use) of all wealth. Never addicted at any time to sinful
+acts, observant of those rites that have been laid down in the Vedas,
+capable of crowning all their wishes with fruition, endued with certain
+conclusions through pure knowledge, never giving way to wrath,--never
+indulging in envy, free from pride and malice, firm in Yoga,[1258] of
+unstained birth, unstained conduct, and unstained learning, devoted to
+the good of all creatures, there were in days of yore many men, leading
+lives of domesticity and thoroughly devoted to their own duties, there
+were many kings also of the same qualifications, devoted to Yoga (like
+Janaka, etc.), and many Brahmanas also of the same character (like
+Yajnavalkya and others).[1259] They behaved equally towards all creatures
+and were endued with perfect sincerity. Contentment was theirs, and
+certainty of knowledge. Visible were the rewards of their righteousness,
+and pure were they in behaviour and heart. They were possessed of faith
+in Brahma of both forms.[1260] At first making their hearts pure, they
+duly observed all (excellent) vows. They were observant of the duties of
+righteousness on even occasions of distress and difficulty, without
+falling off in any particular. Uniting together they used to perform
+meritorious acts. In this they found great happiness. And inasmuch as
+they never tripped, they had never to perform any expiation. Relying as
+they did upon the true course of righteousness, they became endued with
+irresistible energy. They never followed their own understandings in the
+matter of earning merit but followed the dictates of the scriptures alone
+for that end. Accordingly they were never guilty of guile in the matter
+of performing acts of righteousness.[1261] In consequence of their
+observing unitedly the absolute ordinances of the scriptures without
+betaking themselves ever to the rites laid down in the alternative, they
+were never under the necessity of performing expiation.[1262] There is no
+expiation for men living in the observance of the ordinances laid down in
+the scriptures. The Sruti declares that expiation exists for only men
+that are weak and unable to follow the absolute and substantive
+provisions of the sacred law. Many Brahmanas there were of this kind in
+days of old, devoted to the performance of sacrifices, of profound
+knowledge of the Vedas, possessed of purity and good conduct, and endued
+with fame. They always worshipped Brahma in the sacrifices, and were free
+from desire. Possessed of learning they transcended all the bonds of
+life. The sacrifices of these men, their (knowledge of the) Vedas, their
+acts performed in obedience to the ordinances, their study of the
+scripture at the fixed hours, and the wishes they entertained, freed as
+they were from lust and wrath, observant as they were of pious conduct
+and acts notwithstanding all difficulties, renowned as they were for
+performing the duties of their own order and mode of life, purified as
+their souls were in consequence of their very nature, characterised as
+they were by thorough sincerity, devoted as they were to tranquillity,
+and mindful as they were of their own practices, were identical with
+Infinite Brahma. Even this is the eternal Sruti heard by us.[1263] The
+penances of men that were so high-souled, of men whose conduct and acts
+were so difficult of observance and accomplishment, of men whose wishes
+were crowned with fruition in consequence of the strict discharge of
+their duties, became efficacious weapons for the destruction of all
+earthly desires. The Brahmanas say that that Good Conduct, which is
+wonderful, whose origin may be traced to very ancient times, which is
+eternal and whose characteristics are unchangeable, which differs from
+the practices to which even the good resort in seasons of distress and
+represents their acts in other situations, which is identical with
+heedfulness, over which lust and wrath and other evil passions can never
+prevail, and in consequence of which there was (at one time) no
+transgression in all mankind, subsequently came to be distributed into
+four subdivisions, corresponding with the four modes of life by persons
+unable to practise its duties in minute detail and entirety.[1264] They
+that are good, by duly observing that course of Good Conduct after
+adoption of the Sannyasa mode of life, attain to the highest end. They
+also that betake themselves to the forest mode reach the same high end
+(by duly observing that conduct). They too that observe the domestic mode
+of life attain to the highest end (by duly practising the same conduct);
+and, lastly, those that lead the Brahmacharya mode obtain the same (end
+by a due observance of the same conduct).[1265] Those Brahmanas are seen
+to shine in the firmament as luminaries shedding beneficent rays of light
+all around. Those myriads of Brahmanas have become stars and
+constellations set in their fixed tracks. In consequence of contentment
+(or Renunciation) they have all attained to Infinity as the Vedas
+declare. If such men have to come back to the world through the wombs of
+living creatures, they are never stained by sins which have the
+unexhausted residue of previous acts for their originating cause. Indeed,
+one who has led the life of a Brahmacharin and waited dutifully upon his
+preceptor, who has arrived at settled conclusions (in respect of the
+soul), and who has devoted himself to Yoga thus, is truly a Brahmana. Who
+else would deserve to be called a Brahmana? When acts alone determine who
+is a Brahmana and who is not, acts (good or bad) must be held to indicate
+the happiness or misery of a person. As regards those that have by
+conquering all evil passions acquired purity of heart, we have heard the
+eternal Sruti that in consequence of the Infinity to which they attain
+(through beholding the universal soul) and of the knowledge of Brahma
+(they acquire through the declarations of Srutis), they behold everything
+to be Brahma. The duties (of tranquillity, self-restraint, abstention
+from acts, renunciation, devotion, and the abstraction of Samadhi)
+followed by those men of pure hearts, that are freed from desire, and
+that have Emancipation only for their object, for acquisition of the
+knowledge of Brahma, are equally laid down for all the four orders of men
+and all the four modes of life. Verily, that knowledge is always acquired
+by Brahmanas of pure hearts and restrained soul.[1266] One whose soul is
+for Renunciation based upon contentment is regarded as the refuge of true
+knowledge. Renunciation, in which is that knowledge which leads to
+Emancipation, and which is highly necessary for a Brahmana, is eternal
+(and comes down from preceptor to pupil for ever and ever).[1267]
+Renunciation sometimes exists mixed with the duties of other modes. But
+whether existing in that state or by itself, one practises it according
+to the measure of one's strength (that depends upon the degree of one's
+absence of worldly desires). Renunciation is the cause of supreme benefit
+unto every kind of person. Only he that is weak, fails to practise it.
+That pure-hearted man who seeks to attain to Brahma becomes rescued from
+the world (with its misery).'[1268]
+
+"'"Syumarasmi said, 'Amongst those that are given up to enjoyment (of
+property), they that make gifts, they that perform sacrifices, they that
+devote themselves to the study of the Vedas, and they that betake
+themselves to a life of Renunciation after having acquired and enjoyed
+wealth and all its pleasures, when they depart from this world, who is it
+that attains to the foremost place in heaven? I ask thee this, O
+Brahmana! Do thou tell me truly.'
+
+"'"Kapila said, 'Those who lead a life of domesticity are certainly
+auspicious and acquire excellence of every kind. They are unable,
+however, to enjoy the felicity that attaches to Renunciation. Even thou
+mayst see this.'[1269]
+
+"'"Syumarasmi said, 'Ye depend upon knowledge as the means (for the
+attainment of Emancipation). Those who lead lives of domesticity have
+planted their faith in acts. It has, however, been said that the end of
+all modes of life is Emancipation.[1270] No difference, therefore, is
+observable between them in respect of either their superiority or
+inferiority of puissance. O illustrious one, do thou tell me then how
+stands the matter truly.'
+
+"'"Kapila said, 'Acts only cleanse the body. Knowledge, however, is the
+highest end (for which one strives).[1271] When all faults of the heart
+are cured (by acts), and when the felicity of Brahma becomes established
+in knowledge, benevolence, forgiveness, tranquillity, compassion,
+truthfulness, and candour, abstention from injury, absence of pride,
+modesty, renunciation, and abstention from work are attained. These
+constitute the path that lead to Brahma. By those one attains to what is
+the Highest. That the cure of all faults of the heart is the result of
+acts becomes intelligible to the wise man when these are attained. That,
+indeed, is regarded as the highest end which is obtained by Brahmanas
+endued with wisdom, withdrawn from all acts, possessed of purity and the
+certitude of knowledge. One who succeeds in acquiring a knowledge of the
+Vedas, of that which is taught by the Vedas (viz., Brahma as represented
+in acts), and the minutiae of acts, is said to be conversant with the
+Vedas. Any other man is only a bag of wind.[1272] One who is conversant
+with the Vedas knows everything, for everything is established on the
+Vedas. Verily, the present, past, and future all exist in the
+Vedas.[1273] This one conclusion is deducible from all the scriptures,
+viz., that this universe exists and does not exist. To the man of
+knowledge this (all that is perceived) is both sat and asat. To him, this
+all is both the end and the middle.[1274] This truth rests upon all the
+Vedas, viz., that when complete Renunciation takes place one obtains what
+is sufficient. Then again the highest contentment follows and rests upon
+Emancipation,[1275] which is absolute, which exists as the soul of all
+mortal and immortal things, which is well-known as such universal soul,
+which is the highest object of knowledge as being identical with all
+mobile and immobile things, which is full, which is perfect felicity,
+which is without duality, which is the foremost of all things, which is
+Brahma, which is Unmanifest and the cause also, whence the Unmanifest has
+sprung, and which is without deterioration of any kind.[1276] Ability to
+subdue the senses, forgiveness, and abstention from work in consequence
+of the absence of desire,--these three are the cause of perfect felicity.
+With the aid of these three qualities, men having understanding for their
+eyes succeed in reaching that Brahma which is uncreate, which is the
+prime cause of the universe, which is unchangeable and which is beyond
+destruction. I bow to that Brahma, which is identical with him that knows
+it.'"'"[1277]
+
+
+
+SECTION CCLXXI
+
+"'Yudhishthira said, "The Vedas, O Bharata, discourse of Religion, Profit,
+and Pleasure. Tell me, however, O grandsire, the attainment of which
+(amongst these three) is regarded as superior."
+
+"'Bhishma said, "I shall, in this connection, recite to thee the ancient
+narrative of the benefit that Kundadhara in days of old had conferred
+upon one who was devoted to him. Once on a time a Brahmana destitute of
+wealth sought to acquire virtue, induced by the desire of fruit. He
+continually set his heart upon wealth for employing it in the celebration
+of sacrifices. For achieving his purpose he set himself to the practice
+of the austerest penances. Resolved to accomplish his purpose, he began
+to worship the deities with great devotion. But he failed to obtain
+wealth by such worship of the deities. He thereupon began to reflect,
+saying unto himself, 'What is that deity, hitherto unadored by men, who
+may be favourably disposed towards me without delay?' While reflecting in
+this strain with a cool mind, he beheld stationed before him that
+retainer of the deities, viz., the Cloud called Kundadhara. As soon as he
+beheld that mighty-armed being, the Brahmana's feelings of devotion were
+excited, and he said unto himself, 'This one will surely bestow
+prosperity upon me. Indeed, his form indicates as much. He lives in close
+proximity to the deities. He has not as yet been adored by other men. He
+will verily give me abundant wealth without any delay.' The Brahmana,
+then, having concluded thus, worshipped that Cloud with dhupas and
+perfumes and garlands of flowers of the most superior kind, and with
+diverse kinds of offerings. Thus worshipped, the Cloud became very soon
+pleased with his worshipper and uttered these words fraught with benefit
+to that Brahmana, 'The wise have ordained expiation for one guilty of
+Brahmanicide, or of drinking alcohol or of stealing, or of neglecting all
+meritorious vows. There is no expiation, however, for one that is
+ungrateful.[1278] Expectation hath a child named Iniquity. Ire, again, is
+regarded to be a child of Envy. Cupidity is the child of Deceit.
+Ingratitude, however, is barren (and hath no offspring).' After this, that
+Brahmana, stretched on a bed of Kusa grass, and penetrated with the
+energy of Kundadhara, beheld all living beings in a dream. Indeed, in
+consequence of his absence of passion, penances, and devotion, that
+Brahmana of cleansed soul, standing aloof from all (carnal) enjoyments,
+beheld in the night that effect of his devotion to Kundadhara. Indeed, O
+Yudhishthira, he beheld the high-souled Manibhadra of great effulgence
+stationed in the midst of the deities, employed in giving his orders.
+There the gods seemed to be engaged in bestowing kingdoms and riches upon
+men, induced by their good deeds, and in taking them away when men fell
+off from goodness.[1279] Then, O bull of Bharata's race, Kundadhara of
+great effulgence, bending himself low, prostrated himself on the ground
+before the gods in the presence of all the Yakshas. At the command of the
+gods the high-souled Manibhadra addressed the prostrate Kundadhara and
+said, 'What does Kundadhara want?' Thereupon Kundadhara replied, 'If,
+indeed, the gods are pleased with me, there, that Brahmana reverences me
+greatly. I pray for some favour being shown to him, something, that is,
+that may bring him happiness.' Hearing this, Manibhadra, commanded by the
+gods, once more said unto Kundadhara of great intelligence these words,
+'Rise, rise up, O Kundadhara! Thy suit is successful. Be thou happy. If
+this Brahmana be desirous of wealth, let wealth be given to him, that is,
+as much wealth as this thy friend desires. At the command of the gods I
+shall give him untold wealth.' Kundadhara, then, reflecting upon the
+fleeting and unreal character of the status of humanity, set his heart, O
+Yudhishthira, upon inclining the Brahmana to penances. Indeed, Kundadhara
+said, 'I do not, O giver of wealth, beg for wealth on behalf of this
+Brahmana. I desire the bestowal of another favour upon him. I do not
+solicit for this devotee of mine mountains of pearls and gems or even
+the whole earth with all her riches. I desire, however, that he should be
+virtuous. Let his heart find pleasure in virtue. Let him have virtue for
+his stay. Let virtue be the foremost of all objects with him. Even this
+is the favour that meets with my approval.' Manibhadra said, 'The fruits
+of virtue are always sovereignty and happiness of diverse kinds. Let this
+one enjoy those fruits, always freed from physical pain of every kind.'"
+
+"'Bhishma continued, "Thus addressed, Kundadhara, however, of great
+celebrity, repeatedly solicited virtue alone for that Brahmana. The gods
+were highly pleased at it. Then Manibhadra said, 'The gods are all
+pleased with thee as also with this Brahmana. This one shall become a
+virtuous-souled person. He shall devote his mind to virtue.' The Cloud,
+Kundadhara, became delighted, O Yudhishthira, at thus having been
+successful in obtaining his wish. The boon that he had got was one that
+was unattainable by anybody else. The Brahmana then beheld scattered
+around him many delicate fabrics of cloth. Without minding them at all
+(although so costly), the Brahmana came to disrelish the world.
+
+"'"The Brahmana said, 'When this one doth not set any value upon good
+deeds, who else will? I had better go to the woods for leading a life of
+righteousness.'"[1280]
+
+"'Bhishma continued, "Cherishing a distaste for the world, and through the
+grace also of the gods, that foremost of Brahmanas entered the woods and
+commenced to undergo the austerest of penances. Subsisting upon such
+fruits and roots as remained after serving the deities and guests, the
+mind of that regenerate person, O monarch, was firmly set upon virtue.
+Gradually, the Brahmana, renouncing fruits and roots, betook himself to
+leaves of trees as his food. Then renouncing leaves, he took to water
+only as his subsistence. After that he passed many years by subsisting
+upon air alone. All the while, his strength did not diminish. This seemed
+exceedingly marvellous. Devoted to virtue and engaged in the practice of
+the severest austerities, after a long time he acquired spiritual vision.
+He then reflected, saying unto himself, 'If, being gratified with
+anybody, I give him wealth, my speech would never be untrue.'[1281] With
+a face lighted up by smiles, he once more began to undergo severer
+austerities. And once more, having won (higher) success, he thought that
+he could, by a fiat of the will, then create the very highest objects.
+'If, gratified with any person whatsoever I give him even sovereignty, he
+will immediately become a king, for my words will never be untrue.' While
+he was thinking in this way, Kundadhara, induced by his friendship for
+the Brahmana and no less by the ascetic success which the Brahmana had
+achieved, showed himself, O Bharata (unto his friend and devotee).
+Meeting with him the Brahmana offered him worship according to the
+observances ordained. The Brahmana, however, felt some surprise, O king.
+Then Kundadhara addressed the Brahmana, saying, 'Thou hast now got an
+excellent and spiritual eye. Behold with this vision of thine the end
+that is attained by kings, and survey all the worlds besides.' The
+Brahmana then, with his spiritual vision, beheld from a distance
+thousands of kings sunk in hell.
+
+"'"Kundadhara said, 'After having worshipped me with devotion thou didst
+get sorrow for thy share, what then would have been the good done to thee
+by me, and what the value of my favour? Look, look for what end men
+desire the gratification of carnal enjoyments. The door of heaven is
+closed unto men.'"
+
+"'Bhishma continued, "The Brahmana then beheld many men living in this
+world, embracing lust, and wrath, and cupidity, and fear, and pride, and
+sleep and procrastination, and inactivity.
+
+"'"Kundadhara said, 'With these (vices) all human beings are enchained. The
+gods are afraid of men. These vices, at the command of the gods, mar and
+disconcert on every side.[1282] No man can become virtuous unless
+permitted by the gods. (In consequence of their permission) thou hast
+become competent to give away kingdoms and wealth through thy penances.'"
+
+"'Bhishma continued, "Thus addressed, the righteous-souled Brahmana,
+bending his head unto that Cloud, prostrated himself on the ground, and
+said, 'Thou hast, indeed, done me a great favour. Unconscious of the
+great affection shown by thee towards me, I had through the influence of
+desire and cupidity, failed to display good will towards thee.' Then
+Kundadhara said unto that foremost of regenerate persons, 'I have
+forgiven thee,' and having embraced him with his arms disappeared there
+and then. The Brahmana then roamed through all the worlds, having
+attained to ascetic success through the grace of Kundadhara. Through the
+puissance gained from virtue and penances, one acquires competence to
+sail through the skies and to fructify all one's wishes and purposes, and
+finally attain to the highest end. The gods and Brahmanas and Yakshas and
+all good men and Charanas always adore those that are virtuous but never
+those that are rich or given up to the indulgence of their desires. The
+gods are truly propitious to thee since thy mind is devoted to virtue. In
+wealth there may be a very little happiness but in virtue the measure of
+happiness is very great."'"
+
+
+
+SECTION CCLXXII
+
+"'Yudhishthira said, "Amongst the diverse kinds of sacrifices, all of
+which, of course, are regarded to have but one object (viz., the
+cleansing of the heart or the glory of God), tell me, O grandsire, what
+that sacrifice is which has been ordained for the sake only of virtue and
+not for the acquisition of either heaven or wealth!"[1283]
+
+"'Bhishma said, "In this connection I shall relate to thee the history,
+formerly recited by Narada, of a Brahmana who for performing sacrifices,
+lived according to the unchha mode.
+
+"'"Narada said, 'In one of the foremost of kingdoms that was distinguished
+again for virtue, there lived a Brahmana. Devoted to penances and living
+according to the unchha mode, that Brahmana was earnestly engaged in
+adoring Vishnu in sacrifices.[1284] He had Syamaka for his food, as also
+Suryaparni and Suvarchala and other kinds of potherbs that were bitter
+and disagreeable to the taste. In consequence, however, of his penances,
+all these tasted sweet.[1285] Abstaining from injuring any creature, and
+leading the life of a forest recluse, he attained to ascetic success.
+With roots and fruits, O scorcher of foes, he used to adore Vishnu in
+sacrifices that were intended to confer heaven upon him.[1286] The
+Brahmana, whose name was Satya, had a wife named Pushkaradharini. She was
+pure-minded, and had emaciated herself by the observance of many austere
+vows. (Herself having been of a benevolent disposition, and her husband
+being thus addicted to sacrifices that were cruel), she did not approve
+of the conduct of her lord. Summoned, however, to take her seat by his
+side as his spouse (for the performance of a sacrifice), she feared to
+incur his curse and, therefore, comforted herself with his conduct. The
+garments that invested her body consisted of the (cast off) plumes of
+peacocks. Although unwilling, she still performed that sacrifice at the
+command of her lord who had become its Hotri. In that forest, near to the
+Brahmana's asylum, lived a neighbour of his, viz., the virtuous Parnada
+of Sukra's race, having assumed the form of a deer. He addressed that
+Brahmana, whose name was Satya, in articulate speech and said unto him
+these words, "Thou wouldst be acting very improperly,[1287] if this
+sacrifice of thine were accomplished in such a manner as to be defective
+in mantras and other particulars of ritual. I, therefore, ask thee to
+slay and cut me in pieces for making libations therewith on thy
+sacrificial fire. Do this and becoming blameless ascend to heaven." Then
+the presiding goddess of the solar disc, viz., Savitri, came to that
+sacrifice in her own embodied form and insisted upon that Brahmana in
+doing what he desired by that deer to do. Unto that goddess, however, who
+thus insisted, the Brahmana replied, saying, "I shall not slay this deer
+who lives with me in this same neighbourhood."[1288] Thus addressed by
+the Brahmana, the goddess Savitri desisted and entered the sacrificial
+fire from desire of surveying the nether world, and wishing to avoid the
+sight of (other) defects in that sacrifice.[1289] The deer, then, with
+joined hands, once more begged of Satya (to be cut in pieces and poured
+into the sacrificial fire). Satya, however, embraced him in friendship
+and dismissed him, saying, "Go!"[1290] At this, the deer seemed to leave
+that place. But after he had gone eight steps he returned, and said,
+"Verily, do thou slay me. Truly do I say, slain by thee I am sure to
+attain to a righteous end. I give thee (spiritual) vision. Behold the
+celestial Apsaras and the beautiful vehicles of the high-souled
+Gandharvas." Beholding (that sight) for a protracted space of time, with
+longing eyes, and seeing the deer (solicitous of sacrifice), and thinking
+that residence in heaven is attainable by only slaughter, he approved (of
+the counsels the deer had given). It was Dharma himself who had become a
+deer that lived in those woods for many years. (Seeing the Brahmana
+tempted by the prospect he beheld), Dharma provided for his salvation and
+counselled him, saying, "This (viz., slaughter of living creatures) is
+not conformable to the ordinances about Sacrifices."[1291] The penances,
+which had been of very large measure, of that Brahmana whose mind had
+entertained the desire of slaying the deer, diminished greatly in
+consequence of that thought itself. The injuring of living creatures,
+therefore, forms no part of sacrifice.[1292] Then the illustrious Dharma
+(having assumed his real form), himself assisted that Brahmana, by
+discharging the priestly office, to perform a sacrifice. The Brahmana,
+after this, in consequence of his (renewed) penances, attained to that
+state of mind which was his spouse's.[1293] Abstention from injury is
+that religion which is complete in respect of its rewards. The religion,
+however, of cruelty is only thus far beneficial that it leads to heaven
+(which has a termination). I have spoken to thee of that religion of
+Truth which, indeed, is the religion of those that are utterers of
+Brahma.'"'"[1294]
+
+
+
+SECTION CCLXXIII
+
+"'Yudhishthira said, "By what means doth a man become sinful, by what doth
+he achieve virtue, by what doth he attain to Renunciation, and by what
+doth he win Emancipation?"
+
+"'Bhishma said, "Thou knowest all duties. This question that thou askest
+is only for confirmation of thy conclusions. Listen now to Emancipation,
+and Renunciation, and Sin, and Virtue to their very roots. Perceiving any
+one of the five objects (viz., form, taste, scent, sound, and touch),
+desire runs after it at first. Indeed, obtaining them within the purview
+of the senses, O chief of Bharata's race, desire or aversion springs
+up.[1295] One, then, for the sake of that object (i.e., for acquisition
+of what is liked and avoidance of what is disliked) strives and begins
+acts that involve much labour. One endeavours one's best for repeatedly
+enjoying those forms and scents (and the three other objects of the
+remaining three senses) that appear very agreeable. Gradually,
+attachment, and aversion, and greed, and errors of judgment arise. The
+mind of one overwhelmed by greed and error and affected by attachment and
+aversion is never directed to virtue. One then begins with hypocrisy to
+do acts that are good. Indeed, with hypocrisy one then seeks to acquire
+virtue, and with hypocrisy one likes to acquire wealth. When one
+succeeds, O son of Kuru's race, in winning wealth with hypocrisy, one
+sets one's heart to such acquisition wholly. It is then that one begins
+to do acts that are sinful, notwithstanding the admonitions of
+well-wishers and the wise, unto all which he makes answers plausibly
+consistent with reason and conformable to the injunctions of the
+scriptures. Born of attachment and error, his sins, of three kinds,
+rapidly increase, for he thinks sinfully, speaks sinfully, and acts
+sinfully. When he fairly starts on the way of sin, they that are good
+mark his wickedness. They, however, that are of a disposition similar to
+that of the sinful man, enter into friendship with him. He succeeds not
+in winning happiness even here. Whence then would he succeed in winning
+happiness hereafter? It is thus that one becomes sinful. Listen now to me
+as I speak to thee of one that is righteous. Such a man, inasmuch as he
+seeks the good of others, succeeds in winning good for himself. By
+practising duties that are fraught with other people's good, he attains
+at last to a highly agreeable end. He who, aided by his wisdom, succeeds
+beforehand in beholding the faults above adverted to, who is skilled in
+judging of what is happiness and what is sorrow and how each is brought
+about, and who waits with reverence upon those that are good, makes
+progress in achieving virtue, both in consequence of his habit and such
+companionship of the good. The mind of such a person takes delight in
+virtue, and he lives on, making virtue his support. If he sets his heart
+on the acquisition of wealth, he desires only such wealth as may be
+acquired in righteous ways. Indeed, he waters the roots of only those
+things in which he sees merit. In this way, doth one become righteous and
+acquires friends that are good. In consequence of his acquisition of
+friends, of wealth, and of children, he sports in happiness both here and
+hereafter. The mastery (in respect of enjoyment) that a living creature
+attains over sound, touch, taste, form, and scent, O Bharata, represents
+the fruit of virtue.[1296] Remember this. Having obtained the fruit of
+virtue, O Yudhishthira, such a man does not give himself up to joy.
+Without being contented with such (visible) fruits of virtue he betakes
+himself to Renunciation, led on by the eye of knowledge. When, having
+acquired the eye of knowledge, he ceases to take pleasure in the
+gratification of desire, in taste and in scent, when he does not allow
+his mind to run towards sound, touch and form, it is then that he
+succeeds in freeing himself from desire.[1297] He does not, however, even
+then cast off virtue or righteous acts. Beholding then all the worlds to
+be liable to destruction, he strives to cast off virtue (with its rewards
+in the form of heaven and its happiness) and endeavours to attain to
+Emancipation by the (well-known) means.[1298] Gradually abandoning all
+sinful acts he betakes himself to Renunciation, and becoming
+righteous-souled succeeds at last in attaining to Emancipation. I have
+now told thee, O son, of that about which thou hadst asked me, viz., the
+topics of Sin, Righteousness, Renunciation, and Emancipation, O Bharata!
+Thou shouldst, therefore, O Yudhishthira, adhere to virtue in all
+situations. Eternal is the success, O son of Kunti, of thee that adherest
+to righteousness."'"[1299]
+
+
+
+SECTION CCLXXIV
+
+"'Yudhishthira said, "Thou hast said, O grandsire, that Emancipation is to
+be won by means and not otherwise. I desire to hear duly what those means
+are."
+
+"'Bhishma said, "O thou of great wisdom, this enquiry that thou hast
+addressed to me and that is connected with a subtle topic, is really
+worthy of thee, since thou, O sinless one, always seekest to accomplish
+all thy objects by the application of means. That state of mind which is
+present when one sets oneself to make an earthen jar for one's use,
+disappears after the jar has been completed. After the same manner, that
+cause which urges persons who regard virtue as the root of advancement
+and prosperity ceases to operate with them that seek to achieve
+Emancipation.[1300] That path which leads to the Eastern Ocean is not the
+path by which one can go to the Western Ocean. There is only one path
+that leads to Emancipation. (It is not identical with any of those that
+lead to any other object of acquisition). Listen to me as I discourse on
+it to thee in detail. One should, by practising forgiveness, exterminate
+wrath, and by abandoning all purposes, root out desire. By practising
+the quality of Sattwa[1301] one should conquer sleep. By heedfulness one
+should keep off fear, and by contemplation of the Soul one should conquer
+breath.[1302] Desire, aversion, and lust, one should dispel by patience;
+error, ignorance, and doubt, by study of truth. By pursuit after
+knowledge one should avoid insouciance and inquiry after things of no
+interest.[1303] By frugal and easily digestible fare one should drive off
+all disorders and diseases. By contentment one should dispel greed and
+stupefaction of judgment, and all worldly concerns should be avoided by a
+knowledge of the truth.[1304] By practising benevolence one should
+conquer iniquity, and by regard for all creatures one should acquire
+virtue. One should avoid expectation by the reflection that it is
+concerned with the future; and one should cast off wealth by abandoning
+desire itself. The man of intelligence should abandon affection by
+recollecting that everything (here) is transitory. He should subdue
+hunger by practising Yoga. By practising benevolence one should keep off
+all ideas of self-importance, and drive off all sorts of craving by
+adopting contentment. By exertion one should subdue procrastination, and
+by certainty all kinds of doubt, by taciturnity, loquaciousness, and by
+courage, every kind of fear.[1305] Speech and mind are to be subdued by
+the Understanding, and the Understanding, in its turn, is to be kept
+under control by the eye of knowledge. Knowledge, again, is to be
+controlled by acquaintance with the Soul, and finally the Soul is to be
+controlled by the Soul.[1306] This last is attainable by those that are
+of pure-acts and endued with tranquillity of soul,[1307] the means being
+the subjugation of those five impediments of Yoga of which the learned
+speak. By casting off desire and wrath and covetousness and fear and
+sleep, one should, restraining speech, practise what is favourable to
+Yoga, viz., contemplation, study, gift, truth, modesty, candour,
+forgiveness, purity of heart, purity in respect of food, and the
+subjugation of the senses. By these one's energy is increased, sins are
+dispelled, wishes crowned with fruition, and knowledge (of diverse kinds)
+gained. When one becomes cleansed of one's sins and possessed of energy
+and frugal of fare and the master of one's senses, one then, having
+conquered both desire and wrath, seeks to attain to Brahma. The avoidance
+of ignorance (by listening to and studying the scriptures), the absence
+of attachment (in consequence of Renunciation), freedom from desire and
+wrath (by adoption of contentment and forgiveness), the puissance that is
+won by Yoga, the absence of pride and haughtiness, freedom from anxiety
+(by subjugation of every kind of fear), absence of attachment of anything
+like home and family,--these constitute the path of Emancipation. That
+path is delightful, stainless, and pure. Similarly, the restraining of
+speech, of body, and of mind, when practised from the absence of desire,
+constitutes also the path of Emancipation."'"[1308]
+
+
+
+SECTION CCLXXV
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse that took place between Narada and Asita-Devala. Once on a time
+Narada, beholding that foremost of intelligent men, viz., Devala of
+venerable years, seated at his ease, questioned him about the origin and
+the destruction of all creatures."
+
+"'"Narada said, 'Whence, O Brahmana, hath this universe, consisting of
+mobile and immobile objects, been created? When again doth the
+all-embracing destruction come, into whom doth it merge? Let thy learned
+self discourse to me on this.'
+
+"'"Asita said, 'Those from which the Supreme Soul, when the time comes,
+moved by the desire of existence in manifold forms, creates all
+creatures, are said by persons conversant with objects to be the five
+great essences.[1309] (After this) Time, impelled by the Understanding
+creates other objects from those (five primal essences).[1310] He that
+says that there is anything else besides these (i.e., the five primal
+essences, Kala, and the Understanding), says what is not true. Know, O
+Narada, that these five are eternal, indestructible, and without
+beginning and without end. With Kala as their sixth, these five primal
+essences are naturally possessed of mighty energy. Water, Space, Earth,
+Wind, and Heat,--these are those five essences. Without doubt, there is
+nothing higher or superior to these (in point of puissance or energy).
+The existence of nothing else (than five) can be affirmed by any one
+agreeably to the conclusions derivable from the Srutis or arguments drawn
+from reason. If any one does assert the existence of anything else, then
+his assertion would verily be idle or vain. Know that these six enter
+into the production of all effects. That of which are all these (which
+thou perceivest) is called Asat.[1311] These five, and Kala (or Jiva),
+the potencies of past acts, and ignorance,--these eight eternal essences
+are the causes of the birth and destruction of all creatures.[1312] When
+creatures are destroyed it is into these that they enter; and when they
+take birth, it is again from them they do so. Indeed, after destruction,
+a creature resolves itself into those five primal essences. His body is
+made of earth; his ear has its origin in space; his eye hath light for
+its cause; his life (motion) is of wind, and his blood is of water,
+without doubt. The two eyes, the nose, the two ears, the skin, and the
+tongue (constituting the fifth), are the senses. These, the learned know,
+exist for perception of their respective objects.[1313] Vision, hearing,
+smelling, touching, and tasting are the functions of the senses. The five
+senses are concerned with five objects in five ways. Know, by the
+inference of reason, their similitude of attributes.[1314] Form, scent,
+taste, touch, and sound, are the five properties that are (respectively)
+apprehended by the five senses in five different ways. These five
+properties, viz., form, scent, taste, touch, and sound, are not really
+apprehended by the _senses_ (for these are inert), but it is the Soul
+that apprehends them _through_ the senses. That which is called Chitta is
+superior to the multitude of senses. Superior to Chitta is Manas.
+Superior to Manas is Buddhi, and superior to Buddhi is Kshetrajna.[1315]
+At first a living creature perceives different objects through the
+senses. With Manas he reflects over them, and then with the aid of Buddhi
+he arrives at certitude of knowledge. Possessed of Buddhi, one arrives at
+certainty of conclusions in respect of objects perceived through the
+senses. The five senses, Chitta, Mind and Understanding (which is the
+eighth in the tale),--these are regarded as organs of knowledge by those
+conversant with the science of Adhyatma. The hands, the feet, the anal
+duct, the membrum virile, the mouth (forming the fifth in the tale),
+constitute the five organs of action. The mouth is spoken of as an organ
+of action because it contains the apparatus of speech, and that of
+eating. The feet are organs of locomotion and the hands for doing various
+kinds of work. The anal duct and the membrum virile are two organs that
+exist for a similar purpose, viz., for evacuation. The first is for
+evacuation of stools, the second for that of urine as also of the vital
+seed when one feels the influence of desire. Besides these, there is a
+sixth organ of action. It is called muscular power. These then are the
+names of the six organs of action according to the (approved) treatises
+bearing on the subject. I have now mentioned to thee the names of all the
+organs of knowledge and of action, and all the attributes of the five
+(primal) essences.[1316] When in consequence of the organs being
+fatigued, they cease to perform their respective functions, the owner of
+those organs, because of their suspension, is said to sleep. If, when the
+functions of these organs are suspended, the functions of the mind do not
+cease, but on the other hand the mind continues to concern itself with
+its objects, the condition of consciousness is called Dream. During
+wakefulness there are three states of the mind, viz., that connected with
+Goodness, that with Passion, and that with Darkness. In dream also the
+mind becomes concerned with the same three states. Those very states,
+when they appear in dreams, connected with pleasurable actions, come to
+be regarded with applause. Happiness, success, knowledge, and absence of
+attachment are the indications of (the wakeful man in whom is present)
+the attribute of Goodness. Whatever states (of Goodness, Passion, or
+Darkness) are experienced by living creatures, as exhibited in acts,
+during their hours of Wakefulness, reappear in memory during their hours
+of sleep when they dream. The passage of our notions as they exist during
+wakefulness into those of dreams, and that of notions as they exist in
+dreams into those of wakefulness, become directly apprehensible in that
+state of consciousness which is called dreamless slumber. That is
+eternal, and that is desirable.[1317] There are five organs of knowledge,
+and five of actions; with muscular power, mind, understanding, and
+Chitta, and with also the three attributes of Sattwa, Rajas, and Tamas,
+the tale, it has been said, comes up to seventeen. The eighteenth in the
+enumeration is he who owneth the body, Indeed, he who lives in this body
+is eternal. All those seventeen (with Avidya or Ignorance making
+eighteen), dwelling in the body, exist attached to him who owns the body.
+When the owner disappears from the body, those eighteen (counting Avidya)
+cease to dwell together in the body. Or, this body made up of the five
+(primal) essences is only a combination (that must dissolve away). The
+eighteen attributes (including Avidya), with him that owneth the body,
+and counting stomachic heat numbering twentieth in the tale, form that
+which is known as the Combination of the Five. There is a Being called
+Mahat, which, with the aid of the wind (called Prana), upholds this
+combination containing the twenty things that have been named, and in the
+matter of the destruction of that body the wind (which is generally
+spoken of as the cause) is only the instrument in the hands of that same
+Mahat. Whatever creature is born is resolved once more into the five
+constituent elements upon the exhaustion of his merits and demerits; and
+urged again by the merits and demerits won in that life enters into
+another body resulting from his acts.[1318] His abodes always resulting
+from Avidya, desire, and acts, he migrates from body to body, abandoning
+one after another repeatedly, urged on by Time, like a person abandoning
+house after house in succession. They that are wise, and endued with
+certainty of knowledge, do not give way to grief upon beholding this
+(migration). Only they that are foolish, erroneously supposing
+relationships (where relationship in reality there is none) indulge in
+grief at sight of such changes of abode. This Jiva is no one's relation;
+there is none again that may be said to belong to him. He is always
+alone, and he himself creates his own body and his own happiness and
+misery. This Jiva is never born, nor doth he ever die. Freed from the
+bond of body, he succeeds sometimes in attaining to the highest end.
+Deprived of body, because freed through the exhaustion of acts from
+bodies that are the results of merits and demerits, Jiva at last attains
+to Brahma. For the exhaustion of both merits and demerits, Knowledge has
+been ordained as the cause in the Sankhya school. Upon the exhaustion of
+merit and demerit, when Jiva attains to the status of Brahma,[1319] (they
+that are learned in the scriptures) behold (with the eye of the
+scriptures) the attainment of Jiva to the highest end.'"'"
+
+
+
+SECTION CCLXXVI
+
+"'Yudhishthira said, "Cruel and sinful that we are, alas, we have slain
+brothers and sires and grandsons and kinsmen and friends and sons. How, O
+grandsire, shall we dispel this thirst for wealth. Alas, through that
+thirst we have perpetrated many sinful deeds."
+
+"'Bhishma said, "In this connection is cited the old narrative of what was
+said by the ruler of the Videhas unto the enquiring Mandavya. The ruler
+of the Videhas said, 'I have nothing (in this world), yet I live in great
+happiness. If the whole of Mithila (which is said to be my kingdom) burn
+in a conflagration, nothing of mine will be burnt down. Tangible
+possessions, however valuable, are a source of sorrow to men of
+knowledge; while possessions of even little value fascinate the
+foolish.[1320] Whatever happiness exists here, derivable from the
+gratification of desire, and whatever heavenly happiness exists of high
+value, do not come up to even a sixteenth part of the felicity that
+attends the total disappearance of desire. As the horns of a cow grow
+with the growth of the cow itself, after the same manner the thirst for
+wealth increases with increasing acquisitions of wealth. Whatever the
+object for which one feels an attachment, that object becomes a source of
+pain when it is lost. One should not cherish desire. Attachment to desire
+leads to sorrow. When wealth has been acquired, one should apply it to
+purposes of virtue. One should even then give up desire.[1321] The man of
+knowledge always looks upon other creatures even as he looks upon
+himself. Having cleansed his soul and attained to success, he casts off
+everything here.[1322] By casting off both truth and falsehood, grief and
+joy, the agreeable and disagreeable, fearlessness and fear, one attains
+to tranquillity, and becomes free from every anxiety. That thirst (for
+earthly things) which is difficult of being cast off by men of foolish
+understanding, which wanes not with the wane of the body, and which is
+regarded as a fatal disease (by men of knowledge), one who succeeds in
+casting off is sure to find felicity. The man of virtuous soul, by
+beholding his own behaviour that has become bright as the moon and free
+from evil of every kind, succeeds in happily attaining to great fame both
+here and hereafter.' Hearing these words of the king, the Brahmana became
+filled with joy, and applauding what he heard, Mandavya betook himself to
+the path of Emancipation."'"
+
+
+
+SECTION CCLXXVII
+
+"'Yudhishthira said, "Time, that is fraught, with terror unto all
+creatures, is running his course. What is that source of good after which
+one should strive? Tell me this, O grandsire!"
+
+"'Bhishma said, "In this connection is cited the old narrative of a
+discourse between a sire and a son. Listen to it, O Yudhishthira! Once on
+a time, O son of Pritha, a regenerate person devoted only to the study of
+the Vedas had a very intelligent son who was known by the name of
+Medhavin. Himself conversant with the religion of Emancipation, the son
+one day asked his father who was not conversant with that religion and
+who was engaged in following the precepts of the Vedas, this question.
+
+"'"The son said, 'What should a man of intelligence do, O sire, knowing
+that the period of existence allotted to men runs fast away? Tell me this
+truly and in proper order, O father, so that, guided by thy instructions
+I may set myself to the acquisition of virtue.'
+
+"'"The sire said, 'Having studied the Vedas all the while observing the
+duties of Brahmacharya, O son, one should then desire for offspring for
+the sake of rescuing one's sires. Having established one's fire then and
+performing the sacrifices that are ordained, one should then retire into
+the woods and (having lived as a forest-recluse) one should then become a
+Muni (by casting off everything and calmly waiting for dissolution).'
+
+"'"The son said, 'When the world is thus assailed and thus besieged on all
+sides, and when such irresistible (bolts) are falling in every direction,
+how can you speak so calmly?'
+
+"'"The sire said, 'How is the world assailed? By what is it besieged? What
+are those irresistible bolts that are falling on every side? Dost thou
+frighten me with thy words?'
+
+"'"The son said, 'The world is assailed by Death. It is besieged by
+Decrepitude. Days and Nights are continually falling (like bolts). Why do
+you not take heed of these? When I know that Death does not wait here for
+any one (but snatches all away suddenly and without notice), how can I
+possibly wait (for his coming) thus enveloped in a coat of Ignorance and
+(heedlessly) attending to my concerns? When as each night passes away the
+period of every one's life wears away with it, when, indeed, one's
+position is similar to that of a fish in a piece of shallow water, who
+can feel happy? Death encounters one in the very midst of one's concerns,
+before the attainment of one's objects, finding one as unmindful as a
+person while engaged in plucking flowers.[1323] That which is kept for
+being done tomorrow should be done today; and that which one thinks of
+doing in the afternoon should be done in the forenoon. Death does not
+wait, mindful of one's having done or not done one's acts. Do today what
+is for thy good (without keeping it for tomorrow). See that Death, who is
+irresistible, may not overcome thee (before you accomplish thy acts). Who
+knows that Death will not come to one this very day? Before one's acts
+are completed, Death drags one away. One should, therefore, commence to
+practise virtue while one is still young (without waiting for one's old
+age), for life is uncertain. By acquiring virtue one is sure to eternal
+happiness both here and hereafter. Overpowered by folly one girds up
+one's loins for acting on behalf of one's sons and wives. By
+accomplishing acts foul or fair, one gratifies these (relatives). Him
+possessed of sons and animals, and with mind devotedly attached to them,
+Death seizes and runs away like a tiger bearing away a sleeping
+deer.[1324] While one is still engaged in winning diverse objects of
+desire, and while still unsatiated with one's enjoyment, Death seizes one
+and runs away like a she-wolf seizing a sheep and running away with it.
+"This has been done",--"this remains to be done",--"this other is half
+done",--one may say thus to oneself; but Death, unmindful of one's desire
+to finish one's unfinished acts, seizes and drags one away. One that has
+not yet obtained the fruit of what one has already done, amongst those
+attached to action, one busied with one's field or shop or house, Death
+seizes and carries away. The weak, the strong, the wise, the brave, the
+idiotic, the learned, or him that has not yet obtained the gratification
+of any of his desires, Death seizes and bears away. Death, decrepitude,
+disease, sorrow, and many things of a similar kind, are incapable of
+being avoided by mortals. How, then, O father, canst thou sit so at thy
+ease? As soon as a creature is born, Decrepitude and Death come and
+possess him for his destruction. All these forms of existence mobile and
+immobile, are possessed by these two (viz., Decrepitude and Death). When
+the soldiers that compose Death's army are on their march, nothing can
+resist them, except that one thing, viz., the power of Truth, for in
+Truth alone Immortality dwells. The delight that one feels of residing in
+the midst of men is the abode of Death. The Sruti declares that that
+which is called the forest is the true fold for the Devas, while the
+delight one feels in dwelling in the midst of men is, as it were, the
+cord for binding the dweller (and making him helpless).[1325] The
+righteous cut it and escape. The sinful do not succeed in cutting it (and
+freeing themselves). He who does not injure other creatures in thought,
+word and deed, and who never injures others by taking away their means of
+sustenance, is never injured by any creature.[1326] For these reasons,
+one should practise the vow of truth, be steadily devoted to the vow of
+truth, and should desire nothing but the truth. Restraining all one's
+senses and looking upon all creatures with an equal eye, one should
+vanquish Death with the aid of Truth. Both Immortality and Death are
+planted in the body. Death is encountered from folly, and Immortality is
+won by Truth. Transcending desire and wrath, and abstaining from injury,
+I shall adopt Truth and happily achieving what is for my good, avoid
+Death like an Immortal. Engaged in the Sacrifice that is constituted by
+Peace, and employed also in the Sacrifice of Brahma, and restraining my
+senses, the Sacrifices I shall perform are those of speech, mind, and
+acts, when the sun enters his northerly course.[1327] How can one like me
+perform an Animal Sacrifice which is fraught with cruelty? How can one
+like me, that is possessed of wisdom, perform like a cruel Pisacha, a
+Sacrifice of Slaughter after the manner of what is laid down for the
+Kshatriyas,--a Sacrifice that is, besides, endued with rewards that are
+terminable? In myself have I been begotten by my own self. O father,
+without seeking to procreate offspring, I shall rest myself on my own
+self. I shall perform the Sacrifice of Self, I need no offspring to
+rescue me.[1328] He whose words and thoughts are always well-restrained,
+he who has Penances and Renunciation, and Yoga, is sure to attain to
+everything through these. There is no eye equal to Knowledge. There is no
+reward equal to Knowledge. There is no sorrow equal to attachment. There
+is no happiness equal to Renunciation. For a Brahmana there can be no
+wealth like residence in solitude, an equal regard for all creatures,
+truthfulness of speech, steady observance of good conduct, the total
+abandonment of the rod (of chastisement), simplicity, and the gradual
+abstention from all acts.[1329] What need hast thou with wealth and what
+need with relatives and friends, and what with spouses? Thou art a
+Brahmana and thou hast death to encounter. Search thy own Self that is
+concealed in a cave. Whither have thy grandsires gone and whither thy
+sire too?'"[1330]
+
+"'Bhishma said, "Hearing these words of his son, the sire acted in the way
+that was pointed out, O king! Do thou also act in the same way, devoted
+to the religion of Truth."'"
+
+
+
+SECTION CCLXXVIII
+
+"'Yudhishthira said, "Of what behaviour must a man be, of what acts, of
+what kind of knowledge, and to what must he be devoted, for attaining to
+Brahma's place which transcends Prakriti and which is unchangeable?"
+
+"'Bhishma said, "One that is devoted to the religion of Emancipation,
+frugal in fare, and the master of one's senses, attains to that high
+place which transcends Prakriti and is unchangeable.[1331] Retiring from
+one's home, regarding gain and loss in the same light, restraining the
+senses, and disregarding all objects of desire even when they are ready
+(for enjoyment), one should adopt a life of Renunciation.[1332] Neither
+with eye, nor with word, nor in thought, should one disparage another.
+Nor should one speak evil of any person either in or out of his hearing.
+One should abstain from injuring any creature, and conduct oneself
+observing the course of the Sun.[1333] Having come into this life, one
+should not behave with unfriendliness towards any creature. One should
+disregard opprobrious speeches, and never in arrogance deem oneself as
+superior to another. When sought to be angered by another, one should
+still utter agreeable speeches. Even when calumniated, one should not
+calumniate in return. One should not behave in a friendly or an
+unfriendly way in the midst of human beings. One should not go about
+visiting many houses in one's round of mendicancy. Nor should one go to
+any house having received a previous invitation (to dinner).[1334] Even
+when bespattered with filth (by others), one should, resting firmly in
+the observance of one's duties, refrain from addressing such bespatterers
+in disagreeable speeches. One should be compassionate. One should abstain
+from returning an injury. One should be fearless; one should refrain from
+self-laudation. The man of restrained senses should seek his dole of
+charity in a householder's abode when the smoke has ceased to rise from
+it, when the sound of the husking rod is hushed, when the hearth-fire is
+extinguished, when all the inmates have finished their meals, or when the
+hour is over for setting the dishes.[1335] He should content himself with
+only as much as is barely necessary for keeping body and soul together.
+Even that much of food which produces gratification should not be coveted
+by him. When he fails to obtain what he wants, he should not suffer
+himself to cherish discontent. Success, again, in obtaining what he
+wants, should not make him glad.[1336] He should never wish for such
+things as are coveted by ordinary men. He should never eat at anybody's
+house when respectfully invited thereto. One like him should reprobate
+such gains as are obtained with honour.[1337] He should never find fault
+(on account of staleness, etc.) with the food placed before him, nor
+should he applaud its merits. He should covet a bed and a seat that are
+removed from the haunts of men. The places he should seek are such as a
+deserted house, the foot of a tree, a forest, or a cave. Without allowing
+his practices to be known by others, or concealing their real nature by
+appearing to adopt others (that are hateful or repulsive), he should
+enter his own Self.[1338] By association with Yoga and dissociation from
+company, he should be perfectly equable, steadily fixed, and uniform. He
+should not earn either merit or demerit by means of acts.[1339] He should
+be always gratified, well-contented, of cheerful face and cheerful
+senses, fearless, always engaged in mental recitation of sacred mantras,
+silent, and wedded to a life of Renunciation. Beholding the repeated
+formation and dissolution of his own body with the senses that result
+from and resolve into the elemental essences, and seeing also the advent
+and departure of (other) creatures, he should become free from desire and
+learn to cast equal eyes upon all, subsisting upon both cooked and
+uncooked food. Frugal in respect of his fare, and subjugating his senses,
+he achieves tranquillity of Self by Self.[1340] One should control the
+(rising) impulses of words, of the mind, of wrath, of envy, of hunger,
+and of lust. Devoted to penances for cleansing his heart, he should never
+allow the censures (of others) to afflict his heart. One should live,
+having assumed a status of neutrality with respect to all creatures, and
+regard praise and blame as equal. This, indeed, is the holiest and the
+highest path of the Sannyasa mode of life. Possessed of high soul, the
+Sannyasin should restrain his senses from all things and keep himself
+aloof from all attachments. He should never repair to the places visited
+by him and the men known to him while leading the prior modes of life.
+Agreeable to all creatures, and without a fixed home, he should be
+devoted to the contemplation of Self. He should never mingle with
+house-holders and forest-recluses. He should eat such food as he may
+obtain without effort (and without having thought of it
+beforehand).[1341] He should never suffer joy to possess his heart. To
+those that are wise such a life of Renunciation is the means for the
+attainment of Emancipation. To those, however, that are fools the
+practice of these duties is exceedingly burthensome. The sage Harita
+declared all this to be the path by which Emancipation is to be achieved.
+He who sets forth from his home, having assured all creatures of his
+perfect harmlessness, attains to many bright regions of felicity which
+prove unending or eternal."'"
+
+
+
+SECTION CCLXXIX
+
+"'Yudhishthira said, "All men speak of ourselves as highly fortunate. In
+truth, however, there is no person more wretched than ourselves. Though
+honoured by all the world, O best of the Kurus, and though we have been
+born among men, O grandsire, having been begotten by the very gods, yet
+when so much sorrow has been our lot, it seems, O reverend chief, that
+birth alone in an embodied form is the cause of all sorrow. Alas, when
+shall we adopt a life of Renunciation that is destructive of
+sorrow?[1342] Sages of rigid vows freed from the seven and ten (i.e., the
+five breaths, mind, understanding, and the ten organs of knowledge and
+action), from the five faults of Yoga (viz., desire, wrath, covetousness,
+fear, and sleep) that constitute the chief causes (for binding man to
+repeated rounds of earthly life), and from the other eight, viz., the
+five objects of the senses and the three attributes (of Sattwa, Rajas,
+and Tamas), have never to incur rebirth. When, O scorcher of foes, shall
+we succeed in abandoning sovereignty for adopting a life of renunciation?"
+
+"'Bhishma said, "Everything, O great monarch, hath an end. Everything hath
+bounds assigned to it. Even rebirth, it is well-known, hath an end. In
+this world there is nothing that is immutable. Thou thinkest, O king,
+that this (viz., the affluence with which thou art invested is a fault).
+That it is not so is not true, in regard to our present topic of
+disquisition. Ye, however, are conversant with virtue, and have
+readiness. It is certain, therefore, that ye shall attain to the end of
+your sorrow, (viz., Emancipation) in time.[1343] Jiva equipped with body,
+O king, is not the author of his merits and demerits (or their fruits as
+represented by happiness and misery). On the other hand, he becomes
+enveloped by the Darkness (of Ignorance having attachment and aversion
+for its essence) that is born of his merits and demerits.[1344] As the
+wind impregnated with dust of antimony once again seizes the
+efflorescence of realgar and (though itself destitute of colour) assumes
+the hues of the substances which it has seized and tinges the different
+points of the compass (which represent its own hueless progenitor, viz.,
+space), after the same manner, Jiva, though himself colourless, assumes a
+hue in consequence of being enveloped by Darkness and variegated by the
+fruits of action, and travels from body to body (making his own stainless
+and immutable progenitor appear as stained and changeful).[1345] When
+Jiva succeeds in dispelling by means of Knowledge, the Darkness that
+invests him in consequence of Ignorance, then Immutable Brahma becomes
+displayed (in all His glory). The Sages say that reversion to Immutable
+Brahma is incapable of being achieved by Acts. Thyself, others in the
+world, and the deities too, should reverence them that have achieved
+Emancipation. All the great Rishis never desist from culture of
+Brahma.[1346] In this connection is cited that discourse which was sung
+(by the preceptor of the Daityas) in days of old. Listen, O monarch, with
+undivided attention to the course of conduct that was followed by the
+Daitya Vritra after he became divested of all his prosperity. Depending
+only upon his intelligence, he did not indulge in sorrow, in the midst of
+his enemies, although he was deprived of sovereignty, O Bharata! Unto
+Vritra, when in days of old he was reft of sovereignty, (his preceptor)
+Usanas said, 'I hope, O Danava, that in consequence of thy defeat thou
+dost not cherish any grief?'
+
+"'"Vritra said, 'Without doubt, having understood, by the aid of truth and
+penances, the advent and departure of all living creatures, I have ceased
+to indulge in either grief or joy. Urged by Time creatures sink
+helplessly in hell. Some again, the sages say, go to heaven. All these
+pass their time in contentment. Passing their allotted periods in heaven
+and hell, and with some portion of their merits and demerits unexhausted
+(by enjoyment and suffering), they repeatedly take birth, impelled by
+Time. Chained by the bonds of Desire, creatures pass through myriads of
+intermediate lives and fall helplessly into hell.[1347] I have seen that
+creatures come and go even thus. The lesson inculcated in the Scriptures
+is that one's acquisitions correspond with one's acts.[1348] Creatures
+take birth as men or as intermediate animals or as gods and go to hell.
+Having acted in lives, that are past in such a way as to deserve them,
+all creatures, subject to the ordinances of the Destroyer, meet with
+happiness and misery, the agreeable and the disagreeable. Having enjoyed
+the measure of weal or woe that corresponds with their acts, creatures
+always come back by the old path,[1349] which is measured by the measure
+of acts.' Then the illustrious Usanas addressed the Asura Vritra who was
+thus talking of the highest refuge of the creation, saying, 'O
+intelligent Daitya, why, O child, dost thou utter such foolish
+rhapsodies?'
+
+"'"Vritra said, 'The severe penances which I underwent from greed of
+victory are well-known to thee as also to other sages. Appropriating
+diverse scents and diverse kinds of tastes that other creatures had for
+enjoying, I swelled up with my own energy, afflicting the three worlds.
+Decked with myriads of effulgent rays I used to rove through the skies
+(on my celestial car), incapable of being defeated by any creature and
+fearing none. I achieved great prosperity through my penances and lost it
+again through my own acts. Relying on my fortitude, however, I do not
+grieve for this change. Desirous (in days of yore) of fighting the great
+Indra, the high-souled ruler of the heavens, I beheld in that battle the
+illustrious Hari, the puissant Narayana,[1350] He who is called
+Vaikuntha, Purusha, Ananta, Sukla, Vishnu, Sanatana, Munjakesa,
+Harismasru, and the Grandsire of all creatures.[1351] Without doubt,
+there is still a remnant (to be enjoyed by me) of the rewards attaching
+to that penance represented by a sight of the great Hari. It is in
+consequence of that unexhausted remnant that I have become desirous of
+asking thee, O illustrious one, about the fruits of action![1352] Upon
+which order (of men) hath been established high Brahma prosperity? In
+what manner, again, doth high prosperity fall off? From whom do
+creatures spring and live? Through whom again do they act? What is that
+high fruit by attaining to which a creature succeeds in living eternally
+as Brahma? By what Act or by what Knowledge can that fruit be achieved?
+It behoveth thee, O learned Brahmana, to expound these to me.'
+
+"'"Recapitulated by me, O lion among kings, listen with undivided
+attention, O bull of men, with all thy brothers, to what the sage Usanas
+then said after he had been thus addressed by that prince of Danavas."'"
+
+
+
+SECTION CCLXXX
+
+"'"Usanas said, 'I bow to that divine and illustrious and puissant Being
+who holds this earth with the firmament in his arms. I shall speak to
+thee of the pre-eminent greatness of that Vishnu whose head, O best of
+the Danavas, is that Infinite place (called Emancipation).'
+
+"'"While they were thus conversing with each other there came unto them the
+great sage Sanatkumara of righteous soul for the purpose of dispelling
+their doubts. Worshipped by the prince of Asuras and by the sage Usanas,
+that foremost of sages sat down on a costly seat. After Kumara of great
+wisdom had been seated (at his ease), Usanas said unto him, 'Discourse to
+this chief of the Danavas on the pre-eminent greatness of Vishnu.'
+Hearing these words, Sanatkumara uttered the following, fraught with
+grave import, upon the pre-eminent greatness of Vishnu unto the
+intelligent chief of the Danavas, 'Listen, O Daitya, to everything about
+the greatness of Vishnu. Know, O scorcher of foes, that the entire
+universe rests on Vishnu. O thou of mighty arms, it is He who creates all
+creatures mobile and immobile. In course of Time it is He, again, who
+withdraws all things and in Time it is He who once more casts them forth
+from Himself. Into Hari all things merge at the universal destruction and
+from Him all things again come forth. Men possessed of scriptural lore
+cannot obtain him by such lore. Nor can He be obtained by Penances, nor
+by Sacrifices. The only means by which He can be attained is by
+restraining the Senses. Not that sacrifices are entirely useless towards
+such an end. For one, by relying upon both external and internal acts,
+and upon one's own mind, can purify (them) by one's own understanding. By
+such means, one succeeds in enjoying infinity in the world.[1353] As a
+goldsmith purifies the dross of his metal by repeatedly casting it into
+the fire with very persistent efforts of his own, after the same manner
+Jiva succeeds in cleaning himself by his course through hundreds of
+births. Some one may be seen to purify himself in only one life by mighty
+efforts. As one should with care wipe stains from off one's person before
+they become thick, after the same manner one should, with vigorous
+efforts, wash off one's faults.[1354] By mixing only a few flowers with
+them, grains of sesame cannot be made to cast off their own odour (and
+become at once fragrant). After the same manner, one cannot, by cleansing
+one's heart only a little, succeed in beholding the Soul. When, however,
+those grains are perfumed repeatedly with the aid of a large quantity of
+flowers, it is then that they cast off their own odour and assume that of
+the flowers with which they are mixed. After this manner, faults, in the
+form of attachments to all our environments, are dispelled by the
+understanding in course of many lives, with the aid of a large dose of
+the attribute of the Sattwa, and by means of efforts born of
+practice.[1355] Listen, O Danava, by what means creatures attached to
+acts and those unattached to them attain the causes that lead to their
+respective states of mind.[1356] Listen to me with undivided attention. I
+shall, in their due order, discourse to thee, O puissant Danava, as to
+how creatures betake themselves to action and how they give up
+action.[1357] The Supreme Lord creates all creatures mobile and immobile.
+He is without beginning and without end. Unendued with attributes of any
+kind, he assumes attributes (when he chooses to create). He is the
+universal Destroyer, the Refuge of all things, the Supreme Ordainer, and
+pure Chit.[1358] In all creatures it is He who dwells as the mutable and
+the immutable. It is He who, having eleven modifications for His essence,
+drinketh this universe with His rays.[1359] Know that the Earth is His
+feet. His head is constituted by Heaven. His arms, O Daitya, are the
+several points of the compass or the horizon. The intermediate space is
+His ears. The light of His eye is the Sun, and His mind is in the Moon.
+His understanding dwells always in Knowledge, and His tongue is in
+Water.[1360] O best of Danavas, the Planets are in the midst of His
+brows. The stars and constellations are from the light of His eyes. The
+Earth is in His feet, O Danava! Know also that the attributes of Rajas,
+Tamas, and Sattwa are of Him. He is the fruit (or end) of all the modes
+of life, and He it is who should be known as the fruit (or reward) of all
+(pious) acts (such as Japa and Sacrifice, etc.).[1361] The Highest and
+Immutable, He is also the fruit of abstention from all work. The Chandas
+are the hair on His body, and Akshara (or Pranava) is His word. The
+diverse orders (of men) and the modes of life are His refuge. His mouths
+are many. Duty (or religion) is planted in his heart. He is Brahma; He is
+the highest Righteousness; He is Sat and He is Asat;[1362] He is Sruti;
+He is the scriptures; He is the Sacrificial vessel; He is the six and ten
+Ritwijes; He is all the Sacrifices; He is the Grandsire (Brahman); He is
+Vishnu; He is the twin Aswins; and He is Purandara;[1363] He is Mitra; He
+is Varuna; He is Yama; He is Kuvera the lord of treasures. Although the
+Ritwijes seem to behold Him as separate, He is, however, known to them as
+one and the same. Know that this entire universe is under the control of
+One divine Being.[1364] The Veda that is in the soul, O prince of
+Daityas, regards the unity of various creatures. When a living creature
+realises this unity in consequence of true knowledge, he is then said to
+attain to Brahma. The period of time for which one creation exists or for
+which it ceases to exist is called a Kalpa. Living creatures exist for a
+thousand millions of such Kalpas. Immobile creatures also exist for an
+equal period. The period for which a particular creation exists is
+measured by many thousands of lakes (in the following way), O Daitya!
+Conceive a lake that is one Yojana in width, one Krosa in depth, and five
+hundred Yojanas in length. Imagine many thousands of such lakes. Seek
+then to dry up those lakes by taking from them, only once a day, as much
+water as may be taken up with the end of a single hair. The number of
+days would pass in drying them up completely by this process represents
+the period that is occupied by the life of one creation from its first
+start to the time of its destruction.[1365] The highest Evidence (for all
+things) says that creatures have six colours, viz., Dark, Tawny, Blue,
+Red, Yellow, and White. These colours proceed from mixtures in various
+proportions of the three attributes of Rajas, Tamas, and Sattwa. Where
+Tamas predominates, Sattwa falls below the mark, and Rajas keeps to the
+mark, the result is the colour called Dark. When Tamas predominates as
+before, but the relations between Sattwa and Rajas are reversed, the
+result is the colour called Tawny. When Rajas predominates, Sattwa falls
+below the mark, and Tamas keeps to the mark, the result is the colour
+called Blue. When Rajas predominates as before and the proportion is
+reversed between Sattwa and Tamas, the result is the intermediate colour
+called Red. That Colour is more agreeable (than the preceding one). When
+Sattwa predominates, Rajas falls below the mark and Tamas keeps to the
+mark, the result is the colour called Yellow. It is productive of
+happiness. When Sattwa predominates and the proportion is reversed
+between Rajas and Tamas, the result is the colour called White. It is
+productive of great happiness.[1366] The White is the foremost colour. It
+is sinless in consequence of its being free from attachment and aversion.
+It is without grief, and free from the toil involved in Pravritti. Hence,
+White, O prince of Danavas, leads to success (or Emancipation). Jiva, O
+Daitya, having undergone thousands of births derived through the womb,
+attains to success.[1367] That success is the identical end which the
+divine Indra declared after having studied many auspicious spiritual
+treatises and which has for its essence the apprehension of the Soul. The
+end again that creatures obtain is dependent on their colour, and
+colour, in its turn, depends upon the character of the Time that sets in,
+O Daitya![1368] The stages of existence, O Daitya, through which Jiva
+must pass are not unlimited. They are fourteen hundreds of thousands in
+number. In consequence of them Jiva ascends, stays, and falls down as the
+case may be.[1369] The end that is attained by a Jiva of dark hue is
+very low, for he becomes addicted to acts that lead to hell and then has
+to rot in hell.[1370] The learned say that in consequence of his
+wickedness, the continuance (in such form) of a Jiva is measured by many
+thousands of Kalpas.[1371] Having passed many hundred thousands of years
+in that condition, Jiva then attains to the colour called Tawny (and
+becomes born as an intermediate creature). In that condition he dwells
+(for many long years), in perfect helplessness. At last when his sins are
+exhausted (in consequence of his having endured all the misery they are
+capable of bringing), his mind, casting off all attachments, cherishes
+Renunciation.[1372] When Jiva becomes endued with the quality of Sattwa,
+he then dispels everything connected with Tamas by the aid of his
+intelligence, and exerts (for achieving what is for his good). As the
+result of this, Jiva attains to the colour called Red. If the quality of
+Sattwa, however, be not gained, Jiva then travels in a round of rebirths
+in the world of men, having attained to the colour called Blue.[1373]
+Having attained to that end (viz., Humanity) and having been afflicted
+for the duration of one creation by the bonds born of his own acts, Jiva
+then attains to the colour called Yellow (or becomes a Deity). Existing
+in that condition for the space of a hundred creations, he then leaves it
+(for becoming a human being) to return to it once more.[1374] Having
+attained to the Yellow colour, Jiva exists for thousands of Kalpas,
+sporting as a Deva. Without, however, being emancipated (even then), he
+has to stay in hell, enjoying or enduring the fruits of his acts of past
+Kalpas and wandering through nine and ten thousand courses.[1375] Know
+that Jiva becomes freed from the hell (of acts) as represented by heaven
+or godship. After the same manner, Jiva gets off from the other births
+(corresponding with the other colours). Jiva sports for many long Kalpas
+in the world of Devas. Falling thence, he once more obtains the status of
+Humanity. He then stays in that condition for the space of a hundred and
+eight Kalpas. He then attains once more to the status of a Deva. If while
+in the status of humanity (for the second time) he falleth through (evil
+acts as represented by) Kala (in the form of Kali), he then sinks into
+the Dark colour and thus occupies the very lowest of all stages of
+existence.
+
+"'"'I shall tell thee now, O foremost of Asuras, how Jiva succeeds in
+effecting his Emancipation. Desirous of Emancipation, Jiva, relying upon
+seven hundred kinds of acts every one of which is characterised by a
+predominance of the attribute of Sattwa, gradually courses through Red
+and Yellow and at last attains to White. Arrived here, Jiva travels
+through several regions that are most adorable and that have the Eight
+well-known regions of felicity beneath them, and all the while pursues
+that stainless and effulgent form of existence which is Emancipation's
+self.[1376] Know that the Eight (already referred to and) which are
+identical with the Sixty (subdivided into) hundreds, are, unto those that
+are highly effulgent, only creations of the mind (without having any real
+or independent existence). The highest object of acquisition with one
+that is White of hue, is that condition (called Turiya) which transcends
+the three other states of consciousness, viz., Wakefulness and Dream and
+Dreamless slumber.[1377] As regards that Yogin who is unable to abandon
+the felicities that Yoga-puissance brings about, he has to dwell (in one
+and the same body) for one century of Kalpas in auspiciousness and after
+that in four other regions (called Mahar, Jana, Tapas, and Satya). Even
+that is the highest end of one belonging to the sixth colour, and who is
+unsuccessful though crowned with success, and who has transcended all
+attachments and passions.[1378] That Yogin, again, who falls off from
+Yoga practices after having attained the measure of eminence described
+already resides in heaven for a century of Kalpas with the unexhausted
+remnant of his past acts (to be exhausted by enjoyment or endurance as
+the case may be), and with the seven (viz., the five senses of knowledge
+and mind and understanding) purged of all stains in consequence of their
+predisposition or proneness towards the attribute of Sattwa. At the
+expiry of that period, such a person has to come to the world of men
+where he attains to great eminence.[1379] Turning back from the world of
+men, he departs for attaining to new forms of existence that run higher
+and higher in the upward scale. While engaged in this, he courseth
+through seven regions for seven times, his puissance being always
+increased in consequence of his Samadhi and the re-awakening from
+it.[1380] The Yogin who is desirous of final Emancipation suppresses by
+Yoga-knowledge the seven, and continues to dwell in the world of life,
+freed from attachments; and taking those seven for certain means of
+grief, he casts them off and attains afterwards to that state which is
+Indestructible and Infinite. Some say that that is the region of
+Mahadeva; some, of Vishnu; some, of Brahman; some, of Sesha; some, of
+Nara; some, of the effulgent Chit; and some, of the All-pervading.[1381]
+When universal destruction comes, those persons who have succeeded in
+completely consuming by Knowledge their gross and subtle and karana
+bodies, always enter into Brahma. All their Senses also which have action
+for their essence and which are not identical with Brahma, merge into the
+same. When the time of universal destruction comes, those Jivas who have
+attained to the position of Devas and who have an unexhausted remnant of
+the fruits of acts to enjoy or endure, revert to those stages of life in
+the subsequent Kalpa which had been theirs in the previous one. This is
+due to the similarity of every successive Kalpa to every previous one.
+Those again whose acts, at the time of universal destruction, have been
+exhausted by enjoyment or endurance in respect of their fruits, falling
+down from heaven, take birth among men, in the subsequent Kalpa, for
+without Knowledge one cannot destroy one's acts in even a hundred Kalpas.
+All superior Beings again, endued with similar powers and similar forms,
+revert to their respective destinies at a new creation after a universal
+destruction, ascending and descending precisely in the same manner as
+during the creation that is dissolved.[1382] As regards, again, the
+person who is conversant with Brahma, as long as he continues to enjoy
+and endure the unexhausted remnant of his acts of previous Kalpas, it is
+said that all creatures and the two stainless sciences live in his body.
+When his Chitta becomes cleansed by Yoga, and when he practises Samyama,
+this perceptible universe appears to him as only his own fivefold
+senses.[1383] Enquiring with a cleansed mind, Jiva attains to a high and
+stainless end. Thence he attains to a spot which knows no deterioration,
+and thence attains to eternal Brahma that is so difficult of
+acquisition.[1384] Thus, O thou of great might, I have discoursed to
+thee of the eminence of Narayana!'
+
+"'"Vritra said, 'These words of thine, I see, perfectly according with the
+truth. Indeed, when this is so, I have no (cause of grief). Having
+listened to thy words, O thou of great powers of mind, I have become
+freed from sorrow and sin of every kind. O illustrious Rishi, O holy one,
+I see this wheel of Time, endued with mighty energy, of the most
+effulgent and Infinite Vishnu, has been set in motion. Eternal is that
+station, from which all kinds of creation spring. That Vishnu is the
+Supreme Soul. He is the foremost of Beings. In Him this entire universe
+rests.'"
+
+"'Bhishma continued, "Having said these words, O son of Kunti, Vritra cast
+off his life-breaths, uniting his soul (in Yoga, with the supreme Soul),
+and attained to the highest station."
+
+"'Yudhishthira said, "Tell me, O grandsire, whether this Janardana
+(Krishna) is that illustrious and puissant Lord of whom Sanatkumara spoke
+unto Vritra in days of old."
+
+"'Bhishma said, "The Highest Deity, endued with the six attributes of
+(puissance, etc.) is at the Root. Staying there, the Supreme Soul, with
+his own energy, creates all these diverse existent things.[1385] Know
+that this Kesava who knows no deterioration is from His eighth portion.
+Endued with the highest Intelligence, it is this Kesava who creates the
+three worlds with an eighth portion (of His energy). Coming immediately
+after Him who lies at the Root, this Kesava who is eternal (compared with
+all other existent things), changes at the end of each Kalpa. He,
+however, who lies at the Root and who is endued with supreme might and
+puissance, lies in the waters when universal destruction comes (in the
+form of the potential Seed of all things). Kesava is that Creator of pure
+Soul who courseth through all the eternal worlds.[1386] Infinite and
+Eternal as He is, He fills all space (with emanations from Himself) and
+courseth through the universe (in the form of everything that constitutes
+the universe). Freed as He is from limitations of every kind such as the
+possession of attributes would imply, he suffers himself to be invested
+with Avidya and awakened to Consciousness, Kesava of Supreme Soul creates
+all things. In Him rests this wondrous universe in its entirety."
+
+"'Yudhishthira said, "O thou that art conversant with the highest object
+of knowledge, I think that Vritra saw beforehand the excellent end that
+awaited him. It is for this, O grandsire, that he was happy and did not
+yield to grief (in view of his coming Death). He who is White of hue, who
+has taken birth in a pure or stainless race, and who has attained to the
+rank of a Sadhya, doth not, O sinless one, come back (into the world for
+re-birth). Such a person, O grandsire, is freed from both hell and the
+status of all intermediate creatures. He, however, who has attained to
+either the Yellow or the Red hue, is seen sometimes to be overwhelmed by
+Tamas and fall among the order of Intermediate creatures. As regards
+ourselves, we are exceedingly afflicted and attached to objects that are
+productive of sorrow or indifference or joy. Alas, what will the end be
+to which we shall attain? Will it be the Blue or the Dark which is the
+lowest of all hues?"
+
+"'Bhishma continued, "Ye are Pandavas. Ye have been born in a stainless
+race. Ye are of rigid vows. Having sported in joy in the regions of the
+gods, ye shall come back to the world of men. Living happily as long as
+the creation lasts, all of you at the next new creation will be admitted
+among the gods, and enjoying all kinds of felicities ye will at last be
+numbered among the Siddhas. Let no fear be yours. Be you cheerful."'"
+
+
+
+SECTION CCLXXXI
+
+"'Yudhishthira said, "How great was the love of virtue possessed by Vritra
+of immeasurable energy, whose knowledge was incomparable and whose
+devotion to Vishnu was so great. The status occupied by Vishnu of
+immeasurable energy is exceedingly difficult of apprehension. How, O
+tiger among kings, could Vritra (who was an Asura) comprehend it (so
+well)? Thou hast spoken of Vritra's acts. I too have listened to thee in
+full faith. In consequence, however, of my seeing that one point (in thy
+discourse) is unintelligible (and that, therefore, it requires
+explanation), my curiosity has been roused for questioning thee
+again.[1387] How, indeed, was Vritra, who was virtuous, devoted to
+Vishnu, endued with knowledge of truth derivable from a just
+comprehension of the Upanishads and Vedanta, vanquished by Indra, O
+foremost of men? O chief of the Bharatas, resolve me this doubt. Indeed,
+tell me, O tiger among kings, how Vritra was vanquished by Sakra![1388] O
+grandsire, O thou of mighty arms, tell me in detail how the battle took
+place (between the chief of the deities and the foremost of Asuras). My
+curiosity to hear it is very great."
+
+"'Bhishma said, "In days of yore, Indra, accompanied by the celestial
+forces, proceeded on his car, and beheld the Asura Vritra stationed
+before him like a mountain. He was full five hundred Yojanas in height, O
+chastiser of foes, and three hundred Yojanas in circumference. Beholding
+that form of Vritra, which was incapable of being vanquished by the three
+worlds united together, the celestial became penetrated with fear and
+full of anxiety. Indeed, suddenly seeing that gigantic form of his
+antagonist, O king, Indra was struck with palsy in the lower extremities.
+Then, on the eve of that great battle between the deities and the Asuras,
+there arose loud shouts from both sides, and drums and other musical
+instruments began to beat and blow. Beholding Sakra stationed before him,
+O thou of Kuru's race, Vritra felt neither awe nor fear, nor was he
+disposed to muster all his energies for the fight.[1389] Then the
+encounter commenced, inspiring the three worlds with terror, between
+Indra, the chief of the deities, and Vritra of high soul. The entire
+welkin was enveloped by the combats of both sides with swords and axes
+and lances and darts and spears and heavy clubs and rocks of diverse
+sizes and bows of loud twang and diverse kinds of celestial weapons and
+fires and burning brands. All the celestials with Grandsire at their
+head, and all the highly-blessed Rishis, came to witness the battle, on
+their foremost of cars; and the Siddhas also, O bull of Bharata's race,
+and the Gandharvas, with the Apsaras, on their own beautiful and foremost
+of cars, came there (for the same purpose). Then Vritra, that foremost of
+virtuous persons, quickly overwhelmed the welkin and the chief of the
+deities with a thick shower of rocks. The celestials, at this, filled
+with rage, dispelled with their showers of arrows that thick downpour of
+rocks showered by Vritra in battle. Then Vritra, O tiger among the Kurus,
+possessed of mighty strength and endued with large powers of illusion,
+stupefied the chief of the deities by fighting wholly with the aid of his
+powers of illusion. When he of a hundred sacrifices, thus afflicted by
+Vritra, was overcome by stupefaction, the sage Vasishtha restored him to
+his senses by uttering Somanas.[1390]
+
+"'"Vasishtha said, 'Thou art the foremost of the gods, O chief of the
+deities, O slayer of Daityas and Asuras! The strength of the three worlds
+is in thee! Why, then, O Sakra, dost thou languish so! There, Brahman,
+and Vishnu, and Siva, that lord of the universe, the illustrious and
+divine Soma, and all the highest Rishis (stand, beholding thee)! Do not,
+O Sakra, yield to weakness, like an ordinary person! Firmly resolved on
+battle, slay thy foes, O chief of the celestials! There, that Master of
+all the worlds, viz., the Three-eyed (Siva), the adored of all the
+worlds, is eyeing thee! Cast off this stupefaction, O chief of the
+celestials! There, those regenerate Rishis, headed by Vrihaspati, are
+praising thee, for thy victory, in celestial hymns.'"[1391]
+
+"'Bhishma continued, "While Vasava of great energy was thus being restored
+to consciousness by the high-souled Vasishtha, his strength became
+greatly enhanced. The illustrious chastiser of Paka then, relying upon
+his intelligence, had recourse to high Yoga and with its aid dispelled
+these illusions of Vritra. Then Vrihaspati, the son of Angiras, and those
+foremost of Rishis possessed of great prosperity, beholding the prowess
+of Vritra, repaired to Mahadeva, and impelled by the desire of benefiting
+the three worlds, urged him to destroy the great Asura. The energy of
+that illustrious lord of the universe thereupon assumed the character of
+a fierce fever and penetrated the body of Vritra the lord of
+Asuras.[1392] The illustrious and divine Vishnu, adored of all the
+worlds, bent upon protecting the universe, entered the thunderbolt of
+Indra. Then Vrihaspati of great intelligence and Vasishtha of exceeding
+energy, and all the other foremost of Rishis, repairing to Him of a
+hundred sacrifices, viz., the boon-giving Vasava, the adored of all the
+worlds, addressed him, saying, 'Slay Vritra, O puissant one, without
+delay!'
+
+"'"Maheswara said, 'Yonder, O Sakra, stands the great Vritra, accompanied
+by a great force. He is the soul of the universe, capable of going
+everywhere, endued with large powers of illusion, and possessed of great
+celebrity. This foremost of Asuras is, therefore, incapable of being
+vanquished by even the three worlds united together. Aided by Yoga, do
+thou slay him, O chief of the deities. Do not disregard him. For full
+sixty thousand years, O chief of the celestials, Vritra practised the
+severest penances for obtaining strength. Brahman gave him the boons he
+had solicited, viz., the greatness that belongs to Yogins, large powers
+of illusion, excess of might, and superabundant energy. I impart to thee
+my energy, O Vasava! The Danava has now lost his coolness. Do thou,
+therefore, slay him now with thy thunderbolt!'
+
+"'"Sakra said, 'Before thy eyes, O foremost of gods, I shall, through thy
+grace, slay with my thunderbolt this invincible son of Diti.'"
+
+"'Bhishma continued, "When the great Asura or Daitya was overtaken by that
+fever (born of Mahadeva's energy), the deities and the Rishis, filled
+with joy, uttered loud cheers. At the same time drums, and conchs of loud
+blare, and kettle drums and tabors began to beat and blow by thousands.
+Suddenly all the Asuras became afflicted with the loss of memory. In a
+trice, their powers of illusion also disappeared. The Rishis and the
+deities, ascertaining the foe to be thus possessed, uttered the praises
+of both Sakra and Isana, and began to urge the former (to make no delay
+in destroying Vritra). The form that Indra assumed on the eve of the
+encounter, while seated on his car and while his praises were being
+hymned by the Rishis, became such that none could look at it without
+awe."'"[1393]
+
+
+
+SECTION CCLXXXII
+
+"'Bhishma said, "Listen, O king, to me as I tell thee the symptoms that
+appeared on the body of Vritra when he was overtaken by that fever (born
+of the energy of Mahadeva). The heroic Asura's mouth began to emit flames
+of fire. He became exceedingly pale. His body began to tremble all over.
+His breath became hard and thick. His hairs stood on end. His memory, O
+Bharata, issued out of his mouth in the form of a fierce, dreadful, and
+inauspicious jackal. Burning and blazing meteors fell on his right and
+left. Vultures and Kanakas and cranes, gathering together, uttered fierce
+cries, as they wheeled over Vritra's head. Then, in that encounter,
+Indra, adored by the gods, and armed with the thunderbolt, looked hard at
+the Daitya as the latter sat on his car. Possessed by that violent fever,
+the mighty Asura, O monarch, yawned and uttered inhuman cries.[1394]
+While the Asura was yawning Indra hurled his thunderbolt at him. Endued
+with exceedingly great energy and resembling the fire that destroys the
+creation at the end of the Yuga, that thunderbolt overthrew in a trice
+Vritra of gigantic form. Loud shouts were once more uttered by the gods
+on all sides when they beheld Vritra slain, O bull of Bharata's race!
+Having slain Vritra, Maghavat, that foe of the Danavas, possessed of
+great fame, entered heaven with that thunderbolt pervaded by Vishnu. Just
+then, O thou of Kuru's race, the sin of Brahmanicide (in her embodied
+form), fierce and awful and inspiring all the worlds with dread, issued
+out of the body of the slain Vritra. Of terrible teeth and awful, hideous
+for ugliness, and dark and tawny, with hair dishevelled, and dreadful
+eyes, O Bharata, with a garland of skulls round her neck, and looking
+like an (Atharvan) Incantation (in its embodied form), O bull of
+Bharata's race, covered all over with blood, and clad in rags and barks
+of trees, O thou of righteous soul, she came out of Vritra's body. Of
+such dreadful form and mien, O monarch, she sought the wielder of the
+thunderbolt (for possessing him). A little while after, O thou of Kuru's
+race, the slayer of Vritra, on some purpose connected with the good of
+the three worlds, was proceeding towards heaven. Beholding Indra of great
+energy thus proceeding on his mission, she seized the chief of the
+deities and from that moment stuck to him.[1395] When the sin of
+Brahmanicide thus stuck to his person and inspired him with terror, Indra
+entered the fibres of a lotus-stalk and dwelt there for many long years.
+But the sin of Brahmanicide pursued him closely. Indeed, O son of Kuru,
+seized by her, Indra became deprived of all his energies. He made great
+efforts for driving her from him, but all those efforts proved abortive.
+Seized by her, O bull of Bharata's race, the chief of the deities at last
+presented himself before the Grandsire and worshipped him by bending his
+head low. Understanding that Sakra was possessed by the sin of
+Brahmanicide,[1396] Brahman began to reflect, O best of the Bharatas,
+(upon the means of freeing his suppliant). The grandsire at last, O thou
+of mighty arms, addressed Brahmanicide in a sweet voice as if from the
+desire of pacifying her, and said, 'O amiable one, let the chief of the
+celestials, who is a favourite of mine, be freed from thee. Tell me, what
+I shall do for thee. What wish of thine shall I accomplish?'
+
+"'"Brahmanicide said, 'When the Creator of the three worlds, when the
+illustrious god adored by the universe, hath been pleased with me, I
+regard my wishes as already accomplished. Let my residence be now
+appointed. Desirous of preserving the worlds, this rule had been made by
+thee. It was thou, O lord, that didst introduced this important
+ordinance.[1397] As thou hast been gratified with me, O righteous Lord, O
+puissant Master of all the worlds, I shall certainly leave Sakra! But
+grant me an abode to dwell in.'"
+
+"'Bhishma continued, "The Grandsire replied unto Brahmanicide, saying, 'So
+be it!' Indeed, the Grandsire discovered means for dispelling
+Brahmanicide from the person of Indra. The Self-create recollected the
+high-souled Agni. The latter immediately presented himself to Brahman and
+said these words, 'O illustrious and divine Lord, O thou that are without
+any defect, I have appeared before thee. It behoveth thee to say what I
+shall have to accomplish.'
+
+"'"Brahman said, 'I shall divide this sin of Brahmanicide into several
+portions. For freeing Sakra from her, do thou take a fourth portion of
+that sin.'
+
+"'"Agni said, 'How shall I be rescued from her, O Brahman? O puissant Lord,
+do thou appoint the way. I desire to know the means (of my own rescue) in
+detail, O adored of all the worlds!'
+
+"'"Brahman said, 'Unto that man who, overwhelmed by the quality of Tamas,
+will abstain from offering thee as an oblation, when he beholds thee in
+thy blazing form, seeds, herbs, and juices, that portion of Brahmanicide
+which thou wilt take upon thyself shall immediately enter, and leaving
+thee shall dwell in him. O carrier of oblations, let the fever of thy
+heart be dispelled.'"
+
+"'Bhishma said, "Thus addressed by the Grandsire the eater of oblations
+and sacrificial offerings accepted his command. A fourth of that sin then
+entered his person, O king! The Grandsire then summoned the trees, the
+herbs, and all kinds of grass to him, and solicited them to take upon
+themselves a fourth of that sin. Addressed by him, the trees and herbs
+and grasses became as much agitated as Agni had been at the request, and
+they replied unto Grandsire, saying, 'How shall we, O Grandsire of all
+the worlds, be ourselves rescued from this sin? It behoveth thee not to
+afflict us that have already been afflicted by the fates. O god, we have
+always to endure heat and cold and the showers (of the clouds) driven by
+the winds, in addition to the cutting and the tearing (that we have to
+suffer at the hands of men). We are willing, O Lord of the three worlds,
+to take at thy command (a portion of) this sin of Brahmanicide. Let the
+means, however, of our rescue be pointed out to us.'
+
+"'"Brahman said, 'This sin that you shall take shall possess the man who
+through stupefaction of judgment will cut or tear any of you when Parva
+days come.'"
+
+"'Bhishma said, "Thus addressed by the high-souled Brahman, the trees and
+herbs and grasses adored the Creator and then went away without tarrying
+there. The Grandsire of all the worlds then summoned the Apsaras and
+gratifying them with sweet words, O Bharata, said, 'This foremost of
+ladies, viz., Brahmanicide, has come out of Indra's person. Solicited by
+me, do you take a fourth portion of her into your own persons (for saving
+the Chief of the deities).'
+
+"'"The Apsaras said, 'O Lord of all the gods, at thy command we are fully
+willing to take a portion of this sin. But, O Grandsire, do thou think of
+the means by which we ourselves may be freed from (the effects of) this
+understanding (that we make with thee).'
+
+"'"Brahman said, 'Let the fever of your hearts be dispelled. The portion of
+this sin that you will take upon yourselves shall leave you for instantly
+possessing that man who will seek congress with women in their menstrual
+season!'"
+
+"'Bhishma continued, "Thus addressed by the Grandsire, O bull of Bharata's
+race, the diverse tribes of the Apsaras, with cheerful souls, repaired to
+their respective places and began to sport in delight. The illustrious
+Creator of the three worlds, endued with great ascetic merit, then
+recollected the Waters which immediately came to him. Arrived at the
+presence of Brahman of immeasurable energy, the Waters bowed unto him and
+said these words, 'We have come before thee, O chastiser of foes, at thy
+command. O puissant Master of all the worlds, tell us what we are to
+accomplish.'
+
+"'"Brahman said, 'This dreadful sin hath taken possession of Indra, in
+consequence of his having slain Vritra. Take ye a fourth part of
+Brahmanicide.'
+
+"'"The Waters said, 'Let it be as thou commandest, O master of all the
+worlds. It behoveth thee, however, O puissant Lord of ours, to think of
+the means by which we may (in our turn) be rescued from (the consequence
+of) this understanding. Thou art the Lord of all the deities, and the
+supreme refuge of the universe. Who else is there to whom we may pay our
+adorations so that he may relieve us from distress.'
+
+"'"Brahman said, 'Unto that man who stupefied by his understanding and
+regarding you lightly will cast into you phlegm and urine and excreta,
+this one shall immediately go and thenceforth reside in him. It is in
+this way, verily I say unto ye, that your rescue shall be accomplished.'"
+
+"'Bhishma continued, "Then the sin of Brahmanicide, O Yudhishthira,
+leaving the chief of the deities, proceeded to the abodes that were
+ordained for her at the Grandsire's command. It was thus, O ruler of men,
+that Indra had become afflicted by that dreadful sin (and it was thus
+that he got rid of her). With the Grandsire's permission Indra then
+resolved to perform a Horse-sacrifice. It is heard, O monarch, that Indra
+having been thus possessed by the sin of Brahmanicide afterwards became
+cleansed of her through that Sacrifice. Regaining his prosperity and
+slaying thousands of foes, great was the joy that Vasava obtained, O lord
+of Earth! From the blood of Vritra, O son of Pritha, were born
+high-crested cocks. For this reason, those fowls are unclean (as food)
+for the regenerate classes, and those ascetics that have undergone the
+rite of initiation. Under all circumstances, O king, do thou accomplish
+what is agreeable to the twice-born, for these, O monarch, are known as
+gods on earth. It was in this way, O thou of Kuru's race, that the mighty
+Asura Vritra was slain by Sakra of immeasurable energy by the aid of
+subtle intelligence and through the application of means. Thou also, O
+son of Kunti, unvanquished on earth, wilt become another Indra and the
+slayer of all thy foes. Those men who, on every Parva day, will recite
+this sacred narrative of Vritra in the midst of Brahmanas shall never be
+stained by any sin. I have now recited to thee one of the greatest and
+most wonderful feats of Indra connected with Vritra. What else dost thou
+wish to hear?"'"
+
+
+
+SECTION CCLXXXIII
+
+"'Yudhishthira said, "O grandsire, thou art possessed of great wisdom and
+thoroughly conversant with every branch of learning. From this very
+narrative of the slaughter of Vritra the wish has arisen in my mind of
+asking thee a question. Thou hast said, O ruler of men, that Vritra was
+(first) stupefied by Fever, and that then, O sinless one, he was slain by
+Vasava with the thunderbolt. How did this Fever, O thou of great wisdom,
+arise? O lord, I desire to hear in detail of the origin of Fever."
+
+"'Bhishma said, "Listen, O king, to the origin, celebrated over all the
+world, of Fever. I shall speak in detail on this topic, fully explaining
+how Fever first sprang into existence, O Bharata! In days of yore, O
+monarch, there was a summit, named Savitri, of the mountains of Meru.
+Worshipped by all the worlds, it was endued with great splendour and
+adorned with every kind of jewels and gems. That summit was immeasurable
+in extent and thither no one could go.[1398] On that mountain summit the
+divine Mahadeva used to sit in splendour as if on a bed-stead adorned
+with gold. The daughter of the king of mountains, sitting by his side,
+shone in brilliance.[1399] The high-souled deities, the Vasus of
+immeasurable energy, the high-souled Aswins, those foremost of
+physicians, and king Vaisravana waited upon by many a Guhyaka,--that lord
+of the Yakshas, endued with prosperity and puissance, and having his
+abode on the summit of Kailasa,--all waited upon the highsouled Mahadeva.
+And the great sage Usanas, and the foremost of Rishis having Sanatkumara
+for their first, and the other celestial Rishis headed by Angiras, and
+the Gandharva Viswavasu, and Narada and Parvata, and the diverse tribes
+of Apsaras, all came there to wait upon the Master of the universe. A
+pure and auspicious breeze, bearing diverse kinds of perfumes, blew
+there. The trees that stood there were adorned with the flowers of every
+season. A large number of Vidyadharas and Siddhas and ascetics too, O
+Bharata, repaired thither for waiting upon Mahadeva, the Lord of all
+creatures. Many ghostly beings, also, of diverse forms and aspects, and
+many dreadful Rakshasas and mighty Pisachas, of diverse aspects, mad with
+joy, and armed with diverse kinds of uplifted weapons, forming the train
+of Mahadeva, were there, every one of whom resembled a blazing fire in
+energy. The illustrious Nandi stood there at the command of the great
+god, blazing with his own energy and armed with a lance that resembled a
+flame of fire. Ganga also, that foremost of all Rivers and born of all
+sacred waters in the universe, waited there in her embodied form, O son
+of Kuru's race, upon that illustrious deity. Thus adored by the celestial
+Rishis and the gods, the illustrious Mahadeva of immeasurable energy
+dwelt on that summit of Meru.
+
+"'"After some time had passed away, the Prajapati Daksha[1400] commenced to
+perform a Sacrifice according to the ancient rites (laid down in the
+Vedas). Unto the Sacrifice of Daksha, all the deities headed by Sakra,
+assembling together, resolved to repair. It hath been heard by us that
+the high-souled deities, with the permission of Mahadeva, mounted their
+celestial cars resembling the fire or the Sun in splendour, and proceeded
+to that spot (on the Himavat) whence the Ganges is said to issue.
+Beholding the deities depart, the excellent daughter of the king of
+mountains, addressed her divine spouse, viz., the Lord of all creatures,
+and said, 'O illustrious one, whither are those deities headed by Sakra
+going? O thou that art conversant with the truth, tell me truly, for a
+great doubt has filled my mind.'
+
+"'"Maheswara said, 'O lady that art highly blessed, the excellent Prajapati
+Daksha is adoring the gods in a Horse-sacrifice. These denizens of heaven
+are proceeding even thither.'
+
+"'"Uma said, 'Why, O Mahadeva, dost thou not proceed to that Sacrifice?
+What objection is there of thy going to that place?'
+
+"'"Maheswara said, 'O highly blessed lady, the deities in days of yore made
+an arrangement in consequence of which no share was assigned to me of
+offerings in all Sacrifices. Agreeably to the course that was sanctioned
+in consequence of that arrangement, O thou of the fairest complexion, the
+deities do not give me, following the old custom, any share of the
+sacrificial offerings.'
+
+"'"Uma said, O illustrious one, among all beings thou art the foremost in
+puissance. In merit, in energy, in fame, and in prosperity, thou yieldest
+to none, and thou art, indeed, superior to all. In consequence, however,
+of this disability in respect of a share (in the Sacrificial offerings) I
+am filled with great grief, O sinless one, and a tremor overtakes me from
+head to foot.'"
+
+"'Bhishma continued, "The goddess (Parvati), having said these words unto
+her divine spouse, the Lord of all creatures, O monarch, remained silent,
+her heart burning the while in grief. Then Mahadeva, understanding what
+was in her heart and what her thoughts were (for wiping off that
+disgrace), addressed Nandi, saying, 'Wait here (by the goddess).'
+Summoning all his Yoga force, that Lord of all lords of Yoga, that god of
+gods, that wielder of Pinaka, possessed of mighty energy, quickly
+proceeded to the place (where Daksha was sacrificing) accompanied by all
+his terrible followers and destroyed that Sacrifice. Amongst these
+followers of his, some uttered loud cries, and some laughed terribly, and
+some, O king, extinguished the (Sacrificial) fires with blood; and some,
+possessed of awful faces, pulling up the sacrificial stakes, began to
+whirl them. Others began to devour those that were ministering to the
+Sacrifice. Then that sacrifice, thus afflicted on every side, assumed the
+form of a deer and sought to fly away through the skies. Ascertaining
+that the Sacrifice was running away in that form, the puissant Mahadeva
+began to pursue him with bow and arrow. In consequence of the wrath that
+then filled the heart of that foremost of all gods, possessed of
+immeasurable energy, a dreadful drop of sweat appeared on his forehead.
+When that drop of sweat fell down on the earth, there forthwith appeared
+a blazing fire resembling the (all-destructive) conflagration that
+appears at the end of a Yuga. From that fire issued a dreadful being, O
+monarch, of very short stature, possessed of blood-red eyes and a green
+beard. His body was covered entirely with hair like a hawk's or an owl's
+and his hair stood erect. Of dreadful aspect, his complexion was dark and
+his attire blood-red. Like a fire burning a heap of dry grass or straw,
+that Being of great energy quickly consumed the embodied form of
+Sacrifice. Having accomplished that feat, he then rushed towards the
+deities and the Rishis that had assembled there. The deities, filled with
+fear, fled in all directions. In consequence of that Being's tread, the
+earth, O monarch began to tremble.[1401] Exclamations of Oh and Alas
+arose throughout the universe. Marking this, the puissant Grandsire,
+showing himself unto Mahadeva, addressed him in the following words.
+
+"'"Brahman said, 'O puissant one, the deities will henceforth yield thee a
+share of the sacrificial offerings! O Lord of all the deities, let this
+wrath of thine be withdrawn by thee! O scorcher of foes, there, those
+gods, and the Rishis, in consequence of thy wrath, O Mahadeva, have
+become exceedingly agitated. This Being also, that hath sprung from thy
+sweat, O foremost of gods, shall wander among creatures, O
+righteous-souled one, under the name of Fever. O puissant one, if the
+energy of this Being remains all collected together, then the entire
+earth herself will not be able to bear him. Let him, therefore, be
+distributed into many parts.' When Brahman had said these words, and when
+his proper share was appointed of the sacrificial offerings, Mahadeva
+replied unto the Grandsire of great energy, saying, 'So be it.' Indeed,
+the wielder of Pinaka, viz., Bhava, smiled a little and became filled
+with joy. And he accepted the share that the Grandsire appointed of the
+offerings in sacrifices. Conversant with the properties of everything,
+Mahadeva then distributed Fever into many portions, for the peace of all
+creatures. Listen, O son, as to how he did this. The heat that is
+perceptible in the heads of elephants, the bitumen of mountains,[1402]
+the moss that floats on water, the slough of snakes, the sores that
+appear in the hoofs of bulls, the sterile tracts of earth that are full
+of saline matter, the dullness of vision of all animals, the diseases
+that appear in the throats of horses, the crests appearing on the heads
+of peacocks, the eye-disease of the koel,[1403] each of these was named
+Fever by the high-souled Mahadeva. This is what has been heard by us. The
+liver-disease also of sheep, and the hiccup of parrots are also each
+known as forms of Fever. To this must be added the toil that tigers
+undergo, for that also, O righteous king, is known as a form of Fever.
+Besides these, O Bharata, amongst men, Fever enters all bodies at the
+time of birth, of death, and on other occasions. This then that is called
+Fever is known to be the dreadful energy of Maheswara. He is endued with
+authority over all creatures and should, therefore, be held in respect
+and worshipped by all. It was by him that Vritra, that foremost of
+virtuous persons, was overtaken when he yawned. It was then that Sakra
+hurled his thunderbolt at him. Thunderbolt, penetrating the body of
+Vritra, O Bharata, divided him in twain. Divided in twain by the
+thunderbolt, the mighty Asura possessed of great Yoga powers, proceeded
+to the region of Vishnu of immeasurable energy. It was in consequence of
+his devotion to Vishnu that he had succeeded in overwhelming the whole
+universe. And it was in consequence of his devotion to Vishnu that he
+ascended, when slain, to the region of Vishnu. Thus, O son, adverting to
+the story of Vritra have I recited to thee the narrative in detail of
+Fever. Upon what else shall I speak to thee? That man who will read this
+account of the origin of Fever with close attention and cheerful heart
+shall become free from disease and shall always have happiness for his
+share. Filled with gladness, he shall have all the wishes accomplished
+upon which he may set his heart."'"
+
+
+
+SECTION CCLXXXIV
+
+"Janamejaya said, 'How O Brahmana, was the Horse-sacrifice of the
+Prajapati Daksha, the son of Prachetas, destroyed during the age of
+Vaivaswata Manu? Understanding that the goddess Uma had become filled
+with rage and grief, the puissant Mahadeva, who is the soul of all
+things, gave way to wrath. How, again, through his grace, was Daksha
+enabled to reunite the divided limbs of that Sacrifice? I desire to know
+all this. Tell me all this, O Brahmana, truly as it occurred.'
+
+"Vaisampayana said, 'In days of yore Daksha made arrangements for
+performing a Sacrifice on the breast of Himavat in that sacred region
+inhabited by Rishis and Siddhas where the Ganges issues out of the
+mountains. Overgrown with trees and creepers of diverse kinds that spot
+abounded with Gandharvas and Apsaras. Surrounded by crowds of Rishis,
+Daksha, that foremost of virtuous men, that progenitor of creatures, was
+waited upon by the denizens of the earth, the firmament, and the heavens,
+with their hands joined together in reverence. The gods, the Danavas, the
+Gandharvas, the Pisachas, the Snakes, the Rakshasas, the two Gandharvas
+named Haha and Huhu, Tumvuru and Narada, Viswavasu, Viswasena, the
+Gandharvas and the Apsaras, the Adityas, the Vasus, the Rudras, the
+Sadhyas, the Maruts, all came there with Indra for sharing in the
+Sacrifice. The drinkers of Soma, the drinkers of smoke, the drinkers of
+Ajya, the Rishis, and the Pitris came there with the Brahmanas. These,
+and many other living creatures belonging to the four orders, viz.,
+viviparous and oviparous and filth-born and vegetable, were invited to
+that Sacrifice. The gods also, with their spouses, respectfully invited
+thereto, came on their celestial cars and seated thereon shone like
+blazing fires. Beholding them, the Rishi Dadhichi became filled with
+grief and wrath, and said, "This is neither a Sacrifice nor a meritorious
+rite of religion, since Rudra is not adored in it. Ye are certainly
+exposing yourselves to death and chains. Alas, how untoward is the course
+of time. Stupefied by error you do not behold that destruction awaits
+you. A terrible calamity stands at your door in course of this great
+Sacrifice. Ye are blind to it!" Having said these words, that great Yogin
+saw into the future with eyes of (Yoga) contemplation. He beheld
+Mahadeva, and his divine spouse, viz., that giver of excellent boons
+(seated on the summit of Kailasa) with the highsouled Narada sitting
+beside the goddess. Conversant with Yoga, Dadhichi became highly
+gratified, having ascertained what was about to happen. All the deities
+and others that had come there were of one mind with reference to the
+omission to invite the Lord of all creatures. Dadhichi alone, desirous of
+leaving that spot, then said, "By worshipping one who should not be
+worshipped, and by refusing to worship him who should be worshipped, a
+man incurs the sin of homicide for ever. I have never before spoken an
+untruth, and an untruth I shall never speak. Here in the midst of the
+gods and the Rishis I say the truth. The Protector of all creatures, the
+Creator of the universe, the Lord of all, the Puissant master, the taker
+of sacrificial offerings, will soon come to this Sacrifice and you all
+shall see him."
+
+"'Daksha said, "We have many Rudras armed with lances and bearing matted
+locks on their heads. They are eleven in number. I know them all, but I
+do not know who this (new Rudra) Maheswara is."
+
+"'Dadhichi said, "This seems to be the counsel of all that are here, viz.,
+that Maheswara should not be invited. As, however, I do not behold any
+god that can be said to be superior to him, I am sure that this proposed
+Sacrifice of Daksha will certainly be overtaken by destruction."
+
+"'Daksha said, "Here, in this vessel of gold, intended for the Lord of all
+Sacrifices, is the sacrificial offering sanctified by mantras and (rites)
+according to the ordinance. I intend to make this offering unto Vishnu
+who is beyond compare. He is puissant and the Master of all, and unto Him
+should sacrifices be performed."'
+
+"'Meanwhile,' continued Vaisampayana, 'the goddess Uma, sitting with her
+lord, said these words.'
+
+"'Uma said, "What are those gifts, what those vows, and what are those
+penances, that I should make or undergo by means of which my illustrious
+husband may be able to obtain a half or a third share of the offerings in
+sacrifices." Unto his wife who was agitated with grief and who repeated
+these words the illustrious Mahadeva said with a joyous countenance,
+"Thou dost not know me, O goddess! Thou knowest not, O thou of delicate
+limbs and low belly, what words are proper to be addressed to the Lord of
+Sacrifices. O lady of large eyes, I know that it is only the sinful, who
+are bereft of contemplation, that do not understand me.[1404] It is
+through thy power of illusion that the deities with Indra at their head
+and the three worlds all become stupefied.[1405] It is to me that the
+chanters utter their praises in Sacrifices. It is to me that the
+Saman-singers sing their Rathantaras. It is to me that Brahmanas
+conversant with the Vedas perform their Sacrifices. And it is to me that
+the Adhvaryus dedicate the shares of sacrificial offerings."
+
+"'The goddess said, "Persons of even ordinary abilities applaud themselves
+and indulge in the presence of their spouses. There is no doubt in this."
+
+"'The holy one said, "O Queen of all the gods, I do not certainly applaud
+my ownself. Behold now, O lady of slender waist, what I do. Behold the
+Being that I will create, O thou of the fairest complexion, for
+(destroying) this Sacrifice (that has displeased thee), O my beautiful
+spouse."
+
+"'Having said these words unto his spouse Uma who was dearer to him than
+his own life, the puissant Mahadeva created from his mouth a terrible
+Being whose very sight could make one's hair stand on its end. The
+blazing flames that emanated from his body rendered him exceedingly awful
+to behold. His arms were many in number and in each was a weapon that
+struck the beholder with fear. That Being, thus created, stood before the
+great god, with joined hands, and said, "What commands shall I have to
+accomplish?" Maheswara answered him, saying, "Go and destroy the
+Sacrifice of Daksha." Thus ordered, that Being of leonine prowess who had
+issued from the mouth of Mahadeva, desired to destroy the Sacrifice of
+Daksha, without putting forth all his energy and without the assistance
+of any one else, for dispelling the wrath of Uma. Urged by her wrath, the
+spouse of Maheswara, herself assuming a dreadful form that is known by
+the name Mahakali, proceeded in the company of that Being who had issued
+from Mahadeva's mouth, for witnessing with her own eyes the act of
+destruction which was her own (for it was she who had impelled her lord
+to accomplish it for her sake). That mighty Being then set out, having
+obtained the permission of Mahadeva and having bowed his head unto him.
+In energy, strength, and form, he resembled Maheswara himself who had
+created him. Indeed, he was the living embodiment of (Mahadeva's) wrath.
+Of immeasurable might and energy, and of immeasurable courage and
+prowess, he came to be called by the name of Virabhadra--that dispeller
+of the goddess's wrath. He then created from the pores of his body a
+large number of spirit chiefs known by the name of Raumyas. Those fierce
+bands of spirits, endued with terrible energy and prowess and resembling
+Rudra himself on that account, rushed with the force of thunder to that
+place where Daksha was making preparations for his sacrifice, impelled by
+the desire of destroying it. Possessed of dreadful and gigantic forms,
+they numbered by hundreds and thousands. They filled the sky with their
+confused cries and shrieks. That noise filled the denizens of heaven with
+fear. The very mountains were riven and the earth trembled. Whirl winds
+began to blow. The Ocean rose in a surge. The fires that were kindled
+refused to blaze up. The Sun became dimmed. The planets, the stars, and
+constellations, and the moon, no longer shone. The Rishis, the gods, and
+human beings, looked pale. A universal darkness spread over earth and
+sky. The insulted Rudras began to set fire to everything. Some amongst
+them of terrible form began to smite and strike. Some tore up the
+sacrificial stakes. Some began to grind and others to crush. Endued with
+the speed of wind or thought, some began to rush close and far. Some
+began to break the sacrificial vessels and the celestial ornaments. The
+scattered fragments strewed the ground like stars bespangling the
+firmament. Heaps of excellent viands, of bottles of drink, and of
+eatables there were that looked like mountains. Rivers of milk ran on
+every side, with clarified butter and Payasa for their mire, creamy curds
+for their water, and crystalised sugar for their sands. Those rivers
+contained all the six tastes. There were lakes of treacle that looked
+very beautiful. Meat of diverse kinds, of the best quality, and other
+eatables of various sorts, and many excellent varieties of drink, and
+several other kinds of food that might be licked and sucked, began to be
+eaten by that army of spirits with diverse mouths. And they began to cast
+off and scatter those varieties of food in all directions. In consequence
+of Rudra's wrath, every one of those gigantic Beings looked like the
+all-destructive Yuga-fire. Agitating the celestial troops they caused
+them to tremble with fear and fly away in all directions. Those fierce
+spirits sported with one another, and seizing the celestial damsels
+shoved and hurled them on all sides. Of fierce deeds, those Beings,
+impelled by Rudra's wrath, very soon burnt that Sacrifice although it was
+protected with great care by all the deities. Loud were the roars they
+uttered which struck every living creature with dread. Having torn off
+the head of Sacrifice they indulged in glee and shouts. Then the gods
+headed by Brahman, and that progenitor of creatures, viz., Daksha,
+joining their hands in reverence, addressed that mighty Being, saying,
+"Tell us, who thou art."
+
+"'Virabhadra said, "I am neither Rudra nor his spouse, the goddess Uma.
+Nor have I come here for partaking of the fare (provided in this
+Sacrifice). Knowing the fact of Uma's wrath, the puissant Lord who is the
+soul of all creatures has given way to wrath. I have not come here for
+seeing these foremost of Brahmanas. I have not come here urged by
+curiosity. Know that I have come here for destroying this Sacrifice of
+yours. I am known by the name of Virabhadra and I have sprung from the
+wrath of Rudra. This lady (who is my companion), and who is called
+Bhadrakali, hath sprung from the wrath of the goddess. We have both been
+despatched by that god of gods, and we have accordingly come here. O
+foremost of Brahmanas, seek the protection of that Lord of the deities,
+the spouse of Uma. It is preferable to incur even the wrath of that
+foremost of gods than to obtain boons from any other Deity." Hearing the
+words of Virabhadra, Daksha, that foremost of all righteous persons,
+bowed down unto Maheswara and sought to gratify him by uttering the
+following hymn, "I throw myself at the feet of the effulgent Isana, who
+is Eternal, Immutable, and Indestructible; who is the foremost of all
+gods, who is endued with high soul, who is the Lord of all the universe."
+[Here follow five and half slokas which appear to be interpolations]. His
+praises having thus been hymned, the great god, Mahadeva, suspending both
+Prana and Apana (the two foremost of the five life-breaths) by shutting
+his mouth properly, and casting (benignant) glances on every side, showed
+himself there. Possessed of many eyes, that vanquisher of all foes, that
+Lord of even the gods of all gods, suddenly arose from within the pit in
+which was kept the sacrificial fire. Possessed of the effulgence of a
+thousand Suns, and looking like another Samvartaka, the great god smiled
+gently (at Daksha) and addressing him, said, "What, O Brahmana, shall I
+do for you?" At this juncture, the preceptor of all the deities adored
+Mahadeva with the Vedic verses contained in the Moksha sections. Then
+that progenitor of all creatures, viz., Daksha, joining his hands in
+reverence, filled with dread and fear, exceedingly agitated, and with
+face and eyes bathed in tears, addressed the great god in the following
+words.
+
+"'Daksha said, "If the great god has been gratified with me,--if indeed,
+I have become an object of favour with him,--if I have deserved his
+kindness,--if the great Lord of all creatures is disposed to grant me
+boons,--then let all these articles of mine that have been burnt, eaten,
+drunk, swallowed, destroyed, broken, and polluted,--let all these
+articles, collected in course of these articles be of use to me. Even
+this is the boon I crave. Unto him the many long years, and with great
+care and effort, go not for nothing. Let these articles be of use to me!
+Even this is the boon I crave!"--Unto him the illustrious Hara, the tearer
+of Bhaga's eyes, said, "Let it be as thou sayest!" Even these were the
+words of that illustrious progenitor of all creatures, that god of three
+eyes, that protector of righteousness.[1406] Having obtained that boon from
+Bhava, Daksha knelt down to him and adored that deity having the bull for
+his mark, by uttering his thousand and eight names.'"
+
+
+
+SECTION CCLXXXV
+
+"'Yudhishthira said, "It behoveth thee, O sire, to tell me those names by
+which Daksha, that progenitor of creatures, adored the great deity. O
+sinless one, a reverent curiosity impels me to hear them."
+
+"'Bhishma said, "Hear, O Bharata, what the names, both secret and
+proclaimed, are of that god of gods, that deity of extraordinary feats,
+that ascetic of secret vows.
+
+"'"Daksha said, 'I bow to thee, O lord of all the gods to the destroyer of
+the forces of the Asuras. Thou art the paralyser of the strength of the
+celestial chief himself. Thou art adored by both gods and Danavas. Thou
+art thousand-eyed, thou art fierce-eyed, and thou art three-eyed. Thou
+art the friend of the ruler of the Yakshas. Thy hands and feet extend in
+all directions to all places. Thy eyes also and head and mouth are turned
+on all sides. Thy ears too are everywhere in the universe, and thou art
+thyself everywhere, O Lord! Thou art shaft-eared, thou art large-eared,
+and thou art pot-eared. Thou art the receptacle of the Ocean. Thy ears
+are like those of the elephant, or of the bull, or like extended palms.
+Salutations to thee! Thou hast a hundred stomachs, a hundred revolutions,
+and a hundred tongues. I bow to thee! The utterers of the Gayatri sing
+thy praises in uttering the Gayatri, and the worshippers of the Sun adore
+thee in adoring the Sun. The Rishis regard thee as Brahmana, as Indra,
+and as the (illimitable) firmament above. O thou of mighty form, the
+Ocean and the Sky are thy two forms. All the deities dwell in thy form
+even as kine dwell within the fold. In thy body I behold Soma, and Agni,
+and the lord of the Waters, and Aditya, and Vishnu, and Brahmana, and
+Vrihaspati. Thou, O illustrious one, art Cause and Effect and Action and
+Instrument of everything unreal and real, and thou art Creation and
+Destruction. I bow unto thee that art called Bhava and Sarva and Rudra. I
+bow unto thee that art the giver of boons. I bow always unto thee that
+art the Lord of all creatures. Salutations to thee that art the slayer of
+Andhaka. Salutations to thee that hast three matted locks, to thee that
+hast three heads, to thee that art armed with an excellent trident; to
+thee that hast three eyes and that art, therefore, called Tryamvaka and
+Trinetra! Salutations to thee that art the destroyer of the triple city!
+Salutations to thee that art called Chanda, and Kunda; to thee that art
+the (universal) egg and also the bearer of the (universal) egg; to thee
+that art the holder of the ascetic's stick, to thee that hast ears
+everywhere, and to thee that art called Dandimunda! Salutations to thee
+whose teeth and hair are turned upwards, to thee that art stainless and
+white, and that art stretched all over the universe; to thee that art
+red, to thee that art tawny, and to thee that hast a blue throat!
+Salutations to thee that art of incomparable form, that art of dreadful
+form, and that art highly auspicious! To thee that art Surya, that hast a
+garland of Suryas round thy neck, and that hast standards and flags
+bearing the device of Surya. Salutations to thee that art the Lord of
+spirits and ghosts, to thee that art bull-necked, and that art armed with
+the bow; to thee that crushest all foes, to thee that art the
+personification of chastisement, and to thee that art clad in leaves (of
+trees) and rags. Salutations to thee that bearest gold in thy stomach, to
+thee that art cased in golden mail, to thee that art gold-crested, to
+thee that art the lord of all the gold in the world! Salutations to thee
+that hast been adored, that deservest to be adored, and that art still
+being adored; to thee that art all things, that devourest all things, and
+that art the soul of all things! Salutations to thee that art the Hotri
+(in sacrifices), that art the (Vedic) mantras uttered (in sacrifices),
+and that ownest white flags and standards. Salutations to thee that art
+the navel of the universe, that art both cause and effect in the form of
+the five primal elements, and that art the coverer of all covers.
+Salutations to thee that art called Krisanasa, that art of thin limbs,
+and that art thin. Salutations to thee that art always cheerful and that
+art the personification of confused sounds and voices. Salutations to
+thee that art about to be stretched on the earth, that art already
+stretched, and that standing upright. Salutations to thee that art fixed,
+that art running, that art bald, and that bearest matted locks on thy
+head. Salutation to thee that art fond of dancing and that strikest thy
+puffed cheeks making thy mouth a drum.[1407] Salutations to thee that art
+fond of lotuses that blow in rivers, and that art always fond of singing
+and playing on musical instruments. Salutations to thee that art the
+eldest-born, that art the foremost of all creatures, and that art the
+crusher of the Asura Vala. Salutations to thee that art the Master of
+Time, that art the personification of Kalpa; that art the embodiment of
+all kinds of destruction, great and small. Salutations to thee that
+laughest awfully and as loud as the beat of a drum, and that observest
+dreadful vows! Salutations for ever to thee that art fierce, and that
+hast ten arms. Salutations to thee that art armed with bones and that art
+fond of the ashes of funeral pyres. Salutations to thee that art awful,
+that art terrible to behold, and that art an observer of dreadful vows
+and practices. Salutations to thee that ownest an ugly mouth, that hast a
+tongue resembling a scimitar, and that hast large teeth. Salutations to
+thee that art fond of both cooked and uncooked meat, and that regardest
+the gourded Vina as highly dear. Salutations to thee that causest rain,
+that helpest the cause of righteousness, that art identifiable with the
+form of Nandi, and that art Righteousness' self! Salutations to thee that
+art ever moving like wind and the other forces, that the controller of
+all things, and that art always engaged in cooking all creatures (in the
+cauldron of Time).[1408] Salutations to thee that art the foremost of all
+creatures, that art superior, and that art the giver of boons.
+Salutations to thee that hast the best of garlands, the best of scents,
+and the best of robes, and that givest the best of boons to the best of
+creatures. Salutations to thee that art attached, that art freed from all
+attachments, that art of the form of Yoga contemplation, and that art
+adorned with a garland of Akshas. Salutations to thee that art united as
+cause and disunited as effects, and that art the form of shadow and of
+light. Salutations to thee that art amiable, and that art frightful, and
+that art exceedingly so. Salutations to thee that art auspicious, that
+art tranquil, and that art most tranquil. Salutations to thee that art of
+one leg and many eyes, and that hast only one head; to thee that art
+fierce, to thee that art gratified with little offerings, and thee that
+art fond of equity. Salutations to thee that art the artificer of the
+universe, and that art ever united with the attribute of tranquillity.
+Salutations to thee that bearest a foe-frightening bell, that art of the
+form of the jingle made by a bell, and that art of the form of sound when
+it is not perceptible by the ear.[1409] Salutations to thee that art like
+a thousand bells jingled together, and that art fond of a garland of
+bells, that art like the sound that the life-breaths make, that art of
+the form of all scents and of the confused noise of boiling liquids.
+Salutations to thee that art beyond three Huns, and that art fond of two
+Huns. Salutations to thee that art exceedingly tranquil, and that hast
+the shade of mountain trees for thy habitation.[1410] Thou art fond of
+the heart-flesh of all creatures, that cleansest from all sins, and that
+art of the form of sacrificial offerings. Salutations to thee that art of
+the form of Sacrifice, that art the Sacrificer himself, that art the
+Brahmana into whose mouth is poured the sacrificial butter, and that art
+the fire into which is poured the butter inspired with mantras.[1411]
+Salutations to thee that art of the form of (sacrificial) Ritwijes, that
+hast thy senses under control, that art made of Sattwa, and that hast
+Rajas also in thy make. Salutations to thee that art of the banks of
+Rivers, of Rivers themselves, and of the lord of all Rivers (viz., the
+Ocean)! Salutations to thee that art the giver of food, that art the lord
+of all food, and that art identical with him that takes food! Salutations
+to thee that hast a thousand heads and a thousand feet, to thee that
+hast a thousand tridents uplifted in thy hands, and a thousand eyes!
+Salutations to thee that art of the form of the rising Sun, and that art
+of the form of a child, that art the protector of attendants all of whom
+are of the form of children,[1412] and that art, besides, of the form of
+children's toys. Salutations to thee that art old, that art covetous,
+that art already agitated, and that art about to be agitated. Salutations
+to thee that hast locks of hair marked by the current of the Ganges, and
+that hast locks of hair resembling blades of Munja grass! Salutations to
+thee that art gratified with the six (well-known) acts, and that art
+devoted to the performance of the three acts.[1413] Salutations to thee
+that hast assigned the duties of the respective modes of life.
+Salutations to thee that deservest to be praised in sounds, that art of
+the form of sorrow, and that art of the form of deep and confused noise.
+Salutations to thee that hast eyes both white and tawny, as also dark and
+red. Salutations to thee that hast conquered thy vital breaths, that art
+of the form of weapons, that rivest all things, and that art exceedingly
+lean. Salutations to thee that always discoursest of Religion, Pleasure,
+Profit, and Emancipation. Salutations to thee that art a Sankhya, that
+art the foremost of Sankhyas, and that art the introducer of the
+Sankhya-Yoga.[1414] Salutations to thee that hast a car and that art
+without a car (for thy journeys).[1415] Salutations to thee that hast the
+intersections of four roads for thy car; to thee that hast the skin of a
+black deer for thy upper garments, and that hast a snake for thy sacred
+thread. Salutations to thee that art Isana, that art of body as hard as
+thunderbolt, and that art of green locks. Salutations to thee that art of
+three eyes, that art the lord of Amvika, that art Manifest, and that art
+Unmanifest.[1416] Salutations to thee that art Desire, that art the Giver
+of all desires, that art the Killer of all desires, and that art the
+discriminator between the gratified and the ungratified. Salutations to
+thee that art all things, the Giver of all things, and the Destroyer of
+all things. Salutations to thee that art the hues which appear in the
+evening sky. Salutations to thee that art of mighty strength, that art of
+mighty arms, that art a mighty Being, and that art of great effulgence.
+Salutations to thee that lookest like a mighty mass of clouds, and that
+art the embodiment of eternity! Salutations to thee that art of
+well-developed body, that art of emaciated limbs, that bearest matted
+locks on thy head, and that art clad in barks of trees and skins of
+animals. Salutations to thee that hast matted locks as effulgent as the
+Sun or the Fire, and that hast barks and skins for thy attire.
+Salutations to thee that art possessed of the effulgence of a thousand
+Suns, and that art ever engaged in penances. Salutations to thee that art
+the excitement of Fever and that art endued with matted locks drenched
+with the waters of the Ganges characterised by hundreds of eddies.
+Salutations to thee that repeatedly revolvest the Moon, the Yugas, and
+the clouds.[1417] Thou art food, thou art he who eats that food, thou art
+the giver of food, thou art the grower of food, and thou art the creator
+of food. Salutations to thee that cookest food and that eatest cooked
+food, and that art both wind and fire! O lord of all the lords of the
+gods, thou art the four orders of living creatures, viz., the viviparous,
+the oviparous, the filth-born, and plants. Thou art the Creator of the
+mobile and immobile universe, and thou art their Destroyer! O foremost of
+all persons conversant with Brahma, they that are conversant with Brahma
+regard thee as Brahma! The utterers of Brahma say that thou art the
+Supreme source of Mind, and the Refuge upon which Space, Wind, and Light
+rest. Thou art the Richs and the Samans, and the syllable Om. O foremost
+of all deities, those utterers of Brahma that sing the Samans constantly
+sing thee when they utter the syllables Hayi-Hayi, Huva-Hayi, and
+Huva-Hoyi.[1418] Thou art made up of the Yajuses, of the Richs, and of
+the offerings poured on the sacrificial fire. The hymns contained in the
+Vedas and the Upanishads adore thee![1419] Thou art the Brahmanas and the
+Kshatriyas, the Vaisyas, and the Sudras, and the other castes formed by
+intermixture. Thou art those masses of clouds that appear in the sky;
+thou art Lightning; and thou art the roar of thunder. Thou art the year,
+thou art the seasons, thou art the month, and thou art the fortnight.
+Thou art Yuga, thou art the time represented by a twinkle of the eye,
+thou art Kashtha, thou art the Constellations, thou art the Planets, thou
+art Kala. Thou art the tops of all trees, thou art the highest summits of
+all mountains. Thou art the tiger among the lower animals, thou art
+Garuda among birds, and thou art Ananta among snakes. Thou art the ocean
+of milk among all oceans and thou art the bow among instruments for
+hurling weapons. Thou art the thunder among weapons, and thou art Truth
+among vows. Thou art Aversion and thou art Desire: thou art attachment
+and thou art stupefaction (of judgment): thou art Forgiveness and thou
+art Unforgiveness. Thou art Exertion, and thou art Patience: thou art
+Cupidity: thou art Lust and thou art Wrath: thou art Victory and thou art
+Defeat. Thou art armed with mace, and thou art armed with shaft: thou art
+armed with the bow, and thou bearest the Khattanga and the Jharjhara in
+thy hands. Thou art he who cuttest down and piercest and smitest. Thou
+art he who leads (all creatures) and he who gives them pain and grief.
+Thou art Righteousness which is marked by ten virtues; thou art Wealth or
+Profit of every kind; and thou art Pleasure. Thou art Ganga, thou art the
+Oceans, thou art the Rivers, thou art the lakes, and thou art the tanks.
+Thou art the thin creepers, thou art the thicker creeping plants, thou
+art all kinds of grass, and thou art the deciduous herbs. Thou art all
+the lower animals and thou art the birds. Thou art the origin of all
+objects and acts, and thou art that season which yields fruits and
+flowers. Thou art the beginning and thou art the end of the Vedas; thou
+art the Gayatri, and thou art Om. Thou art Green, thou art Red, thou art
+Blue, thou art Dark, thou art of Bloody hue, thou art of the colour of
+the Sun, thou art Tawny, thou art Brown, and thou art Dark blue.[1420]
+Thou art without colour, thou art of the best colour, thou art the maker
+of colours, and thou art without comparison. Thou art of the name of
+Gold, and thou art fond of Gold. Thou art Indra, thou art Yama, thou art
+the Giver of boons, thou art the Lord of wealth, and thou art Agni. Thou
+art the Eclipse, thou art the Fire called Chitrabhanu, thou art Rahu, and
+thou art the Sun. Thou art the fire upon which sacrificial butter is
+poured. Thou art He who pours the butter. Thou art He in honour of whom
+the butter is poured, thou art the butter itself that is poured, and thou
+art the puissant Lord of all. Thou art those sections of the Brahmans
+that are called Trisuparna, thou art all the Vedas; and thou art the
+sections called Satarudriya in the Yajuses. Thou art the holiest of
+holies, and the auspicious of all auspicious things. Thou animatest the
+inanimate body. Thou art the Chit that dwellest in the human form.
+Invested with attributes, thou becomest subject to Destruction. Thou art
+Jiva, that is He who is never subject to destruction when uninvested with
+attributes. Thou art full yet thou becomest liable to decay and death in
+the form of the body which is Jiva's accompaniment. Thou art the breath
+of life, and thou art Sattwa, thou art Rajas, thou art Tamas, and thou
+art not subject to error. Thou art the breaths called Prana, Apana,
+Samana, Udana, and Vyana. Thou art the opening of the eye and shutting of
+the eye. Thou art the act of Sneezing and thou art the act of Yawning.
+Thou art of red eyes which are ever turned inwards. Thou art of large
+mouth and large stomach.[1421] The bristles on thy body are like needles.
+Thy beard is green. Thy hair is turned upwards. Thou art swifter than the
+swiftest. Thou art conversant with the principles of music both vocal and
+instrumental, and fond of both vocal and instrumental music.[1422] Thou
+art a fish roving in the waters, and thou art a fish entangled in the
+net. Thou art full, thou art fond of sports, and thou art of the form of
+all quarrels and disputes. Thou art Time, thou art bad time, thou art
+time that is premature, and thou art time that is over-mature.[1423] Thou
+art the killing, thou art the razor (that kills), and thou art that which
+is killed. Thou art the auxiliary and thou art the adversary, and thou
+art the destroyer of both auxiliaries and adversaries. Thou art the time
+when clouds appear, thou art of large teeth, and thou art Samvartaka and
+Valahaka.[1424] Thou art manifest in the form of splendour. Thou art
+concealed in consequence of being invested with Maya (or illusion). Thou
+art He who connects creatures with the fruits of their acts. Thou hast a
+bell in thy hand. Thou playest with all mobile and immobile things (as
+with thy toys). Thou art the cause of all causes. Thou art a Brahma (in
+the form of Pranava), thou art Swaha; thou art the bearer of the Danda,
+thy head is bald, and thou art he who has his words, deeds and thoughts
+under control.[1425] Thou art the four Yugas, thou art the four Vedas,
+thou art He from whom the four (Sacrificial) fires have flowed.[1426]
+Thou art the Director of all the duties of the four modes of life. Thou
+art the maker of the four Orders. Thou art always fond of dice. Thou art
+cunning. Thou art the chief of the spirits distributed into ganas
+(clans), and their ruler. Thou art adorned with red garlands and attired
+in robes that are red. Thou sleepest on the mountain-breast, and thou art
+fond of the red hue. Thou art the artisan; thou art the foremost of
+artists; and it is thou from whom all arts have flowed. Thou art the
+tearer of the eyes of Bhaga; thou art Fierce, and thou art He who
+destroyed the teeth of Pushan.[1427] Thou art Swaha, thou art Swadha,
+thou art Vashat, thou art Salutation's form, and thou art the words
+Namas-Namas uttered by all worshippers. Thy observances and thy penances
+are not known to others. Thou art Pranava; thou art the firmament
+bespangled with myriads of stars. Thou art Dhatri, and Vidhatri, and
+Sandhatri, Vidhatri, and the Refuge of all things in the form of the
+Supreme cause, and thou art independent of all Refuge. Thou art
+conversant with Brahma, thou art Penance, thou art Truth, thou art the
+soul of Brahmacharya, and thou art Simplicity.[1428] Thou art the soul of
+creatures, thou art the Creator of all creatures, thou art absolute
+Existence, and thou art the Cause whence the Past, the Present, and the
+Future, have sprung. Thou art Earth, thou art Firmament, and thou art
+Heaven. Thou art Eternal, thou art Self-restrained, and thou art the
+great god. Thou art initiated, and thou art not initiated. Thou art
+forgiving; thou art unforgiving; and thou art the chastiser of all who
+are rebellious. Thou art the lunar month, thou art the cycle of the Yugas
+(i.e., Kalpa), thou art Destruction, and thou art Creation. Thou art
+Lust, thou art the vital seed, thou art subtile, thou art gross, and thou
+art fond of garlands made of Karnikara flowers. Thou hast a face like
+that of Nandi, thou hast a face that is terrible, thou hast a handsome
+face, thou hast an ugly face, and thou art without a face. Thou hast four
+faces, thou hast many faces, and thou hast a fiery face when engaged in
+battles. Thou art gold-stomached (i.e., Narayana), thou art (unattached
+to all things like) a bird (unattached to the earth whence it derives its
+food and to which it belongs), thou art Ananta (the lord of mighty
+snakes), and thou art Virat (hugest of the huge). Thou art the destroyer
+of Unrighteousness, thou art called Mahaparswa, thou art Chandradhara,
+and thou art the chief of the spirit-clans. Thou lowedst like a cow, thou
+wert the protector of kine, and thou hast the lord of bulls for thy
+attendant.[1429] Thou art the protector of the three worlds, thou art
+Govinda, thou art the director of the senses, and thou art incapable of
+being apprehended by the senses. Thou art the foremost of all creatures,
+thou art fixed, thou art immobile, thou tremblest not, and thou art of
+the form of trembling![1430] Thou art incapable of being resisted, thou
+art the destroyer of all poisons, thou art incapable of being borne (in
+battle), and thou art incapable of being transcended, thou canst not be
+made to tremble, thou canst not be measured, thou canst not be
+vanquished, and thou art victory.[1431] Thou art of swift speed, thou art
+the Moon, thou art Yama (the universal destroyer), thou bearest (without
+flinching) cold and heat and hunger and weakness and disease. Thou art
+all mental agonies, thou art all physical diseases, thou art the curer of
+all diseases, and thou art those diseases themselves which thou curest.
+Thou art the destroyer of my Sacrifice which had endeavoured to escape in
+the form of deer. Thou art the advent and the departure of all diseases.
+Thou hast a high crest. Thou hast eyes like lotus-petals. Thy habitation
+is in the midst of a forest of lotuses. Thou bearest the ascetic's staff
+in thy hands. Thou hast the three Vedas for thy three eyes. Thy
+chastisements are fierce and severe. Thou art the destroyer of the egg
+(whence the universe springs). Thou art the drinker of both poison and
+fire, thou art the foremost of all deities, thou art the drinker of Soma,
+thou art the lord of the Maruts.[1432] Thou art the drinker of Nectar.
+Thou art the Master of the universe. Thou shinest in glory, and thou art
+the lord of all the shining ones. Thou protectest from poison and death,
+and thou drinkest milk and Soma. Thou art the foremost of the protectors
+of those that have fallen off from heaven, and thou protectest him who is
+the first of the deities.[1433] Gold is thy vital seed. Thou art male,
+thou art female, thou art neuter. Thou art an infant, thou art a youth,
+thou art old in years with thy teeth worn out, thou art the foremost of
+Nagas, thou art Sakra, thou art the Destroyer of the universe, and thou
+art its Creator. Thou art Prajapati, and thou art adored by the
+Prajapatis, thou art the supporter of the universe, thou hast the
+universe for thy form, thou art endued with great energy, and thou hast
+faces turned towards all directions. The Sun and the Moon are thy two
+eyes, and the Grandsire is thy heart. Thou art the Ocean. The goddess
+Saraswati is thy speech and Fire and Wind are thy might. Thou art Day and
+Night. Thou art all acts including the opening and the shutting of the
+eye. Neither Brahman, nor Govinda, nor the ancient Rishis, are competent
+to understand thy greatness, O auspicious deity, truly. Those subtile
+forms which thou hast are invisible to us. Rescue me and, O, protect me
+as the sire protects the son of his loins. O, protect one! I deserve thy
+protection. I bow to thee, O sinless one! Thou, O illustrious one, art
+full of compassion for thy devotees. I am always devoted to thee. Let him
+be always my protector who stayeth alone on the other side of the ocean,
+in a form that is difficult to be apprehended, and overwhelming many
+thousands of persons![1434] I bow to that Soul of Yoga who is beheld in
+the form of an effulgent Light by persons that have their senses under
+control, that are possessed of the attribute of Sattwa, that have
+regulated their breaths, and that have conquered sleep.[1435] I bow to
+him who is endued with matted locks, who bears the ascetic's staff in his
+hand, who is possessed of a body having a long abdomen, who has a
+kamandalu tied to his back, and who is the Soul of Brahman. I bow to Him
+who is the soul of water, in whose hair are the clouds, in the joints of
+whose body are the rivers, and in whose stomach are the four oceans. I
+seek the protection to Him who, when the end of the Yuga comes, devours
+all creatures and stretches himself (for sleep) on the wide expanse of
+water that covers the universe. Let him who entering Rahu's mouth
+drinketh Soma in the night and who becoming Swarbhanu devoureth Surya
+also, protect me![1436] The deities, who are mere infants and who have
+all sprung from thee after Brahman's creation, enjoy their respective
+shares (in sacrificial offerings). Let them (peacefully) enjoy those
+offerings made with Swaha and Swadha, and let them derive pleasure from
+those presents. I bow to them.[1437] Let those Beings that are of the
+stature of the thumb and that dwell in all bodies, always protect and
+gratify me.[1438] I always bow to those Beings who dwelling within
+embodied creatures make the latter cry in grief without themselves crying
+in grief, and who gladden them without themselves being glad. I always
+bow to those Rudras who dwell in rivers, in oceans, in hills and
+mountains, in mountain-caves, in the roots of trees, in cow-pens, in
+inaccessible forests, in the intersections of roads, in roads, in open
+squares, in banks (of rivers and lakes and oceans), in elephant-sheds, in
+stables, in car-sheds, in deserted gardens and houses, in the five primal
+elements, and in the cardinal and subsidiary directions. I bow repeatedly
+unto them that dwell in the space amidst the Sun and the Moon, as also in
+rays of the Sun and the Moon, and them that dwell in the nether regions,
+and them that have betaken themselves to Renunciation and other superior
+practices for the sake of the Supreme.[1439] I bow always unto them that
+are unnumbered, that are unmeasured, and that have no form, unto those
+Rudras, that is, that are endued with infinite attributes. Since thou, O
+Rudra, art the Creator of all creatures, since, O Hara, thou art the
+Master of all creatures, and since thou art the indwelling Soul of all
+creatures, therefore wert thou not invited by me (to my Sacrifices).
+Since thou art He who is adored in all sacrifices with plentiful gifts,
+and since it is Thou that art the Creator of all things, therefore I did
+not invite thee. Or, perhaps, O god, stupefied by thy subtile illusion I
+failed to invite thee. Be gratified with me, blessed by thyself, O Bhava,
+with me possessed by the quality of Rajas. My Mind, my Understanding, and
+my Chitta all dwell in thee, O god!'
+
+"'"Hearing these adorations, that Lord of all creatures, viz., Mahadeva,
+ceased (to think of inflicting further injuries on Daksha). Indeed,
+highly gratified, the illustrious deity addressed Daksha, saying, 'O
+Daksha of excellent vows, pleased have I been with these adorations of
+thine. Thou needst not praise me more. Thou shalt attain to my
+companionship. Through my grace, O progenitor of creatures, thou shalt
+earn the fruit of a thousand horse-sacrifices, and a hundred Vajapeyas
+(in consequence of this one incomplete sacrifice of thine).'
+
+"'"Once more, Mahadeva, that thorough master of words, addressed Daksha and
+said unto him these words fraught with high consolation, 'Be thou the
+foremost of all creatures in the world. Thou shouldst not, O Daksha,
+entertain any feelings of grief for these injuries inflicted on thy
+Sacrifice. It has been seen that in former Kalpas too I had to destroy
+thy Sacrifice.[1440] O thou of excellent vows, I shall grant thee again
+some more boons. Take them from me. Dispelling this cheerlessness that
+overspreads thy face, listen to me with undivided attention. With the aid
+of arguments addressed to reason the deities and the Danavas have
+extracted from the Vedas consisting of six branches and from the system
+of Sankhya and Yoga a creed in consequence of which they have practised
+the austerest penances for many long years. The religion, however, which
+I have extracted, is unparalleled, and productive of benefits on every
+side. It is open to men in all modes of life to practise it. It leads to
+Emancipation. It may be acquired in many years or through merit by
+persons who have restrained their senses. It is shrouded in mystery. They
+that are divested of wisdom regard it as censurable. It is opposed to the
+duties laid down in respect of the four orders of men and the four modes
+of life, and agrees with those duties in only a few particulars. They
+that are well-skilled in the science of (drawing) conclusions (from
+premises) can understand its propriety: and they who have transcended all
+the modes of life are worthy of adopting it. In days of yore, O Daksha,
+this auspicious religion called Pasupata had been extracted by me. The
+proper observance of that religion produces immense benefits. Let those
+benefits be thine, O highly blessed one! Cast off this fever of thy
+heart.' Having said these words, Mahadeva, with his spouse (Uma) and with
+all his attendants disappeared from the view of Daksha of immeasurable
+prowess. He who would recite this hymn that was first uttered by Daksha
+or who would listen to it when recited by another, would never meet with
+the smallest evil and would attain to a long life. Indeed, as Siva is the
+foremost of all the deities, even so is this hymn, agreeable with the
+Srutis, is the foremost of all hymns. Persons desirous of fame, kingdom,
+happiness, pleasure, profit, and wealth, as also those desirous of
+learning, should listen with feelings of devotion to the recital of this
+hymn. One suffering from disease, one distressed by pain, one plunged
+into melancholy, one afflicted by thieves or by fear, one under the
+displeasure of the king in respect of his charge, becomes freed from fear
+(by listening or reciting this hymn). By listening to or reciting this
+hymn, one, in even this earthly body of his, attains to equality with the
+spirits forming the attendants of Mahadeva. One becomes endued with
+energy and fame, and cleansed of all sin (through the virtue of this
+hymn). Neither Rakshasas, nor Pisachas, nor ghosts, nor Vinayakas, create
+disturbances in his house where this hymn is recited. That woman, again,
+who listens to this hymn with pious faith, observing the while the
+practices of Brahmacharya, wins worship as a goddess in the family of her
+sire and that of her husband.[1441] All the acts of that person become
+always crowned with success who listens or recites with rapt attention to
+the whole of this hymn. In consequence of the recitation of this hymn all
+the wishes one forms in one's mind and all the wishes one clothes in
+words become crowned with fruition. That man obtains all objects of
+enjoyment and pleasure and all things that are wished for by him, who,
+practising self-restraint, makes according to due rites offerings unto
+Mahadeva, Guha, Uma, and Nandi, and after that utters their names without
+delay, in proper order and with devotion. Such a man, departing from this
+life, ascends to heaven, and has never to take birth among the
+intermediate animals or birds. This was said even by the puissant Vyasa,
+the son of Parasara."'"
+
+
+
+SECTION CCLXXXVI
+
+"'Yudhishthira said, "Tell me, O grandsire, what is Adhyatma with respect
+to man and whence it arises."
+
+"'Bhishma said, "Aided by the science of Adhyatma one may know everything.
+It is, again, superior to all things. I shall, with the help of my
+intelligence, explain to thee that Adhyatma about which thou askest me.
+Listen, O son, to my explanation. Earth, Wind, Space, Water, and Light
+forming the fifth, are the great essences. These are (the causes of) the
+origin and the destruction of all creatures. The bodies of living
+creatures (both subtile and gross), O bull of Bharata's race, are the
+result of the combination of the virtues of these five. Those virtues
+(whose combinations produce the bodies of creatures) repeatedly start
+into existence and repeatedly merge into the original cause of all
+things, viz., the Supreme Soul.[1442] From those five primal essences are
+created all creatures, and into those five great elements all creatures
+resolve themselves, repeatedly, like the infinite waves of the Ocean
+rising from the Ocean and subsiding into that which causes them. As a
+tortoise stretches forth its legs and withdraws them again into itself,
+even so the infinite number of creatures spring from (and enter) these
+five great fixed essences. Verily, sound springs from Space, and all
+dense matter is the attribute of earth. Life is from Wind. Taste is from
+Water. Form is said to be the property of Light. The entire mobile and
+immobile universe is thus these five great essences existing together in
+various proportions. When Destruction comes, the infinite diversity of
+creatures resolve themselves into those five, and once more, when
+Creation begins, they spring from the same five. The Creator places in
+all creatures the same five great essences in proportions that He thinks
+proper. Sound, the ears, and all cavities,--these three,--have Space for
+their producing cause. Taste, all watery or juicy substances, and the
+tongue, are said to be the properties of water. Form, the eye, and the
+digestive fire in the stomach, are said to partake of the nature of
+Light. Scent, the organ of smelling, and the body, are the properties of
+earth. Life, touch, and action are said to be the properties of Wind. I
+have thus explained to thee, O king, all the properties of the five
+primal essences. Having created these, the Supreme Deity, O Bharata,
+united with them Sattwa, Rajas, Tamas, Time, Consciousness of functions,
+and Mind forming the sixth.[1443] That which is called the Understanding
+dwells in the interior of what thou seest above the soles of the feet and
+below the crown of the head. In man the senses (of knowledge) are five.
+The sixth (sense) is the Mind. The seventh is called the Understanding.
+The Kshetrajna or Soul is the eighth. The senses and that which is the
+Actor should be ascertained by apprehension of their respective
+functions. The conditions or states called Sattwa, Rajas, and Tamas,
+depend upon the senses for their refuge or formation. The senses exist
+for simply seizing the impressions of their respective objects. The Mind
+has doubt for its function. The Understanding is for ascertainment. The
+Kshetrajna is said to be only an inactive witness (of the functions of
+the others). Sattwa, Rajas, Tamas, Time, and Acts, O Bharata, these
+attributes direct the Understanding. The Understanding is the senses and
+the five fore-mentioned attributes.[1444] When the Understanding is
+wanting, the senses with the mind, and the five other attributes (viz.,
+Sattwa, Rajas, Tamas, Time, and Acts) cease to be. That by which the
+Understanding sees is called the eye. When the Understanding hears, it is
+called the ear. When she smells, she becomes the sense of scent; and when
+she tastes the various objects of taste, she comes to be called by the
+name of tongue. When again she feels the touch of the various objects of
+touch, she becomes the sense of touch. It is the Understanding that
+becomes modified diversely and frequently. When the Understanding desires
+anything, she becomes Mind. The five senses with the Mind, which
+separately constitute the foundations (of the Understanding), are the
+creations of the Understanding. They are called Indriyas. When they
+become stained, the Understanding also becomes stained.[1445] The
+Understanding, dwelling in Jiva, exists in three states. Sometimes she
+obtains joy; sometimes she indulges in grief; and sometimes she exists in
+a state that is neither pleasure nor pain. Having for her essence these
+conditions or states (viz., Sattwa, Rajas, and Tamas), the Understanding
+resolves through these three states.[1446] As the lord of rivers, viz.,
+the surging Ocean, always keeps within his continents, even so the
+Understanding, which exists in connection with the (three) states, exists
+in the Mind (including the senses). When the state of Rajas is awakened,
+the Understanding becomes modified into Rajas. Transport of delight, joy,
+gladness, happiness, and contentedness of heart, these, when somehow
+excited, are the properties of Sattwa. Heart-burning, grief, sorrow,
+discontentedness, and unforgivingness,[1447] arising from particular
+causes, are the result of Rajas. Ignorance, attachment and error,
+heedlessness, stupefaction, and terror, meanness, cheerlessness, sleep,
+and procrastination,--these, when brought about by particular causes, are
+the properties of Tamas. Whatever state of either body or mind, connected
+with joy or happiness, arises, should be regarded as due to the state of
+Sattwa. Whatever, again, is fraught with sorrow and is disagreeable to
+oneself should be regarded as arising from Rajas. Without commencing any
+such act, one should turn one's attention to it (for avoiding it).
+Whatever is fraught with error or stupefaction in either body or mind,
+and is inconceivable and mysterious, should be known as connected with
+Tamas. Thus, have I explained to thee that things in this world dwell in
+the Understanding. By knowing this one becomes wise. What else can be the
+indication of wisdom? Know now the difference between these two subtile
+things, viz., Understanding and Soul. One of these, viz., the
+Understanding, creates attributes. The other, viz., the Soul, does not
+create them. Although they are, by nature, distinct from each other, yet
+they always exist in a state of union. A fish is different from the water
+in which it dwells, but the fish and the water must exist together. The
+attributes cannot know the Soul. The Soul, however, knows them. They that
+are ignorant regard the Soul as existing in a state of union with the
+attributes like qualities existing with their possessors. This, however,
+is not the case, for the Soul is truly only an inactive Witness of
+everything. The Understanding has no refuge.[1448] That which is called
+life (involving the existence of the Understanding) arises from the
+effects of the attributes coming together. Others (than these attributes
+which are created by the Understanding), acting as causes, create the
+Understanding that dwells in the body. No one can apprehend the
+attributes in their real nature or form of existence. The Understanding,
+as already said, creates the attributes. The Soul simply beholds them (as
+an inactive Witness). This union that exists between the Understanding
+and the Soul is eternal. The indwelling Understanding apprehends all
+things through the Senses which are themselves inanimate and
+unapprehending. Really the senses are only like lamps (that throw their
+light for discovering objects to others without themselves being able to
+see them). Even this is the nature (of the Senses, the Understanding, and
+the Soul). Knowing this, one should live cheerfully, without yielding to
+either grief or joy. Such a man is said to be beyond the influence of
+pride. That the Understanding creates all these attributes is due to her
+own nature,--even as a spider weaves threads in consequence of her own
+nature. These attributes should be known as the threads the spider
+weaves. When destroyed, the attributes do not cease to exist; their
+existence ceases to be visible. When, however, a thing transcends the ken
+of the senses, its existence (or otherwise) is affirmed by inference.
+This is the opinion of one set of persons. Others affirm that with
+destruction the attributes cease to be. Untying this knotty problem
+addressed to the understanding and reflection, and dispelling all doubt,
+one should cast off sorrow and live in happiness.[1449] As men
+unacquainted with its bottom become distressed when they fall upon this
+earth which is like a river filled with the waters of stupefaction, even
+so is that man afflicted who falls away from that state in which there is
+a union with the Understanding.[1450] Men of knowledge, however,
+conversant with Adhyatma and armed with fortitude, are never afflicted,
+because they are capable of crossing to the other shore of those waters.
+Indeed, Knowledge is an efficient raft (in that river). Men of knowledge
+have not to encounter those frightful terrors which alarm them that are
+destitute of knowledge. As regards the righteous, none of them attains to
+an end that is superior to that of any other person amongst them. Indeed,
+the righteous show, in this respect, an equality. As regards the man of
+Knowledge, whatever acts have been done by him in past times (while he
+was steeped in Ignorance) and whatever acts fraught with great iniquity
+he does (after attainment of Knowledge), he destroys both by Knowledge as
+his sole means. Then again, upon the attainment of Knowledge he ceases to
+perpetrate these two evils, viz., censuring the wicked acts of others and
+doing any wicked acts himself under the influence of attachment."'"[1451]
+
+
+
+SECTION CCLXXXVII
+
+"'Yudhishthira said, "Living creatures always stand in fear of sorrow and
+death. Tell me, O grandsire, how the occurrence of these two may be
+prevented."
+
+"'Bhishma said, "In this connection, O Bharata, is cited the old narrative
+of the discourse between Narada and Samanga.
+
+"'"Narada said, '(While others salute their superiors by only a bend of the
+head) thou salutest thy superiors by prostrating thyself on the ground
+till thy chest comes into contact with the ground. Thou seemest to be
+engaged in crossing (the river of life) with thy hands.[1452] Thou
+seemest to be always free from sorrow and exceedingly cheerful. I do not
+see that thou hast the least anxiety. Thou art always content and happy
+and thou seemest to sport (in felicity) like a child.'
+
+"'"Samanga said, 'O giver of honours, I know the truth about the Past, the
+Present, and the Future. Hence I never become cheerless.[1453] I know
+also what the beginning of acts is in this world, what the accession of
+their fruits, and how varied are those fruits. Hence I never yield to
+sorrow.[1454] Behold, the illiterate, the destitute, the prosperous, O
+Narada, the blind, idiots and madmen, and ourselves also, all live.[1455]
+These live by virtue of their acts of past lives. The very deities, who
+exist freed from diseases, exist (in that state) by virtue of their past
+acts. The strong and the weak, all, live by virtue of past acts. It is
+fitting, therefore, that thou shouldst hold us in esteem. The owners of
+thousands live. The owners of hundreds also live. They that are
+overwhelmed with sorrow live. Behold, we too are living! When we, O
+Narada, do not give way to grief, what can the practice of the duties (of
+religion) or the observance of (religious) acts do to us? And since all
+joys and sorrows also are not unending, they are, therefore, unable to
+agitate us at all.[1456] That for which men are said to be wise, indeed,
+the very root of wisdom, is the freedom of the senses from error. It is
+the senses that yield to error and grief. One whose senses are subject to
+error can never be said to have attained wisdom. That pride which is
+indulged in by a man subject to error is only a form of the error to
+which he is subject. As regards the man of error, he has neither this
+world nor the next. It should be remembered that griefs do not last for
+ever and that happiness cannot be had always.[1457] Worldly life with all
+its vicissitudes and painful incidents, one like me would never adopt.
+Such a one would not care for desirable objects of enjoyments, and would
+not think at all of the happiness their possession may bring about, or,
+indeed, of the griefs that present themselves.[1458] One capable of
+resting on one's own self would never covet the possessions of others,
+would not think of gains unacquired, would not feel delighted at the
+acquisition of even immense wealth; and would not yield to sorrow at the
+loss of wealth. Neither friends, nor wealth, nor high birth, nor
+scriptural learning, nor mantras, nor energy, can succeed in rescuing one
+from sorrow in the next world. It is only by conduct that one can attain
+to felicity there. The Understanding of the man unconversant with Yoga
+can never be directed towards Emancipation. One unconversant with Yoga
+can never have happiness. Patience and the resolution to cast off sorrow,
+these two indicate the advent of happiness. Anything agreeable leads to
+pleasure. Pleasure induces pride. Pride, again, is productive of sorrow.
+For these reasons, I avoid all these. Grief, Fear, Pride,--these that
+stupefy the heart,--and also Pleasure and Pain, I behold as (an
+unconcerned) witness since my body is endued with life and moves
+about.[1459] Casting off both wealth and pleasure, and thirst and error,
+I wander over the earth, freed from grief and every kind of anxiety of
+heart. Like one that has drunk nectar I have no fear, here or hereafter,
+of death, or iniquity, or cupidity, or anything of that kind. I have
+acquired this knowledge, O Brahmana, as the result of my severe and
+indestructible penances. It is for this reason, O Narada, that grief,
+even when it comes to me, does not succeed in afflicting me.'"'"
+
+
+
+SECTION CCLXXXVIII
+
+"'Yudhishthira said, "Tell me, O grandsire, what is beneficial for one
+that is unconversant with the truths of the scriptures, that is always in
+doubt, and that abstains from self-restraint and the other practices
+having for their object the knowledge of the Soul."
+
+"'Bhishma said, "Worshipping the preceptor, always waiting reverentially
+on those that are aged, and listening to the scriptures (when recited by
+competent Brahmanas),--these are said to be of supreme benefit (to a
+person like the one thou hast described). In this connection also is
+cited the old narrative of the discourse between Galava and the celestial
+Rishi Narada. Once on a time Galava, desirous of obtaining what was for
+his benefit, addressed Narada freed from error and fatigue, learned in
+the scriptures, gratified with knowledge, a thorough master of his
+senses, and with soul devoted to Yoga, and said, 'Those virtues, O Muni,
+by the possession of which a person becomes respected in the world, I
+see, dwell permanently in thee. Thou art freed from error and, as such,
+it behoveth thee to remove the doubts that fill the minds of men like
+ourselves that are subject to error and that are unacquainted with the
+truths of the world. We do not know what we should do, for the
+declarations of the scriptures generate an inclination for (the
+acquisition of) Knowledge simultaneously with the inclination for acts.
+It behoveth thee to discourse to us on these subjects.[1460] O
+illustrious one, the different asramas approve different courses of
+conduct.--_This_ is beneficial,--_This_ (other) is beneficial--the
+scriptures exhort us often in this wise.[1461] Beholding the followers of
+the four asramas, who are thus exhorted by the scriptures and who fully
+approve of what the scriptures have laid down for them, thus travelling
+in diverse courses, and seeing that ourselves also are equally content
+with our own scriptures, we fail to understand what is truly beneficial.
+If the scriptures were all uniform, then what is truly beneficial would
+have become manifest. In consequence, however, of the scriptures being
+multifarious, that which is truly beneficial becomes invested with
+mystery. For these reasons, that which is truly beneficial seems to me to
+be involved in confusion. Do thou then, O illustrious one, discourse to
+me on the subject. I have approached thee (for this), O, instruct me!'
+
+"'"Narada said, 'The Asramas are four in number, O child! All of them serve
+the purposes for which they have been designed; and the duties they
+preach differ from one another. Ascertaining them first from
+well-qualified preceptors, reflect upon them, O Galava![1462] Behold, the
+announcements of the merits of those Asramas are varied in respect of
+their form, divergent in respect of their matter, and contradictory in
+respect of the observances they embrace.[1463] Observed with gross
+vision, verily, all the Asramas refuse to clearly yield their true intent
+(which, of course, is knowledge of Self). Others, however, endued with
+subtle sight, behold their highest end.[1464] That which is truly
+beneficial, and about which there is no doubt, viz., good offices to
+friends, and suppression of enemies, and the acquisition of the aggregate
+of three (viz., Religion, Profit, and Pleasure), has been declared by the
+wise to be supreme excellence.[1465] Abstention from sinful acts,
+constancy of righteous disposition, good behaviour towards those that are
+good and pious,--these, without doubt, constitute excellence. Mildness
+towards all creatures, sincerity of behaviour, and the use of sweet
+words,--these, without doubt, constitute excellence. An equitable
+apportionment of what one has among the deities, the Pitris, and guests,
+and adherence to servants,--these, without doubt, constitute excellence.
+Truthfulness of speech is excellent. The knowledge, however, of truth, is
+very difficult of acquisition. I say that that is truth which is
+exceedingly beneficial to creatures.[1466] The renunciation of pride, the
+suppression of heedlessness, contentment, living by one's own
+self,--these are said to constitute supreme excellence. The study of the
+Vedas, and of their branches, according to the well-known rules, and all
+enquiries and pursuits having for their sake the acquisition of
+knowledge,--these, without doubt, are excellent. One desirous of
+achieving what is excellent should never enjoy sound and form and taste
+and touch and scent to excess and should not enjoy them for their sake
+alone. Wandering in the night, sleep during the day, indulgence in
+idleness, roguery, arrogance, excessive indulgence and total abstention
+from all indulgence in objects of the senses, should be relinquished by
+one desirous of achieving what is excellent.[1467] One should not seek
+self-elevation by depreciating others. Indeed, one should, by one's
+merits alone, seek distinction over persons that are distinguished but
+never over those that are inferior. Men really destitute of merit and
+filled with a sense of self-admiration depreciate men of real merit, by
+asserting their own virtues and affluence. Swelling with a sense of their
+own importance, these men, when none interferes with them (for bringing
+them to a right sense of what they are), regard themselves to be superior
+to men of real distinction. One possessed of real wisdom and endued with
+real merits, acquires great fame by abstaining from speaking ill of
+others and from indulging in self-praise. Flowers shed their pure and
+sweet fragrance without trumpeting forth their own excellence. Similarly,
+the effulgent Sun scatters his splendours in the firmament in perfect
+silence. After the same manner those men blaze in the world with
+celebrity who by the aid of their intelligence, cast off these and
+similar other faults and who do not proclaim their own virtues. The fool
+can never shine in the world by bruiting about his own praise. The man,
+however, of real merit and learning obtains celebrity even if he be
+concealed in a pit. Evil words, uttered with whatsoever vigour of voice
+die out (in no time). Good words, uttered however softly, blaze forth in
+the world. As the Sun shows his fiery form (in the gem called
+Suryakanta), even so the multitude of words, of little sense, that fools
+filled with vanity utter, display only (the meanness of) their hearts.
+For these reasons, men seek the acquisition of wisdom of various kinds.
+It seems to me that of all acquisitions that of wisdom is the most
+valuable. One should not speak until one is asked; nor should one speak
+when one is asked improperly. Even if possessed of intelligence and
+knowledge, one should still sit in silence like an idiot (until one is
+asked to speak and asked in proper form). One should seek to dwell among
+honest men devoted to righteousness and liberality and the observance of
+the duties of their own order. One desirous of achieving what is
+excellent should never dwell in a place where a confusion occurs in the
+duties of the several orders.[1468] A person may be seen to live who
+abstains from all works (for earning the means of his living) and who is
+well-content with whatever is got without exertion. By living amid the
+righteous, one succeeds in acquiring pure righteousness. After the same
+manner, one by living amid the sinful, becomes stained with sin.[1469] As
+the touch of water or fire or the rays of the moon immediately conveys
+the sensation of cold or heat, after the same manner the impressions of
+virtue and vice become productive of happiness or misery. They that are
+eaters of Vighasa eat without taking any notice of the flavours of the
+edibles placed before them. They, however, that eat carefully
+discriminating the flavours of the viands prepared for them, should be
+known as persons still tied by the bonds of action.[1470] The righteous
+man should leave that place where a Brahmana discourses on duties unto
+disciples desirous of acquiring knowledge, as based on reasons, of the
+Soul, but who do not enquire after such knowledge with reverence.[1471]
+Who, however, will leave that spot where exists in its entirety that
+behaviour between disciples and preceptors which is consistent with what
+has been laid down in the scriptures? What learned man desirous of
+respect being paid to himself will dwell in that place where people bruit
+about the faults of the learned even when such have no foundation to
+stand upon?[1472] Who is there that will not leave that place, like a
+garment whose end has caught fire, where covetous men seek to break down
+the barriers of virtue? One should remain and dwell in that place, among
+good men of righteous disposition, where persons endued with humility are
+engaged in fearlessly practising the duties of religion. There where men
+practise the duties of religion for the sake of acquiring wealth and
+other temporal advantages, one should not dwell, for the people of that
+place are all to be regarded as sinful. One should fly away with all
+speed from that place, as if from a room in which there is a snake, where
+the inhabitants, desirous of obtaining the means of life, are engaged in
+the practice of sinful deeds. One desirous of what is beneficial should,
+from the beginning, relinquish that act in consequence of which one
+becomes stretched, as it were, on a bed of thorn and in consequence of
+which one becomes invested with the desires born of the deeds of past
+lives.[1473] The righteous man should leave that kingdom where the king
+and king's officers exercise equal authority and where they are given to
+the habit of eating before feeding their relatives (when the latter come
+as guests).[1474] One should dwell in that country where Brahmanas
+possessed of a knowledge of the scriptures are fed first, where they are
+always devoted to the due observance of religious duties, and where they
+are engaged in teaching disciples and officiating at the sacrifices of
+others. One should unhesitatingly dwell in that country where the sounds
+Swaha, Swadha, and Vashat are duly and continuously uttered.[1475] One
+should leave that kingdom, like poisoned meat, where one sees Brahmanas
+obliged to betake themselves to unholy practices, being tortured by want
+of the means of life. With a contented heart and deeming all his wishes
+as already gratified a righteous man should dwell in that country whose
+inhabitants cheerfully give away before even they are solicited. One
+should live and move about, among good men devoted to acts of
+righteousness, in that country where chastisement falleth upon those that
+are wicked and where respect and good offices are the portion of those
+that are of subdued and cleansed souls. One should unhesitatingly dwell
+in that country whose king is devoted to virtue and which the king rules
+virtuously, casting off desires and possessed of prosperity, and where
+severe chastisement is dealt to those that visit self-controlled men with
+the consequences of their wrath, those that act wickedly towards the
+righteous, those that are given to acts of violence, and those that are
+covetous.[1476] Kings endued with such a disposition bring about
+prosperity to those that dwell in their kingdoms when prosperity is on
+the point of leaving them.[1477] I have thus told thee, O son, in answer
+to thy enquiry, what is beneficial or excellent. No one can describe, in
+consequence of its exceedingly high character, what is beneficial or
+excellent for the Soul.[1478] Many and high will the excellences be,
+through the observance of the duties laid down for him, of the man who
+for earning his livelihood during the time of his sojourn here conducts
+himself in the way indicated above and who devotes his soul to the good
+of all creatures.'"'"[1479]
+
+
+
+SECTION CCLXXXIX
+
+"'Yudhishthira said, "How, O grandsire, should a king like us behave in
+this world, keeping in view the great object of acquisition? What
+attributes, again, should he always possess so that he may be freed from
+attachments?"
+
+"'Bhishma said, "I shall in this connection recite to thee the old
+narrative that was uttered by Arishtanemi unto Sagara who had sought his
+counsel.
+
+"'"Sagara said, 'What is that good, O Brahmana, by doing which one may
+enjoy felicity here? How, indeed, may one avoid grief and agitation? I
+wish to know all this!'"
+
+"'Bhishma continued, "Thus addressed by Sagara, Arishtanemi of Tarkshya's
+race, conversant with all the scriptures, regarding the questioner to be
+every way deserving of his instructions, said these words,[1480] 'The
+felicity of Emancipation is true felicity in the world. The man of
+ignorance knows it not, attached as he is to children and animals and
+possessed of wealth and corn. An understanding that is attached to
+worldly objects and a mind suffering from thirst,--these two baffle all
+skilful treatment. The ignorant man who is bound in the chains of
+affection is incapable of acquiring Emancipation.[1481] I shall presently
+speak to thee of all the bonds that spring from the affections. Hear them
+with attention. Indeed, they are capable of being heard with profit by
+one that is possessed of knowledge. Having procreated children in due
+time and married them when they become young men, and having ascertained
+them to be competent for earning their livelihood, do thou free thyself
+from all attachments and rove about in happiness. When thou seest thy
+dearly-cherished wife grown old in years and attached to the son she has
+brought forth, do thou leave her in time, keeping in view the highest
+object of acquisition (viz., Emancipation). Whether thou obtainest a son
+or not, having during the first years of thy life duly enjoyed with thy
+senses the objects that are addressed to them, free thyself from
+attachments and rove about in happiness. Having indulged the senses with
+their objects, thou shouldst suppress the desire of further indulging
+them. Freeing thyself then from attachments, thou shouldst rove in
+felicity, contenting thyself with what is obtained without effort and
+previous calculation, and casting an equal eye upon all creatures and
+objects.[1482] Thus, O son, have I told thee in brief (of what the way is
+for freeing thyself from attachments). Hear me now, for I shall presently
+tell thee, in detail, the desirability of the acquisition of
+Emancipation.[1483] Those persons who live in this world freed from
+attachments and fear, succeed in obtaining happiness. Those persons,
+however, who are attached to worldly objects, without doubt, meet with
+destruction. Worms and ants (like men) are engaged in the acquisition of
+food and are seen to die in the search. They that are freed from
+attachments are happy, while they that are attached to worldly objects
+meet with destruction. If thou desirest to attain to Emancipation thou
+shouldst never bestow thy thoughts on thy relatives, thinking,--How shall
+these exist without me?--A living creature takes birth by himself, and
+grows by himself, and obtains happiness and misery, and death by himself.
+In this world people enjoy and obtain food and raiment and other
+acquisitions earned by their parents or themselves. This is the result of
+the acts of past lives, for nothing can be had in this life which is not
+the result of the past. All creatures live on the Earth, protected by
+their own acts, and obtaining their food as the result of what is
+ordained by Him who assigns the fruits of acts. A man is but a lump of
+clay, and is always himself completely dependent on other forces. One,
+therefore, being oneself so infirm, what rational consideration can one
+have for protecting and feeding one's relatives? When thy relatives are
+carried away by Death in thy very sight and in spite of even thy utmost
+efforts to save them, that circumstance alone should awaken thee. In the
+very lifetime of thy relatives and before thy own duty is completed of
+feeding and protecting them, thyself mayst meet with death and abandon
+them. After thy relatives have been carried away from this world by
+death, thou canst not know what becomes of them there,--that is, whether
+they meet with happiness or misery. This circumstance ought to awaken
+thee. When in consequence of the fruits of their own acts thy relatives
+succeed in maintaining themselves in this world whether thou livest or
+diest, reflecting on this thou shouldst do what is for thy own
+good.[1484] When this is known to be the case, who in the world is to be
+regarded as whose? Do thou, therefore, set thy heart on the attainment of
+Emancipation. Listen now to what more I shall say unto thee. That man of
+firm Soul is certainly emancipated who has conquered hunger and thirst
+and such other states of the body, as also wrath and cupidity and error.
+That man is always emancipated who does not forget himself, through
+folly, by indulging in gambling and drinking and concubinage and the
+chase. That man who is really touched by sorrow in consequence of the
+necessity there is of eating every day and every night for supporting
+life, is said to be cognisant of the faults of life. One who, as the
+result of careful reflection, regards his repeated births to be only due
+to sexual congress with women, is held to be freed from attachments. That
+man is certainly emancipated who knows truly the nature of the birth, the
+destruction, and the exertion (or acts) of living creatures. That man
+becomes certainly freed who regards (as worthy of his acceptance) only a
+handful of corn, for the support of life, from amidst millions upon
+millions of carts loaded with grain, and who disregards the difference
+between a shed of bamboo and reeds and a palatial mansion.[1485] That man
+becomes certainly freed who beholds the world to be afflicted by death
+and disease and famine.[1486] Indeed, one who beholds the world to be
+such succeeds in becoming contented; while one who fails to behold the
+world in such a light, meets with destruction. That man who is contented
+with only a little is regarded as freed. That man who beholds the world
+as consisting of eaters and edibles (and himself as different from both)
+and who is never touched by pleasure and pain which are born of illusion,
+is regarded as emancipate. That man who regards a soft bed on a fine
+bedstead and the hard soil as equal, and who regards good sali rice and
+hard thick rice as equal, is emancipated. That man who regards linen and
+cloth made of grass as equal, and in whose estimation cloth of silk and
+barks of trees are the same, and who sees no difference between clean
+sheep-skin and unclean leather, is emancipated. That man who looks upon
+this world as the result of the combination of the five primal essences,
+and who behaves himself in this world, keeping this notion foremost, is
+emancipated. That man who regards pleasure and pain as equal, and gain
+and loss as on a par, in whose estimation victory and defeat differ not,
+to whom like and dislike are the same, and who is unchanged under fear
+and anxiety, is wholly emancipated. That man who regards his body which
+has so many imperfections to be only a mass of blood, urine and excreta,
+as also of disorders and diseases, is emancipated. That man becomes
+emancipated who always recollects that this body, when overtaken by
+decrepitude, becomes assailed by wrinkles and white hairs and leanness
+and paleness of complexion and a bending of the form. That man who
+recollects his body to be liable to loss of virility, and weakness of
+sight, and deafness, and loss of strength, is emancipated. That man who
+knows that the very Rishis, the deities, and the Asuras are beings that
+have to depart from their respective spheres to other regions, is
+emancipated. That man who knows that thousands of kings possessed of even
+great offence and power have departed from this earth, succeeds in
+becoming emancipated. That man who knows that in this world the
+acquisition of objects is always difficult, that pain is abundant, and
+that the maintenance of relatives is ever attended with pain, becomes
+emancipated.[1487] Beholding the abundant faults of children and of other
+men, who is there that would not adore Emancipation? That man who,
+awakened by the scriptures and the experience of the world, beholds every
+human concern in this world to be unsubstantial, becomes emancipated.
+Bearing in mind those words of mine, do thou conduct thyself like one
+that has become emancipated, whether it is a life of domesticity that
+thou wouldst lead or pursue emancipation without suffering thy
+understanding to be confounded.'[1488] Hearing these words of his with
+attention, Sagara, that lord of earth, acquired those virtues which are
+productive of Emancipation and continued, with their aid to rule his
+subjects."'"
+
+
+
+SECTION CCXC
+
+"'Yudhishthira said, "This curiosity, O sire, is always dwelling in my
+mind. O grandsire of the Kurus, I desire to hear everything about it from
+thee. Why was the celestial Rishi, the high-souled Usanas, called also
+Kavi engaged in doing what was agreeable to the Asuras and disagreeable
+to the deities? Why was he engaged in diminishing the energy of the
+deities? Why were the Danavas always engaged in hostilities with the
+foremost of the deities? Possessed of the splendour of an immortal, for
+what reason did Usanas obtain the name of Sukra? How also did he acquire
+such superior excellence? Tell me all about these things. Though
+possessed of great energy, why does he not succeed in travelling to the
+centre of the firmament? I desire, O grandsire, to learn everything about
+all these matters."[1489]
+
+"'Bhishma said, "Listen, O king, with attention to all this as it occurred
+actually. O sinless one, I shall narrate these matters to thee as I have
+heard and understood them. Of firm vows and honoured by all, Usanas, that
+descendant of Bhrigu's race, became engaged in doing what was
+disagreeable to the deities for an adequate cause.[1490] The royal
+Kuvera, the chief of the Yakshas and the Rakshasas, is the lord of the
+treasury of Indra, that master of the universe.[1491] The great ascetic
+Usanas, crowned with Yoga-success, entered the person of Kuvera, and
+depriving the lord of treasures of his liberty by means of Yoga, robbed
+him of all his wealth.[1492] Seeing his wealth taken away from him, the
+lord of treasures became highly displeased. Filled with anxiety, and his
+wrath also being excited, he went to that foremost of gods, viz.,
+Mahadeva. Kuvera, represented the matter unto Siva of immeasurable
+energy, that first of gods, fierce and amiable, and possessed of various
+forms. And he said, 'Usanas, having spiritualised himself by Yoga entered
+my form and depriving myself of liberty, has taken away all my wealth.
+Having by Yoga entered my body he has again left it.' Hearing these
+words, Maheswara of supreme Yoga-powers became filled with rage. His
+eyes, O king, became blood-red, and taking up his lance he waited (ready
+to strike down Usanas). Indeed, having taken up that foremost of weapons,
+the great god began to say, 'Where is he? Where is he?' Meanwhile,
+Usanas, having ascertained the purpose of Mahadeva (through Yoga-power)
+from a distance, waited in silence. Indeed, having ascertained the fact
+of the wrath of the high-souled Maheswara of superior Yoga-power, the
+puissant Usanas began to reflect as to whether he should go to Maheswara
+or fly away or remain where he was. Thinking, with the aid of his severe
+penances, of the high-souled Mahadeva, Usanas of soul crowned with
+Yoga-success, placed himself on the point of Mahadeva's lance. The
+bow-armed Rudra, understanding that Usanas, whose penances had become
+successful and who had converted himself into the form of pure Knowledge,
+was staying at the point of his lance (and finding that he was unable to
+hurl the lance at one who was upon it), bent that weapon with hand. When
+the fierce-armed and puissant Mahadeva of immeasurable energy had thus
+bent his lance (into the form of a bow), that weapon came to be called
+from that time by the name of Pinaka.[1493] The lord of Uma, beholding
+Bhargava thus brought upon the palm of his hand, opened his mouth. The
+chief of the gods then threw Bhargava into his mouth and swallowed him at
+once. The puissant and high-souled Usanas of Bhrigu's race, entering the
+stomach of Maheswara, began to wander there."
+
+"'Yudhishthira said, "How, O king, could Usanas succeed in wandering
+within the stomach of that foremost of superior intelligence? What also
+did that illustrious god do while the Brahmana was within his
+stomach?"[1494]
+
+"'Bhishma said, "In days of yore (having swallowed up Usanas), Mahadeva of
+severe vows entered the waters and remained there like an immovable stake
+of wood, O king, for millions of years (engaged in Yoga-meditation). His
+Yoga penances of the austerest type having been over, he rose from the
+mighty lake. Then that primeval god of the gods, viz., the eternal
+Brahman, approached him, and enquired after the progress of his penances
+and after his welfare. The deity having the bull for his emblem answered,
+saying, 'My penances have been well-practised.' Of inconceivable soul,
+possessed of great intelligence, and ever devoted to the religion of
+truth, Sankara saw that Usanas within his stomach had become greater in
+consequence of those penances of his.[1495] That foremost of Yogins
+(viz., Usanas), rich with that wealth of penances and the wealth (he had
+appropriated from Kuvera), shone brightly in the three worlds, endued
+with great energy.[1496] After this, Mahadeva armed with Pinaka, that
+soul of Yoga, once more betook himself to Yoga-meditation. Usanas,
+however, filled with anxiety, began to wander within the stomach of the
+great god. The great ascetic began to hymn the praises of the god from
+where he was, desirous of finding an outlet for escape. Rudra, however,
+having stopped all his outlets, prevented him from coming out. The great
+ascetic Usanas, however, O chastiser of foes, from within Mahadeva's
+stomach, repeatedly addressed the god, saying, 'Show me thy kindness!'
+Unto him Mahadeva said, 'Go out through my urethra.' He had stopped up
+all other outlets of his body. Confined on every side and unable to find
+out the outlet indicated, the ascetic began to wander hither and thither,
+burning all the while with Mahadeva's energy. At last he found the outlet
+and issued through it. In consequence of this fact he came to be called
+by the name of Sukra, and it is in consequence of that fact he also
+became unable to attain (in course of his wandering) the central point of
+the firmament. Beholding him come out of his stomach and shining brightly
+with energy, Bhava, filled with anger, stood with lance uplifted in his
+hand. The goddess Uma then interposed and forbade the angry lord of all
+creatures, viz., her spouse, to slay the Brahmana. And in consequence of
+Uma's having thus prevented her lord from accomplishing his purpose the
+ascetic Usanas (from the day) became the son of the goddess.
+
+"'"The goddess said, 'This Brahmana no longer deserves to be slain by thee.
+He has become my son. O god, one who comes out of thy stomach does not
+deserve slaughter at thy hands.'"
+
+"'Bhishma continued, "Pacified by these words of his spouse, Bhava smiled
+and said repeatedly these words, O king, 'Let this one go whithersoever
+he likes.' Bowing unto the boon-giving Mahadeva and to also his spouse
+the goddess Uma, the great ascetic Usanas, endued with superior
+intelligence, proceeded to the place he chose. I have thus narrated to
+thee, O chief of the Bharatas, the story of the high-souled Bhargava
+about which thou didst ask me."'"
+
+
+
+SECTION CCXCI
+
+"'Yudhishthira said, "O thou of mighty arms, tell me, after this what is
+beneficial for us. O grandsire, I am never satiated with thy words which
+seem to me like Amrita. What are those good acts, O best of men, by
+accomplishing which a man succeeds in obtaining what is for his highest
+benefit both here and hereafter, O giver of boons!"
+
+"'Bhishma said, "In this connection I shall narrate to thee what the
+celebrated king Janaka had enquired, in days of yore, of the high-souled
+Parasara, 'What is beneficial for all creatures both in this world and
+the next! Do thou tell me what should be known by all this connection.'
+Thus questioned, Parasara, possessed of great ascetic merit and
+conversant with the ordinances of every religion,[1497] said these words,
+desirous of favouring the king.
+
+"'"Parasara said, 'Righteousness earned by acts is supreme benefit both in
+this world and the next. The sages of the old have said that there is
+nothing higher than Righteousness. By accomplishing the duties of
+righteousness a man becomes honoured in heaven. The Righteousness, again,
+of embodied creatures, O best of kings, consists in the ordinance (laid
+down in the scriptures) on the subject of acts.[1498] All good men
+belonging to the several modes of life, establishing their faith on that
+righteousness, accomplish their respective duties.[1499] Four methods of
+living, O child, have been ordained in this world. (Those four methods
+are the acceptance of gifts for Brahmanas; the realisation of taxes for
+Kshatriyas; agriculture for Vaisyas; and service of the three other
+classes for the Sudras). Wherever men live the means of support come to
+them of themselves. Accomplishing by various ways acts that are virtuous
+or sinful (for the purpose of earning their means of support), living
+creatures, when dissolved into their constituent elements attain to
+diverse ends.[1500] As vessels of white brass, when steeped in liquefied
+gold or silver, catch the hue of these metals, even so a living creature,
+who is completely dependent upon the acts of his past lives takes his
+colour from the character of those acts. Nothing can sprout forth without
+a seed. No one can obtain happiness without having accomplished acts
+capable of leading to happiness. When one's body is dissolved away (into
+its constituent elements), one succeeds in attaining to happiness only in
+consequence of the good acts of previous lives. The sceptic argues, O
+child, saying, I do not behold that anything in this world is the result
+of destiny or the virtuous and sinful acts of past lives. Inference
+cannot establish the existence or operation of destiny.[1501] The
+deities, the Gandharvas and the Danavas have become what they are in
+consequence of their own nature (and not of their acts of past lives).
+People never recollect in their next lives the acts done by them in
+previous ones. For explaining the acquisition of fruits in any particular
+life people seldom name the four kinds of acts alleged to have been
+accomplished in past lives.[1502] The declarations having the Vedas for
+their authority have been made for regulating the conduct of men in this
+world, and for tranquillizing the minds of men. These (the sceptic says),
+O child, cannot represent the utterances of men possessed of true wisdom.
+This opinion is wrong. In reality, one obtains the fruits of whatever
+among the four kinds of acts one does with the eye, the mind, the tongue,
+and muscles.[1503] As the fruit of his acts, O king, a person sometimes
+obtains happiness wholly, sometimes misery in the same way, and sometimes
+happiness and misery blended together. Whether righteous or sinful, acts
+are never destroyed (except by enjoyment or endurance of their
+fruits).[1504] Sometimes, O child, the happiness due to good acts remains
+concealed and covered in such a way that it does not display itself in
+the case of the person who is sinking in life's ocean till his sorrows
+disappear. After sorrow has been exhausted (by endurance), one begins to
+enjoy (the fruits of) one's good acts. And know, O king, that upon the
+exhaustion of the fruits of good acts, those of sinful acts begin to
+manifest themselves. Self-restraint, forgiveness, patience, energy,
+contentment, truthfulness of speech, modesty, abstention from injury,
+freedom from the evil practices called vyasana, and cleverness,--these
+are productive of happiness. No creature is eternally subject to the
+fruits of his good or bad acts. The man possessed of wisdom should always
+strive to collect and fix his mind. One never has to enjoy or endure the
+good and bad acts of another. Indeed, one enjoys and endures the fruits
+of only those acts that one does oneself. The person that casts off both
+happiness and misery walks along a particular path (the path, viz., of
+knowledge). Those men, however, O king, who suffer themselves to be
+attached to all worldly objects, tread along a path that is entirely
+different. A person should not himself do that act which, if done by
+another, would call down his censure. Indeed, by doing an act that one
+censures in others, one incurs ridicule. A Kshatriya bereft of courage, a
+Brahmana that takes every kind of food, a Vaisya unendued with exertion
+(in respect of agriculture and other moneymaking pursuits), a Sudra that
+is idle (and, therefore, averse to labour), a learned person without good
+behaviour, one of high birth but destitute of righteous conduct, a
+Brahmana fallen away from truth, a woman that is unchaste and wicked, a
+Yogin endued with attachments, one that cooks food for one's own self, an
+ignorant person employed in making a discourse, a kingdom without a king
+and a king that cherishes no affection for his subjects and who is
+destitute of Yoga,--these all, O king, are deserving of pity!'"'"[1505]
+
+
+
+SECTION CCXCII
+
+"'"Parasara said, 'That man who, having obtained this car, viz., his body
+endued with mind, goes on, curbing with the reins of knowledge the steeds
+represented by the objects of the senses, should certainly be regarded as
+possessed of intelligence. The homage (in the form of devotion to and
+concentrated meditation on the Supreme) by a person whose mind is
+dependent on itself and who has cast off the means of livelihood is
+worthy of high praise,--that homage, namely, O regenerate one, which is
+the result of instructions received from one who has succeeded in
+transcending acts but not obtained from the mutual discussion of men in
+the same state of progress.[1506] Having obtained the allotted period of
+life, O king, with such difficulty, one should not diminish it (by
+indulgence of the senses). On the other hand, man should always exert, by
+righteous acts for his gradual advancement.[1507] Among the six different
+colours that Jiva attains at different periods of his existence, he who
+falls away from a superior colour deserves obloquy and censure. Hence,
+one that has attained to the result of good acts should conduct oneself
+in such a way as to avoid all acts stained by the quality of Rajas.[1508]
+Man attains to a superior colour by righteous acts. Unable to acquire a
+superior hue, for such acquisition is extremely difficult, a person, by
+doing sinful acts only slays himself (by sinking into hell and falling
+down into an inferior colour). All sinful acts that are committed
+unconsciously or in ignorance are destroyed by penances. A sinful act,
+however, that is committed knowingly, produces much sorrow. Hence, one
+should never commit sinful acts which have for their fruit only sorrow.
+The man of intelligence would never do an act that is sinful in character
+even if it leads to the greatest advantage, just as a person that is pure
+would never touch a Chandala.[1509] How miserable is the fruit I see of
+sinful acts! Through sin the very vision of the sinner becomes perverse,
+and he confounds his body and its unstable accompaniments with the
+Soul.[1510] That foolish man who does not succeed in betaking himself to
+Renunciation in this world becomes afflicted with great grief when he
+departs to the next world.[1511] An uncoloured cloth, when dirty, can be
+cleaned, but not a piece of cloth that is dyed with black; even so, O
+king, listen to me with care, is it the case with sin. That man who,
+having knowingly committed sin, acts righteously for expiating that sin,
+has to enjoy and endure the fruits of his good and bad acts
+separately.[1512] The utterers of Brahma maintain, under the authority of
+what has been laid down in the Vedas, that all acts of injury committed
+in ignorance are cancelled by acts of righteousness. A sin, however, that
+is committed consciously is never cancelled by righteousness. Thus say
+the regenerate utterers of Brahma who are conversant with the scriptures
+of Brahmana. As regards myself, my view is that whatever acts are done,
+be they righteous or sinful, be they done knowingly or otherwise, remain
+(and are never destroyed unless their fruits are enjoyed or
+endured).[1513] Whatever acts are done by the mind with full
+deliberation, produce, according to their grossness or subtility, fruits
+that are gross or subtile.[1514] Those acts, however, O thou of righteous
+soul, which are fraught with great injury, if done in ignorance, do
+without fail produce consequences and even consequences that lead to
+hell, with this difference that those consequences are disproportionate
+in point of gravity to the acts that produce them.[1515] As to those acts
+(of a doubtful or unrighteous nature) that may be done by the deities or
+ascetics of reputation, a righteous man should never do their like or,
+informed of them, should never censure them.[1516] That man who,
+reflecting with his mind, O king, and ascertaining his own ability,
+accomplishes righteous acts, certainly obtains what is for his benefit.
+Water poured into an unbaked vessel gradually becomes less and finally
+escapes altogether. If kept, however, in a baked vessel, it remains
+without its quantity being diminished. After the same manner, acts done
+without reflection with the aid of the understanding do not become
+beneficial; while acts done with judgment remain with undiminished
+excellence and yield happiness as their result. If into a vessel
+containing water other water be poured, the water that was originally
+there increases in quantity; even so all acts done with judgment, be they
+equitable or otherwise, only add to one's stock of righteousness. A king
+should subjugate his foes and all who seek to assert their superiority,
+and he should properly rule and protect his subjects. One should ignite
+one's sacred fires and pour libations on them in diverse sacrifices, and
+retiring in the woods into either one's middle or old age, should live
+there (practising the duties of the two last modes of life). Endued with
+self-restraint, and possessed of righteous behaviour, one should look
+upon all creatures as on one's own self. One should again reverence one's
+superiors. By the practice of truth and of good conduct, O king, one is
+sure to obtain happiness.'"'"
+
+
+
+SECTION CCXCIII
+
+"'"Parasara said, 'Nobody in this world does good to another. Nobody is
+seen to make gifts to others. All persons are seen to act for their own
+selves. People are seen to cast off their very parents and their uterine
+brothers when these cease to be affectionate. What need be said then of
+relatives of other degrees?[1517] Gifts to a distinguished person and
+acceptance of the gifts made by a distinguished person both lead to equal
+merit. Of these two acts, however, the making of a gift is superior to
+the acceptance of a gift.[1518] That wealth which is acquired by proper
+means and increased also by proper means, should be protected with care
+for the sake of acquiring virtue. This is an accepted truth. One desirous
+of acquiring righteousness should never earn wealth by means involving
+injury to others. One should accomplish one's acts according to one's
+power, without zealously pursuing wealth. By giving water, whether cold
+or heated by fire, with a devoted mind, unto a (thirsty) guest, according
+to the best of one's power, one earns the merit that attaches to the act
+of giving food to a hungry man. The high-souled Rantideva obtained
+success in all the worlds by worshipping the ascetics with offerings of
+only roots and fruits and leaves. The royal son of Sivi also won the
+highest regions of felicity by having gratified Surya along with his
+companion with offerings of the same kind. All men, by taking birth, incur
+debts to gods, guests, servants, Pitris, and their own selves. Everyone
+should, therefore, do his best for freeing himself from those debts. One
+frees oneself from one's debt to the great Rishis by studying the Vedas.
+One pays off one's debts to the gods by performing sacrifices. By
+performing the rites of the Sraddha one is freed from one's debts to the
+Pitris. One pays off one's debt to one's fellowmen by doing good offices to
+them. One pays off the debts one owes to one's own self by listening to
+Vedic recitations and reflecting on their import, by eating the remnants of
+sacrifices, and by supporting one's body. One should duly discharge all
+the acts, from the beginning, that one owes to one's servants. Though
+destitute of wealth, men are seen to attain to success by great
+exertions.[1519] Munis by duly adoring the deities and by duly pouring
+libations of clarified butter on the sacred fire, have been seen to
+attain to ascetic success. Richika's son became the son of Vishwamitra.
+By adoring the deities who have shares in sacrificial offerings, with
+Richs (he attained to success in after life). Usanas became Sukra by
+having gratified the god of gods. Indeed, by hymning the praises of the
+goddess (Uma), he sports in the firmament, endued with great
+splendour.[1520] Then, again, Asita and Devala, and Narada and Parvata,
+and Karkshivat, and Jamadagni's son Rama, and Tandya possessed of
+cleansed soul, and Vasishtha, and Jamadagni, and Viswamitra and Atri, and
+Bharadwaja, and Harismasru, and Kundadhara, and Srutasravas,--these great
+Rishis, by adoring Vishnu with concentrated minds with the aid of Richs,
+and by penances, succeeded in attaining to success through the grace of
+that great deity endued with intelligence. Many undeserving men, by
+adoring that good deity, obtained great distinction. One should not seek
+for advancement by achieving any wicked or censurable act. That wealth
+which is earned by righteous ways is true wealth. Fie on that wealth,
+however, which is earned by unrighteous means. Righteousness is eternal.
+It should never, in this world, be abandoned from desire of wealth. That
+righteous-souled person who keeps his sacred fire and offers his daily
+adorations to the deities is regarded as the foremost of righteous
+persons. All the Vedas, O foremost of kings, are established on the three
+sacred fires (called Dakshina, Garhapatya, and Ahavaniya). That Brahmana
+is said to possess the sacred fire whose acts exist in their entirety. It
+is better to at once abandon the sacred fire than to keep it, abstaining
+the while from acts. The sacred fire, the mother, the father who has
+begotten, and the preceptor, O tiger among men, should all be duly waited
+upon and served with humility. That man who, casting off all feelings of
+pride, humbly waits upon and serves them that are venerable for age, who
+is possessed of learning and destitute of lust, who looketh upon all
+creatures with an eye of love, who has no wealth, who is righteous in his
+acts, and who is destitute of the desire of inflicting any kind of harm
+(upon any one), that truly respectable man is worshipped in this world by
+those that are good and pious.'"'"[1521]
+
+
+
+SECTION CCXCIV
+
+"'"Parasara said, 'The lowest order, it is proper, should derive their
+sustenance from the three other orders. Such service, rendered with
+affection and reverence, makes them righteous.[1522] If the ancestors of
+any Sudra were not engaged in service, he should not still engage himself
+in any other occupation (than service). Truly, he should apply himself to
+service as his occupation. In my opinion, it is proper for them to
+associate, under all circumstances, with good men devoted to
+righteousness, but never with those that are wicked. As in the Eastern
+hills, jewels and metals blaze with greater splendour in consequence of
+their adjacence to the Sun, even so the lowest order blazes with
+splendour in consequence of their association with the good. A piece of
+white cloth assumes that hue with which it is dyed. Even such is the case
+with Sudras.[1523] Hence also, one should attach oneself to all good
+qualities but never to qualities that are evil. The life of human beings
+in this world is fleeting and transitory. That wise man who, in happiness
+as also in misery, achieves only what is good, is regarded as a true
+observer of the scriptures. That man who is endued with intelligence
+would never do an act which is dissociated from virtue, however high may
+the advantages be of that act. Indeed, such an act is not regarded as
+truly beneficial. That lawless king who, snatching thousands of kine from
+their lawful owners, gives them away (unto deserving persons), acquires
+no fruit (from that act of giving) beyond an empty sound (expressive of
+the act he does). On the other hand, he incurs the sin of theft. The
+Self-born at first created the Being called Dhatri held in universal
+respect. Dhatri created a son who was engaged in upholding all the
+worlds.[1524] Worshipping that deity, the Vaisya employs himself, for the
+means of his support, in agriculture and the rearing of cattle. The
+Kshatriyas should employ themselves in the task of protecting all the
+other classes. The Brahmanas should only enjoy. As regards the Sudras,
+they should engage themselves in the task of humbly and honestly
+collecting together the articles that are to be offered in sacrifices,
+and in cleaning altars and other places where sacrifices are to be
+performed. If each order acts in this way, righteousness would not suffer
+any diminution. If righteousness is preserved in its entirety, all
+creatures inhabiting the earth would be happy. Beholding the happiness of
+all creatures on earth, the deities in heaven become filled with
+gladness. Hence, that king who, agreeably to the duties laid down for his
+order, protects the other classes, becomes worthy of respect. Similarly,
+the Brahmana that is employed in studying the scriptures, the Vaisya that
+is engaged in earning wealth, and the Sudra that is always engaged in
+serving the three other classes with concentrated attention, become
+objects of respect. By conducting themselves in the other ways, O chief
+of men, each order is said to fall away from virtue. Keeping aside gifts
+by thousands, even twenty cowries that one may give painfully, having
+earned them righteously, will be productive of the great benefit. Those
+persons, O king, who make gifts unto Brahmanas after reverencing them
+duly, reap excellent fruits commensurate with those gifts. That gift is
+highly prized which the donor makes after seeking out the donee and
+honouring him properly. That gift is middling which the donor makes upon
+solicitation. That gift, however, which is made contemptuously and
+without any reverence, is said to be very inferior (in point of merit).
+Even this is what those utterers of the truth, viz., the sages, say.
+While sinking in this ocean of life, man should always seek to cross that
+ocean by various means. Indeed, he should so exert himself that he might
+be freed from the bonds of this world. The Brahmana shines by self
+restraint; the Kshatriya by victory; the Vaisya by wealth; while the
+Sudra always shines in glory through cleverness in serving (the three
+other orders).'"'"
+
+
+
+SECTION CCXCV
+
+"'"Parasara said, 'In the Brahmana, wealth acquired by acceptance of gifts,
+in the Kshatriya that won by victory in battle, in the Vaisya that
+obtained by following the duties laid down for his order, and in the
+Sudra that earned by serving the three other orders, however small its
+measure, is worthy of praise, and spent for the acquisition of virtue is
+productive of great benefits. The Sudra is said to be the constant
+servitor of the three other classes. If the Brahmana, pressed for a
+living, betakes himself to the duties of either the Kshatriya or the
+Vaisya, he does not fall off from righteousness. When, however, the
+Brahmana betakes himself to the duties of the lowest order, then does he
+certainly fall off. When the Sudra is unable to obtain his living by
+service of the three other orders, then trade, rearing of cattle, and the
+practice of the mechanical arts are lawful for him to follow. Appearance
+on the boards of a theatre and disguising oneself in various forms,
+exhibition of puppets, the sale of spirits and meat, and trading in iron
+and leather, should never be taken up for purposes of a living by one who
+had never before been engaged in those professions every one of which is
+regarded as censurable in the world. It hath been heard by us that if one
+engaged in them can abandon them, one then acquires great merit. When one
+that has become successful in life behaves sinfully in consequence of
+one's mind being filled with arrogance, one's acts under such
+circumstances can never pass for authority. It is heard in the Puranas
+that formerly mankind were self-restrained; that they held righteousness
+in great esteem; that the practices they followed for livelihood were all
+consistent with propriety and the injunctions laid down in the
+scriptures, and that the only punishment that was required for chastising
+them when they went wrong was the crying of fie on them.[1525] At the
+time of which we speak, O king, Righteousness, and nothing else, was much
+applauded among men. Having achieved great progress in righteousness, men
+in those days worshipped only all good qualities that they saw. The
+Asuras, however, O child, could not bear that righteousness which
+prevailed in the world. Multiplying (in both number and energy), the
+Asuras (in the form of Lust and Wrath) entered the bodies of men. Then
+was pride generated in men that is so destructive of righteousness. From
+pride arose arrogance, and from arrogance arose wrath. When men thus
+became overwhelmed with wrath, conduct implying modesty and shame
+disappeared from them, and then they were overcome by heedlessness.
+Afflicted by heedlessness, they could no longer see as before, and as the
+consequence thereof they began to oppress one another and thereby acquire
+wealth without any compunction. When men became such, the punishment of
+only crying fie on offenders failed to be of any effect. Men, showing no
+reverence for either the gods or Brahmanas, began to indulge their senses
+to their fill.[1526] At that time the deities repaired to that foremost
+of gods, viz., Siva, possessed of patience, of multiform aspect, and
+endued with the foremost of attributes, and sought his protection. The
+deities imparted unto him their conjoined energy, and thereupon the great
+god, with a single shaft, felled on the earth those three Asuras, viz.,
+Desire, Wrath, and Cupidity, who were staying in the firmament, along
+with their very habitations.[1527] The fierce chief of those Asuras
+possessed of fierce prowess, who had struck the Devas with terror, was
+also slain by Mahadeva armed with the lance.[1528] When this chief of the
+Asuras was slain, men once more obtained their proper natures, and once
+more began to study the Vedas and the other scriptures as was in former
+times. Then the seven ancient Rishis came forward and installed Vasava as
+the chief of the gods and the ruler of heaven. And they took upon
+themselves the task of holding the rod of chastisement over mankind.
+After the seven Rishis came king Viprithu (to rule mankind), and many
+other kings, all belonging to the Kshatriya order for separately ruling
+separate groups of human beings. (When Mahadeva dispelled all evil
+passions from the minds of creatures) there were, in those ancient times,
+certain elderly men from whose minds all wicked feelings did not fly
+away. Hence, in consequence of that wicked state of their minds and of
+those incidents that were connected with it, there appeared many kings of
+terrible prowess who began to indulge in only such acts as were fit for
+Asuras. Those human beings that are exceedingly foolish adhere to those
+wicked acts, establish them as authorities, and follow them in practice
+to this day.[1529] For this reason, O king, I say unto thee, having
+reflected properly with the aid of the scriptures, that one should
+abstain from all acts that are fraught with injury or malice and seek to
+acquire a knowledge of the Soul.[1530] The man possessed of wisdom would
+not seek wealth for the performance of religious rites by ways that are
+unrighteous and that involve an abandonment of morality. Wealth earned by
+such means can never prove beneficial. Do thou then become a Kshatriya of
+this kind. Do thou restrain thy senses, be agreeable to thy friends, and
+cherish, according to the duties of thy order, thy subjects, servants,
+and children. Through the union of both prosperity and adversity (in
+man's life), there arise friendships and animosities. Thousands and
+thousands of existences are continually revolving (in respect of every
+Jiva), and in every mode of Jiva's existence these must occur.[1531] For
+this reason, be thou attached to good qualities of every kind, but never
+to faults. Such is the character of good qualities that if the most
+foolish person, bereft of every virtue, hears himself praised for any
+good quality, he becomes filled with joy. Virtue and sin exist, O king,
+only among men. These do not exist among creatures other than man. One
+should therefore, whether in need of food and other necessaries of life
+or transcending such need, be of virtuous disposition, acquire knowledge,
+always look upon all creatures as one's own self, and abstain totally
+from inflicting any kind of injury. When one's mind becomes divested of
+desire, and when all Darkness is dispelled from it, it is then that one
+succeeds in obtaining what is auspicious.'"'"
+
+
+
+SECTION CCXCVI
+
+"'"Parasara said, 'I have now discoursed to thee on what the ordinances are
+of the duties in respect of one that leads the domestic mode of life. I
+shall now speak to thee of the ordinances about penances. Listen to me as
+I discourse on the topic. It is generally seen, O king, that in
+consequence of sentiments fraught with Rajas and Tamas, the sense of
+meum, born of attachment, springs up in the heart of the householder.
+Betaking oneself to the domestic mode of life, one acquires kine, fields,
+wealth of diverse kinds, spouses, children, and servants. One that
+becomes observant of this mode of life continually casts one's eye upon
+these objects. Under these circumstances, one's attachments and aversions
+increase, and one ceases to regard one's (transitory) possessions as
+eternal and indestructible. When a person becomes overwhelmed by
+attachment and aversion, and yields himself up to the mastery of earthly
+objects, the desire of enjoyment then seizes him, taking its rise from
+heedlessness, O king. Thinking that person to be blessed who has the
+largest share of enjoyments in this world, the man devoted to enjoyment
+does not, in consequence of his attachment thereto, see that there is any
+other happiness besides what waits upon the gratification of the senses.
+Overwhelmed with cupidity that results from such attachment, he then
+seeks to increase the number of his relatives and attendants, and for
+gratifying these latter he seeks to increase his wealth by every means in
+his power. Filled with affection for children, such a person commits, for
+the sake of acquiring wealth, acts that he knows to be evil, and gives
+way to grief if his wealth be lost. Having earned honours and always
+guarding against the defeat of his plans, he betakes himself to such
+means as would gratify his desire of enjoyment. At last he meets with
+destruction as the inevitable consequence of the conduct he pursues. It
+is well-known, however, that true felicity is theirs that are endued with
+intelligence, that are utterers of the eternal Brahma, that seek to
+accomplish only acts that are auspicious and beneficial, and that abstain
+from all acts that are optional and spring from desire alone.[1532] From
+loss of all such objects in which are centred our affections, from loss
+of wealth, O king, and from the tyranny of physical diseases add mental
+anguish, a person falls into despair. From this despair arises an
+awakening of the soul. From such awakening proceeds study of the
+Scriptures. From contemplation of the import of the scriptures, O king,
+one sees the value of penance. A person possessed of the knowledge of
+what is essential and what accidental, O king, is very rare,--he, that
+is, who seeks to undergo penances, impressed with the truth that the
+happiness one derives from the possession of such agreeable objects as
+spouses and children leads ultimately to misery.[1533] Penances, O child,
+are for all. They are ordained for even the lowest order of men (viz.,
+Sudras). Penances set the self-restrained man having the mastery over all
+his senses on the way to heaven. It was through penances that the
+puissant Lord of all creatures, O, king, observing vows at particular
+intervals created all existent objects. The Adityas, the Vasus, the
+Rudras, Agni, the Aswins, the Maruts, the Viswedevas, the Saddhyas, the
+Pitris, the Maruts, the Yakshas, the Rakshasas, the Gandharvas, the
+Siddhas and the other denizens of heaven, and, indeed, all other
+celestials whatever, O child, have all been crowned with success through
+their penances. Those Brahmanas whom Brahmana created at the outset,
+succeeded through their penances in honouring not the Earth alone but the
+heaven also in which they roved at pleasure. In this world of mortals,
+they that are kings, and those others that are householders born in high
+families, have all become what they are only in consequence of their
+penances.[1534] The silken robes they wear, the excellent ornaments that
+adorn their persons, the animals and vehicles they ride, and the seats
+they use are all the result of their penances. The many charming and
+beautiful women, numbering by thousands, that they enjoy, and their
+residence in palatial mansions, are all due to their penances. Costly
+beds and diverse kinds of delicious viands become theirs that act
+righteously. There is nothing in the three worlds, O scorcher of foes,
+that penances cannot attain. Even those that are destitute of true
+knowledge win Renunciation as the consequence of their penances.[1535]
+Whether in affluent circumstances or miserable, a person should cast off
+cupidity, reflecting on the scriptures, with the aid of his Mind and
+understanding, O best of kings. Discontent is productive of misery.
+(Discontent is the result of cupidity). Cupidity leadeth to the
+stupefaction of the senses. The senses being stupefied, one's wisdom
+disappears like knowledge not kept up by continued application. When
+one's wisdom disappears, one fails to discriminate what is proper from
+what is improper. Hence, when one's happiness is destroyed (and one
+becomes subject to misery) one should practise the austerest of
+penances.[1536] That which is agreeable is called happiness. That which
+is disagreeable is said to be misery. When penances are practised, the
+result is happiness. When they are not practised, the result is misery.
+Behold the fruits of practising and abstaining from penances![1537] By
+practising stainless penances, people always meet with auspicious
+consequences of every kind, enjoy all good things, and attain to great
+fame.[1538] He, however, who by abandoning (stainless penances), betakes
+himself to penances from desire of fruit, meets with many disagreeable
+consequences, and disgrace and sorrow of diverse kinds, as the fruits
+thereof, all of which have worldly possessions for their cause.[1539]
+Notwithstanding the desirability of practising righteousness, penances,
+and gifts, the wish springs up in his mind of accomplishing all kinds of
+forbidden acts. By thus perpetrating diverse kinds of sinful acts, he
+goes to hell.[1540] That person, O best of men, who, in both happiness
+and misery, does not fall away from the duties ordained for him, is said
+to have the scriptures for his eye. It is said that the pleasure one
+derives from the gratification of one's senses of touch, tongue, sight,
+scent, and hearing, O monarch, lasts only so long as a shaft urged from
+the bow takes in falling down upon the earth. Upon the cessation of that
+pleasure, which is so short-lived, one experiences the most keen agony.
+It is only the senseless that do not applaud the felicity of Emancipation
+that is unrivalled. Beholding the misery that attends the gratification
+of the senses, they that are possessed of wisdom cultivate the virtues of
+tranquillity and self-restraint for the purpose of attaining to
+Emancipation. In consequence of their righteous behaviour, wealth, and
+pleasure can never succeed in afflicting them.[1541] Householders may,
+without any compunction, enjoy wealth and other possessions that are
+obtained without Exertion. As regards, however, the duties of their order
+that are laid down in the scriptures, these, I am of opinion, they should
+discharge with the aid of Exertion.[1542] The practice of those that are
+honoured, that are born in high families, and that have their eyes always
+turned towards the import of the scriptures, is incapable of being
+followed by those that are sinful and that are possessed of unrestrained
+minds. All acts that are done by man under the influence of vanity, meet
+with destruction. Hence, for them that are respectable and truly
+righteous there is no other act in this world to do than penance.[1543]
+As regards those house-holders, however, that are addicted to acts, they
+should, with their whole hearts, set themselves to acts. Following the
+duties of their order, O king, they should with cleverness and attention
+perform sacrifices and other religious rites. Indeed, as all rivers, male
+and female, have their refuge in the Ocean, even so men belonging to all
+the other orders have their refuge in the householder.'"'"
+
+
+
+SECTION CCXCVII
+
+"'"Janaka said, 'Whence, O great Rishi, does this difference of colour
+arise among men belonging to the different orders? I desire to know this.
+Tell me this, O foremost of speakers! The Srutis say that the offspring
+one begets are one's own self. Originally sprung from Brahmana, all the
+inhabitants of the earth should have been Brahmanas. Sprung from
+Brahmanas, why have men betaken themselves to practices distinguished
+from those of Brahmanas.'
+
+"'"Parasara said, 'It is as thou sayst, O king! The offspring procreated
+are none else than the procreator himself. In consequence, however, of
+falling away from penance, this distribution into classes of different
+colours has taken place. When the soil becomes good and the seed also is
+good, the offspring produced become meritorious. If, however, the soil
+and seed become otherwise or inferior, the offspring that will be born
+will be inferior. They that are conversant with the scriptures know that
+when the Lord of all creatures set himself to create the worlds, some
+creatures sprang from his mouth, some from his arms, some from his
+thighs, and some from his feet. They that thus sprang from his mouth, O
+child, came to be called Brahmanas. They that sprang from his arms were
+named Kshatriyas. They, O king, that sprang from his thighs were the
+wealthy class called the Vaisyas. And, lastly, they that were born of his
+feet were the serving class, viz., the Sudras. Only these four orders of
+men, O monarch, were thus created. They that belong to classes over and
+other than these are said to have sprung from an intermixture of these.
+The Kshatriyas called Atirathas, Amvashthas, Ugras, Vaidehas, Swapakas,
+Pukkasas, Tenas, Nishadas, Sutas, Magadhas, Ayogas, Karanas, Vratyas, and
+Chandalas, O monarch, have all sprung from the four original orders by
+intermixture with one another.'
+
+"'"Janaka said, 'When all have sprung from Brahmana alone, how came human
+beings to have diversity in respect of race? O best of ascetics, an
+infinite diversity of races is seen in this world. How could men devoted
+to penances attain to the status of Brahmanas, though of indiscriminate
+origin? Indeed, those born of pure wombs and those of impure, all became
+Brahmanas.'
+
+"'"Parasara said, 'O king, the status of high-souled persons that succeeded
+in cleansing their souls by penances could not be regarded as affected by
+their low births. Great Rishis, O monarch, by begetting children in
+indiscriminate wombs, conferred upon them the status of Rishis by means
+of their power of asceticism. My grandfather Vasishtha, Rishyasringa,
+Kasyapa, Veda, Tandya, Kripa, Kakshivat, Kamatha, and others, and
+Yavakrita, O king, and Drona, that foremost of speakers, and Ayu, and
+Matanga, and Datta, and Drupada, and Matsya, all these, O ruler of the
+Videhas, obtained their respective positions through penance as the
+means. Originally only four Gotras (races) arose, O monarch, viz.,
+Angiras, Kasyapa, Vasishtha, and Bhrigu. In consequence of acts and
+behaviour, O ruler of men, many other Gotras came into existence in time.
+The names of those Gotras have been due to the penances of those that
+have founded them. Good people use them.'
+
+"'"Janaka said, 'Tell me, O holy one, the especial duties of the several
+orders. Tell me also what their common duties are. Thou art conversant
+with everything.'
+
+"'"Parasara said, 'Acceptance of gifts, officiation at the sacrifices of
+others, and the teaching of pupils, O king, are the especial duties of
+the Brahmanas. The protection of the other orders is proper for the
+Kshatriya. Agriculture, cattle-rearing, and trade are the occupations of
+the Vaisyas. While service of the (three) regenerate classes is the
+occupation, O king, of the Sudras. I have now told thee what the especial
+duties are of the four orders, O monarch. Listen now to me, O child, as I
+tell thee what the common duties are of all the four orders. Compassion,
+abstention from injury, heedfulness, giving to others what is due to
+them, Sraddhas in honour of deceased ancestors, hospitality to guests,
+truthfulness, subjugation of wrath, contentedness with one's own wedded
+wives, purity (both internal and external), freedom from malice,
+knowledge of Self, and Renunciation,--these duties, O king, are common to
+all the orders. Brahmanas, Kshatriyas, and Vaisyas,--these are the three
+regenerate orders. All of them have an equal right to the performance of
+these duties, O foremost of men. These three orders, betaking themselves
+to duties other than those laid down for them, come to grief, O monarch
+(and fall down from their own status), even as they go up and acquire
+great merit by taking for their model some righteous individual of their
+respective classes who is duly observant of his own duties. The Sudra
+never falls down (by doing forbidden acts); nor is he worthy of any of
+the rites of regeneration. The course of duties flowing from the Vedas is
+not his. He is not interdicted, however, from practising the three and
+ten duties that are common to all the orders. O ruler of the Videhas,
+Brahmanas learned in the Vedas, O monarch, regard a (virtuous) Sudra as
+equal to Brahmana himself. I, however, O king, look upon such a Sudra as
+the effulgent Vishnu of the universe, the foremost one in all the
+worlds.[1544] Persons of the lowest order, desiring to exterminate the
+evil passions (of lust and wrath, etc.) may betake themselves to the
+observance of the conduct of the good; and, indeed, while so acting, they
+may earn great merit by performing all rites that lead to advancement,
+omitting the mantras that are utterable by the other orders while
+performing the self-same ceremonies. Wherever persons of the lowest order
+adopt the behaviour of the good, they succeed in attaining to happiness
+in consequence of which they are able to pass their time in felicity both
+here and hereafter.'
+
+"'"Janaka said, 'O great ascetic, is man stained by his acts or is he
+stained by the order or class in which he is born? A doubt has arisen in
+my mind. It behoveth thee to expound this to me.'
+
+"'"Parasara said, 'Without doubt, O king, both, viz., acts and birth, are
+sources of demerit. Listen now to their difference. That man who, though
+stained by birth, does not commit sin, abstains from sin notwithstanding
+birth and acts. If, however, a person of superior birth perpetrates
+censurable acts, such acts stain him. Hence, of the two, viz., acts and
+birth, acts stain man (more than birth).'[1545]
+
+"'"Janaka said, 'What are those righteous acts in this world, O best of all
+regenerate persons, the accomplishment of which does not inflict any
+injury upon other creatures?'
+
+"'"Parasara said, 'Hear from me, O monarch, about what thou askest me,
+viz., those acts free from injury which always rescue man. Those who,
+keeping aside their domestic fires, have dissociated themselves from all
+worldly attachments, become freed from all anxieties. Gradually ascending
+step by step, in the path of Yoga, they at last behold the stage of
+highest felicity (viz., Emancipation).[1546] Endued with faith and
+humility, always practising self-restraint, possessed of keen
+intelligence, and abstaining from all acts, they attain to eternal
+felicity. All classes of men, O king, by properly accomplishing acts that
+are righteous, by speaking the truth, and by abstaining from
+unrighteousness, in this world, ascend to heaven. In this there is no
+doubt.'"'"
+
+
+
+SECTION CCXCVIII
+
+"'"Parasara said, 'The sires, the friends, the preceptor, and the spouses
+of the preceptors of men that are destitute of devotion are unable to
+give to those men the merits that attach to devotion. Only they that are
+firmly devoted to such seniors, that speak what is agreeable to them,
+that seek their welfare, and that are submissive to them in behaviour,
+can obtain the merit of devotion. The sire is the highest of deities with
+his children. It is said that the sire is superior to the mother. The
+attainment of Knowledge is regarded as the highest acquisition. They that
+have subjugated the objects of the senses (by attainment of Knowledge),
+acquire what is highest (viz., Emancipation). That Kshatriya prince who,
+repairing to the field of battle, receives wounds amid fiery shafts
+flying in all directions and burns therewith, certainly repairs to
+regions that are unattainable by the very deities and, arrived there,
+enjoys the felicity of heaven in perfect contentment. A Kshatriya should
+not, O king, strike one that is fatigued, or one that is frightened, or
+one that has been disarmed, or one that is weeping, or one that is
+unwilling to fight, or one that is unequipped with mail and cars and
+horse and infantry, or one that has ceased to exert oneself in the fight,
+or one that is ill, or one that cries for quarter, or one that is of
+tender years, or one that is old. A Kshatriya should, in battle, fight
+one of his order who is equipped with mail and cars and horse and
+infantry, who is ready for exertion and who occupies a position of
+equality. Death at the hands of one that is equal or of a superior is
+laudable, but not that at the hands of one that is low, or of one that is
+a coward, or of one that is a wretch. This is well-known. Death at the
+hands of one that is sinful, or of one that is of low birth and wicked
+conduct, O king, is inglorious and leads to hell. One whose period of
+life has run out cannot be rescued by anybody. Similarly, one whose
+period of life has not been exhausted can never be slain by any
+one.[1547] One should prevent one's affectionate seniors from doing unto
+one (for one's benefit) such acts as are done by menials, as also all
+such acts as are fraught with injury to others. One should never desire
+to extend one's own life by taking the lives of others.[1548] When they
+lay down their lives, it is laudable for all householders observant of
+the duties of men living in sacred places to lay down their lives on the
+banks of sacred streams.[1549] When one's period of life becomes
+exhausted, one dissolves away into the five elements. Sometimes this
+occurs suddenly (through accidents) and sometimes it is brought about by
+(natural) causes.[1550] He who, having obtained a body, brings about its
+dissolution (in a sacred place by means of some inglorious accident),
+becomes invested with another body of a similar kind. Though set on the
+path of the Emancipation, he yet becomes a traveller and attains to
+another body like a person repairing from one room into another.[1551] In
+the matter of such a man's attainment of a second body (notwithstanding
+his death in a sacred spot) the only cause is his accidental death. There
+is no second cause. That new body which embodied creatures obtain (in
+consequence of the accidental character of their deaths in sacred places)
+comes into existence and becomes attached to Rudras and Pisachas.[1552]
+Learned men, conversant with Adhyatma, say that the body is a
+conglomeration of arteries and sinews and bones and much repulsive and
+impure matter and a compound of (primal) essences, and the senses and
+objects of the senses born of desire, all having an outer cover of skin
+close to them. Destitute (in reality) of beauty and other
+accomplishments, this conglomeration, through force of the desires of a
+previous life, assumes a human form.[1553] Abandoned by the owner, the
+body becomes inanimate and motionless. Indeed, when the primal
+ingredients return to their respective natures, the body mingles with the
+dust. Caused by its union with acts, this body reappears under
+circumstances determined by its acts. Indeed, O ruler of the Videhas,
+under whatever circumstances this body meets with dissolution, its next
+birth, determined by those circumstances, is seen to enjoy and endure the
+fruits of all its past acts. Jiva, after dissolution of the body it
+inhabited, does not, O king, take birth in a different body immediately.
+It roves through the sky for some time like a spacious cloud. Obtaining a
+new receptacle, O monarch, it then takes birth again. The soul is above
+the mind. The mind is above the senses. Mobile creatures, again, are
+foremost of all created objects. Of all mobile creatures those that have
+two legs are superior. Amongst two-legged creatures, those that are
+regenerate are superior. Amongst those that are regenerate they that are
+possessed of wisdom are superior. Amongst them that are possessed of
+wisdom they that have succeeded in acquiring a knowledge of the soul are
+superior. Amongst those that are possessed of a knowledge of the soul,
+they that are endued with humility are superior. Death follows birth in
+respect of all men. This is settled. Creatures, influenced by the
+attributes of Sattwa, Rajas, and Tamas, pursue acts which have an
+end.[1554] That man is regarded as righteous who meets with dissolution
+when the Sun is in the northern declension, and at a time and under a
+constellation both of which are sacred and auspicious. He is righteous
+who, having cleansed himself of all sins and accomplished all his acts
+according to the best of his power and having abstained from giving pain
+to any man, meets with death when it comes. The death that one meets with
+by taking poison, by hanging, by burning, at the hands of robbers, and at
+the teeth of animals, is said to be an inglorious one.[1555] Those men
+that are righteous never incur such or similar deaths even if they be
+afflicted with mental and physical diseases of the most agonising kind.
+The lives of the righteous, O king, piercing through the Sun, ascend into
+the regions of Brahma. The lives of those that are both righteous and
+sinful rove in the middle regions. The lives of those that are sinful
+sink into the lowest depths. There is only one foe (of man) and not
+another. That foe is identifiable with ignorance, O king. Overwhelmed by
+it, one is led to perpetrate acts that are frightful and exceedingly
+cruel. That foe for resisting which one should put forth one's power by
+waiting upon the aged according to the duties laid down in the
+Srutis--that foe which cannot be overcome except by steady
+endeavours,--meets with destruction, O king, only when it is crushed by
+the shafts of wisdom.[1556] The man desirous of achieving merit should at
+first study the Vedas and observe penances, becoming a Brahmacharin. He
+should next, entering the domestic mode of life, perform the usual
+Sacrifices. Establishing his race, he should then enter the forest,
+restraining his senses, and desirous of winning Emancipation. One should
+never emasculate oneself by abstaining from any enjoyment. Of all births,
+the status of humanity is preferable even if one has to become a
+Chandala. Indeed, O monarch, that order of birth (viz., humanity) is the
+foremost, since by becoming a human being one succeeds in rescuing one's
+self by meritorious acts. Men always perform righteous acts, O lord,
+guided by the authority of the Srutis, so that they may not fall away
+from the status of humanity. That man who, having attained to the status
+of humanity that is so difficult of attainment, indulges in malice,
+disregards righteousness and yields himself up to desire, is certainly
+betrayed by his desires.[1557] That man who looks upon all creatures with
+eyes guided by affection, regarding them worthy of being cherished with
+loving aid, who disregards all kinds of wealth, who offers them
+consolation, gives them food, address them in agreeable words, and who
+rejoices in their happiness and grieves in their griefs, has never to
+suffer misery in the next world. Repairing to the Saraswati, the Naimisha
+woods, the Pushkara waters, and the other sacred spots on earth, one
+should make gifts, practise renunciation, render one's aspect amiable, O
+king, and purify one's body with baths and penances. Those men who meet
+with death within their houses should have the rites of cremation
+performed upon their persons. Their bodies should be taken to the
+crematorium on vehicles and there they should be burnt according to the
+rites of purification that have been laid down in the scriptures.
+Religious rites, beneficial ceremonies, the performance of sacrifices,
+officiation at the sacrifices of others, gifts, the doing of other
+meritorious acts, the performance, according to the best of one's power,
+of all that has been ordained in the case of one's deceased
+ancestors,--all these one does for benefiting one's own self. The Vedas
+with their six branches, and the other scriptures, O king, have been
+created for the good of him who is of stainless acts.'"
+
+"'Bhishma continued, "All this was said by that high-souled sage unto the
+ruler of the Videhas, O king, in days of old for his benefit."'"
+
+
+
+SECTION CCXCIX
+
+"'Bhishma said, "Once again Janaka, the ruler of Mithila, questioned the
+high-souled Parasara endued with certain knowledge in respect of all
+duties.
+
+"'"Janaka said, 'What is productive of good? What is the best path (for
+living creatures)? What is that which being accomplished is never
+destroyed? What is that spot repairing whither one has not to come back?
+Tell me all this, O thou of high intelligence!'
+
+"'"Parasara said, 'Dissociation (from attachments) is the root of what is
+good.[1558] Knowledge is the highest path. Penances practised are never
+destroyed, Gifts also, made to deserving persons, are not lost. When one,
+breaking the bonds of sin, begins to take pleasure in righteousness, and
+when one makes that highest of all gifts, viz., the pledge of
+harmlessness unto all creatures, then does one achieve success. He who
+gives away thousands of kine and hundreds of horses (to deserving
+persons), and who gives unto all creatures the pledge of harmlessness,
+receives in return the pledge of harmlessness from all. One may live in
+the midst of all kinds of wealth and enjoyment, yet, if blessed with
+intelligence, one does not live in them: while he that is destitute of
+intelligence lives wholly in objects of enjoyment that are even
+unsubstantial.[1559] Sin cannot attach to a man of wisdom even as water
+cannot drench the leaves of the lotus. Sin adheres more firmly to him who
+is without attachment even as lac and wood adhere firmly to each other.
+Sin, which cannot be extinguished except by endurance of its fruits,
+never abandons the doer. Verily, the doer, when the time comes, has to
+endure the consequences arising from it.[1560] They, however, that are of
+cleansed souls and that realise the existence of Brahma, are never
+afflicted by the fruits of their acts. Heedless in respect of one's
+senses of knowledge and of action, one that is not conscious of one's
+wicked acts, and whose heart is attached to both good and bad, becomes
+afflicted with great fear. One who at all times becomes entirely freed
+from attachments and who completely subjugates the passion of wrath, is
+never stained by sin even if he lives in the enjoyment of worldly
+objects. As a dyke built across a river, if not washed away, causes the
+waters thereof to swell up, even so the man who, without being attached
+to objects of enjoyments, creates the dyke of righteousness whose
+materials consist of the limitations set down in the scriptures, has
+never to languish. On the other hand, his merits and penances increase.
+As the pure gem (called Suryakanta) absorbs and attracts to itself, the
+rays of the Sun, even so, O tiger among kings, does Yoga proceed by help
+of concentrated attention.[1561] As sesame seeds, in consequence of their
+repeated intermingling with (fragrant) flowers, become in respect of
+quality very agreeable, even so the quality of Sattwa arises in men in
+proportion to the measure of their association with persons of cleansed
+souls.[1562] When one becomes desirous of dwelling in heaven, one casts
+off one's spouses and wealth and rank and vehicles and diverse kinds of
+good acts. Indeed, when one attains to such a frame of mind, one's
+understanding is said to be dissociated from the objects of the senses.
+That man (on the other hand) who, with understanding attached to the
+objects of the senses, becomes blind to what is for his real good, is
+dragged (to his ruin) by his heart which runs after all worldly objects,
+like a fish (dragged to its ruin) by the bait of meat. Like unto the body
+that is made up of different limbs and organs, all mortal creatures exist
+depending upon one another. They are as destitute of vigour as the pith
+of the banana plant. (Left to themselves) they sink in the world's ocean
+like a boat (made of weak materials). There is no fixed time for the
+acquisition of righteousness. Death waits for no man. When man is
+constantly running towards the jaws of Death, the accomplishment of
+righteous acts is proper at all times. Like a blind man who, with
+attention, is capable of moving about his own house, the man of wisdom,
+with mind set on Yoga, succeeds in proceeding along the track (he should
+follow).[1563] It has been said that death arises in consequence of
+birth. Birth is subject to the sway of death. One unacquainted with the
+course of the duties of Emancipation revolves like a wheel between birth
+and death, unable to free oneself from that fate. One who walketh along
+the track recommended by the understanding earns happiness both here and
+hereafter. The Diverse are fraught with misery, while the Few are
+productive of happiness. Fruits represented by the not-Soul are said to
+constitute the Diverse. Renunciation is (said to constitute the Few and
+that is) productive of the soul's happiness.[1564] As the lotus stalk
+quickly leaves the mire attached to it, even so the Soul can speedily
+cast off the mind.[1565] It is the mind that at first inclines the Soul
+to Yoga. The latter then merges the former into itself. When the Soul
+achieves success in Yoga, it then beholds itself uninvested with
+attributes.[1566] Engaged amid the objects of the senses, one who regards
+such engagement to be one's employment falleth away from one's true
+employment in consequence of such devotion to those objects. The soul of
+the wise man attains, through its righteous acts, to a state of high
+felicity in heaven, while that of the man who is not possessed of wisdom
+sinks very low or obtains birth among intermediate creatures. As a liquid
+substance, if kept in a baked earthen vessel, does not escape therefrom
+but remains undiminished, after the same manner one's body with which one
+has undergone austerities enjoys (without rejecting) all objects of
+enjoyment (up to what are contained in the region of Brahma himself).
+Verily, that man who enjoys worldly objects can never be emancipated.
+That man, on the other hand, who casts off such objects (in this world),
+succeeds in enjoying great happiness hereafter. Like one afflicted with
+congenital blindness and, therefore, incapable of seeing his way, the
+sensualist, with soul confined in an opaque case, seems to be surrounded
+by a mist and fails to see (the true object for which he should strive).
+As merchants, going across the sea, make profits proportioned to their
+capital, even so creatures, in this world of mortals, attain to ends
+according to their respective acts. Like a snake devouring air, Death
+wanders in this world made up of days and nights in the form of
+Decrepitude and devours all creatures. A creature, when born, enjoys or
+endures the fruits of acts done by him in his previous lives. There is
+nothing agreeable or disagreeable which one enjoys or endures without its
+being the result of the acts one has done in one's previous lives.
+Whether lying or proceeding, whether sitting idly engaged in his
+occupations, in whatever state a man may be, his acts (of past lives)
+good or bad always approach him. One that has attained to the other shore
+of the ocean, wishes not to cross the main for returning to the shore
+whence he had sailed.[1567] As the fisherman, when he wishes, raises with
+the help of his chord his boat sunk in the waters (of a river or lake),
+after the same manner the mind, by the aid of Yoga-contemplation, raises
+Jiva sunk in the world's ocean and unemancipated from consciousness of
+body.[1568] As all rivers running towards the ocean, unite themselves
+with it, even so the mind, when engaged in Yoga, becomes united with
+primal Prakriti.[1569] Men whose minds become bound by diverse chains of
+affection, and who are engulfed in ignorance, meet with destruction like
+houses of sand in water.[1570] That embodied creature who regards his
+body as only a house and purity (both external and internal) as its
+sacred water, and who walks along the path of the understanding, succeeds
+in attaining to happiness both here and hereafter.[1571] The Diverse are
+productive of misery; while the Few are productive of happiness. The
+Diverse are the fruits represented by the not-Soul. Renunciation (which
+is identical with Few) is productive of the soul's benefit.[1572] One's
+friends who spring up from one's determination, and one's kinsmen whose
+attachment is due to (selfish) reasons, one's spouses and sons and
+servants, only devour one's wealth. Neither the mother, nor the father,
+can confer the slightest benefit upon one in the next world. Gifts
+constitute the diet upon which one can subsist. Indeed, one must have to
+enjoy the fruits of one's own acts.[1573] The mother, the son, the sire,
+the brother, the wife, and friends, are like lines traced with gold by
+the side of gold itself.[1574] All acts, good and bad, done in past lives
+come to the doer. Knowing that everything one enjoys or endures at
+present is the result of the acts of past lives, the soul urges the
+understanding on different directions (so that it may act in such a way
+as to avoid all unpleasant fruits). Relying on earnest endeavour, and
+equipped with proper aids, he who sets himself to accomplish his tasks
+never meets with failure. As the rays of light never abandon the Sun,
+even so prosperity never abandons one who is endued with undoubting
+faith. That act which a man of stainless soul does with faith and
+earnestness, with the aid of proper means, without pride, and with
+intelligence, becomes never lost. A creature obtains from the very time
+of his abode in the mother's womb all his own acts good and bad that were
+achieved by him in his past lives. Death, which is irresistible, aided by
+Time which brings about the destruction of life, leads all creatures to
+their end like wind scattering the dust of sawed timber.[1575] Through
+acts good and bad performed by himself in his past lives, man obtains
+gold and animals and spouses, and children, and honour of birth, and
+possessions of value, and his entire affluence.'"
+
+"'Bhishma continued, "Thus addressed conformably to the truth by the sage,
+Janaka, that foremost of righteous persons, O king, heard everything the
+Rishi said and obtained great happiness from it."'"
+
+
+
+SECTION CCC
+
+"'Yudhishthira said, "O grandsire, learned men praise truth,
+self-restraint, forgiveness, and wisdom. What is thy opinion of these
+virtues?"
+
+"'Bhishma said, "In this connection I shall recite to thee an old
+narrative, O Yudhishthira, of the discourse between the Sadhyas and a
+Swan. Once on a time the Unborn and eternal Lord of all creatures (viz.,
+Brahman), assuming the form of a golden Swan, wandered through the three
+worlds till in course of his wanderings he came upon the Sadhyas.
+
+"'"The Sadhyas said, 'O lord, we are the deities called Sadhyas. We like to
+question thee. Indeed, we would ask thee about the religion of
+Emancipation. Thou art well-acquainted with it. We have heard, O bird,
+that thou art possessed of great learning, and eloquent and wise of
+speech. O bird, what dost thou think is the highest of all objects? O
+high-souled one, in what does thy mind find pleasure? Do thou, therefore,
+O foremost of birds, instruct us as to what that one act is which thou
+regardest as the foremost of all acts, and by doing which, O chief of the
+feathery creation, one may soon be freed from all bonds.'
+
+"'"The Swan said, 'Ye who have drunk Amrita, I have heard that one should
+have recourse to these, viz., penances, self-restraint, truth, and
+subjugation of the mind. Untying all the knots of the heart, one should
+also bring under one's control both what is agreeable and what is
+disagreeable.[1576] One should not wound the vitals of others. One should
+not be an utterer of cruel speeches. One should never take scriptural
+lectures from a person that is mean. One should never utter such words as
+inflict pain on others, as cause others to burn (with misery), and as
+lead to hell. Wordy shafts fall from the lips. Pierced therewith one (to
+whom they are directed) burns incessantly. Those shafts do not strike any
+part other than the very vitals of the person aimed. Hence he that is
+possessed of learning should never aim them at others. If a person deeply
+pierces a man of wisdom with wordy shafts, the wise man should then
+adopt peace (without giving way to wrath). The man who, though sought to
+be angered, rejoices without yielding to anger, taketh away from the
+provoker all his merits. That man of righteous soul, who, full of joy and
+freed from malice, subdues his blazing wrath which, if indulged, would
+lead him to speak ill of others and verily become his foe, takes away the
+merits of others. As regards myself, I never answer when another speaks
+ill of me. If assailed, I always forgive the assault. The righteous are
+of opinion that forgiveness and truth and sincerity and compassion are
+the foremost (of all virtues). Truth is the arcanum of the Vedas. The
+arcanum of Truth is self-restraint. The arcanum of self-restraint is
+Emancipation. This is the teaching of all the scriptures. I regard that
+person to be Brahmana and Muni who subjugates the rising impulse of
+speech, the impulse of wrath appearing in the mind, the impulse of thirst
+(after unworthy things), and the impulses of the stomach and the organ of
+pleasure. One who does not yield to wrath is superior to one who does.
+One who practises renunciation is superior to one who does not. One who
+possesses the virtues of manhood is superior to one who has them not. One
+who is endued with knowledge is superior to one who is destitute of it.
+Assailed with harsh speeches one should not assail in return. Indeed, one
+who, under such circumstances, renounces wrath, succeeds in burning the
+assailant and taking away all his merits.[1577] That person who when
+assailed with harsh speeches does not utter a harsh word in reply, who
+when praised does not utter what is agreeable to him that praises, who is
+endued with such fortitude as not to strike in return when struck and not
+to even wish evil to the striker, finds his companionship always coveted
+by the gods. He that is sinful should be forgiven as if he were
+righteous, by one that is insulted, struck, and calumniated. By acting in
+this way one attains to success. Though all my objects have been
+fulfilled, yet I always wait reverentially on those that are righteous. I
+have no thirst. My wrath hath been suppressed. Seduced by covetousness I
+do not fall away from the path of righteousness. I do not also approach
+any one (with solicitations) for wealth.[1578] If cursed, I do not curse
+in return. I know that self-restraint is the door of immortality. I
+disclose unto you a great mystery. There is no status that is superior to
+that of humanity. Freed from sin like the Moon from murky clouds, the man
+of wisdom, shining in resplendence, attains to success by patiently
+waiting for his time. A person of restrained soul, who becomes the object
+of adoration with all by becoming the foremost of the supporting pillars
+of the universe, and towards whom only agreeable words are spoken by all,
+attains to the companionship of the deities. Revilers never come forward
+to speak of the merits of a person as they speak of his demerits. That
+person whose speech and mind are properly restrained and always devoted
+to the Supreme, succeeds in attaining to the fruits of the Vedas,
+Penances, and Renunciation. The man of wisdom should never revile (in
+return) those that are destitute of merit, by uttering their dispraise
+and by insults. He should not extol others (being extolled by them) and
+should never injure themselves. The man endued with wisdom and learning
+regards revilement as nectar. Reviled, he sleeps without anxiety. The
+reviler, on the other hand, meets with destruction. The sacrifices that
+one performs in anger, the gifts one makes in anger, the penances one
+undergoes in anger, and the offerings and libations one makes to the
+sacred fire in anger, are such that their merits are robbed by Yama. The
+toil of an angry man becomes entirely fruitless. Ye foremost of
+immortals, that person is said to be conversant with righteousness whose
+four doors, viz., the organ of pleasure, the stomach, the two arms, and
+speech, are well-restrained. That person who, always practising truth and
+self-restraint and sincerity and compassion and patience and
+renunciation, becomes devoted to the study of the Vedas, does not covet
+what belongs to others, and pursues what is good with a singleness of
+purpose, succeeds in attaining to heaven. Like a calf sucking all the
+four teats of its dam's udders, one should devote oneself to the practice
+of all these virtues. I do not know whether anything exists that is more
+sacred than Truth. Having roved among both human beings and the deities,
+I declare it that Truth is the only means for reaching heaven even as a
+ship is the only means for crossing the ocean. A person becomes like
+those with whom he dwells, and like those whom he reverences, and like to
+what he wishes to be. If a person waits with reverence on him who is good
+or him who is otherwise, if he waits with reverence on a sage possessed
+of ascetic merit or on a thief, passes under his way and catches his hue
+like a piece of cloth catching the dye in which it is steeped. The
+deities always converse with those that are possessed of wisdom and
+goodness. They, therefore, never entertain the wish for even seeing the
+enjoyments in which men take pleasure. The person who knows that all
+objects of enjoyment (which human beings cherish) are characterised by
+vicissitudes, has few rivals, and is superior to the very Moon and the
+Wind.[1579] When the Purusha that dwells in one's heart is unstained, and
+walks in the path of the righteous, the gods take a pleasure in him. The
+gods from a distance cast off those that are always devoted to the
+gratification of their organs of pleasure and the stomach, that are
+addicted to thieving, and that always indulge in harsh speeches, even if
+they expiate their offences by performing the proper rites. The gods are
+never pleased with one of mean soul, with one who observes no
+restrictions in the matter of food, and with one who is of sinful deeds.
+On the other hand, the gods associate with those men that are observant
+of the vow of truth, that are grateful, and that are engaged in the
+practice of righteousness. Silence is better than speech. To speak the
+truth is better than silence. Again to speak truth that is connected with
+righteousness is better than to speak the truth. To speak that which,
+besides being true and righteous, is agreeable, is better than to speak
+truth connected with righteousness.'
+
+"'"The Sadhyas said, 'By what is this world covered? For what reason does
+one fail to shine? For what cause do people cast off their friends? For
+what reason do people fail to attain to heaven?'
+
+"'"The Swan said, 'The world is enveloped by (the darkness of) Ignorance.
+Men fail to shine in consequence of malice. People cast off friends,
+induced by covetousness. Men fail to attain to heaven in consequence of
+attachment.'
+
+"'"The Sadhyas said, 'Who alone among the Brahmanas is always happy? Who
+alone amongst them can observe the vow of silence though dwelling in the
+midst of many? Who alone amongst them, though weak, is still regarded as
+strong? And who alone amongst them does not quarrel?'
+
+"'"The Swan said, 'He alone amongst the Brahmanas that is possessed of
+wisdom is always happy. He alone amongst the Brahmanas that is possessed
+of wisdom succeeds in observing the vow of silence, though dwelling in
+the midst of many. He alone amongst the Brahmanas who is possessed of
+wisdom, though actually weak, is regarded as strong. He alone amongst
+them that has wisdom succeeds in avoiding quarrel.'[1580]
+
+"'"The Sadhyas said, 'In what consists the divinity of the Brahmanas? In
+what their purity? In what their impurity? And in what their status of
+humanity?'
+
+"'"The Swan said, 'In the study of the Vedas is the divinity of the
+Brahmanas. In their vows and observances is their purity. In obloquy is
+their impurity. In death is their humanity.'"[1581]
+
+"'Bhishma continued, "Thus have I recited to thee excellent narrative of
+the discourse between the Sadhyas (and the Swan). The body (both gross
+and subtile) is the origin of acts, and existence or Jiva is truth."'"
+
+
+
+SECTION CCCI
+
+"'Yudhishthira said, "It behoveth thee to explain to me, O sire, what the
+difference is between the Sankhya and the Yoga system of philosophy. O
+foremost one of Kuru's race, everything is known to thee, O thou that art
+conversant with all duties!"
+
+"'Bhishma said, "The followers of Sankhya praise the Sankhya system and
+those regenerate persons that are Yogins praise the Yoga system. For
+establishing the superiority of their respective systems, each calls his
+own system to be the better. Men of wisdom devoted to Yoga assign proper
+and very good reasons, O crusher of foes, for showing that one that does
+not believe in the existence of God cannot attain to Emancipation. Those
+regenerate persons, again, that are believers in the Sankhya doctrines
+advance good reasons for showing that one, by acquiring true knowledge of
+all ends, becomes dissociated from all worldly objects, and, after
+departing from this body, it is plain, becomes emancipated and that it
+cannot be otherwise. Men of great wisdom have thus expounded the Sankhya
+philosophy of Emancipation. When reasons are thus balanced on both sides,
+those that are assigned on that side which one is otherwise inclined to
+adopt as one's own, should be accepted. Indeed, those words that are said
+on that side should be regarded as beneficial. Good men may be found on
+both sides. Persons like thee may adopt either opinion. The evidences of
+Yoga are addressed to the direct ken of the senses; those of Sankhya are
+based on the scriptures. Both systems of philosophy are approved by me, O
+Yudhishthira. Both those systems of science, O king, have my concurrence
+and are concurred in by those that are good and wise. If practised duly
+according to the instructions laid down, both would, O king, cause a
+person to attain to the highest end. In both systems purity is equally
+recommended as also compassion towards all creatures, O sinless one. In
+both, again, the observance of vows has been equally laid down. Only the
+scriptures that point out their paths are different."
+
+"'Yudhishthira said, "If the vows, the purity, the compassion, and the
+fruits thereof recommended in both systems be the same, tell me, O
+grandsire, for what reason then are not their scriptures (in respect of
+the paths recommended) the same?"
+
+"'Bhishma said, "By casting off, through the aid of Yoga, these five
+faults, viz., attachment, heedlessness, affection, lust, and wrath, one
+attains to Emancipation. As large fishes, breaking through the net, pass
+into their own element (for ranging in felicity), after the same manner,
+Yogins (breaking through lust and wrath, etc.) become cleansed of all
+sins and attain to the felicity of Emancipation. As powerful animals,
+breaking through the nets in which hunters enmesh them, escape into the
+felicity of freedom, after the same manner, Yogins, freed from all bonds,
+attain to the sinless path that leads to Emancipation. Truly, O king,
+breaking through the bonds born of cupidity, Yogins, endued with
+strength, attain to the sinless and auspicious and high path of
+Emancipation. Feeble animals, O monarch, entangled in nets, are without
+doubt, destroyed. Even such is the case with persons destitute of the
+puissance of Yoga. As weak fishes, O son of Kunti, fallen into the net,
+become entangled in it, even so, O monarch, men destitute of the
+puissance of Yoga, encounter destruction (amid the bonds of the world).
+As birds, O chastiser of foes, when entangled in the fine nets of fowlers
+(if weak) meet with their ruin but if endued with strength effect their
+escape, after the same manner does it happen with Yogins, O chastiser of
+foes. Bound by the bonds of action, they that are weak meet with
+destruction, while they that are possessed of strength break through
+them. A small and weak fire, O king, becomes extinguished when large logs
+of timber are placed upon it. Even so the Yogin that is weak, O king,
+meets with ruin (when brought in contact with the world and its
+attachments). The same fire, however, O monarch, when it becomes strong,
+would (without being extinguished) burn with the aid of the wind, the
+whole Earth. After the same manner, the Yogin, when grown in strength,
+burning with energy, and possessed of might, is capable of scorching the
+entire Universe like the Sun that rises at the time of the universal
+dissolution. As a weak man, O king, is swept away by a current, even so
+is a weak Yogin helplessly carried away by objects of the senses. An
+elephant withstands a mighty current. After the same manner, a Yogin,
+having acquired Yoga-puissance, withstands all objects of the senses.
+Independent of all things, Yogins, endued with Yoga-puissance and
+invested with lordship, enter into (the hearts of) the very lords of
+creation, the Rishis, the deities, and the great Beings in the universe.
+Neither Yama, nor the Destroyer, nor Death himself of terrible prowess,
+when angry, ever succeeds in prevailing over the Yogin, O king, who is
+possessed of immeasurable energy. The Yogin, acquiring Yoga-puissance,
+can create thousands of bodies and with them wander over the earth. Some
+amongst them enjoy objects of the senses and then once more set
+themselves to the practice of the austerest penances, and once again,
+like the Sun (withdrawing his rays), withdraw themselves from such
+penances.[1582] The Yogin, who is possessed of strength and whom bonds
+bind not, certainly succeeds in attaining to Emancipation. I have now
+discoursed to thee, O monarch, on all these powers of Yoga. I shall once
+more tell thee what the subtile powers of Yoga are with their
+indications. Hear, O chief of Bharata's race, the subtile indications of
+the Dharana and the Samadhi of the Soul (such as Yoga brings
+about).[1583] As a bowman who is heedful and attentive succeeds in
+striking the aim, even so the Yogin, with absorbed soul, without doubt,
+attains to Emancipation. As a man fixing his mind on a vessel full of
+some liquid (placed on his head) heedfully ascends a flight of steps,
+even so the Yogin, fixed and absorbed in his soul, cleanses it and makes
+it as effulgent as the Sun. As a boat, O son of Kunti, that is tossed on
+the bosom of the sea is very soon taken by a heedful boatman to the other
+shore, even so the man of knowledge by fixing his soul in Samadhi,
+attains to Emancipation, which is so difficult to acquire, after casting
+off his body, O monarch. As a heedful charioteer, O king, having yoked
+good steeds (unto his car) takes the car-warrior to the spot he wishes,
+even so the Yogin, O monarch, heedful in Dharana, soon attains to the
+highest spot (viz., Emancipation) like a shaft let off from the bow
+reaching the object aimed at. The Yogin who stays immovably after having
+entered his self into the soul, destroys his sins and obtains that
+indestructible spot which is the possession of those that are righteous.
+That Yogin who, heedfully observant of high vows, properly unites, O king,
+his Jiva-soul with the subtile Soul in the navel, the throat, the head,
+the heart, the chest, the sides, the eye, the ear, and the nose, burns
+all his acts good and bad of even mountain-like proportions, and having
+recourse to excellent Yoga, attains to Emancipation."
+
+"'Yudhishthira said, "It behoveth thee to tell me, O grandsire, what the
+kinds of diet are by taking which, and what the things are by conquering
+which, the Yogin, O Bharata, acquires Yoga-puissance."
+
+"'Bhishma continued, "Engaged, O Bharata, in subsisting upon broken grains
+of rice and sodden cakes of sesame, and abstaining from oil and butter,
+the Yogin acquires Yoga-puissance. By subsisting for a long time on
+powdered barley unmixed with any liquid substance, and by confining
+himself to only one meal a day, the Yogin, of cleansed soul, acquires
+Yoga-puissance. By drinking only water mixed with milk, first only once
+during the day, then once during a fortnight, then once during a month,
+then once during three months, and then once during a whole year, the
+Yogin acquires Yoga-puissance. By abstaining entirely from meat, O king,
+the Yogin of cleansed soul acquires puissance.[1584] By subjugating lust,
+and wrath, and heat, and cold and rain, and fear, and grief, and the
+breath, and all sounds that are agreeable to men, and objects of the
+senses, and the uneasiness, so difficult to conquer, that is born of
+abstention from sexual congress, and thirst that is so terrible, O king,
+and the pleasures of touch, and sleep, and procrastination that is almost
+unconquerable, O best of kings, high-souled Yogins, divested of
+attachments, and possessed of great wisdom, aided by their
+understandings, and equipped with wealth of contemplation and study,
+cause the subtile soul to stand confessed in all its glory. This high
+(Yoga) path of learned Brahmanas is exceedingly difficult to tread. No
+one can walk along this path with ease. That path is like a terrible
+forest which abounds with innumerable snakes and crawling vermin, with
+(concealed) pits occurring every where, without water for slaking one's
+thirst, and full of thorns, and inaccessible on that account. Indeed, the
+path of Yoga is like a road along which no edibles occur, which runs
+through a desert having all its trees burnt down in a conflagration, and
+which has been rendered unsafe by being infested with bands of robbers.
+Very few young men can pass safely through it (for reaching the goal).
+Like unto a path of this nature, few Brahmanas can tread alone the
+Yoga-path with ease and comfort. That man who, having betaken himself to
+this path, ceases to go forward (but turns back after having made some
+progress), is regarded as guilty of many faults. Men of cleansed souls, O
+lord of Earth, can stay with ease upon Yoga-contemplation which is like
+the sharp edge of a razor. Persons of uncleansed souls, however, cannot
+stay on it. When Yoga-contemplation becomes disturbed or otherwise
+obstructed, it can never lead the Yogin to an auspicious end even as a
+vessel that is without a captain cannot take the passengers to the other
+shore. That man, O son of Kunti, who practises Yoga-contemplation
+according to due rites, succeeds in casting off both birth and death, and
+happiness and sorrow. All this that I have told thee has been stated in
+the diverse treatises bearing upon Yoga. The highest fruits of Yoga are
+seen in persons of the regenerate order. That highest fruit is
+identification with Brahma. The high-souled Yogin, possessed of
+greatness, can enter into and come out of, at his will, Brahma himself
+who is the lord of all deities, and the boon-giving Vishnu, and Bhava,
+and Dharma, and the six-faced Kartikeya, and the (spiritual) sons of
+Brahmana, the quality of Darkness that is productive of much pain, and
+that of Passion, and that of Sattwa which is pure, and Prakriti which is
+the highest, and the goddess Siddhi who is the spouse of Varuna, and all
+kinds of energy, and all enduring patience, and the bright lord of stars
+in the firmament with the stars twinkling all around, and the Viswas, and
+the (great) snakes, and the Pitris, and all the mountains and hills, and
+the great and terrible oceans, and all the rivers, and the rain-charged
+clouds, and serpents, and trees, and Yakshas, and the cardinal and
+subsidiary points of the compass, and the Gandharvas, and all male
+persons and all female ones also. This discourse, O king, that is
+connected with the Supreme Being of mighty energy should be regarded as
+auspicious. The Yogin has Narayana for his soul. Prevailing over all
+things (through his contemplation of the Supreme deity), the high-souled
+Yogin is capable of creating all things."'"
+
+The end of the Santi Parva [, Part two of three].
+
+
+
+
+
+
+
+SECTION CCCII
+
+"'Yudhishthira said, "O king thou hast duly propounded unto me, in the way
+in which it should be, the path of Yoga which is approved by the wise,
+after the manner of a loving preceptor unto his pupil. I ask now about
+the principles of the Sankhya philosophy. Do thou discourse to me on
+those principles in their entirety. Whatever knowledge exists in the
+three worlds is known to thee!"
+
+"'Bhishma said, "Listen now to what the subtile principles are of the
+followers of the Sankhya doctrine have been established by all the great
+and puissant Yatis having Kapila their first. In that doctrine O chief of
+men, no errors are discoverable. Many, indeed, are its merits. In fact,
+there is no fault in it. Comprehending with the aid of knowledge that all
+objects exist with faults, indeed, understanding that the objects--so
+difficult to cast off--with which human beings and Pisachas and Rakshasas
+and Yakshas and snakes and Gandharvas and pitris and those that are
+wandering in the intermediate orders of beings (such as birds and
+animals) and great birds (such as Garuda and others) and the Maruts and
+royal sages and regenerate sages and Asuras and Viswedevas and the
+celestial Rishis and Yogins invested with supreme puissance and the
+Prajapatis and Brahman himself are engaged, and understanding truly what
+the highest limit is of one's period of existence in this world, and
+apprehending also the great truth, O foremost of eloquent men, about what
+is called felicity here, having a clear knowledge of what the sorrows are
+that overtake when the hour comes all those that are concerned with
+(transitory) objects and knowing full well the sorrows of those that have
+fallen into the intermediate orders of being and of those that have sunk
+into hell, perceiving all the merits and all the faults of heaven, O
+Bharta, and all the demerits that attach to the declarations of the Vedas
+and all the excellencies that are connected with them recognising the
+faults and merits of the Yoga and the Sankhya systems of philosophy,
+realizing also that the quality of Sattwa has ten properties, that of
+Rajas has nine, and that of Tamas has eight, that the Understanding has
+seven properties, the Mind has six, and Space has five, and once more
+conceiving that the Understanding has four properties and Tamas has
+three, and the Rajas has two and Sattwa has one, and truly apprehending
+the path that is followed by all objects when destruction overtakes them
+and what the course is of self knowledge, the Sankhyas, possessed of
+knowledge and experience and exalted by their perceptions of causes, and
+acquiring thorough auspiciousness, attain to the felicity of Emancipation
+like the rays of the Sun, or the Wind taking refuge in Space.[1585]
+Vision is attached to form, the sense of scent to smell, the ear to
+sound, the tongue to juices, and the skin (or body) to touch. The wind
+has for its refuge Space. Stupefaction has Tamas (Darkness) for its
+refuge. Cupidity has the objects of the senses for its refuge. Vishnu is
+attached to (the organs of) motion. Sakra is attached to (the organs of)
+strength. The deity of fire is attached to the stomach, Earth is attached
+to the Waters. The Waters have Heat (or fire) for their refuge. Heat
+attaches itself to the Wind; and the wind has Space for its refuge; and
+Space has Mahat for its refuge, and Mahat has the Understanding for its
+foundation. The Understanding has its refuge in Tamas; Tamas has Rajas
+for its refuge; Rajas is founded upon Sattwa; and Sattwa is attached to
+the Soul. The soul has the glorious and puissant Narayana for its refuge.
+That glorious deity has Emancipation for his refuge. Emancipation is
+independent of all refuge. Knowing that this body, that is endued with
+six and ten possessions, is the result of the quality of Sattwa,
+understanding fully the nature of the physical organism and the character
+of the Chetana that dwells within it, recognising the one existent Being
+that lives in the body viz., the Soul, which stands aloof from every
+concern of the body and in which no sin can attach, realising the nature
+of that second object, viz., the acts of persons attached to the objects
+of the senses, understanding also the character of the senses and the
+sensual objects which have their refuge in the Soul, appreciating the
+difficulty of Emancipation and the scriptures that bear upon it knowing
+fully the nature of the vital breaths called Prana, Apana, Samana, Vyana,
+and Udana, as also the two other breaths, viz., the one going downward
+and the other moving upward, indeed, knowing those seven breaths ordained
+to accomplish seven different functions, ascertaining the nature of the
+Prajapatis and the Rishis and the high paths, many in number, of virtue
+or righteousness, and the seven Rishis and the innumerable royal Rishis,
+O scorcher of foes, and the great celestial Rishis and the other
+regenerate Rishis endued with the effulgence of the Sun, beholding all
+these falling away from their puissance in course of many long ages, O
+monarch, hearing of the destruction of even of all the mighty beings in
+the universe, understanding also the inauspicious end that is attained, O
+king, by creatures of sinful acts, and the miseries endured by those that
+fall into the river Vaitarani in the realms of Yama, and the inauspicious
+wanderings of creatures through diverse wombs, and the character of their
+residence in the unholy uterus in the midst of blood and water and phlegm
+and urine and faeces, all of foul smell, and then in bodies that result
+from the union of blood and the vital seed, of marrow and sinews,
+abounding with hundreds of nerves and arteries and forming an impure
+mansion of nine doors, comprehending also what is for his own good, what
+those divers combinations are which are productive of good, beholding the
+abominable conduct of creatures whose natures are characterised by
+Darkness or Passion or Goodness, O chief of Bharata's race--conduct that
+is reprehended, in view of its incapacity to acquire Emancipation, by the
+followers of the Sankhya doctrine who are fully conversant with the Soul,
+beholding the swallowing up of the Moon and the Sun by Rahu, the falling
+of stars from their fixed positions and the diversions of constellations
+from their orbits, knowing the sad separation of all united objects and
+the diabolical behaviour of creatures in devouring one another, seeing
+the absence of all intelligence in the infancy of human beings and the
+deterioration and destruction of the body, marking the little attachment
+creatures have to the quality of Sattwa in consequence of their being
+overwhelmed by wrath and stupefaction, beholding also only one among
+thousands of human beings resolved to struggle after the acquisition of
+Emancipation, understanding the difficulty of attaining to Emancipation
+according to what is stated in the scriptures, seeing the marked
+solicitude that creatures manifest for all unattained objects and their
+comparative indifference to all objects that have been attained, marking
+the wickedness that results from all objects of the senses, O king, and the
+repulsive bodies, O son of Kunti, of persons reft of life, and the
+residence, always fraught with grief, of human beings, O Bharata, in
+houses (in the midst of spouses and children), knowing the end of those
+terrible and fallen men who become guilty of slaying Brahmanas, and of
+those wicked Brahmanas that are addicted to the drinking of alcoholic
+stimulants, and the equally sad end of those that become criminally
+attached to the spouses of their preceptors, and of those men, O
+Yudhishthira, that do not properly reverence their mothers, as also of
+those that have no reverence and worship to offer to the deities,
+understanding also, with the help of that knowledge (which their
+philosophy imparts), the end that of all perpetrators of wicked acts, and
+the diverse ends that overtake those who have taken birth among the
+intermediate orders, ascertaining the diverse declarations of the Vedas,
+the courses of seasons, the fading of years, of months, of fortnights,
+and of days, beholding directly the waxing and the waning of the Moon,
+seeing the rising and the ebbing of the seas, and the diminution of
+wealth and its increase once more, and the separation of united objects,
+the lapse of Yugas, the destruction of mountains, the drying up of
+rivers, the deterioration of (the purity of) the several orders and the
+end also of that deterioration occurring repeatedly, beholding the birth,
+decrepitude, death, and sorrows of creatures, knowing truly the faults
+attaching to the body and the sorrows to which human beings are subject,
+and the vicissitudes to which the bodies of creatures are subject, and
+understanding all the faults that attach to their own souls, and also all
+the inauspicious faults that attach to their own bodies (the followers of
+the Sankhya philosophy succeed in attaining to Emancipation)."
+
+"'Yudhishthira said, "O thou of immeasurable energy, what are those faults
+that thou seest attaching to one's body? It behoveth thee to expound
+this doubt to me fully and truly."
+
+"'Bhishma said, "Listen, O slayer of foes! The Sankhyas or followers of
+Kapila, who are conversant with all paths and endued with wisdom, say
+that there are five faults, O puissant one, in the human body. They are
+Desire and Wrath and Fear and Sleep and Breath. These faults are seen in
+the bodies of all embodied creatures. Those that are endued with wisdom
+cut the root of wrath with the aid of Forgiveness. Desire is cut off by
+casting off all purposes. By cultivation of the quality of Goodness
+(Sattwa) sleep is conquered, and Fear is conquered by cultivating
+Heedfulness. Breath is conquered by abstemiousness of diet O king. Truly
+understanding gunas by the aid of hundreds of gunas, hundreds of faults,
+and diverse causes by hundreds of causes, ascertaining that the world is
+like the froth of water, enveloped by hundreds of illusions flowing from
+Vishnu, like a painted edifice, and as unsubstantial as a reed, beholding
+it to be (as terrible as) a dark pit, or as unreal as bubbles of water,
+for the years that compose its age are as shortlived (compared to the
+duration of eternity) as bubbles, seeing it exposed to immediate
+destruction, bereft of happiness, having certain ruin for its end and
+from which it can never escape, sunk in Rajas and Tamas, and utterly
+helpless like an elephant sunk in mire,--noting all this--the Sankhyas, O
+king, endued with great wisdom, casting off all affections arising from
+one's relation towards one's children, by the aid, O king, of that
+extensive and all-embracing knowledge which their system advocates and
+cutting off quickly, with the weapon of knowledge and the bludgeon of
+penances, O Bharata, all inauspicious scents born of Rajas and all scents
+of a like nature arising from Tamas and all auspicious scents arising
+from Sattwa and all pleasures of the touch (and of the other senses) born
+of the same three qualities and inhering to the body, indeed, O Bharata,
+aided by the Yoga of knowledge, these Yatis crowned with success,--cross
+the Ocean of life. That Ocean, so terrible has sorrow for its waters.
+Anxiety and grief constitute its deep lakes. Disease and death are its
+gigantic alligators. The great fears that strike the heart at every step
+are its huge snakes. The deeds inspired by Tamas are its tortoises. Those
+inspired by Rajas are its fishes. Wisdom constitutes the raft for
+crossing it. The affections entertained for objects of the senses are its
+mire. Decrepitude constitutes its region of grief and trouble.[1586]
+Knowledge, O chastiser of foes, is its island. Acts constitute its great
+depth. Truth is its shores. Pious observances constitute the verdant
+weeds floating on its bosom.[1587] Envy constitutes its rapid and mighty
+current. The diverse sentiments of the heart constitute its mines. The
+diverse kinds of gratification are its valuable gems. Grief and fever are
+its winds. Misery and thirst are its mighty eddies. Painful and fatal
+diseases are its huge elephants. The assemblage of bones are its flights
+of steps, and phlegm is its froth. Gifts are its pearl-banks. The lakes
+of blood are its corals. Loud laughter constitutes its roars. Diverse
+sciences are its impassability. Tears are its brine. Renunciation of
+company constitutes the high refuge (of those that seek to cross it).
+Children and spouses are its unnumbered leeches. Friends and kinsmen are
+the cities and towns on its shores. Abstention from injury, and Truth,
+are its boundary line. Death is its storm-wave. The knowledge of Vedanta
+is its island (capable of affording refuge to those that are tossed upon
+its waters). Acts of compassion towards all creatures constitute its
+life-buoys,[1588] and Emancipation is the priceless commodity offered to
+those voyaging on its waters in search of merchandise. Like its
+substantive prototype with its equine head disgorging flames of fire,
+this ocean too has its fiery terrors. Having transcended the liability,
+that is so difficult to transcend, of dwelling within the gross body, the
+Sankhyas enter into pure space.[1589] Surya then bears, with his rays,
+those righteous men that are practicers of the Sankhya doctrines. Like
+the fibres of the lotus-stalk conveying water to the flower into which
+they all converge, Surya, drinking all things from the universe, conveys
+them unto those good and wise men.[1590] Their attachments all destroyed,
+possessed of energy, endued with wealth of penances, and crowned with
+success, these Yatis, O Bharata, are borne by that wind which is subtile,
+cooling, fragrant, and delicious to the touch, O Bharata! In fact, that
+wind which is the best of the seven winds, and which blows in regions of
+great felicity, conveys them, O son of Kunti, to that which is the
+highest end in space.[1591] Then space into which they are carried, O
+monarch, conveys them to the highest end of Rajas.[1592] Rajas then bears
+them to the highest end of Sattwa. Sattwa then bears them, O thou of pure
+soul, to the Supreme and puissant Narayana. The puissant and pure-souled
+Narayana at last, through himself, bears them to the Supreme Soul. Having
+reached the Supreme Soul, those stainless persons who have (by that time)
+become the body of (what is called) That attain to immortality, and they
+have never afterwards to return from that position, O King! That is the
+highest end, O son of Pritha, which is attained by those high-souled men
+who have transcended the influence of all pairs of opposites."
+
+"'Yudhishthira said, "O sinless one, have those persons of firm vows after
+they have attained to that excellent position which is fraught with
+puissance and felicity, any recollection of their lives including birth
+and death? It behoveth thee to tell me properly what the truth is in
+respect, O thou of Kuru's race. I do not think it proper to question any
+one else than thee! Observing the scriptures bearing upon Emancipation, I
+find this great fault in the subject (for certain scriptures on the topic
+declare that consciousness disappears in the emancipate state, while
+other scriptures declare the very reverse of this). If, having attained
+to this high state, the Yatis continue to live in consciousness, it would
+seem, O king, that the religion of Pravritti is superior. If, again,
+consciousness disappears from the emancipate state and one who has become
+emancipate only resembles a person sunk in dreamless slumber, then
+nothing can be more improper than to say that there is really no
+consciousness in Emancipation (for of all that happens in dreamless
+slumber is that one's consciousness is temporarily overshadowed and
+suspended, but never lost, for it returns when one awakes from that
+slumber)."[1593]
+
+"'Bhishma said, "However difficult it may be to answer it, the question
+which thou hast asked, O son, is proper. Verily, the question is of such
+a kind that even they that are possessed of great learning become
+stupefied in answering it, O chief of Bharata's race. For all that, hear
+what the truth is as expounded by me. The high-souled followers of Kapila
+have set their high understandings on this point. The senses of
+knowledge, O King, planted in the bodies of embodied creatures, are
+employed in their respective functions of perception. They are the
+instruments of the Soul, for it is through them that subtile Being
+perceives.[1594] Disunited with the Soul, the senses are like lumps of
+wood, and are without doubt, destroyed (in respect of the functions they
+serve) like the froth that is seen on the bosom of the ocean.[1595] When
+the embodied creature, O scorcher of foes, sinks into sleep along with
+his senses, the subtile Soul then roves among all subjects like the wind
+through space.[1596] The subtile Soul, during slumber, continues to see
+(all forms) and touch all objects of touch, O king, and taken in other
+perceptions, as well as when it is awake. In consequence of their
+inability to act without their director, the senses, during sleep, all
+become extinguished in their respective places (and lose their powers)
+like snakes deprived of poison.[1597] At such times, the subtile Soul,
+repairing into the respective place of all the senses, without doubt,
+discharges all their functions.[1598] All the qualities of Sattwa, all
+the attributes of the Understanding, O Bharata, as also those of Mind,
+and space, and Wind, O thou of righteous soul, and all the attributes of
+liquid substances, of Water, O Partha, and of Earth,--these senses with
+these qualities,--O Yudhishthira, which inhere to Jiva-souls, are along
+with the Jiva-soul itself, overwhelmed by the Supreme Soul or Brahma.
+Acts also, good and bad, overwhelm that Jiva-soul. Like disciples waiting
+upon their preceptor with reverence, the senses too wait upon the
+Jiva-soul transcends Prakriti, it attains to Brahma that is without
+change, that is highest, that is Narayana, that is beyond all pairs of
+opposites, and that transcends Prakriti. Freed from both merit and
+demerit, the Jiva-soul entering the Supreme Soul which is divested of all
+attributes, and which is the home of all auspiciousness, does not return
+thence, O Bharata. What remains, O son, is the mind with the senses, O
+Bharata. These have to come back once more at the appointed season for
+doing the bidding of their great master.[1599] Soon after, O son of
+Kunti, (when this body is cast off) the Yati striving after Emancipation,
+endued as he is with knowledge and desirous as he is of Guna, succeeds in
+attaining to that Peace of Emancipation which is his who becomes
+bodiless.[1600] [1601] The Sankhyas, O king, are endued with great
+wisdom. They succeed in attaining to the highest end by means of this
+kind of knowledge. There is no knowledge that is equal to this. Do not
+yield to any kind of doubt. The knowledge which is described in the
+system of the Sankhyas is regarded as the highest. That knowledge is
+immutable and is eternally fixed. It is eternal Brahma in fulness. It has
+no beginning, middle and end. It transcends all pairs of opposites. It is
+the cause of the creation of the universe. It stands in fulness. It is
+without deterioration of any kind. It is uniform, and everlasting. Thus
+are its praises sung by the wise. From it flow creation and destruction
+and all modifications. The great Rishis speak of it and applaud it in the
+scriptures. All learned Brahmanas and all righteous men regard it as
+flowing from Brahma, Supreme, Divine, Infinite, Immutable, and
+Undeteriorating. All Brahmanas again that are attached to objects of the
+senses adore and applaud it by ascribing to it attributes that belong to
+illusion.[1602] The same is the view of Yogins well observant of penances
+and meditation and of Sankhyas of immeasureable insight. The Srutis
+declare, O son of Kunti, that the Sankhya form of philosophy is the form
+of that Formless one. The cognitions (according to that philosophy) have,
+O chief of Bharata's race, been said to be the knowledge of Brahma.[1603]
+
+"'"There are two kinds of creatures on Earth, O lord of Earth, viz., mobile
+and immobile. Of these that are mobile are superior. That high knowledge,
+O king, which exists in persons conversant with Brahma, and that which
+occurs in the Vedas, and that which is found in other scriptures, and
+that in Yoga, and that which may be seen in the diverse Puranas, are all,
+O monarch, to be found in Sankhya philosophy.[1604] Whatever knowledge is
+seen to exist in high histories, whatever knowledge occurs, O king, in the
+sciences appertaining to the acquisition of wealth as approved by the
+wise, whatever other knowledge exists in this world,--all these,--flow, O
+high-souled monarch, from the high knowledge that occurs among the
+Sankhyas. Tranquillity of soul, high puissance, all subtile knowledge of
+which the scriptures speak, penances of subtile force, and all kinds of
+felicity, O king, have all been duly ordained in the Sankhya system.
+Failing to acquire, O son of Pritha, that complete knowledge which is
+recommended by their system, the Sankhyas attain to the status of deities
+and pass many years in felicity. Lording it over the celestials as they
+will, they fall, upon the expiration of the allotted period, among
+learned Brahmanas and Yatis.[1605] Casting off this body, those
+regenerate ones that follow the Sankhya system enter into the superior
+state of Brahma like the celestials entering into the firmament by
+devoting themselves wholly to that adorable system which is theirs and
+which is worshipped by all wise men. Those regenerate persons that are
+devoted to the acquisition of that knowledge which is recommended in the
+Sankhya system, even if they fail to attain to eminence, are never seen
+to fall among intermediate creatures, or to sink into the status of
+sinful men. That high-souled person who is fully conversant with the
+vast, high, ancient, ocean-like, and immeasurable Sankhya system that is
+pure and liberal and agreeable, becomes, O king, equal to Narayana. I
+have now told thee, O god among men, the truth about the Sankhya system.
+It is the embodiment of Narayana, of the universe as it exists from the
+remotest time.[1606] When the time of Creation comes, He causes the
+Creation to start into life, and when the time comes for destruction, He
+swallows up everything. Having withdrawn everything into his own body he
+goes to sleep,--that inner Soul of the universe."'"[1607]
+
+
+
+SECTION CCCIII
+
+"'Yudhishthira said, "What is that which is called Undeteriorating and by
+attaining to which no one has to come back? What, again, is that which is
+called Deteriorating, and by attaining to which one has to return once
+more? O slayer of foes, I ask thee the distinction that exists, O thou of
+mighty arms, between the Deteriorating and the Undeteriorating ones for
+understanding them both truly, O delighter of the Kurus. Brahmanas
+conversant with the Vedas speak of thee as an Ocean of knowledge.
+Highly-blessed Rishis and Yatis of high souls do the same. Thou hast very
+few days to live. When the Sun turns from the southern path for entering
+into the northern, thou shalt attain to thy high end. When thou shalt
+leave us, from whom shall we hear of all that is beneficial for us? Thou
+art the lamp of Kuru's race. Indeed thou art always blazing with the
+light of knowledge. O perpetuator of Kuru's race, I desire, therefore to
+hear all this from thee. Listening to thy discourses that are always
+sweet like nectar, my curiosity, without being satiated is always
+increasing!"
+
+"'Bhishma said, "I shall, in this connection, relate to thee the old
+narrative of the discourse that took place between Vasishtha and king
+Karala of Janaka's race. Once on a time when that foremost of Rishis,
+viz., Vasishtha, endued with the effulgence of the Sun, was seated at his
+ease, king Janaka asked him about that highest knowledge which is for our
+supreme good. Highly proficient in that department of knowledge which is
+concerned with the Soul and possessed of certain conclusions in respect
+of all branches of that science,[1608] as Maitravaruni, that foremost of
+Rishis, was seated the king approaching him with joined hands, asked him
+in humble words, well pronounced and sweet and destitute of all
+controversial spirit, the question,--O holy one, I desire to hear, of
+Supreme and Eternal Brahma by attaining to which men of wisdom have not
+to come back. I desire also to know that which is called Destructible and
+That into which this universe enters when destroyed. Indeed, what is That
+which is said to be indestructible, suspicious, beneficial and free from
+evil of every kind?
+
+"'"Vasishtha said, 'Hear, O lord of Earth, as to how this universe is
+destroyed, and, of That which was never destroyed and which will never be
+destroyed at any time. Twelve thousand years, (according to the measure
+of the celestials), make a Yuga, four such Yugas taken a thousand times,
+make a Kalpa which measures one day of Brahman.[1609] Brahman's night
+also, O king, is of the same measure. When Brahman himself is
+destroyed,[1610] Sambhu of formless soul and to whom the Yuga attributes
+of Anima, Laghima, &c, naturally inhere, awakes, and once more creates
+that First or Eldest of all creatures, possessed of vast proportions, of
+infinite deeds, endued with form, and identifiable with the universe.
+That Sambhu is otherwise called Isana (the lord of everything). He is
+pure Effulgence, and transcends all deterioration, having his hands and
+feet stretching in all directions, with eyes and head and mouth
+everywhere, and with ears also in every place. That Being exists,
+overwhelming the entire universe. The eldest-born Being is called
+Hiranyagarbha. This holy one has (in the Vedanta) been called the
+Understanding. In the Yuga scriptures He is called the Great, and
+Virinchi, and the Unborn. In the Sankhya scriptures, He is indicated by
+diverse name, and regarded as having Infinity for his Soul. Of diverse
+forms and constituting the soul of the universe, He is regarded as One
+and Indestructible. The three worlds of infinite ingredients have been
+created by Him without assistance from any source and have been
+overwhelmed by him. In consequence of His manifold forms, He is said to
+be of universal form. Undergoing modifications He creates Himself by
+Himself. Endued with mighty energy, He first creates Consciousness and
+that Great Being called Prajapati endued with Consciousness. The Manifest
+(or Hiranyagarbha) is created from the Unmanifest. This is called by the
+learned the Creation of Knowledge. The creation of Mahan (or Virat) and
+Consciousness, by Hiranyagarbha, is the creation of Ignorance.[1611]
+Ascription of attributes (worthy of worship) and the destruction thereof,
+called respectively by the names of Ignorance and Knowledge by persons
+learned by the interpretation of the Srutis, then arose, referring to
+this, that, or the other of the three (viz., Akshara, Hiranyagarbha, or
+Virat).[1612] Know, O king, that the creation of the (subtile) elements
+from consciousness is the third.[1613] In all kinds of consciousness is
+the fourth creation which flows modification of the third. This fourth
+creation comprises Wind and Light and Space and Water and Earth, with
+their properties of sound, touch, form, taste and scent. This aggregate
+of ten arose, without doubt, at the same time. The fifth creation, O
+monarch, is that which has arisen from combination of the primal elements
+(named above). This comprises the ear, the skin, the eyes, the tongue,
+and the nose forming the fifth, and speech, and the two hands, and the
+two legs, and the lower duct, and the organs of generation. The first
+five of these constitute the organs of knowledge, and the last five the
+organs of action. All these, with mind, arose simultaneously O king.
+These constitute the four and twenty topics that exist in the forms of
+all living creatures. By understanding these properly, Brahmanas
+possessed of insight into the truth have never to yield to sorrow. In the
+three worlds a combination of these, called body, is possessed by all
+embodied creatures. Indeed, O king a combination of those is known as
+such in deities and men and Danavas, and Yakshas and spirits and
+Gandharvas and Kinnaras and great snakes, and Charanas and Pisachas, in
+celestial Rishis and Rakshasas, in biting flies, and worms, and gnats,
+and vermin born of filth and rats, and dogs and Swapakas and Chaineyas
+and Chandalas and Pukkasas in elephants and steeds and asses and tigers,
+and trees and kine. Whatever other creatures exist in water or space or
+on earth, for there is no other place in which creatures exist as we have
+heard, have this combination. All these, O sire, included within the
+class called Manifest, are seen to be destroyed day after day. Hence, all
+creatures produced by union of these four and twenty are said to be
+destructible.
+
+"'"This then is the Indestructible. And since the universe, which is made
+up of Manifest and Unmanifest, meets with destruction, therefore, it is
+said to be Destructible. The very Being called Mahan who is the
+eldest-born is always spoken of as an instance of the Destructible. I
+have now told thee, O monarch, all that thou hadst asked me. Transcending
+the four and twenty topics already adverted to is the twenty-fifth called
+Vishnu. That Vishnu in consequence of the absence of all attributes, is
+not a topic (of knowledge) though as then which pervades all the topics,
+he has been called so by the wise. Since that which is destructible has
+caused all this that is Manifest, therefore, all this is endued with
+form. The twenty-fourth, which is Prakriti, is said to preside over all
+this (which has sprung from her modifications). The twenty-fifth, which
+is Vishnu, is formless and, therefore, cannot be said to preside over the
+universe.[1614] It is that Unmanifest (Prakriti), which, when endued with
+body (in consequence of union with Chit) dwells in the hearts of all
+creatures endued with body. As regards eternal Chetana (the
+Indestructible), although he is without attributes and without form, yet
+he (in consequence of a union with Prakriti) assumes all forms. Uniting
+with Prakriti which has the attributes of birth and death, he also
+assumes the attributes of birth and death. And in consequence of such
+union he becomes an object of perception and though in reality divested
+of all attributes yet he comes to be invested therewith. It is in this
+way that the Mahan-Soul (Hiranyagarbha), becoming united with Prakriti
+and invested with Ignorance, undergoes modifications and becomes
+conscious of Self. Uniting with the attributes of Sattwa and Rajas and
+Tamas, he becomes identified with diverse creatures belonging to diverse
+orders of Being, in consequence of his forgetfulness and his waiting upon
+Ignorance. In consequence of his birth and destruction arising from the
+fact of his dwelling in upon with Prakriti, he thinks himself to be no
+other than what he apparently is. Regarding himself as this or that, he
+follows the attributes of Sattwa, Rajas, and Tamas. Under the influence
+of Tamas, he attains to diverse kinds of conditions that are affected by
+Tamas. Under the influence of Rajas and Sattwa, he attains similarly to
+conditions that are affected by Rajas and Sattwa. There are three colours
+in all, viz., White, Red, and Dark. All those colours appertain to
+Prakriti (so that He it is who becomes White or Red or Dark according as
+the nature of the Prakriti with which is He becomes identified for the
+time being). Through Tamas one goes to hell. Through Rajas one attains to
+and remains in the status of humanity. Through Sattwa, people ascend to
+the regions of the deities and become sharers of great felicity. By
+adhering to sin continuously one sinks into the intermediate order of
+beings. By acting both righteously and sinfully one attains to the status
+of the deities. In this way the twenty-fifth, viz., Akshara (the
+Indestructible), the wise say, by union with the unmanifest (Prakriti),
+becomes transformed into Kshara (destructible). By means of knowledge
+however, the Indestructible becomes displayed in His true nature.'"'"
+
+
+
+SECTION CCCIV
+
+"'"Vasishtha said, 'Thus in consequence of his forgetfulness the Soul
+follows ignorance and obtains thousands of bodies one after another. He
+attains to thousands of births among the intermediate orders and
+sometimes among the very gods in consequence of his union with
+(particular) attributes and the puissance of attributes.[1615] From the
+status of humanity, he goes to heaven and from heaven he comes back to
+humanity, and from humanity he sinks into hell for many long years. As
+the worm that fabricates the cocoon shuts itself, completely on every
+side by means of the threads it weaves itself, even so the Soul, though
+in reality transcending all attributes, invests himself on every side
+with attributes (and deprives himself of liberty).[1616] Though
+transcending (in his real nature) both happiness and misery, it is thus
+that he subjects himself to happiness and misery. It is thus also that,
+though transcending all diseases, the Soul regards himself to be
+afflicted by headache and opthalmia and toothache and affections of the
+throat and abdominal dropsy, and burning thirst, and enlargement of
+glands, and cholera, and vitiligo, and leprosy, and burns, and asthma and
+phthisis, and epilepsy, and whatever other diseases of diverse kinds are
+seen in the bodies of embodied creatures. Regarding himself, through
+error, as born among thousands of creatures in the intermediate orders of
+being, and sometimes among the gods, he endures misery and enjoys the
+fruits of his good deeds. Invested with Ignorance he regards himself as
+robed sometimes in white cloth and sometimes in full dress consisting of
+four pieces or as lying on floors (instead of on beds or bedsteads) or
+with hands and feet contracted like those of frogs or as seated upright
+in the attitude of ascetic contemplation, or as clad in rags or as lying
+or sitting under the canopy of heaven or within mansions built of bricks
+and stone or on rugged stones or on ashes or bare stones or on the bare
+earth or on beds or on battlefields or in water or in mire or on wooden
+planks or on diverse kinds of beds; or impelled by desire of fruits, he
+regards himself as clad in a scant piece of cloth made of grass or as
+totally nude or as robed in silk or in skin of the black antelope or in
+cloth made of flax or in sheep-skin or in tiger-skin or in lion-skin or
+in fabric of hemp, or in barks of birch or in cloths made of the produce
+of prickly plants, or in vestures made of threads woven by worms or of
+torn rags or in diverse other kinds of cloth too numerous to mention. The
+soul regards himself also as wearing diverse kinds of ornaments and gems,
+or as eating diverse kinds of food. He regards himself as sometimes
+eating at intervals of one night, or once at the same hour every day, or
+as at the fourth, the sixth, and the eighth hour every day, or as once in
+six or seven or eight nights, or as once in ten or twelve day, or as once
+in a month, of as eating only roots, or fruits, or as subsisting upon air
+or water alone, or on cakes of sesame husk, or curds or cowdung, or the
+urine of the cow or potherbs or flowers or moss or raw food, or as
+subsisting on fallen leaves of trees or fruits that have fallen down and
+lay scattered on the ground, or diverse other kinds of food, impelled by
+the desire of winning (ascetic) success. The Soul regards himself as
+adopting the observance of Chandrayana according to the rites ordained in
+the scriptures, or diverse other vows and observance, and the courses of
+duty prescribed for the four modes of life, and even derelictions of
+duty, and the duties of other subsidiary modes of life included in the
+four principal ones, and even diverse kinds of practices that distinguish
+the wicked and sinful. The Soul regards himself as enjoying retired spots
+and delightful shades of mountains and the cool vicinity of spring and
+fountain and solitary river banks and secluded forests, and sacred spots
+dedicated to the deities, and lakes and waters withdrawn from the busy
+hunts of men, and lone mountain caves affording the accommodation that
+houses and mansions afford. The Soul regards himself as employed in the
+recitation of different kinds of hidden Mantras or as observing different
+vows and rules and diverse kinds of penances, and sacrifices of many
+kinds, and rites of diverse sorts. The Soul regards himself as adopting
+sometimes the way of traders and merchants and the practices of Brahmanas
+and Kshatriyas and Vaisyas and Sudras, and gifts of diverse kinds unto
+those that are destitute or blind or helpless. In consequence of his
+being invested with Ignorance, the Soul adopts different attributes of
+Sattwa and Rajas and Tamas, and Righteousness and Wealth and pleasure.
+Under the influence of Prakriti the Soul, undergoing modification
+himself, observes and adopts and practices all these and regards himself
+as such. Indeed, the Soul regards himself as employed in the utterance of
+the sacred mantras Swaha and Swadha and Vashat, and in bowing unto those
+he regards as his Superiors; in officiating in the sacrifices of others,
+in teaching pupils, making gifts and accepting them; in performing
+sacrifices and studying the scriptures, and doing all other acts and
+rites of this kind. The Soul regards himself as concerned with birth and
+death and disputes and slaughter. All these, the learned say, constitute
+the path of acts good and bad. It is the goddess Prakriti who causes
+birth and death. When the time approaches for universal Destruction, all
+existent objects and attributes are withdrawn by the Supreme Soul which
+then exists alone like the Sun withdrawing at evening all his rays; and
+when the time comes for Creation He once more creates and spreads them
+out like the Sun shedding and spreading out his rays when morning comes.
+Even thus the Soul, for the sake of sport, repeatedly regards himself
+invested with all these conditions, which are his own forms and
+attributes, infinite in number, and agreeable to himself. It is this way
+that the Soul, though really transcending the three attributes, becomes
+attached to the path of acts and creates by modification Prakriti
+invested with the attributes of birth and death and identical with all
+acts and conditions which are characterised by the three attributes of
+Sattwa, Rajas, and Tamas. Arrived at the path of action, the Soul regards
+particular acts to be endued with particular characteristics and
+productive of particular ends. O monarch, the whole of this universe has
+been blinded by Prakriti and all things have been diversely overwhelmed
+(through Prakriti) by the attributes of Rajas and Tamas. It is in
+consequence of the Soul being invested by Prakriti that these pairs of
+opposites productive of happiness and woe, repeatedly come. It is in
+consequence of this Ignorance that Jiva regards these sorrows to be his
+and imagines them as pursuing him. Indeed, O monarch, through that
+Ignorance it is that Jiva imagines he should anyhow cross those sorrows,
+and that he should, going into the regions of the gods, enjoy the
+felicity that awaits all his good acts. It is through Ignorance that he
+thinks he should enjoy and endure these delights and these woes here in
+this world. Through Ignorance Jiva thinks,--"I should secure my happiness.
+By continually doing good acts, I may have happiness in this life till
+its close and I shall be happy in all my future lives. Though, again the
+(evil) acts I do in this life unending sorrow may become mine. The status
+of humanity is fraught with great misery, for from it one sinks into
+hell. From hell, it will take many long years before I can come back to
+the status of humanity. From humanity I shall attain to the status of the
+gods. From that superior status I shall have to come back again to
+humanity and thence to sink into hell once more!"--One who always regards
+this combination of the primal elements and the senses, with the Chit's
+reflection in it, to be thus invested with the characteristics of the
+Soul, has repeatedly to wander among gods and human beings and to sink
+into hell. Being always invested with the idea of meum, Jiva has to make
+a round of such births. Millions upon millions of births have to be gone
+through by Jiva in the successive forms he assumes, all of which are
+liable to death. He who does acts in this way, which are all fraught with
+good and bad fruits, has in the three worlds to assume successive forms
+and to enjoy and endure fruits corresponding therewith. It is Prakriti
+that causes acts fraught with good and bad acts; and it is Prakriti that
+enjoys and endures the fruits thereof in the three worlds. Indeed,
+Prakriti follows the course of acts. The status of the intermediate
+beings, of humanity, and of the gods as well,--these three
+fields,--should be known as originating in Prakriti and has been said to
+be destitute of all attributes. Her existence is affirmed only in
+consequence of her acts (beginning with Mahat). After the same manner,
+Purusha (or Soul), though without attributes himself, has his existence
+affirmed in consequence of the acts which the body does when it receives
+his reflection. Although the Soul is not subject to modifications of any
+kind and is the active principle that sets Prakriti in motion, yet
+entering a body that is united with the senses of knowledge and action,
+he regards all the acts of those senses as his own. The five senses of
+knowledge beginning with the ear, and those of action beginning with
+speech, uniting with the attributes of Sattwa and Rajas and Tamas, become
+engaged in numerous objects. Jiva imagines that it is he who does the acts
+of his life and that the senses of knowledge and acts belong to him,
+although in reality he has no senses. Indeed, though unequipt with body,
+he imagines that he has a body. Though destitute of attributes, he
+regards himself as endued therewith, and though transcending Time,
+imagines himself to be under Time's control. Though destitute of
+understanding, he still regards himself as endued therewith, and though
+transcending the (four and twenty) topics, regards himself as one
+included among them. Though deathless, he still regards himself as liable
+to death, and though motionless regards himself to be endued with motion.
+Though not possessed of a material case, he still regards himself as
+possessed of one; and though unborn, he still regards himself as
+invested with birth. Though transcending penances, he still regards as
+engaged in penances, and though he has no end (after which to strive), he
+still regards himself as liable to attain to ends (of diverse kinds).
+Though not endued with motion and birth, he still regards himself as
+endued with both, and though transcending fear, still regards himself as
+liable to fear. Though Indestructible, he still regards himself
+Destructible. Invested with Ignorance, the Soul thus thinks of himself.'"'"
+
+
+
+SECTION CCCV
+
+"'"Vasishtha said, 'It is thus, in consequence of his Ignorance and his
+association with others that are invested with Ignorance, that Jiva has
+recourse to millions and millions of births every one of which has
+dissolution in the end. In consequence of his transformation into Chit
+invested with Ignorance, Jiva betakes himself to millions of abodes one
+of which is liable to end in destruction, among intermediate beings and
+men and the deities. In consequence of Ignorance, Jiva, like Chandramas,
+has to wax and wane thousands and thousands of times. This is truly the
+nature of Jiva when invested with ignorance. Know that Chandramas has in
+reality full sixteen portions. Only fifteen of these are subject to
+increase and decrease. The sixteenth (i.e., that portion which remains
+invisible and which appears on the night of the New-moon) remains
+constant. After the manner of Chandramas, Jiva too has full sixteen
+portions. Only fifteen of these, (viz., Prakriti with Chit's reflection,
+the ten senses of knowledge and action, and the four inner faculties)
+appear and disappear. The sixteenth (viz., Chit in its purity) is subject
+to no modification. Invested with Ignorance, Jiva repeatedly and
+continually takes birth in the fifteen portions named above. With the
+eternal and immutable portion on Jiva primal essence become united and
+this union takes place repeatedly. That sixteenth portion is subtile. It
+should be known as Soma (eternal and immutable). It is never upheld by
+the senses. On the other hand, the senses are upheld by it. Since those
+sixteen portions are the cause of the birth of creatures, creatures can
+never, O monarch, take birth without their aid. They are called Prakriti.
+The destruction of Jiva's liability to be united with Prakriti is called
+Emancipation. The Mahat-Soul, which is the twenty-fifth, if it regards
+that body of sixteen portions called the Unmanifest,[1617] has to assume
+it repeatedly. In consequence of not knowing, That which is stainless and
+pure, and for its devotion to what is the result of a combination of both
+Pure and Impure, the Soul, which is in reality pure, becomes, O king
+Impure. Indeed, in consequence of its devotion to Ignorance, Jiva, though
+characterised by Knowledge becomes repeatedly associated with Ignorance.
+Though, O monarch, free from error of every kind, yet in consequence of
+its devotion to the three attributes of Prakriti, it becomes endued with
+those attributes.'"'"
+
+
+
+SECTION CCCVI
+
+"'"Janaka said, 'O holy one, it has been said that the relation between
+male and female is like that which subsists between the Indestructible
+and the destructible (or Purusha and Prakriti). Without a male, a female
+can never conceive. Without a female a male also can never create form.
+In consequence of their union with each other, and each depending upon
+the attributes of the other, forms (of living creatures) are seen to
+flow. This is the case with all orders of being. Through each other's
+union for purposes of (sexual) congress, and through each depending upon
+the attributes of the others, forms (of living creatures) flow in
+menstrual seasons. I shall tell to thee the indications thereof. Hear
+what the attributes are that belong to the sire and what those are that
+belong to the mother. Bones, sinews and marrow, O regenerate one, we
+know, are derived from the sire. Skin, flesh, and blood, we hear are
+derived from the mother. Even this, O foremost of regenerate persons, is
+what may be read of in the Vedas and other scriptures. Whatever is read
+as declared in the Vedas and in other scriptures is regarded as
+authority. The authority, again, of the Vedas and other scriptures (not
+inconsistent with the Vedas), is eternal. If Prakriti and Purusha be
+always united together in this way by each opposing and each depending on
+the other's attributes, I see, O holy one, that Emancipation cannot
+exist. Thou, O holy one, art possessed of spiritual vision so that thou
+seest all things as if they are present before thy eyes. If, therefore,
+there be any direct evidence of the existence of Emancipation, do thou,
+speak of it to me. We are desirous of attaining to Emancipation. Indeed,
+we wish to attain to That which is auspicious, bodiless, not subject to
+decrepitude, eternal beyond the ken of the senses, and having nothing
+superior to it.'
+
+"'"Vasishtha said, 'What thou sayest about the indications of the Vedas and
+the other scriptures (in respect of the matter) is even so. Thou takest
+those indications in the way in which they should be taken. Thou bearest,
+however, in thy understanding, only the texts of the Vedas and the other
+scriptures. Thou art not, O monarch, truly conversant with the real
+meaning of those texts. That person who bears in his understanding merely
+the texts of the Vedas and the other scriptures without being conversant
+with the true sense or meaning of those texts, bears them fruitlessly.
+Indeed, one who holds the contents of a work in memory without
+comprehending their meaning is said to bear an useless burden. He,
+however, who is conversant with the true meaning of a treatise, is said
+to have studied that treatise to purpose. Questioned regarding the
+meaning of a text, it behoveth one to communicate that meaning which he
+has comprehended by a careful study. That person of dull intelligence who
+refuses to expound the meanings of texts in the midst of a conclave of
+the learned, that person of foolish understanding, never succeeds in
+expounding the meaning correctly.[1618] An ignorant person, going to
+expound the true meaning of treatises, incurs ridicule. Even those
+possessed of a knowledge of the Soul have to incur ridicule on such
+occasions (if what they go to explain has not been acquired by study).
+Listen now to me, O monarch, as to how the subject of Emancipation has
+been explained (by preceptors to disciple from days of old) among
+highsouled persons conversant with the Sankhya and the Yoga systems of
+philosophy. That which the Yogins behold is precisely that which the
+Sankhyas strive after to attain. He who sees the Sankhya and the Yoga
+systems to be one and the same is said to be endued with intelligence.
+Skin, flesh, blood, fat, bile, marrow, and sinews, and these senses (of
+both knowledge and action), about which thou wert speaking unto me,
+exist. Objects flow from objects; the senses from the senses. From body
+one obtains a body, as a seed is obtained from seed. When the Supreme
+Being is without senses, without seed, without matter, without body, He
+must be divested of all attributes, and in consequence of His being so,
+how, indeed, can He have attributes of any kind? Space and other
+attributes arise from the attributes of Sattwa and Rajas and Tamas, and
+disappear ultimately in them. Thus the attributes arise from Prakriti.
+Skin, flesh, blood, fat, bile, marrow, bones, and sinews,--these eight
+that are made of Prakriti, know, O king, may sometimes be produced by the
+vital seed alone (of the male). The Jiva-soul and the universe are said
+to both partake of Prakriti characterised by the three attributes of
+Sattwa, Rajas, and Tamas. The Supreme Soul is different from both the
+Jiva-soul and the universe. As the seasons though unendued with forms,
+are nevertheless inferred from the appearance of particular fruits and
+flowers, after the same manner, Prakriti, though formless, is inferred
+from the attributes of Mahat and the rest that spring from it. In this
+way from the existence of Chaitanya in the body, the Supreme Soul,
+divested of all attributes whatever and perfectly stainless, is inferred.
+Without beginning and destruction, without end, the overseer of all
+things, and auspicious, that Soul, only in consequence of its identifying
+itself with the body and other attributes, comes to be taken as invested
+with attributes. Those persons that are truly conversant with attributes
+know that only objects endued with attributes can have attributes but
+that That which transcends all attributes can have none. When the
+Jiva-soul conquers all attributes born of Prakriti and which it assumes
+under error, only then does it behold the Supreme Soul. Only the highest
+Rishis conversant with the Sankhya and the Yoga systems know that Supreme
+Soul which Sankhya and Yogins and believers in all other systems say is
+beyond the Understanding, which is regarded as Knower and endued with the
+highest wisdom in consequence of its casting off all consciousness of
+identification with Prakriti, which transcends the attribute of Ignorance
+or Error, which is Unmanifest, which is beyond all attributes, which is
+called the Supreme, which is dissociated from all attributes, which
+ordains all things, which is Eternal and Immutable, which overrules
+Prakriti and all the attributes born of Prakriti, and which, transcending
+the four and twenty topics of enquiry, forms the twenty-fifth. When men
+of knowledge, who stand in fear of birth, of the several conditions of
+living consciousness, and of death, succeed in knowing the Unmanifest,
+they succeed in understanding the Supreme Soul at the same time. An
+intelligent man regards the unity of Jiva-soul with the Supreme Soul as
+consistent with the scriptures and as perfectly correct, while the man
+destitute of intelligence looks upon the two as different from each
+other. This forms the distinction between the man of intelligence and man
+that is destitute of it. The indications of both Kshara and Akshara
+(destructible and indestructible) have now been said unto thee. Akshara
+is Oneness or Unity, while multiplicity or variety is said to be Kshara.
+When one begins to study and understands properly the five and twenty
+topics of enquiry, one then comprehends that the Oneness of the Soul is
+consistent with the scriptures and its multiplicity is what is opposed to
+them. These are the several indications of what is included in the tale
+of topics or principles created and what transcends that tale. The wise
+have said that the tale of topics numbers only five and twenty. That
+which transcends the topics is beyond that number and forms the
+twenty-sixth. The study or comprehension of created things (numbered five
+and twenty) according to their aggregates (of five) is the study and
+comprehension of topics. Transcending these is That which is eternal.'"'"
+
+
+
+SECTION CCCVII
+
+"'"Janaka said, 'Thou hast, O foremost of Rishis, said that Unity is the
+attribute of that which is Akshara (Indestructible) and variety or
+multiplicity is the attribute of what is known as Kshara (Destructible).
+I have not, however, clearly understood the nature of these two. Doubts
+are still lurking in my mind. Ignorant men look upon the Soul as endued
+with the incident of multiplicity. They, however that are possessed of
+knowledge and wisdom regard the Soul to be one and the same. I however,
+have a very dull understanding. I am, therefore, unable to comprehend how
+all this can happen. The causes also that thou hast assigned for the
+unity and the multiplicity of Akshara and Kshara I have almost forgotten
+in consequence of the restlessness of my understanding. I therefore,
+desire to hear thee once more discourse to me on those same incidents of
+unity and multiplicity, on him who is knowing, on what is destitute of
+knowledge, on Jiva-soul, Knowledge, Ignorance, Akshara, Kshara, and on
+the Sankhya and the Yoga systems, in detail and separately and agreeable
+to the truth.'
+
+"'"Vasishtha said, 'I shall tell thee what thou askest! Listen however, to
+me, O monarch, as I expound to thee the practices of Yoga separately.
+Contemplation, which constitutes an obligatory practice with Yogins, is
+their highest puissance[1619]. Those conversant with Yoga say that
+Contemplation is of two kinds. One is the concentration of the mind, and
+the other is called Pranayama (regulation of breath). Pranayama is said
+to be endued with substance; while concentration of mind is unendued with
+it.[1620] Excepting the three times when a man passes urine and stools
+and eats, one should devote the whole of his time to contemplation.
+Withdrawing the senses from their objects by the aid of the mind, one
+possessed of intelligence, having made oneself pure, should agreeably to
+the two and twenty modes of transmitting the Prana breath, unite the
+Jiva-soul with That which transcends the four and twentieth topic (called
+Ignorance or Prakriti)[1621] which is regarded by the wise as dwelling in
+every part of the body and as transcending decay and destruction. It is
+by means of those two and twenty methods that the Soul may always be
+known, as heard by us. It is certain that this practice of Yoga is his
+whose mind is never affected by evil passions. It is not any other
+person's. Dissociated from all attachments, abstemious in diet, and
+subduing all the senses, one should fix one's mind on the Soul, during
+the first and the last part of the night, after having, O king of
+Mithila, suspended the functions of the senses, quieted the mind by the
+understanding, and assumed a posture as motionless as that of a block of
+stone. When men of knowledge, conversant with the rules of Yoga, become
+as fixed as a stake of wood, and as immovable as a mountain, then are
+they said to be in Yoga. When one does not hear, and smell, and taste,
+and see; when one is not conscious of any touch; when one's mind becomes
+perfectly free from every purpose; when one is not conscious of any
+thing, when one cherishes no thought; when one becomes like a piece of
+wood, then is one called by the wise to be in perfect Yoga. At such a
+time one shines like a lamp that burns in a place where there is no wind;
+at such a time one becomes freed even from one's subtile form, and
+perfectly united with Brahma. When one attains to such progress, one has
+no longer to ascend or to fall among intermediate beings. When persons
+like ourselves say that there has been a complete identification of the
+Knower, the Known, and Knowledge, then is the Yogin said to behold the
+Supreme Soul.[1622] While in Yoga, the Supreme Soul displays itself in
+the Yogin's heart like a blazing fire, or like the bright Sun, or like
+the lightning's flame in the sky. That Supreme Soul which is Unborn and
+which is the essence of nectar, that is seen by high-souled Brahmanas
+endued with intelligence and wisdom and conversant with the Vedas, is
+subtiler than what is subtile and greater than what is great. That Soul,
+though dwelling in all creatures, is not seen by them. The creator of the
+worlds, He is seen only by a person endued with wealth of intelligence
+when aided by the lamp of the mind. He dwells on the other share of thick
+Darkness and transcends him called Iswara.[1623] Persons conversant with
+the Vedas and endued with omniscience call Him the dispeller of Darkness,
+stainless, transcending Darkness, without attributes and endued therewith.
+
+"'"'This is what is called the Yoga of Yogins. What else is the indication
+of Yoga? By such practices do Yogins succeed in beholding the Supreme
+Soul that transcends destruction and decay. This much that I have told
+thee in detail concerns about the science of Yoga. I shall now discourse
+to thee of that Sankhya philosophy by which the Supreme Soul is seen
+through the gradual destruction of errors.[1624] The Sankhyas, whose
+system is built on Prakriti, say that Prakriti, which is Unmanifest, is
+the foremost. From Prakriti, they say, O monarch, the second principle
+called Mahat, is produced. It is heard by us that from Mahat flows the
+third principle called Consciousness. The Sankhyas blessed with sight of
+the Soul say that from Consciousness flow the five subtile essences of
+sound, form, touch, taste, and scent. All these eight they call by the
+name of Prakriti. The modifications of these eight are sixteen in number.
+They are the five gross essences of space, light, earth, water, and wind,
+and the ten senses of action and of knowledge including the mind. Men of
+wisdom devoted to the Sankhya path and conversant with all its ordinances
+and dispensations regard these four and twenty topics as embracing the
+whole range of Sankhya enquiry. That which is produced becomes merged in
+the producing. Created by the Supreme Soul one after another, these
+principles are destroyed in a reverse order. At every new Creation, the
+Gunas start into existence in the lateral order (as stated above), and
+(when Destruction comes) they merge, (each into its progenitor) in a
+reverse order, like the waves of the ocean disappearing in the ocean that
+gives them birth. O best of kings, this is the manner in which the
+Creation and the Destruction of Prakriti takes place. The Supreme Being
+is all that remains when Universal Destruction takes place, and it is He
+that assumes multifarious forms when Creation starts into life. This is
+even so, O king, as ascertained by men of knowledge. It is Prakriti that
+causes the overpresiding Purusha to thus assume diversity and revert back
+to unity. Prakriti also herself has the same indications. Only one fully
+conversant with the nature of the topics of enquiry knows that Prakriti
+also assumes the same kind of diversity and unity, for when Destruction
+comes she reverts into unity and when Creation flows she assumes
+diversity of form. The Soul makes Prakriti, which contains the principles
+of production or growth, to assume manifold forms. Prakriti is called
+Kshetra (or soul). Transcending the four and twenty topics or principles
+is the Soul which is great. It presides over that Prakriti or Kshetra.
+Hence, O great king, the foremost of Yatis say that the Soul is the
+Presider. Indeed, it has been heard by us that in consequence of the
+Soul's presiding over all Kshetras He is called the Presider. And because
+He knows that Unmanifest Kshetra, He is, therefore, also called
+Kshetrajna (Knower of Kshetra). And because also the Soul enters into
+Unmanifest Kshetra (viz., the body), therefore he is called Purusha.
+Kshetra is something quite different from Kshetrajna. Kshetra is
+Unmanifest. The Soul, which transcends the four and twenty principles, is
+called the Knower. Knowledge and the object known are different from each
+other. Knowledge, again, has been said to be Unmanifest, while the object
+of knowledge is the Soul which transcends the four and twenty principles.
+The Unmanifest is called Kshetra, Sattwa (understanding), and also Iswara
+(the supreme Lord), while Purusha, which is the twenty-fifth principle
+has nothing superior to it and is not a principle (for it transcends all
+principles and is only called a principle conventionally). This much O
+king, is an account of the Sankhya philosophy. The Sankhyas called the
+cause of the universe, and merging all the grosser principles into the
+Chit behold the Supreme Soul. Rightly studying the four and twenty topics
+along with Prakriti, and ascertaining their true nature, the Sankhyas
+succeed in beholding That which transcends the four and twenty topics or
+principles.[1625] Jiva in reality is that very Soul which transcends
+Prakriti and is beyond the four and twenty topics. When he succeeds in
+knowing that Supreme Soul by dissociating himself from Prakriti, he then
+becomes identifiable with the Supreme Soul. I have now told thee every
+thing about the Sankhya System truly. Those who are conversant with this
+philosophy succeed in attaining to tranquillity. Indeed, as
+men whose understanding are subject to error have direct
+cognisance of Brahma. They that succeed in attaining to that state have
+never to come back to this world after the dissolution of their bodies;
+while as regards those that are said to be emancipate in this life,
+puissance, and that indescribable felicity which attaches itself to
+Samadhi, and immutability, become theirs, in consequence of their having
+attained to the nature of the Indestructible.[1626] They who behold this
+universe as many (instead of seeing it as one and uniform) are said to
+see incorrectly. These men are blind to Brahma. O chastiser of foes, such
+persons have repeatedly to come back into the world and assume bodies (in
+diverse orders of Being). They who are conversant with all that has been
+said above become possessed of omniscience, and accordingly when they
+pass from this body no longer become subject to the control of any more
+physical frames. All things, (or the entire universe), have been said to
+be the result of the Unmanifest. The Soul, which is the twenty-fifth,
+transcends all things. They who know the Soul have no fear of returning
+to the world.'"'"
+
+
+
+SECTION CCCVIII
+
+"'"Vasishtha said, 'I have thus far discoursed to thee on the Sankhya
+philosophy. Listen now to me as I tell thee what is Vidya (knowledge) and
+what is Avidya (Ignorance), one after the other. The learned say that
+that Prakriti, which is fraught with the attributes of Creation and
+Destruction, is called Avidya; while Purusha, who is freed from the
+attributes of Creation and Destruction and who transcends the four and
+twenty topics or principles, is called Vidya. Listen to me first as I
+tell thee what is Vidya among successive sets of other things, as
+expounded in the Sankhya philosophy. Among the senses of knowledge and
+those of action, the senses of knowledge are said to constitute what is
+known as Vidya. Of the senses of knowledge and their object, the former
+constitute Vidya as has been heard by us. Of objects of the senses and
+the mind, the wise have said that the mind constitute Vidya. Of mind and
+the five subtile essences, the five subtile essences constitutes Vidya.
+Of the five subtile essences and Consciousness, Consciousness constitutes
+Vidya. Of Consciousness and Mahat, Mahat, O king, is Vidya. Of all the
+topics or principles beginning with Mahat, and Prakriti, it is Prakriti,
+which is unmanifest and supreme, that is called Vidya. Of Prakriti, and
+that called Vidhi which is Supreme, the latter should be known as Vidya.
+Transcending Prakriti is the twenty-fifth (called Purusha) who should be
+known as Vidya. Of all knowledge that which is the Object of Knowledge
+has been said to be the Unmanifest, O king.[1627] Again, Knowledge has
+been said to be Unmanifest and the Object of knowledge to be that which
+transcends the four and twenty. Once more, Knowledge has been said to be
+Unmanifest, and the Knower is that which transcends the four and twenty.
+I have now told thee what is truly the import of Vidya and Avidya. Listen
+now to me as I tell thee all that has been said about the Indestructible,
+and the Destructible. Both Jiva and Prakriti have been said to be
+Indestructible, and both of them have been said to be Destructible. I
+shall tell thee the reason of this correctly as I have understood it.
+Both Prakriti and Jiva are without beginning and without end or
+destruction. Both of them are regarded as supreme (in the matter of
+Creation). Those that are possessed of knowledge say that both are to be
+called topics or principles. In consequence of its attributes of
+(repeated) Creation and Destruction, the Unmanifest (or Prakriti) is
+called Indestructible. That Unmanifest becomes repeatedly modified for
+the purpose of creating the principle. And because the principles
+beginning with Mahat are produced by Purusha as well, and because also
+Purusha and the Unmanifest are mutually dependant upon each other,
+therefore is Purusha also, the twenty-fifth, called Kshetra (and hence
+Akshara or Indestructible).[1628] When the Yogin withdraws and merges all
+the principles into the Unmanifest Soul (or Brahma) then the twenty-fifth
+(viz., Jiva or Purusha) also, with all those principles disappears into
+it. When the principles become merged each into its progenitor, then the
+one that remains is Prakriti. When Kshetrajna too,[1629] O son, becomes
+merged into his own producing cause then (all that remains is Brahma and,
+therefore) Prakriti with all the principles in it becomes Kshara (or
+meets with destruction), and attains also to the condition of being
+without attributes in consequence of her dissociation from all the
+principles. Thus it is that Kshetrajna, when his knowledge of Kshetra
+disappears, becomes, by his nature, destitute of attributes, as it has
+been heard by us. When he becomes Kshara he then assumes attributes.
+When, however, he attains to his own real nature, he then succeeds in
+understanding his own condition of being really destitute of attributes.
+By casting off Prakriti and beginning to realise that he is different
+from her, the intelligent Kshetrajna then comes to be regarded as pure
+and stainless. When Jiva ceases to exist in a state of union with
+Prakriti, then does he become identifiable with Brahma. When, however, he
+exists united with Prakriti, he then, O king, seems to be different from
+Brahma. Indeed, when Jiva shows no affection for Prakriti and her
+principles, he then succeeds in beholding the Supreme and having once
+beheld Him wishes not to fall away from that felicity. When the knowledge
+of truth dawns upon him, Jiva begins to lament in this strain: "Alas, how
+foolishly have I acted by falling through ignorance, into this frame
+composed of Prakriti like a fish entangled in a net! Alas, through
+ignorance, I have migrated from body to body like a fish from water to
+water thinking that water is the element in which alone it can live.
+Indeed, like a fish that does not know anything else than water to be its
+element, I also have never known anything else than children and spouses
+to be my own! Fie on me that through ignorance, I have been repeatedly
+migrating from body to body in forgetfulness (of the Supreme Soul)! The
+Supreme Soul alone is my friend. I have capacity for friendship with Him.
+Whatever be my nature and whoever I may be, I am competent to be like Him
+and to attain an identity with Him. I see my similarity with Him. I am
+indeed, like Him. He is stainless. It is evident that I am of the same
+nature. Through ignorance and stupefaction, I have become associated with
+inanimate Prakriti. Though really without attachments, I have passed this
+long time in a state of attachment with Prakriti. Alas, by her was I so
+long subdued without having been able to know it. Various are the
+forms--high, middling, and low, that Prakriti assume. Oh, how shall I
+dwell in those forms?[1630] How shall I live conjointly with her? In
+consequence only of my ignorance I repair to her companionship. I shall
+now be fixed (in Sankhya or Yoga). I shall not longer keep her
+companionship. For having passed so long a time with her, I should think
+that I was so long deceived by her, for myself being really exempt from
+modification, how could I keep company with one that is subject to
+modification? She cannot be held to be responsible for this. The
+responsibility is mine, since turning away from the Supreme Soul I become
+of my own accord attached to her. In consequence of that attachment,
+myself, though formless in reality, had to abide in multifarious forms.
+Indeed, though formless by nature I become endued with forms in
+consequence of my sense of meum, and thereby insulted and distressed. In
+consequence of my sense of meum, concerning the result of Prakriti, I am
+forced to take birth in diverse orders of Being. Alas, though really
+destitute of any sense of meum, yet in consequence of affecting it, what
+diverse acts of an evil nature have been committed by me in those orders
+which I took birth while I remained in them with a soul that had lost all
+knowledge! I have no longer anything to do with him who, with essence
+made up of consciousness, divides herself into many fragments and who
+seeks to unite me with them. It is only now that I have been awakened and
+have understood that I am by nature without any sense of meum and without
+that consciousness which creates the forms of Prakriti that invests me
+all around. Casting off that sense of meum which I always have with
+respect to her and whose essence is made up of consciousness, and casting
+off Prakriti herself, I shall take refuge in Him who is auspicious. I
+shall be united with Him, and not with Prakriti which is inanimate. If I
+unite with Him, it will be productive of my benefit. I have no similarity
+of nature with Prakriti!"--The twenty-fifth, (viz., Jiva), when he thus
+succeeds in understanding the Supreme, becomes able to cast off the
+Destructible and attain to identity with that which is Indestructible and
+which is the essence of all that is auspicious. Destitute of attributes
+in his true nature and in reality Unmanifest, Jiva becomes invested with
+what is Manifest and assumes attributes. When he succeeds in beholding
+that which is without attributes and which is the origin of the
+Unmanifest, he attains, O ruler of Mithila, to identify the same.
+
+"'"'I have now told thee what the indications are of what is Indestructible
+and what is Destructible, according to the best of my knowledge and
+according to what has been expounded in the scriptures. I shall now tell
+thee, according to what I have heard, as to how Knowledge that is
+subtile, stainless, and certain arises. Do thou listen to me. I have
+already discoursed to thee what the Sankhya and the Yoga systems are
+according to their respective indications as expounded in their
+respective scriptures. Verily, the science that has been expounded in
+Sankhya treatises is identical with what has been laid down in the Yoga
+scriptures. The knowledge, O monarch, which the Sankhya preach, is
+capable of awakening every one. In the Sankhya scriptures, that Knowledge
+has been inculcated very clearly for the benefit of disciples. The
+learned say that this Sankhya system is very extensive. Yogin have great
+regard for that system as also for the Vedas. In the Sankhya system no
+topic or principle transcending the twenty-fifth is admitted. That which
+the Sankhyas regard as their highest topic of principles has been duly
+described (by me). In the Yoga philosophy, it is said that Brahma, which
+is the essence of knowledge without duality, becomes Jiva only when
+invested with Ignorance. In the Yoga scriptures, therefore, both Brahma
+and Jiva are spoken of.'"'"
+
+
+
+SECTION CCCIX
+
+"'"Vasishtha said, 'Listen now to me as I discourse to thee on Buddhas
+(Supreme Soul) and Abuddha (Jiva) which is the dispensation of attributes
+of Sattwa, Rajas, and Tamas. Assuming many forms (under the influence of
+illusion) the Supreme Soul, becoming Jiva, regards all those forms as
+real.[1631] In consequence of (his regarding himself identical with) such
+transformations, Jiva fails to understand the Supreme Soul, for he bears
+the attributes (of Sattwa and Rajas and Tamas) and creates and withdraws
+into himself what he creates. Ceaselessly for his sport, O monarch, does
+Jiva undergo modifications, and because he is capable of understanding
+the action of the Unmanifest, therefore is he called Budhyamana (the
+Comprehender).[1632] The Unmanifest or Prakriti can at no time comprehend
+Brahma which is really without attributes even when it manifests itself
+with attributes. Hence is Prakriti called Unintelligent. There is a
+declaration of the Srutis to the effect that if ever Prakriti does
+succeed in knowing the twenty-fifth (i.e., Jiva) Prakriti then (instead
+of being something differentiated from Jiva) becomes identified with Jiva
+who is united with her. (As regards, however, the Supreme Soul, which is
+ever disunited and dissociated, and which transcends the twenty-fifth
+Prakriti can never comprehend it). In consequence of this (viz., his
+attachment to or union with Prakriti), Jiva or Purusha, who is not
+manifest and which in his real nature is not subject to modifications,
+comes to be called as the Unawakened or Ignorant. Indeed because the
+twenty-fifth can comprehend the Unmanifest, he is therefore, called
+Budhyamana (or Comprehender). He cannot, however, readily comprehend the
+twenty-sixth, which is stainless, which is Knowledge without duality,
+which is immeasurable, and which is eternal. The twenty-sixth, however,
+can know both Jiva and Prakriti, numbering the twenty-fifth and the
+twenty-fourth respectively. O thou of great effulgence, only men of
+wisdom succeed in knowing that Brahma which is Unmanifest, which inheres
+in its real nature to all that is seen and unseen, and which, O son, is
+the one independent essence in the universe.[1633] When Jiva considers
+himself different from what he truly is (i.e. when he regards himself as
+fat or lean, fair or dark, a Brahmana or a Sudra), it is only then that he
+fails to know the Supreme Soul and himself and Prakriti with which he is
+united. When Jiva succeeds in understanding Prakriti (and knowing that
+she is something different from him) then he is said to be restored to
+his true nature and then does he attain to that high understanding which
+is pure and stainless and which is concerned with Brahma. When Jiva
+succeeds, O tiger among kings, in attaining to that excellent
+understanding, he then attains to that Pure Knowledge (without duality)
+which is called the twenty-sixth or (Brahma). He then casts off the
+Unmanifest or Prakriti which is fraught with the attributes of Creation
+and Destruction. When Jiva succeeds in knowing Prakriti which is
+unintelligent and subject to the action of the three attributes of
+Sattwa, and Rajas and Tamas, he then becomes destitute of attributes
+himself. In consequence of his thus understanding the Unmanifest (to be
+something different from him), he succeeds in acquiring the nature of the
+Supreme Soul. The learned say that when he is freed from the attributes
+of Sattwa and Rajas and Tamas and united in the nature with the Supreme
+Soul then does Jiva become identified with that Soul. The Supreme Soul is
+called Tattwa as well as Not-Tattwa, and transcends decay and
+destruction.[1634] O giver of honours, the Soul, though it has the
+manifest principles (viz. the body) for its resting place, yet it cannot
+be said to have acquired the nature of those principles. The wise say
+that including the Jiva soul there are five and twenty principles in all.
+Indeed, O son, the Soul is not to be regarded as possessed of any of the
+principles (Mahat and the rest). Endued with Intelligence, it transcends
+the principles. It casts off quickly even that principle which is the
+indication of the Knowing or awakened one.[1635] When Jiva comes to
+regard himself as the twenty-sixth which is divested of decay and
+destruction, it is then that, without doubt, he succeeds by his own force
+in attaining to similarity with the twenty-sixth. Though awakened by the
+twenty-sixth which is Pure Intelligence, Jiva still becomes subject to
+Ignorance. This is the cause of Jiva, multifariousness (in respect of
+forms) as explained in the Srutis and the Sankhya scriptures. When Jiva,
+who is endued with Chetana and Unintelligent Prakriti, loses all
+Consciousness of a distinct or individual Self, then does he, losing his
+multifariousness, resumes his Oneness. O ruler of Mithila, when Jiva, who
+is found to be in union with happiness and misery and who is seldom free
+from the consciousness of Self, succeeds in attaining to a similarity
+with the Supreme Soul which is beyond the reach of the understanding,
+then does he becomes freed from virtue and vice. Indeed, when Jiva,
+attaining to the twenty-sixth which is Unborn and Puissant and which is
+dissociated from all attachments, succeeds in comprehending it
+thoroughly, he himself becomes possessed of puissance and entirely casts
+off the Unmanifest or Prakriti. In consequence of understanding the
+twenty-sixth, the four and twenty principles seems to Jiva to be
+unsubstantial or of no value. I have thus told thee, O sinless one,
+according to the indication of the Srutis, the nature of the
+Unintelligent or Prakriti, and of Jiva, so also of that which is Pure
+Knowledge viz., the Supreme Soul, agreeable to the truth. Guided by the
+scriptures, variety and oneness are thus to be understood. The difference
+between the gnat and the Udumvara, or that between the fish and water,
+illustrates the difference between the Jiva-soul and the Supreme
+Soul.[1636] The Multiplicity and Oneness of these two are then understood
+in this way. This is called Emancipation, viz., this comprehension or
+knowledge of oneself as something distinct from Unintelligent or
+Unmanifest Prakriti. The twenty-fifth, which resides in the bodies of
+living creatures, should be emancipated by making him know the Unmanifest
+or the Supreme Soul which transcends the understanding. Indeed, that
+twenty-fifth is capable of attaining to Emancipation in this way only and
+not through any other means, it is certain. Though really different from
+the Kshetra in which he resides for the time being, he partakes of the
+nature of that Kshetra in consequence of his union with it.[1637] Uniting
+with what is Pure, he becomes Pure. Uniting with the Intelligent, he
+becomes Intelligent. By uniting, O foremost of men, with one that is
+Emancipate, he becomes Emancipated. By uniting with one that has been
+freed from attachments of every kind, he becomes freed from all
+attachments. By uniting with one striving after Emancipation, he himself,
+partaking of the nature of his companion, strives after Emancipation. By
+uniting with one of pure deeds he becomes pure and of pure deeds and
+endued with blazing effulgence. By uniting with one of unstained soul, he
+becomes of unstained soul himself. By uniting with the One independent
+Soul, he becomes One and Independent. Uniting with One that is dependent
+on One's own Self, he becomes of the same nature and attains to
+Independence.
+
+"'"'O monarch, I have duly told thee all this that is perfectly true.
+Candidly have I discoursed to thee on this subject, viz., the Eternal and
+Stainless and Primeval Brahma. Thou mayst impart this high knowledge,
+capable of awakening the soul, unto that person, O king, who though not
+conversant with the Vedas is nevertheless, humble and has a keen desire
+for acquiring the knowledge of Brahma. It should never be imparted unto
+one that is wedded to falsehood, or one that is cunning or roguish, or
+one that is without any strength of mind or one that is of crooked
+understanding, or one that is jealous of men of knowledge, or one that
+gives pain to others. Listen to me as I say who they are unto whom this
+knowledge may safely be communicated. It should be given to one that is
+endued with faith, or one that is possessed of merit, or one that always
+abstains from speaking ill of others, or one that is devoted to penances
+from the purest of motives, or one that is endued with knowledge and
+wisdom, or one that is conversant of the sacrifices and other rites laid
+down in the Vedas, or one that is possessed of a forgiving disposition,
+or one that is inclined to take compassion on and do good to all
+creatures; or one that is fond of dwelling in privacy and solitude, or
+one that is fond of discharging all acts laid down in the scriptures, or
+one that is averse to quarrels and disputes, or one that is possessed of
+great learning or one endued with wisdom or one possessed of forgiveness
+and self-restraint and tranquillity of soul. This high knowledge of
+Brahma should never be communicated to one that is not possessed of such
+qualifications. It has been said that by imparting this knowledge to one
+that cannot be regarded as fit receptacle for holding it no advantage or
+good fruit can arise. Unto one that is not observant of any vows and
+restraints, this high knowledge should never be communicated even if he
+gives in exchange the whole Earth full of gems and wealth of every kind.
+Without doubt, however, O king, this knowledge should be given to one
+that has conquered one's senses. O Karala, let no fear be thine any
+longer, since thou hast heard all this regarding high Brahma from me
+today! I have discoursed to thee duly about high and holy Brahma that is
+without beginning and middle (and end) and that is capable of dispelling
+all kinds of grief. Beholding Brahma whose sight is capable of dispelling
+both birth and death, O king which is full of auspiciousness, which
+removes all fear, and which benefit, and having acquired this essence of
+all knowledge, cast off all error and stupefaction today! I had acquired
+this knowledge from the eternal Hiranyagarbha himself, O king, who
+communicated it to me for my having carefully gratified that great Being
+of every superior Soul. Asked by thee today, I have, O monarch,
+communicated the knowledge of eternal Brahma to thee just as I had myself
+acquired it from my teacher. Indeed, this high knowledge that is the
+refuge of all persons conversant with Emancipation has been imparted to
+thee exactly as I had it from Brahman himself!'"
+
+"'Bhishma continued, "I have thus told thee of high Brahma agreeably to
+what the great Rishi (Vasishtha) had said (unto king Karala of Janaka's
+race), by attaining to which the Twenty-fifth (or Jiva) has never to
+return. Jiva, in consequence of his not knowing truly the Supreme Soul
+which is not subject to decay and death, is obliged to frequently come
+back into the world. When, however, Jiva succeeds in acquiring that high
+knowledge, he has no longer to come back. Having heard it, O king, from
+the celestial Rishi, I have, O son, communicated to thee high knowledge
+productive of the highest good. This knowledge was obtained from
+Hiranyagarbha by the high-souled Rishi Vasishtha. From that foremost of
+Rishis, viz., Vasishtha, it was acquired by Narada. From Narada I have
+acquired that knowledge which is truly identifiable with the eternal
+Brahma. Having heard this discourse of high import, fraught with
+excellent words, do not, O foremost of the Kurus, yield any longer to
+grief. That man who knows Kshara and Akshara becomes freed from fear. He,
+indeed, O king, is obliged to cherish fear who is destitute of this
+knowledge. In consequence of Ignorance (of Brahma), the man of foolish
+soul hath repeatedly to come back into this world. Indeed, departing from
+this life, he has to be born in thousands and thousands of orders of
+Being every one of which hath death in the end. Now in the world of the
+deities, now among men, and now among intermediate orders of Being, he
+has to appear again and again. If in course of time he succeeds in
+crossing that Ocean of Ignorance in which he is sunk, he then succeeds in
+avoiding rebirth altogether and attaining to identity with the Supreme
+Soul. The Ocean of Ignorance is terrible. It is bottomless and called the
+Unmanifest. O Bharata, day after day, creatures are seen to fall and sink
+in that Ocean. Since thou, O king, hast been freed from that eternal and
+limitless Ocean of Ignorance, thou hast therefore become freed from
+Rajas and also Tamas."'"
+
+
+
+SECTION CCCX
+
+"'Bhishma said, "Once on a time a king of Janaka's race, while ranging the
+uninhabited forests in pursuit of deer, saw a superior Brahmana or Rishi
+of Bhrigu's race. Bowing with his head unto the Rishi who was seated at
+his ease, king Vasuman took his seat near him and obtaining his
+permission put to him this question: 'O holy one, what is productive of
+the highest benefit, both here and hereafter, to man who is endued with
+an unstable body and who is the slave of his desires? Properly honoured
+by the king, and thus questioned, that high-souled Rishi possessed of
+ascetic merit then said these words unto him that were highly beneficial.'
+
+"'"The Rishi said, 'If thou desirest both here and hereafter what is
+agreeable to thy mind, do thou then, with restrained senses, abstain from
+doing what is disagreeable to all creatures. Righteousness is beneficial
+unto them that are good. Righteousness is the refuge of those that are
+good. From Righteousness have flowed the three worlds with their mobile
+and immobile creatures. O thou that art eagerly desirous of enjoying all
+agreeable objects, how is it that thou art not yet satiated with objects
+of desire? Thou seest the honey, O thou of little understanding, but art
+blind to the fall[1638]. As one desirous of earning the fruits of
+knowledge should set oneself to the acquisition of knowledge, even so one
+desirous of earning the fruits of Righteousness should set oneself to the
+acquisition of Righteousness. If a wicked man from desire of virtue,
+strives to accomplish an act that is pure and stainless, the fulfilment
+of his desire becomes impossible. If, on the other hand, a good man,
+impelled by the desire of earning virtue, strives to accomplish an act
+that is even difficult, its accomplishment becomes easy for him. If,
+while residing in the woods, one acts in such a way as to enjoy all the
+pleasures of a residence amidst men in towns, one comes to be looked upon
+not as a forest recluse but as a denizen of towns. Similarly, if one,
+while residing in towns, acts in such a way as to enjoy the felicity that
+attaches to the life of a forest recluse, once comes to be looked upon
+not as a denizen of towns but as a forest recluse. Ascertaining the
+merits of the religion of Acts and that of Abstention from acts, do thou,
+with concentrated senses, be devoted to the practices of righteousness
+that appertain to thought, words, and deed. Judging of the propriety of
+time and place, purified by the observance of vows and other cleansing
+rites, and solicited (by them), do thou, without malice, make large gifts
+unto them that are good.[1639] Acquiring wealth by righteous means, one
+should give it away unto those that are deserving. One should make gifts,
+casting off anger; and having made gifts one should never give way to
+sorrow nor proclaim those gifts with one's own mouth. The Brahmana who is
+full of compassion, who is observant of candour, and whose birth is pure,
+has been regarded as a person deserving of gifts. A person is said to be
+pure in birth when he is born of mother that has only one husband and
+that belongs to the same order to which her husband belongs. Indeed, such
+a Brahmana, conversant with the three Vedas, viz., Rich, Yajush, and
+Saman, possessed of learning, duly observant of the six duties (of
+sacrificing on his own account, officiating at the sacrifices of others,
+learning, teaching, making gifts, and receiving gifts), has been regarded
+as deserving of gifts. Righteousness becomes unrighteousness, and
+unrighteousness becomes righteousness, according to the character of the
+doer, of time, and of place.[1640] Sin is cast off like the filth on
+one's body,--a little with a little exertion and a greater quantity when
+the exertion is greater. A person, after purging his bowels, should take
+ghee, which operates most beneficially on his system (as a healthy
+tonic). After the same manner, when one has cleansed oneself of all
+faults and sets oneself to the acquisition of righteousness, that
+righteousness, in the next world, proves to be productive of the highest
+happiness. Good and evil thoughts exist in the minds of all creatures.
+Withdrawing the mind from evil thoughts, it should always be directed
+towards good thoughts. One should always reverence the practices of one's
+own order. Do thou strive, therefore, to act in such a way that thou
+mayst have faith in the practices of thy own order. O thou that art
+endued with an impatient soul, betake thyself to the practice of
+patience. O thou that art of a foolish understanding, seek thou to be
+possessed of intelligence! Destitute of tranquillity, seek thou to be
+tranquil, and bereft of wisdom as thou art, do thou seek to act wisely!
+He who moves in the companionship of the righteous succeeds, by his own
+energy, in acquiring the means of accomplishing what is beneficial for
+him both in this and the next world. Verily, the root of the benefit
+(which thus becomes his here and hereafter) is unwavering firmness. The
+royal sage Mahabhisha, through want of this firmness, fell from heaven.
+Yayati, also, though his merits had become exhausted (in consequence of
+his boastfulness and thought was hurled down from heaven) succeeded in
+regaining regions of felicity through his firmness. Thou art sure to
+attain to great intelligence, as also to what is for thy highest good, by
+paying court to virtuous and learned persons possessed of ascetic merit.'"
+
+"'Bhishma continued, "Hearing these words of the sage, king Vasuman,
+possessed of a good disposition, withdrawing his mind from the pursuits
+of desire, set it upon the acquisition of Righteousness."'"
+
+
+
+SECTION CCCXI
+
+"'Yudhishthira said, "It behoveth thee, O grandsire, to discourse to me on
+that which is freed from duty and its reverse, which is freed from every
+doubt, which transcends birth and death, as also virtue and sin, which is
+auspiciousness, which is eternal fearlessness, which is Eternal and
+Indestructible, and Immutable, which is always Pure, and which is ever
+free from the toil of exertion."
+
+"'Bhishma said, "I shall in this connection recite to thee the old
+narrative, O Bharata, of the discourse between Yajnavalkya and Janaka.
+Once on a time the famous king Daivarati of Janaka's race, fully
+conversant with the import of all questions, addressed this question to
+Yajnavalkya, that foremost of Rishis.
+
+"'"Janaka said, 'O regenerate Rishi, how many kinds of senses are there?
+How many kinds also are there of Prakriti? What is the Unmanifest and
+highest Brahma? What is higher than Brahma? What is birth and what is
+death? What are the limits of Age? It behoveth thee, O foremost of
+Brahmanas, to discourse on all these topics unto me that am solicitous of
+obtaining thy grace; I am ignorant while thou art an Ocean of knowledge.
+Hence, I ask thee! Verily, I desire to hear thee discourse on all these
+subjects!'
+
+"'"Yajnavalkya said, 'Hear, O monarch, what I say in an answer to these
+questions of thine. I shall impart to thee the high knowledge which
+Yogins value, and especially that which is possessed by the Sankhyas.
+Nothing is unknown to thee. Still thou askest me. One however that is
+questioned should answer. This is the eternal practice. Eight principles
+have been called by the name of Prakriti, while sixteen have been called
+modifications. Of Manifest, there are seven. These are the views of those
+persons who are conversant with the science of Adhyatma. The Unmanifest
+(or original Prakriti), Mahat, Consciousness, and the five subtile
+elements of Earth, Wind, Space, Water, and Light,--these eight are known
+by the name of Prakriti. Listen now to the enumeration of those called
+modifications. They are the ear, the skin, the tongue, and the nose; and
+sound, touch, form, taste, and scent, as also speech, the two arms, the
+two feet, the lower duct (within the body), and the organs of
+pleasure.[1641] Amongst these, the ten beginning with sound, and having
+their origin in the five great principles,[1642] are called Visesha. The
+five senses of knowledge are called Savisesha, O ruler of Mithila.
+Persons conversant with the Science of Adhyatma regard the mind as the
+sixteenth. This is conformable to thy own views as also to those of other
+learned men well acquainted with the truths about principles. From the
+Unmanifest, O king, springs the Mahat-soul. The learned say this to be
+the first creation relating to Pradhana (or Prakriti): From Mahat, O king
+of men, is produced Consciousness. This has been called the second
+creation having the Understanding for its essence.[1643] From
+Consciousness hath sprung the Mind which is the essence of sound and the
+others that are the attributes of space and the rest. This is the third
+creation, said to relate to Consciousness. From mind have sprung the
+great elements, (numbering five), O king! Know that this is the fourth
+creation called mental, as I say. Persons conversant with the primal
+elements say that Sound and Touch and Form and Taste and Scent are the
+fifth creation, relating to the Great (primal) elements. The creation of
+the Ear, the Skin, the Tongue, and the Scent, forms the sixth and is
+regarded as having for its essence multiplicity of thought. The senses
+that come after the Ear and the others (i.e., the senses of action) then
+arise, O monarch. This is called seventh creation and relates to the
+senses of Knowledge. Then, O monarch, come the breath that rises upward
+(viz., Prana) and those that have a transverse motion (viz., Saman,
+Udana, and Vyana). This is the eighth creation and is called
+Arjjava.[1644] Then come those breaths that course transversely in the
+lower parts of the body (viz., Samana, Udana and Vyana) and also that
+called Apana coursing downwards. This ninth creation, is also called
+Arjjava, O king. These nine kinds of creation, and these principles, O
+monarch, which latter number four and twenty, are declared to thee
+according to what has been laid down in the scriptures. After this, O
+king, listen to me as I tell thee durations of time as indicated by the
+learned in respect of these principles or attribute.'"'"
+
+
+
+SECTION CCCXII
+
+"'"Yajnavalkya said, 'Listen to me, O foremost of men, as I tell thee what
+the duration of time is in respect to the Unmanifest (or the Supreme
+Purusha). Ten thousand Kalpas are said to constitute a single day of his.
+The duration of his night is equal. When his night expires, he awakes, O
+monarch, and first creates herbs and plants which constitute the
+sustenance of all embodied creatures. He then creates Brahman who springs
+from a golden egg. That Brahman is the form of all created things, as has
+been heard by us. Having dwelt for one whole year within that egg, the
+great ascetic Brahman, called also Prajapati (Lord of all creatures),
+came out of it and created the whole Earth, and the Heaven above. The
+Lord then, it is read in the Vedas, O king, placed the sky between Heaven
+and Earth separated from each other. Seven thousand and five hundred
+Kalpas measure the day of Brahman. Persons conversant with the science of
+Adhyatma say that his night also is of an equal duration. Brahmana,
+called Mahan, then creates Consciousness called Bhuta and endued with
+excellent essence.[1645] Before creating any physical bodies out of the
+ingredients called the Great elements, Mahan or Brahma, endued with
+penances, created four others called his sons. They are the sires of the
+original sires, O best of kings, as heard by us.[1646] It hath been also
+heard by us, O monarch, that the senses (of knowledge) along with the four
+inner faculties, have sprung from the (five Great elements called)
+Pitris, and that the entire universe of mobile and immobile Beings has
+been filled with those Great elements.[1647] The puissant Consciousness
+created the five Bhutas. These are Earth, Wind, Space, Water, and Light
+numbering the fifth. This Consciousness (who is a Great Being and) from
+whom springs the third creating, has five thousand Kalpas for his night,
+and his day is of equal duration. Sound, Touch, Form, Taste, and
+Scent,--these five are called Visesha. They inhere into the five great
+Bhutas. All creatures, O king, incessantly pervaded by these five, desire
+one another's companionship, become subservient to one another; and
+challenging one another, transcend one another; and led by those
+immutable and seductive principles, creatures kill one another and wander
+in this world entering into numerous orders of Being.[1648] Three
+thousands of Kalpas represent the duration of their day. The measure of
+their night also is the same.[1649] The Mind roveth over all things, O
+king, led on by the Senses. The Senses do not perceive anything. It is
+the Mind that perceives through them. The Eye sees forms when aided by
+the Mind but never by itself. When the Mind is distracted, the Eye fails
+to perceive with even the objects fully before it. It is commonly said
+that the Senses perceive. This is not true, for it is the Mind that
+perceives through the Senses. When the cessation takes place of the
+activity of the Mind, the cessation of the activity of the Senses
+follows. That is the cessation of the activity of the Senses which is the
+cessation of the activity of the Mind. One should thus regard the Senses
+to be under the domination of the Mind. Indeed, the Mind is said to be
+the Lord of all the Senses. O thou of great fame, these are all the
+twenty Bhutas in the Universe.'"'"
+
+
+
+SECTION CCCXIII
+
+"'"Yajnavalkya said, 'I have, one after another, told thee the order of the
+creation, with their total number, of the various principles, as also the
+extent of the duration of each. Listen now to me as I tell thee of their
+destruction. Listen to me how Brahman, who is eternal and undecaying, and
+who is without beginning and without end, repeatedly creates and destroys
+all created objects. When his day expires and night comes, he becomes
+desirous of sleep. At such a time the unmanifest and holy one urges the
+Being called Maharudra, who is conscious of his great powers, (for
+destroying the world). Urged by the unmanifest, that Being assuming the
+form of Surya of hundreds of thousands of rays, divides himself into a
+dozen portions each resembling a blazing fire. He then consumes with his
+energy, O monarch, without any loss of time, the four kinds of created
+beings, viz., viviparous, oviparous, filth-born, and vegetable. Within
+the twinkling of the eye all mobile and immobile creatures being thus
+destroyed, the Earth becomes on every side as bare as a tortoise shell.
+Having burnt everything on the face of the Earth, Rudra, of immeasurable
+might, then quickly fills the bare Earth with Water possessed of great
+force. He then creates the Yuga-fire which dries up that Water (into
+which the bare Earth has been dissolved). The Water disappearing, the
+great element of Fire continues to blaze fiercely. Then comes the mighty
+Wind of immeasurable force, in his eight forms, who swallows up quickly
+that blazing fire of transcendent force, possessed of seven flames, and
+identifiable with the heat existing every creature. Having swallowed up
+that fire, the Wind courses in every direction, upwards, downwards, and
+transversely. Then space of immeasurable existent swallowed up that Wind
+of transcendent energy. Then Mind cheerfully swallows up that
+immeasurable Space. Then that Lord of all creatures, viz., Consciousness,
+who is the Soul of everything, swallows up the Mind. Consciousness, in
+his turn, is swallowed up by the Mahat-soul who is conversant with the
+Past, the Present, and the Future. The incomparable Mahat-soul or
+Universe is then swallowed up by Sambhu, that Lord of all things, to whom
+the Yoga attributes of Anima, Laghima, Prapti, etc., naturally inhere,
+who is regarded as the Supreme and pure Effulgence that is Immutable. His
+hands and feet extend over every part; his eyes and head and face are
+everywhere, his ears reach every place, and he exists overwhelming all
+things. He is the heart of all creatures; His measure is of a digit of
+the thumb. That Infinite and supreme Soul, that Lord of all, thus
+swallows up the Universe. After this, what remains is the Undecaying and
+the Immutable, One who is without defect of any kind, who is the Creator
+of the Past, the Present, and the Future, and who is perfectly faultless,
+I have thus, O monarch, duly told thee of Destruction. I shall now
+discourse to thee on the subjects of Adhyatma, Adhibhuta, and
+Adhidaivata.'"'"
+
+
+
+SECTION CCCXIV
+
+"'"Yajnavalkya said, 'Brahmanas conversant with the topics of enquiry speak
+of the two feet as Adhyatma, the act of walking as Adhibhuta, and Vishnu
+as Adhidaivatam (of those two limbs). The lower duct (anal canal) is
+Adhyatma, its function of throwing out the excreta is Adhibhuta, and
+Mitra (Surya) is the Adhidaivata (of that organ). The organ of generation
+is called Adhyatma. Its agreeable function is called Adhibhuta, and
+Prajapati is its Adhidaivata. The hands are Adhyatma; their function as
+represented by acts is Adhibhuta; and Indra is the Adhidaivata of those
+limbs. The organs of speech are Adhyatma; the words uttered by them are
+Adhibhuta; and Agni is their Adhidaivata. The eye is Adhyatma; vision or
+form is its Adhibhuta; and Surya is the Adhidaivata of that organ. The
+ear is Adhyatma; sound is Adhibhuta; and the points of the horizon are
+its Adhidaivata. The tongue is Adhyatma, taste is its Adhibhuta; and
+Water is its Adhidaivata. The sense of scent is Adhyatma; odour is its
+Adhibhuta; and Earth is its Adhidaivata. The skin is Adhyatma; touch is
+its Adhibhuta; and Wind is its Adhidaivata. Mind has been called
+Adhyatma; that with which the Mind is employed is Adhibhuta; and
+Chandramas is its Adhidaivata. Consciousness is Adhyatma; conviction in
+one's identity with Prakriti is its Adhibhuta; and Mahat or Buddhi is its
+Adhidaivata. Buddhi is Adhyatma; that which is to be understood is its
+Adhibhuta; and Kshetrajna is its Adhidaivata. I have thus truly expounded
+to thee, O king, with its details taken individually, the puissance of
+the Supreme (in manifesting Himself in different forms) in the beginning,
+the middle, and the end, O thou that art fully conversant with the nature
+of the original topics or principles. Prakriti, cheerfully and of her own
+accord, as if for sport, O monarch, produces, by undergoing modifications
+herself, thousands and thousands of combinations of her original
+transformations called Gunahs. As men can light thousands of lamps from
+but a single lamp, after the same manner Prakriti, by modification,
+multiplies into thousands of existent objects the (three) attributes (of
+Sattwa and Rajas and Tamas) of Purusha. Patience, joy, prosperity,
+satisfaction, brightness of all faculties, happiness, purity, health,
+contentment, faith, liberality, compassion, forgiveness, firmness,
+benevolence, equanimity, truth, acquittance of obligations, mildness,
+modesty, calmness, external purity, simplicity, observance of obligatory
+practices, dispassionateness, fearlessness of heart, disregard for the
+appearance or otherwise of good and evil as also for past
+acts, appropriation of objects only when obtained by gift, the absence
+of cupidity, regard for the interests of others, compassion for all
+creatures,--these have been said to be the qualities that attach to the
+attribute of Sattwa. The tale of qualities attaching to the attribute of
+Rajas consists of pride of personal beauty, assertion of lordship, war,
+disclination to give, absence of compassion, enjoyment and enduring of
+happiness and misery, pleasure in speaking ill of others, indulgence in
+quarrels and disputes of every kind, arrogance, discourtesy, anxiety,
+indulgence in hostilities, sorrow, appropriation of what belongs to
+others, shamelessness, crookedness, disunions, roughness, lust, wrath,
+pride, assertion of superiority, malice, and calumny. These are said to
+spring from the attributes of Rajas. I shall now tell thee of that
+assemblage of qualities which springs from Tamas. They are stupefaction
+of judgment, obscuration of every faculty, darkness and blind darkness.
+By darkness is implied death, and by blind darkness is meant wrath.
+Besides these, the other indications of Tamas are greediness in respect
+of all kinds of food, ceaseless appetite for both food and drink, taking
+pleasure in scents and robes and sports and beds and seats and sleep
+during the day and calumny and all kinds of acts proceeding from
+heedlessness, taking pleasure, from ignorance (of purer sources of joy)
+in dancing and instrumental and vocal music, and aversion for every kind
+of religion. These, indeed, are the indications of Tamas.'"'"
+
+
+
+SECTION CCCXV
+
+"'"Yajnavalkya said, 'These three, O foremost of men, (viz., Sattwa, Rajas,
+and Tamas), are the attributes of Prakriti. These attach to all things of
+the universe and always inhere to them. The Unmanifest Purusha endued
+with the six Yoga attributes transforms himself by himself into hundreds
+and thousands and millions and millions of forms (by embracing these
+three attributes). Those that are conversant with the science of
+Adhyatma, say that unto the attribute of Sattwa is assigned a high, unto
+Rajas a middling, and unto Tamas, a low place in the universe. By the aid
+of unmixed righteousness one attains to a high end (viz., that of the
+deities or other celestial beings). Through righteousness mixed with sin
+one attains to the status of humanity. While through unmixed sin one
+sinks into a vile end (by becoming an animal or a vegetable etc.). Listen
+now to me, O king, as I speak to thee of the intermixture or compounds of
+the three attributes of Sattwa, Rajas, and Tamas. Sometimes Rajas is seen
+existing with Sattwa. Tamas also exists with Rajas. With Tamas may also
+be seen Sattwa. Then also may Sattwa and Rajas and Tamas be seen existing
+together and in equal proportions. They constitute the Unmanifest or
+Prakriti. When the Unmanifest (Purusha) becomes endued with only Sattwa,
+he attains to the regions of the deities. Endued with both Sattwa and
+Rajas, he takes birth among human beings. Endued with Rajas and Tamas, he
+takes birth among the intermediate order of Being. Endued with all three,
+viz., Sattwa and Rajas and Tamas, he attains to the status of humanity.
+Those high souled persons that transcend both righteousness and sin,
+attain, it is said, to that place which is eternal, immutable, undecaying,
+and immortal. Men of knowledge attain to births that are very superior,
+and their place is faultless and undecaying, transcending the ken of the
+senses, free from ignorance, above birth and death, and full of light
+that dispels all kinds of darkness. Thou hadst asked me about the nature
+of the Supreme residing in the Unmanifest, (viz., Purusha). I shall tell
+thee. Listen to me, O king. Even when residing in Prakriti, He is said to
+reside in His own nature without partaking of the nature of
+Prakriti.[1650] Prakriti, O king, is inanimate and unintelligent. When
+presided over by Purusha, then only can she create and destroy.'
+
+"'"Janaka said, 'Both Prakriti and Purusha, O thou of great intelligence,
+are without beginning and without end. Both of them are without form.
+Both of them are undecaying. Both of them, again, incomprehensible. How
+then, O foremost of Rishis, can it be said that one of them is inanimate
+and unintelligent? How, again, is the other said to be animate and
+intelligent? And why is the latter called Kshetrajna? Thou, O foremost of
+Brahmanas, art fully conversant with the entire religion of Emancipation.
+I desire to hear in detail of the religion of Emancipation in its
+entirety. Do thou discourse to me then of the existence and Oneness of
+Purusha, of his separateness from Prakriti, of the deities which attach
+to the body of the place to which embodied creatures repair when they
+die, and that place to which they may ultimately, in course of time, be
+able to go. Tell me also of the Knowledge described in the Sankhya
+system, and of the Yoga system separately. It behoveth thee also to speak
+of the premonitory symptoms of death, O best of men. All these topics are
+well known to thee even as an (emblic) myrobalan in thy hand!'"'"
+
+
+
+SECTION CCCXVI
+
+"'"Yajnavalkya said, 'That which is without attributes, O son, can never be
+explained by ascribing attributes to it. Listen, however, to me as I
+expound to thee what is possessed of attributes and what is devoid of
+them. High-souled Munis conversant with the truth regarding all the
+topics or principles say that when Purusha seizes attributes like a
+crystal catching the reflection of a red flower, he comes to be called as
+possessed of attributes; but when freed from attributes like the crystal
+freed from reflection, he comes to be viewed in his real nature, that is,
+as beyond all attributes.[1651] Unmanifest Prakriti is by her nature
+endued with attributes. She cannot transcend them. Destitute of
+intelligence by nature, she becomes attached to attributes. Unmanifest
+Prakriti cannot know anything, while Purusha, by his nature, is possessed
+of knowledge,--There is nothing higher than myself,--even this is what
+Purusha is always conscious of. For this reason the unmanifest (or
+Prakriti), although naturally inanimate and unintelligent, still becomes
+animate and intelligent in consequence of her union with Purusha who is
+Eternal and Indestructible instead of remaining in her own nature due to
+destructibility.[1652] When Purusha, through ignorance, repeatedly
+becomes associated with attributes, he fails to understand his own real
+nature and therefore he fails to attain to Emancipation. In consequence of
+Purusha's lordship over the principles that flow from Prakriti, he is
+said to partake of the nature of those principles. In consequence also of
+his agency in the matter of creation, he is said to possess the attribute
+of creation. In consequence of his agency in the matter of Yoga, he is
+said to possess the attribute of Yoga. For his lordship over those
+particular principles known by the name of Prakriti, he is said to
+possess the nature of Prakriti.[1653] For his agency in the matter of
+creating the seeds (of all immobile objects), he is said to partake of
+the nature of those seeds. And because he causes the several principles
+or attributes to start into life, he is, therefore, said to be subject to
+decay and destruction (for those principles themselves are subject
+thereto). In consequence, again, of his being the witness of everything,
+and in consequence also of there being nothing else than he, as also for
+his consciousness of identity with Prakriti, Yatis crowned with ascetic
+success, conversant with Adhyatma, and freed from fever of every kind,
+regard him as existing by himself without a second, immutable, unmanifest
+(in the form of Cause), unstable, and manifest (in the form of effects).
+This is what has been heard by us. Those Sankhyas, however, that depend
+upon Knowledge only (for their Emancipation) and the practice of
+compassion for all creatures, say that it is Prakriti which is One but
+Purushas are many.[1654] As a matter of fact, Purusha is different from
+Prakriti which though unstable, still appears as stable. As a blade of
+reed is different from its outer cover, even so is Purusha different from
+Prakriti. Indeed, the worm that is ensconced within the Udumvara should
+be known as different from the Udumvara. Though existing with the
+Udumvara, the worm is not to be regarded as forming a portion of the
+Udumvara. The fish is distinct from the water in which it lives, and the
+water is distinct from the fish that lives in it. Though the fish and
+water exist together, yet it is never drenched by water. The fire that is
+contained in an earthen sauce pan is distinct from the earthen sauce pan,
+and the sauce pan is distinct from the fire it contains. Although the
+fire exists in and with the sauce pan, yet it is not to be regarded as
+forming any part of it. The lotus-leaf that floats on a piece of water is
+distinct from the piece of water on which it floats. Its co-existence
+with water does not make it a portion of the water. The perennial
+existence of those objects in and with those mentioned, is never
+correctly understood by ordinary people. They who behold Prakriti and
+Purusha in any other light are said to possess a vision that is
+incorrect. It is certain that they have repeatedly to sink into terrible
+hell. I have thus told thee the philosophy of the Sankhyas that excellent
+science by which all things have been correctly ascertained. Ascertaining
+the nature of Purusha and Prakriti in this way, the Sankhyas attain to
+Emancipation. I have also told thee of the systems of those others that
+are conversant with the great principles of the universe. I shall now
+discourse to thee on the science of the Yogins.'"'"
+
+
+
+SECTION CCCXVII
+
+"'"Yajnavalkya said, 'I have already spoken to thee of the science of the
+Sankhyas. Listen now to me as I truly discourse on the science of the
+Yogins as heard and seen by me, O best of kings! There is no knowledge
+that can compare with that of the Sankhyas. There is no puissance that
+compares with that of Yoga. These two ordain the same practices, and both
+are regarded as capable of leading to Emancipation. Those men that are
+not blest with intelligence regard the Sankhya and the Yoga systems to be
+different from each other. We, however, O king, look upon them as one and
+the same, according to the conclusion to which we have arrived (after
+study and reflection). That which the Yogins have in view is the very
+same which the Sankhyas also have in view. He who sees both the Sankhya
+and the Yoga systems to be one and the same is to be regarded as truly
+conversant with the topics or principles that ordain the universe. Know,
+O king, that the vital breaths and the senses are the chief means for
+practising Yoga. By only regulating those breaths and the senses, Yogins
+wander everywhere at their will.[1655] When the gross body is destroyed,
+Yogins endued with subtile bodies possessed of the eight Yoga attributes
+of Anima, Laghima, Prapti, etc., wander over the universe, enjoying (in
+that body) all kinds of felicities, O sinless one. The wise have, in the
+scriptures, spoken of Yoga as conferring eight kinds of puissance. They
+have spoken of Yoga as possessed of eight limbs.[1656] Indeed, O king,
+they have not spoken of any other kind of Yoga. It has been said that the
+practices of Yogins excellent as these are (for their results), are of
+two kinds. Those two kinds, according to the indications occurring in the
+scriptures, are practices endued with attributes and those freed from
+attributes. The concentration of the mind on the sixteen objects named,
+with simultaneous regulation of the breath, O king, is one kind. The
+concentration of the mind in such a way as to destroy all difference
+between the contemplator, the object contemplated, and the act of
+contemplation along with subjugation of the senses, is of another kind.
+The first kind of Yoga is said to be that possessed of attributes; the
+second kind is said to be that freed from attributes.[1657] Then, again,
+regulation of the breath is Yoga with attributes. In Yoga without
+attributes, the mind, freed from its functions, should be fixed. Only the
+regulation of the breath which is said to be endued with attributes
+should, in the first instance, be practised, for, O ruler of Mithila, if
+the breath (that is inhaled and suspended) be exhaled without mentally
+reflecting the while upon a definite image (furnished by a limited
+mantra), the wind in the neophyte's system will increase to his great
+injury.[1658] In the first Yama of the night, twelve ways of holding the
+breath are recommended. After sleep, in the last Yama of the night, other
+twelve ways of doing the same have been laid down. Without doubt, one
+endued with tranquillity, of subdued senses, living in retirement,
+rejoicing in one's own self, and fully conversant with the import of the
+scriptures, should (regulating one's breath in these four and twenty
+ways) fix one's Soul (on the Supreme Soul).[1659] Dispelling the five
+faults of the five senses, viz., (withdrawing them from their objects of)
+sound, form, touch, taste, and scent, and dispelling those conditions
+called Pratibha and Apavarga, O ruler of the Mithilas, all the senses
+should be fixed upon the mind. The mind should then be fixed on
+Consciousness, O king, Consciousness should next be fixed on intelligence
+or Buddhi, and Buddhi, should then be fixed on Prakriti. Thus merging
+these one after another, Yogins contemplate the Supreme Soul which is
+One, which is freed from Rajas, which is stainless, which is Immutable
+and Infinite and Pure and without defect, who is Eternal Purusha, who is
+unchangeable, who is Indivisible, who is without decay and death, who is
+everlasting, who transcends diminution, and which is Immutable Brahma.
+Listen now, O monarch, to the indications of one that is in Yoga. All the
+indications of cheerful contentment that are his who is slumbering in
+contentment are seen in the person, that is in Samadhi. The person in
+Samadhi, the wise say, looks like the fixed and upward flame of a lamp
+that is full of oil and that burns in a breezeless spot. He is like a
+rock which is incapable of being moved in the slightest degree by ever a
+heavy downpour from the clouds. He is incapable of being moved by the din
+of conches and drums, or by songs or the sound of hundreds of musical
+instruments beat or blown together. Even this is the indication of one in
+Samadhi. As a man of cool courage and determination, while ascending a
+flight of steps with a vessel full of oil in his hands, does not spill
+even a drop of the liquid if frightened and threatened by persons armed
+with weapons even so the Yogin, when his mind has been concentrated and
+when he beholds the Supreme Soul in Samadhi, does not, in consequence of
+the entire stoppage of the functions of his senses at such a time, move
+in the slightest degree. Even these should be known to be the indication
+of the Yogin while he is in Samadhi. While in Samadhi, the Yogin beholds
+Brahma which is Supreme and Immutable, and which is situated like a
+blazing Effulgence in the midst of thick Darkness. It is by this means
+that he attains, after many years, to Emancipation after casting off this
+inanimate body. Even this is what the eternal Sruti declares. This is
+called the Yoga of the Yogins. What else is it? Knowing it, they that are
+endued with wisdom regard themselves as crowned with success.'"'"
+
+
+
+SECTION CCCXVIII
+
+"'"Yajnavalkya said, 'Listen now to me, with attention, O king, as to what
+the places are to which those who die have to go. If the Jiva-soul
+escapes through the feet, it is said that the man goes to the region of
+the Vishnu. If through the calves, it has been heard by us, that the man
+repairs to the regions of the Vasus. If through the knees, he attains to
+the companionship of those deities that are called Sadhyas. If through
+the lower duct, the man attains to the regions of Mitra. If through the
+posteriors, the man returns to the Earth, and if through the thighs to
+the region of Prajapati. If through the flanks, the man attains to the
+regions of the Maruts, and if through the nostrils, to the region of
+Chandramas. If through arms, the man goes to the region of Indra, and if
+through the chest, to that of Rudra. If through the neck, the man repairs
+to the excellent region of that foremost of ascetics known by the name of
+Nara. If through the mouth, the man attains to the region of the
+Viswadevas and if through the ears, to the region of the deities of the
+several points of the horizon. If through the nose, the man attains to
+the region of the Windgod; and if through the eyes, to the region of
+Agni. If through the brows, the man goes to the region of the Aswins; and
+if through the forehead, to that of Pitris. If through the crown of the
+head, the man attains to the region of the puissant Brahman, that
+foremost of the gods. I have thus told thee, O ruler of Mithila, the
+several places to which men repair according to the manner in which their
+Jiva-souls escape from their bodies. I shall now tell thee the
+premonitory indication, as laid down by the wise of those who have but
+one year to live. One, who having previously seen the fixed star called
+Arandhati, fails to see it, or that other star called Dhruva,[1660] or
+one that sees the full Moon or the flame of a burning lamp to be broken
+towards the south, has but one year to live. Those men, O king, who can
+no longer see images of themselves reflected in the eyes of others, have
+but one year to live. One, who, being endued with lustre loses it, or
+being endued with wisdom loses it,--indeed, one whose inward and outward
+nature is thus changed,--has but six months more to live. He, who
+disregards the deities, or quarrels with the Brahmanas, or one, who,
+being naturally of a dark complexion becomes pale of hue, has but six
+months more to live. One, who sees the lunar disc to have many holes like
+a spider's web, or one, who sees the solar disc to have similar holes has
+but one week more to live. One, who, when smelling fragrant scents in
+place of worship, perceives them to be as offensive as the scent of
+corpses, has but one week more to live. The depression of the nose or of
+the ears, the discolour of the teeth or of the eye, the loss of all
+consciousness, and the loss also of all animal heat, are symptoms
+indicating death that very day. If, without any perceptible cause a
+stream of tears suddenly flows from one's left eye, and if vapours be
+seen to issue from one's head, that is a sure indication that the man
+will die before that day expires. Knowing all these premonitory symptoms,
+the man of cleansed soul should day and night unite his soul with the
+Supreme Soul (in Samadhi). Thus should he go on till the day comes for
+his dissolution. If, however, instead of wishing to die he desires to
+live in this world, he casts off all enjoyments,--all scents and
+tastes,--O king, and lives on in abstinence. He thus conquers death by
+fixing his soul on the Supreme Soul. Indeed, the man, who is blessed with
+knowledge of the Soul, O monarch, practises the course of life
+recommended by the Sankhyas and conquers death by uniting his soul with
+the Supreme Soul. At last, he attains to what is entirely indestructible,
+which is without birth, which is auspicious, and immutable, and eternal,
+and stable, and which is incapable of being attained to by men of
+uncleansed souls.'"'"
+
+
+
+SECTION CCCXIX
+
+"'"Yajnavalkya said, 'Thou hast asked me, O monarch, of that Supreme Brahma
+which resides in the Unmanifest. Thy question relates to a deep mystery.
+Listen to me with close attention, O king! Having conducted myself with
+humility according to the ordinances laid down by the Rishis I obtained
+the Yajushes, O king, from Surya. Without the austerest penances I
+formerly adored the heat-giving deity. The puissant Surya, O sinless one,
+gratified with me, saying,--"Solicit thou, O regenerate Rishi, the boon
+upon which thou hast set thy heart, however difficult it may be of
+acquisition, I shall, with cheerful Soul, grant it to thee. It is very
+difficult to incline me to grace!" Bowing unto him with a bend of my head,
+that foremost of heat-giving luminaries was addressed by me in these
+words, "I have no knowledge of the Yajushes. I desire to know them without
+loss of time!"--The holy one, thus solicited, told me,--"I shall impart the
+Yajushes unto thee. Made up of the essence of speech, the goddess
+Saraswati will enter into thy body." The deity then commanded me to open
+my mouth. I did as I was commanded. The goddess Saraswati then entered
+into my body, O sinless one. At this, I began to burn. Unable to endure
+the pain I plunged into a stream. Not understanding that what the
+high-souled Surya had done for me was for my good, I became even angry
+with him. While I was burning with the energy of the goddess, the holy
+Surya told me,--"Do thou endure this burning sensation for only a little
+while. That will soon cease and thou wilt be cool." Indeed I became cool.
+Seeing me restored to ease, the Maker of light said unto me,--"The whole
+Vedas, with even those parts that are regarded as its appendix, together
+with the Upanishads, will appear in thee by inward light, O regenerate
+one! The entire Satapathas also thou wilt edit, O foremost of regenerate
+ones. After that, thy understanding will turn to the path of
+Emancipation. Thou wilt also attain to that end which is desirable and
+which is coveted by both Sankhyas and Yogins!"--Having said these words
+unto me, the divine Surya proceeded to the Asta hills. Hearing his last
+words, and after he had departed from the spot where I was, I came home
+in joy and then remembered the goddess Saraswati. Thought of by me, the
+auspicious Saraswati appeared instantly before my eyes, adorned with all
+the vowels and the consonants and having placed the syllable Om in the
+van, I then, according to the ordinance, offered unto the goddess the
+usual Arghya, and dedicated another to Surya, that foremost of all
+heat-giving deities. Discharging this duty I took my seat, devoted to
+both those deities. Thereupon, the entire Satapatha Brahmanas, with all
+their mysteries and with all their abstracts as also their appendices,
+appeared of themselves before my mental vision, at which I became filled
+with great joy.[1661] I then taught them to a hundred good disciples and
+thereby did what was disagreeable to my high-souled maternal uncle
+(Vaisampayana) with the disciples gathered round him.[1662] Then shining
+in the midst of my disciples like the Sun himself with his rays, I took
+the management of the Sacrifice of thy high-souled sire, O king. In that
+Sacrifice a dispute arose between me and my maternal uncle as to who
+should be permitted to appropriate the Dakshina that was paid for the
+recitation of the Vedas. In the very presence of Devala, I took half of
+that Dakshina (the other half going to my maternal uncle). Thy sire and
+Sumantra and Paila and Jaimini and other articles all acquiesced in that
+arrangement.[1663]
+
+"'"'I had thus got from Surya the five times ten Yajushes, O monarch. I
+then studied the Puranas with Romaharshan. Keeping before me those
+(original) Mantras and the goddess Saraswati I, then, O king, aided by the
+inspiration of Surya, set myself to compile the excellent Satapatha
+Brahmanas, and succeeded in achieving the task never before undertaken by
+any one else. That path which I had desired to take has been taken by me
+and I have also taught it to my disciples. Indeed, the whole of those
+Vedas with their abstracts have been imparted by me to those disciples of
+mine. Pure in mind and body, all those disciples have, in consequence of
+my instructions, become filled with joy. Having established (for the use
+of others) this knowledge consisting of fifty branches which I had
+obtained from Surya, I now meditate on the great object of that knowledge
+viz., (Brahma). The Gandharva Viswavasu, well-conversant with the Vedanta
+scriptures, desirous, O king, of ascertaining what is beneficial for the
+Brahmanas in this knowledge and what truth occurs in it, and what is the
+excellent object of this knowledge, one questioned me. He put to me
+altogether four and twenty questions, O king, relating to the Vedas.
+Finally, he asked me a question, numbered twenty-fifth which relates to
+that branch of knowledge which is concerned with the inferences of
+ratiocination. Those questions are as follows: What is universe and what
+is not-universe? What is Aswa and what Aswa? What is Mitra? What is
+Varuna? What is Knowledge? What is Object of knowledge? What is
+Unintelligent? What is Intelligent? Who is Kah? Who is possessed of the
+principle of change? Who is not possessed of the same? What is he that
+devours the Sun and what is the Sun? What is Vidya and what is Avidya?
+What is Immobile and what Mobile? What is without beginning, what is
+Indestructible, and what is Destructible? These were the excellent
+questions put to me by that foremost of Gandharvas. After king Viswavasu,
+that foremost of Gandharvas, had asked me these questions one after
+another, I answered them properly. At first, however, I told him, Wait
+for a brief space of time, till I reflect on thy questions! So be it,
+Gandharva said, and sat in silence. I then thought once again of the
+goddess Saraswati in my mind. The replies then to those questions
+naturally arose in my mind like butter from curds. Keeping in view the
+high science of inferential ratiocination, I churned with my mind, O
+monarch, the Upanishads and the supplementary scriptures relating to the
+Vedas. The fourth science then that treats of Emancipation, O foremost of
+kings, and on which I have already discoursed to thee, and which is based
+upon the twenty-fifth, viz., Jiva, I then expounded to him.[1664] Having
+said all this, O monarch, to king Viswavasu, I then addressed him,
+saying, "Listen now to the answers that I give unto the several questions
+that thou hast put to me. I now turn to the question, which, O Gandharva,
+thou askest, viz., What is Universe and what is not-universe? The
+Universe is Unmanifest and original Prakriti endued with the principles
+of birth and death which are terrible (to those that are desirous of
+Emancipation). It is, besides, possessed of the three attributes (of
+Sattwa, Rajas, and Tamas), in consequence of its producing principles all
+of which are fraught with those attributes.[1665] That which is
+Not-universe is Purusha divested of all attributes. By Aswa and Aswa are
+meant the female and the male, i.e., the former is Prakriti and the
+latter is Purusha. Similarly, Mitra is Purusha, and Varuna is
+Prakriti.[1666] Knowledge, again, is said to be Prakriti, while the
+object to be known is called Purusha. The Ignorant (Jiva), and the
+Knowing or Intelligent are both Purusha without attributes (for it is
+Purusha that becomes Jiva when invested with Ignorance). Thou hast asked
+what is Kah, who is endued with change and who is unendued therewith. I
+answer, Kah is Purusha.[1667] That which is endued with change is
+Prakriti. He that is not endued therewith is Purusha. Similarly, that
+which is called Avidya (the unknowable) is Prakriti; and that which is
+called Vidya is Purusha. Thou hast asked me about the Mobile and the
+Immobile. Listen to what my answer is. That which is mobile is Prakriti,
+which undergoing modification, constitutes the cause of Creation and
+Destruction. The Immobile is Purusha, for without himself undergoing
+modifications he assists at Creation and Destruction. (According to a
+different system of philosophy) that which is Vedya is Prakriti; while
+that which is Avedya is Purusha. Both Prakriti and Purusha are said to be
+unintelligent, stable, indestructible, unborn, and eternal, according to
+the conclusions arrived at by philosophers conversant with the topics
+included in the name of Adhyatma. In consequence of the indestructibility
+of Prakriti in the matter of Creation, Prakriti, which is unborn, is
+regarded as not subject to decay or destruction. Purusha, again, is
+indestructible and unchangeable, for change it has none. The attributes
+that reside in Prakriti are destructible, but not Prakriti herself. The
+learned, therefore, call Prakriti indestructible. Prakriti also, by
+undergoing modifications, operates as the cause of Creation. The created
+results appear and disappear, but not original Prakriti. Hence also is
+Prakriti called indestructible. Thus have I told thee conclusions of the
+Fourth Science based on the principles of ratiocinative inference and
+having Emancipation for its end. Having acquired by the science of
+ratiocinative inference and by waiting upon preceptors, the Rich, the
+Samans, and the Yajushes, all the obligatory practices should be observed
+and all the Vedas studied with reverence, O Viswavasu! O foremost of
+Gandharvas, they who study the Vedas with all their branches but who do
+not know the Supreme Soul from which all things take their birth and into
+which all things merge when destruction comes, and which is the one
+object whose knowledge the Vedas seek to inculcate. Indeed, they, who
+have no acquaintance with that which the Vedas seek to establish, study
+the Vedas to no purpose and bear their burthen of such study in vain. If
+a person desirous of butter churns the milk of the she-ass, without
+finding what he seeks he simply meets with a substance that is as foul of
+smell as ordure. After the same manner, if one, having studied the Vedas,
+fails to comprehend what is Prakriti and what is Purusha, one only proves
+one's own foolishness of understanding and bears a useless burthen (in
+the form of Vedic lore).[1668] One should, with devoted attention,
+reflect on both Prakriti and Purusha, so that one may avoid repeated
+birth and death. Reflection upon the fact of one's repeated births and
+deaths and avoiding the religion of acts that is productive at best of
+destructible results, one should betake oneself to the indestructible
+religion of Yoga. O Kasyapa, if one reflects continuously on the nature of
+the Jiva-soul and its connection with the Supreme Soul, one then succeeds
+in divesting oneself of all attributes and in beholding the Supreme Soul.
+The Eternal and Unmanifest Supreme Soul is regarded by men of foolish
+understandings to be different from the twenty-fifth or Jiva-soul. They
+are endued with wisdom that behold both these as truly one and the same.
+Frightened at repeated births and deaths, the Sankhyas and Yogins regard
+the Jiva-soul and the Supreme Soul to be one and the same.
+
+"'"'Viswavasu then said, "Thou hast, O foremost of Brahmanas, said that
+Jiva-soul is indestructible and truly undistinguished from the Supreme
+Soul. This, however, is difficult to understand. It behoveth thee to once
+more discourse on this topic to me. I have heard discourses on this
+subject from Jaigishavya, Aista, Devala, the regenerate sage Parasara,
+the intelligent Varshaganya, Bhrigu, Panchasikha Kapila, Suka, Gautama,
+Arshtisena, the high-souled Garga, Narada, Asuri, the intelligent
+Paulastya, Sanatkumara, the high-souled Sukra, and my sire Kasyapa.
+Subsequently I heard the discourses of Rudra and the intelligent
+Viswarupa, of several of the deities, of the Pitris and the Daityas. I
+have acquired all that they say, for they generally discourse that
+eternal object of all knowledge. I desire, however, to hear what thou
+mayst say on those topics with the aid of thy intelligence. Thou art the
+foremost of all persons, and a learned lecturer on the scriptures, and
+endued with great intelligence. There is nothing that is unknown to thee.
+Thou art an ocean of the Srutis, as described, O Brahmana, in the world
+of both the deities and Pitris. The great Rishis residing in the region
+of Brahma say that Aditya himself, the eternal lord of all luminaries, is
+thy preceptor (in the matter of this branch of knowledge). O Yajnavalkya,
+thou hast obtained the entire science, O Brahmana, of the Sankhyas, as
+also the scriptures of the Yogins in particular. Without doubt, thou art
+enlightened, fully conversant with the mobile immobile universe. I desire
+to hear thee discourse on that knowledge, which may be likened to
+clarified butter endued with solid grains."
+
+"'"Yajnavalkya said, 'Thou art, O foremost of Gandharvas, competent to
+comprehend every knowledge. As, however, thou askest me do thou hear me
+then discourse to thee according as I myself have obtained it from my
+preceptor. Prakriti, which is unintelligent, is apprehended by Jiva.
+Jiva, however, cannot be apprehended by Prakriti, O Gandharva. In
+consequence of Jiva being reflected in Prakriti, the latter is called
+Pradhana by Sankhyas and Yogins conversant with the original principles
+as indicated in the Srutis. O sinless one, the other, beholding, beholds
+the twenty-fourth (Prakriti) and the twenty-fifth (Soul); not beholding,
+it beholds the twenty-sixth.[1669] The twenty-fifth thinks that there is
+nothing higher than itself. In reality, however, though beholding, it
+does not behold that (viz., the twenty-sixth) which beholds it.[1670] Men
+possessed of wisdom should never accept the Twenty-fourth (viz.,
+Prakriti, which is unintelligent or inert) as identifiable with the
+Twenty-fifth or the Soul which has a real and independent existence. The
+fish live in water. It goes thither impelled by its own nature. As the
+fish, though living in the water, is to be regarded as separate from it,
+after the same manner is the Twenty-fifth to be apprehended (i.e., though
+the Twenty-fifth exists in a state of contact with the Twenty-fourth or
+Prakriti, it is, however, in its real nature, separate from and
+independent of Prakriti). When overwhelmed with the consciousness of meum
+or self, and when unable to understand its identity with the
+Twenty-sixth, in fact, in consequence of the illusion that invests it, of
+its co-existence with Prakriti, and of its own manner of thinking, the
+Jiva-soul always skins down, but when freed from such consciousness it
+goes upwards. When the Jiva-soul succeeds in apprehending that it is one,
+and Prakriti with which it resides is another, then only does it, O
+regenerate one, succeed in beholding the Supreme Soul and attaining to
+the condition of Oneness with the universe. The Supreme is one, O king,
+and the Twenty-fifth (or Jiva-soul) is another. In consequence, however,
+of the Supreme overlying the Jiva-soul the wise regard both to be one and
+the same.[1671] For these reasons, Yogins, and followers of the Sankhya
+system of philosophy, terrified by the birth and death, blessed with
+sight of the Twenty-sixth, pure in body and mind, and devoted to the
+Supreme Soul, do not welcome the Jiva-soul as indestructible.[1672]
+When one beholds the Supreme Soul and losing all consciousness of
+individuality becomes identified with the Supreme, one then becomes
+omniscient, and possessed of such omniscience one becomes freed from the
+obligation of rebirth. I have thus discoursed to thee truly, sinless one,
+about Prakriti which is unintelligent, and Jiva-soul which is possessed
+of intelligence, and the Supreme Soul which is endued with omniscience,
+according to the indications occurring in the Srutis. That man, who
+beholds not any difference between the knower or the known, is both
+Kevala and not-Kevala, is the original cause of the universe, is both
+Jiva-soul and the Supreme Soul.'[1673]
+
+"'"'Viswavasu said, "O puissant one, thou hast duly and adequately
+discoursed on that which is the origin of all the deities and which is
+productive of Emancipation. Thou hast said what is true and excellent.
+May inexhaustible blessings always attend thee, and may thy mind be ever
+united with intelligence!"'
+
+"'"Yajnavalkya continued, 'Having said those words, the prince of
+Gandharvas proceeded towards heaven, shining in resplendence of beauty.
+Before leaving me, the high-souled one duly honoured me by taking the
+accustomed turns round my person, and I looked upon him, highly pleased.
+He inculcated the science he had obtained from me unto those celestials
+that dwell in the regions of Brahman and other deities, unto those that
+dwell on Earth, unto also the denizens of the nether regions, and unto
+them that had adopted the path of Emancipation, O king. The Sankhyas are
+devoted to the practices of their system. The Yogins are devoted to the
+practices inculcated by their system. Others there are that are desirous
+of achieving their Emancipation. Unto these latter this science is
+productive of visible fruits, O lion among kings. Emancipation flows from
+Knowledge. Without Knowledge it can never be attained. The wise have said
+it, O monarch. Hence, one should strive one's best for acquiring true
+Knowledge in all its details, by which one may succeed in freeing oneself
+from birth and death. Obtaining knowledge from a Brahmana or a Kshatriya
+or Vaisya or even a Sudra who is of low birth, one endued with faith
+should always show reverence for such knowledge. Birth and death cannot
+assail one that is endued with faith. All orders of men are Brahmanas.
+All are sprung from Brahma. All men utter Brahma.[1674] Aided by an
+understanding that is derived from and directed to Brahma, I inculcated
+this science treating of Prakriti and Purusha. Indeed, this whole
+universe is Brahma. From the mouth of Brahma sprung the Brahmanas; from
+his arms, sprung the Kshatriyas; from his navel, the Vaisya; and from his
+feet, the Sudras. All the orders, (having sprung in this way) should not
+be regarded as pilfering from one another. Impelled by Ignorance, all men
+meet with death and attain, O king, to birth that is the cause of
+acts.[1675] Divested of Knowledge, all orders of men, dragged by terrible
+Ignorance, fall into varied orders of being due to the principles that
+flow from Prakriti. For this reason, all should, by every means, seek to
+acquire Knowledge. I have told thee that every person is entitled to
+strive for its acquisition. One that is possessed of Knowledge is a
+Brahmana. Others, (viz., Kshatriyas and Vaisyas and Sudras) are possessed
+of knowledge. Hence, this science of Emancipation is always open to them
+all. This, O king has been said by the Wise. The questions thou hadst
+asked me have all been answered by me agreeably to the truth. Do thou,
+therefore, cast off all grief. Go thou to the other end of this enquiry.
+Thy questions were good. Blessings on thy head for ever!'"
+
+"'Bhishma continued, "Thus instructed by the intelligent Yajnavalkya the
+king of Mithila became filled with joy. The king honoured that foremost
+of ascetics by walking round his person. Dismissed by the monarch, he
+departed from his court. King Daivarati, having obtained the knowledge of
+the religion of Emancipation, took his seat, and touching a million of
+kine and a quantity of gold and a measure of gems and jewels, gave them
+away unto a number of Brahmanas. Installing his son in the sovereignty of
+the Videhas, the old king began to live, adopting the practices of the
+Yatis. Thinking mainly of all ordinary duties and their derelictions (as
+laid down in the scriptures), the king began to study the science of the
+Sankhyas and the Yogins in their entirety. Regarding himself to be
+Infinite, he began to reflect on only the Eternal and Independent One. He
+cast off all ordinary duties and their derelictions, Virtue and Vice,
+Truth and Falsehood, Birth and Death, and all other things appertaining
+to the principles produced by Prakriti. Both Sankhyas and Yogins,
+agreeably to the teachings of their sciences, regard this universe to be
+due to the action of the Manifest and the Unmanifest. The learned say
+that Brahma is freed from good and evil, is self-dependent, the highest
+of the high, Eternal, and Pure. Do thou, therefore, O monarch, become
+Pure! The giver, the receiver of the gift, the gift itself, and that
+which is ordered to be given away, are all to be deemed as the unmanifest
+Soul. The Soul is the Soul's one possession. Who, therefore, can be a
+stranger to one? Do thou think always in this way. Never think otherwise.
+He who does not know what is Prakriti possessed of attributes and what is
+Purusha transcending attributes, only he, not possessed as he is of
+knowledge, repairs to sacred waters and performs sacrifices. Not by study
+of the Vedas, not by penances, not by sacrifices O son of Kuru, can one
+attain to the status of Brahma. Only when one succeeds in apprehending
+the Supreme or Unmanifest, one comes to be regarded with reverence. They
+who wait upon Mahat attain to regions of Mahat. They who wait upon
+Consciousness, attain to the spot that belongs to Consciousness. They who
+wait upon what is higher attain to places that are higher than these.
+Those persons, learned in the scriptures, who succeed in apprehending
+Eternal Brahma who is higher than Unmanifest Prakriti, succeed in
+obtaining that which transcends birth and death, which is free from
+attributes, and which is both existent and non-existent. I got all this
+knowledge from Janaka. The latter had obtained it from Yajnavalkya.
+Knowledge is very superior. Sacrifices cannot compare with it. With the
+aid of Knowledge one succeeds in crossing the world's ocean which is full
+of difficulties and dangers. One can never cross that ocean by means of
+sacrifices. Birth and death, and other impediments, O king, men of
+knowledge say, one cannot pass over by ordinary exertion.[1676] Men
+attain to heaven through sacrifices, penances, vows, and observances. But
+they have again to fall down therefrom on the Earth. Do thou, therefore,
+adore with reverence that which is Supreme, most pure, blessed,
+stainless, and sacred, and which transcends all states (being
+Emancipation itself). By apprehending Kshetra, O king, and by performing
+the Sacrifice that consists in the acquisition of Knowledge, thou wilt
+really be wise. In former time, Yajnavalkya did that good to king Janaka
+which is derivable from a study of the Upanishads. The Eternal and
+Immutable Supreme was the topic about which the great Rishi had
+discoursed to the king of Mithila. It enabled him to attain to that
+Brahma which is auspicious, and immortal, and which transcends all kinds
+of sorrow."'"
+
+
+
+SECTION CCCXX
+
+"'Yudhishthira said, "Having acquired great power and great wealth, and
+having obtained a long period of life, how may one succeed in avoiding
+death? By which of these means, viz., penances, or the accomplishment of
+the diverse acts (laid down in the Vedas), or by knowledge of the Srutis,
+or the application of medicines, can one succeed in avoiding decrepitude
+and death?"
+
+"'Bhishma said, "In this connection is cited the old narrative of
+Panchasikha who was a Bhikshu in his practices and Janaka. Once on a time
+Janaka, the ruler of the Videhas, questioned the great Rishi Panchasikha,
+who was the foremost of all persons conversant with the Vedas and who had
+all his doubts removed in respect of the purpose and import of all
+duties. The King said,--'By what conduct, O holy one may one transcend
+decrepitude and death? Is it by penances, or by the understanding, or by
+religious acts (like sacrifices, and vows), or by study and knowledge of
+the scriptures?'--Thus addressed by the ruler of the Videhas the learned
+Panchasikha, conversant with all invisible things, answered,
+saying,--'There is no prevention of these two (viz., decrepitude and
+death); nor is it true that they cannot be prevented under any
+circumstances. Neither days, nor nights, nor months, cease to go on. Only
+that man, who, though transitory, betakes himself to the eternal path (of
+the religion of Nivritti or abstention from all acts) succeeds in avoiding
+birth and death. Destruction overtakes all creatures. All creatures seem to
+be ceaselessly borne along the infinite current of time. Those that are
+borne along the infinite current of time which is without a raft (to
+rescue) and which is infested by those two mighty alligators, viz.,
+decrepitude and death, sink down without anybody coming to their
+assistance. As one is swept along that current, one fails to find any
+friend for help and one fails to be inspired with interest for any one
+else. One meets with spouses and other friends only on one's road. One
+had never before enjoyed this kind of companionship with any one for any
+length of time. Creatures, as they are borne along the current of time,
+become repeatedly attracted towards one another like masses of clouds
+moved by the wind meeting one another with loud sound. Decrepitude and
+death are devourers of all creatures, like wolves. Indeed, they devour
+the strong and the weak, the short and the tall. Among creatures,
+therefore, which are all so transitory, only the Soul exists eternally.
+Why should he, then, rejoice when creatures are born and why should he
+grieve when they die? Whence have I come. Who am I? Whither shall I go?
+Whose am I? Before what do I rest? What shall I be? For what reason then
+dost thou grieve for what? Who else then thou wilt behold heaven or hell
+(for what thou doest)? Hence, without throwing aside the scriptures, one
+should make gifts and perform sacrifices!'"'"
+
+
+
+SECTION CCCXXI
+
+"'Yudhishthira said, "Without abandoning the domestic mode of life, O
+royal sage of Kuru's race, who ever attained to Emancipation which is the
+annihilation of the Understanding (and the other faculties)? Do tell me
+this! How may the gross and the subtile form be cast off? Do thou also, O
+grandsire, tell me what the supreme excellence of Emancipation is."
+
+"'Bhishma said, "In this connection is cited the old narrative of the
+discourse between Janaka and Sulabha, O Bharata! In days of yore there
+was a king of Mithila, of the name of Dharmadhyaja, of Janaka's race. He
+was devoted to the practices of the religion of Renunciation. He was well
+conversant with the Vedas, with the scriptures on Emancipation, and with
+the scriptures bearing on his own duty as a king. Subjugating his senses,
+he ruled his Earth. Hearing of his good behaviour in the world, many men
+of wisdom, well-conversant with wisdom, O foremost of men, desired to
+imitate him. In the same Satya Yuga, a woman of the name of Sulabha,
+belonging to the mendicant order, practised the duties of Yoga and
+wandered over the whole Earth. In course of her wanderings over the
+Earth, Sulabha heard from many Dandis of different places that the ruler
+of Mithila was devoted to the religion of Emancipation. Hearing this
+report about king Janaka and desirous of ascertaining whether it was true
+or not, Sulabha became desirous of having a personal interview with
+Janaka. Abandoning, by her Yoga powers, her former form and features,
+Sulabha assumed the most faultless features and unrivalled beauty. In the
+twinkling of an eye and with the speed of the quickest shaft, the
+fair-browed lady of eyes like lotus-petals repaired to the capital of the
+Videhas. Arrived at the chief city of Mithila teeming with a large
+population, she adopted the guise of a mendicant and presented herself
+before the king. The monarch, beholding her delicate form, became filled
+with wonder and enquired who she was, whose she was, and whence she came.
+Welcoming her, he assigned her an excellent seat, honoured her by
+offering water to wash her feet, and gratified her with excellent
+refreshments. Refreshed duly and gratified with the rites of hospitality
+offered unto her, Sulabha, the female mendicant, urged the king, who was
+surrounded by his ministers and seated in the midst of learned scholars,
+(to declare himself in respect of his adherence to the religion of
+Emancipation). Doubting whether Janaka had succeeded in attaining to
+Emancipation, by following the religion of Nivritti, Sulabha, endued with
+Yoga-power, entered the understanding of the king by her own
+understanding. Restraining, by means of the rays of light that emanated
+from her own eyes, the rays issuing from the eyes of the king, the lady,
+desirous of ascertaining the truth, bound up king Janaka with Yoga
+bonds.[1677] That best of monarchs, priding himself upon his own
+invincibleness and defeating the intentions of Sulabha seized her
+resolution with his own resolution.[1678] The king, in his subtile form,
+was without the royal umbrella and sceptre. The lady Sulabha, in hers,
+was without the triple stick. Both staying then in the same (gross) form,
+thus conversed with each other. Listen to that conversation as it
+happened between the monarch and Sulabha.
+
+"'"Janaka said, 'O holy lady, to what course of conduct art thou devoted?
+Whose art thou? Whence hast thou come? After finishing thy business here,
+whither wilt thou go? No one can, without questioning, ascertain
+another's acquaintance with the scriptures, or age, or order of birth.
+Thou shouldst, therefore, answer these questions of mine, when thou has
+come to me. Know that I am truly freed from all vanity in respect of my
+royal umbrella and sceptre. I wish to know thee thoroughly. Thou art
+deserving I hold, of my respect.[1679] Do thou listen to me as I speak to
+thee on Emancipation for there is none else (in this world) that can
+discourse to thee on that topic. Hear me also. I tell thee who that person
+is from whom in days of old I acquired this distinguishing
+knowledge.[1680] I am the beloved disciple of the high-souled and
+venerable Panchasikha, belonging to the mendicant order, of Parasara's
+race. My doubts have been dispelled and am fully conversant with the
+Sankhya and the Yoga systems, and the ordinances as in respect of
+sacrifices and other rites, which constitutes the three well-known paths
+of Emancipation.[1681] Wandering over the earth and pursuing the while
+the path that is pointed out by the scriptures, the learned Panchasikha
+formerly dwelt in happiness in my abode for a period of four months in
+the rainy season. That foremost of Sankhyas discoursed to me, agreeably
+to the truth, and in an intelligible manner suited to my comprehension,
+on the several kinds of means for attaining to Emancipation. He did not,
+however, command me to give up my kingdom. Freed from attachments, and
+fixing my Soul on supreme Brahma, and unmoved by companionship, I lived,
+practising in its entirety that triple conduct which is laid down in
+treatises on Emancipation. Renunciation (of all kinds of attachments) is
+the highest means prescribed for Emancipation. It is from Knowledge that
+Renunciation, by which one becomes freed, is said to flow. From Knowledge
+arises the endeavour after Yoga, and through that endeavour one attains
+to knowledge of Self or Soul. Through knowledge of Self one transcends
+joy and grief. That enables one to transcend death and attain to high
+success. That high intelligence (knowledge of Self) has been acquired by
+me, and accordingly I have transcended all pairs of opposites. Even in
+this life have I been freed from stupefaction and have transcended all
+attachments. As a soil, saturated with water and softened thereby, causes
+the (sown) seed to sprout forth, after the same manner, the acts of men
+cause rebirth. As a seed, fried on a pan or otherwise, becomes unable to
+sprout forth although the capacity for sprouting was there, after the
+same manner my understanding having been freed from the productive
+principle constituted by desire, by the instruction of the holy
+Panchasikha of the mendicant order, it no longer produces its fruit in
+the form of attachment to the object of the senses. I never experience
+love for my spouse or hate for my foes. Indeed, I keep aloof from both,
+beholding the fruitlessness of attachment and wrath. I regard both
+persons equally, viz., him that smears my right hand with sandal-paste
+and him that wounds my left. Having attained my (true) object, I am
+happy, and look equally upon a clod of earth, a piece of stone, and a
+lump of gold. I am freed from attachments of every kind, though am
+engaged in ruling a kingdom. In consequence of all this I am
+distinguished over all bearers of triple sticks. Some foremost of men
+that are conversant with the topic of Emancipation say that Emancipation
+has a triple path, (these are knowledge, Yoga, and sacrifices and rites).
+Some regard knowledge having all things of the world for its object as
+the means of emancipation. Some hold that the total renunciation of acts
+(both external and internal) is the means thereof. Another class of
+persons conversant with the scriptures of Emancipation say that Knowledge
+is the single means. Other, viz. Yatis, endued with subtile vision, hold
+that acts constitute the means. The high-souled Panchasikha, discarding
+both the opinion about knowledge and acts, regarded the third as the only
+means of Emancipation. If men leading the domestic mode of life be endued
+with Yama and Niyama, they become the equals of Sannyasins. If, on the
+other hand, Sannyasins be endued with desire and aversion and spouses and
+honour and pride and affection, they become the equals of men leading
+domestic modes of life.[1682] If one can attain to Emancipation by means
+of knowledge, then may Emancipation exist in triple sticks (for there is
+nothing to prevent the bearers of such stick from acquiring the needful
+knowledge). Why then may Emancipation not exist in the umbrella and the
+sceptre as well, especially when there is equal reason in taking up the
+triple stick and the sceptre?[1683] One becomes attached to all those
+things and acts with which one has need for the sake of one's own self
+for particular reasons.[1684] If a person, beholding the faults of the
+domestic mode of life, casts it off for adopting another mode (which he
+considers to be fraught with great merit), he cannot, for such rejection
+and adoption be regarded as one that is once freed from all attachments,
+(for all that he has done has been to attach himself to a new mode after
+having freed himself from a previous one).[1685] Sovereignty is fraught
+with the rewarding and the chastising of others. The life of a mendicant
+is equally fraught with the same (for mendicants also reward and chastise
+those they can). When, therefore, mendicants are similar to kings in this
+respect, why would mendicants only attain to Emancipation, and not kings?
+Notwithstanding the possession of sovereignty, therefore, one becomes
+cleansed of all sins by means of knowledge alone, living the while in
+Supreme Brahma. The wearing of brown cloths, shaving of the head, bearing
+of the triple stick, and the Kamandalu,--these are the outward signs of
+one's mode of life. These have no value in aiding one to the attainment
+of Emancipation. When, notwithstanding the adoption of these emblems of a
+particular mode of life, knowledge alone becomes the cause of one's
+Emancipation from sorrow, it would appear that the adoption of mere
+emblems is perfectly useless. Or, if, beholding the mitigation of sorrow
+in it, thou hast betaken thyself to these emblems of Sannyasi, why then
+should not the mitigation of sorrow be beheld in the umbrella and the
+sceptre to which I have betaken myself? Emancipation does not exist in
+poverty; nor is bondage to be found in affluence. One attains to
+Emancipation through Knowledge alone, whether one is indigent or
+affluent. For these reasons, know that I am living in a condition of
+freedom, though ostensibly engaged in the enjoyments of religion, wealth,
+and pleasure, in the form of kingdom and spouses, which constitute a
+field of bondage (for the generality of men). The bonds constituted by
+kingdom and affluence, and the bondage to attachments, I have cut off
+with the sword of Renunciation whetted on the stone of the scriptures
+bearing upon Emancipation. As regards myself then, I tell thee that I
+have become freed in this way. O lady of the mendicant order, I cherish
+an affection for thee. But that should not prevent me from telling thee
+that thy behaviour does not correspond with the practices of the mode of
+life to which thou hast betaken thyself! Thou hast great delicacy of
+formation. Thou hast an exceedingly shapely form. Thy age is young. Thou
+hast all these, and thou hast Niyama (subjugation of the senses). I doubt
+it verily. Thou hast stopped up my body (by entering into me with the aid
+of the Yoga power) for ascertaining as to whether I am really emancipated
+or not. This act of thine ill corresponds with that mode of life whose
+emblems thou bearest. For Yogin that is endued with desire, the triple
+stick is unfit. As regards thyself, thou dost not adhere to thy stick. As
+regards those that are freed, it behoves even them to protect themselves
+from fall.[1686] Listen now to me as to what thy transgression has been
+in consequence of thy contact with me and thy having entered into my
+gross body with the aid of thy understanding. To what reason is thy
+entrance to be ascribed into my kingdom or my palace? At whose sign hast
+thou entered into my heart?[1687] Thou belongest to the foremost of all
+the orders, being, as thou art, a Brahmana woman. As regards myself,
+however, I am a Kshatriya. There is no union for us two. Do not help to
+cause an intermixture of colours. Thou livest in the practice of those
+duties that lead to Emancipation. I live in the domestic mode of life.
+This act of thine, therefore, is another evil thou hast done, for it
+produces an unnatural union of two opposite modes of life. I do not know
+whether thou belongest to my own gotra or dost not belong to it. As
+regards thyself also, thou dost not know who I am (viz., to what gotra I
+belong). If thou art of my own gotra, thou hast, by entering into my
+person, produced another evil,--the evil, viz., of unnatural union. If,
+again, thy husband be alive and dwelling in a distant place, thy union
+with me has produced the fourth evil of sinfulness, for thou art not one
+with whom I may be lawfully united. Dost thou perpetrate all these sinful
+acts, impelled by the motive of accomplishing a particular object? Dost
+thou do these from ignorance or from perverted intelligence? If, again,
+in consequence of thy evil nature thou hast thus become thoroughly
+independent or unrestrained in thy behaviour, I tell thee that if thou
+hast any knowledge of the scriptures, thou wilt understand that
+everything thou hast done has been productive of evil. A third fault
+attaches to thee in consequence of these acts of thine, a fault that is
+destructive of peace of mind. By endeavouring to display thy superiority,
+the indication of a wicked woman is seen in thee. Desirous of asserting
+thy victory as thou art, it is not myself alone whom thou wishest to
+defeat, for it is plain that thou wishest to obtain a victory over even
+the whole of my court (consisting of these learned and very superior
+Brahmanas), by casting thy eyes in this way towards all these meritorious
+Brahmanas, it is evident that thou desirest to humiliate them all and
+glorify thyself (at their expense). Stupefied by thy pride of
+Yoga-puissance that has been born of thy jealousy (at sight of my power,)
+thou hast caused a union of thy understanding with mine and thereby hast
+really mingled together nectar with poison. That union, again, of man and
+woman, when each covets the other, is sweet as nectar. That association,
+however, of man and woman when the latter, herself coveting, fails to
+obtain an individual of the opposite sex that does not covet her, is,
+instead of being a merit, only a fault that is as noxious as poison. Do
+not continue to touch me. Know that I am righteous. Do thou act according
+to thy own scriptures. The enquiry thou hadst wished to make, viz.,
+whether I am or I am not emancipated, has been finished. It behoves thee
+not to conceal from me all thy secret motives. It behoves thee not, that
+thus disguisest thyself, to conceal from me what thy object is, that is
+whether this call of thine has been prompted by the desire of
+accomplishing some object of thy own or whether thou hast come for
+accomplishing the object of some other king (that is hostile to me). One
+should never appear deceitfully before a king; nor before a Brahmana; nor
+before one's wife when that wife is possessed of every wifely virtue.
+Those who appear in deceitful guise before these three very soon meet
+with destruction. The power of kings consists in their sovereignty. The
+power of Brahmanas conversant with the Vedas is in the Vedas. Women wield
+a high power in consequence of their beauty and youth and blessedness.
+These then are powerful in the possession of these powers. He, therefore,
+that is desirous of accomplishing his own object should always approach
+these three with sincerity and candour, insincerity and deceit fail to
+produce success (in these three quarters). It behoveth thee, therefore,
+to apprise me of the order to which thou belongest by birth, of thy
+learning and conduct and disposition and nature, as also of the object
+thou hast in view in coming to this place.'"
+
+"'Bhishma continued, "Though rebuked by the king in these unpleasant,
+improper, and ill-applied words, the lady Sulabha was not at all abashed.
+After the king had said these words, the beautiful Sulabha then addressed
+herself for saying the following words in reply that were more handsome
+than her person.
+
+"'"Sulabha said, 'O king, speech ought always to be free from the nine
+verbal faults and the nine faults of judgment. It should also, while
+setting forth the meaning with perspicuity, be possessed of the eighteen
+well-known merits.[1688] Ambiguity, ascertainment of the faults and
+merits of premises and conclusions, weighing the relative strength or
+weakness of those faults and merits, establishment of the conclusion, and
+the element of persuasiveness or otherwise that attaches to the
+conclusion thus arrived at,--these five characteristics appertaining to
+the sense--constitute the authoritativeness of what is said. Listen now
+to the characteristics of these requirements beginning with ambiguity,
+one after another, as I expound them according to the combinations. When
+knowledge rests on distinction in consequence of the object to be known
+being different from one another, and when (as regards the comprehension
+of the subject) the understanding rests upon many points one after
+another, the combination of words (in whose case this occurs) is said to
+be vitiated by ambiguity.[1689] By ascertainment (of faults and merits),
+called Sankhya, is meant the establishment, by elimination, of faults or
+merits (in premises and conclusions), adopting tentative meanings.[1690]
+Krama or weighing the relative strength or weakness of the faults or
+merits (ascertained by the above process), consists in settling the
+propriety of the priority or subsequence of the words employed in a
+sentence. This is the meaning attached to the word Krama by persons
+conversant with the interpretation of sentences or texts. By Conclusion
+is meant the final determination, after this examination of what has been
+said on the subjects of religion, pleasure, wealth, and Emancipation, in
+respect of what particularly is what has been said in the text.[1691]
+The sorrow born of wish or aversion increases to a great measure. The
+conduct, O king, that one pursues in such a matter (for dispelling the
+sorrow experienced) is called Prayojanam.[1692] Take it for certain, O
+king, at my word, that these characteristics of Ambiguity and the other
+(numbering five in all), when occurring together, constitute a complete
+and intelligible sentence.[1693] The words I shall utter will be fraught
+with sense, free from ambiguity (in consequence of each of them not being
+symbols of many things), logical, free from pleonasm or tautology,
+smooth, certain, free from bombast, agreeable or sweet, truthful, not
+inconsistent with the aggregate of three, (viz., Righteousness, Wealth
+and Pleasure), refined (i.e., free from Prakriti), not elliptical or
+imperfect, destitute of harshness or difficulty of comprehension,
+characterised by due order, not far-fetched in respect of sense,
+corrected with one another as cause and effect and each having a specific
+object.[1694] I shall not tell thee anything, prompted by desire or wrath
+or fear or cupidity or abjectness or deceit or shame or compassion or
+pride. (I answer thee because it is proper for me to answer what thou
+hast said). When the speaker, the hearer, and the words said, thoroughly
+agree with one another in course of a speech, then does the sense or
+meaning come out very clearly. When, in the matter of what is to be said,
+the speaker shows disregard for the understanding of the hearer by
+uttering words whose meaning is understood by himself, then, however good
+those words may be, they become incapable of being seized by the
+hearer.[1695] That speaker, again, who, abandoning all regard for his own
+meaning uses words that are of excellent sound and sense, awakens only
+erroneous impressions in the mind of the hearer. Such words in such
+connection become certainly faulty. That speaker, however, who employs
+words that are, while expressing his own meaning, intelligible to the
+hearer, as well, truly deserves to be called a speaker. No other man
+deserves the name. It behoveth thee, therefore, O king, to hear with
+concentrated attention these words of mine, fraught with meaning and
+endued with wealth of vocables. Thou hast asked me who I am, whose I am,
+whence I am coming, etc. Listen to me, O king, with undivided mind, as I
+answer these questions of thine. As lac and wood, as grains of dust and
+drops of water, exist commingled when brought together, even so are the
+existences of all creatures.[1696] Sound, touch, taste, form, and scent,
+these and the senses, though diverse in respect of their essences, exist
+yet in a state of commingling like lac and wood. It is again well known
+that nobody asks any of these, saying, who art thou? Each of them also
+has no knowledge either of itself or of the others. The eye cannot see
+itself. The ear cannot hear itself. The eye, again, cannot discharge the
+functions of any of the other senses, nor can any of the senses discharge
+the functions of any sense save its own. If all of them even combine
+together, even they fail to know their own selves as dust and water
+mingled together cannot know each other though existing in a state of
+union. In order to discharge their respective functions, they await the
+contact of objects that are external to them. The eye, form, and light,
+constitute the three requisites of the operation called seeing. The same,
+as in this case, happens in respect of the operations of the other senses
+and the ideas which is their result. Then, again, between the functions
+of the senses (called vision, hearing, etc.,) and the ideas which are
+their result (viz., form, sound, etc.), the mind is an entity other than
+the senses and is regarded to have an action of its own. With its help
+one distinguishes what is existent from what is non-existent for arriving
+at certainty (in the matter of all ideas derived from the senses). With
+the five senses of knowledge and five senses of action, the mind makes a
+total of eleven. The twelfth is the Understanding. When doubt arises in
+respect of what is to be known, the Understanding comes forward and
+settles all doubts (for aiding correct apprehension). After the twelfth,
+Sattwa is another principle numbering the thirteenth. With its help
+creatures are distinguished as possessing more of it or less of it in
+their constitutions.[1697] After this, Consciousness (of self) is another
+principle (numbering the fourteenth). It helps one to an apprehension of
+self as distinguished from what is not self. Desire is the fifteenth
+principle, O king. Unto it inhere the whole universe.[1698] The sixteenth
+principle is Avidya. Unto it inhere the seventeenth and the eighteenth
+principles called Prakriti and Vyakti (i.e., Maya and Prakasa). Happiness
+and sorrow, decrepitude and death, acquisition and loss, the agreeable
+and the disagreeable,--these constitute the nineteenth principle and are
+called couples of opposites. Beyond the nineteenth principle is another,
+viz., Time called the twentieth. Know that the births and death of all
+creatures are due to the action of this twentieth principle. These twenty
+exist together. Besides these, the five Great primal elements, and
+existence and non-existence, bring up the tale to seven and twenty.
+Beyond these, are three others, named Vidhi, Sukra, and Vala, that make
+the tale reach thirty.[1699] That in which these ten and twenty
+principles occur is said to be body. Some persons regard unmanifest
+Prakriti to be the source or cause of these thirty principles. (This is
+the view of the atheistic Sankhya school). The Kanadas of gross vision
+regard the Manifest (or atoms) to be their cause. Whether the Unmanifest
+or the Manifest be their cause, or whether the two (viz., the Supreme or
+Purusha and the Manifest or atoms) be regarded as their cause, or
+fourthly, whether the four together (viz., the Supreme or Purusha and his
+Maya and Jiva and Avidya or Ignorance) be the cause, they that are
+conversant with Adhyatma behold Prakriti as the cause of all creatures.
+That Prakriti which is Unmanifest, becomes manifest in the form of these
+principles. Myself, thyself, O monarch, and all others that are endued
+with body are the result of that Prakriti (so far as our bodies are
+concerned). Insemination and other (embryonic) conditions are due to the
+mixture of the vital seed and blood. In consequence of insemination the
+result which first appears is called by the name of "Kalala." From
+"Kalala" arises what is called "Vudvuda" (bubble). From the stage called
+"Vudvuda" springs what is called "Pesi." From the condition called "Pesi"
+that stage arises in which the various limbs become manifested. From this
+last condition appear nails and hair. Upon the expiration of the ninth
+month, O king of Mithila, the creature takes its birth so that, its sex
+being known, it comes to be called a boy or girl. When the creature
+issues out of the womb, the form it presents is such that its nails and
+fingers seem to be of the hue of burnished copper. The next stage is said
+to be infancy, when the form that was seen at the time of birth becomes
+changed. From infancy youth is reached, and from youth, old age. As the
+creature advances from one stage into another, the form presented in the
+previous stage becomes changed. The constituent elements of the body,
+which serve diverse functions in the general economy, undergo change
+every moment in every creature. Those changes, however, are so minute
+that they cannot be noticed.[1700] The birth of particles, and their
+death, in each successive condition, can not be marked, O king, even as
+one cannot mark the changes in the flame of a burning lamp.[1701] When
+such is the state of the bodies of all creatures,--that is when that
+which is called the body is changing incessantly even like the rapid
+locomotion of a steed of good mettle,--who then has come whence or not
+whence, or whose is it or whose is it not, or whence does it not arise?
+What connection does there exist between creatures and their own
+bodies?[1702] As from the contact of flint with iron, or from two sticks
+of wood when rubbed against each other, fire is generated, even so are
+creatures generated from the combination of the (thirty) principles
+already named. Indeed, as thou thyself seest thy own body in thy body and
+as thou thyself seest thy soul in thy own soul, why is it that thou dost
+not see thy own body and thy own soul in the bodies and souls of others?
+If it is true that thou seest an identity with thyself and others, why
+then didst thou ask me who I am and whose? If it is true that thou hast, O
+king been freed from the knowledge of duality that (erroneously)
+says--this is mine and this other is not mine,--then what use is there
+with such questions as Who art thou, whose art thou and whence dost thou
+come? What indications of Emancipation can be said to occur in that king
+who acts as others act towards enemies and allies and neutrals and in
+victory and truce and war? What indications of Emancipation occur in him
+who does not know the true nature of the aggregate of three as manifested
+in seven ways in all acts and who, on that account, is attached to that
+aggregate of three?[1703] What indications of Emancipation exist in him
+who fails to cast an equal eye on the agreeable, on the weak, and the
+strong? Unworthy as thou art of it, thy pretence of Emancipation should
+be put down by thy counsellers! This thy endeavour to attain to
+Emancipation (when thou hast so many faults) is like the use of medicine
+by a patient who indulges in all kinds of forbidden food and practices. O
+chastiser of foes, reflecting upon spouses and other sources of
+attachment, one should behold these in one's own soul. What else can be
+looked upon as the indication of Emancipation? Listen now to me as I
+speak in detail of these and certain other minute sources of attachment
+appertaining to the four well known acts (of lying down for slumber,
+enjoyment, eating, and dressing) to which thou art still bound though
+thou professest thyself to have adopted the religion of Emancipation.
+That man who has to rule the whole world must, indeed, be a single king
+without a second. He is obliged to live in only a single palace. In that
+palace he has again only one sleeping chamber. In that chamber he has,
+again, only one bed on which at night he is to lie down. Half that bed
+again he is obliged to give to his Queen-consort. This may serve as an
+example of how little the king's share is of all he is said to own. This
+is the case with his objects of enjoyment, with the food he eats, and
+with the robes he wears. He is thus attached to a very limited share of
+all things. He is, again, attached to the duties of rewarding and
+punishing. The king is always dependent on others. He enjoys a very small
+share of all he is supposed to own, and to that small share he is forced
+to be attached (as well as others are attached to their respective
+possessions). In the matter also of peace and war, the king cannot be
+said to be independent. In the matter of women, of sports and other kinds
+of enjoyment, the king's inclinations are exceedingly circumscribed. In
+the matter of taking counsel and in the assembly of his councillors what
+independence can the king be said to have? When, indeed, he sets his
+orders on other men, he is said to be thoroughly independent. But then
+the moment after, in the several matters of his orders, his independence
+is barred by the very men whom he has ordered.[1704] If the king desires
+to sleep, he cannot gratify his desire, resisted by those who have
+business to transact with him. He must sleep when permitted, and while
+sleeping he is obliged to wake up for attending to those that have urgent
+business with him--bathe, touch, drink, eat, pour libations on the fire,
+perform sacrifices, speak, hear,--these are the words which kings have to
+hear from others and hearing them have to slave to those that utter them.
+Men come in batches to the king and solicit him for gifts. Being,
+however, the protector of the general treasury, he cannot make gifts
+unto even the most deserving. If he makes gifts, the treasury becomes
+exhausted. If he does not, disappointed solicitors look upon him with
+hostile eyes. He becomes vexed and as the result of this, misanthropical
+feelings soon invade his mind. If many wise and heroic and wealthy men
+reside together, the king's mind begins to be filled with distrust in
+consequence. Even when there is no cause of fear, the king entertains
+fear of those that always wait upon and worship him. Those I have
+mentioned O king, also find fault with him. Behold, in what way the
+king's fears may arise from even them! Then again all men are kings in
+their own houses. All men, again, in their own houses are house-holders.
+Like kings, O Janaka, all men in their own houses chastise and reward.
+Like kings others also have sons and spouses and their own selves and
+treasuries and friends and stores. In these respects the king is not
+different from other men.--The country is ruined,--the city is consumed
+by fire,--the foremost of elephants is dead,--at all this the king yields
+to grief like others, little regarding that these impressions are all due
+to ignorance and error. The king is seldom freed from mental griefs
+caused by desire and aversion and fear. He is generally afflicted also by
+headaches and diverse diseases of the kind. The king is afflicted (like
+others) by all couples of opposites (as pleasure and pain, etc). He is
+alarmed at everything. Indeed, full of foes and impediments as kingdom
+is, the king, while he enjoys it, passes nights of sleeplessness.
+Sovereignty, therefore, is blessed with an exceedingly small share of
+happiness. The misery with which it is endued is very great. It is as
+unsubstantial as burning flames fed by straw or the bubbles of froth seen
+on the surface of water. Who is there that would like to obtain
+sovereignty, or having acquired sovereignty can hope to win tranquillity?
+Thou regardest this kingdom and this palace to be thine. Thou thinkest
+also this army, this treasury, and these counsellers to belong to thee.
+Whose, however, in reality are they, and whose are they not? Allies,
+ministers, capital, provinces, punishment, treasury, and the king, these
+seven which constitute the limbs of a kingdom exist, depending upon one
+another, like three sticks standing with one another's support. The
+merits of each are set off by the merits of the others. Which of them can
+be said to be superior to the rest? At those times those particular ones
+are regarded as distinguished above the rest when some important end is
+served through their agency. Superiority, for the time being, is said to
+attach to that one whose efficacy is thus seen. The seven limbs already
+mentioned, O best of kings, and the three others, forming an aggregate of
+ten, supporting one another, are said to enjoy the kingdom like the king
+himself.[1705] That king who is endued with great energy and who is
+firmly attached to Kshatriya practices, should be satisfied with only a
+tenth part of the produce of the subject's field. Other kings are seen to
+be satisfied with less than a tenth part of such produce. There is no one
+who owns the kingly office without some one else owning it in the world,
+and there is no kingdom without a king.[1706] If there be no kingdom,
+there can be no righteousness, and if there be no righteousness, whence
+can Emancipation arise? Whatever merit is most sacred and the highest,
+belongs to kings and kingdoms.[1707] By ruling a kingdom well, a king
+earns the merit that attaches to a Horse-sacrifice with the whole Earth
+given away as Dakshina. But how many kings are there that rule their
+kingdoms well? O ruler of Mithila, I can mention hundreds and thousands
+of faults like these that attach to kings and kingdoms. Then, again, when
+I have no real connection with even my body, how then can I be said to
+have any contact with the bodies of others? Thou canst not charge me with
+having endeavoured to bring about an intermixture of castes. Hast thou
+heard the religion of Emancipation in its entirety from the lips of
+Panchasikha together with its means, its methods, its practices, and its
+conclusion?[1708] If thou hast prevailed over all thy bonds and freed
+thyself from all attachments, may I ask thee, O king, who thou preservest
+thy connections still with this umbrella and these other appendages of
+royalty? I think that thou hast not listened to the scriptures, or, thou
+hast listened to them without any advantage, or, perhaps, thou hast
+listened to some other treatises looking like the scriptures. It seems
+that thou art possessed only of worldly knowledge, and that like an
+ordinary man of the world thou art bound by the bonds of touch and
+spouses and mansions and the like. If it be true that thou hast been
+emancipated from all bonds, what harm have I done thee by entering thy
+person with only my Intellect? With Yatis, among all orders of men, the
+custom is to dwell in uninhabited or deserted abodes. What harm then have
+I done to whom by entering thy understanding which is truly of real
+knowledge? I have not touched thee, O king, with my hands, of arms, or
+feet, or thighs, O sinless one, or with any other part of the body. Thou
+art born in a high race. Thou hast modesty. Thou hast foresight. Whether
+the act has been good or bad, my entrance into thy body has been a
+private one, concerning us two only. Was it not improper for thee to
+publish that private act before all thy court? These Brahmanas are all
+worthy of respect. They are foremost of preceptors. Thou also art
+entitled to their respect, being their king. Doing them reverence, thou
+art entitled to receive reverence from them. Reflecting on all this, it
+was not proper for thee to proclaim before these foremost of men the fact
+of this congress between two persons of opposite sexes, if, indeed, thou
+art really acquainted with the rules of propriety in respect of speech. O
+king of Mithila, I am staying in thee without touching thee at all even
+like a drop of water on a lotus leaf that stays on it without drenching
+it in the least. If, notwithstanding instructions of Panchasikha of the
+mendicant order, thy knowledge has become abstracted from the sensual
+objects to which it relates? Thou hast, it is plain, fallen off from the
+domestic mode of life but thou hast not yet attained to Emancipation that
+is so difficult to arrive at. Thou stayest between the two, pretending
+that thou hast reached the goal of Emancipation. The contact of one that
+is emancipated with another that has been so, or Purusha with Prakriti,
+cannot lead to an intermingling of the kind thou dreadest. Only those
+that regard the soul to be identical with the body, and that think the
+several orders and modes of life to be really different from one another,
+are open to the error of supposing an intermingling to be possible. My
+body is different from thine. But my soul is not different from thy soul.
+When I am able to realise this, I have not the slightest doubt that my
+understanding is really not staying in thine though I have entered into
+thee by Yoga.[1709] A pot is borne in the hand. In the pot is milk. On
+the milk is a fly. Though the hand and pot, the pot and milk, and the
+milk and the fly, exist together, yet are they all distinct from each
+other. The pot does not partake the nature of the milk. Nor does the milk
+partake the nature of the fly. The condition of each is dependent on
+itself, and can never be altered by the condition of that other with
+which it may temporarily exist. After this manner, colour and practices,
+though they may exist together with and in a person that is emancipate,
+do not really attach to him. How then can an intermingling of orders be
+possible in consequence of this union of myself with thee? Then, again, I
+am not superior to thee in colour. Nor am I a Vaisya, nor a Sudra. I am,
+O king, of the same order with thee, born of a pure race. There was a
+royal sage of the name of Pradhana. It is evident that thou hast heard of
+him. I am born in his race, and my name is Sulabha. In the sacrifices
+performed by my ancestors, the foremost of the gods, viz., Indra, used to
+come, accompanied by Drona and Satasringa, and Chakradwara (and other
+presiding geniuses of the great mountains). Born in such a race, it was
+found that no husband could be obtained for me that would be fit for me.
+Instructed then in the religion of Emancipation, I wander over the Earth
+alone, observant of the practices of asceticism. I practise no hypocrisy
+in the matter of the life of Renunciation. I am not a thief that
+appropriates what belongs to others. I am not a confuser of the practices
+belonging to the different orders. I am firm in the practices that belong
+to that mode of life to which I properly belong. I am firm and steady in
+my vows. I never utter any word without reflecting on its propriety. I
+did not come to thee, without having deliberated properly, O monarch!
+Having heard that thy understanding has been purified by the religion of
+Emancipation, I came here from desire of some benefit. Indeed, it was for
+enquiring of thee about Emancipation that I had come. I do not say it for
+glorifying myself and humiliating my opponents. But I say it, impelled by
+sincerity only. What I say is, he that is emancipated never indulges in
+that intellectual gladiatorship which is implied by a dialectical
+disputation for the sake of victory. He, on the other hand, is really
+emancipate who devotes himself to Brahma, that sole seat of
+tranquillity.[1710] As a person of the mendicant order resides for only
+one night in an empty house (and leaves it the next morning), even after
+the same manner I shall reside for this one night in thy person (which,
+as I have already said, is like an empty chamber, being destitute of
+knowledge). Thou hast honoured me with both speech and other offers that
+are due from a host to a guest. Having slept this one night in thy
+person, O ruler of Mithila, which is as it were my own chamber now,
+tomorrow I shall depart.'"
+
+"'Bhishma continued, "Hearing these words fraught with excellent sense and
+with reason, king Janaka failed to return any answer thereto."'"[1711]
+
+
+
+SECTION CCCXXII
+
+"'Yudhishthira said, "How was Suka, the son of Vyasa, in days of old, won
+over to Renunciation? I desire to hear thee recite the story. My
+curiosity in this respect is irrepressible. It behoveth thee, O thou of
+Kuru's race, to discourse to me on the conclusions in respect of the
+Unmanifest (Cause), the Manifest (Effects), and of the Truth (or Brahma)
+that is in, but unattached to them, as also of the acts of the self-born
+Narayana, as they are known to thy understanding."
+
+"'Bhishma said, "Beholding his son Suka living fearlessly as ordinary men
+do in practices that are considered harmless by them, Vyasa taught him
+the entire Vedas and then discoursed to him one day in these words:
+Vyasa said, 'O son, becoming the master of the senses, do thou subdue
+extreme cold and extreme heat, hunger and thirst, and the wind also, and
+having subdued them (as Yogins do), do thou practise righteousness. Do
+thou duly observe truth and sincerity, and freedom from wrath and malice,
+and self-restraint and penances, and the duties of benevolence and
+compassion. Rest thou on truth, firmly devoted to righteousness,
+abandoning all sort of insincerity and deceit. Do thou support thy life
+on what remains of food after feeding gods and guests. Thy body is as
+transitory as the froth on the surface of water. The Jiva-soul is sitting
+unattached in it as a bird on a tree. The companionship of all agreeable
+object is exceedingly short-lived. Why then, O son, dost thou sleep in
+such forgetfulness? Thy foes are heedful and awake and ever ready (to
+spring on thee) and always watchful of their opportunity. Why art thou so
+foolish as not to know this?[1712] As the days are going one after
+another, the period of thy life is being lessened. Indeed when thy life
+is being incessantly shortened, why dost thou not run to preceptors (for
+learning the means of rescue)? Only they that are destitute of faith (in
+the existence of next life) set their hearts on things of this world that
+have the only effect of increasing flesh and blood. They are totally
+unmindful of all that is concerned with the next world. Those men that
+are stupefied by erroneous understandings display a hatred for
+righteousness. The man who walks after those misguided persons that have
+betaken themselves to devious and wrong paths is afflicted equally with
+them. They however, that are contented, devoted to the scriptures, endued
+with high souls, and possessed of great might, betake themselves to the
+path of righteousness. Do thou wait upon them with reverence and seek
+instruction from them. Do thou act according to the instructions received
+from those wise men whose eyes are set upon righteousness. With
+understanding cleansed by such lessons and rendered superior, do thou
+then restrain thy heart which is ever ready to deviate from the right
+course. They whose understandings are always concerned with the present,
+who fearlessly regard the tomorrow as something quite remote,--they who
+do not observe any restrictions in the matter of food,--are really
+senseless persons that fail to understand that this world is only a field
+of probation.[1713] Repairing to the flight of steps constituted by
+Righteousness, do thou ascend those steps one after another. At present
+thou art like a worm that is employed in weaving its cocoon round itself
+and thereby depriving itself of all means of escape. Do thou keep to thy
+left, without any scruple, the atheist who transgresses all restraints,
+who is situated like a house by the side of a fierce and encroaching
+current, (for the destruction he courts), and who (to others) seems to
+stand like a bamboo with its tall head erected in pride.[1714] Do thou
+with the raft of Yoga, cross the ocean of the world whose waters are
+constituted by thy five senses, having Desire and Wrath and Death for its
+fierce monsters, and owning birth for its vortex. Do thou cross, with the
+raft of Righteousness, the world that is affected by Death and afflicted
+by Decrepitude, and upon which the thunder-bolts constituted by days and
+nights are falling incessantly. When death is seeking thee at all
+moments, viz., when thou art sitting or lying down, it is certain that
+Death may get thee for his victim at any time. Whence art thou to obtain
+thy rescue! Like the she-wolf snatching away a lamb, Death snatches away
+one that is still engaged in earning wealth and still unsatisfied in the
+indulgence of his pleasures. When thou art destined to enter into the
+dark, do thou hold up the blazing lamp made of righteous understanding
+and whose flame has been well-husbanded out. Falling into various forms
+one after another in the world of men, a creature obtains the status of
+Brahmanhood with great difficulty. Thou hast obtained that status. Do
+thou then, O son endeavour to maintain it (properly).[1715] A Brahman
+hath not been born for the gratification of desire. On the other hand,
+his body is intended to be subjected to mortification and penances in
+this world so that incomparable happiness may be his in the next world.
+The status of Brahmanhood is acquired with the aid of long-continued and
+austere penances. Having acquired that status, one should never waste
+one's time in the indulgence of one's senses. Always engaged in penances
+and self-restraint and desirous of what is for thy good, do thou live and
+act, devoted to peace and tranquillity. The period of life, of every man,
+is like a steed. The nature of that steed is unmanifest. The (sixteen)
+elements (mentioned before) constitute its body. Its nature is
+exceedingly subtile. Kshanas, and Trutis, and Nimeshas are the hair on
+its body. The twilights constitute its shoulder joints. The lighted and
+the dark fortnights are its two eyes of equal power. Months are its other
+limbs. That steed is running incessantly. If thy eyes be not blind,
+beholding then that steed incessantly moving forward in its invisible
+course, do thou set thy heart on righteousness, after hearing what thy
+preceptors have to say on the question of the next world. They that fall
+away from righteousness and that conduct themselves recklessly, that
+always display malice towards others and betake themselves to evil ways
+are obliged to assume (physical) bodies in the regions of Yama and suffer
+diverse afflictions, in consequence of their unrighteous acts of diverse
+kind.[1716] That king who is devoted to righteousness and who protects
+and chastises the good and the wicked with discrimination, attains to
+those regions that belong to man of righteous deeds. By doing diverse
+kinds of good acts, he attains to such felicity as is faultless and as is
+incapable of being attained to by undergoing even thousands of
+births.[1717] Furious dogs of frightful mien, crows of iron beaks, flocks
+of ravens and vultures and other birds, and blood-sucking worms, assail
+the man who transgresses the commands of his parents and preceptors when
+he goes to hell after death.[1718] That sinful wretch who, in consequence
+of his recklessness, transgresses the ten boundaries that have been fixed
+by the Self-born himself, is obliged to pass his time in great affliction
+in the wild wastes that occur in the dominions of the king of
+Pitris.[1719] That man who is tainted with cupidity, who is in love with
+untruth, who always takes a delight in deception and cheating, and who
+does injuries to others by practising hypocrisy and deception, has to go
+to deep hell and suffer great woe and affliction for his acts of
+wickedness. Such a man is forced to bathe in the broad river called
+Vaitarani whose waters are scalding, to enter into a forest of trees
+whose leaves are as sharp as swords, and then to lie down on a bed of
+battle-axes. He has thus to pass his days in frightful hell in great
+affliction. Thou beholdest only the regions of Brahman and other deities,
+but thou art blind to that which is the highest (viz., Emancipation).
+Alas, thou art ever blind also to that which brings Death on its train
+(viz., decrepitude and old age).[1720] Go (along the path of
+Emancipation)! Why tarriest thou? A frightful terror, destructive of thy
+happiness, is before thee! Do thou take prompt steps for achieving thy
+Emancipation! Soon after death thou art sure to be taken before Yama at
+his command. For obtaining felicity in the next world, strive to attain
+to righteousness through the practice of difficult and austere vows. The
+puissant Yama, regardless of the sufferings of others, very soon takes
+the lives of all persons, that is of thyself and thy friends. There is
+none capable of resisting him. Very soon the wind of Yama will blow
+before thee (and drive thee to his presence). Very soon wilt thou be
+taken to that dread presence all alone. Do thou achieve what will be for
+thy good there. Where now is that Death-wind which will blow before thee
+very soon? (Art thou mindful of it?) Very soon will the points of the
+compass, when that moment arrives, begin to whirl before thy eyes. (Art
+thou mindful of that?) O son, soon (when that moment comes) will thy
+Vedas disappear from thy sight as thou goest helplessly into that dread
+presence. Do thou, therefore, set thy heart on Yoga abstraction which is
+possessed of great excellence.[1721] Do thou seek to attain that one only
+treasure so that thou mayst not have to grieve at the recollection (after
+Death) of thy former deeds good and bad all of which are characterised by
+error.[1722] Decrepitude very soon weakens thy body and robs thee of thy
+strength and limbs and beauty. Do thou, therefore, seek that one only
+treasure. Very soon the Destroyer, with Disease for his charioteer, will
+with a strong hand, for taking thy life, pierce and break thy body. Do
+thou, therefore practise austere penance. Very soon will those terrible
+wolves that reside within thy body, assail thee from every side. Do thou
+endeavour, therefore, to achieve acts of righteousness.[1723] Very soon
+wilt thou, all alone, behold a thick darkness, and very soon wilt thou
+behold golden trees on the top of the hill. Do thou, therefore, hasten to
+achieve acts of righteousness.[1724] Very soon will those evil companions
+and foes of thine, (viz., the senses), dressed in the guise of friends,
+swerve thee from correct vision. Do thou, then, O son, strive to achieve
+that which is of the highest good. Do thou earn that wealth which has no
+fear from either kings or thieves, and which one has not to abandon even
+at Death. Earned by one's own acts, that wealth has never to be divided
+among co-owners. Each enjoys that wealth (in the other world) which each
+has earned for himself. O son, give that to others by which they may be
+able to live in the next world. Do thou also set thyself to the
+acquisition of that wealth which is indestructible and durable. Do not
+think that thou shouldst first enjoy all kinds of pleasures and then turn
+thy heart on Emancipation, for before thou art satiated with enjoyment
+thou mayst be overtaken by Death. Do thou, in view of this, hasten to do
+acts of goodness.[1725] Neither mother, nor son, nor relatives, nor dear
+friends even when solicited with honours, accompany the man that dies. To
+the regions of Yama one has to go oneself, unaccompanied by any one. Only
+those deeds, good and bad, that one did before death accompany the man
+that goes to the other world. The gold and gems that one has earned by
+good and bad means do not become productive of any benefit to one when
+one's body meets with dissolution. Of men that have gone to the other
+world, there is no witness, better than the soul, of all act done or
+undone in life. That when the acting-Chaitanya (Jiva-soul) enters into
+the witness-Chaitanya the destruction of the body takes place, is seen by
+Yoga-intelligence when Yogins enter the firmament of their hearts.[1726]
+Even here, the god of Fire, the Sun and the Wind,--these three reside in
+the body. These, beholding as they do all the practices of one's life
+become one's witnesses. Days and Nights,--the former characterised by the
+virtue of displaying all things and the latter characterised by the
+virtue of concealing all things,--are running incessantly and touching
+all things (and thereby lessening their allotted periods of existence).
+Do thou, therefore, be observant of the duties of thy own order.[1727]
+The road in the other world (that leads to the regions of Yama), is
+infested by many foes (in the form of iron-beaked birds and wolves) and
+by many repulsive and terrible insects and worms. Do thou take care of
+thy own acts, for only acts will accompany you along that road. These one
+has not to share one's acts with others, but every one enjoys or endures
+the fruits of those acts which every one has himself performed. As
+Apsaras and great Rishis attain to fruits of great felicity, after the
+same manner, men of righteous deeds, as the fruits of their respective
+righteous acts, obtain in the other world cars of transcendent brightness
+that move everywhere at the will of the riders. Men of stainless deeds
+and cleansed souls and pure birth obtain in the next world fruits that
+correspond with their own righteous acts in this life. By walking along
+the high road constituted by the duties of domesticity, men acquire happy
+ends by attaining to the region of Prajapati or Vrihaspati or of him of a
+hundred sacrifices. I can give thee thousands and thousands of
+instructions. Know, however, that the puissant cleanser (viz.,
+Righteousness), keeps all foolish persons in the Dark.[1728] Thou hast
+passed four and twenty years. Thou art now full five and twenty years of
+age. Thy years are passing away. Do thou begin to lay thy store of
+righteousness. The Destroyer that dwells within error and heedlessness
+will very soon deprive thy senses of their respective powers. Do thou
+before that consummation is brought about, hasten to observe thy duties,
+relying on thy body alone.[1729] When it is thy duty to go along that
+road in which thyself only shalt be in front and thyself only in the
+rear, what need then hast thou with either thy body or thy spouse and
+children?[1730] When men have to go individually and without companions
+to the region of Yama, it is plain that in view of such a situation of
+terror, thou shouldst seek to acquire that one only treasure (viz.,
+Righteousness or Yogasamadhi). The puissant Yama, regardless of the
+afflictions of others, snatches away the friends and relatives of one's
+race by the very roots. There is no one that can resist him. Do thou,
+therefore, seek to acquire a stock of righteousness. I impart to thee
+these lessons, O son, that are all agreeable with the scriptures I
+follow. Do thou observe them by acting according to their import. He who
+supports his body by following the duties laid down for his own order,
+and who makes gifts for earning whatever fruits may attach to such acts,
+becomes freed from the consequences that are born of ignorance and
+error.[1731] The knowledge which a man of righteous deeds acquires from
+Vedic declarations leads to omniscience. That omniscience is identical
+with the science of the highest object of human acquisition (viz.,
+Emancipation). Instruction, imparted to the grateful, became beneficial
+(in consequence of their leading to the attainment of that highest object
+of human acquisition).[1732] The pleasure that one takes in living amidst
+the habitations of men is truly a fast-binding cord. Breaking that cord,
+men of righteous deeds repair to regions of great felicity. Wicked men,
+however, fail to break that bond. What use hast thou of wealth, O son, or
+with relatives, or with children, since thou hast to die: Do thou employ
+thyself in seeking for thy soul which is hidden in a cave. Where have all
+thy grandsires gone? Do that today which thou wouldst keep for tomorrow.
+Do that in the forenoon which thou wouldst keep for the afternoon. Death
+does not wait for any one, to see whether one has or has not accomplished
+one's task. Following the body after one's death (to the crematorium),
+one's relatives and kinsmen and friends come back, throwing it on the
+funeral pyre. Without a scruple do thou avoid those men that are
+sceptics, that are destitute of compassion, and that are devoted to
+wicked ways, and do thou endeavour to seek, without listlessness or
+apathy, that which is for thy highest good. When, therefore, the world is
+thus afflicted by Death, do thou, with thy whole heart, achieve
+righteousness, aided all the while by unswerving patience. That man who
+is well conversant with the means of attaining to Emancipation and who
+duly discharges the duties of his order, certainly attains to great
+felicity in the other world. For thee that dost not recognise death in
+the attainment of a different body and that dost not deviate from the
+path trod by the righteous, there is no destruction. He that increases
+the stock of righteousness is truly wise. He, on the other hand, that
+falls away from righteousness is said to be a fool. One that is engaged
+in the accomplishment of good deeds attains to heaven and other rewards
+as the fruits of those deeds; but he that is devoted to wicked deeds has
+to sink in hell. Having acquired the status of humanity, so difficult of
+acquisition, that is the stepping-stone to heaven, one should fix one's
+soul on Brahma so that one may not fall away once more. That man whose
+understanding, directed to the path of heaven, does not deviate
+therefrom, is regarded by the wise as truly a man of righteousness and
+when he dies his friends should indulge in grief. That man whose
+understanding is not restless and which is directed to Brahma and who has
+attained to heaven, becomes freed from a great terror (viz., hell). They
+that are born in retreats of ascetics and that die there, do not earn
+much merit by abstaining all their life from enjoyments and the
+indulgence of desire. He, however, who though possessed of objects of
+enjoyment casts them off and engages himself in the practice of penances,
+succeeds in acquiring everything. The fruits of the penances of such a
+man are, I think, much higher. Mothers and sires and sons and spouses, by
+hundreds and thousands, every one had and will have in this world. Who,
+however, were they and whose are we? I am quite alone. I have no one whom
+I may call mine. Nor do I belong to any one else. I do not see that
+person whose I am, nor do I see him whom I may call mine. They have
+nothing to do with thee. Thou hast nothing to do with them.[1733] All
+creatures take birth agreeably to their acts of past lives. Thou also
+shalt have to go hence (for taking birth in a new order) determined by
+thy own acts. In this world it is seen that the friends and followers of
+only those that are rich behave towards the rich with devotion. The
+friends and followers of those, however, that are poor fall away during
+even the life-time of the poor. Man commits numerous evil acts for the
+sake of his wife (and children). From those evil acts he derives much
+distress both here and hereafter. The wise man beholds the world of life
+devastated by the acts performed by every living being. Do thou,
+therefore, O son, act according to all the instructions I have given
+thee! The man possessed of true vision, beholding this world to be only a
+field of action, should, from desire of felicity in the next world, do
+acts that are good. Time, exerting his irresistible strength, cooks all
+creatures (in his own cauldron), with the aid of his ladle constituted by
+months and seasons, the sun for his fire, and days and nights for his
+fuel, days and nights, that is that are the witnesses of the fruits of
+every act done by every creature. For what purpose is that wealth which
+is not given away and which is not enjoyed? For what purpose is that
+strength which is not employed in resisting or subjugating one's foes?
+For what purpose is that knowledge of the scriptures which does not impel
+one to deeds of righteousness? And for what purpose is that soul which
+does not subjugate the senses and abstain from evil acts?'"
+
+"'Bhishma continued, "Having heard these beneficial words spoken by the
+Island-born (Vyasa), Suka, leaving his sire, proceeded to seek a preceptor
+that could teach him the religion of Emancipation."'"[1734]
+
+
+
+SECTION CCCXXIII
+
+"'Yudhishthira said, "If there is any efficacy in gifts, in sacrifices, in
+penances well-performed, and in dutiful services rendered to preceptors
+and other reverend seniors, do thou, O grandsire, speak of the same to
+me."
+
+"'Bhishma said, "An understanding associated with evil causes the mind
+to fall into sin. In this state one stains one's acts, and then falls
+into great distress. Those that are of sinful acts have to take birth as
+persons of very indigent circumstances. From famine to famine, from pain
+to pain, from fear to fear, is their change. They are more dead than
+those that are dead. Possessed of affluence, from joy to joy, from heaven
+to heaven, from happiness to happiness, proceed they that are possessed
+of faith, that are self-restrained, and that are devoted to righteous
+deeds. They that are unbelievers have to pass, with groping hands,
+through regions infested by beasts of prey and elephants and pathless
+tracts teeming with snakes and robbers and other causes of fear. What
+more need be said of these? They, on the other hand, that are endued with
+reverence for gods and guests, that are liberal, that have proper regard
+for persons that are good, and that make gifts in sacrifices, have for
+theirs the path (of felicity) that belongs to men of cleansed and subdued
+souls. Those that are not righteous should not be counted among men even
+as grains without kernel are not counted among grain and as cockroaches
+are not counted among birds. The acts that one does, follow one even when
+one runs fast. Whatever acts one does, lie down with the doer who lays
+himself down. Indeed, the sins one does, sit when the doer sits, and run
+when he runs. The sins act when the doer acts, and, in fact follow the
+doer like his shadow. Whatever the acts one does by whatever means and
+under whatever circumstances, are sure to be enjoyed and endured (in
+respect of their fruits) by the doer in his next life. From every side
+Time is always dragging all creatures, duly observing the rule in respect
+of the distance to which they are thrown and which is commensurate with
+their acts.[1735] As flowers and fruits, without being urged, never
+suffer their proper time to pass away without making their appearance,
+even so the acts one has done in past life make their appearance at the
+proper time. Honour and dishonour, gain and loss, destruction and growth,
+are seen to set in. No one can resist them (when they come). One of them
+is enduring, for disappear it must after appearance. The sorrows one
+suffers is the result of one's acts. The happiness one enjoys flows from
+one's acts. From the time when one lies within the mother's womb one
+begins to enjoy and endure one's acts of a past life. Whatever acts good
+and bad one does in childhood, youth, or old age, one enjoys and endures
+their consequences in one's next life in similar ages. As the calf
+recognises its dam even when the latter may stand among thousands of her
+species, after the same manner the acts done by one in one's past life
+come to one in one's next life (without any mistake) although one may live
+among thousands of one's species. As a piece of dirty cloth is whitened
+by being washed in water, after the same manner, the righteous, cleansed
+by continuous exposure unto the fire of fasts and penances, at last
+attain to unending happiness. O thou of high intelligence, the desires
+and purposes of those whose sins have been washed off by long-continued
+penances well-performed, become crowned with fruition. The track of the
+righteous cannot be discerned even as that of birds in the sky or that
+of fishes in the water. There is no need of speaking ill of others, nor
+of reciting the instances in which others have tripped. On the other
+hand, one should always do what is delightful, agreeable, and beneficial
+to one's own self."'"[1736]
+
+
+
+SECTION CCCXXIV
+
+"'Yudhishthira said, "Tell me, O grandsire, how the high-souled Suka of
+austere penances took birth as the son of Vyasa, and how did he succeed
+in attaining to the highest success? Upon what woman did Vyasa, endued
+with wealth of asceticism, beget that son of his? We do not know who was
+Suka's mother, nor do we know anything of the birth of that high-souled
+ascetic. How was it that, when he was a mere boy, his mind became
+directed to the knowledge of the subtile (Brahma)? Indeed, in this world
+no second person can be seen in whom such predilections could be marked
+at so early an age. I desire to hear all this in detail, O thou of great
+intelligence. I am never satiated with hearing thy excellent and
+nectar-like words. Tell me, O grandsire in their proper order, of the
+greatness, and the knowledge of Suka and of his union with the (Supreme)
+Soul!"
+
+"'Bhishma continued, "The Rishis did not make merit depend upon years or
+decrepitude or wealth or friends. They said that he amongst them was
+great that studied the Vedas. All this that thou enquirest about has
+penances for its root. That penance, again, O son of Pandu, rises from
+the subjugation of the senses. Without doubt, one incurs fault by giving
+one's senses the reins. It is only by restraining them that one succeeds
+in earning success. The merit that attaches to a thousand
+Horse-sacrifices or a hundred Vajapeyas cannot come up to even a
+sixteenth portion of the merit that arises from Yoga. I shall, on the
+present occasion, recite to thee the circumstances of Suka's birth, the
+fruits he won of his penances, and the foremost end he achieved (by his
+acts), topics that are incapable of being understood by persons of
+uncleansed soul. Once on a time on the summit of Meru adorned with
+karnikara flowers, Mahadeva sported, accompanied by the terrible spirits
+that were his associates. The daughter of the king of mountains, viz.,
+the goddess Parvati, was also there. There at the close vicinity of that
+summit, the Island-born (Vyasa) underwent extraordinary austerities. O
+best of the Kurus, devoted to the practices of Yoga, the great ascetic
+withdrawing himself by Yoga into his own Soul, and engaged in Dharana,
+practised many austerities for the sake of (obtaining) a son. The prayer
+he addressed to the great God was,--'O puissant one, let me have a son
+that will have the puissance of Fire and Earth and Water and Wind and
+Space.' Engaged in the austerest of penances, the Island-born Rishi begged
+that of that God who is incapable of being approached by persons of
+uncleansed souls, (not by words but) by his Yoga-resolution. The puissant
+Vyasa remained there for a hundred years, subsisting on air alone,
+engaged in adoring Mahadeva of multifarious form, the lord of Uma.
+Thither all the regenerate Rishis and royal sages and the Regents of the
+world and the Sadhyas along with the Vasus, and the Adityas, the Rudras,
+and Surya and Chandramas, and the Maruts, and the Oceans, and the Rivers
+and the Aswins, the Deities, the Gandharvas, and Narada and Parvata and
+the Gandharva Viswavasu, and the Siddhas, and the Apsaras. There
+Mahadeva, called also by the name of Rudra, sat, decked with an excellent
+garland of Karnikara flowers, and blazed with effulgence like the Moon
+with his rays. In those delightful and celestial woods populous with
+deities and heavenly Rishis, the great Rishi remained, engaged in high
+Yoga-contemplation, from desire of obtaining a son. His strength suffered
+no diminution, nor did he feel any pain. At this the three worlds were
+much amazed. While the Rishi, possessed of immeasurable energy, sat in
+Yoga, his matted locks, in consequence of his energy, were seen to blaze
+like flames of fire. The illustrious Markandeya it was from whom I heard
+of this. He used always to recite to me the acts of the deities. It is
+for this that the matted locks of the high-souled and (Island-born)
+Krishna, thus emblazed by his energy on that occasion, seem to this day
+to be endued with the complexion of fire. Gratified with such penances
+and such devotion, O Bharata, of the Rishi, the great God resolved (to
+grant him his wish). The Three-eyed deity, smiling with pleasure,
+addressed him and said,--O Island-born one, thou shalt get a son like to
+what thou wishest! Possessed of greatness, he shall be as pure as Fire,
+as Wind, as Earth, as Water, and as Space! He shall be possessed of the
+consciousness of his being Brahma's self; his understanding and soul
+shall be devoted to Brahma, and he shall completely depend upon Brahma so
+as to be identifiable with it!"'"
+
+
+
+SECTION CCCXXV
+
+"'Bhishma said, "The son of Satyavati having obtained this high boon from
+the great God, was one day employed in rubbing his sticks for making a
+fire. While thus engaged, the illustrious Rishi, O king, beheld the
+Apsara Ghritachi, who, in consequence of her energy, was then possessed
+of great beauty. Beholding the Apsara in those woods, the illustrious
+Rishi Vyasa, O Yudhishthira, became suddenly smitten with desire. The
+Apsara (Ghritachi), seeing the Rishi's heart troubled by desire,
+transformed herself into a she-parrot and came to that spot. Although he
+beheld the Apsara disguised in another form, the desire that had arisen
+in the Rishi's heart (without disappearing) spread itself over every part
+of his body. Summoning all his patience, the ascetic endeavoured to
+suppress that desire; with all his effort, however, Vyasa did not succeed
+in controlling his agitated mind. In consequence of the inevitability of
+what was to happen, the Rishi's heart was attracted by Ghritachi's fair
+form. He set himself more earnestly to the task of making a fire for
+suppressing his emotion, but in spite of all his efforts his vital seed
+came out. That best of regenerate ones, however, O king, continued to rub
+his stick without feeling any scruples for what had happened. From the
+seed that fell, was born a son unto him, called Suka. In consequence of
+his circumstance attending his birth, he came to be called by name of
+Suka. Indeed, it was thus that great ascetic that foremost of Rishis and
+highest of Yogins, took birth from the two sticks (his father had for
+making fire). As in a sacrifice a blazing fire shed its effulgence all
+around when libations of clarified butter are poured upon it, after the
+same manner did Suka take his birth, blazing with effulgence in
+consequence of his own energy. Assuming the excellent form and complexion
+that were his sire, Suka, O son of Kuru, of cleansed Soul, shone like a
+smokeless fire. The foremost of rivers, viz., Ganga, O king, coming to
+the breast of Meru, in her own embodied form, bathed Suka (after his
+birth) with her waters. There fell from the welkin, O son of Kuru, an
+ascetic's stick and a dark deer-skin for the use, O monarch, of the
+high-souled Suka. The Gandharvas sang repeatedly and the diverse tribes
+of Apsaras danced; and celestial kettledrums of loud sound began to beat.
+The Gandharva Viswavasu, and Tumvuru and Varada, and those other
+Gandharvas called by the names of Haha, and Huhu, eulogised the birth of
+Suka. There the regents of the world with Sakra at their head came, as
+also the deities and the celestial and the regenerate Rishis. The
+Wind-god poured showers of celestial flowers upon the spot. The entire
+universe, mobile, and immobile, became filled with joy. The high-souled
+Mahadeva of great effulgence, accompanied by the Goddess, and moved by
+affection, came there and soon after the birth of the Muni's son invested
+him with the sacred-thread. Sakra, the chief of the gods, gave him, from
+affection, a celestial Kamandalu of excellent form, and some celestial
+robes. Swans and Satapatras and cranes by thousands, and many parrots and
+Chasas, O Bharata, wheeled over his head. Endued with great splendour and
+intelligence, Suka, having obtained his birth from the two sticks,
+continued to live there, engaged the while in the attentive observance of
+many vows and fasts. As soon as Suka was born, the Vedas with all their
+mysteries and all their abstracts, came for dwelling in him, O king, even
+as they dwell in his sire. For all that, Suka selected Vrihaspati, who
+was conversant with all the Vedas together with their branches and
+commentaries, for his preceptor, remembering the universal
+practice.[1737] Having studied all the Vedas together with all their
+mysteries and abstracts, as also all the histories and the science of
+government, O puissant monarch, the great ascetic returned home, after
+giving his preceptor the tuition fee. Adopting the vow of a Brahmacharin,
+he then commenced to practise the austerest penances concentrating all
+his attention thereon. In even his childhood, he became an object of
+respect with the gods and Rishis for his knowledge and penances. The mind
+of the great ascetic, O king, took no pleasure in the three modes of life
+with the domestic among them, keeping in view, as he did, the religion of
+Emancipation."'"
+
+
+
+SECTION CCCXXVI
+
+"'Bhishma said, "Thinking of Emancipation, Suka approached his sire and
+possessed as he was of humility and desirous of achieving his highest
+good, he saluted his great preceptor and said,--'Thou art well versed in
+the religion of Emancipation. Do thou O illustrious one, discourse to me
+upon it, so that supreme tranquillity of mind, O puissant one, may be
+mine!'--Hearing these words of his son, the great Rishi said unto him,--'Do
+thou study, O son, the religion of Emancipation and all the diverse
+duties of life!'--At the command of his sire, Suka, that foremost of all
+righteous men, mastered all the treatises on Yoga, O Bharata, as also the
+science promulgated by Kapila. When Vyasa beheld his son to be possessed
+of the resplendence of the Vedas, endued with the energy of Brahma, and
+fully conversant with the religion of Emancipation, he addressed him,
+saying,--'Go thou to Janaka the ruler of Mithila. The king of Mithila will
+tell thee everything for thy Emancipation.'--Bearing the command of his
+sire, O king, Suka proceeded to Mithila for enquiring of its king about
+the truth of duties and the Refuge of Emancipation. Before he set out,
+his sire further told him,--'Do thou go thither by that path which
+ordinary human beings take. Do not have recourse to thy Yoga-puissance
+for proceeding through the skies.'--At this Suka was not at all surprised
+(for he was humble by nature). He was further told that he should proceed
+thither with simplicity and not from desire of pleasure.--'Along your way
+do not seek for friends and spouses, since friends and spouses are causes
+of attachment to the world. Although the ruler of Mithila is one in whose
+sacrifices we officiate, still thou shouldst not indulge in any feeling
+of superiority while living with him. Thou shouldst live under his
+direction and in obedience to him. Even he will dispel all thy
+doubts.[1738] That king is well versed in all duties and well acquainted
+with the scriptures on Emancipation. He is one for whom I officiate in
+sacrifices. Thou shouldst, without any scruple, do what he bids.'--Thus
+instructed, the righteous-souled Suka proceeded to Mithila on foot
+although he was able to traverse through the skies over the whole Earth
+with her seas. Crossing many hills and mountains, many rivers, many
+waters and lakes, and many woods and forests abounding with beasts of
+prey and other animals, crossing the two Varshas of Meru and Hari
+successively and next the Varsha of Himavat, he came at last to the
+Varsha known by the name of Bharata. Having seen many countries inhabited
+by Chins and Huns, the great ascetic at last reached Aryavarta. In
+obedience to the commands of his sire and bearing them constantly in his
+mind, he gradually passed along his way on the Earth like a bird passing
+through the air. Passing through many delightful towns and populous
+cities, he saw diverse kinds of wealth without waiting to observe them.
+On his way he passed through many delightful gardens and places and many
+sacred waters. Before much time had passed he reached the country of the
+Videhas that was protected by the virtuous and high-souled Janaka. There
+he beheld many populous villages, and many kinds of food and drink and
+viands and habitations of cowherds swelling with men and many herds of
+cattle. He beheld many fields abounding with paddy and barley and other
+grain, and many lakes and waters inhabited by swans and cranes and
+adorned with beautiful lotuses. Passing through the Videha country
+teeming with well-to-do people, he arrived at the delightful gardens of
+Mithila rich with many species of trees. Abounding with elephants and
+horses and cars, and peopled by men and women, he passed through them
+without waiting to observe any of the things that were presented to his
+eye. Bearing that burthen in his mind and ceaselessly dwelling upon it
+(viz., the desire of mastering the religion of Emancipation), Suka of
+cheerful soul and taking delight in internal survey only, reached Mithila
+at last. Arrived at the gate, he sent word through the keepers. Endued
+with tranquillity of mind, devoted to contemplation and Yoga, he entered
+the city, having obtained permission. Proceeding along the principal
+street abounding with well-to-do men, he reached the king's palace and
+entered it without any scruples. The porters forbade him with rough
+words. Thereat, Suka, without any anger, stopped and waited. Neither the
+sun nor the long distance he had walked had fatigued him in the least.
+Neither hunger, nor thirst, nor the exertion he had made, had weakened
+him. The heat of the Sun had not scorched or pained or distressed him in
+any degree. Among those porters there was one who felt compassion for
+him, beholding him staying there like the midday Sun in his effulgence.
+Worshipping him in due form and saluting him properly, with joined hands
+he led him to the first chamber of the palace. Seated there, Suka, O son,
+began to think of Emancipation only. Possessed of equable splendour he
+looked with an equal eye upon a shaded spot and one exposed to the Sun's
+rays. Very soon after, the king's minister, coming to that place with
+joined hands, led him to the second chamber of the palace. That chamber
+led to a spacious garden which formed a portion of the inner apartments
+of the palace. It looked like a second Chaitraratha. Beautiful pieces of
+water occurred here and there at regular intervals. Delightful trees, all
+of which were in their flowering season, stood in that garden. Bevies of
+damsels, of transcendent beauty, were in attendance. The minister led
+Suka from the second chamber to that delightful spot. Ordering those
+damsels to give the ascetic a seat, the minister left him there. Those
+well-dressed damsels were of beautiful features, possessed of excellent
+hips, young in years, clad in red robes of fine texture, and decked with
+many ornaments of burnished gold. They were well-skilled in agreeable
+conversation and maddening revelry, and thorough mistresses of the arts
+of dance and singing. Always opening their lips with smiles, they were
+equal to the very Apsaras in beauty. Well-skilled in all the acts of
+dalliance, competent to read the thoughts of men upon whom they wait,
+possessed of every accomplishment, fifty damsels, of a very superior
+order and of easy virtue, surrounded the ascetic. Presenting him with
+water for washing his feet, and worshipping him respectfully with the
+offer of the usual articles, they gratified him with excellent viands
+agreeable to the season. After he had eaten, those damsels then, one
+after another, singly led him through the grounds, showing him every
+object of interest, O Bharata. Sporting and laughing and singing, those
+damsels, conversant with the thoughts of all men, entertained that
+auspicious ascetic of noble soul. The pure-souled ascetic born in the
+fire-sticks, observant without scruples of any kind of his duties, having
+all his senses under complete control, and a thorough master of his
+wrath, was neither pleased nor angered at all this. Then those foremost
+of beautiful women gave him an excellent seat. Washing his feet and other
+limbs, Suka said his evening prayers, sat on that excellent seat, and
+began to think of the object for which he had come there. In the first
+part of the night, he devoted himself to Yoga. The puissant ascetic,
+passed the middle portion of the night in sleep. Very soon waking up from
+his slumber, he went through the necessary rites of cleansing his body,
+and though surrounded by those beautiful women, he once again devoted
+himself to Yoga. It was in this way, O Bharata, that the son of the
+Island-born Krishna passed the latter part of that day and the whole of
+that night in the palace of king Janaka."'"
+
+
+
+SECTION CCCXXVII
+
+"'Bhishma said, "The next morning, king Janaka, O Bharata, accompanied by
+his minister and the whole household, came to Suka, placing his priest in
+the van. Bringing with him costly seats and diverse kinds of jewels and
+gems, and bearing the ingredients of the Arghya on his own head, the
+monarch approached the son of his reverend preceptor. The king, taking
+with his own hands, from the hands of his priest, that seat adorned with
+many gems, overlaid with an excellent sheet, beautiful in all its parts,
+and exceedingly costly, presented it with great reverence to his
+preceptor's son Suka. After the son of (the Island-born) Krishna had
+taken his seat on it, the king worshipped him according to prescribed
+rites. At first offering him water to wash his feet, he then presented
+him the Arghya and kine. The ascetic accepted that worship offered with
+due rites and mantras. That foremost of regenerate persons, having thus
+accepted the worship offered by the king, and taking the kine also that
+were presented to him, then saluted the monarch. Possessed of great
+energy, he next enquired after the king's welfare and prosperity. Indeed,
+O king, Suka embraced in his enquiry the welfare of the monarch's
+followers and officers also. Receiving Suka's permission, Janaka sat down
+with all his followers. Endued with a high soul and possessed of high
+birth, the monarch, with joined hands, sat down on the bare ground and
+enquired after the welfare and unabated prosperity of Vyasa's son. The
+monarch then asked his guest the object of his visit.
+
+"'"Suka said, 'Blessed be thou, my sire said unto me that his Yajamana, the
+ruler of the Videhas, known all over the world by the name of Janaka, is
+well-versed in the religion of Emancipation. He commanded me to come to
+him without delay, if I had any doubts requiring solution in the matter
+of the religion of either Pravritti or Nivritti. He gave me to understand
+that the king of Mithila would dispel all my doubts. I have, therefore,
+come hither, at the command of my sire, for the purpose of taking lessons
+from thee. It behoveth thee, O foremost of all righteous persons, to
+instruct me! What are the duties of a Brahmana, and what is the essence
+of those duties that have Emancipation for their object. How also is
+Emancipation to be obtained? Is it obtainable by the aid of knowledge or
+by that of penances?'
+
+"'"Janaka said, 'Hear what the duties are of a Brahmana from the time of
+his birth. After his investiture, O son, with the sacred-thread, he should
+devote his attention to the study of the Vedas. By practising penances
+and dutifully serving his preceptor and observing the duties of
+Brahmacharyya, O puissant one, he should pay off the debt he owes to the
+deities and the Pitris, and cast off all malice. Having studied the Vedas
+with close attention and subjugated his senses, and having given his
+preceptor the tuition fee, he should, with the permission of his
+preceptor, return home. Returning home, he should betake himself to the
+domestic mode of life and wedding a spouse confine himself to her, and
+live freeing himself from every kind of malice, and having established
+his domestic fire. Living in the domestic mode, he should procreate sons
+and grandsons. After that, he should retire to the forest, and continue
+to worship the same fires and entertain guests with cordial hospitality.
+Living righteously in the forest, he should at last establish his fire in
+his soul, and freed from all pairs of opposites, and casting off all
+attachments from the soul, he should pass his days in the mode called
+Sannyasa which is otherwise called the mode of Brahma.'
+
+"'"Suka said, 'If one succeeds in attaining to an understanding cleansed by
+study of the scriptures and to true conceptions of all things, and if the
+heart succeeds in freeing itself permanently from the effects of all
+pairs of opposites, is it still necessary for such a person to adopt, one
+after another, the three modes of life called Brahmacharyya, Garhastya,
+and Vanaprastha? This is what I ask thee. It behoveth thee to tell me.
+Indeed, O ruler of men, do tell me this according to the true import of
+the Vedas!'
+
+"'"Janaka said, 'Without the aid of an understanding cleansed by study of
+the scriptures and without that true conception of all things which is
+known by the name of Vijnana, the attainment of Emancipation is
+impossible. That cleansed understanding, again, it is said, is
+unattainable without one's connection with a preceptor. The preceptor is
+the helmsman, and knowledge is the boat (aided by whom and which one
+succeeds in crossing the ocean of the world). After having acquired that
+boat, one becomes crowned with success. Indeed, having crossed the
+ocean, one may abandon both. For preventing the destruction of all the
+worlds and for preventing the destruction of acts (upon which the world
+depend), the duties appertaining to the four modes of life were practised
+by the wise of old. By abandoning acts, good and bad, agreeably to this
+order of acts one succeeds, in course of many births, in attaining to
+Emancipation.[1739] That man who, through penances performed in course of
+many births, succeeds in obtaining a cleansed mind and understanding and
+soul, certainly becomes able to attain to Emancipation (in a new birth)
+in even the very first mode viz., Brahmacharyya.[1740] When, having
+attained to a cleansed understanding, Emancipation becomes his and in
+consequence thereof he becomes possessed of knowledge in respect of all
+visible things, what desirable object is there to attain by observing the
+three other modes of life?[1741] One should always cast off faults born
+of the attributes of Rajas and Tamas. Adhering to the path of Sattwa, one
+should know Self by Self.[1742] Beholding one's self in all creatures and
+all creatures in one's self, one should live (without being attached to
+anything) like aquatic animals living in water without being drenched by
+that element. He who succeeds in transcending all pairs of attributes and
+resisting their influence, succeeds in casting off all attachments, and
+attains to infinite felicity in the next world, going thither like a bird
+soaring into the sky from below. In this connection, there is a saying
+sung of old by king Yayati and borne in remembrance, O sire, by all
+persons conversant with the scriptures bearing upon Emancipation. The
+effulgent ray (i.e., the Supreme Soul) exists in one's Soul and not
+anywhere else. It exists equally in all creatures. One can see it oneself
+if one's heart be devoted to Yoga. When a person lives in such a way that
+another is not inspired with fear at his sight, and when a person is not
+himself inspired with fear at the sight of others, when a person ceases
+to cherish desire and hate, he is then said to attain to Brahma. When a
+person ceases to entertain a sinful attitude towards all creatures in
+thought, word, and deed, he is then said to attain to Brahma.[1743] By
+restraining the mind and the soul, by casting off malice that stupefies
+the mind, and by throwing off desire and stupefaction, one is said to
+attain to Brahma. When a person assumes an equality of attitude in
+respect of all objects of hearing and vision (and the operations of the
+other senses) as also in respect of all living creatures, and transcends
+all pairs of opposites, he is then said to attain to Brahma. When person
+casts an equal eye upon praise and dispraise, gold and iron, happiness
+and misery, heat and cold, good and evil, the agreeable and the
+disagreeable, life and death, he is then said to attain to Brahma. One
+observing the duties of the mendicant orders should restrain one's senses
+and the mind even like a tortoise withdrawing its out-stretched
+limbs.[1744] As a house enveloped in darkness is capable of being seen
+with the aid of a lighted lamp, after the same manner can the soul be
+seen with the aid of the lamp of the understanding. O foremost of
+intelligent persons, I see that all this knowledge that I am
+communicating to thee dwells in thee. Whatever else should be known by
+one desirous of learning the religion of Emancipation is already known to
+thee. O regenerate Rishi, I am convinced that through the grace of thy
+preceptor and through the instructions thou hast received, thou hast
+already transcended all objects of the senses.[1745] O great ascetic,
+through the grace of that sire of thine, I have attained to omniscience,
+and hence I have succeeded in knowing thee. Thy knowledge is much greater
+than what thou thinkest thou hast. Thy perceptions also that result from
+intuition are much greater than what thou thinkest thou hast. Thy
+puissance also is much greater than thou art conscious of. Whether in
+consequence of thy tender age, or of the doubts thou hast not been able
+to dispel, or of the fear that is due to the unattainment of
+Emancipation, thou art not conscious of that knowledge due to intuition
+although it has arisen in thy mind. After one's doubts have been
+dispelled by persons like us, one succeeds in opening the knots of one's
+heart and then, by a righteous exertion one attains to and becomes
+conscious of that knowledge. As regards thyself, thou art one that hast
+already acquired knowledge. Thy intelligence is steady and tranquil. Thou
+art free from covetousness. For all that, O Brahmana, one never succeeds
+in attaining to Brahma, which is the highest object of acquisition,
+without exertion. Thou seest no distinction between happiness and misery.
+Thou art not covetous. Thou hast no longing for dancing and song. Thou
+hast no attachments. Thou hast no attachment to friends. Thou hast no
+fear in things that inspire fear. O blessed one, I see that thou castest
+an equal eye upon a lump of gold and a clod of earth. Myself and other
+persons possessed of wisdom, behold thee established in the highest and
+indestructible path of tranquillity. Thou stayest, O Brahmana, in those
+duties which obtain for the Brahmana that fruit which should be his and
+which is identical with the essence of the object represented by
+Emancipation. What else hast thou to ask me?'"'"
+
+
+
+SECTION CCCXXVIII
+
+"'Bhishma said, "Having heard these words of king Janaka, Suka of cleansed
+soul and settled conclusions began to stay in his Soul by his Soul,
+having of course seen Self by Self.[1746] His object being accomplished,
+he became happy and tranquil, and without putting further questions to
+Janaka, he proceeded northwards to the mountains of Himavat with the
+speed of the wind and like the wind.[1747] These mountains abounded with
+diverse tribes of Apsaras and echoed with many lofty sounds. Teeming with
+thousands of Kinnaras and Bhringarajas[1748] it was adorned, besides,
+with many Madgus and Khanjaritas and many Jivajivakas of variegated hue.
+And there were many peacocks also of gorgeous colours, uttering their
+shrill but melodious cries. Many bevies of swans also, and many flights
+of gladdened Kokilas too, adorned the place. The prince of birds, viz.,
+Garuda, dwelt on that summit constantly. The four Regents of the world,
+the deities, and diverse classes of Rishis, used always to come there
+from the desire of doing good to the world. It was there that the
+high-souled Vishnu had undergone the severest austerities for the object
+of obtaining a son. It was there that the celestial generalissimo named
+Kumara, in his younger days, disregarding the three worlds with all the
+celestial denizens, threw down his dart, piercing the Earth therewith.
+Throwing down his dart, Skanda addressing the universe, said,--'If there
+be any person that is superior to me in might, or that holds Brahmanas to
+be dearer, or that can compare with me in devotion to the Brahmanas and
+the Vedas, or that is possessed of energy like unto me, let him draw up
+this dart or at least shake it!'--Hearing this challenge, the three worlds
+become filled with anxiety, and all creatures asked one another,
+saying,--'Who will raise this dart?'--Vishnu beheld all the deities and
+Asuras and Rakshasas to be troubled in their senses and mind. He
+reflected upon what should be the best to be done under the
+circumstances. Without being able to bear that challenge in respect of
+the hurling of the dart, he cast his eyes on Skanda, the son of the
+Fire-god. The pure-souled Vishnu caught hold of the blazing dart, with
+his left hand, and began to shake it. When the dart was being thus shaken
+by Vishnu possessed of great might, the whole Earth with her mountains,
+forests, and seas, shook with the dart. Although Vishnu was fully
+competent to raise the dart, still he contented himself with only shaking
+it. In this, the puissant lord only kept the honour of Skanda intact.
+Having shaken it himself, the divine Vishnu, addressing Prahlada,
+said,--'Behold the might of Kumara! None else in the universe can raise
+this dart!' Unable to bear this, Prahlada resolved to raise the dart. He
+seized it, but was unable to shake it at all. Uttering a loud cry, he
+fell down on the hill-top in a swoon. Indeed, the son of Hiranya-kasipu
+fell down on the Earth. Repairing towards the northern side of those
+grand mountains, Mahadeva, having the bull for his sign, had undergone
+the austerest penances. The asylum where Mahadeva had undergone those
+austerities is encompassed on all sides with a blazing fire.
+Unapproachable by persons of uncleansed souls, that mountain is known by
+the name of Aditya. There is a fiery girdle all around it, of the width
+of ten Yojanas, and it is incapable of being approached by Yakshas and
+Rakshasas and Danavas. The illustrious god of Fire, possessed of mighty
+energy, dwells there in person employed in removing all impediments from
+the side of Mahadeva of great wisdom who remained there for a thousand
+celestial years, all the while standing on one foot. Dwelling on the side
+of that foremost of mountains, Mahadeva of high vows (by his penances)
+scorched the deities greatly.[1749] At the foot of those mountains, in a
+retired spot, Parasara's son of great ascetic merit, viz., Vyasa, taught
+the Vedas unto his disciples. Those disciples were the highly blessed
+Sumantra, Vaisampayana, Jaimini of great wisdom, and Paila of great
+ascetic merit. Suka proceeded to that delightful asylum where his sire,
+the great ascetic Vyasa, was dwelling, surrounded by his disciples.
+Seated in his asylum, Vyasa beheld his son approach like a blazing fire
+of scattered flames, or resembling the sun himself in effulgence. As Suka
+approached, he did not seem to touch the trees or the rocks of the
+mountain. Completely dissociated from all objects of the senses, engaged
+in Yoga, the high-souled ascetic came, resembling, in speed, a shaft let
+from a bow. Born on the fire-sticks, Suka, approaching his sire, touched
+his feet. With becoming formalities he then accosted the disciples of his
+sire. With great cheerfulness he then detailed to his father all the
+particulars of his conversation with king Janaka. Vyasa the son of
+Parasara, after the arrival of his puissant son, continued to dwell there
+on the Himavat engaged in teaching his disciples and his son. One day as
+he was seated, his disciples, all well-skilled in the Vedas, having their
+senses under control, and endued with tranquil souls, sat themselves
+around him. All of them had thoroughly mastered the Vedas with their
+branches. All of them were observant of penances. With joined hands they
+addressed their preceptor in the following words.
+
+"'"The disciples said, 'We have, through thy grace, been endued with great
+energy. Our fame also has spread. There is one favour that we humbly
+solicit thee to grant us.' Hearing these words of theirs, the regenerate
+Rishi answered them, saying, 'Ye sons, tell me what that boon is which ye
+wish I should grant you!' Hearing this answer of their preceptor, the
+disciples became filled with joy. Once more bowing their heads low unto
+their preceptor and joining their hands, all of them in one voice said, O
+king, these excellent words: 'If our preceptor has been pleased with us,
+then, O best of sages, we are sure to be crowned with success! We all
+solicit thee, O great Rishi, to grant us a boon. Be thou inclined to be
+graceful to us. Let no sixth disciple (besides us five) succeed in
+attaining to fame! We are four. Our preceptor's son forms the fifth. Let
+the Vedas shine in only us five! Even this is the boon that we
+solicit.'--Hearing these words of his disciples, Vyasa, the son of
+Parasara, possessed of great intelligence, well-conversant with the
+meaning of the Vedas, endued with a righteous soul, and always engaged in
+thinking of objects that confer benefits on a person in the world
+hereafter, said unto his disciples these righteous words fraught with
+great benefit: 'The Vedas should always be given unto him who is a
+Brahmana, or unto him who is desirous of listening to Vedic instructions,
+by him who eagerly wishes to attain a residence in the region of Brahman!
+Do ye multiply. Let the Vedas spread (through your exertions). The Vedas
+should never be imparted unto one that has not formally become a
+disciple. Nor should they be given unto one who is not observant of good
+vows. Nor should they be given for dwelling in one that is of uncleansed
+soul. These should be known as the proper qualifications of persons that
+can be accepted as disciples (for the communication of Vedic knowledge).
+No science should be imparted unto one without a proper examination of
+one's character, as pure gold is tested by heat, cutting and rubbing,
+after the same manner disciples should be tested by their birth and
+accomplishments. Ye should never set your disciples to tasks to which
+they should not be set, or to tasks that are fraught with danger. One's
+knowledge is always commensurate with one's understanding and diligence
+in study. Let all disciples conquer all difficulties, and let all of them
+meet with auspicious success. Ye are competent to lecture on the
+scriptures unto persons of all the orders. Only ye should, while
+lecturing, address a Brahmana, placing him in the van. These are the
+rules in respect of the study of the Vedas. This again is regarded as a
+high task. The Vedas were created by the Self-born for the purpose of
+praising the deities therewith. That man who, through stupefaction of
+intellect, speaks ill of a Brahmana well-conversant with the Vedas, is
+certain to meet with humiliation in consequence of such evil-speaking. He
+who disregarding all righteous rules, solicits knowledge, and he who,
+disregarding the rules of righteousness, communicates knowledge, either
+of them falls off and instead of that affection which should prevail
+between preceptor and disciple, such questioning and such communication
+are sure to produce distrust and suspicion. I have now told ye everything
+about the way in which the Vedas should be studied and taught. Ye should
+act in this way towards your disciples, bearing these instructions in
+your minds.'"'"
+
+
+
+SECTION CCCXXIX
+
+"'Bhishma said, "Hearing these words of their preceptor, Vyasa's disciples
+endued with energy, became filled with joy and embraced one another.
+Addressing one another, they said,--'That which has been said by our
+illustrious preceptor in view of our future good, will live in our
+remembrance and we shall certainly act according to it.'--Having said this
+unto one another with joyful hearts, the disciples of Vyasa, who were
+thorough masters of words, once more addressed their preceptor and
+said,--'If it pleases thee, O puissant one, we wish to descend from this
+mountain to the Earth, O great ascetic, for the purpose of subdividing
+the Vedas!'--Hearing these words of his disciples, the puissant son of
+Parasara replied unto them in these beneficial words that were fraught,
+besides, with righteousness and profit,--You may repair to the Earth or
+to the regions of the celestials, as ye like. You should always be
+heedful, for the Vedas are such that they are always liable to be
+misunderstood![1750]--Permitted by their preceptor of truthful speech,
+the disciples left him after circumambulating him and bowing their heads
+unto him. Descending upon the Earth they performed the Agnishtoma and
+other sacrifices; and they began to officiate at the sacrifices of
+Brahmanas and Kshatriyas and Vaisyas. Happily passing their days in the
+domestic mode of life, they were treated by the Brahmanas with great
+respect. Possessed of great fame and prosperity, they were employed in
+teaching and officiating in sacrifices. After his disciples had gone
+away, Vyasa remained in his asylum, with only his son in his company.
+Passing his days in anxious thoughtfulness, the great Rishi, possessed of
+wisdom, kept silent, sitting in a retired corner of the asylum. At that
+time Narada of great ascetic merit came to that spot for seeing Vyasa,
+and addressing him, said these words of melodious sound.
+
+"'"Narada said, 'O regenerate Rishi of Vasishtha's race, why are Vedic
+sounds silent now? Why art thou sitting silent and alone engaged in
+meditation like one taken up with an engrossing thought? Alas, shorn of
+Vedic echoes, this mountain hath lost its beauty, even as the Moon shorn
+of splendour when assailed by Rahu or enveloped in dust.[1751] Though
+inhabited by the celestial Rishis, yet shorn of Vedic sounds, the
+mountain no longer looks beautiful now but resembles a hamlet of
+Nishadas.[1752] The Rishis, the deities, and the Gandharvas, too, no
+longer shine as before in consequence of being deprived of Vedic
+sound!'--Hearing these words of Narada, the Island-born Krishna answered,
+saying,--'O great Rishi, O thou art conversant with the declarations of
+the Vedas, all that thou hast said is agreeable to me and it truly
+behoves thee to say it unto me! Thou art omniscient, thou hast seen
+everything. Thy curiosity also embraces all things within its sphere. All
+that has ever occurred in the three worlds is well known to thee. Do thou
+then, O regenerate Rishi, set thy commands on me. O, tell me what I am to
+do! Tell me, O regenerate Rishi, what should now be done by me. Separated
+from my disciples, my mind has become very cheerless now.'
+
+"'"Narada said, 'The stain of the Vedas is the suspension of their
+recitation. The stain of the Brahmanas is their non-observance of vows.
+The Valhika race is the stain of the Earth. Curiosity is the stain of
+women. Do thou with thy intelligent son recite the Vedas, and do thou
+with the echoes of Vedic sounds dispel the fears arising from Rakshasas.'"
+
+"'Bhishma continued, "Hearing these words of Narada, Vyasa, the foremost
+of all persons conversant with duties and firmly devoted to Vedic
+recitation, became filled with joy and answered Narada, saying,--So be
+it--With his son Suka, he set himself to recite the Vedas in a loud
+sonorous voice, observing all the rules of orthoepy and, as it were,
+filling the three worlds with that sound. One day as sire and son, who
+were well-conversant with all duties, were engaged in reciting the Vedas,
+a violent wind arose that seemed to be impelled by the gales that blow on
+the bosom of the ocean. Understanding from this circumstance that the
+hour was suited to sacred recitation, Vyasa immediately bade his son to
+suspend the recitation. Suka, thus forbidden by his sire, became filled
+with curiosity. He asked his sire, saying,--O regenerate one, whence is
+this wind? It behoveth thee to tell me everything about the conduct of
+the Wind.--Hearing this question of Suka, Vyasa became filled with
+amazement. He answered Suka, by telling him that an omen which indicated
+that the recitation of the Vedas should be suspended.--'Thou hast obtained
+spiritual vision. Thy mind too has, of itself, become cleansed of every
+impurity. Thou hast been freed from the attributes of Passion and
+Darkness. Thou stayest now in the attributes of Goodness. Thou beholdest
+now thy Soul with thy Soul even as one beholds one's own shadow in a
+mirror. Staying thyself on thy own Soul, do thou reflect on the Vedas.
+The path of the Supreme Soul is called Deva-yana (the path of the gods).
+The path that is made up of the attribute of Tamas is called Pitri-yana
+(the path of Pitris). These are the two paths in the world hereafter. By
+one, people go to heaven. By the other, people go to hell. The winds blow
+on the Earth's surface and in the welkin. There are seven courses in
+which they blow. Listen to me as I recount them one after another. The
+body is furnished with the senses are dominated over by the Sadhyas and
+many great beings of mighty strength. These gave birth to an invincible
+son named Samana. From Samana sprang a son called Udana. From Udana
+sprang Vyana arose Apana, and lastly from Apana sprung the wind called
+Prana. That invincible scorcher of all foes, viz., Prana, became
+childless. I shall now recite to thee the different functions of those
+winds. The wind is the cause of the different functions of all living
+creatures, and because living creatures are enabled to live by it,
+therefore is the wind called Prana (or life). That wind which is the
+first in the above enumeration and which is known by the name of Pravaha
+(Samana) urges, along the first course, masses of clouds born of smoke
+and heat. Coursing through the welkin, and coming into contact with the
+water contained in the clouds, that wind displays itself in effulgence
+among the darts of lightning.[1753] The second wind called Avaha blows
+with a loud noise. It is this wind that causes Soma and the other
+luminaries to rise and appear. Within the body (which is a microcosm of
+the universe) that wind is called Udana by the wise. That wind which
+sucks up water from the four oceans, and having sucked it up imparts it
+to the clouds in the welkin, and which, having imparted it to the clouds
+present them to the deity of rain, is third in the enumeration and known
+by the name of Udvaha. That wind which supports the clouds and divided
+them into diverse portions, which melts them for pouring rain and once
+more solidifies them, which is perceived as the sound of the roaring
+clouds, which exists for the preservation of the world by itself assuming
+the form of the clouds, which bears the cars of all celestial beings
+along the sky, is known by the name of Samvaha. The fourth in the
+enumeration, it is endued with great strength so that it is capable of
+ending the very mountains. The fifth wind is fraught with great force and
+speed. It is dry and uproots and breaks down all trees. Existing with it,
+the clouds come to be called by the name of Valahaka. That wind causes
+calamitous phenomena of many kinds, and produces roaring sounds in the
+firmament. It is known by the name of Vivaha. The sixth wind bears all
+celestial waters in the firmament and prevents them from falling down.
+Sustaining the sacred waters of the celestial Ganga, that wind blows,
+preventing them from having a downward course. Obstructed by that wind
+from a distance, the Sun, which is really the source of a thousand rays,
+and which enlightens the world, appears as a luminous body of but one
+ray. Through the action of that wind, the Moon, after waning, wanes again
+till he displays his full disc. That wind is known, O foremost of
+ascetics, by the name Parivaha.[1754] That wind which takes away the life
+of all living creatures when the proper hour comes, whose track is
+followed by Death and Surya's son Yama, which becomes the source of that
+immortality which is attained by Yogins of subtile sight who are always
+engaged in Yoga meditation, by whose aid the thousands of grandsons of
+Daksha, that lord of creatures, by his ten sons, succeeded in days of old
+in attaining to the ends of the universe, whose touch enables one to
+attain to Emancipation by freeing oneself from the obligation of
+returning so the world,--that wind is called by the name of Paravaha. The
+foremost of all winds, it is incapable of being resisted by anybody.
+Wonderful are these winds all of whom are the sons of Diti. Capable of
+going everywhere and upholding all things, they blow all around thee
+without being attached to thee at any time. This, however, is exceedingly
+wonderful viz., that this foremost of mountains should thus be suddenly
+shaken by that wind which has begun to blow. This wind is the breath of
+Vishnu's nostrils. When urged forth with speed, it begins to blow with
+great force at which the whole universe becomes agitated. Hence, when the
+wind begins to blow with violence, persons conversant with the Vedas do
+not recite the Vedas. The Vedas are a form of wind. If uttered with
+force, the external wind becomes tortured.'
+
+"'"Having said these words, the puissant son of Parasara bade his son (when
+the wind had ceased) to go on with his Vedic recitation. He then left
+that spot for plunging into the waters of the celestial Ganga."'"[1755]
+
+
+
+SECTION CCCXXX
+
+"'Bhishma said, "After Vyasa had left the spot, Narada, traversing through
+the sky, came to Suka employed in studying the scriptures. The celestial
+Rishi came for the object of asking Suka the meaning of certain portions
+of the Vedas. Beholding the celestial Rishi Narada arrived at his
+retreat, Suka worshipped him by offering him the Arghya according to the
+rites laid down in the Vedas. Pleased with the honours bestowed upon him,
+Narada addressed Suka, saying,--'Tell me, O foremost of righteous persons,
+by what means, O dear child, may I accomplish what is for thy highest
+good!'--Hearing these words of Narada, Suka said unto him, O Bharata,
+these words:--'It behoveth thee to instruct me in respect of that which
+may be beneficial to me.'
+
+"'"Narada said, 'In days of yore the illustrious Sanatkumara had said these
+words unto certain Rishis of cleansed souls that had repaired to him for
+enquiring after the truth. There is no eye like that of knowledge. There
+is no penance like renunciation. Abstention from sinful acts, steady
+practice of righteousness, good conduct, the due observance of all
+religious duties,--these constitute the highest good. Having obtained the
+status of humanity which is fraught with sorrow, he that becomes attached
+to it, becomes stupefied: such a man never succeeds in emancipating
+himself from sorrow. Attachment (to things of the world) is an indication
+of sorrow. The understanding of person that is attached to worldly things
+becomes more and more enmeshed in the net of stupefaction. The man who
+becomes enmeshed in the net of stupefaction attains to sorrow, both here
+and hereafter. One should, by every means in one's power, restrain both
+desire and wrath if one seeks to achieve what is for one's good. Those
+two (viz., desire and wrath) arise for only destroying one's good.[1756]
+One should always protect one's penances from wrath, and one's prosperity
+from pride. One should always protect one's knowledge from honour and
+dishonour and one's soul from error.[1757] Compassion is the highest
+virtue. Forgiveness is the highest might. The knowledge of self is the
+highest knowledge. There is nothing higher than truth. It is always
+proper to speak the truth. It is better again to speak what is beneficial
+than to speak what is true. I hold that that is truth which is fraught
+with the greatest benefit in all creatures.[1758] That man is said to be
+truly learned and truly possessed of wisdom who abandons every act, who
+never indulges in hope, who is completely dissociated from all worldly
+surroundings, and who has renounced everything that appertains to the
+world. That person who, without being attached thereto, enjoys all
+objects of sense with the aid of senses that are completely under his
+control, who is possessed of a tranquil soul, who is never moved by joy
+or sorrow, who is engaged in Yoga-meditation, who lives in companionship
+with the deities presiding over his senses and dissociated also from
+them, and who, though endued with a body, never regards himself as
+identifiable with it, becomes emancipated and very soon attains to that
+which is highest good. One who never sees others, never touches others,
+never talks with others, soon, O ascetic, attains to what is for one's
+highest good. One should not injure any creature. On the other hand, one
+should conduct oneself in perfect friendliness towards all. Having
+obtained the status of humanity, one should never behave inimically
+towards any being. A complete disregards for all (worldly) things,
+perfect contentments, abandonment of hope of every kind, and
+patience,--these constitute the highest good of one that has subjugated
+one's senses and acquired a knowledge of self. Casting off all
+attachments, O child, do thou subjugate all thy senses, and by that means
+attain to felicity both here and hereafter. They that are free from
+cupidity have never to suffer any sorrow. One should, therefore, cast off
+all cupidity from one's soul. By casting off cupidity, O amiable and
+blessed one, thou shalt be able to free thyself from sorrow and pain. One
+who wishes to conquer that which is unconquerable should live devoting
+oneself to penances, to self-restraint, to taciturnity, to a subjugation
+of the soul. Such a person should live in the midst of attachments
+without being attached to them.[1759] That Brahmana who lives in the
+midst of attachments without being attached to them and who always lives
+in seclusion, very soon attains to the highest felicity. That man who
+lives in happiness by himself in the midst of creatures who are seen to
+take delight in leading lives of sexual union, should be known to be a
+person whose thirst has been slaked by knowledge. It is well known that
+that man whose thirst has been slaked by knowledge has never to indulge
+in grief. One attains to the status of the deities by means of good acts;
+to the status of humanity by means of acts that are good and bad; while
+by acts that are purely wicked, one helplessly falls down among the lower
+animals. Always assailed by sorrow and decrepitude and death, a living
+creature is being cooked in this world (in the cauldron of Time). Dost
+thou not known it? Thou frequently regardest that to be beneficial which
+is really injurious; that to be certain which is really uncertain; and
+that to be desirable and good which is undesirable and not good. Alas,
+why dost thou not awake to a correct apprehension of these? Like a
+silkworm that ensconces itself in its own cocoon, thou art continually
+ensconcing thyself in a cocoon made of thy own innumerable acts born of
+stupefaction and error. Alas, why dost thou not awake to a correct
+apprehension of thy situation? No need of attaching thyself to things of
+this world. Attachment to worldly objects is productive of evil. The
+silk-worm that weaves a cocoon round itself is at last destroyed by its
+own act. Those persons that become attached to sons and spouses and
+relatives meet with destruction at last, even as wild elephants sunk in
+the mire of a lake are gradually weakened till overtaken by Death.
+Behold, all creatures that suffer themselves to be dragged by the net of
+affection become subject to great grief even as fishes on land, dragged
+thereto by means of large nets! Relatives, sons, spouses, the body
+itself, and all one's possessions stored with care, are unsubstantial and
+prove of no service in the next world. Only acts, good and bad, that one
+does, follow one to the other world. When it is certain that thou shalt
+have to go helplessly to the other world, leaving behind thee all these
+things alas, why dost thou then suffer thyself to be attached to such
+unsubstantial things of no value, without attending to that which
+constitutes thy real and durable wealth? The path which thou shalt have
+to travel through is without resting places of any kind (in which to take
+rest). There is no support along that way which one may catch for
+upholding oneself. The country through which it passes is unknown and
+undiscovered. It is, again enveloped in thick darkness. Alas, how shalt
+thou proceed along that way without equipping thyself with the necessary
+expenses? When thou shalt go along that road, nobody will follow thee
+behind. Only thy acts, good and bad, will follow behind thee when thou
+shalt depart from this world for the next. One seeks one's object of
+objects by means of learning, acts, purity (both external and internal),
+and great knowledge. When that foremost of objects is attained, one
+becomes freed (from rebirth). The desire that one feels for living in the
+midst of human habitations is like a binding cord. They that are of good
+acts succeed in tearing that bond and freeing themselves. Only men of
+wicked deeds do not succeed in breaking them. The river of life (or the
+world) is terrible. Personal beauty or form constitutes its banks. The
+mind is the speed of its current. Touch forms its island. Taste
+constitutes its current. Scent is its mire. Sound is its waters. That
+particular part of it which leads towards heaven is attended with great
+difficulties. Body is the boat by which one must cross that river.
+Forgiveness is the oar by which it is to be propelled. Truth is the
+ballast that is to steady that boat. The practice of righteousness is the
+string that is to be attached to the mast for dragging that boat along
+difficult waters. Charity of gift constitutes the wind that urges the
+sails of that boat. Endued with swift speed, it is with that boat that
+one must cross the river of life. Cast off both virtue and vice, and
+truth and falsehood. Having cast off truth and falsehood, do thou cast
+off that by which these are to be cast off. By casting off all purpose,
+do thou cast off virtue; do thou cast off sin also by casting off all
+desire. With the aid of the understanding, do thou cast off truth and
+falsehood; and, at last, do thou cast off the understanding itself by
+knowledge of the highest topic (viz., the supreme Soul). Do thou cast off
+this body having bones for its pillars; sinews for its binding strings
+and cords; flesh and blood for its outer plaster; the skin for its outer
+case; full of urine and faeces and, therefore, emitting a foul smell;
+exposed to the assaults of decrepitude and sorrow; forming the seat of
+disease and weakened by pain; possessed of the attribute of Rajas in
+predominance: not permanent or durable, and which serves as the
+(temporary) habitation of the indwelling creature. This entire universe
+of matter, and that which is called Mahat or Buddhi, are made up of the
+(five), great elements. That which is called Mahat is due to the action
+of the Supreme. The five senses, the three attributes of Tamas, Sattwa,
+and Rajas,--these (together with those which have been mentioned before)
+constitute a tale of seventeen. These seventeen, which are known by the
+name of the Unmanifest, with all those that are called Manifest, viz.,
+the five objects of the five senses, (that is to say, form, taste, sound,
+touch, and scent), with Consciousness and the Understanding, form the
+well-known tale of four and twenty. When endued with these four and
+twenty possessions, one comes to be called by the name of Jiva (or
+Puman). He who knows the aggregate of three (viz., Religion, Wealth, and
+Pleasure), as also happiness and sorrow and life and death, truly and in
+all their details, is said to know growth and decay. Whatever objects
+exist of knowledge, should be known gradually, one after another. All
+objects that are apprehended by the senses are called Manifest. Whatever
+objects transcend the senses and are apprehended by means only of their
+indications are said to be Unmanifest. By restraining the senses, one
+wins great gratification, even like a thirsty and parched traveller at a
+delicious shower of rain. Having subjugated the senses one beholds one's
+soul spread out for embracing all objects, and all objects in one's soul.
+Having its roots in knowledge, the puissance is never lost of the man who
+(thus) beholds the Supreme in his soul,--of the man, that is to say, who
+always beholds all creatures in all conditions (in his own soul).[1760]
+He who by the aid of knowledge, transcends all kinds of pain born of
+error and stupefaction, never catches any evil by coming into contact
+with all creatures.[1761] Such a man, his understanding being fully
+displayed, never finds fault with the course of conduct that prevails in
+the world. One conversant with Emancipation says that the Supreme Soul is
+without beginning and without end; that it takes birth as all creatures;
+that it resides (as a witness) in the Jiva-soul; that it is inactive, and
+without form. Only that man who meets with grief in consequence of his
+own misdeeds, slays numerous creatures for the purpose of warding off
+that grief.[1762] In consequence of such sacrifices, the performers have
+to attain to rebirths and have necessarily to perform innumerable acts on
+every side. Such a man, blinded by error, and regarding that to be
+felicity which is really a source of grief, is continually rendered
+unhappy even like a sick person that eats food that is improper. Such a
+man is pressed and grinded by his acts like any substance that is
+churned. Bound by his acts, he obtains re-birth, the order of his life
+being determined by the nature of his acts. Suffering many kinds of
+torture, he travels in a repeated round of rebirths even like a wheel
+that turns ceaselessly. Thou, however, hast cut through all thy bonds.
+Thou, abstainest from all acts! Possessed of omniscience and the master
+of all things, let success be thine, and do thou become freed from all
+existent objects. Through subjugation of their senses and the power of
+their penances, many persons (in days of yore), having destroyed the
+bonds of action, attained to high success and uninterrupted felicity.'"'"
+
+
+
+SECTION CCCXXXI
+
+"'"Narada said, 'By listening to such scriptures as are blessed, as bring
+about tranquillity, as dispel grief, and as are productive of happiness,
+one attains to (a pure) understanding, and having attained to it obtains
+to high felicity. A thousand causes of sorrow, a hundred causes of fear,
+from day to day, afflict one that is destitute of understanding, but not
+one that is possessed of wisdom and learning. Do thou, therefore, listen
+to some old narratives as I recite them to you, for the object of
+dispelling thy griefs. If one can subjugate one's understanding, one is
+sure to attain to happiness. By association of what is undesirable and
+dissociation from what is agreeable, only men of little intelligence,
+become subject to mental sorrow of every kind. When things have become
+past, one should not grieve, thinking of their merits. He that thinks of
+such past things with affection can never emancipate himself. One should
+always seek to find out the faults of those things to which one begins to
+become attached. One should always regard such things to be fraught with
+much evil. By doing so, one should soon free oneself therefrom. The man
+who grieves for what is past fails to acquire either wealth or religious
+merit or fame. That which exists no longer cannot be obtained. When such
+things pass away, they do not return (however keen the regret one may
+indulge in for their sake). Creatures sometimes acquire and sometimes
+lose worldly object. No man in this world can be grieved by all the
+events that fall upon him. Dead or lost, he who grieves for what is past,
+only gets sorrow for sorrow. Instead of one sorrow, he gets two.[1763]
+Those men who, beholding the course of life and death in the world with
+the aid of their intelligence, do not shed tears, are said to behold
+properly. Such persons have never to shed tears, (at anything that may
+happen). When any such calamity comes, productive of either physical or
+mental grief, as is incapable of being warded off by even one's best
+efforts, one should cease to reflect on it with sorrow. This is the
+medicine for sorrow, viz., not to think of it. By thinking of it, one can
+never dispel it; on the other hand, by thinking upon sorrow, one only
+enhances it. Mental griefs should be killed by wisdom; while physical
+grief should be dispelled by medicines. This is the power of knowledge.
+One should not, in such matters, behave like men of little
+understandings. Youth, beauty, life, stored wealth, health, association
+with those that are loved,--these all are exceedingly transitory. One
+possessed of wisdom should never covet them. One should not lament
+individually for a sorrowful occurrence that concerns an entire
+community. Instead of indulgence in it when grief comes, one should seek
+to avert it and apply a remedy as soon as one sees the opportunity for
+doing it. There is no doubt that in this life the measure of misery is
+much greater than that of happiness. There is no doubt in this that all
+men show attachment for objects of the senses and that death is regarded
+as disagreeable. That man who casts off both joy and sorrow, is said to
+attain to Brahma. When such a man departs from this world, men of wisdom
+never indulge in any sorrow on his account. In spending wealth there is
+pain. In protecting it there is pain. In acquiring it there is pain.
+Hence, when one's wealth meets with destruction, one should not indulge
+in any sorrow for it. Men of little understanding, attaining to different
+grades of wealth, fail to win contentment and at last perish in misery.
+Men of wisdom, however, are always contented. All combinations are
+destined to end in dissolution. All things that are high are destined to
+fall down and become low. Union is sure to end in disunion and life is
+certain to end in death. Thirst is unquenchable. Contentment is the
+highest happiness. Hence, persons of wisdom regard contentment to be the
+most precious wealth. One's allotted period of life is running
+continually. It stops not in its course for even a single moment. When
+one's body itself is not durable, what other thing is there (in this
+world) that one should reckon as durable? Those persons who, reflecting
+on the nature of all creatures and concluding that it is beyond the grasp
+of the mind, turn their attention to the highest path, and, setting out,
+achieve a fair progress in it, have not to indulge in sorrow.[1764] Like
+a tiger seizing and running away with its prey, Death seizes and runs
+away with the man that is employed in such (unprofitable) occupation and
+that is still unsatiated with objects of desire and enjoyment. One should
+always seek to emancipate oneself from sorrow. One should seek to dispel
+sorrow by beginning one's operations with cheerfulness, that is, without
+indulging in sorrow the while, having freed oneself from a particular
+sorrow, one should act in such a way as to keep sorrow at a distance by
+abstaining from all faults of conduct.[1765] The rich and the poor alike
+find nothing in sound and touch and form and scent and taste, after the
+immediate enjoyment thereof.[1766] Before union, creatures are never
+subject to sorrow. Hence, one that has not fallen off from one's original
+nature, never indulges in sorrow when that union comes to an end.[1767]
+One should restrain one's sexual appetite and the stomach with the aid of
+patience. One should protect one's hands and feet with the aid of the
+eye. One's eyes and ears and the other senses should be protected by the
+mind. One's mind and speech should be ruled with the aid of wisdom.
+Casting off love and affection for persons that are known as well as for
+those that are unknown, one should conduct oneself with humility. Such a
+person is said to be possessed of wisdom, and such a one surely finds
+happiness. That man who is pleased with his own Soul[1768] who is devoted
+to Yoga, who depends upon nothing out of self, who is without cupidity,
+and who conducts himself without the assistance of anything but his self,
+succeeds in attaining to felicity.'"'"
+
+
+
+SECTION CCCXXXII
+
+"'"Narada said, 'When the vicissitudes of happiness and sorrow appear or
+disappear, the transitions are incapable of being prevented by either
+wisdom or policy or exertion. Without allowing oneself to fall away from
+one's true nature, one should strive one's best for protecting one's own
+Self. He who betakes himself to such care and exertion, has never to
+languish. Regarding Self as something dear, one should always seek to
+rescue oneself from decrepitude, death, and disease. Mental and physical
+diseases afflict the body, like keen-pointed shafts shot from the bow by
+a strong bowman. The body of a person that is tortured by thirst, that is
+agitated by agony, that is perfectly helpless, and that is desirous of
+prolonging his life, is dragged towards destruction.[1769] Days and
+nights are ceaselessly running bearing away in their current the periods
+of life of all human beings. Like currents of rivers, these flow
+ceaselessly without ever turning back.[1770] The ceaseless succession of
+the lighted and the dark fortnights is wasting all mortal creatures
+without stopping for even a moment in this work. Rising and setting day
+after day, the Sun, who is himself undecaying, is continually cooking the
+joys and sorrows of all men. The nights are ceaselessly going away,
+taking with them the good and bad incidents that befall man, that depend
+on destiny, and that are unexpected by him. If the fruits of man's acts
+were not dependent on other circumstances, then one would obtain whatever
+object one would desire. Even men of restrained senses, of cleverness,
+and of intelligence, if destitute of acts, never succeed in earning any
+fruits.[1771] Others, though destitute of intelligence and unendued with
+accomplishments of any kind, and who are really the lowest of men, are
+seen, even when they do not long after success, to be crowned with the
+fruition of all their desires.[1772] Some one else, who is always ready
+to do acts of injury to all creatures, and who is engaged in deceiving
+all the world, is seen to wallow in happiness. Some one that sits idly,
+obtains great prosperity; while another, by exerting earnestly, is seen
+to miss desirable fruits almost within his reach.[1773] Do thou ascribe
+it as one of the faults of man! The vital seed, originating in one's
+nature from sight of one person, goes to another person. When imparted to
+the womb, it sometimes produces an embryo and sometimes fails. When
+sexual congress fails, it resembles a mango tree that puts forth a great
+many flowers without, however, producing a single fruit.[1774] As regards
+some men who are desirous of having offspring and who, for the fruition
+of their object, strive heartily (by worshipping diverse deities), they
+fail to procreate an embryo in the womb. Some person again, who fears the
+birth of an embryo as one fears a snake of virulent poison, finds a
+long-lived son born unto him and who seems to be his own self come back
+to the stages through which he has passed. Many persons with ardent
+longing for offspring and cheerless on that account, after sacrificing to
+many deities and undergoing severe austerities, at last beget children,
+duly borne for ten long months (in the wombs of their spouses), that
+prove to be veritable wretches of their race. Others, who have been
+obtained through virtue of such blessed rites and observances, at once
+obtain wealth and grain and diverse other sources of enjoyment earned and
+stored by their sires. In an act of congress, when two persons of
+opposite sexes come into contact with one another, the embryo takes birth
+in the womb, like a calamity afflicting the mother. Very soon after the
+suspension of the vital breaths, other physical forms possess that
+embodied creature whose gross body has been destroyed but whose acts have
+all been performed with that gross body made of flesh and phlegm.[1775]
+Upon the dissolution of the body, another body, which is as much
+destructible as the one that is destroyed, is kept ready for the burnt
+and destroyed creature (to migrate into) even as one boat goes to another
+for transferring to itself the passengers of the other.[1776] In
+consequence of an act of congress, a drop of the vital seed, that is
+inanimate, is cast into the womb. I ask thee, through whose or what care
+is the embryo kept alive? That part of the body into which the food that
+is eaten goes and where it is digested, is the place where the embryo
+resides, but it is not digested there. In the womb, amid urine and
+faeces, one's sojourn is regulated by Nature. In the matter of residence
+therein or escape therefrom, the born creature is not a free agent. In
+fact, in these respects, he is perfectly helpless. Some embryos fall from
+the womb (in an undeveloped state). Some come out alive (and continue to
+live). While as regards some, they meet with destruction in the womb,
+after being quickened with life, in consequence of some other bodies
+being ready for them (through the nature of their acts).[1777] That man
+who, in an act of sexual congress, injects the vital fluid, obtains from
+it a son or daughter. The offspring thus obtained, when the time comes,
+takes part in a similar act of congress. When the allotted period of a
+person's life is at its close, the five primal elements of his body
+attain to the seventh and the ninth stages and then cease to be. The
+person, however, undergoes no change.[1778] Without doubt, when persons
+are afflicted by diseases as little animals assailed by hunters, they
+then lose the powers of rising up and moving about. If when men are
+afflicted by diseases, they wish to spend even vast wealth, physicians
+with their best efforts fail to alleviate their pain. Even physicians,
+that are well-skilled and well-up in their scriptures and well-equipt
+with excellent medicines, are themselves afflicted by disease like
+animals assailed by hunters. Even if men drink many astringents and
+diverse kinds of medicated ghee, they are seen to be broken by
+decrepitude like trees by strong elephants. When animals and birds and
+beasts of prey and poor men are afflicted by ailments, who treats them
+with medicines? Indeed, these are not seen to be ill. Like larger animals
+assailing smaller ones, ailments are seen to afflict even terrible kings
+of fierce energy and invincible prowess. All men, reft of the power of
+even uttering cries indicate of pain, and overwhelmed by error and grief,
+are seen to be borne away along the fierce current into which they have
+been thrown. Embodied creatures, even when seeking to conquer nature, are
+unable to conquer it with the aid of wealth, of sovereign power, or of
+the austerest penances.[1779] If all attempts men make were crowned with
+success, then men would never be subject to decrepitude, would never come
+upon anything disagreeable, and lastly would be crowned with fruition in
+respect of all their wishes. All men wish to attain to gradual
+superiority of position. To gratify this wish they strive to the best of
+their power. The result, however, does not agree with wish.[1780] Even
+men that are perfectly heedful, that are honest, and brave and endued
+with prowess, are seen to pay their adorations to men intoxicated with
+the pride of affluence and with even alcoholic stimulants.[1781] Some men
+are seen whose calamities disappear before even these are marked or
+noticed by them. Others there are who are seen to possess no wealth but
+who are free from misery of every kind. A great disparity is observable
+in respect of the fruits that wait upon conjunctions of acts. Some are
+seen to bear vehicles on their shoulders, while some are seen to ride on
+those vehicles. All men are desirous of affluence and prosperity. A few
+only have cars (and elephants and steeds) dragged (or walking) in their
+processions. Some there are that fail to have a single spouse when their
+first-wedded ones are dead; while others have hundreds of spouses to call
+their own. Misery and happiness are the two things that exist side by
+side. Men have either misery or happiness. Behold, this is a subject of
+wonder! Do not, however, suffer thyself to be stupefied by error at such
+a sight! Cast off both righteousness and sin! Cast off also truth and
+falsehood! Having cast off truth and falsehood, do thou then cast off
+that with whose aid thou shalt cast off the former! O best of Rishis, I
+have now told thee that which is a great misery! With the aid of such
+instructions, the deities (who were all human beings) succeeded in
+leaving the Earth for becoming the denizens of heaven!'
+
+"'"Hearing these words of Narada Suka, endued with great intelligence and
+possessed of tranquillity of mind, reflected upon the drift of the
+instructions he received, but could not arrive at any certainty of
+conclusion. He understood that one suffers great misery in consequence of
+the accession of children and spouses; that one has to undergo great
+labour for the acquisition of science and Vedic lore. He, therefore,
+asked himself, saying,--'What is that situation which is eternal and which
+is free from misery of every kind but in which there is great
+prosperity?'--Reflecting for a moment upon the course ordained for him to
+run through, Suka, who was well acquainted with the beginning and the end
+of all duties, resolved to attain to the highest end that is fraught with
+the greatest felicity. He questioned himself, saying,--'How shall I,
+tearing all attachments and becoming perfectly free, attain to that
+excellent end? How, indeed, shall I attain to that excellent situation
+whence there is no return into the ocean of diverse kinds of birth? I
+desire to obtain that condition of existence whence there is no return!
+Casting off all kinds of attachments, arrived at certainty by reflection
+with the aid of the mind, I shall attain to that end! I shall attain to
+that situation in which my Soul will have tranquillity, and when I shall
+be able to dwell for eternity without being subject to decrepitude or
+change. It is, however, certain that that high end cannot be attained
+without the aid of Yoga. One that has attained to the state of perfect
+knowledge and enlightenment never receives an accession of low
+attachments through acts.[1782] I shall, therefore, have recourse to
+Yoga, and casting off this body which is my present residence, I shall
+transform myself into wind and enter that mass of effulgence which is
+represented by the sun.[1783] When Jiva enters that mass of effulgence,
+he no longer suffers like Shoma who, with the gods, upon the exhaustion
+of merit, falls down on the Earth and having once more acquired
+sufficient merit returns to heavens.[1784] The moon is always seen to
+wane and once more wax. Seeing this waning and waxing that go on
+repeatedly, I do not wish to have a form of existence in which there are
+such changes. The Sun warms all the worlds by means of his fierce rays.
+His disc never undergoes any diminution. Remaining unchanged, he drinks
+energy from all things. Hence, I desire to go into the Sun of blazing
+effulgence.[1785] There I shall live, invincible by all, and in my inner
+soul freed from all fear, having cast off this body of mine in the solar
+region. With the great Rishis I shall enter the unbearable energy of the
+Sun. I declare unto all creatures, unto these trees, these elephants,
+these mountains, the Earth herself, the several points of the compass,
+the welkin, the deities, the Danavas, the Gandharvas, the Pisachas, the
+Uragas, and the Rakshasas, that I shall, verily, enter all creatures in
+the world.[1786] Let all the gods with the Rishis behold the prowess of
+my Yoga today!'--Having said these words, Suka, informed Narada of world
+wide celebrity of his intention. Obtaining Narada's permission, Suka then
+proceeded to where his sire was. Arrived at his presence, the great Muni,
+viz., the high-souled and Island-born Krishna, Suka walked round him and
+addressed him the usual enquiries. Hearing of Suka's intention, the
+highsouled Rishi became highly pleased. Addressing him, the great Rishi
+said,--'O son, O dear son, do thou stay here to-day so that I may behold
+thee for some time for gratifying my eyes.'--Suka, however, was
+indifferent to that request. Freed from affection and all doubt, he began
+to think only of Emancipation, and set his heart on the journey. Leaving
+his sire, that foremost of Rishis then proceeded to the spacious breast
+of Kailasa which was inhabited by crowds of ascetics crowned with
+success."'"
+
+
+
+SECTION CCCXXXIII
+
+"'Bhishma said, "Having ascended the summit of the mountain, O Bharata, the
+son of Vyasa sat down upon a level spot free from blades of grass and
+retired from the haunts of other creatures. Agreeably to the direction of
+the scriptures and to the ordinances laid down, that ascetic, conversant
+with the gradual order of the successive processes of Yoga, held his soul
+first in one place and then in another, commencing from his feet and
+proceeding through all the limbs. Then when the Sun had not risen long,
+Suka sat, with his face turned Eastwards, and hands and feet drawn in, in
+an humble attitude. In that spot where the intelligent son of Vyasa sat
+prepared to address himself to Yoga, there were no flocks of birds, no
+sound, and no sight that was repulsive or terror-inspiring. He then
+beheld his own Soul freed from all attachments. Beholding that highest of
+all things, he laughed in joy.[1787] He once more set himself prepared
+to Yoga for attaining to the path of Emancipation. Becoming the great
+master of Yoga, he transcended the element of space. He then
+circumambulated the celestial Rishi Narada, and represented unto that
+foremost of Rishis the fact of his having addressed himself to the
+highest Yoga.
+
+"'"Suka said,--'I have succeeded in beholding the path (of Emancipation), I
+have addrest myself to it. Blessed be thou, O thou of wealth of penances!
+I shall, through thy grace, O thou of great splendour, attain to an end
+that is highly desirable!'"
+
+"'Bhishma said,--"Having received the permission of Narada, Suka the son
+of the Island-born Vyasa saluted the celestial Rishi and once more set
+himself to Yoga and entered the element of space. Ascending then from the
+breast of the Kailasa mountain, he soared into the sky. Capable of
+traversing through the welkin, the blessed Suka of fixed conclusion, then
+identified himself with the element of Wind. As that foremost of
+regenerate ones, possessed of effulgence like that of Garuda, was
+traversing through the skies with the speed of the wind or thought, all
+creatures, cast their eyes upon him. Endued with the splendour of fire or
+the Sun, Suka then regarded the three worlds in their entirety as one
+homogeneous Brahma, and proceeded along that path of great length. Indeed,
+all creatures mobile and immobile, cast their eyes upon him as he
+proceeded with concentrated attention, and a tranquil and fearless soul.
+All creatures, agreeably to the ordinance and according to their power,
+worshipped him with reverence. The denizens of heaven rained showers of
+celestial flowers upon him. Beholding him, all the tribes of Apsaras and
+Gandharvas became filled with wonder. The Rishis also, that were crowned
+with success, became equally amazed. And they asked themselves,--'who is
+this one that has attained to success by his penances?--With gaze
+withdrawn from his own body but turned upwards he is filling us all with
+pleasure by his glances!'--Of highly righteous soul and celebrated
+throughout the three worlds, Suka proceeded in silence, his face turned
+towards the East and gaze directed towards the sun. As he proceeded, he
+seemed to fill the entire welkin with an all-pervading noise. Beholding
+him coming in that way, all the tribes of the Apsaras, struck with awe, O
+king, became filled with amazement. Headed by Panchachuda and others,
+they looked at Suka with eyes expanded by wonder. And they asked one
+another, saying:--'What deity is this one that has attained to such a high
+end? Without doubt, he comes hither, freed from all attachments and
+emancipated from all desires!'--Suka then proceeded to the Malaya
+mountains where Urvasi and Purvachitti used to dwell always. Both of them
+beholding the energy of the son of the great regenerate Rishi, became
+filled with wonder. And they said,--'Wonderful is this concentration of
+attention (to Yoga) of a regenerate youth who was accustomed to the
+recitation and study of the Vedas! Soon will he traverse the entire
+welkin like the Moon. It was by dutiful service and humble ministrations
+towards his sire that he acquired this excellent understanding. He is
+firmly attached to his sire, possessed of austere penances, and is very
+much loved by his sire. Alas, why has he been dismissed by his
+inattentive father to proceed (thus) along a way whence there is no
+return?'--Hearing these words of Urvasi, and attending to their import,
+Suka, that foremost of all persons conversant with duties, cast his eyes
+on all sides, and once more beheld the entire welkin, the whole Earth
+with her mountains and waters and forests, and also all the lakes and
+rivers. All the deities also of both sexes, joining their hands, paid
+reverence to the son of the Island-born Rishi and gazed at him with
+wonder and respect. That foremost of all righteous men, Suka, addressing
+all of them, said these words,--'If my sire follow me and repeatedly call
+after me by my name, do all of you together return him an answer for me.
+Moved by the affection all of you bear for me, do you accomplish this
+request of mine!'--Hearing these words of Suka, all the points of the
+compass, all the forest, all the seas, all the rivers, and all the
+mountains, answered him from every side, saying,--'We accept thy command,
+O regenerate one! It shall be as thou sayst! It is in this way that we
+answer the words spoken by the Rishi!'"'"
+
+
+
+SECTION CCCXXXIV
+
+"'Bhishma said, "Having spoken in this way (unto all things), the
+regenerate Rishi of austere penances, viz., Suka, stayed on his success
+casting off the four kinds of faults. Casting off also the eight kinds of
+Tamas, he dismissed the five kinds of Rajas. Endued with great
+intelligence, he then cast off the attribute of Sattwa. All this seemed
+exceedingly wonderful. He then dwelt in that eternal station that is
+destitute of attributes, freed from every indication, that is, in Brahma,
+blazing like a smokeless fire. Meteors began to shoot. The points of the
+compass seemed to be ablaze. The Earth trembled. All those phenomena
+seemed exceedingly wonderful. The trees began to cast off their branches
+and the mountains their summits. Loud reports (as of thunder) were heard
+that seemed to rive the Himavat mountains. The sun seemed at that moment
+to be shorn of splendour. Fire refused to blaze forth. The lakes and
+rivers and seas were all agitated. Vasava poured showers of rain of
+excellent taste and fragrance. A pure breeze began to blow, bearing
+excellent perfumes. Suka as he proceeded through the welkin, beheld two
+beautiful summits, one belonging to Himavat and another to Meru. These
+were in close contact with each other. One of them was made of gold and
+was, therefore yellow; the other was white, being made of silver. Each of
+them, O Bharata, was a hundred yojanas in height and of the same measure
+in breadth. Indeed, as Suka journeyed towards the north, he saw those two
+beautiful summits. With a fearless heart he dashed against those two
+summits that were united with each other. Unable to bear the force, the
+summits were suddenly rent in twain. The sight they thereupon presented,
+O monarch, was exceedingly wonderful to behold. Suka pierced through
+those summits, for they were unable to stop his onward course. At this a
+loud noise arose in heaven, made by the denizens thereof. The Gandharvas
+and the Rishis also and others that dwelt in that mountain being rent in
+twain and Suka passing through it. Indeed, O Bharata, a loud noise was
+heard everywhere at that moment, consisting of the words--Excellent,
+Excellent!--He was adored by the Gandharvas and the Rishis, by crowds of
+Yakshas and Rakshasas, and all tribes of the Vidyadharas. The entire
+firmament became strewn with celestial flowers showered from heaven at
+that moment when Suka thus pierced through that impenetrable barrier, O
+monarch! The righteous-souled Suka then beheld from a high region the
+celestial stream Mandakini of great beauty, running below through a
+region adorned by many flowering groves and woods. In these waters many
+beautiful Apsaras were sporting. Beholding Suka who was bodiless, those
+unclad aerial beings felt shame. Learning that Suka had undertaken his
+great journey, his sire Vyasa, filled with affection, followed him behind
+along the same aerial path. Meanwhile Suka, proceeding through that
+region of the firmament that is above the region of the wind displayed
+his Yoga-prowess and identified himself with Brahma.[1788] Adopting the
+subtile path of high Yoga, Vyasa of austere penances, reached within the
+twinkling of the eye that spot whence Suka first undertook his journey.
+Proceeding along the same way, Vyasa beheld the mountain summit rent in
+twain and through which Suka has passed. Encountering the Island-born
+ascetic, the Rishis began to represent to him the achievements of his
+son. Vyasa, however, began to indulge in lamentations, loudly calling
+upon his son by name and causing the three worlds to resound with the
+noise he made. Meanwhile, the righteous-souled Suka, who had entered the
+elements, had become their soul and acquired omnipresence, answered his
+sire by uttering the monosyllable Bho in the form of an echo. At this,
+the entire universe of mobile and immobile creatures, uttering the
+monosyllable Bho, echoed the answer of Suka. From that time to this, when
+sounds are uttered in mountain-caves or on mountain-breasts, the latter,
+as if in answer to Suka still echo them (with the monosyllable Bho).
+Having cast off all the attributes of sound, etc., and showing his
+Yoga-prowess in the manner of his disappearance, Suka in this way
+attained to the highest station. Beholding that glory and puissance of
+his son of immeasurable energy, Vyasa sat down on the breast of the
+mountain and began to think of his son with grief. The Apsaras were
+sporting on the banks of the celestial stream Mandakini, seeing the Rishi
+seated there, became all agitated with grave shame and lost heart. Some
+of them, to hide their nudity, plunged into the stream, and some entered
+the groves hard by, and some quickly took up their clothes, at beholding
+the Rishi. (None of them had betrayed any signs of agitation at sight of
+his son). The Rishi, beholding these movements, understood that his son
+had been emancipated from all attachments, but that he himself was not
+freed therefrom. At this he became filled with both joy and shame. As
+Vyasa was seated there, the auspicious god Siva, armed with Pinaka,
+surrounded on all sides by many deities and Gandharvas and adored by all
+the great Rishis came thither. Consoling the Island-born Rishi who was
+burning with grief on account of his son, Mahadeva said these words unto
+him.--'Thou hadst formerly solicited from me a son possessed of the energy
+of Fire, of Water, of Wind, and of Space. Procreated by thy penances, the
+son that was born unto thee was of that very kind. Proceeding from my
+grace, he was pure and full of Brahma-energy. He has attained to the
+highest end--an end which none can win that has not completely subjugated
+his senses, nor can be won by even any of the deities. Why then, O
+regenerate Rishi, dost thou grieve for that son? As long as the hills
+will last, as long as the ocean will last, so long will the fame of thy
+son endure undiminished! Through my grace, O great Rishi thou shalt
+behold in this world a shadowy form resembling thy son, moving by the
+side and never deserting thee for a single moment!'--Thus favoured by the
+illustrious Rudra himself, O Bharata, the Rishi beheld a shadow of his
+son by his side. He returned from that place, filled with joy at this. I
+have now told thee, O chief of Bharata's race, everything regarding the
+birth and life of Suka about which thou hadst asked me. The celestial
+Rishi Narada and the great Yogin Vyasa had repeatedly told all this to me
+in days of yore when the subject was suggested to him in course of
+conversation. That person devoted to tranquillity hears this sacred
+history directly connected with the topic of Emancipation is certain to
+attain to the highest end."'"[1789]
+
+
+
+SECTION CCCXXXV
+
+"'Yudhishthira said, "If a man be a house-holder or a Brahmacharin, a
+forest-recluse or a mendicant, and if he desires to achieve success, what
+deity should he adore? How can he certainly acquire heaven and attain
+that which is of the highest benefit (viz., Emancipation)? According to
+what ordinances should he perform the homa in honour of the gods and the
+Pitris? What is the region to which one goes when one becomes
+emancipated? What is the essence of Emancipation? What should one do so
+that one, having attained to heaven, would not have to fall down thence?
+Who is the deity of the deities? And who is the Pitri of the Pitris? Who
+is he that is superior to him, who is the deity of the deities and the
+Pitri of the Pitris? Tell me all this, O Grandsire!"
+
+"'Bhishma said, "O thou that art well acquainted with the art of
+questioning, this question that thou hast asked me, O sinless one, is one
+that touches a deep mystery. One cannot answer it with the aid of the
+science of argumentation, even if one were to strive for a hundred years.
+Without the grace of Narayana, O king, or an accession of high knowledge,
+this question of thine is incapable of being answered. Connected though
+this topic be with a deep mystery, I shall yet, O slayer of foes, expound
+it to thee![1790] In this connection is cited the old history of the
+discourse between Narada and the Rishi Narayana. I heard it from my sire
+that in the Krita age, O monarch, during the epoch of the Self-born Manu,
+the eternal Narayana, the Soul of the universe, took birth as the son of
+Dharma in a quadruple form, viz., as Nara, Narayana, Hari, and the
+Self-create Krishna.[1791] Amongst them all, Narayana and Nara underwent
+the severest austerities by repairing to the Himalayan retreat known by
+the name of Vadari, by riding on their golden ears. Each of those cars
+was furnished with eight wheels, and made up of the five primal elements,
+and looked exceedingly beautiful.[1792] Those original regents of the
+world who had taken birth as the sons of Dharma, became exceedingly
+emaciated in person in consequence of the austerities they had undergone.
+Indeed, for those austerities and for their energy, the very deities were
+unable to look at them. Only that deity with whom they were propitiated
+could behold them. Without doubt, with his heart devoted to them, and
+impelled by a longing desire to behold them, Narada dropped down on
+Gandhamadana from a summit of the high mountains of Meru and wandered
+over all the world. Possessed of great speed, he at last repaired to that
+spot whereon was situated the retreat of Vadari. Impelled by curiosity he
+entered that retreat at the hour of Nara's and Narayana's performing
+their daily rites. He said unto himself.--'This is truly the retreat of
+that Being in whom are established all the worlds including the deities,
+the Asuras, the Gandharvas, the Kinnaras, and the great snakes! There was
+only one form of this great Being before. That form took birth in four
+shapes for the expansion of the race of Dharma which have been reared by
+that deity. How wonderful it is that Dharma has thus been honoured by
+these four great deities viz., Nara, Narayana, and Hari and Krishna! In
+this spot Krishna and Hari dwelt formerly. The other two, however, viz.,
+Nara and Narayana, are now dwelling here engaged in penances for the
+object of enhancing their merit. These two are the highest refuge of the
+universe. What can be the nature of the daily rites these two perform?
+They are the sires of all creatures, and the illustrious deities of all
+beings. Endued with high intelligence, what is that deity whom these two
+worship? Who are those Pitris whom these two Pitris of all beings
+adore?'--Thinking of this in his mind, and filled with devotion towards
+Narayana, Narada suddenly appeared before those two gods. After those two
+deities had finished their adoration to _their_ deities and the Rishis,
+they looked at the celestial Rishi arrived at their retreat. The latter
+was honoured with those eternal rites that are ordained in the
+scriptures. Beholding that extraordinary conduct of the two original
+deities in themselves worshipping other deities and Pitris, the
+illustrious Rishi Narada took his seat there, well pleased with the
+honours he had received. With a cheerful soul he cast his eyes then on
+Narayana, and bowing unto Mahadeva he said these words.
+
+"'"Narada said, 'In the Vedas and the Puranas, in the Angas and the
+subsidiary Angas that art sung with reverence, thou art unborn and
+eternal. Thou art the Creator. Thou art the mother of the universe. Thou
+art the embodiment of Immortality and thou art the foremost of all
+things. The Past and the Future, indeed, the entire universe has been
+established on thee! The four modes of life, O lord, having the domestic
+for their first, ceaselessly sacrifice to thee that art of diverse forms.
+Thou art the father and the mother and the eternal preceptor of the
+universe. We know not who is that deity or that Pitri unto whom thou art
+sacrificing to-day!'
+
+"'"The holy one said, 'This topic is one about which nothing should be
+said. It is an ancient mystery. Thy devotion to me is very great. Hence,
+O regenerate one, I shall discourse to thee on it agreeably to the truth.
+That which is minute, which is inconceivable, unmanifest, immobile,
+durable, destitute of all connection with the senses and the objects of
+the senses, that which is dissociated from the (five) elements--that is
+called the in-dwelling Soul of all existent creatures. That is known by
+the name of Kshetrajna. Transcending the three attributes of Sattwa,
+Rajas, and Tamas, that is regarded as Purusha in the scriptures. From Him
+hath followed the unmanifest, O foremost of regenerate ones, possessed of
+the three attributes of Sattwa, Rajas, and Tamas. Though really
+unmanifest, she is called indestructible Prakriti and dwell in all
+manifest forms. Know that She is the source whence we two have sprung.
+That all-pervading Soul, which is made up of all existent and
+non-existent things, is adored by us. Even He is what we worship in all
+those rites that we perform in honour of the deities and the Pitris.
+There is no higher deity or Pitri than He. O regenerate one, He should be
+known as our Soul. It is him that we worship. This course of duties
+followed by men has, O regenerate one, been promulgated by Him. It is His
+ordinance that we should duly perform all the rites laid down in respect
+of the deities and the Pitris. Brahman, Sthanu, Manu, Daksha, Bhrigu,
+Dharma, Yama, Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, Vasishtha,
+Parameshthi, Vivaswat, Shoma, he that has been called Karddama, Krodha,
+Avak, and Krita,--these one and twenty persons, called Prajapatis, were
+first born. All of them obeyed the eternal law of the Supreme God.
+Observing all the rites, in detail, that were ordained in honour of the
+deities and the Pitris, all those foremost of regenerate persons acquired
+all those objects which they sought. The incorporeal denizens of Heaven
+itself bow to that Supreme deity and through His grace they attain to
+those fruits and that end which He ordains for them. This is the settled
+conclusion of the scriptures that these persons freed from these seven
+and ten attributes, (viz., the five senses of knowledge, the five senses
+of action, the five vital breaths, and mind and understanding), who have
+cast off all acts, and are divested of the five and ten elements which
+constitute the gross body, are said to be Emancipate. That which the
+Emancipate attain to as their ultimate end is called by the name of
+Kshetrajna. He is regarded (in the scriptures) as both possessed of and
+free from all the attributes. He can be apprehended by Knowledge alone.
+We two have sprung from Him. Knowing him in that way, we adore that
+eternal Soul of all things. The Vedas and all the modes of life, though
+characterised by divergences of opinion, all worship Him with devotion.
+It is He who, speedily moved to grace, confers on them high ends fraught
+with felicity. Those persons in this world who, filled with His spirit,
+become fully and conclusively devoted to Him, attain to ends that are
+much higher, for they succeed in entering Him and becoming merged in his
+Self. I have now, O Narada, discoursed to thee on what is high mystery
+moved by the love I bear to thee for thy devotion to me. Indeed, in
+consequence of that devotion which thou professest towards me, thou hast
+succeeded in listening to this my discourse!'"'"
+
+
+
+SECTION CCCXXXVI
+
+"'Bhishma said, "Addressed by Narayana, that foremost of beings, in these
+words, Narada, the foremost of men, then said these words unto Narayana
+for the good of the world.
+
+"'"Narada said, 'Let that object be accomplished for which thou, O
+self-born Being, hast taken birth in four forms in the house of Dharma! I
+shall now repair (to the White Island) for beholding thy original nature.
+I always worship my seniors. I have never divulged the secrets of others.
+O lord of the universe, I have studied the Vedas with care. I have
+undergone austere penances. I have never spoken an untruth. As ordained
+in the scriptures, I have always protected the four that should be
+protected.[1793] I have always behaved equally towards friends and foes.
+Wholly and conclusively devoted to Him, that first of deities, viz., the
+Supreme Soul, I incessantly adore Him. Having cleansed my soul by these
+acts of special merit, why shall I not succeed in obtaining a sight of
+that Infinite Lord of the universe?'--Hearing these words of Parameshthi's
+son, Narayana, that protector of the scriptures, dismissed him,
+saying,--'Go, O Narada!'--Before dismissing him, however, the great deity
+worshipped the celestial Rishi with those rites and ceremonies which have
+been laid down in the scriptures by himself. Narada also gave due honours
+to the ancient Rishi Narayana. After such honours had been mutually given
+and received, the son of Parameshthi departed from that spot. Endued with
+high Yoga-puissance, Narada suddenly soared into the firmament and
+reached the summit of the mountains of Meru. Proceeding to a retired spot
+on that summit, the great ascetic took rest for a short while. He then
+cast his eyes towards the north western direction and beheld an
+exceedingly wonderful sight. Towards the north, in the ocean of milk,
+there is a large island named the White Island. The learned say that its
+distance from the mountains of Meru is greater than two and thirty
+thousand Yojanas. The denizens of that realm have no senses. They live
+without taking food of any kind. Their eyes are winkless. They always
+emit excellent perfumes. Their complexions are white. They are cleansed
+from every sin. They blast the eyes of those sinners that look at them.
+Their bones and bodies are as hard as thunder. They regard honour and
+dishonour in the same light. They all look as if they are of celestial
+origin. Besides, all of them are endued, with auspicious marks and great
+strength. Their heads seem to be like umbrellas. Their voices are deep
+like that of the clouds. Each of them has four Mushkas.[1794] The soles
+of their feet are marked by hundreds of lines. They have sixty teeth all
+of which are white (and large), and eight smaller ones. They have many
+tongues. With those tongues they seem to lick the very Sun whose face is
+turned towards every direction. Indeed, they seem to be capable of
+devouring that deity from whom hath sprung the entire universe, the
+Vedas, the deities, and the Munis wedded to the attribute of tranquillity."
+
+"'Yudhishthira said,--"O grandsire, thou hast said that those beings have
+no senses, that they do not eat anything for supporting their lives; that
+their eyes are winkless; and that they always emit excellent perfumes. I
+ask, how were they born? What also is the superior end to which they
+attain? O chief of Bharata's race, are the indications of those men that
+become emancipate the same as those by which the denizens of the White
+Island are distinguished? Do thou dispel my doubts. The curiosity I feel
+is very great. Thou art the repository of all histories and discourses.
+As regards ourselves, we entirely depend on thee for knowledge and
+instruction!"
+
+"'Bhishma continued,--"This narrative, O monarch, which I have heard from
+my sire, is extensive. I shall now recite it to thee. Indeed, it is
+regarded as the essence of all narratives. There was, in times past, a
+king on Earth of the name of Uparichara. He was known to be the friend of
+Indra, the chief of the celestials. He was devoted to Narayana known also
+by the name of Hari. He was observant of all the duties laid down in the
+scriptures. Ever devoted to his sire, he was always heedful and ready for
+action. He won the sovereignty of the world in consequence of a boon he
+had obtained from Narayana. Following the Sattwata ritual that had been
+declared in days of yore by Surya himself, king Uparichara used to
+worship the God of gods (Narayana), and when his worship was over, he
+used to adore (with what remained) the grandsire of the universe.[1795]
+After worshipping the Grandsires (Pitris), he worshipped the Brahmanas.
+He then divided the offerings among those that were dependent on him.
+With what remained after serving those, the king satisfied his own
+hunger. Devoted to truth, the monarch abstained from doing any injury to
+any creature. With his whole soul, the king was devoted to that God of
+gods, viz., Janarddana, who is without beginning and middle and end, who
+is the Creator of the universe, and who is without deterioration of any
+kind. Beholding the devotion to Narayana of that slayer of foes, the
+divine chief of the celestials himself shared with him his own seat and
+bed. His kingdom and wealth and spouses and animals were all regarded by
+him as obtained from Narayana. He, therefore, offered all his possessions
+to that great deity.[1796] Adopting the Sattwata ritual, king Uparichara,
+with concentrated soul, used to discharge all his sacrificial acts and
+observances, both optional and obligatory. In the place of that
+illustrious king, many foremost Brahmanas, well conversant with the
+Pancharatra ritual, used to eat before all others the food offered to the
+god Narayana. As long as that slayer of foes continued to rule his
+kingdom righteously, no untruth ever escaped his lips and no evil thought
+ever entered his mind. With his limbs he never committed even the
+slightest sin. The seven celebrated Rishis, viz., Marichi, Atri, Angiras,
+Pulastya, Pulaha, Kratu, and Vasishta of great energy, who came to be
+known by the name of Chitra-sikhandins, uniting together on the breast of
+that foremost of mountains, viz., Meru, promulgated an excellent treatise
+on duties and observances that was consistent with the four Vedas. The
+contents of that treatise were uttered by seven mouths, and constituted
+the best compendium of human duties and observances. Known, as already
+stated, by the name of Chitra-sikhandins, those seven Rishis constitute
+the seven (Pravriti) elements (of Mahat, Ahankara, etc.) and the Selfborn
+Manu, who is the eighth in the enumeration, constituted original
+Prakriti. These eight uphold the universe, and it was these eight that
+promulgated the treatise adverted to. With their senses and minds under
+complete control, and ever devoted to Yoga, these eight ascetics, with
+concentrated souls, are fully conversant with the Past, the Present and
+the Future, and are devoted to the religion of Truth.--This is good this
+is Brahma,--this is highly beneficial,--reflecting in their minds in this
+way, those Rishis created the worlds, and the science of morality and
+duty that governs those worlds. In that treatise the authors discoursed
+on Religion and Wealth and Pleasure, and subsequently on Emancipation
+also. They also laid down in it the various restrictions and limitations
+intended for the Earth as also for Heaven. They composed that treatise
+after having worshipped with penances the puissant and illustrious
+Narayana called also Hari, for a thousand celestial years, in company
+with many other Rishis. Gratified with their penances and worship,
+Narayana commanded the goddess of speech, viz. Saraswati, to enter into
+the person of those Rishis. The goddess, for the good of the worlds did
+what she was ordered. In consequence of the entrance of the goddess of
+speech into their persons, those Rishis, well conversant with penances,
+succeeded in composing that foremost of treatises in respect of vocables,
+import, and reason.[1797] Having composed that treatise sanctified with
+the syllable Om, the Rishis first of all read it to Narayana who became
+highly pleased with what he heard. The foremost of all Beings then
+addressed those Rishis in an incorporeal voice and said,--'Excellent is
+this treatise that ye have composed consisting of a hundred thousand
+verses. The duties and observances of all the worlds will flow from this
+your work! In complete accordance with the four Vedas, viz., the
+Yajushes, the Samans, and the Atharvans of Angiras, the treatise of yours
+will be an authority in all the worlds in respect of both Pravritti and
+Nivritti.[1798] Agreeably to the authority of the scriptures I have
+created Brahman from the attribute of Grace, Rudra from my Wrath, and
+yourselves, Ye Brahmanas, as representing the Pravriti-elements (of
+Mahat, Ahankara, etc.), Surya, and Chandramas, Wind, and Earth, and Water
+and Fire, all the stars and planets and constellations, all else that is
+called by the name of creatures, and utterers of Brahma (or the Vedas),
+they all live and act in their respective spheres and are all respected
+as authorities. Even this treatise that ye have composed shall be
+regarded by all persons in the same light, viz., as a work of the highest
+authority. This is my command. Guided by this treatise, the Self-born
+Manu himself will declare to the world its course of duties and
+observances. When Usanas and Vrihaspati will arise, they also will
+promulgate their respective treatises on morality and religion, guided by
+and quoting from this your treatise.[1799] After the publication of this
+treatise by the Self-born Manu and of that by Usanas, and after the
+publication of the treatise also by Vrihaspati, this science composed by
+you will be acquired by king Vasu (otherwise known by the name of
+Uparichara). Indeed ye foremost of regenerate ones, that king will
+acquire this knowledge of this work from Vrihaspati. That King, filled
+with all good thoughts, will become deeply devoted to me. Guided by this
+treatise, he will accomplish all his religious acts and observances.
+Verily, this treatise composed by you will be the foremost of all
+treatise on morality and religion. Possessed of the excellence, this
+treatise is fraught with instructions for acquiring both Wealth and
+Religious merit, and is full of mysteries. In consequence of the
+promulgation of this treatise of yours, ye will be progenitors of an
+extensive race. King Uparichara also will become endued with greatness
+and prosperity. Upon the death, however, of that king, this eternal
+treatise will disappear from the world. I tell you all this.'--Having said
+these words unto all those Rishis, the invisible Narayana left them and
+proceeded to some place that was not known to them. Then those sires of
+the world, those Rishis that bestowed their thoughts on the ends pursued
+by the world, duly promulgated that treatise which is the eternal origin
+of all duties and observances. Subsequently, when Vrihaspati was born in
+Angiras's race in the first or the Krita age, those seven Rishis charged
+him with the task of promulgating their treatise which was consistent
+with the Upanishads and the several branches of the Vedas. They
+themselves who were upholders of the universe and the first promulgators
+of duties and religious observances, then proceeded to the place they
+chose, resolved to devote themselves to penances."'"
+
+
+
+SECTION CCCXXXVII
+
+"'Bhishma said, "Then upon the expiration of the great Kalpa, when the
+celestial Purohita Vrihaspati was born in the race of Angiras, all the
+deities became very happy. The words, Vrihat, Brahma, and Mahat all bear
+the same sense.[1800] The celestial Purohita, O king came to be called
+Vrihaspati because he was endued with all these attributes. King
+Uparichara, otherwise called Vasu, became a disciple of Vrihaspati and
+soon became the foremost of his disciples. Admitted as such, he began to
+study at the feet of his preceptor that science which was composed by the
+seven Rishis who were (otherwise) known by the name of Chitrasikhandins.
+With soul cleansed from all sorts of evil by sacrifices and other
+religious rites, he ruled the Earth like Indra ruling the Heaven. The
+illustrious king performed a great Horse-sacrifice in which his preceptor
+Vrihaspati became the Hota. The sons of Prajapati (Brahman) themselves,
+viz., Ekata, Dwita, and Trita, became the Sadasyas in that
+sacrifice.[1801] There were others also who became Sadasyas in that
+sacrifice, viz., Dhanusha, Raivya, Arvavasu, Parvavasu, the Rishi
+Medhatithi, the great Rishi Tandya, the blessed Rishi Santi, otherwise
+called Vedasiras, the foremost of Rishis, viz., Kapila, who was the
+father of Salihotra, the first Kalpa, Tittiri the elder brother of
+Vaisampayana, Kanwa, and Devahotra, in all forming sixteen. In that great
+sacrifice, O monarch, all the requisite articles were collected. No
+animals were slain in it. The king had ordained it so. He was full of
+compassion. Of pure and liberal mind, he had cast off all desires, and
+was well-conversant with all rites. The requisites of that sacrifice all
+consisted of the products of the wilderness. The ancient God of gods
+(viz., Hari), became highly gratified with the king on account of that
+sacrifice. Incapable of being seen by any one else, the great God showed
+himself to his worshipper. Accepting by taking its scent, the share
+offered to him he himself took up the Purodasa.[1802] The great God took
+up the offerings without being seen by any one. At this, Vrihaspati
+became angry. Taking up the ladle he hurled it with violence at the sky,
+and began to shed tears in wrath. Addressing king Uparichara he
+said,--'Here, I place this as Narayana's share of the sacrificial
+offerings. Without doubt, he shall take it before my eyes.'"
+
+"'Yudhishthira said, "In the great sacrifice of Uparichara, all the
+deities appeared in their respective forms for taking their shares of the
+sacrificial offerings and were seen by all. Why is it that the puissant
+Hari only acted otherwise by invisibly taking his share?"
+
+"'Bhishma continued, "When Vrihaspati gave way to wrath, the great king
+Vasu and all his Sadasyas sought to pacify the great Rishi. With cool
+heads, all of them addressed Vrihaspati, saying,--'It behoveth thee not to
+give way to anger. In this Krita age, this anger to which thou hast given
+way, should not be the characteristic of any one. The great deity for
+whom the share of the sacrificial offerings was designed by thee, is
+himself free from anger. He is incapable of being seen either by
+ourselves or by thee, O Vrihaspati! Only he can see Him to whom He
+becomes gracious.'--Then the Rishis Ekata, Dwita, and Trita, who were well
+conversant with the science of morality and duties compiled by the seven
+Rishis, addressed that conclave and began the following narration.--'We
+are the sons of Brahman, begotten by a fiat of his will (and not in the
+ordinary way). Once on a time we repaired to the north for obtaining what
+is for our highest good. Having undergone penances for thousands of years
+and acquired great ascetic merit, we again stood on only one foot like
+fixed stakes of wood. The country where we underwent the austerest of
+penances, lies to the north of the mountains of Meru and on the shores of
+the Ocean of Milk. The object we had in mind was how to behold the divine
+Narayana in his own form. Upon the completion of our penances and after
+we had performed the final ablutions, an incorporeal voice was heard by
+us, O puissant Vrihaspati, at once deep as that of the clouds and
+exceedingly sweet and filling the heart with joy. The voice said,--"Ye
+Brahmanas, well have ye performed these penances with cheerful souls.
+Devoted unto Narayana, ye seek to know how ye may succeed in beholding
+that god of great puissance! On the northern shores of the Ocean of Milk
+there is an island of great splendour called by the name of White Island.
+The men that inhabit that island have complexions as white as the rays of
+the Moon and that are devoted to Narayana. Worshippers of that foremost
+of all Beings, they are devoted to Him with their whole souls. They all
+enter that eternal and illustrious deity of a thousand rays.[1803] They
+are divested of senses. They do not subsist on any kind of food. Their
+eyes are winkless. Their bodies always emit a fragrance. Indeed, the
+denizens of White Island believe and worship only one God. Go thither, ye
+ascetics, for there I have revealed myself!"--All of us, hearing these
+incorporeal words, proceeded by the way indicated to the country
+described. Eagerly desirous of beholding Him and our hearts full of Him,
+we arrived at last at that large island called White Island. Arrived
+there, we could see nothing. Indeed, our vision was blinded by the energy
+of the great deity and accordingly we could not see Him.[1804] At this,
+the idea, due to the grace of the great God Himself, arose in our minds
+that one that had not undergone sufficient penances could not speedily
+behold Narayana. Under the influence of this idea we once more set
+ourselves to the practice of some severe austerities, suited to the time
+and place, for a hundred years. Upon the completion of our vows, we
+beheld a number of men of auspicious features. All of them were white and
+looked like the Moon (in colour) and possessed of every mark of
+blessedness. Their hands were always joined in prayer. The faces of some
+were turned towards the North and of some towards the East. They were
+engaged in silently thinking on Brahma.[1805] The Yapa performed by those
+high-souled persons was a mental yapa (and did not consist of the actual
+recitation of any mantras in words). In consequence of their hearts
+having been entirely set upon Him, Hari became highly pleased with them.
+The effulgence that was emitted by each of those men resembled, O
+foremost of ascetics, the splendours which Surya assumes when the time
+comes for the dissolution of the universe. Indeed, we thought that Island
+was the home of all Energy. All the inhabitants were perfectly equal in
+energy. There was no superiority or inferiority there among them.[1806]
+We then suddenly beheld once more a light arise, that seemed to be the
+concentrated effulgence of a thousand Suns, O Vrihaspati. The
+inhabitants, assembling together, ran towards that light, with hands
+joined in reverential attitude, full of joy, and uttering the one word
+Namas (we bow thee!). We then heard a very loud noise uttered by all of
+them together. It seemed that those men were employed in offering a
+sacrifice to the great God. As regards ourselves, we were suddenly
+deprived of our senses by his Energy. Deprived of vision and strength and
+all the senses, we could not see or feel anything.[1807] We only heard a
+loud volume of sound uttered by the assembled inhabitants. It
+said,--"Victory to thee, O thou of eyes like lotus-petals! Salutations to
+thee, O Creator of the universe! Salutations to thee, O Hrishikesa, O
+foremost of Beings, O thou that art the First-born!" Even this was the
+sound we heard, uttered distinctly and agreeably to the rules of
+orthoepy.[1808] Meanwhile, a breeze, fragrant and pure, blew, bearing
+perfumes of celestial flowers, and of certain herbs and plants that were
+of use on the occasion. Those men, endued with great devotion, possessed
+of hearts full of reverence, conversant with the ordinances laid down in
+the Pancharatra, were then worshipping the great deity with mind, word,
+and deed.[1809] Without doubt, Hari appeared in that place whence the
+sound we heard arose. As regards ourselves, stupefied by His illusion, we
+could not see him. After the breeze had ceased and the sacrifice had been
+over, our hearts became agitated with anxiety, O foremost one of Angira's
+race. As we stood among those thousands of men all of whom were of pure
+descent, no one honoured us with a glance or nod. Those ascetics, all of
+whom were cheerful and filled with devotion and who were all practising
+the Brahma-frame of mind, did not show any kind of feeling for us.[1810]
+We had been exceedingly tired. Our penances had emaciated us. At that
+time, an incorporeal Being addressed us from the sky and said unto us
+these words--"These white men, who are divested of all outer senses, are
+competent to behold (Narayana). Only those foremost of regenerate persons
+whom these white men honoured with their glances, become competent to
+behold the great God.[1811] Go hence, ye Munis, to the place whence ye
+have come. That great Deity is incapable of being ever seen by one that
+is destitute of devotion. Incapable of being seen in consequence of his
+dazzling effulgence, that illustrious Deity can be beheld by only those
+persons that in course of long ages succeed in devoting themselves wholly
+and solely to Him. Ye foremost of regenerate one, ye have a great duty to
+perform. After the expiration of this the Krita age, when the Treta age
+comes in course of the Vivaswat cycle, a great calamity will overtake the
+worlds. Ye Munis, ye shall then have to become the allies of the deities
+(for dispelling that calamity)."--Having heard these wonderful words that
+were sweet as nectar, we soon got back to the place we desired, through
+the grace of that great Deity. When with the aid of even such austere
+penances and of offerings devoutly given in sacrifices, we failed to have
+a sight of the great Deity, how, indeed, can you expect to behold Him so
+easily? Narayana is a Great Being, He is the Creator of the universe. He
+is adorned in sacrifices with offerings of clarified butter and other
+food dedicated with the aid of Vedic mantras. He has no beginning and no
+end. He is Unmanifest. Both the Deities and the Danavas worship
+Him.'--Induced by these words spoken by Ekata and approved by his
+companions, viz., Dwita and Trita, and solicited also by the other
+Sadasyas, the high-minded Vrihaspati brought that sacrifice to a
+completion after duly offering the accustomed adorations to the Deities.
+King Uparichara also, having completed his great sacrifice, began to rule
+his subjects righteously. At last, casting off his body, he ascended to
+heaven. After some time, through the curse of the Brahmanas, he fell down
+from those regions of felicity and sank deep into the bowels of the
+Earth. King Vasu, O tiger among monarchs, was always devoted to the true
+religion. Although sunk deep into the bowels of the Earth, his devotion
+to virtue did not abate. Ever devoted to Narayana, and ever reciting
+sacred mantras having Narayana for their deity, he once more ascended to
+heaven through Narayana's grace. Ascending from the bowels of the Earth,
+king Vasu in consequence of the very highest end that he attained,
+proceeded to a spot that is even higher than the region of Brahman
+himself."'"[1812]
+
+
+
+SECTION CCCXXXVIII
+
+"'Yudhishthira said, "When the great king Vasu was so wholly devoted to
+Narayana, for what reason then did he fall down from heaven and why again
+had he to sink beneath the surface of the Earth?"
+
+"'Bhishma said, "In this connection is cited an old narrative, O Bharata,
+of a discourse between the Rishis and the gods. The gods, once on a time,
+addressing many foremost of Brahmanas, said unto them that sacrifices
+should be performed by offering up Ajas as victims. By the word Aja
+should be understood the goat and no other animal.
+
+"'"The Rishis said, 'The Vedic Sruti declares that in sacrifices the
+offerings should consist of (vegetable) seeds. Seeds are called Ajas. It
+behoveth you not to slay goats. Ye deities, that cannot be the religion
+of good and righteous people in which slaughter of animals is laid down.
+This, again, is the Krita age. How can animals be slaughtered in this
+epoch of righteousness?'"
+
+"'Bhishma continued, "While this discourse was going between the Rishis and
+the deities, that foremost of kings, viz., Vasu, was seen to come that
+way. Endued with great prosperity, the king was coming through the
+welkin, accompanied by his troops and vehicles and animals. Beholding
+king Vasu coming to that spot through the skies, the Brahmanas addressing
+the deities, said,--'This one will remove our doubts. He performs
+sacrifices. He is liberal in making gifts. He always seeks the good of
+all creatures. How, indeed, will the great Vasu, speak otherwise,'--Having
+thus spoken unto each other, the deities and the Rishis quickly
+approached king Vasu and questioned him, saying,--'O king, with what
+should one perform sacrifices? Should one sacrifice with the goat or with
+herbs and plants? Do thou dispel this doubt of ours. We constitute thee
+our judge in this matter.'--Thus addressed by them, Vasu joined his hands
+in humility and said unto them.--'Tell me truly, ye foremost of Brahmanas,
+what opinion is entertained by you in this matter?'
+
+"'"The Rishis said, 'The opinion entertained by us, O king, is that
+sacrifices should be performed with grain. The deities, however, maintain
+that sacrifices should be performed with animals. Do thou judge between
+us and tell us which of these opinions is correct.'"
+
+"'Bhishma continued, "Learning what the opinion was that was entertained
+by the deities, Vasu, moved by partiality for them, said that sacrifices
+should be performed with animals. At this answer, all the Rishis, endued
+with the splendour of the Sun, became very angry. Addressing Vasu who was
+seated on his car and who had (wrongly) taken up the side of the deities,
+they said unto him,--'Since thou hast (wrongly) taken up the side of the
+deities, do thou fall down from heaven. From this day, O monarch, thou
+shalt lose the power of journeying through the sky. Through our curse,
+thou shalt sink deep below the surface of the Earth.' After the Rishis had
+said these words, king Uparichara immediately fell down, O monarch, and
+went down a hole in Earth. At the command, however, of Narayana, Vasu's
+memory did not leave him. To the good fortune of Vasu, the deities,
+pained at the curse denounced on him by the Brahmanas, began to think
+anxiously as to how that curse might be neutralised. They said, 'This
+high-souled king hath been cursed for our sake. We, denizens of heaven,
+should unite together for doing what is good to him in return for that
+which he has done to us.' Having quickly settled this in their minds with
+the aid of reflection, the deities proceeded to the spot where the king
+Uparichara was. Arrived at his presence, they addressed him, saying,
+'Thou art devoted to the great God of the Brahmanas (viz., Narayana). That
+great Lord of both the deities and the Asuras, gratified with thee, will
+rescue thee from the curse that has been denounced upon thee. It is
+proper, however, that the high-souled Brahmanas should be honoured.
+Verily, O best of kings, their penances should fructify.[1813] Indeed,
+thou hast already fallen down from the sky on the Earth. We desire,
+however, O best of kings, to show thee a favour in one respect. As long
+as thou, O sinless one, shalt dwell in his hole, so long shalt thou
+receive (due sustenance, through our boon)! Those streaks of clarified
+butter which Brahmans with concentrated minds pour in sacrifices in
+accompaniment with sacred mantras, and which are called by the name of
+Vasudhara, shall be thine, through our care for thee! Indeed weakness or
+distress shall not touch thee.[1814] While dwelling, O king of kings, in
+the hole of the Earth, neither hunger nor thirst shall afflict thee for
+thou shalt drink those streaks of clarified butter called Vasudhara. Thy
+energy also shall continue unabated. In consequence also of this our boon
+that we grant thee, the God of gods, viz., Narayana will be gratified
+with thee, and He will bear thee hence to the region of Brahman!'--Having
+granted these boons unto the king, the denizens of heaven, as also all
+those Rishis possessed of wealth of penances, returned each to his
+respective place. Then Vasu, O Bharata, began to adore the Creator of the
+universe and to recite in silence those sacred mantras that had come out
+of Narayana's mouth in days of yore.[1815] Although dwelling in a pit of
+the Earth, the king still worshipped Hari, the Lord of all the deities,
+in the well-known five sacrifices that are performed five times every
+day, O slayer of foes! In consequence of these adorations, Narayana,
+otherwise called Hari, became highly pleased with him who thus showed
+himself to be entirely devoted to Him, by wholly relying upon Him as his
+sole refuge, and who had completely subjugated his senses. The
+illustrious Vishnu, that giver of boons, then addressing Garuda of great
+speed, that foremost of birds, who waited upon Him as his servant, said
+these desirable words:--'O foremost of birds, O thou that art highly
+blessed, listen to what I say! There is a great king of the name of Vasu
+who is of righteous soul and rigid vows. Through the wrath of the
+Brahmanas, he has fallen into a pit of the Earth. The Brahmans, have been
+sufficiently honoured (for their curse has fructified). Do thou go to
+that king now. At my command, O Garuda, go to that foremost of kings,
+viz., Uparichara who is now dwelling in a hole of the Earth and
+incapable of any longer sailing through the sky, and bring him up without
+delay into the welkin.' Hearing these words of Vishnu, Garuda, spreading
+his wings and rushing with the speed of the wind, entered that hole in
+the Earth in which king Vasu was living. Suddenly taking the king up, the
+son of Vinata soared into the sky and there released the king from his
+beaks. At that moment, king Uparichara once more acquired his celestial
+form and re-entered the region of Brahman. It was in this way, O son of
+Kunti, that great king first fell down through the curse of the Brahmanas
+for a fault of speech, and once more ascended to heaven at the command of
+the great God (Vishnu). Only the puissant Lord Hari, that foremost of all
+Beings, was devoutly worshipped by him. It was for this devout worship
+that the king succeeded very soon in escaping from the curse denounced
+upon him by the Brahmanas and in regaining the felicitous regions of
+Brahman."
+
+"'Bhishma continued, "I have thus told thee everything respecting the
+origin of the spiritual sons of Brahman. Listen to me with undivided
+attention, for I shall now narrate to thee how the celestial Rishi Narada
+proceeded in days of yore to White Island."'"
+
+
+
+SECTION CCCXXXIX
+
+"'Bhishma said, "Arrived at the spacious realm called White Island, the
+illustrious Rishi beheld those same white men possessed of lunar
+splendour (of whom I have already spoken to thee). Worshipped by them,
+the Rishi worshipped them in return by bending his head and reverencing
+them in his mind.[1816] Desirous of beholding Narayana, he began to
+reside there, attentively engaged in the silent recitation of mantras,
+sacred to him, and observant of vows of the most difficult kind. With
+concentrated mind, the regenerate Rishi, with arms upraised, stood in
+Yoga, and then sang the following hymn unto the Lord of the universe,
+Him, viz., who is at once the soul of attributes and divested of all
+attributes.
+
+"'"Narada said, 'Salutations to thee, O God of gods, O thou that art freed
+from all acts! Thou art he who is divested of all attributes, who is the
+Witness of all the worlds, who is called Kshetrajna, who is the foremost
+of all Beings, who is Infinite, who is called Purusha, who is the great
+Purusha, who is the foremost of all Purushas, who is the soul of the
+three attributes, who is called the Foremost, who is Amrita (nectar), who
+is called Immortal, who is called Ananta (Sesha), who is Space,[1817] who
+is without beginning, who is both Manifest and Unmanifest as existent and
+not-existent things, who is said to have his home in Truth,[1818] who is
+the first of gods (Narayana), who is the giver of wealth (or of the
+fruits of acts), identified with Daksha and other Lords of the Creation,
+who is the Aswattha and other big trees, who is the four-headed Brahman,
+who is the Lord of all created Beings, who is the Lord of Speech,[1819]
+who is the Lord of the universe (or Indra), who is the all-pervading
+Soul, who is the Sun, who is the breath called Prana, who is the Lord of
+the waters (viz., Varuna), who is identifiable with the Emperor or the
+King, who is identifiable with the Regents of the several points of the
+compass, who is the refuge of the universe when it is dissolved in the
+final destruction,[1820] who is Undisplayed (unrevealed), who is the
+giver of the Vedas unto Brahman, who is identifiable with the sacrifices
+and Vedic studies achieved by Brahmanas with the aid of their bodies, who
+is identifiable with the four principal orders of the deities, who is
+every one of those four orders, who is possessed of effulgence, who is
+possessed of great effulgence, who is he unto whom the seven largest
+offerings in sacrifices are presented with the Gayatri and other sacred
+mantras, who is Yama, who is Chitragupta and the other attendants of
+Yama, who is called the wife of Yama, who is that order of the deities
+called Tushita, who is that other order called Mahatushita, who is the
+universal grinder (Death), who is desire and all diseases that have been
+created for aiding the advent of Death, who is health and freedom from
+disease, who is subject to desire and passions, who is free from the
+influence of desire and passions, who is Infinite as exhibited in species
+and forms, who is he that is chastised, who is he that is the chastiser,
+who is all the lesser sacrifices (like Agnihotra and others), who is all
+the larger sacrifices (like those called Brahma, etc.), who is all the
+Ritwijas, who is the origin of all sacrifices (viz., the Vedas), who is
+fire, who is the very heart of all sacrifices (viz., the mantras and
+hymns uttered in them), who is he that is hymned in sacrifices, who takes
+those shares of the sacrificial offerings that are presented to him, who
+is the embodiment of the five sacrifices, who is the maker of the five
+sections or divisions of time (viz., day, night, month, season and year),
+who is incapable of being understood except by those scriptures that are
+called Pancharatra, who never shrinks from anything, who is unvanquished,
+who is only Mind (without a physical frame), who is known only by name,
+who is the Lord of Brahman himself, who has completed all the vows and
+observances mentioned in the Vedas,[1821] who is the Hansa (bearer of the
+triple stick), who is the Parama-hansa (divested of stick), who is the
+foremost of all sacrifices, who is Sankhya-yoga, who is the embodiment of
+the Sankhya philosophy, who dwells in all Jivas, who lives in every
+heart, who resides in every sense, who floats on the ocean-water, who
+lives in the Vedas, who lies on the lotus (the image of the egg whence
+the universe has sprung), who is the Lord of the universe, and whose
+troops go everywhere for protecting his worshippers. Thou takest birth as
+all creatures. Thou art the origin of the universe (of all creatures).
+Thy mouth is fire. Thou art that fire which courses through the waters of
+the ocean, issuing out all the while from an Equine head. Thou art the
+sanctified butter that is poured into the sacrificial fire. Thou art the
+car-driver (fire or heat that impels the body and causes it to live and
+grow). Thou art Vashat. Thou art the syllable Om. Thou art Penances. Thou
+art Mind. Thou art Chandramas. Thou sanctifiest the sacrificial butter.
+Thou art the Sun. Thou art the Dikgajas (Elephants) that are sanctioned
+in the four cardinal points of the compass. Thou illuminest the cardinal
+points of the compass. Thou illuminest the subsidiary points also. Thou
+art the Equine head. Thou art the first three mantras of the Rig Veda.
+Thou art the protector of the several orders of men (viz., Brahmanas,
+Kshatriyas, Vaisyas, and Sudras). Thou art the five fires (beginning with
+Garhapatya). Thou art He who has thrice ignited the sacrificial fire
+called Nachi.[1822] Thou art the refuge of the six limbs (viz., the
+Vedas).[1823] Thou art the foremost of those Brahmanas that are employed
+in singing the Samans in sacrifices and other religious rites. Thou art
+Pragjyotish, and thou art he who sings the first Saman.[1824] Thou art
+the observer of those vows that depend upon the Vedas and that are
+observed by singers of Samanas. Thou art the embodiment of the Upanishad,
+called by the name of Atharvasiras. Thou art he who is the topic of the
+five foremost of scriptures (viz., those that appertain to the worship of
+Surya, of Sakti, of Ganesa, of Siva, and of Vishnu). Thou art called the
+preceptor that subsists only on the froth of water. Thou art a
+Valikhilya.[1825] Thou art the embodiment of him who has not fallen away
+from Yoga. Thou art the embodiment of correctness of judgment of
+reasoning. Thou art the beginning of the Yugas, thou art the middle of
+the Yugas and thou art their end. Thou art Akhandala (Indra). Thou art
+the two Rishis Prachina-garbha and Kausika. Thou art Purusthuta, thou art
+Puruhuta, thou art the artificer of the universe. Thou hast the universe
+for thy form. Thy motions are infinite. Thy bodies are infinite; thou art
+without end and without beginning, and without middle. Thy middle is
+unmanifest. Thy end is unmanifest. Thou hast vows for thy abode. Thou
+residest in the ocean. Thou hast thy home in Fame, in Penances, in
+Self-restraint, in Prosperity, in Knowledge, in grand Achievements, and
+in Everything belonging to the universe. Thou art Vasudeva. Thou art the
+grantor of every wish. Thou art Hanuman that bore Rama on his shoulders.
+Thou art the great Horse-sacrifice. Thou takest thy share of offerings
+made in great sacrifices.[1826] Thou art the grantor of boons, of
+happiness, of wealth. Thou art devoted to Hari. Thou art Restraint of
+the senses. Thou art vows and observances. Thou art mortifications, thou
+art severe mortifications, thou art very severe mortifications.[1827]
+Thou art he who observes vows and religious and other pious rites. Thou
+art freed from all errors. Thou art a Brahmacharin. Thou tookest birth in
+the womb of Prisni. Thou art he from whom have flowered all Vedic rites
+and acts. Thou art unborn. Thou pervadest all things. Thy eyes are on all
+things. Thou must not be apprehended by the senses. Thou art not subject
+to deterioration. Thou art possessed of great puissance. Thy body is
+inconceivably vast. Thou art holy, thou art beyond the ken of logic or
+argument. Thou art unknowable. Thou art the foremost of Causes. Thou art
+the Creator of all creatures and thou art their destroyer. Thou art the
+possessor of vast powers of illusion. Thou art called Chittrasikhandin.
+Thou art the giver of boons. Thou art the taker of thy share of the
+sacrificial offerings. Thou hast obtained the merit of all sacrifices.
+Thou art he who has been freed from all doubts. Thou art omnipresent.
+Thou art of the form of a Brahmana. Thou art fond of Brahmanas. Thou hast
+the universe for thy form. Thy form is very vast. Thou art the greatest
+friend. Thou art kind to all thy worshippers. Thou art the great deity of
+the Brahmanas. I am thy devoted disciple. I am desirous of beholding
+thee. Salutations to thee that art of the form of Emancipation."'"
+
+
+
+SECTION CCCXL
+
+"'Bhishma said, "Thus hymned with names that were not known to others, the
+Divine Narayana having the universe for his form showed himself to the
+ascetic Narada. His form was somewhat purer than the moon and differed
+from the moon in some respects. He somewhat resembled a blazing fire in
+complexion. The puissant Lord was somewhat of the form of Vishti.[1828]
+He resembled in some respects the feathers of the parrot, and in some a
+mass of pure crystal. He resembled in some respects a hill of antimony
+and in some a mass of pure gold. His complexion somewhat resembled the
+coral when first formed, and was somewhat white. In some respects that
+complexion resembled the hue of gold and in some that of the lapis
+lazuli. In some respects it resembled the hue of the blue lapis lazuli
+and in some that of sapphire. In some respects it resembled the hue of
+the peacock's neck, and in some that of a string of pearls. Bearing these
+diverse kinds of hues on his person, the eternal Deity appeared before
+Narada. He had a thousand eyes and was possessed of great beauty. He had
+a hundred heads and a hundred feet. He had a thousand stomachs and a
+thousand arms. He seemed to be still inconceivable to the mind. With one
+of his mouths he uttered the syllable Om and then the Gayatri following
+Om. With mind under complete control, the great Deity, called by the
+names of Hari and Narayana, by his other mouths, multitudinous in number,
+uttered many mantras from the four Vedas which are known by the name of
+Aranyaka. The Lord of all the deities, the great God who is adorned in
+sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white
+gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a
+toothstick, and a little blazing fire.[1829] With cheerful soul, that
+foremost of regenerate persons, viz., Narada of restraining speech, bowed
+unto the great God and adored Him. Unto him whose head was still bent low
+in veneration, the first of all the deities, who is free from
+deterioration, said the following words.
+
+"'"The Holy one said, 'The great Rishis, Ekata, Dwita, and Trita, came to
+this realm from desire of obtaining a sight of me. They, however, were
+unable to have the fruition of their wishes. Nor can any one have a sight
+of me save those persons that are devoted to me with their whole hearts.
+As regards thee, thou art verily the foremost of all persons devoted to
+me with all their souls. These are my bodies, the best ones that I
+assume. These were born, O regenerate one, in the house of Dharma. Do
+thou worship them always, and do thou perform those rites that are laid
+down in the ordinances with respect to that worship. O Brahmana, do thou
+ask of me the boons thou desirest. I am gratified with thee to-day, and I
+appear unto thee now in my universal form as freed from decay and
+deterioration.'
+
+"'"Narada said, 'Since, O holy one, I have today succeeded in obtaining a
+sight of thee. I regard that I have won without any delay the fruits of
+my penances, O God, of my self-restraint, and of all the vows and
+observances that I have gone through. This, indeed, is the highest boon
+thou hast granted me for thou hast shown thyself to me today. O Eternal
+Lord, Thou, O holy one, hast the universe for thy eye. Thou art the Lion.
+Thy form is identifiable with everything. Possessed of puissance, thou, O
+Lord, art vast and infinite.'"
+
+"'Bhishma continued, "Having thus shown Himself unto Narada, the son of
+Parameshthi, the great God addressed that ascetic and said,--'Go hence, O
+Narada, and do not delay! These worshippers of mine, possessed of lunar
+complexions, are divested of all senses and do not subsist upon any kind
+of food. They are, again, all Emancipate; with minds wholly concentrated
+upon Me, people should think of Me. Such worshippers will never meet with
+any impediments. These men are all crowned with ascetic success and are
+highly blessed. In ancient times they became entirely devoted to me. They
+have been freed from the attributes of Rajas and Tamas. Without doubt,
+they are competent to enter me and become merged into my Self.--He that
+cannot be seen with the eye, touched with the sense of touch, smelt with
+the sense of scent, and that is beyond the ken of the sense of taste. He
+whom the three attributes of Sattwa, Rajas, and Tamas do not touch, who
+pervades all things and is the one Witness of the universe, and who is
+described as the Soul of the entire universe; He who is not destroyed
+upon the destruction of the bodies of all created things, who is unborn
+and unchangeable and eternal, who is freed from all attributes, who is
+indivisible and entire; He who transcends the twice twelve topics of
+enquiry and is regarded the Twenty-fifth, who is called by the name of
+Purusha, who is inactive, and who is said to be apprehended by Knowledge
+alone, He into whom the foremost of the regenerate persons enter and
+become emancipate. He who is the eternal Supreme Soul and is known by the
+name of Vasudeva. Behold, O Narada, the greatness and puissance of God.
+He is never touched by acts good or bad. Sattwa, Rajas and Tamas, are
+said to be the three (original) attributes. These dwell and act in the
+bodies of all creatures. The Jiva-soul, called Kshetrajna, enjoys and
+endorses the action of these three attributes. He, however, transcends
+them and they cannot touch Him. Freed from these attributes, He is again
+their enjoyer and endorser. Having created them Himself, He is above them
+all. O celestial Rishi, the Earth, which is the refuge of the universe,
+disappears[1830] (when the hour for universal dissolution comes) into
+water, Water disappears into Light, and Light into Wind, Wind disappears
+into Space, and Space into Mind. Mind is a great creature, and it
+disappears into Unmanifest Prakriti. Unmanifest Prakriti, O Brahmana,
+disappears into inactive Purusha. There is nothing higher than Purusha
+which is Eternal. There is nothing among mobile and immobile things in
+the universe that is immutable, except Vasudeva, the eternal Purusha.
+Endued with great puissance, Vasudeva is the Soul of all creatures.
+Earth, Wind, Space, Water, and Light forming the fifth, the primal
+elements of great puissance. Mingling together they form what is called
+the body. Possessed of subtile prowess and invisible to all eyes, O
+Brahmana, the puissant Vasudeva then enters that combination of the five
+primal elements, called body. Such entrance is called his birth, and
+taking birth. He causes the body to move about and act. Without a
+combination of the five primal elements, no body can ever be formed.
+Without, again, the entrance of Jiva into the body, the mind dwelling
+within it cannot cause it to move and act. He that enters the body is
+possessed of great puissance and is called Jiva. He is known also by
+other names, viz., Sesha and Sankarshana. He that takes his rise, from
+that Sankarshana, by his own acts, Sanatkumara, and in whom all creatures
+merge when the universal dissolution comes, is the Mind of all creatures
+and is called by the name of Pradyumna. From Him (i.e., Pradyumna),
+arises He who is the Creator, and who is both Cause and Effect. From this
+last, everything, viz., the mobile and immobile universe, takes its rise.
+This one is called Aniruddha. He is otherwise called Isana, and He is
+manifest in all acts.[1831] That illustrious one, viz., Vasudeva, who is
+called Kshetrajna, and who is freed from attributes, should, O king of
+kings, be known as the puissant Sankarshana, when he takes birth as
+Jiva.[1832] From Sankarshana arises Pradyumna who is called He that is
+born as Mind. From Pradyumna is He who is Aniruddha. He is
+Consciousness, He is Iswara (Supreme Lord). It is from me, that the
+entire mobile and immobile universe springs. It is from me, O Narada,
+that the indestructible and destructible, the existent and the
+non-existent, flow. They that are devoted to me enter into me and become
+emancipate. I am known as Purusha. Without acts, I am the Twenty-fifth.
+Transcending attributes, I am entire and indivisible. I am above all
+pairs of opposite attributes and freed from all attachments. This, O
+Narada, thou wilt fail to understand. Thou beholdest me as endued with a
+form. In a moment, if the wish arises, I can dissolve this form. I am the
+Supreme Lord and the Preceptor of the universe. That which thou beholdest
+of me, O Narada, is only an illusion of mine. I now seem to be endued
+with the attributes of all created things. Thou art not competent to know
+me. I have disclosed to thee duly my quadruple form. I am, O Narada, the
+Doer, I am Cause, and I am Effect. I am the sum-total of all living
+creatures. All living creatures have their refuge in me. Let not the
+thought be thine that thou hast seen the Kshetrajna. I pervade all
+things, O Brahmana, and am the Jiva-Soul of all creatures. When the
+bodies of all creatures, however, are destroyed, I am not destroyed.
+Those highly blessed men who, having won ascetic success, become wholly
+devoted to me, become freed from the attributes of both Rajas and Tamas
+and succeed, on that account, in entering me, O great ascetic. He who is
+called Hiranyagarbha, who is the beginning of the world, who has four
+faces, who cannot be understood with the aid of Nirukta, who is otherwise
+called Brahman, who is an eternal deity, is employed in attending to many
+of my concerns. The deity Rudra, born of my wrath, is sprung from my
+forehead. Behold, the eleven Rudras are swelling (with might) on the
+right side of my body. The twelve Adityas are on the left side of my
+body. Behold, the eight Vasus, those foremost of deities, are in my
+front, and see, Nasatya and Dasra, those two celestial physicians (Aswini
+Kumars), are in my rear. Behold also in my body all the Prajapatis and
+behold the seven Rishis also. Behold also the Vedas, and all the
+Sacrifices numbering by hundreds, the Amrita (nectar), and all the
+(medicinal) herbs and plants, and Penances, and vows and observances of
+diverse kinds. Behold also in me the eight attributes indicative of
+puissance, viz., those particularly called the attributes of Lordship,
+all dwelling together in my body in their united and embodied form.
+Behold also Sree and Lakshmi, and Kirti, and the Earth with her hump as
+also the goddess, Saraswati, that mother of the Vedas, dwelling in me.
+Behold, O Narada, Dhruva, that foremost of luminaries ranging the
+firmament, as also all the Oceans those receptacles of water, and lakes,
+and rivers, dwelling in me. Behold also, O best of men, the four foremost
+ones amongst the Pitris in their embodied forms, as also, the three
+attributes (of Sattwa, Rajas, and Tamas) which are formless dwelling in
+me. The acts done in honour of the Pitris are superior (in point of
+merit) to those done in honour of the deities. I am the Pitri of both the
+deities and the Pitris, and am existing from the beginning (that is, from
+a time when they were not). Becoming the Equine-head I rove through the
+Western and the Northern ocean and drink sacrificial libations duly
+poured with mantras and solid sacrificial food offered with reverence and
+devotion. In days of yore I created Brahman who himself adored me in
+sacrifices. Gratified with him on that account I granted him many
+excellent boons. I said unto him that in the beginning of the Kalpa he
+would be born unto me as my son, and the sovereignty of all the worlds
+would vest on him, coupled with diverse names being bestowed on diverse
+objects in consequence of the starting of Ahankara into existence.[1833]
+I also told him that none would ever violate the limits and boundaries he
+would assign (for the observance of creatures) and, further, that he
+would be the giver of boons unto persons that would (in sacrifices and by
+proper acts) solicit him for them. I further assured him that he would be
+an object of adoration with all the deities and Asuras, all the Rishis
+and Pitris, and the diverse creatures forming the creation. I also gave
+him to understand that I would always manifest myself for accomplishing
+the business of the deities and that for that matter I would suffer
+myself to be commanded by him even as a son by his sire.[1834] Granting
+these and other highly agreeable boons unto Brahman of immeasurable
+energy in consequence of my being gratified with him I (once more)
+adopted the course dictated by Nivritti. The highest Nivritti is
+identical with the annihilation of all duties and acts. Hence, by
+adopting Nivritti one should conduct oneself in complete felicity.
+Learned preceptors, with settled convictions deducted from the truths of
+the Sankhya philosophy, have spoken of me as Kapila endued with the
+puissance of Knowledge, dwelling within the effulgence of Surya, and
+concentrated in Yoga.[1835] In Chcchandas (Vedas) I have been repeatedly
+hymned as the illustrious Hiranyagarbha. In the Yoga scriptures, O
+Brahmana, I have been spoken of as one who takes a delight in Yoga. I am
+eternal. Assuming a form that is manifest, I dwell, at present, in the
+heavens. At the end of a thousand Yugas I shall once more withdraw the
+universe into myself. Having withdrawn all creatures, mobile and immobile
+into myself, I shall exist all alone with knowledge only for my
+companion. After the lapse of ages I shall again create the universe,
+with the aid of that knowledge. That which is my fourth form creates the
+indestructible Sesha. That Sesha is called by the name of Sankarshana.
+Sankarshana creates Pradyumna. From Pradyumna I take birth myself as
+Aniruddha. I create (myself) repeatedly. From Aniruddha springs Brahman.
+The latter takes birth from Aniruddha's navel. From Brahman spring all
+creatures mobile and immobile. Know that Creation springs in this way
+repeatedly at the beginning of every Kalpa. Creation and destruction
+succeed each other even as sunrise and sunset in this world. Then, again,
+as Time, endued with immeasurable energy, forcibly brings back the Sun
+after his disappearance, after the same manner I shall, assuming the form
+of boar and putting forth my strength, bring back the Earth with her belt
+of seas to her own position for the good of all creatures when she
+becomes submerged in water. I shall then slay the son of Diti, named
+Hiranyaksha, filled with pride of strength.[1836] Assuming the form then
+of a Man-lion (Narsingha), I shall, for benefiting the deities, slay
+Hiranyakasipu the son of Diti, who will be a great destroyer of
+sacrifices. Unto Virochana (the son of Prahlada) will be born a mighty
+son of the name of Vali. That great Asura will be unslayable in the whole
+universe consisting of deities, Asuras and Rakshasas. He will hurl Sakra
+from the sovereignty of the universe. When after routing the Lord of
+Sachi, that Asura will take unto himself the sovereignty of the three
+worlds. I shall take birth in Aditi's womb, by Kasyapa, as the twelfth
+Aditya. I shall (taking the sovereignty of the three worlds Vali) restore
+it to Indra of immeasurable splendour, and replace the deities, O Narada,
+in their respective stations. As regards Vali, that foremost of Danavas,
+who is to be unslayable by all the deities, I shall cause him to dwell in
+the nether regions. In the Treta age I shall take birth as Rama in the
+race of Bhrigu, and exterminate the Kshatriyas who will become proud of
+their strength and possessions. Towards the close of Treta and the
+beginning of Dwapara, I shall take birth as Rama, the son of Dasaratha in
+Iskshaku's royal line. At that time, the two Rishis viz., the two sons of
+Prajapati, called by the names of Ekata and Dwita, will in consequence of
+the injury done by them unto their brother Trita, have to take birth as
+apes, losing the beauty of the human form. Those apes that shall take
+birth in the race of Ekata and Dwita, shall become endued with great
+strength and mighty energy and will equal Sakra himself in prowess. All
+those apes, O regenerate one, will become my allies for accomplishing the
+business of the deities. I shall then slay the terrible lord of the
+Rakshasas, that wretch of Pulastya's race, viz., the fierce Ravana, that
+throne of all the worlds, together with all his children and followers.
+Towards the close of the Dwapara and beginning of the Kali ages, I shall
+again appear in the world taking birth in the city of Mathura for the
+purpose of slaying Kansa. There, after slaying innumerable Danavas that
+will be thorns in the side of the deities, I shall take up my residence
+in Kusasthali at the city of Dwaraka. While residing in that city I shall
+slay the Asura Naraka, the son of the Earth,--him, that is, who will do
+an injury to Aditi, as also some other Danavas of the names of Muru and
+Pitha. Slaying also another foremost of Danavas, viz., the lord of
+Pragjyotisha, I shall transplant his delightful city furnished with
+diverse kinds of wealth into Dwaraka. I shall then subjugate the two gods
+worshipped of all the deities, viz., Maheshwara and Mahasena, who will
+become fond of the Danava Vana and do him diverse good offices and who
+will exert themselves vigorously for that worshipper of theirs.[1837]
+Vanquishing next the son of the Danava Vali, viz., Vana, who will be
+endued with a thousand arms, I shall next destroy all the inhabitants of
+the Danava city called Saubha.[1838] I shall next, O foremost of
+Brahmanas, compass the death of Kalayavana, a Danava who will be endued
+with great might in consequence of his being equipt with the energy of
+Gargya.[1839] A proud Asura will appear as a king at Girivraja, of the
+name of Jarasandha, who will quarrel with all the other kings of the
+world. His death will be compassed by me through some one else guided by
+my intelligence. I shall next slay Sisupala in the sacrifice of king
+Yudhishthira, the son of Dharma, which sacrifice all the kings of the
+world will bring tribute. In some of these feats, only Arjuna, the son of
+Vasava, will become my assistant. I shall establish Yudhishthira with all
+his brothers in his ancestral kingdom. People will call me and Arjuna as
+Narayana and Nara, when, endued with puissance, we two, exerting our
+strength, shall consume a large number of Kshatriyas, for doing good to
+the world. Having lightened the burthen of the Earth according to our
+pleasure, I shall absorb all the principal Sattwatas as also Dwaraka, my
+favourite city, into my own self, recollecting my all-embracing
+Knowledge. Endued with four forms, I shall, in this way, achieve many
+feats of great prowess, and attain at last to those regions of felicity
+created by me and honoured by all the Brahmanas. Appearing in the forms
+of a swan, a tortoise, a fish, O foremost of regenerate ones, I shall
+then display myself as a boar, then as a Man-lion (Nrisingha), then as a
+dwarf, then as Rama of Bhrigu's race, then as Rama, the son of Dasaratha,
+then as Krishna the scion of the Sattwata race, and lastly as Kalki. When
+the auditions in the Vedas disappeared from the world, I brought them
+back. The Vedas with the auditions in them, were re-created by me in the
+Krita age. They have once more disappeared or may only be partially heard
+here and there in the Puranas. Many of my best appearances also in the
+world have become events of the past. Having achieved the good of the
+worlds in those forms in which I appeared, they have re-entered into my
+own Prakriti. Brahman (the Creator) himself never obtained a sight of me
+in this form of mine, which thou, O Narada, hast seen today in
+consequence of thy entire devotion to me. I have now said everything, O
+Brahmana,--unto thee that art devoted to me wholly, I have disclosed to
+thee my ancient appearances and future ones also, O Best of men, together
+with all their mysteries.'"
+
+"'Bhishma continued, "The holy and illustrious
+deity, of universal and immutable form, having said these words unto
+Narada, disappeared there and then. Narada also, endued with great
+energy, having obtained the high favour that he had solicited, then
+proceeded with great speed to the retreat called Vadari, for beholding
+Nara and Narayana. This great Upanishad, perfectly consist with the four
+Vedas, in harmony with Sankhya-yoga, and called by him by the name of the
+Pancharatra scriptures, and recited by Narayana himself with his own
+mouth, was repeated by Narada in the presence of many hearers in the
+abode of Brahman (his sire) in exactly the same way in which Narayana
+(while that great god had showed himself unto him) had recited it, and in
+which he had heard it from his own lips."
+
+"'Yudhishthira said, "Was not Brahman, the Creator of all things,
+acquainted with this wonderful narrative of the glory of Narayana endued
+with intelligence that he heard it from the lips of Narada? Is the
+illustrious Grandsire of all the worlds any way different from or
+inferior to the great Narayana? How then is it that he was unacquainted
+with the puissance of Narayana of immeasurable energy?"
+
+"'Bhishma continued, "Hundreds and thousands of great-Kalpas, hundreds and
+thousands of Creation and Dissolutions, O king of kings, have been over
+and have become incidents of the past.[1840] In the beginning of every
+cycle of Creation, Brahman, endued with great puissance and who creates
+all things, is remembered (by Narayana). Brahman knows well, O king, that
+Narayana, that foremost of all gods is very much superior to him. He
+knows that Narayana is the Supreme Soul, that he is the Supreme Lord,
+that He is the Creator of Brahman himself. It was only unto that conclave
+of Rishis, crowned with ascetic success, that came to the abode of
+Brahman, that Narada recited his narrative which is a very ancient one,
+and which is perfectly consistent with the Vedas. The deity Surya, having
+heard that narrative from those Rishis crowned with ascetic
+success,[1841] repeated it to the six and sixty thousands of Rishis, O
+king, of cleansed souls, that follow in his train. And Surya, the deity
+that imparts heat unto all worlds, repeated that narrative unto those
+Beings also, of cleansed souls, that have been created (by Brahman) for
+always journeying in the van of Surya.[1842] The high-souled Rishis that
+follow in Surya's train, O son, repeated that excellent narrative unto
+the deities assembled on the breast of Meru. That best of ascetics, viz.,
+the regenerate Asita, then having heard the narrative from the deities,
+repeated it unto the Pitris, O king of kings. I heard it from my sire
+Santanu, O son, who recited it to me formerly. Myself having heard it
+from my sire, I have repeated it to thee, O Bharata. Deities and Munis,
+who have heard this excellent old narrative, which is a Purana--all adore
+the Supreme Soul. This narrative, belonging to the Rishis and thus handed
+down from one to another, should not, O king, be communicated by thee to
+any one that is not a worshipper of Vasudeva. This narrative, O king, is
+really the essence of the hundreds of other narratives that thou hast
+heard from me. In days of yore, O monarch, the deities and the Asuras,
+uniting together, churned the Ocean and raised the Amrita. After the
+same manner, the Brahmanas, uniting together in days of yore, churned all
+the scriptures and raised this narrative which resembles nectar. He who
+frequently reads this narrative, and he who frequently listens to it,
+with concentrated attention, in a retired spot, and filled with devotion,
+succeeds in becoming a denizen, possessed of lunar complexion, of the
+spacious island known by the name of White Island. Without doubt, such a
+man succeeds in entering into Narayana of a thousand rays. A sick person,
+by listening to this narrative from the beginning, becomes freed from his
+illness. The man that simply desires to read or listen to this narrative
+obtains the fruition of all his wishes. To devoted worshipper, by reading
+or listening to it, attains to the high end that is reserved for devoted
+worshippers. Thou also, O monarch, shouldst always adore and worship that
+foremost of all Beings. He is the father and the mother of all creatures,
+and He is an object of reverence with the entire universe. Let the
+illustrious and Eternal God of the Brahmans, viz., Janarddana of high
+intelligence, be gratified with thee, O Yudhishthira of mighty arms!"'
+
+"Vaisampayana continued, 'Having listened to the best of narratives, O
+Janamejaya, king Yudhishthira the just and all his brothers became
+devoted to Narayana. And all of them, O Bharata, betaking themselves to
+the practice of silently meditating upon Narayana (from that day),
+uttered these words for His glorification, viz., 'Victory to that holy
+and illustrious Being.' He, again, who is our best of preceptors, viz.,
+the Island-born Krishna, devoted to penances, sung uttering the word
+Narayana that high mantra which is worthy of being recited in silence.
+Sojourning through the welkin to the Ocean of Milk which is always the
+abode of nectar, and worshipping the great God there, he came back to his
+own hermitage.
+
+"'Bhishma continued, "I have now repeated to thee the narrative that was
+recited by Narada (unto the conclave of Rishis assembled in the abode of
+Brahman). That narrative has descended from one person to another from
+very ancient times. I heard it from my sire who formerly repeated it to
+me."'"
+
+Suta continued, "I have now told you all that Vaisampayana recited to
+Janamejaya. Having listened to Vaisampayana's narration, king Janamejaya
+properly discharged all his duties according to the ordinances laid down
+in the scriptures. Ye have all undergo very severe penances and observed
+many high and excellent vows. Residing in this sacred forest that is
+known by the name of Naimisha, ye are foremost of all persons conversant
+with the Vedas. Ye foremost of regenerate ones, ye all have come to this
+great sacrifice of Saunaka. Do ye all adore and worship that Eternal and
+Supreme Lord of the universe in excellent sacrifices, properly pouring
+libations of clarified butter into the fire with the aid of mantras and
+dedicating the same unto Narayana. As regards myself, I heard this
+excellent narrative that has descended from generation to generation,
+from my sire who recited it to me in former times."
+
+
+
+SECTION CCCXLI
+
+Saunaka said, "How is that illustrious god, viz., the puissant Narayana
+who is fully conversant with the Vedas and their branches, at once the
+doer and the enjoyer of sacrifices? Endued with forgiveness, he has
+adopted, again, the religion of Nivritti (abstention). Indeed, it is that
+holy and puissant one who has himself ordained the duties of Nivritti.
+Why then has he made many of the deities the takers of shares in
+sacrifices which, of course, are all due to the disposition of Pravritti?
+Why has he again created some with a contrary disposition, for they
+follow the ordinances of the religion of abstention? Do thou, O Suta,
+dispel this doubt of ours. This doubt seems to be eternal and is
+connected with a great mystery. Thou hast heard all discourses on
+Narayana, discourses that are consistent with the (other)
+scriptures."[1843]
+
+Sauti said, "O excellent Saunaka, I shall recite to thee what
+Vaisampayana, the disciple of the intelligent Vyasa, said when questioned
+on these very topics by king Janamejaya. Having heard the discourse on
+the glory of Narayana who is the Soul of all embodied creatures,
+Janamejaya, endued with great intelligence and wisdom, questioned
+Vaisampayana on these very subjects.
+
+"Janamejaya said, 'The whole world of Beings, with Brahma, the deities,
+the Asuras and human beings, are seen to be deeply attached to actions
+which have been said to be productive of prosperity. Emancipation has, O
+regenerate one, been said by thee to be the highest felicity and to
+consist of the cessation of existence. They who, being divested of both
+merit and demerit, become emancipate, succeed, we hear, in entering the
+great God of a thousand rays. It seems to be, O Brahmana, that the
+eternal religion of Emancipation is exceedingly difficult of observance.
+Turning away from it, all the deities have become enjoyers of the
+libations of clarified butter poured with mantras on sacrificial fires
+and other offerings presented to them by the same or similar means. Then,
+again, Brahman, and Rudra, the puissant Sakra the slayer of Vala, Surya,
+Chandramas (the Lord of the stars), the Wind-god, the Deity of fire, the
+Deity of the Waters, Infinite Space (as living Being), the Universe too
+(as a conscious agent), and the rest of the denizens of heaven,--they, it
+seems, are ignorant of the way of securing annihilation of conscious
+existence, that is capable of being brought about by
+self-realisation.[1844] Hence, perhaps, they have not be taken themselves
+to the path that is certain, indestructible, and immutable. Hence
+perhaps, turning away from that path they have adopted the religion of
+Pravritti which leads to conscious existence that is measured by time.
+This, indeed, is one great fault that attaches to those that are wedded
+to actions, for all their rewards are terminable. This doubt, O
+regenerate one, is planted in my heart like a dagger. Remove it out by
+reciting to me some discourses of old on this topic. Great is my
+curiosity to listen to thee. For what reason, O regenerate one, have the
+deities been said to be takers of their respective shares of sacrificial
+offerings presented to them with the aid of mantras in sacrifices of
+diverse kinds? Why again are the denizens of heaven adored in sacrifices?
+And, O best of regenerate persons, to whom do they, that take their
+shares of offerings in sacrifices performed to their honour, themselves
+make offerings when they perform great sacrifices?'
+
+"Vaisampayana said, 'The question thou has asked me, O ruler of men,
+relates to a deep mystery. No man that has not undergone penances, and
+that is not acquainted with the Puranas, can speedily answer it. I shall,
+however, answer thee by reciting to thee what my preceptor the
+Island-born Krishna, otherwise called Vyasa, the great Rishi who has
+classified the Vedas, had said unto us on a former occasion when
+questioned by us. Sumanta, and Jaimini, and Paila of firm vows, and
+myself numbering the fourth, and Suka forming the fifth, were disciples
+of the illustrious Vyasa. We numbering five in all, endued with
+self-restraint and purity of observances, had completely subjugated wrath
+and controlled our senses. Our preceptor used to teach us the Vedas,
+having the Mahabharata for their fifth. Once on a time, while we were
+engaged in studying the Vedas on the breast of that foremost of
+mountains, viz., the delightful Meru, inhabited by Siddhas and Charanas,
+this very doubt arose in our minds that has been expressed by thee today.
+We, therefore, questioned our preceptor about it. I heard the answer
+that our preceptor made. I shall now recite that answer to thee, O
+Bharata. Hearing these words that were addressed to him by his disciples
+that dispeller of all kinds of darkness represented by ignorance, viz.,
+the blessed Vyasa, the son of Parasara, said these words: "I have undergone
+very severe, in fact, the austerest of penances. Ye best of men, I am
+fully conversant with the Past, the Present, and the Future. In
+consequence of those penances of mine and of the restraint under which I
+kept my senses while I dwelt on the shores of the Ocean of milk, Narayana
+became gratified with me. As the result of the great God's gratification,
+this omniscience with respect to the Past, the Present, and the Future,
+that was desired by me, arose in my mind. Listen now to me as I discourse
+to you, in due order, on this great doubt that has disturbed your minds.
+I have, with the eye of knowledge, beheld all that occurred in the
+beginning of the Kalpa. He whom both the Sankhyas and those conversant
+with Yoga call by the name of Paramatma (the Supreme Soul) comes to be
+regarded as Mahapurusha (the Great Purusha) in consequence of his own
+acts. From Him springs forth Abyakta (the Unmanifest), whom the learned
+call Pradhana. From the puissant Unmanifest sprang, for the creation of
+all the words, the Manifest (Byakta). He is called Aniruddha. That
+Aniruddha is known among all creatures by the name of the Mahat Atma. It
+is that Aniruddha who, becoming manifest, created the Grandsire Brahman.
+Aniruddha is known by another name, viz., Ahankara (consciousness) and is
+endued with every kind of energy. Earth, Wind, Space, Water, and Light
+numbering the fifth, these are the five Mahabhutas (elements) that have
+sprung from Ahankara. Having created the Mahabhutas (five in number), he
+then created their attributes.[1845] Combining the Mahabhutas, he then
+created diverse embodied Being. Listen to me as I recount them to you.
+Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, the high-souled
+Vasishtha, and the Self-born Manu, these should be known as the eight
+Prakritis. Upon these rest all the worlds. Then the Grandsire of all the
+world, viz., Brahman, created, for the fulfilment of all creatures, the
+Vedas with all their branches, as also the Sacrifices with their limbs.
+From these eight Prakritis have sprung this vast universe. Then sprang
+Rudra from the principle of wrath, starting into life, he created ten
+others that were like him. These eleven Rudras are called by name of
+Vikara-Purushas. The Rudras, the (eight) Prakritis, and the several
+celestial Rishis, having started into life, approached Brahman with the
+object of upholding the universe and its operations. Addressing the
+Grandsire, they said, 'We have been created, O holy one, by thee, O thou
+of great puissance. Tell each of us, O Grandsire, the respective
+jurisdiction we shall be vested with. What particular jurisdictions have
+been created by thee for supervising the different affairs? We, each,
+should be endued with what kind of consciousness and shall take charge of
+which of these? Do thou ordain also unto each of us the measure of
+strength that we are to have for discharging the duties of our respective
+jurisdictions.' Thus addressed by them, the great god replied unto them
+in the following way.
+
+"'"Brahman said, 'You have done well, ye deities, in speaking to me of this
+matter. Blessed be you all! I was thinking of this very subject that has
+engaged your attention. How should the three worlds be upheld and kept
+agoing? How should your strength and mine be utilized towards that end?
+Let all of us, leaving this place, repair to that unmanifest and foremost
+of Beings who is the witness of the world, for seeking his protection. He
+will tell us what is for our good.' After this, those deities and Rishis,
+with Brahman, proceeded to the northern shores of the Ocean of milk,
+desirous of doing good to the three worlds. Arrived there, they began to
+practise those austere penances that are declared by Brahman in the
+Vedas. Those austerest of penances are known by the name of Mahaniyama
+(the foremost vows and observances). They stood there with mind fixed,
+immovable as posts of wood, and with eyes upturned and arms raised
+upwards. For a thousand celestial years they were engaged in those severe
+penances. At the conclusion of that period they heard these sweet words
+in harmony with the Vedas and their branches.
+
+"'"The blessed and holy one said, 'Ye deities and Rishis possessed of
+wealth of asceticism, with Brahman in your company, after according you
+all welcome, I say unto you these words. I know that is in your hearts.
+Verily, the thoughts that engage you are for the good of the three
+worlds. I shall increase your energy and strength investing the same with
+Pravritti (predilection for acts). Ye gods, well have you undergone these
+penances from desire of adoring me. Ye foremost of Beings, enjoy now the
+excellent fruits of austerities which ye have gone through. This Brahman
+is the Lord of all the worlds. Endued with puissance, he is the Grandsire
+of all creatures. Ye also are foremost of deities. Do ye all, with
+concentrated minds perform sacrifices for my glory. In the sacrifices
+which you will perform, do ye always give me a portion of the sacrificial
+offerings. I shall then, ye lord of creation, assign to each of you your
+respective jurisdictions and ordain what will be for your good!'"
+
+"Vaisampayana continued, 'Hearing these words of that God of gods, all
+those deities and great Rishis and Brahman became filled with such
+delight that the hair on their bodies stood on its end. They forthwith
+made arrangements for a sacrifice in honour of Vishnu according to the
+ordinances laid down in the Vedas. In that sacrifice, Brahman himself
+dedicated a portion of the offerings to Vishnu. The deities and the
+celestial Rishis also, after the manner of Brahman, dedicated similar
+portions each unto the great God. The portions, thus offered with great
+reverence unto Vishnu, were, in respect of both the measure and the
+quality of the articles used, according to the ordinances laid down for
+the Krita age. The deities and the Rishis and Brahman, in that sacrifice,
+adored the great God as one endued with the complexion of the Sun, as the
+foremost of Beings, situate beyond the reach of Tamas, vast, pervading
+all things, the Supreme Lord of all, the giver of boons, and possessed of
+puissance. Thus adored by them, the boon-giving and great God, invisible
+and bodiless, addressed those assembled celestials from heaven and said
+unto them:--"The offerings dedicated by you in this sacrifice have all
+reached me. I am gratified with all of you. I shall bestow rewards on you
+that will however, be fraught with ends whence there will be
+return.[1846] This shall be your distinctive feature, ye gods, from this
+day, in consequence of my grace and kindness for you. Performing
+sacrifices in every Yuga, with large presents, ye will become enjoyers of
+fruits born of Pravritti. Ye gods, those men also that will perform
+sacrifices according to the ordinances of the Vedas, will give unto all
+of you shares of their sacrificial offerings. In the Veda-sutras I make
+him the receiver (in such sacrifices) of a share similar to that which he
+has himself offered one in this sacrifice. Created to look after those
+affairs that appertain to your respective jurisdictions, do ye uphold the
+worlds according to the measures of your strength as dependent on the
+shares you receive on those sacrifices. Indeed, drawing strength from
+those rites and observances that will be current in the several worlds,
+taking their rise from the fruits of Pravritti, do ye continue to uphold
+the affairs of those worlds.[1847] Strengthened by the sacrifices that
+will be performed by men, ye will strengthen me. These are the thoughts
+that I entertain for you all. It is for this purpose that I have created
+the Vedas and sacrifices and plants and herbs. Duly served with these by
+human beings on Earth, the deities will be gratified. Ye foremost of
+deities, till the end of this Kalpa, I have ordained your creation,
+making your constitution depend upon the consequence of the religion of
+Pravritti. Ye foremost of Beings, do ye then, as regards your respective
+jurisdictions, engage yourselves in seeking the good of the three worlds.
+Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these
+seven Rishis have been created by a fiat of the will. These will become
+the foremost of persons conversant with the Vedas. In fact, they will
+become the preceptors of the Vedas. They will be wedded to the religion
+of Pravritti, for they have been intended to devote themselves to the act
+of procreating offspring. This is the eternal path that I disclose of
+creatures engaged in acts and observances. The puissant Lord who is
+charged with the creation of all the worlds is called Aniruddha, Sana,
+Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana
+numbering the seventh,--these seven Rishis are known as the spiritual
+sons of Brahman. Their knowledge comes to them of itself (without being
+dependant on study or exertion). These seven are wedded to the religion
+of Nivritti. They are the foremost of all persons conversant with Yoga.
+They are possessed also of deep knowledge of the Sankhya philosophy. They
+are preceptors of the scriptures on duty and it is they that introduce
+the duties of the religion of Nivritti and cause them to flow in the
+worlds. From Unmanifest (Prakriti) has flowed Consciousness and the three
+great attributes (of Sattwa, Rajas, and Tamas). Transcending Prakriti is
+he called Kshetrajna. That Kshetrajna is myself. The path of those that
+are wedded to Karma emerging out of Ahankara is fraught with return. One
+cannot, by that path, reach the spot whence there is no return. Different
+creatures have been created with different ends. Some are intended for
+the path of Pravritti and some for that of Nivritti. According to the
+path that a creature follows is the reward that he enjoys. This Brahman
+is the master of all the worlds. Endued with puissance it is he that
+creates the universe.[1848] He is your mother and father, and he is your
+grandfather. At my command, he will be the giver of boons unto all
+creatures. His son Rudra, who has sprung from his brow at his command,
+will, endued with puissance, uphold all created beings. Go ye to your
+respective jurisdictions, and seek, according to the ordinances, the good
+of the worlds. Let all the scriptural acts flow in all the worlds. Let
+there be no delay in this. Ye foremost of celestials, do ye ordain the
+acts of all creatures and the ends that they are to attain therefore. Do
+ye appoint also the limits of the periods for which all creatures are to
+live. This present epoch that has been set to run is the foremost of all
+epochs and should be known by the name of Krita. In this Yuga living
+creatures should not be slain in the sacrifices that may be performed. It
+should be as I ordain and let it not be otherwise. In this age, ye
+celestials, Righteousness will flourish in its entirety.[1849] After this
+age will come the epoch called Treta. The Vedas, in that Yuga, will lose
+one quarter. Only three of them will exist. In the sacrifice that will be
+performed in that age, animals, after dedication with the aid of sacred
+mantras, will be slain. As regards Righteousness again, it will lose one
+quarter; only three quarters thereof will flourish. On the expiration of
+the Treta will come the mixed Yuga known by the name of Dwapara. In that
+Yuga, Righteousness will lose two quarters and only two quarters thereof
+will flourish. Upon the expiration of Dwapara the Yuga that will set in
+will be called Kali yuga which will come under the influence of Tisya
+constellation. Righteousness will lose full three quarters. Only a
+quarter thereof will exist in all places."
+
+"'When the great God said these words, the deities and the celestial
+Rishis addressed him and said, 'If only a fourth part of Righteousness is
+to exist in that age in every place, tell us O holy one, whither shall we
+then go and what shall we do!'
+
+"'The blessed and holy one said, "Ye foremost of celestials, ye should, in
+that age, repair to such places where the Vedas and sacrifices and
+Penances and Truth and Self-restraint, accompanied by duties fraught with
+compassion for all creatures, will still continue to flourish. Sin will
+never be able to touch you at all!"
+
+"'Vyasa continued, "Thus commanded by the great God, the deities with all
+the Rishis bowed their heads unto him and then proceeded to the places
+they desired. After the Rishis and denizens of heaven had left that
+place, Brahman remained there, desirous of beholding the great Deity
+eminent in the form of Aniruddha. The foremost of deities then manifested
+himself to Brahmana, having assumed a form that had a vast equine head.
+Bearing a bowl (Kamandalu) and the triple stick, he manifested himself
+before Brahman, reciting the while the Vedas with all their branches.
+Beholding the great Deity of immeasurable energy in that form crowned
+with an equine head, the puissant Brahman, the Creator of all the
+worlds, moved by the desire of doing good to his Creation, worshipped
+that boon-giving Lord with a bend of his head, and stood before him with
+hands joined in reverence. The great Deity embraced Brahman and then told
+him these words.
+
+"'"The holy one said, 'Do thou, O Brahman, duly think of the courses of
+acts which creatures are to follow. Thou art the great ordainer of all
+created Beings. Thou art the master and the lord of the universe. Placing
+this burthen on thee I shall soon be free from anxiety. At such times,
+however, when it will be difficult for thee to accomplish the purposes
+of the deities I shall then appear in incarnate forms according to my
+self-knowledge.' Having said these words, that grand form with the equine
+head disappeared then and there. Having received his command, Brahman too
+proceeded quickly to his own region. It is for this, O blessed one, that
+the eternal Deity, with the lotus in his navel, became the acceptor of
+the first share offered in sacrifices and hence it is that He came to be
+called as the eternal upholder of all Sacrifices. He himself adopted the
+religion of Nivritti, the end after which those creatures strive that are
+desirous of indestructible fruits. He ordained at the same time the
+religion of Pravritti for others, with the view to giving variety to the
+universe. He is the beginning, He is the middle, and He is the end of all
+created Beings. He is their Creator and He is their one object of
+meditation. He is the actor and He is the act. Having withdrawn the
+universe into Himself at the end of the Yuga, He goes to sleep, and
+awakening at the commencement of another Yuga, He once more creates the
+universe, Do you all bow unto that illustrious one who is possessed of
+high soul and who transcends the three attributes, who is unborn, whose
+form is the universe, and who is the abode or refuge of all the denizens
+of heaven. Do you bow unto Him who is the Supreme Lord of all creatures,
+who is the Lord of the Adityas, and of the Vasus as well. Do you bow unto
+Him who is the Lord of the Aswins, and the Lord of the Maruts, who is the
+lord of all the Sacrifices ordained in the Vedas, and the Lord of the
+Vedangas. Bow unto Him who always resides in the Ocean, and who is called
+Hari, and whose hair is like the blades of the Munja grass. Bow unto Him
+who is Peace and Tranquillity, and who imparts the religion of Moksha
+unto all creatures. Bow unto Him who is the Lord of Penances, of all
+kinds of energy, and of Fame, who is ever the Lord of Speech and the Lord
+of all the Rivers also. Bow unto Him who is called Kaparddin (Rudra), who
+is the Great Boar, who is Unicorn, and who is possessed of great
+intelligence, who is the Sun, who assumed the well-known form with the
+equine head; and who is always displayed in a four-fold form. Bow unto
+Him who is unrevealed, who is capable of being apprehended by knowledge
+only, who is both indestructible and destructible. The supreme Deity, who
+is immutable, pervadeth all things. He is the Supreme Lord who can be
+known with the aid of the eye of knowledge alone. It was thus that, aided
+by the eye of Knowledge, I beheld in days of yore that foremost of
+deities. Asked by you, I have told you everything in detail, ye
+disciples, and do you act according to my words and dutifully serve the
+Supreme Lord called Hari. Do you hymn His praises in Vedic words and
+adore and worship Him also according to due rites!"'
+
+"Vaisampayana continued, 'It was thus that the arranger of the Vedas,
+endued with great intelligence, discoursed to us, questioned by us on
+that occasion. His son, the highly righteous Suka, and all his disciples
+(viz., ourselves) listened to him while he delivered that discourse. Our
+preceptor, with ourselves, O king, then adored the great Deity with Richs
+extracted from the four Vedas. I have thus told thee everything about
+what thou hadst asked me. It was thus, O king, that our Island-born
+preceptor discoursed to us. He who, having uttered the words--I bow unto
+the holy Lord,--frequently listens, with concentrated attention, to this
+discourse or reads or recites it to others, becomes endued with
+intelligence and health, and possessed of beauty and strength. If ill, he
+becomes freed from that illness, bound, freed from his bonds. The man who
+cherishes desires obtains (by this) the fruition of all his desires, and
+easily attains to a long life also. A Brahmana, by doing this, becomes
+conversant with all the Vedas, and a Kshatriya becomes crowned with
+success. A Vaisya, by doing it, makes considerable profits, and a Sudra
+attains to great felicity. A sonless man obtains a son. A maiden obtains
+a desirable husband. A woman that has conceived brings forth a son. A
+barren woman conceives and attains to wealth of sons and grandsons. He
+who recites this discourse on the way succeeds in passing happily and
+without impediments of any kind along his way. In fact, one attains to
+whatever objects one cherishes, if one reads or recites this narrative.
+Hearing these words of the great Rishi, fraught with certainty of
+conclusion, and embodying a recital of the attributes of that high-souled
+one who is the foremost of all beings, hearing this narrative of the
+great conclave of Rishis and other denizens of heaven,--men who are
+devoted to the supreme Deity derive great happiness."'
+
+
+
+SECTION CCCXLII
+
+"Janamejaya said, 'O holy one, it behoveth thee to tell me the
+significance of those diverse names uttering which the great Rishi Vyasa
+with his disciples hymned the praises of the illustrious slayer of Madhu.
+I am desirous of hearing those names of Hari, that Supreme Lord of all
+creatures. Indeed, by listening to those names, I shall be sanctified and
+cleansed even like the bright autumnal moon.'
+
+"Vaisampayana said, 'Listen, O king, to what the significances are of the
+diverse names, due to attributes and acts, of Hari as the puissant Hari
+himself of cheerful soul explained them to Phalguna. That slayer of
+hostile heroes, viz., Phalguna, had at one time asked Kesava, enquiring
+after the imports of the some of the names by which the high-souled
+Keshva is adored.
+
+"'Arjuna said, "O holy one, O Supreme ordainer of the Past and the Future,
+O Creator of all Beings, O immutable one, O Refuge of all the worlds, O
+Lord of the universe, O dispeller of the fears of all persons, I desire
+to hear from thee in detail, O Kesava, the significance of all those
+names of thine, O God, which have been mentioned by the great Rishis in
+the Vedas and the Puranas in consequences of diverse acts of thine. None
+else than thee, O Lord, is competent to explain the significations of
+those names."
+
+"'The holy one said, "In the Rigveda, in the Yajurveda, in the Atharvans
+and the Samans, in the Puranas and the Upanishads, as also in the
+treatises on Astrology, O Arjuna, in the Sankhya scriptures, in the Yoga
+scriptures, and in the treatises also on the Science of Life, many are
+the names that have been mentioned by the great Rishis. Some of those
+names are derivable from my attributes and some of them relate to my
+acts. Do thou hear, with concentrated attention, O sinless one, what the
+import is of each of those names (in particular) that have reference to
+my acts. I shall recite them to you. It is said that in days of yore you
+were half my body. Salutations unto Him of great glory, Him, viz., that
+is the Supreme Soul of all embodied creatures.[1850] Salutations unto
+Narayana, unto Him that is identifiable with the universe, unto Him that
+transcends the three (primal) attributes (of Sattwa, Rajas and Minas),
+unto Him that is, again, the Soul of those attributes. From His grace
+hath arisen Brahman and from His wrath hath arisen Rudra. He is the
+source whence have sprung all mobile and immobile creatures. O foremost
+of all persons endued with Sattwa, the attribute of Sattwa consists of
+the eight and ten qualities.[1851] That attribute is Supreme Nature
+having for her soul the Sky and Earth and succeeding by her creative
+forces in upholding the universe. That Nature is identical with the fruit
+of all acts (in the form of the diverse regions of felicity to which
+creatures attain through their acts). She is also the pure Chit. She is
+immortal, and invincible, and is called the Soul of the universe. From
+her flows all the modifications of both Creation and Destruction. (She is
+identical with my Prakriti or Nature). Divested of sex, She or He is the
+penances that people undergo. He is both the sacrifice that is performed
+and the sacrificer that performs the sacrifice. He is the ancient and the
+infinite Purusha. He is otherwise called Aniruddha and is the source of
+the Creation and the Destruction of the universe. When Brahma's night
+wore off, through the grace of that Being of immeasurable energy, a lotus
+made its appearance first, O thou of eyes like lotus petals. Within that
+lotus was born Brahma, springing from Aniruddha's grace. Towards the
+evening of Brahma's day, Aniruddha became filled with wrath, and as a
+consequence of this, there sprang from his forehead a son called Rudra
+vested with the power of destroying everything (when the hour for
+destruction comes). These two, viz., Brahma and Rudra, are the foremost
+of all the deities, having sprung respectively from the Propitiousness
+and the Wrath (of Aniruddha). Acting according to Aniruddha's direction,
+these two deities create and destroy. Although capable of granting boons
+unto all creatures, they are, however, in the matter of the concerns to
+which they attend (viz., Creation and Destruction), merely instruments in
+the hands of Aniruddha. (It is Aniruddha that does everything, making
+Brahma and Rudra the visible agents in respect of the universe). Rudra is
+otherwise called Kaparddin. He has matted locks on his head, and
+sometimes displays a head that is bald. He loves to dwell in the midst of
+crematoriums which constitute his home. He is an observer of the
+austerest vows. He is Yogin of mighty puissance and energy. He is the
+destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of
+Pandu, Rudra should be known to have always Narayana for his Soul. If
+that deity of deities, viz., Maheswara, be worshipped, then O Partha, is
+the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of
+all the worlds, of all the universe. Rudra, again, is my Soul. It is for
+this that I always adore him. If I do not adore the auspicious and
+boon-giving Isana nobody would then adore my own self. The ordinances I
+set are followed by all the worlds. Those ordinances should always be
+adored, and it is, therefore, that I adore them. He who knows Rudra knows
+myself, and he who knows myself knows Rudra. He who follows Rudra follows
+me, Rudra is Narayana. Both are one; and one is displayed in two
+different forms. Rudra and Narayana, forming one person, pervade all
+displayed things and cause them to act. No one else than Rudra is
+competent to grant me a boon, O son of Pandu. Having settled this in my
+mind, I adored in days of yore the ancient and puissant Rudra, for
+obtaining the boon of a son. In adoring Rudra thus I adored my own self.
+Vishnu never bows his head unto any deity except his own self. It is for
+this reason that I adore Rudra, (Rudra being, as I have already told
+thee, my own self). All the deities, including Brahma and Indra and the
+deities and the great Rishis, adore Narayana, that foremost of deities,
+otherwise called by the name of Hari. Vishnu is the foremost of all
+Beings past, present, or future, and as such should always be adored and
+worshipped with reverence. Do thou bow thy head unto Vishnu. Do thou bow
+thy head unto Him who gives protection to all. Do thou bow, O son of
+Kunti, unto that great boon-giving deity, that foremost of deities, who
+eats the offerings made unto him in sacrifices. I have heard that there
+are four kinds of worshippers, viz., those who are eager for a religious
+life, those who are enquirers, those who strive to comprehend what they
+learn and those who are wise. Among them all, they that are devoted to
+realising the self and do not adore any other deity, are the foremost. I
+am the end they seek, and though engaged in acts, they never seek the
+fruits thereof. The three remaining classes of my worshippers are those
+that are desirous of the fruits of their acts. They attain to regions of
+great felicity, but then they have to fall down therefrom upon the
+exhaustion of their merits. Those amongst my worshippers, therefore, that
+are fully awakened (and, as such, that know that all happiness is
+terminable except what is attainable by persons that become identified
+with me) obtain what is foremost (and invaluable).[1852] Those that are
+awakened and whose conduct displays such enlightenment, may be engaged in
+adoring Brahman or Mahadeva or the other deities that occur in heaven but
+they succeed at least in attaining to myself. I have thus told thee, O
+Partha, what the distinctions are between my worshippers. Thyself, O son
+of Kunti, and myself are known as Nara and Narayana. Both of us have
+assumed human bodies only for the purpose of lightening the burden of the
+Earth. I am fully cognisant of self-knowledge. I know who I am and whence
+I am, O Bharata. I know the religion of Nivritti, and all that
+contributes to the prosperity of creatures. Eternal as I am, I am the one
+sole Refuge of all men. The waters have been called by the name of Nara,
+for they sprang from Him called Nara. And since the waters in former
+times, were my refuge, I am, therefore, called by the name of Narayana.
+Assuming the form of the Sun I cover the universe with my rays. And
+because I am the home of all creatures, therefore, am I called by the
+name of Vasudeva. I am the end of all creatures and their sire, O
+Bharata. I pervade the entire firmament on high and the Earth, O Partha,
+and my splendour transcends every other splendour. I am He, O Bharata,
+whom all creatures wish to attain to at the time of death. And because I
+pervade all the universe, I have come to be called by the name of Vishnu.
+Desirous of attaining to success through restraint of their senses,
+people seek to attain to me who am heaven and Earth and the firmament
+between the two. For this am I called by the name of Damodara. The word
+Prisni includes food, the Vedas, water, and nectar. These four are always
+in my stomach. Hence am I called by the name of Prisnigarbha. The Rishis
+have said that once on a time when the Rishi Trita was thrown into a well
+by Ekata and Dwiti, the distressed Trita invoked me, saying,--'O
+Prisnigarbha, do thou rescue the fallen Trita!' That foremost of Rishis,
+viz., Trita, the spiritual son of Brahma, having called on me thus, was
+rescued from the pit. The rays that emanate from the Sun who gives heat
+to the world, from the blazing fire, and from the Moon, constitute my
+hair. Hence do foremost of learned Brahmanas call me by the name of
+Kesava. The high-souled Utathya having impregnated his wife disappeared
+from her side through an illusion of the gods. The younger brother
+Vrihaspati then appeared before that high-souled one's wife. Unto that
+foremost of Rishis that had repaired thither from desire of congress, the
+child in the womb of Utathya's wife, O son of Kunti, whose body had
+already been formed of the five primal elements, said,--'O giver of boons,
+I have already entered into this womb. It behoveth thee not to assail my
+mother.' Hearing these words of the unborn child, Vrihaspati, became
+filled with wrath and denounced a curse on him, saying,--'Since thou
+obstructest me in this way when I have come hither from desire of the
+pleasures of congress, therefore shalt thou, by my curse, be visited by
+blindness, without doubt!' Through this curse of that foremost of Rishis,
+the child of Utathya was born blind, and blind he remained for a long
+time. It was for this reason that the Rishi, in days of yore, came
+to be known by the name of Dirghatamas. He, however, acquired the four
+Vedas with their eternal limbs and subsidiary parts. After that he
+frequently invoked me by this secret name of mine. Indeed, according to
+the ordinance as laid down, he repeatedly called upon me by the name of
+Kesava. Through the merit he acquired by uttering this name repeatedly,
+he became cured of his blindness and then came to be called by the name
+of Gotama. This name of mine, therefore, O Arjuna is productive of boons
+unto them that utter it among all the deities and the high-souled Rishis.
+The deity of Fire (Appetite) and Shoma (food) combining together, become
+transfused into one and the same substance. It is for this reason that
+the entire universe of mobile and immobile creatures is said to be
+pervaded by those two deities.[1853] In the Puranas, Agni and Soma are
+spoken of as complementary to one another. The deities also are said to
+have Agni for their mouth. It is in consequence of these two beings
+endued with natures leading to the unification that they are said to be
+deserving of each other and upholders of the universe."'"
+
+
+
+SECTION CCCXLIII
+
+"'Arjuna said, "How did Agni and Shoma, in days of yore, attain to
+uniformity in respect of their original nature? This doubt has arisen in
+my mind. Do thou dispel it, O slayer of Madhu!"
+
+"'The highly and holy one said, "I shall recite to thee, O son of Pandu,
+an ancient story of incidents originating from my own energy. Do thou
+listen to it with rapt attention! When four thousand Yugas according to
+the measure of the celestials elapse, the dissolution of the universe
+comes. The Manifest disappears into the Unmanifest. All creatures, mobile
+and immobile, meet with destruction. Light, Earth, Wind, all disappear.
+Darkness spreads over the universe which becomes one infinite expanse of
+water. When that infinite waste of water only exists like Brahma without
+second, it is neither day nor night. Neither aught nor naught exists;
+neither manifest nor unmanifest. Then only undifferentiated Brahman
+existed. When such is the condition of the universe, the foremost of
+Beings, viz., springs from Tamas, the eternal and immutable Hari that is
+the combination of the attributes (of omnipotence and the rest),
+belonging to Narayana, that is indestructible and immortal, that is
+without senses, that is inconceivable and unborn, that is Truth's self
+fraught with compassion, that is endued with the form of existence which
+the rays of the gem called Chintamani have, that causes diverse kinds of
+inclinations to flow in diverse directions, that is divested of the
+principles of hostility and deterioration and mortality and decay, that
+is formless and all-pervading, and that is endued with the principle of
+universal Creation and of Eternity without beginning, middle, or end.
+There is authority for this assertion. The Sruti declares,--'Day was not.
+Night was not. Aught was not. Naught was not. In the beginning there was
+only Tamas[1854] in the form of the universe, and she is the night of
+Narayana of universal form.' Even this is the meaning of the word Tamas.
+From that Purusha (called Hari), thus born of Tamas and having Brahman
+for his parent, started into existence the Being called Brahman. Brahman,
+desiring to create creatures, caused Agni and Shoma to spring from his
+own eyes. Afterwards when creatures came to be created, the created
+persons came out in their due order as Brahmanas and Kshatriyas. He who
+started into life as Shoma was none else than Brahma; and they that were
+born as Brahmanas were all Shoma in reality. He who started into being as
+Kshatriyas were none else than Agni. The Brahmanas became endued with
+greater energy than the Kshatriyas. If you ask the reason why, the answer
+is that this superiority of the Brahmanas to the Kshatriyas is an
+attribute that is manifest to the whole world. It occurred as follows.
+The Brahmanas represent the eldest creation as regards men. None were
+created before, that was superior to the Brahmanas. He who offers food
+into the mouth of a Brahmana is regarded as pouring libations into a
+blazing fire (for gratifying the deities). I say that having ordained
+things in comprising this way, the creation of creatures was accomplished
+by Brahma. Having established all created Beings in their respective
+positions, he upholds the three worlds. There occurs a declaration to the
+same effect in the Mantras of the Srutis. Thou, O Agni, art the Hotri in
+sacrifices, and the benefactor of the universe. Thou art the benefactor
+of the deities, of men, and of all the worlds. There is (other) authority
+also for this. Thou art, O Agni, the Hotri of the universe and of
+sacrifices. Thou art the source through which the deities and men do good
+to the universe. Agni is truly the Hotri and the performer of sacrifices.
+Agni is again the Brahma of the sacrifice. No libations can be poured
+into sacrificial fire without uttering mantras; there can be no penances
+without a person to perform them; the worship of the deities and men and
+the Rishis is accomplished by the libations poured with mantras. Hence, O
+Agni, thou hast been regarded as the Hotri in sacrifices.[1855] Thou art,
+again, all the other mantras that have been declared in respect of the
+Homa rites of men. For the Brahmanas the duty is ordained of officiating
+for others in the sacrifices they perform. The two other orders, viz.,
+Kshatriyas and Vaisyas, that are included within the regenerate or
+twice-born class, have not the same duty prescribed for them. Hence,
+Brahmanas are like Agni, who uphold sacrifices. The sacrifices (which the
+Brahmanas perform) strengthen the deities. Strengthened in this way, the
+deities fructify the Earth (and thereby support all living creatures).
+But the result that may be achieved by the foremost of sacrifices may as
+well be accomplished through the mouth of the Brahmanas. That learned
+person who offers food into the mouth of a Brahmana is said to pour
+libations into the sacred fire for gratifying the deities. In this way
+the Brahmanas have come to be regarded as Agni. They that are possessed
+of learning adore Agni. Agni, is again, Vishnu. Entering all creatures,
+he upholds their life-breaths. In this connection there is a verse sung
+by Sanatkumara. Brahman, in creating the universe, first created the
+Brahmanas. The Brahmanas become immortal by studying the Vedas, and
+repair to heaven through the aid of such study. The intelligence, speech,
+acts and observances, faith, and the penances of the Brahmanas uphold
+both the Earth and the heaven like slings of strings upholding bovine
+nectar.[1856] There is no duty higher than Truth. There is no superior
+more worthy of reverence than the mother. There is none more efficient
+than the Brahmana for conferring felicity both here and hereafter. The
+inhabitants of those realms where Brahmanas have no certain means of
+support (from lands or other kinds of property assigned to them) become
+very miserable. There the oxen do not carry the people or draw the
+plough, nor do vehicles of any kind bear them. There milk kept in jars is
+never churned for yielding butter. On the other hand, the residents
+become divested of prosperity of every kind, and betake themselves to the
+ways of robbers (instead of being able to enjoy the blessings of
+peace).[1857] In the Vedas, the Puranas, the histories, and other
+authoritative writings, it is said that Brahmanas, who are the souls of
+all creatures, who are the creators of all things, and who are
+identifiable with all existent objects, sprang from the mouth of
+Narayana. Indeed, it is said that the Brahmanas first came at the time
+when the great boon-giving god had restrained his speech as a penance and
+the other orders have originated from the Brahmanas. The Brahmanas are
+distinguished above the deities and Asuras, since they were created by
+myself in my indescribable form as Brahma. As I have created the deities
+and the Asuras and the great Rishis so I have placed the Brahmanas in
+their respective situations and have to punish them occasionally. In
+consequence of his licentious assault on Ahalya, Indra was cursed by
+Gautama, her husband, through which Indra got a green beard on his face.
+Through that curse of Kausika Indra lost, also, his own testicles, which
+loss was afterwards (through the kindness of the other deities) made up
+by the substitution of the testicles of a ram. When in the sacrifice of
+king Sarjiati, the great Rishi Chyavana became desirous of making the
+twin Aswins sharers of the sacrificial offerings, Indra objected. Upon
+Chyavana insisting, Indra sought to hurl his thunderbolt at him. The
+Rishi paralysed Indra's arms. Incensed at the destruction of his
+sacrifice by Rudra, Daksha once more set himself to the practice of
+severe austerities and attaining to high puissance caused something like
+a third eye to appear on the forehead of Rudra for the destruction of
+Tripurasura.[1858] When Rudra addressed himself for the destruction of
+the triple city belonging to the Asuras, the preceptor of the Asuras,
+viz., Usanas, provoked beyond endurance, tore a matted lock from his own
+head and hurled it at Rudra. From that matted lock of Usanas sprang many
+serpents. Those serpents began to bite Rudra, at which his throat became
+blue. During a bygone period, viz., that connected with the Self-born
+Manu,[1859] it is said that Narayana had seized Rudra by the throat and
+hence did Rudra's throat become blue. On the occasion of churning the
+Ocean for raising the amrita, Vrihaspati of Angira's race sat on the
+shores of the Ocean for performing the rite of Puruscharana. When he took
+up a little water for the purpose of the initial achamana, the water
+seemed to him to be very muddy. At this Vrihaspati became angry and
+cursed the Ocean, saying,--'Since thou continuest to be so dirty
+regardless of the fact of my having come to thee for touching thee, since
+thou hast not become clear and transparent, therefore from this day thou
+shalt be tainted with fishes and sharks and tortoises and other aquatic
+animals.' From that time, the waters of the ocean have become infested
+with diverse kinds of sea-animals and monsters. Viswarupa, the son of
+Tashtri, formerly became the priest of the deities. He was, on his
+mother's side, related to the Asuras, for his mother was the daughter of
+an Asura. While publicly offering unto the deities their shares of
+sacrificial offerings, he privately offered shares thereof unto the
+Asuras. The Asuras, with their chief Hiranyakasipu at their head, then
+repaired to their sister, the mother of Viswarupa, and solicited a boon
+from her, saying,--'The son Viswarupa by Tashtri, otherwise called
+Trisiras, is now the priest of the deities. While he gives unto the
+deities their shares of sacrificial offerings publicly, he gives us our
+shares of the same privately. In consequence of this, the deities are
+being aggrandised, and we are being weakened. It behoveth thee,
+therefore, to prevail upon him that he may take up our cause.' Thus
+addressed by them, the mother of Viswarupa repaired to her son who was
+then staying in the Nandana woods (of Indra) and said unto him,--'How is
+it, O son, that thou art engaged in aggrandising the cause of thy foes
+and weakening that of thy maternal uncles? It behoveth thee not to act in
+this way.'--Viswarupa, thus solicited by his mother, thought that he
+should not disobey her words, and as the consequence of that reflection
+he went over to the side of Hiranyakasipu, after having paid proper
+respects to his mother. King Hiranyakasipu, upon the arrival of Trisiras,
+dismissed his old Hotri, viz., Vasishtha, the son of Brahma, and
+appointed Trisiras to that office. Incensed at this, Vasishtha cursed
+Hiranyakasipu, saying,--'Since thou dismissest me and appointest another
+person as thy Hotri, this sacrifice of thine shall not be completed, and
+some Being the like of whom has not existed before will slay thee!'--In
+consequence of this curse, Hiranyakasipu was slain by Vishnu in the form
+of a man-lion. Viswarupa, having adopted the side of his maternal
+relations, employed himself in severe austerities for aggrandising them.
+Impelled by the desire of causing him to swerve from his vows, Indra
+despatched to him many beautiful Apsaras. Beholding those celestial
+nymphs of transcendent beauty, the heart of Viswarupa became agitated.
+Within a very short time he became exceedingly attached to them.
+Understanding that he had become attached to them, the celestial nymphs
+said unto him one day,--'We shall not tarry here any longer. In fact, we
+shall return to that place whence we came.' Unto them that said so, the
+son of Tashtri replied,--'Where will you go? Stay with me. I shall do you
+good.' Hearing him say so, the Apsaras rejoined,--'We are celestial nymphs
+called Apsaras. We chose in days of old the illustrious and boon-giving
+Indra of great puissance.' Viswarupa then said unto them, 'This very day I
+shall so ordain that all the deities with Indra at their head shall cease
+to be.' Saying this, Trisiras began to recite mentally certain sacred
+Mantras of great efficacy. By virtue of those Mantras he began to
+increase in energy. With one of his mouths he began to drink all the Soma
+that Brahmanas engaged in Sacrifices poured on their sacred fires with
+due rites. With a second mouth he began to eat all food (that was offered
+in sacrifices). With his third mouth he began to drink up the energy of
+all the deities with Indra at their head. Beholding him swelling with
+energy in every part of his body that was strengthened by the Soma he was
+drinking, all the deities, then, with Indra in their company, proceeded
+to the Grandsire Brahma. Arrived at his presence, they addressed him and
+said,--'All the Soma that is duly offered in the sacrifices performed
+everywhere is being drunk by Viswarupa. We no longer obtain our shares.
+The Asuras are being aggrandised, while we are being weakened. It
+behoveth thee, therefore, to ordain what is for our good.'--After the
+deities ceased, the Grandsire replied,--'The great Rishi Dadhichi of
+Bhrigu's race is now engaged in performing severe austerities. Go, ye
+deities, unto him and solicit a boon from him. Do ye so arrange that he
+may cast off his body. With his bones let a new weapon be created called
+the Thunderbolt.' Thus instructed by the Grandsire, the deities proceeded
+to that place where the holy Rishi Dadhichi was engaged in his
+austerities. The deities with Indra at their head addressed the sage,
+saying,--'O holy one, your austerities, we hope, are being well performed
+and uninterrupted.'--Unto them the sage Dadhichi said,--'Welcome to all of
+you. Tell me what I should do for you. I shall certainly do what you will
+say.' They then told him,--'It behoveth thee to cast off thy body for
+benefiting all the worlds.' Thus solicited, the sage Dadhichi, who was a
+great Yogin and who regarded happiness and misery in the same light,
+without being at all cheerless, concentrated his Soul by his Yoga power
+and cast off his body. When his Soul left its temporary tenement of clay,
+Dhatri, taking his bones, created an irresistible weapon called the
+Thunder-bolt. With the Thunder-bolt thus made with the bones of a
+Brahmana, which was impenetrable by other weapons and irresistible and
+pervaded by the energy of Vishnu, Indra struck Viswarupa the son of
+Tashtri. Having slain the son of Tashtri thus, Indra severed his head
+from the body. From the lifeless body, however, of Viswarupa, when it was
+pressed, the energy that was still residing in it gave birth to a mighty
+Asura of the name of Vritra. Vritra became the foe of Indra, but Indra
+slew him also with the Thunder-bolt. In consequence of the sin of
+Brahmanicide, being thus doubled Indra became overcome with a great fear
+and as the consequence thereof he had to abandon the sovereignty of
+heaven. He entered a cool lotus stalk that grew in the Manas lake. In
+consequence of the Yoga attribute of Anima, he became very minute and
+entered the fibres of that lotus stalk.[1860] When the lord of the three
+worlds, the husband of Sachi, had thus disappeared from sight through
+fear of the sin of Brahmanicide, the universe became lordless. The
+attributes of Rajas and Tamas assailed the deities. The Mantras uttered
+by the great Rishis lost all efficacy. Rakshasas appeared everywhere. The
+Vedas were about to disappear. The inhabitants of all the worlds, being
+destitute of a king, lost their strength and began to fall an easy prey
+to Rakshasas and other evil Beings. Then the deities and the Rishis,
+uniting together, made Nahusha, the son of Ayusha, the king of the three
+worlds and duly crowned him as such. Nahusha had on his forehead full
+five-hundred luminaries of blazing effulgence, which had the virtue of
+despoiling every creature of energy. Thus equipt Nahusha continued to
+rule heaven. The three worlds were restored to their normal condition.
+The inhabitants of the universe once more became happy and cheerful.
+Nahusha then said,--'Everything that Indra used to enjoy is before me.
+Only, his spouse Sachi is not by.' Having said this, Nahusha proceeded to
+where Sachi was and, addressing her, said,--'O blessed lady, I have become
+the lord of the deities. Do thou accept me.' Unto him Sachi replied,
+saying--'Thou art, by nature, wedded to righteousness of behaviour. Thou
+belongest, again, to the race of Shoma. It behoveth thee not to assail
+another person's wife.'--Nahusha, thus addressed by her, said,--'The
+position of Indra is now being occupied by me. I deserve to enjoy the
+dominions and all the precious possessions of Indra. In desiring to enjoy
+thee there can be no sin. Thou wert Indra's and therefore, should be
+mine.' Sachi then said unto him,--'I am observing a vow that has not yet
+been completed. After performing the final ablutions I shall come to thee
+within a few days.' Extracting this promise from Indra's spouse, Nahusha
+left her presence. Meanwhile Sachi, afflicted with pain and grief,
+anxious to find her lord and assailed by her fear of Nahusha proceeded to
+Vrihaspati (the chief priest of the celestials). At the first sight
+Vrihaspati understood her to be struck with anxiety. He immediately had
+recourse to Yoga-meditation and learnt that she was intent upon doing
+what was necessary for restoring her husband to his true position.
+Vrihaspati then addressed her, saying,--'Equipt with penances and the
+merit that will be thine in consequence of this vow that thou art
+observing, do thou invoke the boon-giving goddess Upasruti. Invoked by
+thee, she will appear and show thee where thy husband is dwelling.'--While
+in the observance of that very austere vow, she invoked with the aid of
+proper Mantras the boon-giving goddess Upasruti. Invoked by Sachi, the
+goddess presented herself before her and said,--'I am here at thy bidding.
+Invoked by thee I have come. What cherished wish of thine shall I
+accomplish?' Bowing unto her with a bend of the head, Sachi said,--'O
+blessed lady, it behoveth thee to show me where my husband is. Thou art
+Truth. Thou art Rita.' Thus addressed, the goddess Upasruti took her to
+the lake Manasa. Arrived there, she pointed out to Sachi her lord Indra
+residing within the fibres of a lotus stalk. Beholding his spouse pale
+and emaciated, Indra became exceedingly anxious. And the lord of heaven
+said unto himself, 'Alas, great is the sorrow that has overtaken me. I
+have fallen off from the position that is mine. This my spouse, afflicted
+with grief on my account, finds out my lost self and comes to me here.'
+Having reflected in this strain, Indra addressed his dear spouse and
+said,--'In what condition art thou now?' She answered him,--'Nahusha
+invites me to make me his wife. I have obtained a respite from him, having
+fixed the time when I am to go to him.' Unto her Indra then said, 'Go and
+say unto Nahusha that he should come to thee on a vehicle never used
+before, viz., one unto which some Rishis should be harnessed, and arriving
+at thine in that state he should wed thee. Indra has many kinds of vehicles
+that are all beautiful and charming. All these have borne thee. Nahusha,
+however, should come on such a vehicle that Indra himself had not
+possessed.' Thus counselled by her lord, Sachi left that spot with a
+joyous heart. Indra also once more entered the fibres of that
+lotus-stalk. Beholding the Queen of Indra come back to heaven, Nahusha
+addressed her saying, 'The time thou hadst fixed is over.' Unto him Sachi
+said what Indra had directed her to say. Harnessing a number of great
+Rishis unto the vehicle he rode, Nahusha set out from his place for
+coming to where Sachi was living. The foremost of Rishis, viz., Agastya,
+born within a jar, of the vital seed of Maitravaruna, beheld those
+foremost of Rishis insulted by Nahusha in that way. Him Nahusha struck
+with his foot. Unto him, Agastya said,--'Wretch, as thou hast betaken
+thyself to a highly improper act, do thou fall down on the Earth. Be
+transformed into a snake and do thou continue to live in that form as
+long as the Earth and her hills continue.' As soon as these words were
+uttered by the great Rishi, Nahusha fell down from that vehicle. The
+three worlds once more became master-less. The deities and the Rishis
+then united together and proceeded to where Vishnu was and appealed to
+him for bringing about the restoration of Indra. Approaching him, they
+said,--'O holy one, it behoveth thee to rescue Indra who is overwhelmed by
+the sin of Brahmanicide.' The boon-giving Vishnu replied unto them,
+saying,--'Let Sakra perform a Horse-sacrifice in honour of Vishnu. He will
+then be restored to his former position.' The deities and the Rishis began
+to search for Indra, but when they could not find him, they went to Sachi
+and said unto her,--'O blessed lady, go unto Indra and bring him here.'
+Requested by them, Sachi once more proceeded to the lake Manasa. Indra,
+rising from the lake, came to Vrihaspati. The celestial priest Vrihaspati
+then made arrangements for a great Horse-sacrifice, substituting a black
+antelope for a good steed every way fit to be offered up in sacrifice.
+Causing Indra, the lord of the Maruts, to ride upon that very steed
+(which was saved from slaughter) Vrihaspati led him to his own place. The
+lord of heaven was then adored with hymns by all the deities and the
+Rishis. He continued to rule in heaven, cleansed of the sin of
+Brahmanicide which was divided into four portions and ordained to reside
+in woman, fire, trees, and kine. It was thus that Indra, strengthened by
+the energy of a Brahmana, succeeded in slaying his foe (and when, as the
+result of that act of his, he had been overpowered by sin, it was the
+energy of another Brahmana that rescued him). It was thus that Indra once
+more regained his position.
+
+"'"In days of yore, while the great Rishi Bharadwaja was saying his
+prayers by the side of the celestial Ganga, one of the three feet of
+Vishnu, when he assumed his three-footed form, reached that spot.[1861]
+Beholding that strange sight, Bharadwaja assailed Vishnu with a handful
+of water, upon which Vishnu's bosom received a mark (called
+Sreevatsa)[1862]. Cursed by that foremost of Rishis, viz., Bhrigu, Agni
+was obliged to become a devourer of all things. Once on a time, Aditi,
+the mother of the deities, cooked some food for her sons. She thought
+that, eating that food and strengthened by it, the deities would succeed
+in slaying the Asuras. After the food had been cooked, Vudha (the
+presiding deity of the luminary known by that name), having completed the
+observance of an austere vow, presented himself before Aditi and said
+unto her,--'Give me alms.' Aditi, though thus solicited for food gave him
+none, thinking that no one should eat of the food she had cooked, before
+her sons, the deities, had first taken it. Incensed at the conduct of
+Aditi who thus refused to give him alms, Vudha, who was Brahma's self
+through the austere vow he had completed, cursed her, saying that as
+Aditi had refused him alms she would have a pain in her womb when
+Vivaswat, in his second birth in the womb of Aditi, would be born in the
+form of an egg. Aditi reminded Vivaswat at that time of the curse of
+Vudha, and it is for that reason that Vivaswat, the deity who is adorned
+in Sraddhas, coming out of the womb of Aditi, came to be called by the
+name of Martanda. The Prajapati Daksha became the father of sixty
+daughters. Amongst them, three and ten were bestowed by him upon Kasyapa;
+ten upon Dharma; ten upon Manu; and seven and twenty upon Shoma. Although
+all the seven and twenty that were called Nakshatras and bestowed upon
+Shoma were equal in respect of beauty and accomplishments, yet Shoma
+became more attached to one, viz., Rohini, than the rest. The rest of his
+spouses, filled with jealousy, leaving him, repaired to their sire and
+informed him of this conduct of their husband, saying,--'O holy one,
+although all of us are equal in point of beauty, yet our husband Shoma is
+exclusively attached to our sister Rohini.'--Incensed at this
+representation of his daughters, the celestial Rishi Daksha cursed Shoma,
+saying, that thenceforth the disease phthisis should assail his
+son-in-law and dwell in him. Through this curse of Daksha, phthisis
+assailed the puissant Shoma and entered into his body. Assailed by
+phthisis in this way, Shoma came to Daksha. The latter addressed him,
+saying,--'I have cursed thee because of thy unequal behaviour towards thy
+wives.' The Rishi then said unto Shoma,--'Thou art being reduced by the
+disease phthisis that has assailed thee. There is a sacred water called
+Hiranyasarah in the Western ocean. Repairing to that sacred water, do
+thou bathe there.'--Counselled by the Rishi, Shoma proceeded thither.
+Arrived at Hiranyasarah, Soma bathed in that sacred water. Performing his
+oblations he cleansed himself from his sin. And because that sacred
+water was illumined (abhasita) by Shoma, therefore was it from that day
+called by the name of Prabhasa. In consequence, however, of the curse
+denounced upon him in days of old by Daksha, Shoma, to this day, begins
+to wane from the night of the full moon till his total disappearance on
+the night of the new moon whence he once more begins to wax till the
+night of full moon. The brightness also of the lunar disc from that time
+received a stain, for the body of Shoma, since then, has come to present
+certain dark spots. In fact, the splendid disc of the moon has, from that
+day, come to exhibit the mark of a hare. Once on a time, a Rishi of the
+name of Sthulasiras was engaged in practising very severe austerities on
+the northern breasts of the mountains of Meru. While engaged in those
+austerities, a pure breeze, charged with all kinds of delicious perfumes,
+began to blow there and fan his body. Scorched as his body was by the
+very severe austerities he was undergoing, and living as he did upon air
+alone to the exclusion of every kind of food, he became highly gratified
+in consequence of that delicious breeze which blew around him. While he
+was thus gratified with the delicious breeze that fanned him, the trees
+around him (moved by jealousy) put forth their flowers for making a
+display and extorting his praise. Displeased at this conduct of the trees
+because it was dictated by jealousy, the Rishi cursed them,
+saying,--'Henceforth, ye shall not be able to put forth your flowers at
+all times.'--In days of yore, for doing good to the world, Narayana took
+birth as the great Rishi Vadavamukha. While engaged in practising severe
+austerities on the breast of Meru, he summoned the Ocean to his presence.
+The Ocean, however, disobeyed his summons. Incensed at this, the Rishi,
+with the heat of his body, caused the waters of the Ocean to become as
+saltish in taste as the human sweat. The Rishi further said.--'Thy waters
+shall henceforth cease to be drinkable. Only when the Equine-head, roving
+within thee, will drink thy waters, they will be as sweet as honey.' It is
+for this curse that the waters of the Ocean to this day are saltish to
+the taste and are drunk by no one else than the Equine-head.[1863] The
+daughter, named Uma, of the Himavat mountains, was desired by Rudra in
+marriage. After Himavat had promised the hand of Uma to Mahadeva, the
+great Rishi Bhrigu, approaching Himavat, addressed him, saying,--'Give
+this daughter of thine unto me in marriage.' Himavat replied unto him,
+saying,--'Rudra is the bridegroom already selected by me for my
+daughter.'--Angry at this reply, Bhrigu said,--'Since thou refusest my suit
+for the hand of thy daughter and insultest me thus, thou shalt no longer
+abound with jewels and gems.' To this day, in consequence of the Rishi's
+words, the mountains of Himavat have not any jewels and gems. Even such
+is the glory of the Brahmanas. It is through the favour of the Brahmanas
+that the Kshatriyas are able to possess the eternal and undeteriorating
+Earth as their wife and enjoy her. The power of the Brahmanas, again, is
+made up of Agni and Shoma. The universe is upheld by that power and,
+therefore, is upheld by Agni and Shoma united together. It is said that
+Surya and Chandramas are the eyes of Narayana. The rays of Surya
+constitute my eyes. Each of them, viz., the Sun and the Moon, invigorate
+and warm the universe respectively. And because of the Sun and the Moon
+thus warming and invigorating the universe, they have come to be regarded
+as the Harsha (joy) of the universe. It is in consequence of these acts
+of Agni and Shoma that uphold the universe that I have come to be called
+by the name of Hrishikesa, O son of Pandu. Indeed, I am the boon-giving
+Isana, the Creator of the universe.[1864] Through virtue of the Mantras
+with which libations of clarified butter are poured on the sacred fire, I
+take and appropriate the (principal) share of the offerings made in
+sacrifices. My complexion also is of that foremost of gems called Harit.
+It is for these reasons that I am called by the name of Hari. I am the
+highest abode of all creatures and am regarded by persons conversant with
+the scriptures to be identical with Truth or Nectar. I am, for this
+reason, called by learned Brahmanas by the name of Ritadhama (abode of
+Truth or Nectar). When in days of yore the Earth became submerged in the
+waters and lost to the view, I found her out and raised her from the
+depths of the Ocean. For this reason the deities adore me by the name of
+Govinda. Sipivishta is another name of mine. The word Sipi indicates a
+person that has no hair on his body. He who pervades all things in the
+form of Sipi is known by the name of Sipivishta. The Rishi Yaksha, with
+tranquil soul, in many a sacrifice invoked me by the name Sipivishta. It
+is for this reason that I came to bear this secret name. Yaksha of great
+intelligence, having adored me by the name Sipivishta, succeeded in
+restoring the Niruktas which had disappeared from the surface of the
+Earth and sunk into nether regions. I was never born. I never take birth.
+Nor shall I ever be born. I am the Kshetrajna of all creatures. Hence am
+I called by the name of Aja (unborn).[1865] I have never uttered anything
+base or anything that is obscene. The divine Saraswati who is Truth's
+self, who is the daughter of Brahma and is otherwise called by the name
+of Rita, represents my speech and always dwells in my tongue. The
+existent and the non-existent have been merged by me in my Soul. The
+Rishis dwelling in Pushkara, which is regarded as the abode of Brahman,
+called me by the name of Truth. I have never swerved from the attribute
+of Sattwa, and know that the attribute of Sattwa has flowed from me. In
+this birth also of mine, O Dhananjaya, my ancient attribute of Sattwa has
+not left me, so that in even this life, establishing myself on Sattwa, I
+set myself to acts without ever wishing for their fruits. Cleansed of all
+sins as I am through the attribute of Sattwa, which is my nature, I can
+be beheld by the aid of that knowledge only which arises from adoption of
+the attribute of Sattwa. I am reckoned also among those that are wedded
+to that attribute. For these reasons am I known by the name of
+Sattwata.[1866] I till the Earth, assuming the form of a large
+plough-share of black iron. And because my complexion is black, therefore
+am I called by the name of Krishna. I have united the Earth with Water,
+Space with Mind, and Wind with Light. Therefore am I called
+Vaikuntha.[1867] The cessation of separate conscious existence by
+identification with Supreme Brahman is the highest attribute or condition
+for a living agent to attain. And since I have never swerved from that
+attribute or condition, I am, therefore, called by the name of
+Achyuta.[1868] The Earth and the Firmament are known to extend in all
+directions. And because I uphold them both, therefore am I called by the
+name of Adhokshaja. Persons conversant with the Vedas and employed in
+interpreting the words used in those scriptures adore me in sacrifices by
+calling upon me by the same name. In days of yore, the great Rishis,
+while engaged in practising severe austerities, said,--'No one else in the
+universe than the puissant Narayana, is capable of being called by the
+name of Adhokshaja.' Clarified butter which sustains the lives of all
+creatures in the universe constitutes my effulgence. It is for this
+reason that Brahmanas conversant with the Vedas and possessed of
+concentrated souls call me by the name of Ghritarchis.[1869] There are
+three well-known constituent elements of the body. They have their origin
+in action, and are called Bile, Phlegm, and Wind. The body is called a
+union of these three. All living creatures are upheld by these three, and
+when these three become weakened, living creatures also become weakened.
+It is for this reason that all persons conversant with the scriptures
+bearing on the science of Life call me by the name of Tridhatu.[1870] The
+holy Dharma is known among all creatures by the name of Vrisha, O
+Bharata. Hence it is that I am called the excellent Vrisha in the Vedic
+lexicon called Nighantuka. The word 'Kapi' signifies the foremost of
+boars, and Dharma is otherwise known by the name of Vrisha. It is for
+this reason that that lord of all creatures, viz., Kasyapa, the common
+sire of the deities and the Asuras, called me by the name Vrishakapi. The
+deities and the Asuras have never been able to ascertain my beginning, my
+middle, or my end. It is for this reason that I am sung as Anadi, Amadhya
+and Ananta. I am the Supreme Lord endued with puissance, and I am the
+eternal witness of the universe (beholding as I do its successive
+creations and destructions). I always hear words that are pure and holy,
+O Dhananjaya, and never hold anything that is sinful. Hence am I called
+by the name of Suchisravas. Assuming, in days of old, the form of a boar
+with a single tusk, O enhancer of the joys of others, I raised the
+submerged Earth from the bottom of the ocean. From this reason am I
+called by the name of Ekasringa. While I assumed the form of mighty boar
+for this purpose, I had three humps on my back. Indeed, in consequence of
+this peculiarity of my form at that time that I have come to be called by
+the name of Trikakud (three-humped). Those who are conversant with the
+science propounded by Kapila call the Supreme Soul by the name of
+Virincha. That Virincha is otherwise called the great Prajapati (or
+Brahman). Verily I am identical with Him, called Virincha, in consequence
+of my imparting animation to all living creatures, for I am the Creator
+of the universe. The preceptors of Sankhya philosophy, possessed of
+definite conclusions (regarding all topics), call me the eternal Kapila
+staying in the midst of the solar disc with but Knowledge for my
+companion.[1871] On Earth I am known to be identical with Him who has
+been sung in the Vedic verses as the effulgent Hiranyagarbha and who is
+always worshipped by Yogins. I am regarded as the embodied form of the
+Rich Veda consisting of one and twenty thousand verses. Persons
+conversant with the Vedas also call me the embodiment of the Samans of a
+thousand branches. Even thus do learned Brahmans that are my devoted
+worshippers and that are very rare sing me in the Aranyakas.[1872] In the
+Adhyaryus I am sung as the Yajur-Veda of six and fifty and eight and
+seven and thirty branches.[1873] Learned Brahmans conversant with the
+Atharvans regard me as identical with the Atharvans consisting of five
+Kalpas and all the Krityas.[1874] All the sub-divisions that exist of the
+different Vedas in respect of branches and all the verses that compose
+those branches, and all the vowels that occur in those verses, and all
+the rules in respect of pronunciation, know, O Dhananjaya, are my work. O
+Partha, he that rises (at the beginning of Creation from the Ocean of
+Milk at the earnest invocation of Brahmana and all the deities) and who
+gives diverse boons unto the diverse deities, is none else than myself. I
+am He who is the repository of the science of syllables and pronunciation
+that is treated of in the supplementary portions of the Vedas. Following
+the path pointed out by Vamadeva, the high-souled Rishi Panchala, through
+my grace, obtained from that eternal Being the rules in respect of the
+division of syllables and words (for reading the Vedas). Indeed, Galava,
+born in the Vabhravya race, having attained to high ascetic success and
+obtained a boon from Narayana, compiled the rules in respect of the
+division of syllables and words (for reading the Vedas). Indeed, Galava,
+born in the Vabhravya race, having attained to the high ascetic success
+and obtained a boon from Narayana, compiled the rules in respect of the
+division of syllables and words, and those about emphasis and accent in
+utterance, and shone as the first scholar who became conversant with
+those two subjects. Kundrika and king Brahmadatta of great energy,[1875]
+repeatedly thinking of the sorrow that attends birth and death, attained
+to that prosperity which is acquired by persons devoted to Yoga, in
+course of seven births, in consequence of my favour. In days of yore, O
+Partha, I was, for some reason, born as the son of Dharma, O chief of
+Kuru's race, and in consequence of such birth of mine I was celebrated
+under the name of Dharmaja. I took birth in two forms, viz., as Nara and
+Narayana. Riding on the vehicle that helps towards the performance of
+scriptural and other duties, I practised, in those two forms, undying
+austerities on the breast of Gandhamadana.[1876] At that time the great
+sacrifice of Daksha took place. Daksha, however, in that sacrifice of
+his, refused to give a share unto Rudra, O Bharata, of the sacrificial
+offerings. Urged by the sage Dadhichi, Rudra destroyed that sacrifice. He
+hurled a dart whose flames blazed up every moment. That dart, having
+consumed all the preparations of Daksha's sacrifice, came with great
+force towards us (Nara and Narayana) at the retreat of Vadari. With great
+violence that dart then fell upon the chest of Narayana. Assailed by the
+energy of that dart, the hair on the head of Narayana became green. In
+fact, in consequence of this change in the hue of my hair I came to be
+called by the name of Munjakesa.[1877] Driven off by an exclamation of
+Hun which Narayana uttered, the dart, its energy being lost, returned to
+Sankara's hands. At this, Rudra became highly angry and as the result
+thereof he rushed towards the Rishis Nara and Narayana, endued with the
+puissance of severe austerities. Narayana then seized the rushing Rudra
+with his hand by the throat. Seized by Narayana, the lord of the
+universe, Rudra's throat changed colour and became dark. From that time
+Rudra came to be called by the name of Sitikantha. Meanwhile Nara, for
+the purpose of destroying Rudra, took up a blade of grass, and inspired
+it with Mantras. The blade of grass, thus inspired, was converted into a
+mighty battle-axe. Nara suddenly hurled that battle-axe at Rudra but it
+broke into pieces. In consequence of that weapon thus breaking into
+pieces, I came to be called by the name of Khandaparasu."[1878]
+
+"'Arjuna said, "In that battle capable of bringing about the destruction
+of the three worlds, who obtained the victory, O Janarddana, do thou tell
+me this!"
+
+"'The blessed and holy one said, "When Rudra and Narayana became thus
+engaged in battle, all the universe became suddenly filled with anxiety.
+The deity of fire ceased to accept libations of even the purest clarified
+butter duly poured in sacrifices with the aid of Vedic Mantras. The Vedas
+no longer shone by inward light in the minds of the Rishis of cleansed
+souls. The attributes of Rajas and Tamas possessed the deities. The Earth
+trembled. The vault of the firmament seemed to divide in twain. All the
+luminaries became deprived of their splendour. The Creator, Brahman,
+himself fell from his seat. The Ocean itself became dry. The mountains of
+Himavat became riven. When such dire omens appeared everywhere, O son of
+Pandu, Brahma surrounded by all the deities and the high-souled Rishis,
+soon arrived at that spot where the battle was raging. The four-faced
+Brahma, capable of being understood with the aid of only the Niruktas,
+joined his hands and addressing Rudra, said,--'Let good happen to the
+three worlds. Throw down thy weapons, O lord of the universe, from desire
+of benefiting the universe. That which is unmanifest, indestructible,
+immutable, supreme, the origin of the universe, uniform, and the supreme
+actor, that which transcends all pairs of opposites, and is inactive,
+has, choosing to be manifested, been pleased to assume this one blessed
+form, (for though double, the two but represent the same form). This Nara
+and Narayana (the displayed forms of Supreme Brahman) have taken birth in
+the race of Dharma. The foremost of all deities, these two are observers
+of the highest vows and endued with the severest penances. Through some
+reason best known to Him, I myself have sprung from the attribute of His
+Grace. Eternal as thou art, for thou hast ever existed since all the past
+creations, thou too hast sprung from His Wrath. With myself then, these
+deities, and all the great Rishis, do thou adore this displayed form of
+Brahma, and let peace be unto all the worlds without any delay.'--Thus
+addressed by Brahma, Rudra forthwith cast off the fire of his wrath, and
+set himself to gratify the illustrious and puissant God Narayana.[1879]
+Indeed, he soon placed himself at the disposal of the adorable
+boon-giving and puissant God Narayana. That boon-giving God Narayana, who
+hath his wrath and the senses under control, soon became gratified and
+reconciled with Rudra. Well-adored by the Rishis, by Brahma, and by all
+the deities, that great God, the Lord of the universe, otherwise called
+by the name of Hari, then addressed the illustrious Isana and said these
+words:--'He that knows thee, knows me. He that follows thee, follows me.
+There is no difference between thee and me. Do thou never think
+otherwise. The mark made by thy lance on my chest will from this day
+assume the form of a beautiful whirl, and the mark of my hand on thy
+throat will also assume a beautiful shape in consequence of which thou
+shalt, from this day, be called by the name of Sreekantha.'"
+
+"'The blessed and holy one[1880] continued. "Having mutually caused such
+marks on each other's person, the two Rishis Nara and Narayana thus made
+friends with Rudra, and dismissing the deities, once more set themselves
+to the practice of penances with a tranquil soul. I have thus told thee,
+O son of Pritha, how in that battle which took place in days of yore
+between Rudra and Narayana, the latter got the victory. I have also told
+thee the many secret names by which Narayana is called and what the
+significations are, O Bharata, of one of those names, which, as I have
+told thee, the Rishis have bestowed upon the great God. In this way, O
+son of Kunti, assuming diverse forms do I rove at will through the Earth,
+the region of Brahma himself, and that other high and eternal region of
+felicity called Goloka. Protected by me in the great battle, thou hast
+won a great victory. That Being whom, at the time of all thy battles,
+thou beheldest stalking in thy van, know, O son of Kunti, is no other
+than Rudra, that god of gods, otherwise called by the name of Kaparddin.
+He is otherwise known by the name of Kala,[1881] and should be known as
+one that has sprung from my wrath. Those foes whom thou hast slain were
+all, in the first instance, slain by him.[1882] Do thou bend thy head
+unto that god of gods, that lord of Uma, endued with immeasurable
+puissance. With concentrated soul, do thou bend thy head unto that
+illustrious Lord of the universe, that indestructible deity, otherwise
+called by the name of Hari. He is none else than that deity who, as I
+have repeatedly told thee, has sprung from my wrath. Thou hast, before
+this, heard, O Dhananjaya, of the puissance and energy that reside in
+him!"'"
+
+
+
+SECTION CCCXLIV
+
+Saunaka said, "O Sauti, excellent is this narrative which thou hast
+recited. Verily, these ascetics, having heard it have all been filled
+with wonder. It is said, O Sauti, that a discourse that has Narayana for
+its topic, is more fruitful of merit than sojourns unto all the sacred
+retreats and ablutions performed in all the sacred waters on the Earth.
+Having listened to this discourse of thine that has Narayana for its
+topic, that is sacred and capable of cleansing one of every sin, all of
+us have certainly become holy. Adored of all the worlds, that illustrious
+and foremost of deities is incapable of being beheld by the deities with
+Brahma numbering among them and all the Rishis. That Narada was able to
+obtain a sight of the God Narayana, otherwise called Hari, was due, O son
+of Suta, to the special grace of that divine and puissant Lord. When,
+however, the celestial Rishi Narada had succeeded in obtaining a sight of
+the Supreme Lord of the universe, residing in the form of Aniruddha,
+why did he again proceed so quickly (to the retreat of Vadari on the
+breast of Himavat) for beholding those two foremost of godly of Rishis
+viz., Nara and Narayana? Do you, O Sauti, tell us the reason of such
+conduct on the part of Narada."
+
+Sauti said, "During the continuance of his snake-sacrifice, Janamejaya,
+the royal son of Parikshit, availing himself of an interval in the
+sacrificial rites, and when all the learned Brahmanas were resting, O
+Saunaka, that king of kings, addressed the grandfather of his
+grandfather, viz., the Island-born Krishna, otherwise called Vyasa, that
+ocean of Vedic lore, that foremost of ascetics endued with puissance, and
+said these words.
+
+"Janamejaya said, 'After the celestial Rishi Narada had returned from
+White Island, reflecting, as he came, on the words spoken to him by the
+holy Narayana, what indeed, did the great ascetic next do? Arrived at the
+retreat known by the name of Vadari on the breast of the Himvat
+mountains, and seeing the two Rishis Nara and Narayana who were engaged
+in severe austerities at that spot, how long did Narada dwell there and
+what were the topics of conversation between him and the two Rishis? This
+discourse on Narayana, that is really an ocean of knowledge, has been
+raised by thy intelligent self by churning that vast history called
+Bharata which consists of a hundred thousand verses. As butter is raised
+from curds, sandal-wood from the mountains of Malaya, the Aranyakas from
+the Vedas, and nectar from all the medicinal herbs, after the same
+manner, O ocean of austerities, hath this discourse that is like nectar
+and that has Narayana for its object, been raised by thee, O Brahmana,
+from diverse histories and Puranas existing in the world. Narayana is the
+Supreme Lord. Illustrious and endued with great puissance, He is the soul
+of all creatures. Indeed, O foremost of regenerate ones, the energy of
+Narayana is irresistible. Into Narayana, at the end of the Kalpa, enter
+all the deities having Brahman for their foremost, all the Rishis with
+the Gandharvas, and all things mobile and immobile. I think, therefore,
+that there is nothing holier on earth or in heaven, and nothing higher,
+than Narayana. A sojourn unto all the sacred retreats on Earth, and
+ablutions performed in all the sacred waters, are not productive of as
+much merit as a discourse that has Narayana for its topic. Having
+listened from the beginning to this discourse on Hari, the lord of the
+universe, that destroys all sins, we feel that we have been cleansed of
+all our sins and sanctified entirely. Nothing wonderful was accomplished
+by my ancestor Dhananjaya who was the victor in the great battle on
+Kurukshetra, for it should be remembered that he had Vasudeva for his
+ally. I think that person could have nothing unattainable in the three
+worlds, who had for his ally Vishnu himself, that great Lord of the
+universe. Exceedingly fortunate and commendable were those ancestors of
+mine, since they had Janarddana himself for looking after their temporal
+and spiritual prosperity. Adored of all the worlds, the holy Narayana is
+capable of being beheld with the aid of austerities alone. They, however,
+succeeded in beholding Narayana, adorned with the beautiful whirl on his
+chest. More fortunate than my ancestors was the celestial Rishi Narada,
+the son of Pramesthi. Indeed, I think that Narada, who transcends all
+destruction, was endued with an energy that was not little, for repairing
+to White-Island he had succeeded in beholding the person of Hari. Indeed,
+it is evident that the sight he had obtained of the Supreme Lord was due
+to only the grace of that Being. Fortunate was Narada inasmuch as he had
+succeeded in beholding Narayana as existing in the form of Aniruddha.
+Having beheld Narayana in that form, why did Narada hasten once more to
+the retreat of Vadari for the purpose of beholding Nara and Narayana?
+What was the reason, O ascetic, of this step taken by Narada? How long
+also did Narada the son of Pramesthi, after his return from White Island
+and arrival at Vadari and meeting with the two Rishis Nara and Narayana,
+live there, and what conversations had he with them? What did those two
+high-souled and foremost of Rishis say unto him? It behoveth thee to say
+all this unto me!'"
+
+"Vaisampayana said,[1883] 'Salutations unto the holy Vyasa of immeasurable
+energy. Through his grace I shall recite this narrative having Narayana
+for its topic. Arrived at White Island, Narada beheld the immutable Hari.
+Leaving that spot he quickly proceeded, O king, to the mountains of Meru,
+bearing in his mind those weighty words that Paramatma (the Supreme Lord)
+had said unto him. Arrived at Meru he became filled with wonder at the
+thought, O king, of what he had achieved. And he said unto himself, "How
+wonderful is it! The journey I have performed is a long one. Having
+proceeded to such a distance, I have come back safe and sound." From the
+mountains of Meru he then proceeded towards Gandhamadana. Traversing
+through the skies he quickly alighted upon that extensive retreat known
+by the name of Vadari. There he beheld those ancient deities, viz., those
+two foremost of Rishis, (called Nara and Narayana), engaged in the
+practice of penances, observing high vows, and devoted to the worship of
+their own selves. Both of those adorable persons bore on their chests the
+beautiful whirls called Sreevatsa, and both had matted locks on their
+heads. And in consequence of the effulgence with which they illumined the
+world they seemed to transcend the very Sun in energy. The palms of each
+bore the mark called the swan's foot. The soles of their feet bore the
+mark of the discus. Their chests were very broad; their arms reached down
+to their knees. Each of them had four "Mushkas".[1884] Each of them had
+sixty teeth and four arms.[1885] The voice of each was as deep as the
+roar of the clouds. Their faces were exceedingly handsome, their
+foreheads broad, their brows fair, their cheeks well-formed, and their
+noses aquiline. The heads of those two deities were large and round,
+resembling open umbrellas. Possessed of these marks, they were certainly
+very superior persons in appearance. Beholding them, Narada became filled
+with joy. He saluted them with reverence and was saluted by them in
+return. They received the celestial Rishi, saying "Welcome", and made the
+ordinary enquiries. Beholding those two foremost of Beings, Narada began
+to reflect within himself,--"These two foremost of Rishis seem to be very
+like, in appearance, unto those Rishis respected by all, whom I have seen
+in White-island." Thinking in this way, he circumambulated them both and
+then sat down on the excellent seat made of Kusa grass that had been
+offered unto him. After this, those two Rishis that were the abode of
+penances, of famous achievements, and of energy,--and were endued with
+tranquillity of heart and self-restraint, went through their morning
+rites. They then, with controlled hearts, worshipped Narada with water to
+wash his feet and the usual ingredients of the Arghya. Having finished
+their morning rites and the observances necessary for receiving their
+guest, they sat down on two seats made of wooden planks.[1886] When those
+two Rishis took their seats, that place began to shine with peculiar
+beauty even as the sacrificial altar shines with beauty in consequence of
+the sacred fires when libations of clarified butter are poured upon them.
+Then Narayana, seeing Narada refreshed from fatigue and seated at his
+ease and well-pleased with the rites of hospitality he had received,
+addressed him, saying these words.
+
+"'Nara and Narayana said, "Hast thou seen in White Island the Paramatma
+(Supreme Soul), who is eternal and divine, and who is the high source
+whence we have sprung?"
+
+"'Narada said, "I have seen that beautiful Being who is immutable and who
+has the universe for his form. In Him dwell all the worlds, and all the
+deities with the Rishis. Even now I behold that immutable Being, in
+beholding you two. Those marks and indications that characterise Hari
+himself of undisplayed form, characterise you two that are endued with
+forms displayed before the senses.[1887] Verily, I behold both of you by
+the side of that great God. Dismissed by the Supreme Soul, I have today
+come hither. In energy and fame and beauty, who else in the three worlds
+can equal Him than you two that have been born in the race of Dharma? He
+has told me the entire course of duties having reference to Kshetrajna.
+He has also told me of all those incarnations which he will, in the
+future, have in this world. The inhabitants of White Island, whom I have
+seen, are all divested of the five senses that are owned by ordinary
+persons. All of them are of awakened souls, endued as they are with true
+knowledge. They are, again, entirely devoted to the foremost of Beings,
+viz., the Supreme Lord of the universe. They are always engaged in
+worshipping that great Deity, and the latter always sports with them. The
+holy and Supreme Soul is always fond of those that are devoted to him. He
+is fond also of the regenerate ones. Always fond of those that are
+devoted to Him, He sports with those worshippers of His. Enjoyer of the
+universe, pervading everything, the illustrious Madhava is ever
+affectionate towards his worshippers. He is the Actor; He is the Cause;
+and He is the effect. He is endued with omnipotence and immeasurable
+splendour. He is the Cause whence all things spring. He is the embodiment
+of all the scriptural ordinances. He is the embodiment of all the topics.
+He is possessed of great fame. Uniting Himself with penances, He has
+illumined Himself with a splendour that is said to represent an energy
+that is higher than (what occurs in) White Island. Of soul cleansed by
+penances, He has ordained Peace and Tranquillity in the three worlds.
+With such an auspicious understanding, he is engaged in the observance of
+a very superior vow which is the embodiment of holiness. That realm where
+he resides, engaged in the austerest penances, the Sun does not warm and
+the Moon does not shine. There the wind does not blow. Having constructed
+an altar measuring eight fingers' breadth, the illustrious Creator of the
+universe is practising penances there, standing on one foot, with arms
+upraised, and with face directed towards the East, reciting the Vedas
+with their branches, he is engaged in practising the severest
+austerities. Whatever libations of clarified butter or meat are poured on
+the sacrificial fire according to the ordinances of Brahma, by the
+Rishis, by Pasupati himself, by the rest of the principal deities, by the
+Daityas, the Danavas, and the Rakshasas, all reach the feet of that great
+divinity. Whatever rites and religious acts are performed by persons
+whose souls are entirely devoted to him, are all received by that great
+Deity on his head. No one is dearer to him in the three worlds than those
+persons that are awakened and possessed of high souls. Dearer even than
+those persons is one that is entirely devoted to him. Dismissed by him
+who is the Supreme Soul, I am coming here. This is what the illustrious
+and holy Hari has himself said unto me. I shall henceforth reside with
+you two, devoted to Narayana in the form of Aniruddha."'"
+
+
+
+SECTION CCCXLV
+
+"'Nara and Narayana said, "Deserving art thou of the highest praise, and
+highly favoured hast thou been, since thou hast beheld the puissant
+Narayana himself (in the form of Aniruddha). None else, not even Brahma
+himself who was sprung from the primal lotus, has been able to behold
+him. That foremost of Purushas, endued with puissance and holiness, is of
+unmanifest origin and incapable of being seen. These words that we say
+unto thee are very true, O Narada. There exists no one in the universe
+that is dearer to him than one that adores him with devotion. It is for
+this, O best of regenerate ones, that he showed himself unto thee. No one
+can repair to that realm where the Supreme Soul is engaged in the
+observance of penances, except we two, O foremost of regenerate persons.
+In consequence of that spot being adorned by Him, its splendour resembles
+the effulgence of a thousands Suns collected together.[1888] From that
+illustrious Being, O Brahmana, from Him who is the origin of the Creator
+of the universe, O foremost of all persons endued with forgiveness,
+springs the attribute of forgiveness which attaches to the Earth.[1889]
+It is from that illustrious Being who seek the welfare of all beings,
+that Rasa (Taste) hath arisen. The attribute of Rasa attaches to the
+waters which are, again, liquid. It is from Him that Heat or Light having
+the attribute of form or vision has arisen. It attaches itself to the sun
+in consequence of which the Sun becomes able to shine and give heat. It
+is from that illustrious and foremost of Beings that Touch also has
+arisen. It is attached to the Wind, in consequence of which the Wind
+moves about in the world producing the sensation of touch. It is from
+that puissant Lord of the entire universe that Sound has arisen. It
+attaches to Space, which, in consequence thereof, exists uncovered and
+unconfined. It is from that illustrious Being that Mind, which pervades
+all Beings, has arisen. It attaches to Chandramas, in consequence of
+which Chandramas comes to be invested with the attribute of displaying
+all the things. That spot where the divine Narayana, that partaker of the
+libations and other offerings made in sacrifices, resides with Knowledge
+alone for his companion, has in the Vedas, been called by the name of the
+productive cause of all things or Sat.[1890] The path that is theirs, O
+foremost of regenerate persons, that are stainless and that are freed
+from both virtue and sin, is fraught with auspiciousness and felicity.
+Aditya, who is the dispeller of the darkness of all the worlds, is said
+to be the door (through which the Emancipate must pass). Entering Aditya,
+the bodies of such persons become consumed by his fire. They then become
+invisible for after that they cannot be seen by anybody at any time.
+Reduced into invisible atoms, they then enter (Narayana in manifested
+form and residing in the middle of the region covered by Aditya) into the
+form of Aniruddha. Losing all physical attributes and being altogether
+and transformed into Mind alone, they then enter into Pradyumna. Passing
+out of Pradyumna, those foremost of regenerate persons, including both
+those that are conversant with Sankhya philosophy and those that are
+devoted to the Supreme deity, then enter Sankarsana who is otherwise
+called Jiva. After this, divested of the three primal attributes of
+Sattwa, Rajas, and Tamas, those foremost of regenerate beings quickly
+enter the Paramatma (Supreme Soul) otherwise called Kshetrajna and which
+itself transcends the three primal attributes. Know that Vasudeva is He
+when called Kshetrajna. Verily shouldst thou know that, that Vasudeva is
+the abode or original refuge of all things in the universe. Only they
+whose minds are concentrated, who are observant of all kinds of
+restraint, whose senses are controlled, and who are devoted to One,
+succeed in entering Vasudeva. We two, O foremost of regenerate ones, have
+taken birth in the house of Dharma. Residing in this delightful and
+spacious retreat we are undergoing the austerest penances. We are thus
+engaged, O regenerate one, being moved by the desire of benefiting those
+manifestations of the Supreme Deity, dear to all the celestials, that
+will occur in the three worlds (for achieving diverse feats that are
+incapable of being achieved by any other Being). In accordance with such
+ordinances as are uncommon and as apply to us two only, O best of
+regenerate persons, we are duly observing all excellent and high vows
+fraught with the austerest penances. Thou, O celestial Rishi, endued with
+wealth of penances wert beheld by us in White Island when thou wert
+there. Having met with Narayana, thou hast made a particular resolution,
+which is known to us. In the three worlds consisting of mobile and
+immobile Beings, there is nothing that is unknown to us. Of good or evil
+that will occur or has occurred or is occurring, that God of gods, O
+great ascetic, has informed thee!"'
+
+"Vaisampayana continued, 'Having heard these words of Nara and Narayana
+both of whom were engaged in the practice of the austerest penances, the
+celestial Rishi Narada joined his hands in reverence and became entirely
+devoted to Narayana. He employed his time in mentally reciting, with due
+observances, innumerable sacred Mantras that are approved by Narayana.
+Worshipping the Supreme Deity Narayana, and adoring those two ancient
+Rishis also that had taken birth in the house of Dharma, the illustrious
+Rishi Narada, endued with great energy, continued to reside, thus
+employed, in that retreat, called Vadari, on the breast of Himavat,
+belonging to Nara and Narayana, for a thousand years as measured by the
+standard of the celestials.'"
+
+
+
+SECTION CCCXLVI
+
+"Vaisampayana said, 'On one occasion, while residing in the retreat of
+Nara and Narayana, Narada the son of Pramesthi, having duly accomplished
+the rites and observances in honour of the deities, set himself to
+perform thereafter the rites in honour of the Pitris. Beholding him thus
+prepared, the eldest son of Dharma, viz., the puissant Nara addressed
+him, saying, "Whom art thou worshipping, O foremost of regenerate
+persons, by these rites and observances in connection with the deities
+and the Pitris? O foremost of all persons endued with intelligence, tell
+me this, agreeably to the scriptures. What is this that thou art doing?
+What also are the fruits desired by thee of those rites thou hast addrest
+thyself in performing?"
+
+"'Narada said, "Thou saidst unto me on a former occasion that rites and
+observances in honour of the deities should be accomplished. Thou saidst
+that the rites in honour of the deities constitute the highest sacrifice
+and are equivalent to the worship of the eternal Supreme Soul. Instructed
+by that teaching, I always sacrifice in honour of the eternal and
+immutable Vishnu, through these rites that I perform in worshipping the
+deities. It is from that Supreme Deity that Brahma, the Grandsire of all
+the worlds, took his rise in days of yore. That Brahma, otherwise called
+Prameshthi, filled with cheerfulness, caused my sire (Daksha) to start
+into being. I was the son of Brahma, created before all others, by a fiat
+of his will (although I had to take birth afterwards as the son of Daksha
+through a curse of that Rishi). O righteous and illustrious one, I am
+performing these rites in honour of the Pitris for the sake of Narayana,
+and agreeable to those ordinances that have been laid down by himself.
+The illustrious Narayana is the father, mother, and grandfather (of all
+creatures). In all sacrifices performed in honour of the Pitris, it is
+that Lord of the universe who is adored and worshipped. On one occasion,
+the deities, who were sires, taught their children the Srutis. Having
+lost their knowledge of the Srutis, the sires had to acquire it again
+from those sons unto whom they had communicated it. In consequence of
+this incident, the sons, who had thus to communicate the Mantras unto
+their sires, acquired the status of sires (and the sire, for having
+obtained the Mantras from their sons, acquired the status of sons).[1891]
+Without doubt, what the deities did on that occasion is well known to you
+two. Sons and sires (on that occasion) had thus to worship each other.
+Having first spread some blades of Kusa grass, the deities and the Pitris
+(who were their children) placed three Pindas thereon and in this way
+worshipped each other. I wish to know, however, the reason why the Pitris
+in days of yore acquired the name of Pindas."
+
+"'Nara and Narayana said, "The Earth, in days of yore, with her belt of
+seas, disappeared from the view. Govinda, assuming the form of a gigantic
+boar, raised her up (with his mighty tusk). Having replaced the Earth in
+her former position, that foremost of Purushas, his body smeared with
+water and mud, set himself to do what was necessary for the world and its
+denizens. When the sun reached the meridian, and the hour, therefore,
+came for saying the morning prayers, the puissant Lord, suddenly shaking
+off three balls of mud from his tusk, placed them upon the Earth, O
+Narada, having previously spread thereon certain blades of grass. The
+puissant Vishnu dedicated those balls of mud unto his own self, according
+to the rites laid down in the eternal ordinance. Regarding the three
+balls of mud that the puissant Lord had shaken off from his tusks as
+Pindas, he then, with sesame seeds of oily kernel that arose from the
+heat of his own body, himself performed the rite of dedication, sitting
+with face turned towards the East. That foremost of deities then,
+impelled by the desire of establishing rules of conduct for the denizens
+of the three worlds, said these words:
+
+"'"Vrishakapi said, 'I and the Creator of the worlds. I am resolved to
+create those that are to be called Pitris.'--Saying these words, he began
+to think of those high ordinances that should regulate the rites to be
+gone through in honour of the Pitris. While thus engaged, he saw that the
+three balls of mud, shaken off his tusk, had fallen towards the South. He
+then said unto himself,--'These balls, shaken off my tusk, have fallen on
+the Earth towards the southern direction of her surface. Led by this, I
+declare that these should be known henceforth by the name of Pitris. Let
+these three that are of no particular shape, and that are only round,
+come to be regarded as Pitris in the world. Even thus do I create the
+eternal Pitris. I am the father, the grandfather, and the great
+grandfather, and I should be regarded as residing in these three Pindas.
+There is no one that is superior to me. Who is there whom I myself may
+worship or adore with rites? Who, again, is my sire in the universe? I
+myself am my grandfather. I am, indeed, the Grandsire and the Sire. I am
+the one cause (of all the universe).'--Having said these words, that God
+of gods, Vrishakapi by name, offered those Pindas, O learned Brahmana, on
+the breast of the Varaha mountains, with elaborate rites. By those rites
+He worshipped His own self, and having finished the worship, disappeared
+there and then. Hence have the Pitris come to be called by the name of
+Pinda. Even this is the foundation of the designation. Agreeably to the
+words uttered by Vrishakapi on that occasion, the Pitris receive the
+worship offered by all. They who perform sacrifices in honour of and
+adore the Pitris, the deities, the preceptor or other reverend senior
+guests arrived at the house, kine, superior Brahmanas, the goddess Earth,
+and their mothers, in thought, word, and deed, are said to adore and
+sacrifice unto Vishnu himself. Pervading the bodies of all existent
+creatures, the illustrious Lord is the Soul of all things. Unmoved by
+happiness or misery, His attitude towards all is equal. Endued with
+greatness, and of great soul, Narayana has been said to be the soul of
+all things in the universe."'"
+
+
+
+SECTION CCCXLVII
+
+"Vaisampayana said, 'Having heard these words of Nara and Narayana, the
+Rishi Narada became filled with devotion towards the Supreme Being.
+Indeed, with his whole soul he devoted himself to Narayana. Having
+resided for a full thousand years in the retreat of Nara and Narayana,
+having beheld the immutable Hari, and heard the excellent discourse
+having Narayana for its topic, the celestial Rishi repaired to his own
+retreat on the breast of Himavat. Those foremost of ascetics viz., Nara
+and Narayana, however continued to reside in their delightful retreat of
+Vadari, engaged in the practice of the severest austerities. Thou art
+born in the race of the Pandavas. Thou art of immeasurable energy. O
+perpetuator of the race of the Pandavas, having listened to this
+discourse on Narayana from the beginning, thou hast certainly been
+cleansed of all thy sins and thy soul has been sanctified. His is neither
+this world nor the world hereafter, O best of kings, who hates instead of
+loving and reverencing the immutable Hari. The ancestors of that person
+who hates Narayana, who is the foremost of deities, and is otherwise
+called Hari, sink into hell for eternity. O tiger among men, Vishnu is
+the soul of all beings. How, then, can Vishnu be hated, for in hating him
+one would hate one's own self. He who is our preceptor, viz., the Rishi
+Vyasa, the son of Gandhavati, has himself recited this discourse unto us
+on the glory of Narayana, that glory which is the highest and which is
+immutable. I heard it from him and have recited it to thee exactly as I
+heard it, O sinless one. This cult, with its mysteries and its abstract
+of details, was obtained by Narada, O king, from that Lord of the
+universe, viz., Narayana himself. Even such are the particulars of this
+great cult. I have, before this, O foremost of kings, explained it to
+thee in the Hari-Gita, with a brief reference to its ordinances.[1892]
+Know that the Island-born Krishna, otherwise called Vyasa, is Narayana on
+Earth. Who else than he, O tiger among kings, could compile such a
+treatise as the Mahabharata? Who else than that puissant Rishi could
+discourse upon the diverse kinds of duties and cults for the observance
+and adoption of men? Thou hast resolved upon performing a great
+sacrifice. Let that sacrifice of thine proceed as determined by thee.
+Having listened to the diverse kinds of duties and cults, let thy
+Horse-sacrifice go on.'"
+
+Sauti continued, "That best of kings, having heard this great discourse,
+began all those rites that are laid down in the ordinance, for the
+completion of his great sacrifice. Questioned by thee, O Saunaka, I have
+duly recited to thee and all these Rishis that are denizens of the
+Naimisha forest, that great discourse having Narayana for its topic.
+Formerly Narada had recited it to my preceptor in the hearing of many
+Rishis and the sons of Pandu and in the presence of Krishna and Bhishma
+also.[1893] The Supreme deity Narayana is the Lord of all the foremost of
+Rishis, and of the three worlds. He is the upholder of Earth herself of
+vast proportions. He is the receptacle of the Srutis and of the attribute
+of humility. He is the great receptacle of all those ordinances that
+should be practised for attaining to tranquillity of heart, as also of
+all those that go by the name of Yama. He is always accompanied by the
+foremost of regenerate persons. Let that great deity be thy refuge. Hari
+ever does what is agreeable and beneficial to the denizens of heaven. He
+is always the slayer of such Asuras (as become troublesome to the three
+worlds). He is the receptacle of penances. He is possessed of great fame.
+He is the slayer of the Daityas known by the name of Madhu and Kaitabha.
+He is the ordainer of the ends that are attained to by persons acquainted
+with and observant of scriptural and other duties. He dispels the fears
+of all persons. He takes the foremost of those offerings that are
+dedicated in sacrifices. He is thy refuge and protection. He is endued
+with attributes. He is freed from attributes. He is endued with a
+quadruple form. He shares the merits arising from the dedication of tanks
+and the observance of similar religious rites. Unvanquished and possessed
+of great might, it is He that always ordains the end approachable by the
+Soul alone, of Rishis of righteous deeds. He is the witness of the
+worlds. He is unborn. He is the one ancient Purusha. Endued with the
+complexion of the Sun, He is the Supreme Lord, and he is the refuge of
+all. Do all of you bow your heads unto Him since He who sprang from the
+waters (viz., Narayana himself) bends his head unto Him.[1894] He is the
+origin of the universe. He is that Being who is called Amrita. He is
+minute. He is the refuge upon whom all things depend. He is the one Being
+to whom the attribute of immutability attaches. The Sankhyas and Yogins,
+of restrained souls, hold Him who is eternal in their understandings."
+
+
+
+SECTION CCCXLVIII
+
+Janamejaya [sic] said, "I have heard from thee the glory of the divine and
+Supreme Soul. I have heard also of the birth of the Supreme Deity in the
+house of Dharma, in the form of Nara and Narayana. I have also heard from
+thee the origin of the Pinda from the mighty Baraha (Boar) (which form
+the supreme Deity had assumed for raising by the submerged Earth). I have
+heard from thee about those deities and Rishis that were ordained for the
+religion of Pravritti and of those that were ordained for the religion of
+Nivritti. Thou hast also, O regenerate one, discoursed to us on other
+topics. Thou hast said also unto us of that vast form, with the Equine
+head, of Vishnu, that partaker of the libations and other offerings made
+in sacrifices,--the form, viz., that appeared in the great ocean on the
+North-East. That form was beheld by the illustrious Brahman, otherwise
+known by the name of Parameshthi. What, however, were the exact features,
+and what the energy, the like of which among all great objects, had never
+appeared before, of that form which Hari, the upholder of the universe,
+displayed on that occasion? What did Brahman do, O ascetic, after having
+seen that foremost of deities, him whose likeness had never been seen
+before, him who was of immeasurable energy, him who had the Equine head,
+and him who was Sacredness itself? O regenerate one, this doubt hath
+arisen in our mind about this ancient subject of knowledge. O thou of
+foremost intelligence, for what reason did the supreme Deity assume that
+form and display himself in it unto Brahman? Thou hast certainly
+sanctified us by discoursing unto us on these diverse sacred
+subjects!"[1895]
+
+Sauti said, "I shall recite to thee that ancient history, which is
+perfectly consistent with the Vedas, and which the illustrious
+Vaisampayana recited unto the son of Parikshit on the occasion of the
+great Snake-sacrifice. Having heard the account of the mighty form of
+Vishnu, equipt with the horse-head, the royal son of Parikshit too had
+entertained the same doubt and put the same questions to Vaisampayana.
+
+"Janamejaya said, 'Tell me, O best of men, for what reason did Hari appear
+in that mighty form equipt with a horse-head and which Brahma, the
+Creator, beheld on the shores of the great northern Ocean on the occasion
+referred to by yourself?'
+
+"Vaisampayana said, 'All existent objects, O king, in this world, are the
+result of a combination of the five primal elements, a combination due to
+the intelligence of the Supreme Lord. The puissant Narayana, endued with
+infinity, is the supreme Lord and Creator of the universe. He is the
+inner Soul of all things, and the giver of boons. Divested of attributes,
+he is again possessed of them. Listen now, O best of kings, to me as I
+narrate to thee how the Destruction is brought about of all things. At
+first, the element of Earth becomes merged in Water and nothing then is
+seen save one vast expanse of Water on all sides. Water then merges into
+Heat, and Heat into Wind. Wind then merges into Space, which in its turn,
+merges into Mind. Mind merges into the Manifest (otherwise called
+Consciousness or Ego). The Manifest merges into the Unmanifest (or
+Prakriti). The Unmanifest (or Prakriti) merges into Purusha (Jivatman)
+and Purusha merges into the Supreme Soul (or Brahman). Then Darkness
+spreads over the face of the universe, and nothing can be perceived. From
+that primal Darkness arises Brahma (endued with the principle of
+Creation). Darkness is primeval and fraught with immortality. Brahma that
+arises from primeval Darkness develops (by its own potency) into the idea
+of the universe, and assumes the form of Purusha. Such Purusha is called
+Aniruddha. Divested of sex, it is called otherwise by the name of
+Pradhana (Supreme or Primary). That is also known by the name of
+Manifest, or the combination of the triple attribute, O best of kings. He
+exists with Knowledge alone for his companion. That illustrious and
+puissant Being is otherwise called by the name of Viswaksena or Hari.
+Yielding to Yoga-sleep, he lays himself down on the waters. He then
+thinks of the Creation of the Universe of diversified phenomena and
+fraught with immeasurable attributes. While engaged in thinking of
+Creation, he recollects his own high attributes. From this springs the
+four-faced Brahma representing the Consciousness of Anirudha. The
+illustrious Brahma, otherwise called Hiranyagarbha, is the Grandsire of
+all the worlds. Endued with eyes like lotus petals, he takes birth within
+the Lotus that springs from (the navel of) Anirudha. Seated on that
+Lotus, the illustrious, puissant, and eternal Brahma of wonderful aspect
+saw that the waters were on all sides. Adopting the attribute of Sattwa
+Brahma, otherwise called Parameshthi, then commenced to create the
+universe. In the primeval Lotus that was endued with the effulgence of
+the Sun, two drops of water had been cast by Narayana that were fraught
+with great merit. The illustrious Narayana, without beginning and without
+end, and transcending destruction, cast his eyes on those two drops of
+water. One of those two drops of water, of very beautiful and bright
+form, looked like a drop of honey. From that drop sprang, at the command
+of Narayana, a Daitya of the name of Madhu made up of the attribute of
+Tamas (Dullness). The other drop of water within the Lotus was very hard.
+From it sprang the Daitya Kaitabha made up of the attribute of Rajas.
+Endued thus with the attributes of Tamas and Rajas, the two Daityas
+possessed of might and armed with maces, immediately after their birth,
+began to rove within that vast primeval Lotus. They beheld within it
+Brahma of immeasurable effulgence, engaged in creating the four Vedas,
+each endued with the most delightful form. Those two foremost of Asuras,
+possessed of bodies, beholding the four Vedas, suddenly seized them in
+the very sight of their Creator. The two mighty Danavas, having seized
+the eternal Vedas, quickly dived into the ocean of waters which they saw
+and proceeded to its bottom. Seeing the Vedas forcibly taken away from
+him, Brahma became filled with grief. Robbed of the Vedas in this way,
+Brahma then addressed the Supreme Lord in these words.
+
+"'Brahma said, "The Vedas are my great eyes. The Vedas are my great
+strength. The Vedas are my great refuge. The Vedas are my high Brahman.
+All the Vedas, however, have been forcibly taken away from me by the two
+Danavas. Deprived of the Vedas, the worlds I have created have become
+enveloped in darkness. Without the Vedas (beside me), how shall I succeed
+in causing my excellent Creation to start into existence? Alas, great is
+the grief I suffer in consequence of the loss of the Vedas (through such
+agency). My heart is very much pained. It has become the abode of a great
+sorrow. Who is there that will rescue me from this ocean of grief in
+which I am sunk for the loss I have endured? Who is there that will bring
+me the Vedas I have lost? Who is there that will take compassion on
+me?"--While Brahma was uttering these words, O best of kings, the
+resolution suddenly arose in his mind, O foremost of intelligent persons,
+for hymning the praises of Hari in these words. The puissant Brahma then,
+with hands joined in reverence, and seizing the feet of his progenitor,
+sang this highest of hymns in honour of Narayana.
+
+"'Brahma said, "I bow to thee, O heart of Brahman. I bow to thee that hast
+been born before me. Thou art the origin of the universe. Thou art the
+foremost of all abodes. Thou, O puissant one, art the ocean of Yoga with
+all its branches. Thou art the Creator of both what is Manifest and what
+is Unmanifest. Thou treadest along the path whose auspiciousness is of
+inconceivable extent. Thou art the consumer of the universe. Thou art the
+Antaralock (Inner Soul) of all creatures. Thou art without any origin.
+Thou art the refuge of the universe. Thou art self-born; for origin thou
+hast none that is not thyself. As regards myself, I have sprung through
+thy Grace. From thee have I derived my birth. My first birth from thee,
+which is regarded sacred by all regenerate persons, was due to a fiat of
+thy Mind. My second birth in days of yore was from thy eyes. Through thy
+Grace, my third birth was from thy speech. My fourth birth, O puissant
+Lord, was from thy ears. My fifth birth, excellent in all respects, was
+from thy nose, O Lord. My sixth birth was, through thee, from an egg.
+This is my seventh birth. It has occurred, O Lord, within this Lotus, and
+it is meant to stimulate the intellect and desires of all the beings. At
+each Creation I take birth from thee as thy son, O thou that art divested
+of the three attributes. Indeed, O lotus-eyed one, I take birth as thy
+eldest son, made up of Sattwa the foremost of three attributes. Thou art
+endued with that nature which is Supreme. Thou springest from thyself. I
+have been created by thee. The Vedas are my eyes. Hence, I transcend Time
+itself. Those Vedas, which constitute my eyes, have been taken away from
+me. I have, therefore, become blind. Do Thou awake from this Yoga-sleep.
+Give me back my eyes. I am dear to thee and thou art dear to me." Thus
+praised by Brahma, the illustrious Purusha, with face turned towards
+every side, then shook off his slumber, resolved to recover the Vedas
+(from the Daityas that had forcibly snatched them away). Applying his
+Yoga-puissance, he assumed a second form. His body, equipt with an
+excellent nose, became as bright as the Moon. He assumed an equine head
+of great effulgence, which was the abode of the Vedas. The firmament,
+with all its luminaries and constellations, became the crown of his head.
+His locks of hair were long and flowing, and had the splendour of the
+rays of the Sun. The regions above and below became his two ears. The
+Earth became his forehead. The two rivers Ganga and Saraswati became his
+two hips. The two oceans became his two eye-brows. The Sun and the Moon
+became his two eyes. The twilight became his nose. The syllable Om became
+his memory and intelligence. The lightning became his tongue. The
+Soma-drinking Pitris became, it is said, his teeth. The two regions of
+felicity, viz., Goloka and Brahmaloka, became his upper and lower lips.
+The terrible night that succeeds universal destruction, and that
+transcends the three attributes, became his neck. Having assumed this
+form endued with the equine head and having diverse things for its
+diverse limbs, the Lord of the universe disappeared then and there, and
+proceeded to the nether regions. Having reached those regions, he set
+himself to high Yoga. Adopting a voice regulated by the rules of the
+science called Siksha, he began to utter loudly Vedic Mantras. His
+pronunciation was distinct and reverberated through the air, and was
+sweet in every respect. The sound of his voice filled the nether region
+from end to end. Endued with the properties of all the elements, it was
+productive of great benefits. The two Asuras, making an appointment with
+the Vedas in respect of the time when they would come back to take them
+up again, threw them down in the nether region, and ran towards the spot
+whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord
+with the equine head, otherwise called Hari, who was himself in the
+nether region, took up all the Vedas. Returning to where Brahma was
+staying, he gave the Vedas unto him. Having restored the Vedas unto
+Brahma, the Supreme Lord once more returned to his own nature. The
+Supreme Lord also established his form with the equine head in the
+North-Eastern region of the great ocean. Having (in this way) established
+him who was the abode of the Vedas, he once more became the equine-headed
+form that he was.[1896] The two Danavas Madhu and Kaitabha, not finding
+the person from whom those sounds proceeded, quickly came back to that
+spot. They cast their eyes around but beheld that the spot on which they
+had thrown the Vedas was empty. Those two foremost of mighty Beings,
+adopting great speed of motion, rose from the nether region. Returning to
+where the primeval Lotus was that had given them birth, they saw the
+puissant Being, the original Creator, staying in the form of Aniruddha of
+fair complexion and endued with a splendour resembling that of the Moon.
+Of immeasurable prowess, he was under the influence of Yoga-sleep, his
+body stretched on the waters and occupying a space as vast as itself.
+Possessed of great effulgence and endued with the attribute of stainless
+Sattwa, the body of the Supreme Lord lay on the excellent hood of a snake
+that seemed to emit flames of fire for the resplendence attaching to it.
+Beholding the Lord thus lying, the two foremost of Danavas roared out a
+loud laugh. Endued with the attributes of Rajas and Tamas, they
+said.--"This is that Being of white complexion. He is now lying asleep.
+Without doubt, this one has brought the Vedas away from the nether
+region. Whose is he? Whose is he? Who is he? Why is he thus asleep on the
+hood of a snake?" Uttering these words, the two Danavas awakened Hari from
+his Yoga-slumber. The foremost of Beings, (viz., Narayana), thus
+awakened, understood that the two Danavas intended to have an encounter
+with him in battle. Beholding the two foremost of Asuras prepared to do
+battle with him, he also set his mind to gratify that desire of theirs.
+Thereupon an encounter took place between those two on one side and
+Narayana on the other. The Asuras Madhu and Kaitabha were embodiments of
+the attributes of Rajas and Tamas. Narayana slew them both for gratifying
+Brahma. He thence came to be called by the name of Madhusudana (slayer of
+Madhu). Having compassed the destruction of the two Asuras and restored
+the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma.
+Aided then by Hari and assisted by the Vedas, Brahma created all the
+worlds with their mobile and immobile creatures. After this, Hari,
+granting unto the Grandsire intelligence of the foremost order relating
+to the Creation, disappeared there and then for going to the place he had
+come from. It was thus that Narayana, having assumed the form equipt with
+the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared
+from the sight of Brahma). Once more, however, he assumed the same form
+for the sake of causing the religion of Pravritti to flow in the
+universe.
+
+"'Thus did the blessed Hari assume in days of old that grand form having
+the equine head. This, of all his forms, endued with puissance, is
+celebrated as the most ancient. That person who frequently listens or
+mentally recites this history of the assumption by Narayana of the form
+equipt with the equine head, will never forget his Vedic or other lore.
+Having adored with the austerest penances the illustrious deity with the
+equine head, the Rishi Panchala (otherwise known as Galava) acquired the
+science of Krama by proceeding along the path pointed out by the deity
+(Rudra).[1897] I have thus recited to thee, O king the old story of
+Hayasiras, consistent with the Vedas about which thou hadst asked me.
+Whatever forms, the Supreme Deity desires to assume with a view to
+ordaining the various affairs of the universe, he assumes those forms
+immediately within himself by exercise of his own inherent powers. The
+Supreme Deity, endued with every prosperity, is the receptacle of the
+Vedas. He is the receptacle of Penances also. The puissant Hari is Yoga.
+He is the embodiment of the Sankhya philosophy. He is that Para Brahman
+of which we hear. Truth has Narayana for its refuge. Rita has Narayana
+for its soul. The religion of Nivritti, in which there is no return, has
+Narayana for its high abode. The other religion which has Pravritti for
+its basis, has equally Narayana for its soul. The foremost of all the
+attributes that belong to the element of Earth is scent. Scent has
+Narayana for its soul. The attributes of Water, O king, are called the
+Tastes (of the various kinds). These Tastes have Narayana for their soul.
+The foremost attribute of Light is form. Form also has Narayana for its
+soul. Touch, which is the attribute of Wind, is also said to have
+Narayana for its soul. Sound, which is an attribute of space, has like
+the others, Narayana for its soul. Mind also, which is the attribute of
+the unmanifest (Prakriti), has Narayana for its soul. Time which is
+computed by the motion of the celestial luminaries has similarly Narayana
+for its soul. The presiding deities of Fame, of Beauty, and of Prosperity
+have the same Supreme Deity for their soul. Both the Sankhya philosophy
+and Yoga have Narayana for their soul. The Supreme Being is the cause of
+all this, as Purusha. He is, again the cause of everything, as Pradhana
+(or Prakriti). He is Swabhaba (the basis on which all things rest). He is
+the doer or agent, and is the cause of that variety that is witnessed in
+the universe. He is the diverse kinds of energy that act in the universe.
+In these five ways he is that all-controlling invisible influence of
+which people speak. Those employed in investigating the several topics of
+enquiry with the aid of such reasons as are of wide application, regard
+Hari to be identical with the five reasons adverted to above and as the
+final refuge of all things. Indeed, the puissant Narayana, endued with
+the highest Yoga puissance, is the one topic (of enquiry). The thoughts
+of the denizen of all the worlds including Brahma and the high-souled
+Rishis, of those that are Sankhyas and Yogins, of those that are Yatis,
+and of those, generally, that are conversant with the Soul are fully
+known to Kesava, but none of these can know what his thoughts are.
+Whatever acts are performed in honour of the gods or the Pitris, whatever
+gifts are made, whatever penances are performed, have Vishnu for their
+refuge,--who is established upon his own supreme ordinances. He is named
+Vasudeva because of his being the abode of all creatures. He is
+immutable. He is Supreme. He is the foremost of Rishis. He is endued
+with the highest puissance. He is said to transcend the three attributes.
+As Time (which runs smoothly without any sign) assumes indications when
+it manifests itself in the form of successive seasons, even so He, though
+really divested of attributes (for manifesting Himself). Even they that
+are high-souled do not succeed in understanding his motions. Only those
+foremost of Rishis that have knowledge of their Souls, succeed in
+beholding in their hearts that Purusha who transcends all attributes.'"
+
+
+
+SECTION CCCXLIX
+
+"Janamejaya said, 'The illustrious Hari becomes gracious unto them that
+are devoted to him with their whole souls. He accepts also all worship
+that is offered to Him agreeably to the ordinance. Of those persons that
+have burnt off their fuel,[1898] and that are divested of both merit and
+demerit, that have attained the Knowledge as handed down from preceptor
+to preceptor--such persons always attain to that end which is called the
+fourth, viz., the essence of the Purushottama or Vasudeva,[1899]--through
+the three others. Those persons, however, that are devoted to Narayana
+with their whole souls at once attain to the highest end[1900] Without
+doubt, the religion of devotion seems to be superior (to that of
+Knowledge) and is very dear to Narayana. These, without going through the
+three successive stages (of Aniruddha, Pradyumna, and Sankarshana), at
+once attain to the immutable Hari. The end that is attained by Brahmanas,
+who, attending to due observances, study the Vedas with the Upanishads
+according to the rules laid down for regulating such study, and by those
+that adopt the religion of Yatis, is inferior, I think, to that attained
+by persons devoted to Hari with their whole souls. Who first promulgated
+this religion of Devotion? Was it some deity or some Rishi that declared
+it? What are the practices of those that are said to be devoted with
+their whole souls? When did those practices begin? I have doubts on these
+topics. Do thou remove those doubts. Great is my curiosity to hear thee
+explain the several points.'[1901]
+
+"Vaisampayana said, 'When the diverse divisions of the Pandava and the
+Kuru armies were drawn up in the array for the battle and when Arjuna
+became cheerless, the holy one himself explained the question of what is
+the end and what is not the end attained by persons of different
+characters. I have before this recited to thee the words of the holy one.
+The religion preached by the holy one on that occasion is difficult of
+comprehension. Men of uncleansed souls cannot apprehend it at all. Having
+created this religion in days of yore, viz., in the Krita age, in perfect
+consonance with the Samans, it is borne, O king, by the Supreme Lord,
+viz., Narayana, himself. This very topic was raised by the highly blessed
+Partha to Narada (for the latter's discourse) in the midst of the Rishis
+and in the presence of Krishna and Bhishma. My preceptor, viz., the
+Island-born Krishna heard what Narada said. Receiving it from the
+celestial Rishis, O best of kings, my preceptor imparted it to me in
+exactly the same way in which he had obtained it from the celestial
+Rishi. I shall now recite it to thee, O monarch, in the same way as it
+has been received from Narada. Listen, therefore, to me. In that Kalpa
+when Brahma the Creator, O king, took his birth in the mind of Narayana
+and issued from the latter's mouth, Narayana himself performed, O
+Bharata, his Daiva and Paitra rites in accordance with this religion.
+Those Rishis that subsist upon the froth of water then obtained it from
+Narayana. From the froth-eating Rishis, this religion was obtained by
+those Rishis that go by the name of Vaikanasas. From the Vaikanasas,
+Shoma got it. Afterwards, it disappeared from the universe. After the
+second birth of Brahma, viz., when he sprang from the eyes of Narayana, O
+king, the Grandsire (that is, Brahma) then received this religion from
+Shoma. Having received it thus, Brahma imparted this religion, which has
+Narayana for its soul, unto Rudra. In the Krita age of that ancient
+Kalpa, Rudra, devoted to Yoga, O monarch, communicated it to all those
+Rishis that are known by the name of Valikhilyas. Through the illusion of
+Narayana, it once more disappeared from the universe. In the third birth
+of Brahma, which was due to the speech of Narayana, this religion once
+more sprang up, O king, from Narayana himself. Then a Rishi of the name
+of Suparna obtained it from that foremost of Beings. The Rishi Suparna
+used to recite this excellent religion, this foremost of cults, three
+times during the day. In consequence of this, it came to be called by the
+name of Trisauparna in the world. This religion has been referred to in
+the Rigveda. The duties it inculcates are exceedingly difficult of
+observance. From the Rishi Suparna, this eternal religion was obtained, O
+foremost of men, by the God of wind, that sustainer of the lives of all
+creatures in the universe. The God of wind communicated it unto such
+Rishis as subsist upon what remains of sacrificial offerings after
+feeding guests and others. From those Rishis this excellent religion was
+obtained by the Great Ocean. It once more disappeared from the universe
+and became merged into Narayana. In the next birth of the high-souled
+Brahman when he sprang from the ear of Narayana, listen, O chief of men,
+to what happened in that Kalpa. The illustrious Narayana, otherwise
+called Hari, when he resolved upon Creation, thought of a Being who would
+be puissant enough to create the universe. While thinking of this, a
+Being sprang from his ears competent to create the universe. The Lord of
+all called him by the name of Brahma. Addressing Brahma, the Supreme
+Narayana said unto him,--"Do thou, O son, create all kinds of creatures
+from thy mouth and feet. O thou of excellent vows, I shall do what will
+be beneficial for thee, for I shall impart to thee both energy and
+strength sufficient to render thee competent for this task. Do thou
+receive also from me this excellent religion known by the name of
+Sattwata. Aided by that religion do thou create the Krita age and ordain
+it duly." Thus addressed, Brahma bowed his head unto the illustrious Hari,
+the god of the gods and received from him that foremost of all cults with
+all its mysteries and its abstract of details, together with the
+Aranyakas,--viz., that cult, which sprang from the mouth of Narayana.
+Narayana then instructed Brahma of immeasurable energy in that cult, and
+addressing him, said,--"Thou art the creator of the duties that are to be
+observed in the respective Yugas." Having said this unto Brahma, Narayana
+disappeared and proceeded to that spot which is beyond the reach of
+Tamas, where the Unmanifest resides, and which is known by the men of
+acts without desire of fruits. After this, the boon-giving Brahma, the
+Grandsire of the worlds, created the different worlds with their mobile
+and immobile creatures. The age that first commenced was highly
+auspicious and came to be called by the name of Krita. In that age, the
+religion of Sattwa existed, pervading the entire universe.[1902] With the
+aid of that primeval religion of righteousness, Brahma, the Creator of
+all the worlds, worshipped the Lord of all the deities, viz., the
+puissant Narayana, otherwise called Hari. Then for the spread of that
+religion and desirous of benefiting the worlds, Brahman instructed that
+Manu who is known by the name of Swarochish in that cult.
+Swarochish-Manu, that Lord of all the worlds, that foremost of all
+persons endued with puissance, then cheerfully imparted the knowledge of
+that cult to his own son, O king, who was known by the name of
+Sankhapada. The son of Manu, viz., Sankhapada, communicated the knowledge
+of that to his own son Suvarnabha who was the Regent of the cardinal and
+subsidiary points of the compass. When, upon the expiration of the Kriti
+Yuga, the Treta came, that cult once more disappeared from the world. In
+a subsequent birth of Brahman, O best of kings, viz., that which was
+derived from the nose of Narayana, O Bharata, the illustrious and
+puissant Narayana or Hari with eyes like lotus petals, himself sang this
+religion in the presence of Brahma. Then the son of Brahma, created by a
+fiat of his will, viz., Sanatkumara, studied this cult. From Sanatkumara,
+the Prajapati Virana, in the beginning of the Krita age, O tiger among
+Kurus, obtained this cult. Virana having studied it in this way, taught
+it to the ascetic Raivya. Raivya, in his turn, imparted it to his son of
+pure soul, good vows, and great intelligence, viz., Kukshi, that
+righteous Regent of the cardinal and subsidiary points of the compass.
+After this, that cult, born of the mouth of Narayana, once more
+disappeared from the world. In the next birth of Brahma, viz., that which
+he was derived from an egg which sprang from Hari, this cult once more
+issued from the mouth of Narayana. It was received by Brahma, O king, and
+practised duly in all its details by him. Brahma then communicated it, O
+monarch, to those Rishis that are known by the name of Varhishada. From
+the Varhishadas it was obtained by a Brahmana well-versed in the
+Sama-Veda, and known by the name of Jeshthya. And because he was
+well-versed with the Samans, therefore was he known also by the name of
+Jeshthya-Samavrata Hari.[1903] From the Brahmana known by the name of
+Jeshthya, this cult was obtained by a king of the name of Avikampana.
+After this, that cult, derived from the puissant Hari, once more
+disappeared from the world. During the seventh birth of Brahma due to the
+lotus, O king, that sprang from the navel of Narayana, this cult was once
+more declared by Narayana himself, unto the Grandsire of pure soul, the
+Creator of all the worlds, in the beginning of this Kalpa. The Grandsire
+gave it in days of yore to Daksha (one of his sons created by a fiat of
+his will). Daksha, in his turn, imparted it to the eldest of all the sons
+of his daughters, O monarch, viz., Aditya who is senior in age to
+Savitri. From Aditya, Vivaswat obtained it. In the beginning of the Treta
+Yuga, Vivaswat imparted the knowledge of this cult to Manu. Manu, for the
+protection and support of all the worlds, then gave it to his son
+Ikshaku.[1904] Promulgated by Ikshaku, that cult over-spreads the whole
+world. When the universal destruction comes, it will once more return to
+Narayana and be merged in Him. The religion which is followed and
+practised by the Yatis, has, O best of kings, been narrated to thee
+before this in the Hari Gita, with all its ordinances in brief. The
+celestial Rishi Narada got it from that Lord of universe, viz., Narayana
+himself, O king, with all its mysteries and abstract of details. Thus, O
+monarch, this foremost of cults is primeval and eternal. Incapable of
+being comprehended with ease and exceedingly difficult of being
+practised, it is always upheld by persons wedded to the attribute of
+Sattwa. It is by means of acts that are well-performed and accomplished
+with a full knowledge of duties and in which there is nothing of injury
+to any creature,--that Hari the Supreme Lord becomes gratified. Some
+persons adore Narayana as possessed of only one form, viz., that of
+Aniruddha. Some adore Him as endued with two forms, viz., that of
+Aniruddha and Pradyumna. Some adore Him as having three forms, viz.,
+Aniruddha, Pradyumna, and Sankarshana. A fourth class adore him as
+consisting of four forms, viz., Aniruddha, Pradyumna, Sankarshana, and
+Vasudeva. Hari is Himself the Kshetrajna (Soul). He is without parts
+(being ever full). He is the Jiva in all creatures, transcending the five
+primal elements. He is the Mind, O monarch, that directs and controls the
+five senses. Endued with the highest intelligence, He is the Ordainer of
+the universe, and the Creator thereof. He is both active and inactive. He
+is both Cause and the Effect. He is the one immutable Purusha, who sports
+as He likes, O king. Thus have I recited to thee the religion of
+desireless Devotees, O best of kings, incapable of being comprehended by
+persons of uncleansed souls but this I acquired through the grace of my
+preceptor. Persons are very rare, O king, that are devoted to Narayana
+with whole souls. If, O son of Kuru's race the world had been full of
+such persons, that are full of universal compassion, that are endued with
+knowledge of the soul, and that are always employed in doing good to
+others, then the Krita age would have set in. All men would have betaken
+themselves to the accomplishment of acts without desire of fruit. It was
+even in this way, O monarch, that, that foremost of regenerate persons,
+(viz., the illustrious Vyasa), my preceptor, fully conversant with all
+duties, discoursed unto king Yudhishthira the just on this religion of
+Devotion, in the presence of many Rishis and in the hearing of Krishna
+and Bhishma. He had obtained it from the celestial Rishi Narada endued
+with wealth of penances. Those persons that are devoted to Narayana with
+their whole souls and are desireless succeed in attaining to the region
+of that highest of deities, identical with Brahma, pure in complexion,
+possessed of the effulgence of the moon and endued with immutability."'
+
+"Janamejaya said, 'I see that those regenerate persons whose souls have
+been awakened practise diverse kinds of duties. Why is it that other
+Brahmanas instead of practising those duties betake themselves to the
+observance of other kinds of vows and rites?'
+
+"Vaisampayana said, 'Three kinds of disposition, O monarch, have been
+created in respect of all embodied creatures, viz., that which relates to
+the attribute of Sattwa, that which relates to the attribute of Rajas,
+and lastly that which relates to the attribute of Tamas, O Bharata. As
+regards embodied creatures, O perpetuator of Kuru's race, that person is
+the foremost who is wedded to the attribute of Sattwa, for, O tiger among
+men, it is certain that he will attain to Emancipation. It is with the
+aid of this very attribute of Sattwa that one endued therewith succeeds
+in understanding the person that is conversant with Brahma. As regards
+Emancipation, it is entirely dependent upon Narayana. Hence it is that
+persons striving after Emancipation are regarded as made up of the
+attribute of Sattwa. By thinking of Purushottama the foremost of Beings,
+the man that is devoted with his whole soul to Narayana, acquires great
+wisdom. Those persons that are endued with wisdom, that have betaken
+themselves to the practices of Yatis and the religion of
+Emancipation,--those persons of quenched thirst, always find that Hari
+favours them with the fruition of their desire.[1905] That man subject to
+birth (and death) upon whom Hari casts a kind eye should be known as
+endued with the attribute of Sattwa and devoted to the acquisition of
+Emancipation. The religion followed by a person that is devoted with his
+whole soul to Narayana is regarded as similar or equal in merit to the
+system of the Sankhyas. By adopting that religion one attains to the
+highest end and attains to Emancipation which has Narayana for its soul.
+That person upon whom Narayana looks with compassion succeeds in becoming
+awakened.[1906] No one, O king, can become awakened through his own
+wishes. That nature which partakes of both Rajas and Tamas is said to be
+mixed. Hari never casts a kind eye upon the person subject to birth (and
+death) that is endued with such a mixed nature and that has, on that
+account, the principle of Pravritti in him. Only Brahma, the Grandsire of
+the worlds, looks upon the person that is subject to birth and death
+because of his mind being overwhelmed with the two inferior attributes of
+Rajas and Tamas.[1907] Without doubt, the deities and the Rishis are
+wedded to the attributes of Sattwa, O best of kings. But then they that
+are divested of that attribute in its subtile form are always regarded to
+be of mutable nature.'[1908]
+
+"Janamejaya said, 'How can one that is fraught with the principle of
+change succeed in attaining to that Purushottama (the foremost of
+Purusha)? Do tell me all this, which is, no doubt, known to thee. Do thou
+discourse to me also of Pravritti in due order.'
+
+"Vaisampayana said, 'That which is the twenty-fifth (in the enumeration of
+topics as made in the Sankhya system) viz., when it becomes able to
+abstain entirely from acts, succeeds in attaining to the Purushottama
+which is exceedingly subtile, which is invested with the attribute of
+Sattwa (in its subtile form), and which is fraught with the essences
+symbolised by three letters of the alphabet (viz., A, U, and M). The
+Sankhya system, the Aranyaka-Veda, and the Pancharatra scriptures, are
+all one and the same and form parts of one whole. Even this is the
+religion of those that are devoted with their whole souls to Narayana,
+the religion that has Narayana for its essence.[1909] As waves of the
+ocean, rising from the ocean, rush away from it only to return to it in
+the end, even so diverse kinds of knowledge, springing from Narayana,
+return to Narayana in the end. I have thus explained to thee, O son of
+Kuru's race, what the religion of Sattwa is. If thou beest competent for
+it, O Bharata, do thou practise that religion duly. Even thus did the
+highly-blessed Narada explain to my preceptor,--the Island-born
+Krishna--the eternal and immutable course, called Ekanta, (ending in One)
+followed by the Whites[1910] as also by the yellow-robed Yatis. Vyasa
+gratified with Dharma's son Yudhishthira, imparted this religion to king
+Yudhishthira the just who was possessed of great intelligence. Derived
+from my preceptor I have also communicated it to thee! O best of kings,
+this religion is for these reasons, exceedingly difficult of practice.
+Others, hearing it, become as much confounded as thou hast suffered
+thyself to be. It is Krishna who is the protector of the universe and its
+beguiler. It is He who is the destroyer and the cause, O monarch.'"
+
+
+
+SECTION CCCL
+
+"Janamejaya said, 'The Sankhya system, the Pancharatra scriptures, and the
+Aranyaka-Vedas,--these different systems of knowledge or religion,--O
+regenerate Rishi, are current in the world. Do all these systems preach
+the same course of duties, or are the courses of duties preached by them,
+O ascetic, different from one another? Questioned by me, do thou
+discourse to me on Pravritti in due order!'
+
+"Vaisampayana said, 'I bow unto that great Rishi who is the dispeller of
+darkness, and whom Satyavati bore to Parasara in the midst of an island,
+who is possessed of great knowledge and who is endued with great
+liberality of soul. The learned say that he is the origin of the
+Grandsire Brahma; that he is the sixth form of Narayana; that he is the
+foremost of Rishis; that he is endued with the puissance of Yoga; that as
+the only son of his parents he is an incarnate portion of Narayana; and
+that, born under extraordinary circumstances on an Island, he is the
+inexhaustible receptacle of the Vedas. In the Krita age, Narayana of
+great puissance and mighty energy, created him as his son. Verily, the
+high-souled Vyasa is unborn and ancient and is the inexhaustible
+receptacle of the Vedas!'
+
+"Janamejaya said, 'O best of regenerate persons, it was thou that saidst
+before this that the Rishi Vasishtha had a son of the name of Saktri and
+that Saktri had a son of the name of Parasara, and that Parasara begot a
+son named the Island-born Krishna endued with great ascetic merit. Thou
+tellest me again that Vyasa is the son of Narayana. I ask, was it in some
+former birth that Vyasa of immeasurable energy had sprung from Narayana?
+O thou of great intelligence, do tell me of that birth of Vyasa which was
+due to Narayana!'
+
+"Vaisampayana said, 'Desirous of understanding the meaning of the Srutis,
+my preceptor, that ocean of penances, who is exceedingly devoted to the
+observance of all scriptural duties and the acquisition of knowledge,
+dwelt for some time in a particular region of the Himavat mountains.
+Endued with great intelligence, he became fatigued with his penances in
+consequence of the great strain on his energies occasioned by the
+composition of the Mahabharata. At that time, Sumanta and Jaimini and
+Paila of firm vows and myself numbering the fourth, and Suka his own son,
+attended on him. All of us, O king, in view of the fatigue our preceptor
+felt, waited dutifully upon him, engaged in doing all that was necessary
+for dispelling that fatigue of his. Surrounded by these disciples of his,
+Vyasa shone in beauty on the breast of the Himavat mountains like the
+Lord of all the ghostly beings, viz., Mahadeva, in the midst of those
+ghostly attendants of his. Having recapitulated the Vedas with all their
+branches as also the meanings of all the Verses in the Mahabharata, one
+day, with rapt attention, all of us approached our preceptor who, having
+controlled his senses, was at time rapt up in thought. Availing ourselves
+of an interval in the conversation, we asked that foremost of regenerate
+persons to expound to us the meanings of the Vedas and the Verses in the
+Mahabharata and narrate to us the incidents as well of his own birth from
+Narayana. Conversant as he was with all topics of enquiry, he at first
+discoursed to us on the interpretations of the Srutis and the
+Mahabharata, and then set himself to narrate to us the following
+incidents relating to his birth from Narayana.
+
+"'Vyasa said, "Listen, ye disciples, to this foremost of narratives, to
+this best of histories that relates again to the birth of a Rishi.
+Appertaining to the Krita age, this narrative has become known to me
+through my penances, ye regenerate ones. On the occasion of the seventh
+creation, viz., that which was due to the primeval Lotus, Narayana,
+endued with the austerest penances, transcending both good and ill, and
+possessed of unrivalled splendour, at first created Brahma, from his
+navel. After Brahma had started into birth, Narayana addressed him,
+saying: 'Thou hast sprung from my navel. Endued with puissance in respect
+of creation, do thou set thyself to create diverse kinds of creatures,
+rational and irrational.' Thus addressed by the author of his being,
+Brahma with his mind penetrated by anxiety, felt the difficulty of his
+task and became unwilling to do what he was commenced to do. Bowing his
+head unto the boon-giving and illustrious Hari, the Lord of the universe,
+Brahma said these words unto him,--'I bow to thee, O Lord of the deities,
+but I ask what puissance have I to create diverse creatures? I have no
+wisdom. Do thou ordain what should be ordained in view of this.' Thus
+addressed by Brahma, the Lord of the universe, viz., Narayana,
+disappeared there and then from Brahma's sight. The Supreme Lord, the god
+of gods, the chief of those endowed with intelligence, then began to
+think. The Goddess of Intelligence forthwith made her appearance before
+the puissant Narayana. Himself transcending all Yoga, Narayana then, by
+dint of Yoga, applied the Goddess of Intelligence properly. The
+illustrious and puissant and immutable Hari, addressing the Goddess of
+Intelligence who was endued with activity and goodness and all the
+puissance of Yoga, said unto her these words:--'For the accomplishment of
+the task of creating all the worlds do thou enter into Brahma.' Commanded
+thus by the Supreme Lord, Intelligence forthwith entered Brahma. When
+Hari beheld that Brahma had become united with Intelligence, He once more
+addressed him, saying--'Do thou now create diverse kinds of
+creatures.'--Replying unto Narayana by uttering the word 'Yes,' Brahma
+reverently accepted the command of his progenitor. Narayana then
+disappeared from Brahma's presence, and in a moment repaired to his own
+place, known by the name of Deva (Light or Effulgence). Returning to His
+own disposition (of Unmanifestness), Hari remained in that state of
+oneness. After the task of creation, however, had been accomplished by
+Brahma, another thought arose in the mind of Narayana. Indeed, he
+reflected in this strain:--'Brahma, otherwise called Parameshthi, has
+created all these creatures, consisting of Daityas and Danavas and
+Gandharvas and Rakshasas. The helpless Earth has become burthened with
+the weight of creatures. Many among the Daityas and Danavas and Rakshasas
+on Earth will become endued with great strength. Possessed of penances,
+they will at diverse times succeed in acquiring many excellent boons.
+Swelling with pride and might in consequence of those boons that they
+will succeed in obtaining, they will oppress and afflict the deities and
+the Rishis possessed of ascetic might. It is, therefore, meet that I
+should now and then lighten the burthen of the Earth, by assuming diverse
+forms one after another as occasion would require. I shall achieve this
+task by chastising the wicked and upholding the righteous. (Thus looked
+after by me), the Earth, which is the embodiment of Truth, will succeed
+in bearing her load of creatures. Assuming the form of a mighty snake I
+myself have to uphold the Earth in empty space. Upheld by me thus, she
+will uphold the entire creation, mobile and immobile. Incarnated on the
+Earth, therefore, in different forms, I shall have to rescue her at such
+times from peril.' Having reflected in this way, the illustrious slayer of
+Madhu created diverse forms in his mind in which to appear from time to
+time for accomplishing the task in view. 'Assuming the form of a Boar, of
+Man-lion, of a Dwarf, and of human beings, I shall quell or slay such
+enemies of the deities as will become wicked and ungovernable.' After
+this, the original Creator of the universe once more uttered the
+syllable, Bho, causing the atmosphere to resound with it. From this
+syllable of speech (Saraswati) arose a Rishi of the name Saraswat. The
+son, thus born of the Speech of Narayana, came to be, also called by the
+name of Apantaratamas. Endued with great puissance, he was fully
+conversant with the past, the present, and the future. Firm in the
+observance of vows, he was truthful in speech.[1911] Unto that Rishi who,
+after birth, had bowed his head unto Narayana, the latter, who was the
+original Creator of all the deities and possessed of a nature that was
+immutable, said those words: 'Thou shouldst devote thy attention to the
+distribution of the Vedas, O foremost of all persons endued with
+intelligence.[1912] Do thou, therefore, O ascetic, accomplish what I
+command thee.'--In obedience to this command of the Supreme Lord from
+whose Speech the Rishi Apantaratamas sprang into existence, the latter,
+in the Kalpa named after the Self-born Manu, distributed and arranged the
+Vedas. For that act of the Rishi, the illustrious Hari became gratified
+with him, as also for his well-performed penances, his vows and
+observances, and his restraint of the senses or passions. Addressing
+him, Narayana said,--'At each Manwantara, O son, thou wilt act in this
+way with respect to the Vedas. Thou shalt, in consequence of this act of
+thine, be immutable, O regenerate one, and incapable of being transcended
+by any one. When the Kali age will set in, certain princes of Bharata's
+line, to be called by the name of Kauravas, will take their birth from
+thee. They will be celebrated over the Earth as high-souled princes
+ruling over powerful kingdoms. Born of thee, dissensions will break out
+among them ending in their destruction at one another's hands excepting
+yourself. O foremost of regenerate persons,[1913] in that age also,
+endued with austere penances, thou wilt distribute the Vedas into diverse
+classes. Indeed, in that dark age, thy complexion will become dark. Thou
+shalt cause diverse kinds of duties to flow and diverse kinds of
+knowledge also. Although endued with austere penances, yet thou shalt
+never be able to free thyself from desire and attachment to the world.
+Thy son, however, will be freed from every attachment like unto the
+Supreme Soul, through the grace of Madhava. It will not be otherwise. He
+whom learned Brahmanas call the mind-born son of the Grandsire, viz.,
+Vasishtha endued with great intelligence and like unto an ocean of
+penances, and whose splendour transcends that of the Sun himself, will be
+the progenitor of a race in which a great Rishi of the name of Parasara,
+possessed of mighty energy and prowess, will take his birth. That
+foremost of persons, that ocean of Vedas, that abode of penances, will
+become thy sire (when thou wilt take birth in the Kali age). Thou shalt
+take thy birth as the son of a maiden residing in the house of her sire,
+through an act of congress with the great Rishi Parasara. Doubts thou
+wilt have none with respect to the imports of things past, present, and
+future. Endued with penances and instructed by me, thou wilt behold the
+incidents of thousands and thousands of ages long past away. Thou wilt
+see through thousands and thousands of ages also in the future. Thou
+shalt, in that birth, behold me, O ascetic,--me that am without birth and
+death,--incarnated on Earth (as Krishna of Yadu's race), armed with the
+discus. All this will happen to thee, O ascetic, through the merit that
+will be thine in consequence of thy ceaseless devotion to me. These words
+of mine will never be otherwise. Thou shalt be one of the foremost of
+creatures. Great shall be thy fame. Surya's son Sani (Saturn) will, in a
+future Kalpa, take birth as the great Manu of that period. During that
+Manwantara, O son, thou shalt, in respect of merits, be superior to even
+the Manus of the several periods. Without doubt, thou shalt be so through
+my grace. Whatever exists in the world represents the result of my
+exertion. The thoughts of others may not correspond with their acts. As
+regards myself, however, I always ordain what I think, without the least
+impediment!'[1914] Having said these words unto the Rishi Apantaratamas,
+otherwise called by the name of Saraswat, the Supreme Lord dismissed him,
+saying unto him.--'Go.' I am he that was born as Apantaratamas through the
+command of Hari. Once more have I taken birth as the celebrated
+Krishna-Dwaipayana, a delighter of the race of Vasishtha.[1915] I have
+thus told you, my dear disciples, the circumstances, of my own former
+birth which was due to the grace of Narayana in so much that I was a very
+portion of Narayana himself. Ye foremost of intelligent persons, I
+underwent, in days of yore, the austerest penances, with the aid of the
+highest abstraction of the mind. Ye sons, moved by my great affection for
+yourselves that are devoted to me with reverence, I have told you
+everything relating to what you wished to know from me, viz., my first
+birth in days of remote antiquity and that other birth subsequent to it
+(viz., the present one)!"'
+
+"Vaisampayana continued, 'I have thus narrated to thee, O monarch, the
+circumstances connected with the former birth of our revered preceptor,
+viz., Vyasa of unstained mind, as asked by thee. Listen to me once again.
+There are diverse kinds of cults, O royal sage, that go by diverse names
+such as Sankhya, Yoga, the Pancha-ratra, Vedas, and Pasupati. The
+promulgator of Sankhya cult is said to be the great Rishi Kapila. The
+primeval Hiranyagarbha, and none else, is the promulgator of the Yoga
+system. The Rishi Apantaratamas is said to be the preceptor of the Vedas,
+some call that Rishi by the name of Prachina-garbha. The cult known by
+the name of Pasupata was promulgated by the Lord of Uma, that master of
+all creatures, viz., the cheerful Siva, otherwise known by the name of
+Sreekantha, the son of Brahma. The illustrious Narayana is himself the
+promulgator of the cult, in its entirety, contained in the Pancharatra
+scriptures. In all these cults, O foremost of kings, it is seen that the
+puissant Narayana is the one sole object of exposition. According to the
+scriptures of these cults and the measure of knowledge they contain,
+Narayana is the one sole object of worship they inculcate. Those persons
+whose visions, O king, are blinded by darkness, fail to understand that
+Narayana is the Supreme Soul pervading the entire universe. Those persons
+of wisdom who are the authors of the scriptures say that Narayana, who is
+a Rishi, is the one object of reverent worship in the universe. I say
+that there is no other being like Him. The Supreme Deity, called by the
+name of Hari, resides in the hearts of those that have succeeded (with
+the aid of the scriptures and of inference) in dispelling all doubts.
+Madhava never resides in the hearts of those that are under the sway of
+doubts and that would dispute away everything with the aid of false
+dialectics. They that are conversant with the Pancharatra scriptures,
+that are duly observant of the duties laid down therein, and that are
+devoted to Narayana with their whole souls, succeed in entering into
+Narayana. The Sankhya and the Yoga systems are eternal. All the Vedas,
+again, O monarch, are eternal. The Rishis, in all these systems of cult,
+have declared that this universe existing from ancient times is
+Narayana's self. Thou shouldst know that whether acts, good or bad, are
+laid down in the Vedas and occurrence in heaven and Earth, between the
+sky and the waters, are all caused by and flow from that ancient Rishi
+Narayana.'"
+
+
+
+SECTION CCCLI
+
+"Janamejaya said, 'O regenerate one, are there many Purushas or is there
+only one? Who, in the universe, is the foremost of Purushas? What, again,
+is said to be the source of all things?'
+
+"Vaisampayana said, 'In the speculations of the Sankhya and the Yoga
+systems many Purushas have been spoken of, O jewel of Kuru's race. Those
+that follow these systems do not accept that there is but one Purusha in
+the universe.[1916] In the same manner in which the many Purushas are
+said to have one origin in the Supreme Purusha, it may be said that this
+entire universe is identical with that one Purusha of superior
+attributes. I shall explain this now, after bowing to my preceptor Vyasa,
+that foremost of Rishis, who is conversant with the soul, endued with
+penances, self-restrained, and worthy of reverent worship. This
+speculation on Purusha, O king, occurs in all the Vedas. It is well known
+to be identical with Rita and Truth. The foremost of Rishis, viz., Vyasa,
+has thought upon it. Having occupied themselves with reflection on what
+is called Adhyatma, diverse Rishis, O king, having Kapila for their
+first, have declared their opinions on the topic both generally and
+particularly. Through the grace of Vyasa of immeasurable energy, I shall
+expound to thee what Vyasa has said in brief on this question of the
+Oneness of Purusha. In this connection is cited the old narrative of the
+discourse between Brahma, O king, and the Three-eyed Mahadeva. In the
+midst of the Ocean of milk, there is a very high mountain of great
+effulgence like that of gold, known, O monarch, by the name of
+Vaijayanta. Repairing thither all alone, from his own abode of great
+splendour and felicity, the illustrious deity Brahma used very often to
+pass his time, engaged in thinking on the course of Adhyatma. While the
+four-faced Brahma of great intelligence was seated there, his son
+Mahadeva, who had sprung from his forehead encountered him one day in
+course of his wanderings through the universe. In days of yore, the
+Three-eyed Siva endued with puissance and high Yoga, while proceeding
+along the sky, beheld Brahma seated on that mountain and, therefore,
+dropped down quickly on its top. With a cheerful heart he presented him
+before his progenitor and worshipped his feet. Beholding Mahadeva
+prostrated at his feet, Brahma took him up with his left hand. Having
+thus raised Mahadeva up, Brahma, that puissant and one Lord of all
+creatures, then addressed his son, whom he met after a long time, in
+these words.
+
+"'The Grandsire said, "Welcome art thou, O thou of mighty arms. By good
+luck I see thee after such a long time come to my presence. I hope, O
+son, that everything is right with thy penances and thy Vedic studies and
+recitations. Thou art always observant of the austerest penances. Hence I
+ask thee about the progress and well-being of those penances of thine!"
+
+"'Rudra said, "O illustrious one, through thy grace, all is well with my
+penances and Vedic studies. It is all right, again, with the universe. I
+saw thy illustrious self a long while ago in thy own home of felicity and
+effulgence. I am coming thence to this mountain that is now the abode of
+thy feet.[1917] Great is the curiosity excited in my mind by this
+withdrawal of thyself into such a lone spot from thy usual region of
+felicity and splendour. Great must the reason be, O Grandsire, for such
+an act on thy part. Thy own foremost abode is free from the pains of
+hunger and thirst, and inhabited by both deities and Asuras, by Rishis of
+immeasurable splendour, as also by Gandharvas and Apsaras. Abandoning
+such a spot of felicity, thou residest alone in this foremost of
+mountains. The cause of this cannot but be grave."
+
+"'Brahma said, "This foremost of mountains, called Vaijayanta, is always
+my residence. Here, with concentrated mind, I meditate on the one
+universal Purusha of infinite proportions."
+
+"'Rudra said, "Self-born thou art. Many are the Purushas that have been
+created by thee. Others again, O Brahma, are being created by thee. The
+Infinite Purusha, however, of whom thou speakest, is one and single. Who
+is that foremost of Purushas, O Brahma, that is being meditated by thee?
+Great is the curiosity I feel on this point. Do thou kindly dispel the
+doubt that has taken possession of my mind."
+
+"'Brahma said, "O son, many are those Purushas of whom thou speakest. The
+one Purusha, however, of whom I am thinking, transcends all Purushas and
+is invisible. The many Purushas that exist in the universe have that one
+Purusha as their basis; and since that one Purushas is said to be the
+source whence all the innumerable Purushas have sprung, hence all the
+latter, if they succeed in divesting themselves of attributes, become
+competent to enter into that one Purusha who is identified with the
+universe, who is supreme, who is the foremost of the foremost, who is
+eternal, and who is himself divested of and is above all attributes."'"
+
+
+
+SECTION CCCLII
+
+"'Brahma said,--"Listen, O son, as to how that Purusha is indicated. He is
+eternal and immutable. He is undeteriorating and immeasurable. He
+pervades all things.[1918] O best of all creatures, that Purusha cannot
+be seen by thee, or me, or others. Those that are endued with the
+understanding and the senses but destitute of self-restraint and
+tranquility of soul cannot obtain a sight of him. The Supreme Purusha is
+said to be one that can be seen with the aid of knowledge alone. Though
+divested of body, He dwells in every body. Though dwelling, again, in
+bodies, He is never touched by the acts accomplished by those bodies. He
+is my Antaratma (inner soul). He is thy inner soul. He is the all-seeing
+Witness dwelling within all embodied creatures and engaged in marking
+their acts. No one can grasp or comprehend him at any time. The universe
+is the crown of his head. The universe is his arms. The universe is his
+feet. The universe is his eyes. The universe is his nose. Alone and
+single, he roves through all Kshetras (Bodies) unrestrained by any
+limitations on his will and as he likes. Kshetra is another name for
+body. And because he knows all Kshetras as also all good and bad deeds,
+therefore he, who is the soul of Yoga, is called by the name of
+Kshetrajna.[1919] No one succeeds in perceiving how he enters into
+embodied creatures and how he goes out of them. Agreeably to the Sankhya
+mode, as also with the aid of Yoga and the due observance of the
+ordinances prescribed by it, I am engaged in thinking of the cause of
+that Purusha, but alas, I am unable to comprehend that cause, excellent
+as it is. I shall, however, according to the measure of my knowledge,
+discourse to thee upon that eternal Purusha and his Oneness and supreme
+greatness. The learned speak of him as the one Purusha. That one eternal
+Being deserves the appellation of Mahapurusha (the great supreme
+Purusha). Fire is an element, but it may be seen to blaze up in a
+thousand places under thousand different circumstances. The Sun is one
+and single, but his rays extend over the wide universe. Penances are of
+diverse kinds, but they have one common origin whence they have flowed.
+The Wind is one, but it blows in diverse forms in the world. The great
+Ocean is the one parent of all the waters in the world seen under diverse
+circumstances. Divested of attributes, that one Purusha is the universe
+displayed in infinitude. Flowing from him, the infinite universe enters
+into that one Purusha again who transcends all attributes, when the time
+of its destruction comes. By casting off the consciousness of body and
+the senses, by casting off all acts good and bad, by casting off both
+truth and falsehood, one succeeds in divesting oneself of attributes. The
+person who realises that inconceivable Purusha and comprehends his
+subtile existence in the quadruple form of Aniruddha, Pradyumna,
+Sankarshana, and Vasudeva, and who, in consequence of such comprehension,
+attains to perfect tranquillity of heart, succeeds in entering into and
+identifying himself with that one auspicious Purusha. Some persons
+possessed of learning speak of him as the supreme soul. Others regarded
+him as the one soul. A third class of learned men describe him as the
+soul.[1920] The truth is that he who is the Supreme Soul is always
+divested of attributes. He is Narayana. He is the universal soul, and he
+is the one Purusha. He is never affected by the fruits of acts even as
+the leaf of the lotus is never drenched by the water one may throw upon
+it. The Karamta (acting Soul) is different. That Soul is sometimes
+engaged in acts and when it succeeds in casting off acts attains to
+Emancipation or identity with the Supreme Soul. The acting Soul is endued
+with the seven and ten possessions.[1921] Thus it is said that there are
+innumerable kinds of Purushas in due order. In reality, however, there is
+but one Purusha. He is the abode of all the ordinances in respect of the
+universe. He is the highest object of knowledge. He is at once the knower
+and the object to be known. He is at once the thinker and the object of
+thought. He is the eater and the food that is eaten. He is the smeller
+and the scent that is smelled. He is at once he that touches and the
+object that is touched. He is the agent that sees and the object that is
+seen. He is the hearer and the object that is heard. He is the conceiver
+and the object that is conceived. He is possessed of attributes and is
+free from them. What has previously, O son, been named Pradhana, and is
+the mother of the Mahat tattwa is no other than the Effulgence of the
+Supreme Soul; because He it is who is eternal, without destruction and
+any end and ever immutable. He it is who creates the prime ordinance in
+respect of Dhatri himself. Learned Brahmanas call Him by the name of
+Aniruddha. Whatever acts, possessed of excellent merits and fraught with
+blessings, flow in the world from the Vedas, have been caused by
+Him.[1922] All the deities and all the Rishis, possessed of tranquil
+souls, occupying their places on the altar, dedicate to him the first
+share of their sacrificial offerings.[1923] I, that am Brahma, the
+primeval master of all creatures, have started into birth from Him, and
+thou hast taken thy birth from me. From me have flowed the universe with
+all its mobile and immobile creatures, and all the Vedas, O son, with
+their mysteries. Divided into four portions (viz., Aniruddha, Pradyumna,
+Sankarshana, and Vasudeva), He sports as He pleases. That illustrious and
+divine Lord is even such, awakened by His own knowledge. I have thus
+answered thee, O son, according to thy questions, and according to the
+way in which the matter is expounded in the Sankha system and the Yoga
+philosophy."'"
+
+
+
+SECTION CCCLIII
+
+Sauti said, "After Vaisampayana had explained to king Janamejaya in this
+way the glory of Narayana, he began to discourse on another topic by
+reciting the question of Yudhishthira and the answer that Bhishma gave in
+the presence of all the Pandavas and the Rishis as also of Krishna
+himself. Indeed, Vaisampayana began by saying what follows.[1924]
+
+"'Yudhishthira said, "Thou hast, O grandsire discoursed to us on the
+duties appertaining to the religion of Emancipation. It behoveth thee now
+to tell us what the foremost duties are of persons belonging to the
+several modes of life!"[1925]
+
+"'Bhishma said, "The duties ordained in respect of every mode of life are
+capable, if well performed, of leading to heaven and the high fruit of
+Truth. Duties which are as so many doors, to great sacrifices and gifts
+and none of the practices inculcated by them are futile in respect of
+consequence. One who adopts particular duties with steady and firm faith,
+praises these duties adopted by him to the exclusion of the rest, O chief
+of Bharata's race. This particular topic, however, on which thou wishest
+me to discourse was in days of yore the subject of conversation between
+the celestial Rishi Narada and the chief of the deities, viz., Indra. The
+great Rishi Narada, O king, revered by all the world is a siddha i.e.,
+his sadhana has met fulfilment. He wanders through all the worlds
+unobstructed by anything, like the all-pervading wind itself. Once upon a
+time he repaired to the abode of Indra. Duly honoured by the chief of the
+deities, he sat close to his host. Beholding him seated at his ease and
+free from fatigue, the lord of Sachi addressed him, saying,--'O great
+Rishi, is there any thing wonderful that has been beheld by thee, O
+sinless one? O regenerate Rishi, crowned with ascetic success, thou
+rovest, moved by curiosity, through the universe of mobile and immobile
+objects, witnessing all things. O celestial Rishi, there is nothing in
+the universe that is unknown to thee. Do thou tell me, therefore, of any
+wonderful incident which thou mayst have seen or heard of or felt.' Thus
+questioned, Narada, that foremost of speakers, O king, then commented to
+recite unto the chief of the celestials the extensive history that
+follows. Listen now to me as I recite that story which Narada told before
+Indra. I shall narrate it in the same manner in which the celestial Rishi
+had narrated it, and for the same purpose that he had in view!"'"
+
+
+
+SECTION CCCLIV
+
+"'Bhishma said, "In an excellent town called by the name of Mahapadma
+which was situate on the southern side of the river Ganga, there lived,
+O best of men, a Brahmana of concentrated soul. Born in the race of
+Atri, he was endued with amiability. All his doubts had been dispelled
+(by faith and contemplation) and he was well conversant with the path he
+was to follow. Ever observant of the religious duties, he had his anger
+under perfect control. Always contented, he was the complete master of
+his senses. Devoted to penances and study of the Vedas, he was honoured
+by all good men. He earned wealth by righteous means and his conduct in
+all things corresponded with the mode of life he led and the order to
+which he belonged. The family to which he belonged was large and
+celebrated. He had many kinsmen and relatives, and many children and
+spouses. His behaviour was always respectable and faultless. Observing
+that he had many children, the Brahmana betook himself to the
+accomplishment of religious acts on a large scale. His religious
+observances, O king, had reference to the customs of his own
+family.[1926] The Brahmana reflected that three kinds of duties have been
+laid down for observances. There were first, the duties ordained in the
+Vedas in respect of the order in which he was born and the mode of life
+he was leading (viz., a Brahmana in the observance of domesticity). There
+were secondly, the duties prescribed in the scriptures, viz., those
+especially called the Dharmasastras. And, thirdly, there were those
+duties that eminent and revered men of former times have followed though
+not occurring either in the Vedas or the scriptures.[1927] 'Which of these
+duties should I follow? Which of them, again, followed by me, are likely
+to lead to my benefit? Which, indeed, should be my refuge?'--Thoughts like
+these always troubled him. He could not solve his doubts. While troubled
+with such reflections, a Brahmana of concentrated soul and observant of a
+very superior religion, came to his house as a guest. The house-holder
+duly honoured his guest according to those ordinances of worship that are
+laid down in the scriptures. Beholding his guest refreshed and seated at
+ease, the host addressed him in the following words.
+
+"'"The Brahmana said, 'O sinless one, I have become exceedingly attached to
+thee in consequence of the sweetness of thy conversation. Thou hast
+become my friend. Listen to me, for I wish to say something unto thee. O
+foremost of Brahmanas, after making over the duties of a householder to
+my son, I wish to discharge the highest duties of man. What, O regenerate
+one, should be my path? Relying upon the Jiva soul, I wish to achieve
+existence in the one (supreme) soul. Alas, bound up in the ties of
+attachment, I have not the heart to actually set myself to the
+accomplishment of that task.[1928] And since the best portion of my life
+has passed away in the observance of domesticity, I desire to devote the
+remnant of my life in earning the means of defraying the expenses of my
+journey in respect of the time to come. The desire has arisen in my mind
+of crossing the ocean of the world. Alas, whence shall I get the raft of
+religion (with which to accomplish my purposes)? Hearing that even the
+very deities are persecuted and made to endure the fruits of their acts,
+and beholding the rows of Yama's standards and flags floating over the
+heads of all creatures, my heart fails to derive pleasure from the
+diverse objects of pleasure with which it comes into contact. Beholding
+also that the Yatis depend for their sustenance upon alms obtained in
+course of their rounds of mendicancy, I have no respect for the religion
+of the Yatis as well. O my reverend guest, do thou, aided by that
+religion which is founded upon the basis of intelligence and reason, set
+me to the observance of a particular course of duties and
+observance!'"[1929]
+
+"'Bhishma continued, "Endued with great wisdom, the guest, hearing this
+speech of his host which was consistent with righteousness, said these
+sweet words in a melodious voice.
+
+"'"The guest said, 'I myself also am confounded with respect to this topic.
+The same thought occupies my mind. I am unable to arrive at definite
+conclusions. Heaven has many doors. There are some that applaud
+Emancipation. Some regenerate persons praise the fruits attainable by the
+performance of sacrifices. Some there are that take refuge in the forest
+mode of life. Some, again, betake themselves to the domestic mode of
+life. Some rely upon the merits attainable by an observance of the duties
+of kings. Some rely upon the fruits of that culture which consists in
+restraining the soul. Some think that the merits resulting from a dutiful
+obedience to preceptors and seniors are efficacious. Some betake
+themselves to restraints imposed on speech. Some by waiting dutifully
+upon their mothers and fathers, have gone to heaven. Some have ascended
+to heaven by practising the duty of compassion, and some by practising
+Truth. Some rush to battle, and after laying down their lives, have
+attained to heaven. Some, again, attaining to success by practising the
+vow called Unccha, have betaken themselves to the path of heaven. Some
+have devoted themselves to the study of the Vedas. Endued with
+auspiciousness and wedded to such study, these men, possessed of
+intelligence, with tranquil souls, and having their senses under complete
+control, attain to heaven. Others characterised by simplicity and truth,
+have been slain by men of wickedness. Endued with pure souls, such men of
+truth and simplicity, have become honoured denizens of heaven. In this
+world, it is seen, that men betake themselves to heaven, through a
+thousand doors of duty, all standing wide open. My understanding has been
+troubled by thy question, like a fleecy cloud before the wind.'"'"
+
+
+
+SECTION CCCLV
+
+"'"The guest continued, 'For all that, O Brahmana, I shall endeavour to
+instruct thee duly. Listen to me as I recite to thee that which I have
+heard from my preceptor. In that place whence, in course of a former
+creation, the wheel of righteousness was set in motion, in that forest
+which is known by the name of Naimisha, and which is situate on the banks
+of the Gomati, there is a city called after the Nagas. There, in that
+region, all the deities, being assembled together, had in days of old
+performed a grand sacrifice. There the foremost of earthly kings,
+Mandhatri, vanquished Indra, the chief of the celestials. A mighty Naga,
+of righteous soul, dwells in the city that stands in that region. That
+great Naga is known by the name of Padmanabha or Padma. Walking in the
+triple path (of acts, knowledge, and adoration) he gratifies all
+creatures in thought, word, and deed. Reflecting upon all things with
+great care, he protects the righteous and chastises the wicked by
+adopting the quadruple policy of conciliation, provoking dissensions,
+making gifts or bribes, and using force. Repairing thither, thou shouldst
+put to him the questions thou wishest. He will show thee truly what the
+highest religion is. That Naga is always fond of guests. Endued with
+great intelligence, he is well conversant with the scriptures. He is
+possessed of all desirable virtues the like of which are not to be
+noticed in any other person. By disposition he is always observant of
+those duties which are performed with or in water.[1930] He is devoted to
+the study of the Vedas. He is endued with penances and self-restraint. He
+has great wealth. He performs sacrifice, makes gifts, abstains from
+inflicting injury and practises forgiveness. His conduct in all respects
+is excellent. Truthful in speech and freed from malice, his behaviour is
+good and his senses are under proper control. He eats after feeding all
+his guests and attendants. He is kind of speech. He has knowledge of what
+is beneficial and what is simple and right and what is censurable. He
+takes stock of what he does and what he leaves undone. He never acts with
+hostility towards any one. He is always engaged in doing what is
+beneficial to all creatures. He belongs to a family that is as pure and
+stainless as the water of a lake in the midst of the Ganges.'"'"
+
+
+
+SECTION CCCLVI
+
+"'"The host replied, 'I have heard these words of thine, that are so
+consoling, with as much gratification as is felt by a person heavily
+loaded when that load is taken off his head or shoulders. The
+gratification that a traveller who has made a long journey on foot feels
+when he lies down on a bed, that which a person feels when he finds a
+seat after having stood for a long while for want of room, or that which
+is felt by a thirsty person when he finds a glass of cool water, or that
+which is felt by a hungry man when he finds savoury food set before him,
+or that which a guest feels when a dish of desirable food is placed
+before him at the proper time, or that which is felt by an old man when
+after long coveting he gets a son, or that which is experienced by one
+when meeting with a dear friend or relative about whom one had become
+exceedingly anxious, resembles that with which I have been filled in
+consequence of these words uttered by thee.[1931] Like a person with
+upturned gaze I have heard what has fallen from thy lips and am
+reflecting upon their import. With these wise words of thine thou hast
+truly instructed me! Yes, I shall do what thou hast commanded me to do.
+Thou mayst go tomorrow at dawn, passing the night happily with me and
+dispelling thy fatigue by such rest. Behold, the rays of the divine Surya
+have been partially dimmed and the god of day is proceeding in his
+downward course!'"
+
+"'Bhishma continued, "Hospitably waited upon by that Brahmana, the learned
+guest, O slayer of foes, passed that night in the company of his host.
+Indeed, both of them passed the night happily, conversing cheerfully with
+each other on the subject of the duties of the fourth mode of life, viz.,
+Sannyasa (Renunciation). So engrossing was the nature of their
+conversation that the night passed away as if it were day. When morning
+came, the guest was worshipped with due rites by the Brahmana whose heart
+had been eagerly set upon the accomplishment of what (according to the
+discourse of the guest) was regarded by him to be beneficial for himself.
+Having dismissed his guest, the righteous Brahmana, resolved to achieve
+his purpose, took leave of his kinsmen and relatives, and set out in due
+time for the abode of that foremost of Nagas, with heart steadily
+directed towards it."'"
+
+
+
+SECTION CCCLVII
+
+"'Bhishma said, "Proceeding by many delightful forests and lakes and
+sacred waters, the Brahmana at last arrived at the retreat of a certain
+ascetic. Arrived there, he enquired of him, in proper words, about the
+Naga of whom he had heard from his guest, and instructed by him he
+pursued his journey. With a clear idea of the purpose of his journey, the
+Brahmana then reached the house of the Naga. Entering it duly, he
+proclaimed himself in proper words, saying,--'Ho! who is there! I am a
+Brahmana, come hither as a guest!'--Hearing these words, the chaste wife
+of the Naga, possessed of great beauty and devoted to the observance of
+all duties, showed herself. Always attentive to the duties of
+hospitality, she worshipped the guest with due rites, and welcoming him,
+said, 'What can I do for you?'
+
+"'"The Brahmana said, 'O lady, I am sufficiently honoured by thee with the
+sweet words thou hast said unto me. The fatigue of my journey has also
+been dispelled. I desire, O blessed lady, to see thy excellent lord. This
+is my high object. This is the one object of my desire. It is for this
+reason that I have come today to the residence of the Naga, thy husband.'
+
+"'"The wife of the Naga said, 'Reverend sir, my husband has gone to drag
+the car of Surya for a month. O learned Brahmana, he will be back in
+fifteen days, and will, without doubt show himself unto thee. I have thus
+told thee the reason of my husband's absence from home. Be that as it
+may, what else is there that I can do for thee? Tell me this!'
+
+"'"The Brahmana said, 'O chaste lady, I have come hither with the object of
+seeing thy husband. O reverend dame, I shall dwell in the adjacent
+forest, waiting for his return. When thy husband comes back, do kindly
+tell him that I have arrived at this place impelled by the desire of
+seeing him. Thou shouldst also inform me of his return when that event
+occurs. O blessed lady, I shall, till then, reside on the banks of the
+Gomati, waiting for his return and living all the while upon frugal fare.'
+Having said this repeatedly unto the wife of the Naga, that foremost of
+Brahmanas proceeded to the banks of the Gomati for residing there till
+the time of the Naga's return."'"
+
+
+
+SECTION CCCLVIII
+
+"'Bhishma continued, "The Nagas of that city became exceedingly distressed
+when they saw that that Brahmana, devoted to the practice of penances,
+continued to reside in the forest, entirely abstaining all the while from
+food, in expectation of the arrival of the Naga chief. All the kinsmen
+and relatives of the great Naga, including his brother and children and
+wife, assembling together, repaired to the spot where the Brahmana was
+staying. Arrived on the banks of the Gomati, they beheld that regenerate
+person seated in a secluded spot, abstaining from food of every kind,
+observant the while of excellent vows, and engaged in silently reciting
+certain Mantras. Approaching the presence of the Brahmana and offering
+him due worship, the kinsmen and relatives of the great Naga said unto
+him these words fraught with candour:--'O Brahmana, endued with wealth of
+asceticism, this is the sixth day of thy arrival here, but thou sayest no
+word about thy food. O regenerate one, thou art devoted to righteousness.
+Thou hast come to us. We two are here in attendance upon thee. It is
+absolutely necessary that we should do the duties of hospitality to thee.
+We are all relations of the Naga chief with whom thou hast business.
+Roots or fruits, leaves, or water, or rice or meat, O best of Brahmanas,
+it behoveth thee to take for thy food. In consequence of thy dwelling in
+this forest under such circumstances of total abstention from food, the
+whole community of Nagas, young and old, is being afflicted, since this
+thy fast implies negligence on our part to discharge the duties of
+hospitality. We have none amongst us that has been guilty of
+Brahmanicide. None of us has ever lost a son immediately after birth. No
+one has been born in our race that has eaten before serving the deities
+or guests or relatives arrived at his residence.'
+
+"'"The Brahmana said, 'In consequence of these solicitations of you all, I
+may be regarded to have broken my fast. Eight days are wanting for the
+day to come when the chief of the Nagas will return.[1932] If, on the
+expiry of the eighth night hence, the chief of the Nagas does not come
+back, I shall then break this fast by eating. Indeed, this vow of
+abstaining from all food that I am observing is in consequence of my
+regard for the Naga chief. You should not grieve for what I am doing. Do
+you all return to whence you came. This my vow is on his account. You
+should not do anything in consequence of which this my vow may be
+broken.'--The assembled Nagas, thus addressed by the Brahmana, were
+dismissed by him, whereupon, O foremost of men, they returned to their
+respective residences."'"
+
+
+
+SECTION CCCLIX
+
+"'Bhishma said, "Upon the expiry of the period of full fifteen days, the
+Naga chief (Padmanabha), having finished his task of dragging the car of
+Surya and obtained the latter's permission, came back to his own house.
+Beholding him come back, his spouse approached him quickly for washing
+his feet and dutifully discharging other tasks of a similar nature.
+Having gone through these tasks, she took her seat by his side. The Naga
+then, refreshed from fatigue, addressed his dutiful and chaste wife,
+saying, 'I hope, my dear wife, that during my absence thou hast not been
+unmindful of worshipping the deities and guests agreeably to the
+instructions I gave thee, and according to the ordinances laid down in
+the scriptures. I hope, without yielding to that uncleansed understanding
+which is natural to persons of thy sex, thou hast, during my absence from
+home, been firm in the observance of the duties of hospitality. I trust
+that thou hast not transcended the barriers of duty and righteousness.'
+
+"'"The wife of the Naga said, 'The duty of disciples is to wait with
+reverence upon their preceptor accomplishing his bidding; that of
+Brahmanas is to study the Vedas and bear them in memory; that of servants
+is to obey the commands of their masters; that of the king is to protect
+his people by cherishing the good and chastising the wicked. It is said
+that the duties of a Kshatriya embrace the protection of all creatures
+from wrong and oppression. The duty of the Sudra is to serve with
+humility persons of the three regenerate orders, viz., Brahmanas,
+Kshatriyas and Vaisyas. The religion of the house-holder, O chief of the
+Nagas, consists in doing good to all creatures. Frugality of fare and
+observance of vow in due order, constitute merit (for persons of all
+classes) in consequence of the connection that exists between the senses
+and the duties of religion.[1933] "Who am I? Whence have I come? What are
+others to me and what am I to others?"--these are the thoughts to which
+the mind should ever be directed by him who leads that course of life
+which leads to Emancipation. Chastity and obedience to the husband
+constitute the highest duty of the wife. Through thy instruction, O chief
+of the Nagas, I have learnt this well. I, therefore, that am well
+conversant with my duty, and that have thee for my husband--thee that art
+devoted to righteousness,--O, why shall I, swerving from the path of
+duty, tread along the path of disobedience and sin? During thy absence
+from home, the adorations to the deities have not fallen off in any
+respect. I have also, without the slightest negligence, attended to the
+duties of hospitality towards persons arrived as guests in thy abode.
+Fifteen days ago a Brahmana has come here. He has not disclosed his
+object to me. He desires to have an interview with thee. Dwelling the
+while on the banks of the Gomati he is anxiously expecting thy return. Of
+rigid vows, that Brahmana is sitting there, engaged in the recitation of
+the Vedas. O chief of the Nagas, I have made a promise to him to the
+effect that I would despatch thee to him as soon as thou wouldst come
+back to thy abode. Hearing these words of mine, O best of Nagas, it
+behoveth thee to repair thither. O thou that hearest with thy eyes, it
+behoveth thee to grant unto that regenerate person the object that has
+brought him hither!'"'"[1934]
+
+
+
+SECTION CCCLX
+
+"'"The Naga said, 'O thou of sweet smiles, for whom hast thou taken that
+Brahmana? Is he really a human being or is he some deity that has come
+hither in the disguise of a Brahmana? O thou of great fame, who is there
+among human beings that would be desirous of seeing me or that would be
+competent for the purpose? Can a human being, desiring to see me, leave
+such a command with thee about dispatching me to him for paying him a
+visit at the place where he is dwelling? Amongst the deities and Asuras
+and celestial Rishis, O amiable lady, the Nagas are endued with great
+energy. Possessed of great speed, they are endued again with excellent
+fragrance. They deserve to be worshipped. They are capable of granting
+boons. Indeed, we too deserve to be followed by others in our train. I
+tell thee, O lady, that we are incapable of being seen by human
+beings.'[1935]
+
+"'"The spouse of the Naga chief said, 'Judging by his simplicity and
+candour I know that that Brahmana is not any deity who subsists on air. O
+thou of great wrath, I also know this, viz., that he reveres thee with
+all his heart. His heart is set upon the accomplishment of some object
+that depends upon thy aid. As the bird called Chataka, which is fond of
+rain, waits in earnest expectation of a shower (for slaking its thirst),
+even so is that Brahmana waiting in expectation of a meeting with
+thee.[1936] Let no calamity betake him in consequence of his inability to
+obtain a sight of thee. No person born like thee in a respectable family
+can be regarded to remain respectable by neglecting a guest arrived at
+his house.[1937] Casting off that wrath which is natural to thee, it
+behoveth thee to go and see that Brahmana. It behoveth thee not to suffer
+thyself to be consumed by disappointing that Brahmana. The king or the
+prince, by refusing to wipe the tears of persons that come to him from
+hopes of relief, incurs the sin of foeticide. By abstaining from speech
+one attains to wisdom. By practising gifts one acquires great fame. By
+adhering to truthfulness of speech, one acquires the gift of eloquence
+and comes to be honoured in heaven. By giving away land one attains to
+that high end which is ordained for Rishis leading the sacred mode of
+life. By earning wealth through righteous means, one succeeds in
+attaining to many desirable fruits. By doing in its entirety what is
+beneficial for oneself, one can avoid going to hell. That is what the
+righteous say.'
+
+"'"The Naga said, 'I had no arrogance due to pride. In consequence,
+however, of my birth, the measure of my arrogance was considerable. Of
+wrath, which is born of desire, O blessed lady, I have none. It has all
+been consumed by the fire of thy excellent instructions. I do not behold,
+O blessed dame, any darkness that is thicker than wrath. In consequence,
+however, of the Naga having excess of wrath, they have become object of
+reproach with all persons.[1938] By succumbing to the influence of wrath,
+the ten-headed Ravana of great prowess, became the rival of Sakra and was
+for that reason slain by Rama in battle. Hearing that the Rishi Rama of
+Bhrigu's race had entered the inner apartments of their palace for
+bringing away the calf of the Homa cow of their sire, the sons of
+Kartavirya, yielding to wrath, took such entry as an insult to their
+royal house, and as the consequence thereof, they met with destruction at
+the hands of Rama. Indeed, Kartavirya of great strength, resembling the
+Thousand-eyed Indra himself, in consequence of his having yielded to
+wrath, was slain in battle by Rama of Jamadagni's race. Verily, O amiable
+lady at thy words I have restrained my wrath, that foe of penances that
+destroyer of all that is beneficial for myself. I praise my own self
+greatly since, O large-eyed one, I am fortunate enough to own thee for my
+wife,--thee that are possessed of every virtue and that hast
+inexhaustible merits. I shall now proceed to that spot where the Brahmana
+is staying. I shall certainly address that Brahmana in proper words and
+he shall certainly go hence, his wishes being accomplished.'"'"
+
+
+
+SECTION CCCLXI
+
+"'Bhishma said, "Having said these words unto his dear spouse, the chief
+of the Nagas proceeded to that place where the Brahmana was sitting in
+expectation of an interview with him. As he proceeded, he thought of the
+Brahman and wondered as to what the business could be that had brought
+him to the Naga city. Arrived at his presence, O chief of men, that
+foremost of Nagas devoted by his nature to righteousness, addressed his
+guest in sweet words, saying, 'O Brahmana do not yield to wrath. I address
+thee in peace. Do not be angry. After whom hast thou come hither? What is
+thy object? Coming to thee, I ask thee in affection, O regenerate one
+whom dost thou adore in this retired spot on the banks of the Gomati!'
+
+"'"The Brahmana said, 'Know that my name is Dharmaranya, and that I have
+come hither for obtaining a sight of the Naga Padmanabha, O foremost of
+all regenerate persons. With him I have some business. I have heard that
+he is not at home and that, therefore, I am not now near his present
+quarters. Like a Chataka waiting in expectation of the clouds, I am
+waiting for him whom I regard as dear to me. For dispelling all evil from
+him and bringing about what is beneficial to him, I am engaged in
+reciting the Vedas till he comes and am in Yoga and passing my time
+happily.'
+
+"'"The Naga said, 'Verily, thy conduct is exceedingly good. Pious thou art
+and devoted to the good of all righteous persons. O highly blessed
+Brahmana, every praise is due to thee. Thou beholdest the Naga with eyes
+of affection. I am that Naga, O learned Rishi, whom thou seekest. Do thou
+command me, as thou wishest, in respect of what is agreeable to thee and
+what I should do for thee. Having heard from my spouse that thou art
+here, I have approached this spot, O regenerate one, for beholding thee.
+When thou hast come hither, thou art certain to return hence with thy
+object fulfilled. It behoveth thee, O foremost of regenerate persons, to
+employ me to any task with all confidence. All of us have certainly been
+purchased by thee with thy merits,[1939] since thou, disregarding what is
+for thy own good, hast employed thy time in seeking the good of
+ourselves.'
+
+"'"The Brahmana said, 'O highly blessed Naga, I have come hither, moved by
+the desire of obtaining a sight of thee. I have come here, ignorant as I
+am with all things, for asking thee about something. O Naga, relying on
+the Jiva-soul, I desire to attain to the Supreme Soul which is the end of
+the Jiva-soul. I am neither attached to, nor dissociated from, the
+world.[1940] Thou shinest with the effulgence of thy own merits covered
+by pure fame,--with an effulgence that is as agreeable as that of the
+moon. O thou that livest on air alone, do thou first answer a question
+that I wish to put to thee. Afterwards I shall inform thee of the object
+that has brought me hither!'"'"
+
+
+
+SECTION CCCLXII
+
+"'"The Brahmana said, 'Thou goest away for dragging the one-wheeled car of
+Vivaswat according to thy turn. It behoveth thee to describe to me
+anything wonderful that thou mayst have noticed in those regions through
+which thou sojournest!'
+
+"'"The Naga said, 'The divine Surya is the refuge or home of innumerable
+wonders. All the creatures that inhabit the three worlds have flowed from
+Surya. Innumerable Munis, crowned with ascetic success, together with all
+the deities, reside in the rays of Surya like birds perching on the
+branches of trees. What, again, can be more wonderful than this that the
+mighty Wind, emanating from Surya, takes refuge in his ray and thence
+yawns over the universe? What can be more wonderful than this, O
+regenerate Rishi, that Surya, dividing the Wind into many portions from
+desire of doing good to all creatures, creates rain that falls in the
+rainy season? What can be more wonderful than this that the Supreme Soul,
+from within the solar disc, himself bathed in blazing effulgence, looketh
+upon the universe? What can be more wonderful than this that Surya has a
+dark ray which transforms itself into clouds charged with rain and pours
+showers of rain when the season comes? What can be more wonderful than
+this that drinking up for eight months the rain he pours down, he pours
+it down once again in the rainy season? In certain rays of Surya, the
+Soul of the universe is said to reside. From Him is the seed of all
+things, and it is He that upholds the Earth with all her mobile and
+immobile creatures. What can be more wonderful, O Brahmana, than this,
+that the foremost of Purushas, eternal and mighty-armed, endued with
+exceeding effulgence, eternal, and without beginning and without end,
+resides in Surya? Listen however, to one thing I shall tell you now. It
+is the wonder of wonders. I have seen it in the clear sky, in consequence
+of my adjacence to Surya. In former times, one day at the hour of noon,
+while Surya was shining in all his glory and giving heat to everything we
+beheld a Being coming towards Surya, who seemed to shine with effulgence
+that was equal to that of Surya himself. Causing all the worlds to blaze
+up with his glory and filling them with his energy, he came, as I have
+already told thee, towards Surya, rending the firmament, as it were, for
+making his path through it. The rays that emanated from his body seemed
+to resemble the blazing effulgence of libations of clarified butter
+poured into the sacrificial fire. In consequence of his energy and
+splendour he could not be looked at. His form seemed to be indescribable.
+Indeed, he appeared to us to be like a second Surya. As soon as he came
+near, Surya extended his two hands (for giving him a respectful
+reception). For honouring Surya in return, he also extended his
+right-hand. The latter then, piercing through the firmament, entered into
+Surya's disc. Mingling then with Surya's energy, he seemed to be
+transformed into Surya's self. When the two energies thus met together,
+we were so confounded that we could not any longer distinguish which was
+which. Indeed, we could not make out who was Surya whom we bore on his
+car, and who was the Being that we had seen coming through the sky.
+Filled with confusion, we then addressed Surya, saying,--"O illustrious
+one who is this Being that has mixed himself with thee and has been
+transformed into thy second self?"'"'"
+
+
+
+SECTION CCCLXIII
+
+"'"'Surya said, "This Being is not the god of fire, he is not an Asura. Nor
+is he a Naga. He is a Brahmana who has attained to heaven in consequence
+of his having been crowned with success in the observance of the vow
+called Unccha.[1941] This person had subsisted upon fruits and roots and
+upon the fallen leaves of trees. He had sometimes subsisted upon water,
+and sometimes upon air alone, passing his days with concentrated soul.
+The deity Mahadeva had been gratified by him with constant recitation of
+the Samhitas. He had endeavoured to accomplish those acts that lead to
+heaven. Through the merits of those acts he hath now attained to heaven.
+Without wealth and without desire of any kind, he had observed the vow
+called Unccha in the matter of his sustenance. This learned Brahmana, ye
+Nagas, had been devoted to the good of all creatures. Neither deities,
+nor Gandharvas, nor Asuras, nor Nagas, can be regarded as superior to
+those creatures that attain to this excellent end of coming into the
+solar disc?"--Even such, O regenerate one, was the wonderful incident that
+I beheld on that occasion. That Brahmana, who was crowned with success by
+the observance of the Unccha vow and who thus obtained an end that
+persons crowned with ascetic success acquire, to this day, O regenerate
+one, goes round the Earth, staying in the disc of Surya!'"'"
+
+
+
+[NOTE: There was no section CCLXIV in the source edition.--JBH]
+
+SECTION CCCLXV
+
+"'"The Brahmana said, 'Without doubt, this is very wonderful, O Naga, I
+have been highly gratified by listening to thee. By these words of thine
+that are fraught with subtile meaning, thou hast shown me the way I am to
+follow. Blessed be thou, I desire to depart hence. O best of Nagas, thou
+shouldst recollect me now and then and enquire after me by sending thy
+servant.'
+
+"'"The Naga said, 'The object that brought thee here is still in thy
+breast, for thou hast not as yet disclosed it to me. Where then wilt thou
+go? Tell me, O regenerate one, what should be done by me, and what that
+object is which brought thee hither. After the accomplishment of thy
+business, whatever it is, expressed or unexpressed in speech, thou mayst
+depart, O foremost of regenerate persons, saluting me and dismissed by me
+cheerfully, O thou of excellent vows. Thou hast conceived a friendship
+for me. O regenerate Rishi, it behoveth thee not to depart from this
+place after having only seen me, thyself sitting under the shade of this
+tree. Thou hast become dear to me and I have become dear to thee, without
+doubt. All the persons in this city are thine. What objection then is
+there, O sinless one, to pass some time in my house?--'
+
+"'"The Brahmana said, 'It is even so, O thou of great wisdom, O Naga that
+hast acquired a knowledge of the soul. It is very true that the deities
+are not superior to thee in any respect. He that is thyself, is verily
+myself, as he that is myself is truly thyself. Myself, thyself, and all
+other creatures, shall all have to enter into the Supreme Soul. Doubt
+penetrated my mind, O chief of Nagas, in the matter of the best means for
+winning righteousness or merit. That doubt has been dispelled by thy
+discourse, for I have learnt the value of the Unccha vow. I shall hence
+follow that which is so very efficacious in the matter of beneficial
+consequences. That, O blessed one, has become my certain conclusion now,
+based on excellent reasons. I take thy leave. Blessings to thee. My
+object has been accomplished, O Naga.'"
+
+"'Bhishma said, "Having saluted that foremost of Nagas in this way, the
+Brahmana (named Dharmaranya), firmly resolved to follow the Unccha mode
+of life, proceeded to the presence, O king, of Chyavana of Bhrigu's race,
+from desire of being formally instructed and initiated in that vow.[1942]
+Chyavana performed the Samskara rites of the Brahmana and formally
+initiated him into the Unccha mode of life. The son of Bhrigu, O monarch,
+recited this history to king Janaka in his place. King Janaka, in his
+turn, narrated it to the celestial Rishi Narada of high soul. The
+celestial Rishi Narada too, of stainless acts, repairing on one occasion
+to the abode of Indra, the chief of the deities, gave to Indra this
+history upon being asked by him. The chief of the celestials, having
+obtained it thus from Narada, recited this blessed history to a conclave
+consisting of all the foremost Brahmanas, O monarch. On the occasion,
+again, of my dreadful encounter with Rama of Bhrigu's race (on the field
+of Kurukshetra), the celestial Vasus, O king, recited this history to
+me.[1943] Asked by thee, O foremost of righteous men, I have recited this
+history that is excellent and sacred and fraught with great merit. Thou
+hadst asked me about what constitutes the highest duty, O king. This
+history is my answer to thy query. A brave man he was, O monarch, that
+betook himself to the practice of the Unccha vow in this way, without
+expectation of any fruit. Firmly resolved, that Brahmana, instructed, by
+the chief of Nagas in this way about his duty, betook himself to the
+practice of Yama and Niyama, and subsisting the while upon such food as
+was allowed by the Unccha vow, proceeded to another forest."'"
+
+The end of Santi Parva.
+
+
+
+FOOTNOTES
+
+1. Literally, the period of impurity. The period of mourning is the
+period of impurity, according to the Hindu scriptures. By performing the
+Sraddha rite, one becomes pure again. Till then, one can perform no
+religious rites.
+
+2. Literally, "shall not appear to thee by inward light."
+
+3. The meaning is this, "This weapon shall not dwell with thee up to thy
+last moments. Thou shalt forget it or it shall not appear at thy bidding,
+when thy death becomes nigh, though at other times, thou mayst be master
+of it."
+
+4. The Kurus, our foes, having fallen in battle, have all gone to heaven,
+while grief has become our lot.
+
+5. Sanjata Valaratnesu is the true reading.
+
+6. The Bombay reading Jayaphalam is correct. The Bengal reading
+Jammaphalam, however, is not unmeaning.
+
+7. What Yudhishthira says here is this: all the warriors that have been
+slain in this battle have perished, they have not attained to heaven; if,
+indeed, heaven has been theirs, then the slayers too would obtain heaven,
+the scriptural ordinance having said so. It is impossible, however, to
+suppose that men of wrath who have done such wicked deeds should obtain
+such regions of bliss hereafter.
+
+8. Pairs of opposites, such as heat and cold, joy and grief, etc. Comp.
+Gita.
+
+9. Because wealth enables its possessor to practise the rites of religion.
+
+10. The sense is that when I will not wrong the denizens of even the
+woods, there is little chance of my wronging men of the world.
+
+11. There is a class of recluses who support life by gathering the fallen
+fruits of trees. Taking the tree for a living person, they walk under its
+shade and beg of it its fruits. Those fruits that fall down on such
+occasions are regarded as the alms granted by the tree to its mendicant
+guest.
+
+12. All the possessions of a man depend upon the acts of a previous life.
+Wives, children and kinsmen, therefore, as agents of happiness or the
+reverse, depend upon one's past acts. They are effects of pre-existing
+causes. Then again, they may be causes of effects to be manifested in the
+next life, for their acts also are supposed to affect the next life of
+him to whom they belong.
+
+13. i.e., they for whom he acts do not take the consequences of his acts.
+
+14. Bhagena is explained by Nilakantha as swargaisysaryena.
+
+15. The sense is that as the Ordainer cannot be censured, therefore, that
+which He has ordained for the Kshatriyas cannot be deserving of censure.
+
+16. The meaning is that they who perform sacrifice and partake of the
+sacrificial food after offering it unto gods and guests, acquire such
+religious merit that the like of it cannot be acquired by other men.
+Sacrifice, therefore, is the highest act in life and the most meritorious
+that man can do.
+
+17. The iti after vadi is really eti, the absence of sandhi in the proper
+form is Arsha. Literally rendered, the line becomes,--According to the
+manner in which the person of firm conviction approaches the Soul, is the
+success that he gets here. As the Srutis declare, if one firmly regards
+oneself to be Siva, the success one attains here and hereafter is after
+the kind of that deity.
+
+18. The brevity of such passages is the chief obstacle to their clear
+comprehension. Fortunately the allusions are very plain. What is meant is
+that those who die during the lighted fortnights of the summer solstice
+attain to solar regions of bliss. Those that die during the dark
+fortnights of the winter solstice, attain to lunar regions. These last
+have to return after passing their allotted periods of enjoyment and
+happiness. While those that are freed from attachments, whatever the time
+of their Death, go to Stellar regions which are equal to that of Brahma.
+
+19. Without attaining to the companionship of the gods and Pitris, and
+without obtaining Brahma, they sink in the scale of being and become
+worms and vermin.
+
+20. The sense is that the gods themselves have become so by action.
+
+21. The first word is compounded of an and astika.
+
+22. Deva-yana is the Yana or way along which the deities have gone, the
+strict observance of the Vedic rites.
+
+23. Renouncer of his own self, because he dries up his very body by
+denying himself food.
+
+24. Such a person also is not a true renouncer. For a Kshatriya, again,
+such a mode of life would be sinful.
+
+25. Nilakantha thinks that the object of this verse is to show that even
+such a life properly appertains to a Brahmana and not to a Kshatriya.
+Therefore, if Yudhishthira would, without reigning, live quietly in the
+kingdom governed by some brother of his, he would then be equally sinning.
+
+26. Acts done from vanity, i.e., with the bragging consciousness of one
+being himself the actor and the arranger of everything. Acts done from a
+spirit of renunciation, i.e., without hope of reaping their fruits.
+
+27. The threefold aims, i.e., Religion, Pleasure and Profit.
+
+28. Antarala is thus explained by Nilakantha.
+
+29. Sariram is contra-distinguished from Vahyam. The first is explained
+as appertaining to or encased in Sarira, i.e., the mind.
+
+30. What Sahadeva wishes to say is that everything proceeds from
+selfishness is productive of death, while everything proceeding from an
+opposite frame of mind leads to Brahma or immortality.
+
+31. The meaning entirely depends upon the word Swabhavam, manifestation
+of self. In the second line, if Vrittam be read for Bhutam the sense
+would remain unaltered.
+
+32. The three kinds of angas referred to, as explained by Nilakantha are
+(1) the strength that depends on the master, (2) that depending on good
+counsels, and (3) that depending on the perseverance and the courage of
+the men themselves.
+
+33. Literally, "crushed with the rod of chastisement."
+
+34. Censure is the only punishment for a Brahmana offender. A Kshatriya
+may be punished by taking away all property, but care should be taken to
+give him food sufficient for maintaining life. A Vaisya should be
+punished by forfeiture of possessions. There is practically no punishment
+for a Sudra, for being unable to possess wealth, dispossession of wealth
+cannot be a punishment in his case; again, service being his duty, the
+imposition of labour on him cannot be a punishment. For all that, hard
+work may be imposed upon him.
+
+35. A fisherman who would not slay fish would go without food.
+
+36. The sense is that if in supporting life one kills these creatures, he
+does not in any way commit sin.
+
+37. Bhoga is explained by Nilakantha as Palanaya (maryyadaya).
+
+38. The meaning seems to be that the milch cow suffers herself to be
+milked, only through fear of chastisement, and maidens also marry,
+without practising free love, through fear of chastisement by the king,
+society, or Yama in the next world.
+
+39. If this does not come up to the grossness of the doctrine--spare the
+rod and ruin the child,--it at least is plain that the fear of being
+regarded a dunce and a fool and incurring the ridicule or displeasure of
+the tutor and class-mates, induces one to acquire knowledge.
+
+40. The illustration used by the commentator is that it is better to kill
+the tiger that has invaded the fold than remain quiet for fear of
+injuring that beast of prey and commit sin. For that slaughter there is
+merit, for if not slaughtered, the beast will slaughter the kine before
+the spectator's eyes and the latter would incur sin by passively
+witnessing the sight. At any rate, to be more general, it is better to
+injure, says Arjuna, from righteous motives than not to injure from fear
+of sin.
+
+41. Otherwise named phlegm, bile and wind.
+
+42. The sense is that thou wert ever superior to joy and grief and never
+sufferedst thyself, to be elated with joy or depressed with grief.
+
+43. The argument seems to be this: if it is thy nature to call back thy
+woes even when happiness is before thee, why dost thou not then recollect
+the insult to your wife? The recollection of this insult will fill thee
+with wrath and convince thee that in slaying thy foes,--those insulters
+of thy wife--thou hast acted very properly.
+
+44. The meaning is that in consequence of thy abandonment of prosperity
+and kingdom and, therefore, of the means of effecting thy salvation by
+sacrifice and gifts and other act of piety, thou shalt have to be
+re-born and to renew this mental battle with thy doubts.
+
+45. This is a difficult verse, and I am not sure that I have understood
+it correctly. Gantavyam is explained by Nilakantha as connected with
+paramavyaktarupasya. According to Nilakantha, this means that thou
+shouldst go to, i.e. conquer, and identify thyself with, the param or foe
+of that which is of unmanifest form, the mind; of course, this would mean
+that Yudhishthira should identify himself with his own soul, for it is
+the soul which is his foe and with which he is battling. Such conquest
+and identification implies the cessation of the battle and, hence, the
+attainment of tranquillity.
+
+46. The condition of Draupadi's lock,--i.e., thou hast been restored to
+the normal condition. Draupadi had kept her locks dishevelled since the
+day they had been seized by Duhsasana. After the slaughter of the Kurus,
+those locks were bound up as before, or restored to their normal
+condition.
+
+47. The Bengal tiger acts as a fisher to both animals and men. When the
+tiger goes on a fishing expedition, what it usually does is to catch
+large fishes from shallow streams and throw them landwards far from the
+water's edge. The poor beast is very often followed, unperceived, by the
+smaller carnivorous animals, and sometimes by bands of fishermen. I have
+seen large fishes with the claw-marks of the tiger on them exposed for
+sale in a village market.
+
+48. The sense seems to be that unless kings perform such penances they
+cannot escape hell. Such penances, however, are impossible for them as
+long as they are in the midst of luxuries. To accept wealth and not use
+it, therefore, is impracticable.
+
+49. i.e., Thou art not liberated from desire.
+
+50. The false speech, in this instance, consists in professing one's self
+to be really unattached while enjoying wealth and power, i.e., the
+hypocritical profession of renunciation in the midst of luxuries. As
+already said by Yudhishthira, such renunciation is impracticable.
+
+51. The path of the Pitris means the course of Vedic rites by which one
+attains to bliss hereafter. The path of the gods means the abandonment of
+religious rites for contemplation and pious conduct.
+
+52. This truth has been expressed in various forms of language in various
+passages of the Mahabharata. The fact is, the unification of infinite
+variety and its identification with the Supreme Soul is attainment of
+Brahma. One, therefore, that has attained to Brahma ceases to regard
+himself as separate from the rest of the universe. Selfishness, the root
+of sin and injury, disappears from him.
+
+53. i.e., Sacrifice.
+
+54. Literally, 'thy resolution is of one kind, while thy acts are of
+another kind!'
+
+55. Paratantreshu is explained by Nilakantha as "dependent on destiny."
+If this means the fate that connects one's present life with the acts of
+a former one, the explanation is not incorrect. The more obvious meaning,
+however, is "dependent on action."
+
+56. A wedded wife is the companion of one's religious acts.
+
+57. Thou shouldst not, therefore, abandon action.
+
+58. The meaning seems to be this: if a person can truly act up to his
+resolution of complete renunciation of everything, then that person
+stands alone in the midst of the world, and he is nobody's, and nobody is
+his. Hence, he can neither be pleased nor displeased with any one. King
+Janaka's abandonment, therefore, of wife and kingdom, is inconsistent
+with that perfect renunciation or withdrawal of self within self. He
+might continue to enjoy his possessions without being at all attached to
+or affected by them.
+
+59. Such libations, to be efficacious, ought to be poured upon fires
+properly kindled with mantras.
+
+60. Therefore, Janaka should resume his kingdom and practise charity;
+otherwise, religious mendicants would be undone.
+
+61. Such an man might rule even a kingdom without forfeiting his title to
+be regarded a mendicant, for he might rule without attachment.
+
+62. Refers to the well-known definition of the soul or mind in the Nyaya
+philosophy, which says that it is distinguished by the attributes of
+desire, aversion, will, pleasure and pain, and the cognitive faculties.
+
+63. The soul, though really bereft of attributes, nevertheless revolves
+in a round among creatures, i.e., enters other bodies on the dissolution
+of those previously occupied. The reason of this round or continual
+journey is Avidya or illusion, viz., that absence of true knowledge in
+consequence of which men engage themselves in action. When the soul is
+freed from this Avidya, action ceases, and the soul becomes revealed in
+its true nature, which consists in the absence of all attributes.
+
+64. Hetumantah Panditah means--learned in the science of reasoning;
+Dridhapurve is explained by Nilakantha as persons endued with strong
+convictions of a past life: Suduravartah means difficult of being made to
+understand.
+
+65. The sense is that instead of performing sacrifices after acquisition
+of wealth, it is better not to perform sacrifices if they cannot be
+performed without wealth. Nilakantha, by interpreting Dhanahetu as
+sacrifices which have wealth for the means of their accomplishment, would
+come to this meaning directly.
+
+66. Atmanam is explained by Nilakantha as meaning something that is
+regarded as dear as self, i.e., wealth. Such a person incurs the sin of
+killing a foetus, because that sin proceeds from killing one's own self.
+Improper use of wealth is, of course, regarded as killing one's own self.
+
+67. The Srutis declare that he who frightens others is frightened
+himself; while he who frightens not, is not himself frightened. The
+fruits won by a person correspond with his practices. Yudhishthira is,
+therefore, exhorted to take the sovereignty, for sovereignty, righteously
+exercised and without attachment, will crown him with bliss hereafter.
+
+68. Naikam na chapare is explained by Nilakantha thus. Literally, this
+means that it is not that others do not (praise) ekam or contemplation,
+i.e., some there are that praise contemplation or meditation.
+
+69. Literally, the absence of contentment with present prosperity.
+
+70. Adadana is explained as a robber or one who forcibly takes other
+people's property. Some texts read nareswarah. The sense should remain
+unaltered.
+
+71. Manu also mentions a sixth of the produce as the king's share.
+
+72. Santyakatatma is explained by Nilakantha as without pride or resigned
+self.
+
+73. Yoga is explained as vigour in action, nyasa as the abandonment of
+pride.
+
+74. And that have, by their death, escaped from all grief.
+
+75. Murcchitah is explained by Nilakantha as Vardhitah.
+
+76. True knowledge is knowledge of Brahma. What is said here is that our
+conduct (acts) should be framed according to the opinion of persons
+possessed of such knowledge.
+
+77. What the poet says here is this: it is better not to wish for or
+covet wealth as a means for the performance of sacrifices than to covet
+it for performing sacrifices. A poor man will act better by not
+performing sacrifices at all than by performing them with wealth acquired
+by the usual means.
+
+78. The meaning is that I must undergo such a severe penance in order
+that in my next life I may not be born as an inferior animal but
+succeed in taking birth among men.
+
+79. Even such i.e., spring from such causes.
+
+80. Man covets freedom from decay and immortality, but instead of
+obtaining what he covets for, decay and death become his portion on Earth.
+
+81. i.e., these appear and disappear in the course of Time.
+
+82. Literally, the science of Life.
+
+83. This inevitable and broad path is the path of Life. What is said here
+is that every creature is subject to birth.
+
+84. The first line of this verse refers to the disputed question of
+whether the body exists independent of life, or the creature exists
+independent of the body. This is much disputed by Hindu philosophers. The
+gross body may be dissolved, but the linga sarira (composed of the
+subtlest elements) exists as a cause for the unborn Soul. This is
+maintained by many.
+
+85. Param here is explained by Nilakantha as Paramatma. Pay court i.e.,
+seek to obtain and enjoy them.
+
+86. This sacrifice is one in which the performer parts with all his
+wealth.
+
+87. Vasumati means possessed of wealth (from Vasu and the syllable mat).
+
+88. The Bengal reading chainam in the first line of 31 is better than the
+Bombay reading chetya, which, Nilakantha explains, means chetanavan bhava.
+
+89. These seven sacrifices were the Agnishtoma, the Atyagnishtoma, the
+Ukthya, the Shodashi, the Vajapeya, the Atiratra, and the Aptoryama. Each
+of these required the consecration of the Soma.
+
+90. The expression used is "He caused one umbrella only to be set up."
+The custom is well-known that none but kings could cause umbrellas to be
+held over their heads.
+
+91. Kanwa had brought up in his retreat Bharata's mother Sakuntala who
+had been deserted, immediately after her birth, by her mother, Menaka,
+Bharata himself was born in Kanwa's retreat.
+
+92. Jaruthyan is explained by Nilakantha as Stutyan. It may also mean
+Triguna-dakshinan.
+
+93. The legend about the bringing down of Ganga is very beautiful. Ganga
+is nothing else than the melted form of Vishnu. For a time she dwelt in
+the pot (Kamandalu) of Brahman. The ancestors of Bhagiratha having
+perished through Kapila's curse, Bhagiratha resolved to rescue their
+spirits by calling down Ganga from heaven and causing her sacred waters
+to roll over the spot where their ashes lay. He succeeded in carrying out
+his resolution after conquering many difficulties. Urvasi literally means
+one who sits on the lap.
+
+94. Triple-coursed, because Ganga is supposed to have one stream in
+heaven, one on the earth, and a third in the nether regions.
+
+95. The sense, I think, is that such was the profusion of Dilipa's wealth
+that no care was taken for keeping gold-decked elephants within guarded
+enclosures.
+
+96. Satadhanwan is explained by Nilakantha as one whose bow is capable of
+bearing a hundred Anantas.
+
+97. Literally, "Me he shall suck."
+
+98. The Burdwan translators take Asita and Gaya as one person called
+Asitangaya, and K.P. Singha takes Anga and Vrihadratha to be two
+different persons. Of course, both are wrong.
+
+99. Samyapat is explained as hurling a heavy piece of wood. What it meant
+here is that Yayati, having erected an altar, took up and hurled a piece
+of wood forward, and upon the place where it fell, erected another altar.
+In this way he proceeded till he reached the very sea shore.
+
+100. Dakshinah is explained by Nilakantha as men possessed of Dakshya. It
+may mean liberal-minded men.
+
+101. Literally, 'there was but one umbrella opened on the earth in his
+time.'
+
+102. The word in the original is nala. Nilakantha supposes that it has
+been so used for the sake of rhythm, the correct form being nalwa,
+meaning a distance of four hundred cubits.
+
+103. Literally, one whose excreta are gold.
+
+104. A Kshatriya should protect a Brahmana in respect of his penances and
+a Vaisya in respect of the duties of his order. Whatever impediments a
+Brahmana or a Vaisya might encounter in the discharge of his duties, must
+be removed by a Kshatriya.
+
+105. i.e., thou shouldst think that the consequences of all acts must
+attach to the Supreme Being himself, he being the urger of us all.
+
+106. Na Para etc., i.e., there is no Supreme Being and no next world.
+
+107. No one being free in this life, all one's acts being the result of
+previous acts, there can be no responsibility for the acts of this life.
+
+108. The manner in which this great battle has been brought about shows
+evidence of design and not mere Chance. Nilakantha reads hatam which is
+evidently wrong. There can be no doubt that the correct reading is hatham.
+
+109. Nilakantha explains this in a different way. He thinks that the
+expression Kritantavidhisanjuktah means,--'through their own faults.'
+
+110. The performer of a hundred sacrifices.
+
+111. i.e., charges his pupils a fee for teaching them the scriptures.
+
+112. i.e., not in a sacrifice.
+
+113. Jighansiat is Jighansi and iat, i.e., may proceed with intention to
+slay.
+
+114. i.e., one who knows that the Soma is used in sacrifices for
+gratifying the gods.
+
+115. The rule laid down is that he should eat in the morning for the
+first three days, in the evening for the second three days, eat nothing
+but what is got without soliciting, for the next three days, and fast
+altogether for the three days that follow. This is called
+Krischara-bhojana. Observing this rule for six years, one may be cleansed
+of the sin of slaying a Brahmana.
+
+116. The harder rule referred to is eating in the morning for seven days;
+in the evening for the next seven days; eating what is got without
+soliciting, for the next seven days; and fasting altogether for the next
+seven.
+
+117. These are the five products of the cow, besides earth, water, ashes,
+acids and fire.
+
+118. Appropriation etc., as in the case of the king imposing fines on
+offenders and appropriating them to the uses of the state. Untruth, as
+that of the loyal servant or follower for protecting the life of his
+master. Killing, as that of an offender by the king, or in the exercise
+of the right of self-defence.
+
+119. There were, as now, persons with whom the reading or recitation of
+the scriptures was a profession. The functions of those men were not
+unlike those of the rhapsodists of ancient Greece.
+
+120. i.e., one possessed of a knowledge of the Vedas.
+
+121. With very slight verbal alterations, this verse, as also the first
+half or the next, like many others, occurs in Manu, Vide Manu, Ch. II, V,
+157-58.
+
+122. Pratyasanna-vyasaninam is explained by Nilakantha as 'I stand near
+these distressed brothers of mine' (for whose sake only I am for
+accepting sovereignty). This is certainly very fanciful. The plain
+meaning is, 'I am about to lay down my life.'
+
+123. The priest of the Kauravas.
+
+124. Sami is the Acacia suma; Pippala is the Piper longum; and Palasa is
+the Butea frondosa. Udumvara is the Ficus glomerata.
+
+125. These are peace, war, marching, halting, sowing dissensions, and
+defence of the kingdom by seeking alliances and building forts, &c.
+
+126. For if he had acted otherwise, he would have been called ungrateful.
+
+127. The literal meaning of Purusha, as applied to the Supreme Being, is
+'One that pervades all forms in the Universe.'
+
+128. i.e., Aditi and of Aditi's self as born in different shapes at
+different times.
+
+129. Yugas may mean either the three ages Krita, Treta and Dwapara, or,
+the three pairs such as Virtue and Knowledge, Renunciation and Lordship,
+and Prosperity and Fame.
+
+130. Virat is one superior to an Emperor and Swarat is one superior to a
+Virat.
+
+131. Vishnu, assuming the form of a dwarf, deluded the Asura Vali into
+giving away unto him three worlds which he forthwith restored to Indra.
+
+132. The son of Uttanapada, who in the Krita age had adored Vishnu at a
+very early age and obtained the most valuable boons.
+
+133. Sudharman was the priest of the Kurus. How came Dhaumya, who was the
+priest of the Pandavas, to have from before an abode in the Kuru capital?
+
+134. This is an allusion to Krishna's having covered the three worlds
+with three of his steps for deluding the Asura Vali and depriving him of
+universal sovereignty.
+
+135. There are three states of consciousness in the case of ordinary men,
+viz., waking, dream, and sound sleep. The fourth state, realisable by
+Yogins alone, is called Turiya. It is the state of perfect
+unconsciousness of this world, when the soul, abstracted within itself,
+is said to be fixed upon the Supreme Being or some single object.
+
+136. Mind, as used generally in Hindu philosophy, is the seat of the
+senses and the feelings. Buddhi is the Understanding or the cognitive
+faculties of the Kantian school. The Bombay reading of the second line is
+correct. It is Gunadevah Kshetrajne etc. Nilakantha correctly explains it
+as Savdadiguna-bhajodevah, i.e., the senses.
+
+137. The Supreme Being is called here and elsewhere Hansa, i.e., swan,
+because as the swan is supposed to transcend all winged creatures in the
+range of its flight, so the Supreme Being transcends all creatures in the
+universe. He is called That, as in the Vedic formula of Praise, "Thou art
+That," meaning, "Thou art inconceivable and incapable of being described
+in words."
+
+138. Created things have attributes. It is Brahma only that has no
+attributes, in the sense that no attributes with which we are familiar
+can be affirmed of him.
+
+139. The Vaks are the mantras; the Anuvaks are those portions of the
+Vedas which are called Brahmanas; the Nishads are those portions of the
+Vedic ritual which lead to an acquaintance with the gods. The Upanishads
+are those portions which treat exclusively of the knowledge of the Soul.
+
+140. Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The
+four names under which the Supreme Being is adored by the faithful are
+Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
+
+141. Penances are ever present in thee, in the sense thou art never
+without them, penances constituting thy essence. Performed by creatures,
+they live in thy limbs, in the sense that penances performed are never
+lost.
+
+142. In ancient India, the Rishis living in the woods got their fire by
+rubbing two sticks together. These they called Arani. Brahma on earth is
+explained by Nilakantha to mean the Vedas, the Brahmanas, and the
+Sacrifices.
+
+143. These are the twelve Adityas or chief gods.
+
+144. Thou art pure Knowledge and resident beyond the darkness of
+ignorance. I bow to thee not in any of those forms in which thou art
+ordinarily adored but in that form of pure light which Yogins only can
+behold by spiritual sight.
+
+145. The five libations are Dhana, Karambha, Parivapa, and water. The
+seven woofs are the seven mantras (Cchandas) predominating in the Vedic
+hymns, such as Gayatri, etc.
+
+146. The Prajapatis who are the creators of the universe performed a
+sacrifice extending for a thousand years. The Supreme Being appeared in
+that sacrifice as an act of grace to the sacrificers.
+
+147. Sandhis are those changes of contiguous vowels (in compounding two
+words) that are required by the rules of euphony. Akshara is literally a
+character or letter; word made up of characters or letters.
+
+148. The manifest is the body. The Rishis seek thy unmanifest self within
+the body, in their own hearts. Kshetra is buddhi or intelligence. The
+Supreme Being is called Kshetrajna because he knows every mind.
+Intelligence or mind is one of his forms.
+
+149. The sixteen attributes are the eleven senses and the five elements
+in their subtle forms called Mahabhutas. Added to this is Infinity. The
+Supreme Being, according to the Sankhya doctrine, is thus the embodiment
+of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy
+form as Number.
+
+150. In cases of those that are reborn, there is always a residuum of sin
+and merit for which they have, in their earthly life, to suffer and
+enjoy. In the case, however, of those that have betaken themselves to a
+life of renunciation the great endeavour is to exhaust this residuum.
+
+151. i.e. that which is chewed, that which is sucked, that which is
+licked, and that which is drunk.
+
+152. All creatures are stupefied by love and affection. The great end
+which the Yogins propose to themselves is to tear those bonds rising
+superior to all the attractions of the flesh to effect their deliverance
+or emancipation from rebirth.
+
+153. i.e. Brahmacharin.
+
+154. Linum usitatissimun.
+
+155. Samsara is the world or worldly life characterised by diverse
+attachments. Reflection on Hari frees one from those attachments. Or,
+Samsara may mean the repeated deaths and births to which the
+unemancipated soul is subject. Contemplation of the divine Being may
+prevent such repeated births and deaths by leading to emancipation.
+
+156. i.e. One that goes thither is not subject to rebirth.
+
+157. The Vedas constitute the speech of the Supreme Being. Everything
+about morality occurs in them.
+
+158. Literally, 'Everything thou knowest shall appear to thee by inward
+light.'
+
+159. The sense is, I who have already the full measure of fame can
+scarcely add to my fame by doing or saying anything.
+
+160. Literally,--'the eternal bridge of virtue.'
+
+161. In the sense of being liberal. A king should not too minutely
+enquire into what is done with the things belonging to him.
+
+162. Literally, 'worthy of being used by the king.'
+
+163. Literally 'the Brahmana that would not leave his home.' The verse
+has been quoted in this very Parvan previously.
+
+164. These seven limbs are the king, army, counsellors, friends,
+treasury, territory, and forts.
+
+165. These six are peace (with a foe that is stronger), war (with one of
+equal strength), marching (to invade the dominions of one who is weaker),
+halting, seeking protection (if weak in one's own fort), and sowing
+dissensions (among the chief officers of the enemy).
+
+166. Asambhayan is explained by Nilakantha as 'incapable of being
+overreached by foes.'
+
+167. In the sense that without royal protection, the world soon comes to
+grief.
+
+168. The duties of the cow-herd should lead him to the fields. If without
+manifesting any inclination for going to the fields he likes to loiter
+within the village he should not be employed. Similarly the barber's
+duties require his presence within the village. If without being present
+there he likes to wander in the woods, he should never be employed, for
+it may then be presumed that he is wanting in that skill which experience
+and habit bring. These two verses are often quoted in conversation by
+both the learned and unlearned equally.
+
+169. Eloquent Brahmanas learned in the scriptures are heroes of speech.
+Great Kshatriya kings are heroes of exertion.
+
+170. Men, by pouring libations of clarified butter on sacrificial fires,
+feed the gods. The latter, fed by those libations, pour rain on the earth
+whence men derive their sustenance. Men therefore are said to pour
+upwards and the gods pour downwards.
+
+171. Conversation in respect of the wealth of traders and merchants;
+Growth in respect of the penances of ascetics; and Destruction in respect
+of thieves and wicked men. All these depend upon Chastisement.
+
+172. The Burdwan Pundits have been very careless in translating the Santi
+Parva. Their version is replete with errors in almost every page. They
+have rendered verse 78 in a most ridiculous way. The first line of the
+verse merely explains the etymology of the word Dandaniti, the verb ni
+being used first in the passive and then in the active voice. The idam
+refers to the world, i.e., men in general. K.P. Singha's version of the
+Santi is better, and, of course, gives the correct sense of this verse.
+
+173. Literally, rose above the five in the sense of having renounced the
+world. The Burdwan Pundits erroneously render it "died."
+
+174. A Manwantara is a very long period of time, not unequal to a
+geological age.
+
+175. "Numbered among human gods," i.e., among kings.
+
+176. The correct reading is charanishpanda as given in the Bombay edition.
+
+177. In both the vernacular versions the second line of 130 has been
+rendered wrongly. The two lines are quite unconnected with each other.
+Nilakantha rightly supposes that Karyam is understood after Mahikshitah.
+Karana, however, is not kriya as explained by Nilakantha but
+opportunities and means.
+
+178. Nilakantha explains this verse erroneously. He thinks that the
+meaning is--"The king becomes obedient to that person who beholds his
+face to be amiable, etc., etc." It should be borne in mind that Bhishma
+is answering Yudhishthira's query as to why the whole world adores one
+man. One of the reasons is a mysterious influence which induces every man
+who beholds the amiable face of the king to render him homage.
+
+179. The difference between a Ritwija and a Purohita is that the former
+is engaged on special occasions, while the services of the latter are
+permanent and constant.
+
+180. viz., returning unwounded from battle.
+
+181. For without battle, he cannot extend his kingdom and acquire wealth
+to give away and meet the expenses of sacrifices.
+
+182. A Beshtana is literally a cloth tied round (the head); hence, a
+turban or pagree. The word Ousira is applied to both beds and seats. The
+Hindu Upanaha had wooden soles.
+
+183. The Burdwan Pundits understand this verse to mean that the Sudra
+should offer the funeral cake unto his sonless master and support masters
+if old and weak. There can be little doubt that they are wrong.
+
+184. Atirekena evidently means 'with excessive zeal.' Nilakantha explains
+it as 'with greater zeal than that which is shown in supporting his own
+relations.' It cannot mean, as K.P. Singha puts it, 'with the surplus left
+after supporting his own relations.'
+
+185. A Paka-yajna is a minor sacrifice, such as the propitiation of a
+planet foreboding evil, or worship offered to the inferior deities called
+Viswadevas. A Purnapatra is literally a large dish or basket full of
+rice. It should consist of 256 handfuls. Beyond a Purnapatra, the Sudra
+should not give any other Dakshina in any sacrifice of his.
+
+186. This ordinance lays down that the Dakshina should be a hundred
+thousand animals such as kine or horses. In the case of this particular
+Sudra, that ordinance (without its mantras) was followed, and a hundred
+thousand Purnapatras were substituted for kine or horses of that number.
+
+187. Hence the Sudra, by devotion to the members of the three other
+classes, may earn the merit of sacrifices though he is not competent to
+utter mantras.
+
+188. For this reason the Sudra earns the merit of the sacrifices
+performed by their Brahmana masters and progenitors.
+
+189. The Brahmana conversant with the Vedas is himself a god. The Sudra,
+though incompetent to read the Vedas and utter Vedic mantras, has
+Prajapati for his god whom he can worship with rites other than those
+laid down in the Vedas. The Brahmanas have Agni for their god, and the
+Kshatriyas, Indra. Upadravah means a servant or attendant, hence, a Sudra.
+
+190. Sacrifices are performed by the body, by words, and by the mind. The
+Brahmana can perform sacrifices by all the three. The Kshatriya and the
+Vaisya cannot perform sacrifices by means of their bodies. They must
+employ Brahmanas in their sacrifices. These two orders, however, can
+utter mantras and perform mental sacrifices. The Sudra alone cannot
+employ his body or utter mantras in sacrifices. The holy sacrifice in his
+case is the mental sacrifice. A mental sacrifice is a resolve to give
+away in honour of the gods or unto the gods without the aid of the Vedic
+ritual. The resolve must be followed by actual gifts.
+
+191. i.e.. for the Sudras also.
+
+192. All sacrificial fires, as a rule, are procured from the houses of
+Vaisyas. The sacrificial fire of the Sudra is called Vitana.
+
+193. Though originally one, the Vedas have become diverse. Similarly,
+from the Brahmana, who created first, all the rest have sprung.
+
+194. Literally, 'with eyes, head, and face on all sides.'
+
+195. The sense seems to be that influenced by past acts everyone acts in
+subsequent lives. If he is a hunter in this life, it is because the
+influence of many cruel acts of a past life pursues him even in this.
+
+196. Men, therefore, have not always balances of good acts to their
+credit. These are, however, free agents; the new acts they do determine
+the character of their next lives.
+
+197. i.e., Their services as priests should not be taken.
+
+198. Although I adopt Nilakantha's explanation of Susrushu here, yet I
+think that word may be taken here, as elsewhere, to have been used in the
+sense of one doing (menial) service.
+
+199. The king is entitled to a sixth of the merits acquired by his
+subjects. The total merit, therefore, of the king, arising from
+renunciation, is very great. Besides, the merit of every kind of
+renunciation belongs to him in that way.
+
+200. i.e., for ascertaining whether kingly duties are superior to those
+laid down for the several modes of life.
+
+201. Probably, in the sense of there being exceptions and limitations in
+respect to them.
+
+202. i.e., 'spread confusion on earth.'
+
+203. The sense seems to be that having failed, after such comparison, to
+resolve their doubts, they waited upon Vishnu.
+
+204. The Bengal reading satwatah seems to be an error. The Bombay text
+has saswatah.
+
+205. Yama is explained by Nilakantha to mean Kshatriya dharmena.
+
+206. Nilakantha thinks that Lingantargatam means omniscient. He is for
+taking this verse to mean--'Listen now to those duties about which thou
+askest my omniscient self.' Bhishma having acquired omniscience through
+Krishna's boon, refers to it here. The interpretation seems to be very
+far-fetched.
+
+207. That object is Brahma.
+
+208. i.e.. such a man acquires the merits of all the modes of life.
+
+209. Dasadharmagatam is explained by Nilakantha as 'overcome with fear,
+etc.' Keeps his eye on the duties of all men,' i.e., protects all men in
+the discharge of their duties.
+
+210. If this verse has a reference to kings, nyastadandah would mean one
+who punishes without wrath.
+
+211. In this and the preceding verse, Sattwa, without being taken as used
+for intelligence, may be taken to mean 'the quality of goodness' as well.
+
+212. Anidram is explained by Nilakantha as a kingdom where anarchy
+prevails, sleeplessness being its certain indication.
+
+213. The sense seems to be that men patiently bear the injuries inflicted
+upon them by others, without seeking to right themselves by force,
+because they can invoke the king to punish the offenders. If there were
+no kings, immediate vengeance for even the slightest injuries would be
+the universal practice.
+
+214. i.e., becoming foremost and happy here, attains to blessedness
+hereafter.
+
+215. The Wind is said to be the charioteer of Fire, because whenever
+there is a conflagration, the Wind, appearing aids in extending it.
+
+216. i.e., no one should covet the possessions of the king.
+
+217. Kalya means able or strong; anakrandam is 'without allies';
+anantaram means, 'without friends'; and Vyasaktam is 'engaged at war with
+another.'
+
+218. Tatparah is explained by Nilakantha as Karshanaparah.
+
+219. I follow Nilakantha in reading this verse.
+
+220. Chaitya trees are those that are regarded holy and unto which
+worship is offered by the people.
+
+221. Nilakantha thinks that ucchvasa means breath or air. The small
+doors, he thinks, are directed to be kept for the admission of air.
+
+222. The tirthas are eighteen in number, such as the council-room etc.
+
+223. Pays off his debt, i.e., discharges his obligations to the subjects.
+
+224. The ablative has here the sense of "towards."
+
+225. The correct reading seems to be sreshtham and not srishtam. If the
+latter reading be preferred, it would mean "the age called Krita that
+comes in Time's course."
+
+226. i.e., these are the true sources of the royal revenue.
+
+227. The meaning is that if a king attends only to the acquisition of
+wealth, he may succeed in acquiring wealth, but he will never succeed in
+earning religious merit.
+
+228. Literally, 'never flourishes.'
+
+229. The charcoal-maker uproots trees and plants, and burns them for
+producing his stock-in-trade. The flowerman, on the other hand, waters
+his trees and plants, and gathers only their produce.
+
+230. Dharmakosha literally means the 'repository of all duties.'
+
+231. Children is a euphemism for subjects, suggested by the word pitris
+to which it is antithetical.
+
+232. Mahapathika is believed to mean a person making a voyage by the sea
+or the ocean, The literal meaning seems to be 'a person making a long or
+distant voyage.'
+
+233. A Ritwij is a priest employed on a special occasion. A Purohita is
+one who always acts as a priest.
+
+234. Ama is raw food, such as paddy or uncooked rice, or fruits, etc.
+
+235. The allusion is to such men as Utanka and Parasara, who although
+they performed such cruel acts as the snake-sacrifice and the Rakshasa
+sacrifice, were none-the-less entitled to heaven. So Kshatriya kings, by
+invading the kingdoms of their foes and slaying thousands of Mali and
+animals, are nevertheless regarded to be righteous and ultimately go to
+heaven.
+
+236. Kshatrarthe, i.e., for protecting the subjects. Anya means someone
+who is not a Kshatriya. Abhibhavet means 'subdues.'
+
+237. Idam sastram pratidhanam na is thus explained by Nilakantha. In
+cases of incapacity, again, to give the prescribed Dakshina, the
+sacrificer is directed to give away all he has. This direction or command
+is certainly terrible, for who can make up his mind to part with all his
+wealth for completing a sacrifice?
+
+238. The falsehood consists in finding substitutes for the Dakshina
+actually laid down. They are morsels of cooked food for a living cow, a
+grain of barley for a piece of cloth; a copper coin for gold; etc.
+
+239. The fact is that although the sacrificer may not be able to give the
+Dakshina actually laid down in the Vedas, yet by giving its substitute he
+does not lose any merit, for a single Purnapatra (256 handfuls of rice)
+is as efficacious if given away with devotion, as the richest Dakshina.
+
+240. i.e., such a sacrifice, instead of producing no merit, becomes the
+means of extending the cause of sacrifices. In other words, such a
+sacrifice is fraught with merit.
+
+241. A Pavitra is made by a couple of Kusa blades for sprinkling
+clarified butter upon the sacrificial fire.
+
+242. The fact is that Ahuka and Akrura were bitterly opposed to each
+other. Both of them, however, loved Krishna. Ahuka always advised Krishna
+to shun Akrura, and Akrura always advised him to shun Ahuka. Krishna
+valued the friendship of both and could ill dispense with either. What he
+says here is that to have them both is painful and yet not to have them
+both is equally painful.
+
+243. The belief is still current that a wounded snake is certain to seek
+vengeance even if the person that has wounded it places miles of distance
+between himself and the reptile. The people of this country, therefore,
+always kill a snake outright and burn it in fire if they ever take it.
+
+244. i.e., as long as they are paid and have in their hands what has been
+given to them.
+
+245. i.e., shows these virtues in his conduct.
+
+246. Tryavarah is explained by Nilakantha as "not less than three." The
+number laid down generally is five. In no case it should be less than
+three.
+
+247. Water-citadels are those that are surrounded on all sides by a river
+or rivers, or the sea. Earth-citadels are those that are built, on plains
+fortified with high walls and encircled with trenches all around.
+Human-citadels are unfortified cities properly protected by guards and a
+loyal population.
+
+248. Nilakantha says that this has reference to the second variety of
+citadels mentioned in the previous verse.
+
+249. Such as banian, peepul, etc. These afford refreshing shade to
+sunburnt travellers.
+
+250. 'Take wisdom,' i.e., consult with them. 'Should not always wait upon
+them, etc.' lest robbers should kill them, suspecting them to be
+depositories of the king's wealth.
+
+251. The sense seems to be that if a sufficient margin of profit, capable
+of maintaining one at ease, be not left, one would refrain absolutely
+from work. The king, therefore, in taxing the outturns of work, should
+leave such a margin of profit to the producers.
+
+252. The sense is that the subjects then, on occasions of their
+sovereign's want, hasten to place their resources at his disposal.
+
+253. i.e., without injuring the source.
+
+254. The Bengal reading of the first I me of this verse is vicious. The
+Bombay reading kinchidanapadi (for Kasyanchidpadi) is the correct one.
+The commentator explains that this has reference to alms, loans, and
+taxes. Both the Bengal translators have made nonsense of this and the
+following verse.
+
+255. Karmabhedatah is explained differently by Nilakantha. He thinks that
+it means 'lest those acts suffer injury.'
+
+256. Anga is literally a part. The idea, however, is that the wealthy
+form an estate in the realm. Kakud is the hump of the bull. The meaning,
+of course, is that the man of wealth occupies a very superior position.
+
+257. i.e., before the Brahmanas get their fill.
+
+258. The Brahmanas are authorities for guiding other men. When,
+therefore, a particular Brahmana leaves the kingdom, the people lose in
+him a friend, teacher, and guide.
+
+259. The king should dissuade in the manner indicated in verse 4. If that
+does not suffice, and if the person intending to leave refers to the
+king's previous neglect, the king should ask forgiveness and, of course,
+assign to him the means of maintenance.
+
+260. The original is elliptical in construction. The etat of the first
+line has been supplied in the translation. In rendering the second line,
+the second half should come first. The Burdwan version, as usual, is
+erroneous. K.P. Singh's also is incomplete and inaccurate.
+
+261. The word used is Dasyus, literally, robbers; here, enemies of
+society and order.
+
+262. Some texts read Yoddhyavyam for Boddhyavyam, and bhunjita for
+yunjita.
+
+263. i.e., thou shouldst care for such opinion, without being angry with
+those that censure or blame thee.
+
+264. i.e., they who have to undergo such privations in carrying on their
+useful occupation should not be taxed heavily.
+
+265. The correct reading is bharanti. Taranti also may give the same
+meaning. K. P. Singh has erroneously rendered the second line.
+
+266. i.e., goes to heaven.
+
+267. Bhishma says that this discourse is very old. Probably this verse
+has reference to the writer's idea of the motives that impelled the
+Rishis of Brahmavarta when they devised for their Indian colony the
+kingly form of government.
+
+268. This verse gives the etymology of the word Rajan and Vrishala. He in
+whom righteousness shines (rajate) is a Rajan; and he in whom
+righteousness, called Vrisha, disappear, is a Vrishala. Vide next verse.
+
+269. The address Bharatarshabha is misplaced, seeing that it is Utathya
+who is speaking and Mandhatri who is listening. The sense of the verse is
+that it is the king who causes the age, for if he acts righteously, the
+age that sets in is Krita; if, on the other hand, he acts sinfully, he
+causes the Kali age to set in; etc. etc.
+
+270. He who protects Weakness wins heaven, while he who persecutes it
+goes to hell. Weakness, thus, is a great thing. Its power, so to say, is
+such that it can lead to heaven and hell everyone with whom it may come
+into contact.
+
+271. The keeper of a cow has to wait, till it calves, for milk.
+
+272. The sense is, I suppose, that if the king be overtaken by
+destruction, his officers also do not escape.
+
+273. Rajnah, Nilakantha thinks, is an accusative plural.
+
+274. Some texts read Saranikan, meaning traders that make journeys and
+voyages.
+
+275. The king is God (incarnate) unto all righteous men, because they may
+expect everything from him. As regards the second line, the meaning
+depends upon bharati, which as the commentator explains means, "obtains
+affluence or prosperity." For Patukah some texts read Pavakah. The
+meaning then would be "becomes as a fire," i.e., destroys his own roots,
+or, probably, becomes destructive to others.
+
+276. K.P. Singh, I think, translates this verse erroneously. The Burdwan
+version is correct. The speaker, in this verse, desires to illustrate the
+force of righteous conduct. Transcriber's note: There was no
+corresponding footnote reference in the text, so I have assigned this
+footnote to an arbitrary location on the page--JBH.
+
+277. Teshu i.e., unto the ministers already spoken of.
+
+278. The sense of the passage is that the king should not ride vicious
+elephants and horses, should guard himself against poisonous reptiles and
+the arts of women, and should take particular care while ascending
+mountains or entering inaccessible regions such as forests and woody
+valleys.
+
+279. The sense is that although it is laid down that kings should fight
+with those only that are of the kingly order, yet when the Kshatriyas do
+not arm themselves for resisting an invader, or other orders may fight
+for putting down those that so arm themselves against the kings.
+
+280. The Bengal reading of this verse, which I adopt, is better than the
+Bombay reading. The Bengal reading is more consistent with what follows
+in verse 8. If the Bombay reading be adopted, the translation would run
+thus:--"One should not fight a Kshatriya in battle unless he has put on
+armour. One should fight with one, after challenging in those
+words--'Shoot, for I am shooting at thee.'" K.P. Singh's rendering is
+substantially correct. The Burdwan version, as usual, is wrong.
+
+281. The distress referred to here is of being unhorsed or deprived of
+car or of weapons, etc.
+
+282. The original is very elliptical. I, therefore, expand it after the
+manner of the commentator. Regarding the last half of the second line, I
+do not follow Nilakantha in his interpretation.
+
+283. This verse also is exceedingly elliptical in the original.
+
+284. The sense seems to be that in fighting with the aid of deceit the
+enemy should not be slain outright, such slaughter being sinful. Slaying
+an enemy, however, in fair fight is meritorious.
+
+285. This verse is not intelligible, nor does it seem to be connected
+with what goes before.
+
+286. The meaning is that king Pratardana took what is proper to be taken
+and hence he incurred no sin. King Divodasa, however, by taking what he
+should not have taken, lost all the merit of his conquests.
+
+287. Nilakantha takes Mahajanam to mean the Vaisya traders that accompany
+all forces. Following him, the vernacular translators take that word in
+the same sense. There can be little doubt, however, that this is
+erroneous. The word means "vast multitudes." Why should Yudhishthira
+refer to the slaughter of only the Vaisyas in the midst of troops as his
+reason for supposing Kshatriya practices to be sinful? Apayana means
+"flight." I prefer to read Avayana meaning 'march.'
+
+288. The protection of subjects is likened here to the performance of a
+sacrifice that has the merit of all sacrifices. The final present in that
+sacrifice is the dispelling of everybody's fear.
+
+289. i.e., not at the weapon's edge, but otherwise.
+
+290. Ajya is any liquid substance, generally of course clarified butter,
+that is poured upon the sacrificial fire.
+
+291. Sphis is the wooden stick with which lines are drawn on the
+sacrificial platform.
+
+292. The van of the hostile army is the place of his wives, for he goes
+thither as cheerfully as he does to such a mansion. Agnidhras are those
+priests that have charge of the celestial fires.
+
+293. To take up a straw and hold it between the lips is an indication of
+unconditional surrender.
+
+294. I do not understand how this is an answer to Yudhishthira's
+question. Nilakantha thinks that truth, in the above, means the
+ordinances in respect of Kshatriya duties; that Upapatti, which I
+understand means reasoning (or conclusion), indicates a disregard for
+life, for those ordinances lead to no other conclusion. Good behaviour,
+according to him, means encouraging the soldiers, speaking sweetly to
+them, and promoting the brave, etc. Means and contrivances consist in
+punishing desertion and cowardliness, etc. If Nilakantha be right, what
+Bhishma says is that battles (which, of course, are intended for the
+protection of righteousness) become possible in consequence of these four
+causes.
+
+295. The seven stars of this constellation are supposed to be the seven
+great Rishis, viz., Marichi, Atri, Angira, Pulastya, Pulaha, Kratu, and
+Vasishtha.
+
+296. Venus.
+
+297. Like Bhurisravas on the field of Kurukshetra.
+
+298. Probably, one that has begun a sacrifice extending for a long
+period. The Yadava hero Akrura avoided challenges to battle by beginning
+a sacrifice. See Harivansa, the sections on the Syamantaka stone.
+
+299. A form of expression meaning shameless.
+
+300. This refers to death and physical pain, as explained by Nilakantha.
+
+301. Skandha, Nilakantha thinks, means Samuha here.
+
+302. i.e., the soldiers should be drawn up as to form a wedge-like
+appearance with a narrow head.
+
+303. Kulinja has many meanings. Nilakantha think that the word, as used
+here, means 'snake.'
+
+304. The object of these two verses is to indicate that a learned
+astrologer and a learned priest are certain means for procuring victories
+by warding off all calamities caused by unpropitious fate and the wrath
+of the gods.
+
+305. If a single deer takes fright and runs in a particular direction,
+the whole herd follows it without knowing the cause. The simile is
+peculiarly appropriate in the case of large armies. Particularly of
+Asiatic hosts, if a single division takes to flight, the rest follows it.
+Fear is very contagious. The Bengal reading jangha is evidently
+incorrect. The Bombay reading is sangha. The Burdwan translators have
+attempted the impossible feat of finding sense by adhering to the
+incorrect reading. The fact is, they did not suspect the viciousness of
+the text.
+
+306. I have endeavoured to give the very construction of the original. It
+is curious to see how the Burdwan Pundits have misunderstood the simple
+verse.
+
+307. Samiti is explained by Nilakantha to mean battle, and vijasyasya as
+vijigishamanasya. Unless it be an instance of a cruce, vijasyasya can
+scarcely be understood in such a sense.
+
+308. i.e., the king should try conciliation, sending at the same time an
+invading force, or making an armed demonstration. Such politic measures
+succeed in bringing about peace.
+
+309. i.e., ascertaining everything regarding him.
+
+310. The French had taken Alsace and Lorraine. That was an impolitic
+step, though, perhaps, Germany also, by taking back those provinces after
+they had been completely Frenchified, has committed the same mistake.
+Such injuries rankle in the heart and are never forgotten.
+
+311. i.e., ruin him outright.
+
+312. Brahma-dandah is the chastisement through the gods. When foes are
+not seen, i.e., when they are at a distance, the king should employ his
+priest to perform the rites of the Atharvan for bringing destruction upon
+them. In the case, however, of foes being seen, i.e., when they are near,
+he should move his troops without depending upon Atharvan rites.
+
+313. Nipunam is explained by Nilakantha as Kusalam; and after drabhet
+pestum is understood.
+
+314. The sixfold forces are foot, horse, elephants, cars, treasury, and
+traders following the camp.
+
+315. I adopt Nilakantha's explanation of this verse. Loss of crops, etc.
+are the inevitable consequences of expeditions. The king, on such
+occasions, is obliged also to take particular care of the seven branches
+of administration. As these are all unpleasant, they should be avoided.
+
+316. i.e., starts such subjects for conversation as do not arise
+naturally, for what he has in view is the proclaiming of the faults of
+other people, a topic in which he alone is interested and not his hearers.
+
+317. In the Bengal texts there is an error of reading viz., Satru for
+Yatra in the first line of verse 3. The Burdwan Pundits repeat the error
+in their vernacular version. K.P. Singha, of course, avoids it.
+
+318. The Bengal texts, in the second line of verse 7, contain an error,
+Saktincha is evidently a misreading for Sokancha. The Burdwan version, as
+a matter of course, repeats the error, while K.P. Singha avoids it.
+
+319. i.e., though dispossessed of my kingdom, I cannot yet cast off the
+hope of recovering it.
+
+320. i.e., he should think that his wealth has been given to him for the
+sake of friends and relatives and others. He will then succeed in
+practising charity.
+
+321. Nilakantha explains Kusalah as niamatsarah and anyatra as Satrau. I
+do not follow him.
+
+322. The Bengal texts read Vidhitsa dhanameva cha. This is evidently
+erroneous. The correct reading, as given in the Bombay text, is
+Vidhitsasadhanena cha. Both the Bengali versions are incorrect.
+
+323. The Vilwa is the fruit of the Egle marmelos.
+
+324. The sense seems to be that by causing thy foe to be attached to
+these things, the treasury of thy foe is likely to be exhausted. If this
+can be brought about, thy foe will soon be ruined.
+
+325. i.e., for the ruler of Videhas.
+
+326. Jitavat is explained by Nilakantha as prapta jaya.
+
+327. The word is Gana. It literally means an assemblage. There can be no
+doubt that throughout this lesson the word has been employed to denote
+the aristocracy of wealth and blood that surround a throne.
+
+328. If the king, moved by avarice, taxes them heavily, the aristocracy
+resent it and seek to pull down the king.
+
+329. i.e., learned men of humility.
+
+330. Probably, with the king.
+
+331. The Burdwan Pundits make a mess of the last two verses. In 31, there
+is an incorrect reading in the Bengal texts. It is Pradhanaccha for
+pradanaccha. The Burdwan version repeats the error. K.P. Singha, of
+course, avoids it, but his version is rather incomplete.
+
+332. Literally, "One should not follow that course of duty which they do
+not indicate. That again is duty which they command. This is settled."
+
+333. Pratyasannah is explained by Nilakantha in a different way. I think,
+his interpretation is far-fetched.
+
+334. i.e., who knows when truth becomes as harmful as untruth, and
+untruth becomes as righteous as truth.
+
+335. Vide ante, Karna Parva.
+
+336. Alludes to ante, Karna Parva. The Rishi, by pointing out the place
+where certain innocent persons had concealed themselves while flying from
+a company of robbers, incurred the sin of murder.
+
+337. The allusion is to the story of an owl going to heaven for having,
+with his beaks, broken a thousand eggs laid by a she-serpent of deadly
+poison. The Burdwan Pundits have made nonsense of the first line of verse
+8. There is no connection between the first and the second lines of this
+verse. K.P. Singha has rendered it correctly.
+
+338. This refers to the well-known definition of Dharma ascribed to
+Vasishtha, viz., "That which is laid down in the Srutis and Smritis is
+Dharma." The defect of this definition is that the Srutis and the Smritis
+do not include every duty. Hence Vasishtha was obliged to add that where
+these are silent, the examples and practices of the good ought to be the
+guides of men, etc.
+
+339. The Burdwan translator has made a mess of verse 21. K.P. Singha
+quietly leaves it out. The act is, Swakaryastu is Swakariastu, meaning
+'let the appropriator be.'
+
+340. The construction is elliptical. Yah samayam chikrashet tat kurvit.
+
+341. The meaning is that though born in a low race, that is no reason why
+I should act like a low person. It is conduct that determines the race
+and not the race that determines conduct. There may be pious persons
+therefore, in every race. The Burdwan version of this line is simply
+ridiculous.
+
+342. Yatram means, as explained by the commentator, the duties of
+government.
+
+343. Nilakantha explains aparasadhanah as aparasa adhanah, i.e., without
+rasa or affection and without dhana or wealth. This is very far-fetched.
+
+344. Perhaps the sense is that men of vigorous understanding think all
+states to be equal.
+
+345. The true policy, therefore, is to wait for the time when the foe
+becomes weak.
+
+346. Mridustikshnena is better than Mridutikshnena.
+
+347. A bird that is identified by Dr. Wilson with the Parra Jacana.
+
+348. In India, the commonest form of verbal abuse among ignorant men and
+women is 'Do thou meet with death,' or, 'Go thou to Yama's house.' What
+Bhishma says is that as these words are uttered in vain, even so the
+verbal accusations of wicked men prove perfectly abortive.
+
+349. The Burdwan Pundits have totally misunderstood the first line of
+this verse. K.P. Singha has rendered it correctly.
+
+350. A dog is an unclean animal in Hindu estimation.
+
+351. The antithesis consists, as pointed out by Nilakantha, in this,
+viz., the man of high birth, even if ruined undeservedly, would not
+injure his master. The man however, that is of low birth, would become
+the foe of even a kind master if only a few words of censure be addressed
+to him.
+
+352. Nilakantha explains that na nirddandvah means na nishparigrahah.
+
+353. i.e., 'speak in brief of them, or give us an abridgment of thy
+elaborate discourses.'
+
+354. i.e., as the commentator explains, keenness, when he punishes and
+harmlessness when he shows favour.
+
+355. i.e., 'should assume the qualities (such as keenness, etc.),
+necessary for his object.' K.P. Singha's version of the last line of 8 is
+erroneous. The Burdwan version is right.
+
+356. Vrihadvrikshamivasravat is explained by Nilakantha as Vrihantak
+Vrikshah Yatra; asravat is explained as rasamprasravat. I think
+Vrihadvriksham may be taken as a full-grown Palmyra tree. The sense
+is that as men always draw the juice from a full-grown tree and not from
+a young one, even so the king should take care as to how taxes should be
+laid upon subjects that are unable to bear them.
+
+357. i.e., by tampering with the governors of the citadels and the
+garrisons of his foes, as the commentator explains.
+
+358. i.e., that king who is vain and covetous.
+
+359. Whether it belongs to himself or to any other person.
+
+360. The sense seems to be that a king should always be guided by the
+precepts of the science of king-craft without depending upon chance.
+
+361. i.e., he who earns religious merit is sure to obtain such regions;
+and as great merit may be acquired by properly discharging kingly duties
+one may, by such conduct, win much felicity hereafter.
+
+362. Vyavahara is vi and avahara, hence that through which all kinds of
+misappropriation are stopped. It is a name applied to Law and
+administration of justice.
+
+363. The commentator, in a long note, gives very fanciful explanations
+touching every one of these peculiarities of form. He understands
+Mrigaraja to mean the black antelope. I cannot reject the obvious meaning
+of the word. The object of the poet is simply to create a form that is
+frightful.
+
+364. These are Righteousness, Law, Chastisement, God, and Living Creature.
+
+365. The nearest approach in English to what is meant here by Vyavahara
+is Law. Three kinds of Vyavahara or Law are here spoken of. The first is
+the ordinary Law, according to which the disputes of litigants are
+decided, it includes both civil and criminal law, it is quaintly
+described here as Vattripratyayalakskana, i.e., 'characterised by a
+belief in either of two litigant parties.' When a suit, civil or
+criminal, is instituted, the king or those that act in the king's name
+must call for Evidence and decide the matter by believing either of the
+two parties. Then follows restoration or punishment. In either case, it
+is a form of Chastisement. The second kind of Vyavahara or Law is the
+ecclesiastical law of the Vedas. These are the precepts or injunctions
+laid down in those sacred books for regulating every part of human duty.
+The third kind of Vyavahara or Law is the particular customs of families
+or races. It is also called kulachara. Where Kulachara is not
+inconsistent or in open variance with the established civil or criminal
+Law, or is not opposed to the spirit of the ecclesiastical law as laid
+down in the Vedas, it is upheld. (Even the British courts of law uphold
+Kulachara, interpreting it very strictly). What Bhishma says here is that
+even Kulachara should not be regarded as inconsistent with the scriptures
+(Vedas and Smritis).
+
+366. In the verse 52 Bhishma says that the first kind of Vyavahara or
+Law, i.e., the ordinary civil and criminal law of a realm, must be
+regarded as resting on the king. But as this kind of law has the Veda for
+its soul and has originally flowed from Brahman, a king incurs no sin by
+administering it and by inflicting chastisement in its administration.
+The purport in brief of verse 54 is that Manu and others, in speaking of
+Morality and duty have said that it is as binding as the ordinary law
+that is administered by kings.
+
+367. Jataharamadisat may also mean 'ordered the removal of his matted
+locks'--in other words, 'had a shave.'
+
+368. i.e., to acknowledge thee as a tutor.
+
+369. The sense is that inasmuch as the Grandsire, who was the governor of
+the universe, assumed the mild and peaceful aspect of a sacrificer,
+Chastisement which had dwelt in his furious form could no longer exist.
+
+370. Though Sula is mentioned, yet it is Vishnu and not Mahadeva, that is
+implied. Generally the word means any weapon.
+
+371. The whole account contains more than one inconsistency. The
+commentator is silent. I think the inconsistencies are incapable of being
+explained. It is very probable that there have been interpolations in the
+passage. Verse 34 is probably an interpolation, as also verse 36.
+
+372. i.e., Self-denial or discipline.
+
+373. I have not the faintest idea of what is intended by these verses,
+viz., 43 and 51. Nilakantha is silent. It is very doubtful if they have
+really any meaning.
+
+374. The commentator illustrates this by the action of a virtuous husband
+seeking congress with his wedded wife in the proper season. There is
+religious merit in the performance of the rites known by the name of
+Garbhadhana; there is pleasure in the act itself; and lastly, wealth or
+profit in the form of a son is also acquired.
+
+375. There are three qualities or attributes that characterise human
+acts, viz., Goodness, Passion, and Darkness. Vide the latter sections of
+the Bhagavadgita. Such Virtue and Wealth and Pleasure, therefore, are not
+very high objects of pursuit. Things possessing the attribute of
+Goodness only are worthy of pursuit.
+
+376. i.e., one should seek virtue for only compassing purity of soul;
+Wealth in order that one may spend it in acts undertaken without desire
+of fruit; and Pleasure for only supporting the body.
+
+377. Dharmadinkamanaishthikan, i.e., having Dharma for the first and
+Karna for the last, hence Virtue, Wealth and Pleasure.
+
+378. Pisitaudanam is food mixed with pounded meat; a kind of Pilau, or,
+perhaps, Kabab.
+
+379. Vagagravidyanam is explained by Nilakantha to mean persons whose
+learning is at the end of their tongues and not buried in books; hence,
+persons of sharp memory.
+
+380. The asker wishes to rob Prahlada of his conduct.
+
+381. This lake is at a great height on the Himalayas.
+
+382. The spirits of those two immortal sages are supposed to dwell for
+ever, in that retreat in the enjoyment of true happiness.
+
+383. i.e., Hope is slender; while things unconnected with Hope are the
+reverse.
+
+384. The sense is that such persons should always be distrusted. Yet
+there are men who hope for good from them. Such hope, the sage says, is
+slenderer than his slender body.
+
+385. The word maya repeated in verses 14 to 18 is explained by Nilakantha
+as having the sense of mattah. The meaning, of course, is very plain. Yet
+the Burdwan translator has strangely misunderstood it. K.P. Singha, of
+course, gives an accurate version.
+
+386. For the king's disregard of the sage in former days.
+
+387. The distress, which Yudhishthira felt at the thought of the
+slaughter in battle.
+
+388. i.e., this is not a subject upon which one can or should discourse
+before miscellaneous audiences.
+
+389. i.e., by ingenious contrivances a king may succeed in filling his
+treasury, or his best ingenuity and calculations may fail.
+
+390. i.e., with a pure heart.
+
+391. i.e., when the season of distress is over.
+
+392. i.e., under ordinary situations of circumstances.
+
+393. i.e., he should perform expiations and do good to them whom he has
+injured, so that these may not remain discontented with him.
+
+394. He should not seek to rescue the merit of other or of himself, i.e.,
+he should not, at such times, refrain from any act that may injure his
+own merit or that of others; in other words, he may disregard all
+considerations about the religious merits of others and of himself His
+sole concern at such a time should be to save himself, that is, his life.
+
+395. Sankhalikhitam, i.e., that which is written on the forehead by the
+Ordainer.
+
+396. Literally, "cause to be removed."
+
+397. The army and the criminal courts.
+
+398. The commentator explains it in the following way. The ordinary
+texts, without exceptions of any kind, laid down for seasons of distress,
+permit a king to fill his treasury by levying heavy contributions on both
+his own subjects and those of hostile kingdoms. An ordinary king, at such
+a time, acts in this way. A king, however, that is endued with
+intelligence, while levying such contributions, takes care to levy them
+upon those that are wicked and punishable among his own subjects and
+among the subjects of other kingdoms, and refrains from molesting the
+good. Compare the conduct of Warren Hastings in exacting a heavy tribute,
+when his own treasury was empty, from Cheyt Singh, whose unfriendliness
+for the British power was a matter of notoriety.
+
+399. The sense seems to be that there are persons who hold that priests
+and Brahmanas should never be punished or taxed. This is the eternal
+usage, and, therefore, this is morality. Others who approve of the
+conduct of Sankha towards his brother Likhita on the occasion of the
+latter's appropriating a few fruits belonging to the former, are of a
+different opinion. The latter class of persons Bhishma says, are as
+sincere as the former in their opinion. They cannot be blamed for holding
+that even priests and Brahmanas may be punished when offending.
+
+400. Duty depending on all the four foundations, i.e., as laid down in
+the Vedas; as laid down in the Smritis; as sanctioned by ancient usages
+and customs; and as approved by the heart or one's own conscience.
+
+401. i.e., yield with ease.
+
+402. Grammatically, the last line may mean,--'The very robbers dread a
+king destitute of compassion.'
+
+403. Their wives and children ought to be saved, and their habitations
+and wearing apparel and domestic utensils, etc., should not be destroyed.
+
+404. i.e., 'he that has wealth and forces.'
+
+405. The sense seems to be that a poor man can have only a little of all
+earthly things. That little, however, is like the remnant of a strong
+man's dinner.
+
+406. It is always reproachful to accept gifts from persons of
+questionable character.
+
+407. The king should similarly, by punishing the wicked, cherish the good.
+
+408. The sense seems to be that sacrifice proceeds more from an internal
+desire than from a large sum of money lying in the treasury. If the
+desire exists, money comes gradually for accomplishing it. The force of
+the simile consists in the fact that ants (probably white ants) are seen
+to gather and multiply from no ostensible cause.
+
+409. The meaning is that as regards good men, they become friends in no
+time. By taking only seven steps in a walk together, two such men become
+friends.
+
+410. Virtue prolongs life, and sin and wickedness always shorten it. This
+is laid down almost everywhere in the Hindu scriptures.
+
+411. i.e., if ex-casted for irreligious practices.
+
+412. The correct reading is Jatakilwishat.
+
+413. The sense, of course, is that such a man, when filled with fear,
+becomes unable to ward off his dangers and calamities. Prudence requires
+that one should fear as long as the cause of fear is not at hand. When,
+however, that cause has actually presented itself, one should put forth
+one's courage.
+
+414. The hostility between Krishna and Sisupala was due to the first of
+these causes; that between the Kurus and the Pandavas to the second; that
+between Drona and Drupada to the third; that between the cat and the
+mouse to the fourth; and that between the bird and the king (in the
+present story) to the fifth.
+
+415. The sense seems to be that the act which has led to the hostility
+should be calmly considered by the enemy before he gives way to anger.
+
+416. If it is Time that does all acts, there can be no individual
+responsibility.
+
+417. i.e., they are indifferent to other people's sorrow.
+
+418. Honey-seekers direct their steps through hill and dale by marking
+intently the course of the flight of bees. Hence they meet with frequent
+falls.
+
+419. Everything decays in course of time. Vide the characteristics of the
+different Yugas, ante.
+
+420. i.e., do any of these or all as occasion may require.
+
+421. The king should imitate the cuckoo by causing his own friends or
+subjects to be maintained by others; he should imitate the boar by
+tearing up his foes by their very roots; he should imitate the mountains
+of Meru by presenting such a front that nobody may transgress him he
+should imitate an empty chamber by keeping room enough for storing
+acquisitions he should imitate the actor by assuming different guises;
+and lastly, he should imitate devoted friend in attending to the
+interests of his loving subjects.
+
+422. The crane sits patiently by the water side for hours together in
+expectation of fish.
+
+423. i.e., if he passes safely through the danger.
+
+424. The triple aggregate consists of Virtue, Wealth, and Pleasure. The
+disadvantages all arise from an injudicious pursuit of each. Virtue
+stands as an impediment in the way of Wealth; Wealth stands in the way of
+Virtue; and Pleasure stands in the way of both. The inseparable adjuncts
+of the three, in the case of the vulgar, are that Virtue is practised as
+a means of Wealth, Wealth is sought as a means of Pleasure; and Pleasure
+is sought for gratifying the senses. In the case of the truly wise, those
+adjuncts are purity of the soul as the end of virtue, performance of
+sacrifices as the end of Wealth; and upholding of the body as the end of
+Pleasure.
+
+425. Literally, 'preservation of what has been got, and acquisition of
+what is desired.'
+
+426. These depend on the king, i.e., if the king happens to be good,
+prosperity, etc., are seen. On the other hand, if the king becomes
+oppressive and sinful, prosperity disappears, and every kind of evil sets
+in.
+
+427. In India, during the hot months, charitable persons set up shady
+thatches by the sides of roads for the distribution of cool water and raw
+sugar and oat soaked in water. Among any of the principal roads running
+through the country, one may, during the hot months, still see hundreds
+of such institutions affording real relief to thirsty travellers.
+
+428. Such as Rakshasas and Pisachas and carnivorous birds and beasts.
+
+429. Abandoning his Homa fire.
+
+430. i.e., flowers already offered to the deities.
+
+431. No one of the three regenerate orders should take dog's meat. If
+thou takest such meat, where would then the distinction be between
+persons of those orders and men like Chandalas?
+
+432. Agastya was a Rishi. He could not do what was sinful.
+
+433. The idea that man comes alone into the world and goes out of it
+alone. Only the wife is his true associate for she alone is a sharer of
+his merits, and without her no merit can be won. The Hindu idea of
+marriage is a complete union. From the day of marriage the two persons
+become one individual for the performance of all religious and other acts.
+
+434. The sense seems to be that our strength, though little, should be
+employed by us in attending to the duties of hospitality in our own way.
+
+435. Literally, 'thou art at home,' meaning I will not spare any trouble
+in making thee feel and enjoy all the comforts of home in this place.
+
+436. Mahaprasthana is literally an unreturning departure. When a person
+leaves home for wandering through the world till death puts a stop to his
+wanderings, he is said to go on Mahaprasthana.
+
+437. The theory is that all distresses arise originally from mental error
+which clouds the understanding. Vide Bhagavadgita.
+
+438. Making gifts, etc.
+
+439. Here amum (the accusative of adas) evidently means 'that' and not
+'this.' I think the reference, therefore, is to heaven and not to this
+world.
+
+440. These are Mleccha tribes of impure behaviour.
+
+441. i.e., for my instructions.
+
+442. So great was the repugnance felt for the slayer of a Brahmana that
+to even talk with him was regarded a sin. To instruct such a man in the
+truths of the Vedas and of morality was to desecrate religion itself.
+
+443. The version of 5 is offered tentatively. That a person possessed of
+affluence should become charitable is not wonderful. An ascetic, again,
+is very unwilling to exercise his power. (Witness Agastya's unwillingness
+to create wealth for gratifying his spouse.) What is meant by these two
+persons not living at a distance from each other is that the same cause
+which makes an affluent person charitable operates to make an ascetic
+careful of the kind of wealth he has.
+
+444. That which is asamikshitam is samagram karpanyam.
+
+445. Nilakantha explains that vala here means patience (strength to bear)
+and ojas (energy) means restraints of the senses.
+
+446. Both the vernacular translators have rendered the second line of
+verse 25 wrongly. They seem to think that a person by setting out for any
+of the sacred waters from a distance of a hundred yojanas becomes
+cleansed. If this meaning be accepted then no man who lives within a
+hundred yojanas of any of them has any chance of being cleansed. The
+sense, of course, is that such is the efficacy of these tirthas that a
+man becomes cleansed by approaching even to a spot within a hundred
+yojanas of their several sites.
+
+447. These mantras form a part of the morning, noon and evening prayer of
+every Brahmana. Aghamarshana was a Vedic Rishi of great sanctity.
+
+448. In the first line of 26 the correct reading is Kutah not Kritah as
+adopted by the Burdwan translators.
+
+449. i.e., beasts and birds. The vernacular translators wrongly render
+it--'Behold the affection that is cherished by those that are good
+towards even the beasts and birds!'
+
+450. The correct reading is Murtina (as in the Bombay text) and not
+Mrityuna. The Burdwan version adopts the incorrect reading.
+
+451. The allusion is to the story of Rama having restored a dead Brahmana
+boy. During Rama's righteous reign there were no premature deaths in his
+kingdom. It happened, however, one day that a Brahmana father came to
+Rama's court and complained of the premature death of his son. Rama
+instantly began to enquire after the cause. Some sinful act in some
+corner of the kingdom, it was suspected, had caused the deed. Soon enough
+Rama discovered a Sudra of the name of Samvuka engaged in the heart of a
+deep forest in ascetic penances. The king instantly cut off the man's
+head inasmuch as a Sudra by birth had no right to do what that man was
+doing. As soon as righteousness was upheld, the deceased Brahmana boy
+revived. (Ramayana, Uttarakandam).
+
+452. Literally, 'by giving up their own bodies'.
+
+453. i.e., he is sure to come back to life.
+
+454. The word sramana is used in Brahmanical literature to signify a
+certain order of ascetics or yatis that have renounced work for
+meditation. It is also frequently employed to mean a person of low life
+or profession. It should be noted, however, that in Buddhistic literature
+the word came to be exclusively used for Buddhist monks.
+
+455. This is how Nilakantha seems to explain the line, Bhishma is anxious
+about the effect of his instructions. He says that those instructions
+would bear fruit if the gods will it; otherwise, his words would go for
+nothing, however carefully he might speak.
+
+456. The commentator explains that including the first, altogether 12
+questions are put by Yudhishthira.
+
+457. This is an answer to the first question viz., the general aspect of
+ignorance.
+
+458. The word Sreyas has a peculiar meaning. It implies, literally, the
+best of all things; hence, ordinarily, in such passages, it means beatitude
+or the highest happiness that one may acquire in heaven. It means also
+those acts of virtue by which that happiness may be acquired. It should
+never be understood as applicable to anything connected with earthly
+happiness, unless, of course, the context would imply it.
+
+459. The sense is that such a man never sets his heart upon things of
+this world, and accordingly these, when acquired, can never satisfy him.
+His aspirations are so great and so high above anything this world can
+give him that the attainment of even the region of Brahma cannot, as the
+commentator explains, gratify him. At first sight this may look like want
+of contentment, but in reality, it is not so. The grandeur of his
+aspirations is sought to be enforced. Contentment applies only to
+ordinary acquisitions, including even blessedness in heaven.
+
+460. i.e., such a man is sure of attaining to a blessed end.
+
+461. Such as distinctions of caste, of dress, of food, etc., etc.
+
+462. A reference to the region of Brahma, which is supposed to be located
+within every heart. One reaches that region through penances and
+self-denial. The sense, of course, is that his is that pure felicity of
+the heart who has succeeded in driving off all evil passions therefrom.
+
+463. The word used here is Buddhasya (genitive of Buddha.) May not this
+verse be a reference to the Buddhistic idea of a Buddha?
+
+464. i.e., both are equally efficacious.
+
+465. In the Bengal texts, verse 9 is a triplet. In the second line the
+correct reading is nirvedat and not nirdesat. Avadya is fault.
+Vinivartate is understood at the end of the third line, as suggested by
+Nilakantha. Both the Bengali versions of 9 are incomplete, the Burdwan
+one being also incorrect.
+
+466. The commentator explains that compassion, like the faults enumerated
+above, agitates the heart and should be checked for the sake of
+individual happiness or tranquillity of soul.
+
+467. In India, from the remotest times, preceptors are excluded from
+charging their pupils any fees for the instruction they give. No doubt, a
+final fee, called Gurudakshina, is demandable, but that is demandable
+after the pupil has completed his studies. To sell knowledge for money is
+a great sin. To this day in all the indigenous schools of the country,
+instruction is imparted free of all charges. In addition to this, the
+pupils are fed by their preceptors. The latter, in their turn, are
+supported by the charity of the whole country.
+
+468. Dakshina is the present or gift made in sacrifices.
+
+469. Vahirvyedichakrita, etc., is the correct reading.
+
+470. i.e., such a person may perform a grand sacrifice in which Soma is
+offered to the gods and drunk by the sacrificer and the priests.
+
+471. The Burdwan translator, misled by the particle nah, supposes that
+this verse contains an injunction against the spoliation of a Sudra. The
+fact is, the nah here is equal to 'ours'.
+
+472. Who has fasted for three whole days.
+
+473. Aswastanavidhana is the rule of providing only for today without
+thinking of the morrow.
+
+474. The sense, of course, is that if a Brahmana starves, that is due to
+the king having neglected his duty of providing for him.
+
+475. I follow Nilakantha in rendering abrahmanam manyamanah. It may also
+mean 'regarding himself to be a fallen Brahmana (for the time being)'.
+
+476. It should be noted that the word foeticide used in such texts
+frequently means all sins that are regarded as equivalent to foeticide.
+Hence, killing a Brahmana is foeticide, etc.
+
+477. There is a material difference of reading in this verse. Following
+the Bengal texts, the above version is given. The Bombay text runs as
+follows: 'upon his body being burnt therewith, or by death, he becomes
+cleansed.' The Bombay text seems to be vicious. Drinking is regarded as
+one of the five heinous sins. The severer injunction contained in the
+Bengal texts seems therefore, to be the correct reading.
+
+478. The true reading is nigacchati and not niyacchati. The Burdwan
+translator has misunderstood the word papam in this verse.
+
+479. Nilakantha correctly explains the connection of Susamsitah.
+
+480. Nilakantha explains that the question of Nakula excited the heart of
+Bhishma and caused a flow of blood through his wounds. Hence Bhishma
+compares himself to a hill of red-chalk.
+
+481. Durvarani, Durvaradini, Durvachadini, are some of the readings of
+the first line.
+
+482. Literally, family or clan; here origin.
+
+483. The second line of 19 is unintelligible.
+
+484. Taddhitwa is tat hi twa. Nilakantha thinks that twa here is twam.
+
+485. In the Bengal texts, 41 is made a triplet, and 42 is made to consist
+of a single line; 42 is represented as Vaisampayana's speech. This is
+evidently an error; 41 a couplet. 42 also is so. Rajna etc., refer to
+Bhima. K.P. Singha avoids the error; the Burdwan translator, as usual,
+makes a mess of 41 by taking it to be a triplet.
+
+486. There can be very little doubt that the second line has a distinct
+reference to the principal article of faith in Buddhism. Emancipation
+here is identified with Extinction or Annihilation. The word used is
+Nirvana. The advice given is abstention from attachments of every kind.
+These portions of the Santi are either interpolations, or were written
+after the spread of Buddhism.
+
+487. The doctrine set forth in 48 is the doctrine of either Universal
+Necessity as expounded by Leibnitz, or that of Occasional Causes of the
+Cartesian school. In fact, all the theories about the government of the
+universe are strangely jumbled together here.
+
+488. i.e., they that have wives and have procreated children.
+
+489. Raktamivavikam and not Raktamivadhikam, is the correct reading. The
+Burdwan translator accepts the incorrect reading.
+
+490. The true reading is Brahmavarjitah and not that word in the
+accusative. Both the Bengali versions have adhered to the incorrect
+reading of the Bengal texts.
+
+491. i.e., it was not a piece torn off from a full piece, but both its
+dasas or ends were there.
+
+492. To this day there are many Brahmanas in India who are
+asudra-pratigrahins, i.e., who accept no gift, however rich, from a Sudra.
+
+493. Kimpurusha is half-man and half-horse. The body is supposed to be
+that of a horse, and the face that of a man.
+
+494. Literally, 'for obtaining goods'.
+
+495. At such entertainments, Hindus, to this day, sit on separate seats
+when eating. If anybody touches anybody else's seat, both become impure
+and cannot eat any longer. Before eating, however, when talking or
+hearing, the guests may occupy a common seat, i.e., a large mat or
+blanket or cloth, etc., spread out on the floor.
+
+496. Agni or fire is a deity that is said to have Vayu (the wind-god) for
+his charioteer. The custom, to this day, with all travellers in India is
+to kindle a large fire when they have to pass the night in woods and
+forests or uninhabited places. Such fires always succeed in scaring off
+wild beasts. In fact, even tigers, raging with hunger, do not approach
+the place where a blazing fire is kept up.
+
+497. Surabhi is the celestial cow sprung from the sage Daksha.
+
+498. Whether the word is chirat or achirat is difficult to make out.
+
+499. In Sanskrit the ablative has sometimes the sense of 'through'. Here,
+mitrat means both from and through. What is said is that wealth, honours,
+etc., may be acquired through friends, i.e., the latter may give wealth
+or be instrumental in its acquisition, etc.
+
+500. It is very difficult to literally translate such verses. The word
+Dharma is sometimes used in the sense of Religion or the aggregate of
+duties. At other times it simply means a duty or the course of duties
+prescribed for a particular situation. Tapah is generally rendered
+penance. Here, however, it has a direct reference to sravana (hearing),
+manana (contemplation), and nididhyasana (abstraction of the soul from
+everything else for absolute concentration). The Grammar of the second
+half of the first line is Sati apretya etc., Sat being that which is
+real, hence, the Soul, or the Supreme Soul, of which every individual
+Soul is only a portion.
+
+501. And not the Soul, as the commentator explains. With the death of the
+body joy and grief disappear.
+
+502. The art by which the body could, as in Egypt, be preserved for
+thousands of years was not known to the Rishis.
+
+503. The commentator explains the sense of this as follows: The cow
+belongs to him who drinks her milk. Those who derive no advantage from
+her have no need for showing her any affection. One should not covet what
+is above one's want. It has been said, that (to a thirsty or hungry or
+toil-worn man), a little quantity of vaccine milk is of more use than a
+hundred kine; a small measure of rice more useful than a hundred barns
+filled with grain; half a little bed is of more use than a large mansion.
+
+504. I follow Nilakantha in rendering this verse. His interpretation is
+plausible. Mudatamah, according to him, are those who are in deep sleep.
+There are four stages of consciousness. These are (1) wakefulness, (2)
+dream, (3) dreamless or deep slumber, and (4) Turiya or absolute Samadhi
+(which the Yogin only can attain to).
+
+505. The two extremes, of course, are dreamless slumber and Turiya or
+Samadhi. The two intermediate ones are wakefulness and sleep with dream.
+
+506. Pride in consequences of having insulted or humiliated others; and
+success over others such as victories in battle and other concerns of
+the world.
+
+507. The first half of the second line is read variously. The sense,
+however, in effect, remains unaltered. What is said here is that man who
+succeeds in attaining to a state of Brahma by true Samadhi or abstraction
+from the world, can never be touched by grief.
+
+508. In all treatises on Yoga it is said that when the first stage is
+passed, the neophyte succeeds in looking at his own self. The meaning
+seems to be that he experiences a sort of double existence so that he
+succeeds in himself looking at his own self.
+
+509. This is the same as 46. The Bombay edition does not repeat it.
+
+510. The house referred to is the body. The single column on which it is
+supported is the backbone, and the nine doors are the eyes, the ears, the
+nostrils, etc. etc.
+
+511. The sense is that women always regard their human lovers as dear
+without regarding the Supreme Being to be so, although He is always with
+them.
+
+512. i.e., coursing on, without waiting for any one.
+
+513. Literally, intelligent.
+
+514. The true reading is Jnanena and not ajnanena. Then, in the last
+foot, the word is a-pihitah and not apihitah. The words with ava and api
+frequently drop the initial a. Hence a-pihitah means not covered.
+
+515. The word used in the text is Devanam (of the gods). There can be no
+doubt however, that the word deva is here used for implying the senses.
+
+516. i.e., wild beasts and lawless men.
+
+517. Asatyajyam and Asatyadyam are both correct. The sense is the same.
+The first means 'having untruth for the libation (that it eats up).' The
+second means 'having untruth for the food (it devours)'.
+
+518. Santi is tranquillity. The Santi-sacrifice is the endeavour to
+practise self-denial in everything; in other words, to restrain all sorts
+of propensities or inclinations. The Brahma-sacrifice is reflection on
+truths laid down in the Upanishads. The Word-sacrifice consists in the
+silent recitation (japa) of the Pranava or Om, the initial mantra. The
+Mind-sacrifice is contemplation of the Supreme Soul. The Work-sacrifice
+consists in baths, cleanliness, and waiting upon the preceptor.
+
+519. Both readings are correct, viz., Kshetrayajna and Kshetrayajna.
+Kshetra is, of course, the body. If the latter reading be accepted, the
+meaning will be 'a sacrifice like that of a Kshatriya, i.e., battle.'
+Hence, all kinds of acts involving cruelty.
+
+520. or, seek Brahma in thy understanding. The word Atman is often
+synonymous with Supreme Self.
+
+521. The commentator explains that the object of Yudhishthira's question
+is this: in the preceding section or lesson it has been inculcated that
+one may seek the acquisition of the religion of moksha or emancipation
+even when he is young. Yudhishthira enquires whether wealth (so necessary
+for the performance of sacrifices) is needed for the acquisition of that
+religion. If wealth be necessary, the poor then would not be able to
+acquire that religion. Hence the enquiry about the way in which joy and
+sorrow come to the wealthy and to the poor.
+
+522. The verses are said to be old. Nilakantha accordingly supposes that
+it was not Sampaka who recited them to Bhishma, but some one else. I
+follow the commentator; but the grammar of the concluding verse of this
+section must have to be twisted for supporting him.
+
+523. Kakataliyam is, literally, 'after the manner of the crow and the
+palmyra fruit.' The story is that once when a crow perched upon a palmyra
+tree a fruit (which had been ripe) fell down. The fruit fell because of
+its ripeness. It would be a mistake to accept the sitting of the crow as
+the cause of the fall. The perching was only an accident. Yet men very
+frequently, in tracing causes, accept accidents for inducing causes. Such
+men are said to be deceived by 'the fallacy of the crow and the palmyra
+fruit.'
+
+524. Exertion to be successful must depend on circumstances. The
+combination of circumstances is destiny.
+
+525. It is difficult to resist the belief that many of the passages of
+the Santi are later additions. Suka was the son of Vyasa. To quote a
+saying of Suka (or, as he was called Sukadeva Goswamin), if Vyasa was the
+real writer of this passage, is rather suspicious.
+
+526. i.e., arrive at such a point that nothing was left for him to desire.
+
+527. i.e., with the view of doing thee good, I shall emancipate myself
+from all attachments and enjoy the blessedness of tranquillity.
+
+528. Here the theory of desire seems to be reversed. Desire is mere wish
+after anything. When its gratification is sought, the form it assumes is
+that of determination or will. If, however, Kama be taken as the
+formulated desire after specific objects, then, perhaps, the Will may be
+regarded as its foundation, at least, in respect of the distress and
+difficulties that come in its train.
+
+529. I think the Bombay reading of this verse is incorrect. Bhuttagramah
+(nom. sing.) should be Bhutagramam (accusative sing.). The Yah is Kamah.
+It is Desire that is exhorted to go away whithersoever it chooses. If the
+elements be thus exhorted, then it is death that the speaker desires.
+This would be inconsistent with the spirit of the passage.
+
+530. The use of the plural Yushmashu might lead at first sight to take it
+as standing for the elements. It is plain, however, that it refers to all
+attributes that are founded on Rajas and Tamas.
+
+531. Beholding all creatures in my own body and mind i.e., identifying
+myself with all creatures or never taking them as distinct and separated
+from me: in other words, professing and practising the principle of
+universal love.
+
+532. The two lines are antithetical. What is said here is that though
+there is misery in property, there is no real happiness in affluence.
+Hence Nilakantha is right in supposing that the last word of the first
+line is not dhane but adhane the Sandhi being Arsha.
+
+533. Nilakantha explains that by Saranga here is meant the bee. The
+anweshanam following it is 'going behind.' The whole compound means
+'imitation of the bee in the forest.'
+
+534. The allusion is to the story of Pingala, in Section 74 ante.
+
+535. The story, evidently a very ancient one, is given in full in the
+Bhagavat. Once on a time, a maiden, residing in her father's house,
+wished to feed secretly a number of Brahmanas. While removing the grain
+from the barn, her anklets, made of shells, began to jingle. Fearing
+discovery through that noise, she broke all her anklets except one for
+each hand.
+
+536. Animittatah is explained by Nilakantha as one that has no cause,
+i.e., Brahma. The commentator would take this speech as a theistic one. I
+refuse to reject the plain and obvious meaning of the word. All phases of
+speculative opinion are discussed in the Santi. It is very possible that
+a religious indifferentism is preached here.
+
+537. The sense of the passage is that as everything depends upon its own
+nature, it cannot, by its action, either gladden or grieve me. If a son
+be born to me I am not delighted. If he dies, I am not grieved. His birth
+and death depend upon his own nature as a mortal. I have no power to
+alter that nature or affect it in any way.
+
+538. The word Ajagara implies 'after the manner of a big snake that
+cannot move.' it is believed that such snakes, without moving, lie in the
+same place in expectation of prey, eating when anything comes near,
+famishing when there is nothing.
+
+539. The meaning is that even copious drafts do not slake thirst
+permanently, for after being slaked, it is sure to return.
+
+540. In the Bengal texts, 44 is made a triplet. The correct reading,
+however, is to take 44 as a couplet and 45 as a triplet. Nilakantha
+points out that Icchantaste, etc., is grammatically connected with 45.
+
+541. The auspicious constellations are such as Pushya and others; the
+inauspicious are Mula Aslesha, Magha, etc; yajnaprasava may also mean the
+fruits of sacrifices.
+
+542. Anwikshikim may also mean 'microscopic'.
+
+543. The word dattam, generally rendered 'gifts' or 'charity,' means and
+includes protection of suppliants, abstention from injury as regards all
+creatures, and actual gifts made outside the sacrificial altar.
+Similarly, the maintenance of the sacred fire, penances, purity of
+conduct, the study of the Vedas, hospitality to guests, and offer of food
+to the Viswedevas, are all included in the word Ishta which is ordinarily
+rendered 'sacrifice.'
+
+544. i.e., even if he seeks to avoid it.
+
+545. i.e., becomes his inseparable associate.
+
+546. What is meant is that if once the consequences of the acts of a past
+life are exhausted, the creature (with respect to whom such exhaustion
+takes place), is freed from all vicissitudes of life. Lest, however, such
+creatures become emancipated, the orthodox view is that a balance is
+always left of both merit and demerit, so that a new birth must take
+place and the consequences of what is thus left as a balance must begin
+to be enjoyed or suffered. This is not referred to here, but this is the
+view of all orthodox Hindus.
+
+547. The first word of this verse is diversely read. The reading I adopt
+is samunnam meaning drenched in water. If it be samjuktam it would mean
+united, with filth, of course. Another reading is samswinnam, meaning
+'drenched with sweat.' Nilakantha explains upavasah here as equivalent to
+the renunciation of all earthly possessions. Ordinarily it means 'fasts.'
+
+548. This verse occurs in the Santi Parva. It is difficult to understand
+in what sense it is said that the track of the virtuous cannot be marked.
+Perhaps, it is intended that such men do not leave any history or record
+behind them, they having abstained from all kinds of action good or bad.
+
+549. Manasa means 'appertaining to the mind,' or rather, the Will. Mahat
+literally means great.
+
+550. Veda is here used in the sense of Knowledge and Power.
+
+551. Sarvabhutatmakrit is explained by Nilakantha thus. He who is
+Sarvabhutatman is again bhutakrit. On the authority of the Srutis the
+commentator adds,--ye ete pancha akasadayodhatavo-dharana-karmanah sa eva
+Brahma.
+
+552. The word Devah here is evidently used in the sense of luminous or
+shining ones and not in that of gods or deities.
+
+553. The Rishis supposed that the pouring of water created the air
+instead only of displaying it.
+
+554. All created things are called Bhutas, but the five principal
+elements, viz., fire, air, earth, water, and space, are especially called
+Bhutas or Mahabhutas.
+
+555. This is certainly curious as showing that the ancient Hindus knew
+how to treat diseased plants and restore them to vigour.
+
+556. K.P. Singha wrongly renders this verse. The Burdwan translator is
+right.
+
+557. Both the Bengal and the Bombay texts read bhutani. The correct
+reading, however, appears to be bhutanam.
+
+558. The word for duct is Srotas. It may also be rendered 'channel.' Very
+like the principal artery or aorta.
+
+559. Notwithstanding much that is crude anatomy and crude physiology in
+these sections, it is evident, however, that certain glimpses of truth
+were perceived by the Rishis of ancient times. Verse 15 shows that the
+great discovery of Harvey in modern times was known in ancient India.
+
+560. In works on yoga it is laid down that the main duct should be
+brought under the control of the will. The soul may then, by an act of
+volition, be withdrawn from the whole physical system into the
+convolutions of the brain in the head. The brain, in the language of
+yogins, is a lot us of a thousand leaves. If the soul be withdrawn into
+it, the living creature will then be liberated from the necessity of food
+and sleep, etc., and will live on from age to age, absorbed in
+contemplation of divinity and in perfect beatitude.
+
+561. It is often said that in an advanced stage of yoga, one is enabled
+to behold one's Soul, or, a sort of double existence is realised in
+consequence of which the Soul becomes an object of internal survey to the
+Soul itself. Very probably, writers on yoga employ this language in a
+figurative sense.
+
+562. The commentator explains that the words expressive of hue or colour
+really mean attributes. What is intended to be said is that the Brahmanas
+had the attribute of Goodness (Sattwa); the second order had the
+attribute of Passion (Rajas); the third got a mixture of the two, i.e.,
+both goodness and passion (Sattwa and Rajas); while the lowest order got
+the remaining attribute, viz., Darkness (Tamas).
+
+563. The distinction here laid down seems to be this: the eternal
+creation is due to the yoga or mental action of the Primeval Deity. That
+creation which we behold is the result of the penances of those sages who
+were first created. Perhaps, what is intended to be said is that the
+principle of life, of life proceeding from life, and primal matter with
+space, etc., are all due to the fiat of God; while all visible and
+tangible objects, resulting from the action of those principles and from
+primal matter and space, are attributable to the ancient sages.
+
+564. The word Ghrina may also mean aversion. Of course, here it would
+mean, if used in that sense, aversion for all unrighteous acts.
+
+565. The first half of the first line of 6 is differently read in the
+Bombay edition. Both readings are noticed by Nilakantha. I have adhered
+to the Bengal reading, though the Bombay reading is clearer in sense.
+Visati is a transitive verb having Pratishtha or some such noun for its
+object. The literal meaning is he who acquires fame, etc.
+
+566. Here the speaker describes the character of Karma-sannyasa
+(renunciation of acts). Samarambha generally means all kinds of acts.
+Here, however, only sacrifices and other scriptural rites are intended. I
+follow Nilakantha in rendering the second line, although the plain
+meaning would seem to be "who poureth everything in gift."
+
+567. The gross world is perceivable by the ordinary senses. Behind the
+gross world is a subtile one which the subtile senses i.e., the senses
+when sharpened by yoga, can perceive. With death, the gross body alone is
+dissolved, the subtile body or form, called the Linga-sarira, and made up
+of what is called the Tanmatras of the primal elements, remains. Even
+that retains all the characteristics of the world in an incipient form.
+The Linga-sarira also must be destroyed before absorption into Brahma can
+take place.
+
+568. The felicity that is obtained in heaven is not everlasting, being
+limited in point of duration by the degree or measure of merit that is
+achieved here.
+
+569. The Pauranic theory of both the solar and the lunar eclipse is that
+the Sun and the Moon are sought to be devoured by the Daitya, Rahu.
+
+570. The sense seems to be that Vedas declare those fruits in order that
+men may strive for them when they lead to happiness.
+
+571. Nearly the whole of this section is prose.
+
+572. It is difficult to understand in what senses the word Dharma is used
+in the three successive questions here.
+
+573. In the first line the correct reading is Brahmana and not
+Brahmarshi. The answer attributed to Bhrigu settles this.
+
+574. A pupil should never solicit his preceptor for instruction. He
+should attend only when the preceptor calls him. To this day, the rule is
+rigidly observed in all schools throughout India. It should be added to the
+credit of those engaged in teaching that they very seldom neglect their
+pupils. The story is authentic of the grandfather of the great Baneswar
+Vidyalankar of Nuddea, himself as great a professor as Baneswar, of
+continuing to teach his pupils in the outer apartments even after
+receiving intelligence of his son's death within the inner apartments of
+the family dwelling. The fact is, he was utterly absorbed in his work,
+that when his good lady, moved by his apparent heartlessness, came out to
+tax him he answered her, in thorough absence of mind, saying, 'Well, do
+not be disturbed. If I do not weep for my son, I will do so for that
+grandchild in your arms.' The pupils at last recalled him to the
+realities of the hour.
+
+575. i.e., by picking up fallen grains from the field after the crop has
+been cut away and removed by the owner.
+
+576. Upaskara means renunciation.
+
+577. It is generally said that by procreating offspring, one gratifies
+the Pitris or pays off the debt one owes to one's deceased ancestors.
+Here Bhrigu says that by that act one gratifies the Creator. The idea is
+the same that forms the root of the command laid on the Jews,--Go and
+multiply.
+
+578. The end of these attributes is Moksha or Emancipation.
+
+579. Sishta is explained by Nilakantha as one who has been properly
+instructed by wise Preceptors.
+
+580. Niyama is explained by the commentator as a rite; upayoga as a vow
+about food; charyya as an act like visiting sacred waters; vihita is
+vidhana.
+
+581. The Hindus had no poor laws. The injunctions of their scriptures
+have always sufficed to maintain the poor, particularly their religious
+mendicants. The mendicants themselves are restrained from disturbing the
+householders often. None again save the well-to-do were to be visited by
+the mendicants, so that men of scanty means might not be compelled to
+support the recluses.
+
+582. The words used by Bharadwaja in the question are capable of being
+construed as an enquiry after the next world. Bhrigu also, in his answer,
+uses the word Paro lokah. The reference to Himavat, therefore, is
+explained by the commentator as metaphorical. The whole answer of Bhrigu,
+however, leaves little room for doubt that the sage speaks of a region on
+earth and not in the invisible world after death.
+
+583. Nilakantha would read amritya for mritya. It is a forced correction
+for keeping up the metaphorical sense.
+
+584. All knowledge there is certain.
+
+585. i.e., to practise yoga. The Bengal reading is dharanam. The
+commentator goes for explaining all the verses as metaphorical.
+Considerable ingenuity is displayed by him, and he even cites the Srutis
+in support.
+
+586. This at least is a verse that evidently refers to the other or the
+next world, and, therefore, lends colour to the supposition that
+throughout the whole passage, it is the next world and no fictitious
+region north of the Himalayas that is described. Some western scholars
+think that a verbal translation is all that is necessary. Such passages,
+however, are incapable of being so rendered. The translator must make his
+choice of, either taking the verses in a plain or a metaphorical sense.
+If he inclines towards the latter, he cannot possibly give a verbal
+version. The genius of the two tongues are quite different.
+
+587. Pushkara in Rajputanah is supposed to be the spot where Brahman
+underwent his penances.
+
+588. The Burdwan translator makes a mess of this verse 21 runs into 22 as
+explained by the commentator. K.P. Singha avoids the blunder, although in
+rendering the last line of 22 he becomes rather inaccurate.
+
+589. The five limbs which should be washed before eating are the two
+feet, the two hands, and the face.
+
+590. This may be a general direction for washing one's hand after eating;
+or, it may refer to the final Gandusha, i.e., the act of taking a little
+water in the right hand, raising it to the lips, and throwing it down,
+repeating a short formula.
+
+591. The Burdwan translator has misunderstood this verse completely.
+
+592. It is difficult to understand what this verse means. Nilakantha
+proposes two different kinds of interpretation. What then is Sankusuka or
+Sanku cuka? The above version is offered tentatively. The commentator
+imagines that the true sense of the verse is that it declares such men to
+be unable to attain to Mahadayu which is Brahma and not long life.
+
+593. Prishtamangsa is explained by the commentator as 'the meat forming
+the remnant of a Sraddha offering.' I do not see the necessity of
+discarding the obvious meaning.
+
+594. in the sense of being moved or used. The commentator adds that the
+sacred thread also should be wound round the thumb, as the Grihyasutras
+declare.
+
+595. In every instance, the person who receives should
+say--'All-sufficient,' 'Gratify to the fill', and 'Has fallen copiously'
+or words to that effect. Krisara or Kricara is food made of rice and
+pease, or rice and sesame; probably what is now called Khichree.
+
+596. The polite form of address is Bhavan. It is in the third person
+singular. The second person is avoided, being too direct.
+
+597. It is not plain in what way the sinful acts come to the sinner. The
+Hindu idea, of course, is that the consequences of those deeds visit the
+doer without fail. This verse, however, seems to say that the
+recollection of those sins forces itself upon the sinner and makes him
+miserable in spite of himself.
+
+598. The Hindu moralist, in this verse, declares the same high morality
+that Christ himself preached. Merit or sin, according to him, does not
+depend on the overt act alone. Both depend on the mind. Hence the
+injunction against even mentally harming others.
+
+599. The sense seems to be that if one succeeds in ascertaining the
+ordinances about virtue or piety, but if the mind be sinful, no associate
+can be of any help. The mind alone is the cause of virtue and piety.
+
+600. Adhyatma is anything that depends on the mind. Here it is, as
+explained by the commentator, used for yoga-dharma as depending upon or
+as an attribute of the mind. Generally speaking, all speculations on the
+character of the mind and its relations with external objects are
+included in the word Adhyatma.
+
+601. After Bhrigu's discourse to Bharadwaja this question may seem to be
+a repetition. The commentator explains that it arises from the
+declaration of Bhishma that Righteousness is a property of the mind, and
+is, besides, the root of everything. (V 31, sec. 193, ante). Hence the
+enquiry about Adhyatma as also about the origin of all things.
+
+602. The word rendering 'perceptions' is Vijnanani. 'Cognitions' would
+perhaps, be better.
+
+603. Generally, in Hindu philosophy, particularly of the Vedanta school,
+a distinction is conceived between the mind, the understanding, and the
+soul. The mind is the seat or source of all feelings and emotions as also
+all our perceptions, or those which are called cognitions in the Kantian
+school, including Comparison which (in the Kantian school) is called the
+Vernuft or Reason. This last is called the Understanding or buddhi. The
+soul is regarded as something distinct from both the body and the mind.
+It is the Being to whom the body and the mind belong. It is represented
+as inactive, and as the all-seeing witness within the physical frame. It
+is a portion of the Supreme Soul.
+
+604. Goodness includes all the higher moral qualities of man. Passion
+means love, affection, and other emotions that appertain to worldly
+objects. Darkness means anger, lust, and such other mischievous
+propensities.
+
+605. I follow Nilakantha in his grammatical exposition of this verse. The
+meaning, however, is scarcely clear. The identity of the Understanding or
+intelligence with the senses and the mind may be allowed so far as the
+action of the three qualities in leading all of them to worldly
+attachments is concerned. But what is meant by the identity of the
+Understanding with all the objects it comprehends? Does Bhishma preach
+Idealism here? If nothing exists except as it exists in the
+Understanding, then, of course, with the extinction of the Understanding,
+all things would come to an end.
+
+606. Brown and other followers of Reid, whether they understood Reid or
+not, regarded all the perceptions as only particular modifications of the
+mind. They denied the objective existence of the world.
+
+607. The commentator explains this verse thus, although as regards the
+second line he stretches it a little. If Nilakantha be right, K.P. Singha
+must be wrong. Generally, however, it is the known incapacity of the
+ocean to transgress its continents that supplies poets with
+illustrations. Here, however, possibly, the rarity of the phenomenon,
+viz., the ocean's transgressing its continents, is used to illustrate the
+rare fact of the intelligence, succeeding by yoga power, in transcending
+the attributes of Rajas, Tamas and Sattwa.
+
+608. on the other hand, directing one's thoughts boldly to it, one should
+ascertain its cause and dispel that cause, which, as stated here, is
+Passion.
+
+609. The first two words of the second line are those of verse 5. See
+I, Manu.
+
+610. Kathanchit is explained by Nilakantha as 'due to great ill-luck.'
+
+611. I do not follow Nilakantha in rendering this verse.
+
+612. The soul is said to be only a witness or spectator and not an actor.
+The Rishis understood by the soul the being to whom the mind, the senses,
+etc., all belong. Could the idea of the inactive and unsinning Soul have
+arisen from observation of the moral principle of Conscience which
+discriminates between right and wrong, and acts, therefore, as an
+impartial judge, or watches everything like an uninterested spectator?
+European moralists generally attribute two other functions to the
+Conscience, viz., impelling us to do the right and avoid the wrong, and
+approving when right is done and wrong avoided. But these functions may
+easily be attributed to some other principle. At any rate, when the
+question is one of nomenclature only, the last two functions may be taken
+away and the word Soul applied to indicate the Conscience as the faculty
+of discrimination only.
+
+613. The qualities here referred to are those of Sattwa (goodness), Rajas
+(passion), and Tamas (darkness). What is meant by this verse is that such
+a person transcends the qualities instead of the qualities transcending
+him and his acts.
+
+614. Nilakantha takes the third line as elliptical and is for supplying
+te labhante.
+
+615. I follow the commentator in his exposition of this verse.
+Anavisandhipurvakam is explained as nishkamam. Ubhayam is
+prachinamaihikam cha karmam. Apriyam is equivalent to vadham. The
+substance of priyam, etc., is thus given: Moksham prati tu karmanah
+karanatwam duranirastam.
+
+616. Aturam is explained as pierced by lust, wrath, etc. Asuyate is
+equivalent to dhikkaroti. Janah is explained by the commentator as
+parikshakah but it would be better to take it as standing for people
+generally. Tasya is an instance of the genitive for the accusative. Tat
+refers to nindyam karma, sarvatah means sarvashu yonishu. Janayati Janena
+dadati. The object of the verse is to show that sinful acts produce fear
+both here and hereafter.
+
+617. Loka is in the locative case, the final vowel indicating to the
+locative having been dropped for sandhi. Niravishan is an adverb,
+equivalent to samyak-abhinivesam kurvan. Tattadeva means "those and
+those" i.e., possessions, such as putradaradikam. Kusalan is
+sarasaravivekanipunan. Ubhayam is explained as karma-mukhin and
+sadyomuktim. Bhisma here points out the superiority of the latter kind of
+Emancipation over the former; hence Vedic acts or rites must yield to
+that yoga which drills the mind and the understanding and enables them to
+transcend all earthly influences.
+
+618. The soul-state is the state of purity. One falls away from it in
+consequence of worldly attachments. One may recover it by yoga which aids
+one in liberating oneself from those attachments.
+
+619. The three words used here are vichara, viveka, and vitarka. They are
+technical terms implying different stages of progress in yoga. The
+commentator explains them at length.
+
+620. Everything that man has is the product of either exertion or
+destiny; of exertion, that is, as put forth in acts, and destiny as
+dependent on the acts of a past life or the will of the gods or pure
+chance. Yoga felicity is unattainable through either of these two means.
+
+621. Sankhya is understood by the commentator as implying Vedanta-vichara.
+
+622. This verse is a triplet. The commentator explains that Vedanta in
+the second line means Sankhya. I think, this is said because of the
+agreement between the Vedanta and the Sankhya in this respect
+notwithstanding their difference in other respects. The object of the
+verse is to say that according to the Sankhya, there is no necessity for
+silent recitation of mantras. Mental meditation, without the utterance of
+particular words, may lead to Brahma.
+
+623. Both declare, as the commentator explains, that as long as one does
+not succeed in beholding one's Soul, one may silently recite the Pranava
+or the original word Om. When, however, one succeeds in beholding one's
+Soul, then may one give up such recitation.
+
+624. There are two paths which one in this world may follow. One is
+called Pravritti dharma and the other Nrivritti dharma. The first is a
+course of actions; the second of abstention from actions. The attributes
+indicated in 10 and 11 belong to the first course or path. They are,
+therefore, called Pravartaka yajna or Sacrifice having its origin in
+Pravritti or action.
+
+625. i.e., he should first cleanse his heart by observing the virtues
+above enumerated.
+
+626. Samadhi is that meditation in which the senses having been all
+withdrawn into the mind, the mind, as explained previously, is made to
+dwell on Brahma alone.
+
+627. The end declared by Bhishma in the previous section is the success
+of yoga, or freedom from decrepitude and death, or death at will, or
+absorption into Brahma, or independent existence in a beatific condition.
+
+628. It should be noted that 'hell,' as here used, means the opposite of
+Emancipation. Reciter may attain to the joys of heaven, but compared to
+Emancipation, they are hell, there being the obligation of rebirth
+attached to them.
+
+629. Even this is a kind of hell, for there is re-birth attached to it.
+
+630. Aiswvarya or the attributes of godhead are certain extraordinary
+powers attained by yogins and Reciters. They are the power to become
+minute or huge in shape, or go whither soever one will, etc. These are
+likened to hell, because of the obligation of re-birth that attaches to
+them. Nothing less than Emancipation or the absorption into the Supreme
+Soul is the end that should be striven for.
+
+631. In the Bengal texts there is a vicious line beginning with Prajna,
+etc. The Bombay text omits it, making both 10 and 11 couplets, instead of
+taking 11 as a triplet.
+
+632. Na samyuktah is explained by the commentator as aviraktopi hathena
+tyaktabhogah.
+
+633. For there no forms exist to become the objects of such functions.
+All is pure knowledge there, independent of those ordinary operations
+that help created beings to acquire knowledge.
+
+634. The six Angas are Siksha, Kalpa, Vyakarana, Nirukta, Chhandas,
+Jyotish.
+
+635. i.e., an insight not obtained in the ordinary way but by intuition.
+
+636. K.P. Singha mistranslates the word sadhaye. It means 'I go', and not
+'I will strive etc.' The Burdwan translator is correct.
+
+637. Work and Abstention from work are the two courses of duty prescribed
+or followed.
+
+638. It seems that Vikrita had given away a cow. He had then made a gift
+to Virupa of the merit he had won by that righteous act.
+
+639. Picking solitary grains from the crevices in the fields after the
+crops have been gathered and taken away.
+
+640. He gave me the merit he won by giving away one cow. I wish to give
+him in return the merit I have won by giving away two cows.
+
+641. Verses 107 and 108 are rather obscure. What the king says in 107
+seems to be that you two have referred your dispute to me who am a king.
+I cannot shirk my duty, but am bound to judge fairly between you. I
+should see that kingly duties should not, so far as I am concerned,
+become futile. In 108 he says, being a king I should discharge the duties
+of a king, i.e., I should judge disputes, and give, if need be, but never
+take. Unfortunately, the situation is such that I am obliged to act as a
+Brahmana by taking what this particular Brahmana is desirous of offering.
+
+642. This verse also seems to be very obscure. The king's natural
+inclination, it seems, prompts him to oblige the Brahmana by accepting
+his gift. The ordinances about kingly duties restrain him. Hence his
+condemnation of those duties. In the second line, he seems to say that he
+is morally bound to accept the gift, and intends to make a gift of his
+own merits in return. The result of this act, he thinks, will be to make
+both courses of duty (viz., the Kshatriya, and the Brahmana's) produce
+the same kind of rewards in the next world.
+
+643. This is not Emancipation, but merely terminable felicity.
+
+644. Attains to Emancipation or Absorption into the essence of Brahma.
+
+645. These are Direct knowledge (through the senses), Revelation,
+Inference, and Intuition.
+
+646. The first six are Hunger, Thirst, Grief, Delusion, Disease, and
+Death. The other sixteen are the five breaths, the ten senses, and the
+mind.
+
+647. I think, K.P. Singha misunderstands this verse. Three different ends
+are spoken of. One is absorption into Brahma; the other's enjoyment of
+ordinary felicity, which, of course, is terminable, and the last is the
+enjoyment of that felicity which is due to a freedom from desire and
+attachments; 126 speaks of this last kind of felicity.
+
+648. In the second line saraddham is not an indeclinable; or, if it be
+taken as such, the sense may still remain unaltered. What the monarch
+does is to call upon the Brahmana to share with the monarch the rewards
+that the monarch had won.
+
+649. The sense seems to be that yogins attain to Brahma even here;
+whereas Reciters attain to him after death.
+
+650. The fact is, I do not know anything of Him, but still I profess to
+worship him. This is false behaviour. How shall I be rescued from such
+falsehood? This is what Vrihaspati says.
+
+651. The Chhandas are the rules of Prosody as applicable to the Vedic
+hymns. Jyotish is astronomy. It forms an Anga of the Vedas. Nirukta
+furnishes rules for interpreting obscure passages of the Vedas, and also
+gives the meanings of technical or obscure words used therein. Kalpa is
+the description of religious rites. Siksha is the science of
+pronunciation as applied to Vedic hymns and mantras.
+
+652. They who believe that happiness is not eternal and that, therefore,
+they should not pursue it, withdraw themselves from pious acts which lead
+to that happiness. They seek Knowledge as the best means for avoiding all
+that is transitory and changeful. They seek moksha or complete
+Emancipation which has been described in the previous sections.
+
+653. The meaning of 'hell' as applied in such passages has been explained
+before.
+
+654. This is a highly aphoristic line. I give the sense by expanding the
+words. By 'acts' here is meant 'sacrifices and other religious
+observances.' The intention of Vrihaspati is to enforce the propriety of
+acts, for without acts, the ends of life cannot, he maintains, be secured.
+
+655. The sense is that one should devote oneself to acts as a sort of
+preparation. Afterwards one should abandon them for obtaining the higher
+end. Acts, therefore, have their use, and help one, though mediately, in
+the acquisition of Brahma.
+
+656. The mind and acts have created all things. This has been explained
+in the last verse of section 190 ante. Both are good paths, for by both,
+good end may be attained, viz., the highest, by drilling the mind, as also
+(mediately) by acts (as explained in verse 14 above). The fruits of
+actions must be mentally abandoned if the highest end is to be attained;
+i.e., acts may be gone through, but their fruits should never be coveted.
+
+657. Nilakantha explains the grammar of the first line differently. His
+view is yatha chakshurupah praneta nayako, etc. A better construction
+would be yatha chaksha pranetah (bhavati) etc.
+
+658. This verse may be said to furnish the key of the doctrine of karma
+or acts and why acts are to be avoided by persons desirous of Moksha or
+Emancipation. Acts have three attributes: for some are Sattwika (good),
+as sacrifices undertaken for heaven, etc., some are Rajasika (of the
+quality of Passion), as penances and rites accomplished from desire of
+superiority and victory; and some are Tamasika (of the quality of
+Darkness), as those undertaken for injuring others, notably the Atharvan
+rites of Marana, Uchatana, etc.: this being the case, the Mantras,
+without acts, cannot be accomplished, are necessarily subject to the same
+three attributes. The same is the case with rituals prescribed. It
+follows, therefore, that the mind is the chief cause of the kind of
+fruits won, i.e., it is the motive that determines the fruits, viz., of
+what kind it is to be. The enjoyer of the fruit, of course, is the
+embodied creature.
+
+659. There can be no doubt that Nilakantha explains this verse correctly.
+It is really a cruce. The words Naro na samsthanagatah prabhuh syat must
+be taken as unconnected and independent. Na samsthana gatah is before
+death. Prabhuh is adhikari (jnanphale being understood). K.P. Singha
+gives the sense correctly, but the Burdwan translator makes nonsense of
+the words.
+
+660. The subject of this verse as explained by the commentator, is to
+inculcate the truth that the result of all acts accomplished by the body
+is heaven where one in a physical state (however subtile) enjoys those
+fruits. If Emancipation is to be sought, it must be attained through the
+mind.
+
+661. The sense depends upon the word acts. If acts are accomplished by
+the mind, their fruits must be enjoyed by the person in a state in which
+he will have a mind. Emancipation cannot be achieved by either recitation
+(japa) or Dhyana (meditation), for both these are acts. Perfect
+liberation from acts is necessary for that great end.
+
+662. viz., Taste, etc.
+
+663. Existent, line atom; non-existent, line space; existent-nonexistent,
+line Maya or illusion.
+
+664. Aswabhavam is explained by the commentator as Pramatri-twadi vihinam.
+
+665. i.e., one sees one's own soul.
+
+666. i.e., which, though one, divides itself into a thousand form like
+the image of the moon in a quantity of agitated water.
+
+667. The analogy consists in this: good and evil fruits, though
+incompatible, dwell together; similarly, knowledge, though not material,
+resides in the material body. Of course, knowledge is used here in the
+sense of the mind or the understanding.
+
+668. It is difficult to understand why the idea of lamps set on trees is
+introduced here.
+
+669. The analogy is thus explained. Fire, when fed, bursts into flames.
+When not fed, it dies out, but is not destroyed, for with new fuel the
+flames may be brought back. The current of the wind ceases, but does not
+suffer extinction; for if it did, there would be no current again. The
+same is the case with the rays of the Sun. They die in the night, to
+reappear in the morning. The rivers are dried up in summer and refilled
+during the rains. The body, once dissolved, appears in another form. It
+will be seen that the weakness of the reasoning is due only to incorrect
+notions about the objects referred to.
+
+670. Exists in its own nature, i.e., unaffected by attributes and
+qualities and accidents.
+
+671. Some of the Bengal texts read sumahan and subuddhih in the second
+line. Of course, this is incorrect. The true reading is samanah and
+sabuddhih, meaning 'with mind and with understanding.' In the Bombay
+edition occurs a misprint, viz., sumanah for samanah. Nilakantha cites
+the correct readings.
+
+672. The Burdwan translator misunderstands the word Linga as used in both
+14 and 15. K.P. Singha also wrongly renders that word as it occurs in 15.
+The commentator rightly explains that Linga has no reference to
+Linga-sarira or the invisible body composed of the tanmatra of the primal
+elements, but simply means the gross body. In 14, he says, Lingat
+sthuladehat, Lingam tadeva dehantaram. In 15, anena Lingena Savibhutena.
+Adristhah means alakshitah. A little care would have removed such
+blunders.
+
+673. The commentator cites the Gita which furnishes a parallel passage,
+viz., Indriyani paranyahurindriyebhyah param manah, etc.
+
+674. This verse seems to show that the Rishis had knowledge of
+spectacles, and probably also, of microscopes. The instrument that shewed
+minute objects must have been well known, otherwise some mention would
+have been made of it by name. The commentator calls it upanetra.
+
+675. By death on sleep.
+
+676. Yugapat means simultaneous; atulyakalam means differing in point of
+time in respect of occurrence; kritsnam qualifies indriyartham; Vidwan
+means Sakshi; and ekah, independent and distinct. What is intended to be
+said here is that when the soul, in a dream, musters together the
+occurrences and objects of different times and places, when, in fact,
+congruity in respect of both time and place does not apply to it, it must
+be regarded to have an existence that is distinct and independent of the
+senses and the body.
+
+677. The object of this is to show that the Soul has only knowledge of
+the pleasures and pains arising in consequence of Sattwa and Rajas and
+Tamas and in connection with the three states of the understanding due to
+the same three attributes. The Soul, however, though knowing them, does
+not enjoy or suffer them. He is only the silent and inactive Witness of
+everything.
+
+678. The object of the simile is to show that as wind is a separate
+entity although existing with the fire in a piece of wood, so the Soul,
+though existing with the senses is distinct from them.
+
+679. The Bengal texts read indriyanam which I adopt. The Bombay edition
+reads indriyendriyam, meaning the sense of the senses, in the same way as
+the Srutis declare that is the Prana of Prana, the eye of the eye, the
+ear of the ear, etc., Sravanena darsanam tatha kritam is 'apprehended by
+the ear,' i.e., as rendered above, 'apprehended through the aid of the
+Srutis.'
+
+680. The commentator uses the illustration of a tree. Before birth the
+tree was not; and after destruction, it is not; only in the interim, it
+is. Its formlessness or nothingness is manifest from these two states,
+for it has been said that which did not exist in the past and will not
+exist in the future cannot be regarded as existing in the present.
+Tadgatah is explained by the commentator as udayastamanagatah or
+taddarsinah.
+
+681. Both the vernacular translators render the second line incorrectly.
+The first line is elliptical, and would be complete by supplying asannam
+pasyanti. The paraphrase of the second line is Pratyayannam Jneyam
+Jnanabhisamhitam(prati)ninisante. Jneyam is explained by the commentator
+as prapancham. Jnanabhisamhitam means that which is known by the name of
+Knowledge, i.e., Brahma, which has many similar names some of which the
+commentator quotes such as Satyam (truth), Jananam (knowledge), Anantam
+(infinite), Vijnanam (true knowledge), Anandam (joy or happiness).
+
+682. Tamas is another name for Rahu. The first line, therefore, refers to
+the manner in which an eclipse occurs. There is no absolute necessity,
+however, for taking it as an allusion to the eclipse. The meaning may be
+more general. Every day, during the lighted fortnight, the moon gains in
+appearance, as, indeed, every day, during the dark fortnight, it loses in
+appearance. It may, therefore, be said that darkness approaches it or
+leaves it for eating it away or discovering it more and more. The actual
+process of covering and discovering cannot be noticed. This circumstance
+may be taken as furnishing the simile. In verse 21, similarly, tamas is
+capable of a wider meaning. In 22, the word Rahu is used. It should be
+explained, however, that Rahu is no imaginary monster as the Puranas
+describe but the descending node of the moon, i.e., a portion of space in
+and about the lunar orbit.
+
+683. This is a very difficult verse and the distinction involved in it
+are difficult to catch. Of course, I follow the commentator in rendering
+it. What is said here is that in a dream, Vyakta (manifest body) lies
+inactive, while the Chetanam (the subtile form) walks forth. In the state
+called Sushupti (deep slumber which is like death) the indriyasamyuktam
+(the subtile form) is abandoned, and Jnanam (the Understanding), detached
+from the former, remains. After this manner, abhava (non-existence, i.e.,
+Emancipation) results from destruction of bhavah or existence as subject
+to its known conditions of dependence on time, manner of apprehension,
+etc., for Emancipation is absorption into the Supreme Soul which is
+independent of all the said conditions. The commentator explains that
+these observations become necessary to show that Emancipation is
+possible. In the previous section the speaker drew repeated illustrations
+for showing that the soul, to be manifest, depended on the body. The
+hearer is, therefore, cautioned against the impression that the soul's
+dependence on the body is of such an indissoluble kind that it is
+incapable of detachment from the body, which of course, is necessary for
+Emancipation or absorption into the Supreme Soul.
+
+684. Caswasasya is an instance of Bhavapradhananirdesa, i.e., of a
+reference to the principal attribute connected by it.
+
+685. Indriaih rupyante or nirupyante, hence Indriyarupani.
+
+686. The objects to be abandoned are those which the senses apprehend and
+those which belong to primordial matter. Those last, as distinguished
+from the former, are, of course, all the linga or subtile forms or
+existents which are made up of the tanmatras of the grosser elements.
+
+687. Or, regains his real nature.
+
+688. I adopt the Bombay reading aptavan instead of the Bengal reading
+atmavit. Pravrittam Dharmam, as explained previously, is that Dharma or
+practice in which there is pravritti and not nivritti or abstention.
+
+689. The sense is this: by abstaining from the objects of the senses one
+may conquer one's desire for them. But one does not succeed by that
+method alone in totally freeing oneself from the very principle of
+desire. It is not till one succeeds in beholding one's soul that one's
+principle of desire itself becomes suppressed.
+
+690. The separate existence of an objective world is denied in the first
+clause here. All objects of the senses are said here to have only a
+subjective existence; hence the possibility of their being withdrawn into
+the mind. The latest definition of matter, in European philosophy, is
+that it is a permanent possibility of sensations.
+
+691. Te is explained by the commentator as Brahmabhigatah. K.P. Singha
+wrongly renders the last foot of the second line. The Burdwan version is
+correct.
+
+692. Te in the first line is equal to tava.
+
+693. I follow the commentator in so far as he is intelligible. It is
+evident that the words Jnanam and Jneyam are used in the original not
+consistently throughout.
+
+694. The meaning seems to be this: ordinary men regard all external
+objects as possessing an independent existence, and their attributes also
+as things different from the substances which own them. The first step to
+attain to is the conviction that attributes and substances are the same,
+or that the attributes are the substances. This accords with the European
+Idealism. The next stage, of course, is to annihilate the attributes
+themselves by contemplation. The result of this is the attainment of
+Brahma.
+
+695. Antaratmanudarsini is explained by the commentator as "that which
+has the Antaratman for its anudarsin or witness." The Burdwan translator
+is incorrect in rendering the second line.
+
+696. The first 'knowledge' refers to the perception of the true
+connection between the Soul and the not-Soul. 'Fruits' mean the physical
+forms that are gained in new births. The destruction of the understanding
+takes place when the senses and the mind are withdrawn into it all of
+them, united together, are directed towards the Soul. Jneyapratishthitam
+Jnanam means, of course, knowledge of Brahma.
+
+697. The commentator explains that sorrow arises from the relation of the
+knower and the known. All things that depend upon that relation are
+transitory. They can form no part of what is eternal and what transcends
+that relation.
+
+698. I take the obvious meaning, instead of the learned explanation
+offered by Nilakantha.
+
+699. The very Yogins, if led away by the desire of acquiring
+extraordinary powers and the beatitude of the highest heaven do not
+behold the Supreme.
+
+700. Gunam, literally, attributes; hence objects possessed of attributes.
+
+701. That which is called the external world has no objective existence.
+It is purely subjective. Hence, it is the mind that sees and hears and
+touches the mind itself.
+
+702. This verse is a cruce. There can be no doubt that Nilakantha's
+explanation is correct. Only, as regards budhyavara I am disposed to
+differ from him very slightly. The grammar of the first line is this:
+'Gunadane manah sada budhiyaraya; viprayoge cha tesham budhyavaraya.' Now
+'Gunadana' means the 'adana' (destruction) of 'guna'. (This root da means
+to cut). What is meant by the destruction of 'guna' or attribute or
+earthly objects is merging them in the buddhi by yoga; in other words, a
+withdrawal of the senses into the mind, and the senses and the mind into
+the understanding. "Viprayoga cha tesham" means 'in their separation,'
+i.e., when these objects are believed to be real and as existing
+independently of the mind. The result of this would be the acquisition of
+'budhyavara,' implying the acquisition of those very objects. In the case
+of yogins, whose minds may be in such a frame, the powers called
+'asiswaryya' are acquired. There is no especial necessity, however, for
+taking the case of yogins.
+
+703. What is said here is that Happiness and Sorrow have an end, though
+it may not be seen, and the Soul will surely come to its final resting
+place. This accords with the doctrine of infinite spiritual improvement.
+
+704. Rishavam sarvattwam literally means 'the bull of Sattwatas'.
+Ordinarily, it is an appellation of Krishna, the prince of the Sattwatas
+or Yadavas. Here, however, the word is used to signify persons prizing
+the attribute of Goodness; hence righteous persons.
+
+705. Prajapati literally means 'lord of creatures.' It is a name applied
+to those sons of Brahman who begat children.
+
+706. Samavartin is another name for Yama the punisher of the wicked.
+
+707. Nirapekshan is explained by Nilakantha as nirayameva ikshante tan,
+i.e., those who have their gaze directed towards hell alone. The Burdwan
+translator takes it as indicative of houseless or nomadic habits, upon
+what authority, it is not plain.
+
+708. K.P. Singha takes Naravara as the name of a tribe. Of course, it is
+a careless blunder.
+
+709. I think K.P. Singha misunderstands this verse. All the texts agree
+in reading it in the same way. To take it, therefore, as implying that
+the sinful races, by warring with one another, suffered destruction is
+doing violence to the word Rajanath. There can be no doubt that
+Sandhyakala means the period of junction between the two ages (Treta and
+Dwapara). It is called terrible. It was at this time that, that dreadful
+famine occurred which compelled the royal sage Viswamitra to subsist on a
+canine haunch. Vide Ante.
+
+710. The correct reading is Mahatmana (instrumental) implying Krishna.
+The Bengal reading Mahatmavan is vicious. K.P. Singha has rendered the
+verse correctly. The Burdwan translator, with Nilakantha's note before
+him (for he uses the very words of the commentator), adheres to the
+vicious reading and mistranslates the verse.
+
+711. This verse evidently shows that there was dispute about Krishna's
+supremacy, as Professor Weber guesses. The Krishna-cult was at first
+confined among a small minority, Sisupala's and Jarasandha's
+unwillingness to admit the divinity of Krishna distinctly points to this.
+
+712. This is certainly a very fanciful etymology of the word Sanatana
+which ordinarily implies eternal.
+
+713. Atma Atmanah is explained by Nilakantha as jivasya paramarthikam
+swarupam.
+
+714. Swamatmanam is Pratyathatmyam.
+
+715. The sense is that when all men are equal in respect of their
+material cause, why are such differences in the srutis and the smritis
+about the duties of men?
+
+716. The meaning seems to be this: in the beginning of every celestial
+yuga, i.e., when the Supreme Being awaking from sleep desires to create
+creatures anew, and creatures or beings start again into life. With such
+starting of every being, the rules that regulate their relations and acts
+also spring up, for without a knowledge of those rules, the new creation
+will soon be a chaos and come to an end. Thus when man and woman start
+into life, they do not eat each other but combine to perpetuate the
+species. With the increase of the human species, again, a knowledge
+springs up in every breast of the duties of righteousness and of the
+diverse other practices, all of which help to regulate the new creation
+till the Creator himself, at the end of the yuga, once more withdraws
+everything into himself.
+
+717. i.e., the body.
+
+718. What is meant seems to be this: there can be no river without water.
+A river cannot exist without water. When a river is mentioned, water is
+implied. The connection between a river and water is not an accident but
+a necessary one. The same may be said of the sun and its rays. After the
+same manner, the connection between the Soul and the body is a necessary
+one and not an accident. The Soul cannot exist without a body. Of course,
+the ordinary case only is referred to here, for, by yoga, one can
+dissociate the Soul from the body and incorporate it with Brahma.
+
+719. The mind has no existence except as it exists in the Soul. The
+commentator uses the illustration of the second moon seen by the eye in
+water, etc., for explaining the nature of the Mind. It has no real
+existence as dissociated from the Soul.
+
+720. Swabhavahetuja bhavah is explained by the commentator as the
+virtuous and vicious propensities. (Swabhava purvasamskara; sa eva
+heturyesham karmanam layah bhavah). 'All else,' of course, means Avidya
+or Maya, which flows directly from Brahma without being dependent on past
+acts. The meaning, then, is this: as soon as the Soul takes a new form or
+body, all the propensities and inclinations, as dependent on its past
+acts, take possession of it, Avidya or Maya also takes possession of it.
+
+721. Both the vernacular translators have wrongly rendered this verse,
+notwithstanding the help they have derived from Nilakantha's gloss. The
+fact is, the gloss itself sometimes requires a gloss. Verses 3 and 4 and
+connected with each other. In verse 3, the speaker mentions two
+analogies viz., first, that of iron, which is inanimate, following the
+loadstone, and, second, of Swabhavahetuja bhavah (meaning, as already
+explained, all such consequences as are born of the acts of previous
+lives), as also anyadapi, i.e., all else of a similar nature, meaning, of
+course, the consequences of 'Avidya' or 'Maya' which flow directly from
+Brahma instead of former acts. In verse 4, reference is again made to
+avyaktajabhavah, meaning propensities and possessions born of 'Avidya' or
+'Maya'. This is only a repetition, in another form, of what has already
+been stated in the second line of verse 3. The commentator explains this
+very clearly in the opening words of his gloss. After this comes the
+reference to the higher propensities and aspirations that are in the
+Soul. The grammar of the line is this: Tadvat Kartuh karanalakshanah
+(bhavah) karanat abhisanghathah. The plain meaning, of course, is that
+like all the darker and indifferent propensities and possessions that
+come to the Soul in its new life, born of the acts of past lives, all the
+higher aspirations also of the Soul come to it from Brahma direct. The
+word karana is used in both instances for Brahma as the Supreme Cause of
+everything.
+
+722. The sense is this: In the beginning there was nothing save the
+Chit-Soul. Existent objects exist only because of Ignorance having
+defiled the Soul. Their connection again with the Soul is not absolute
+and necessary. That connection may be destroyed without the Soul losing
+anything. What is intended to be conveyed by this verse is that at first,
+i.e., before the creation, there was nothing, except jiva or the Soul
+with Knowledge alone for its indicating attribute. The things mentioned,
+viz., earth, etc., were not. Nor do they inhere to jiva with even
+Ignorance or Delusion for its indicating attribute, i.e., to the born
+Soul. The born Soul may seem to manifest all those attributes, but it is
+really independent of or separate from them. Their connection with the
+Soul, as already said, is neither absolute nor eternal. In the next
+verse, the speaker explains the nature of those manifestations.
+
+723. The connection between earth, etc., with the Soul has before been
+said to be neither absolute nor eternal. Whence then that connection? In
+6, it is said that all the apprehensions of the Soul with regard to
+earth, etc., are due to Ignorance or Delusion flowing directly from
+Brahma and assailing it thereafter. The apprehension of the Soul that it
+is a man or an animal, that it has a body, that it is acting, etc., are
+to borrow the commentator's illustration, just like that of one's being a
+king in a dream who is not, however, really a king, or of one's being a
+child who is not, however, really a child. Being eternal or without
+beginning its first existence under the influence of Delusion is
+untraceable. As long, again, as it has Knowledge alone for its attribute,
+it remains indestructible, i.e., free from the mutations of existence. It
+occurs in every creature, i.e., in man and beast.
+
+724. The sense seems to be this: In consequence of desires the Soul
+manifests itself in some form of existence. In that state it acts. Those
+acts again lead to desires anew, which, in their turn, bring on new forms
+or states of existence. The circle of existence or life thus goes on,
+without beginning and without end.
+
+725. The Cause is ignorance. The Effect is the body and the senses of a
+particular form of existence. When the creature, in consequence of this
+union, engages in acts, these latter become causes for new states of
+existence.
+
+726. The object of this verse is to reiterate the doctrine that the
+possession of the body and the senses, etc., does not alter the state of
+the Soul. The Soul is really unattached to these though it may apparently
+exist in a state of union with them, like the wind, which existing in a
+state of apparent union with the dust it bears away is even at such times
+pure by itself and as a substance, exists separately.
+
+727. The Vedas contain declarations of both kinds, viz., they urge to
+action as also to abstention from action. The former is necessary as a
+stepping stone to the latter. Such men are rare as understand the
+declarations of the Vedas in this way and as conform by their conduct to
+those declarations thus. What is seen, on the other hand, is that some
+betake themselves to acts and some to abstention from acts. The second
+line of the verse has been expanded a little in the translation,
+following Nilakantha's gloss.
+
+728. Deha-yapanam means destruction of the connection the body has with
+the soul. In the second line, the performance of acts is prescribed only
+as a preparation, for they contribute to purity of the Soul. Acts should
+not, the speaker says, be performed from desire of fruit, viz., heaven,
+by one desirous of Emancipation. K.P. Singha omits the first line of the
+verse, but gives the sense of the second line correctly. The Burdwan
+translator mis-understands the gloss he quotes and makes nonsense of the
+verse.
+
+729. Vipakram is explained by Nilakantha as pakahinam; and
+apakvakashayakhyam as apakva-kashaye pumsi akhya upadesah yasya lam etc.
+
+730. Anuplavan is anusaran; akramya means upamridya.
+
+731. Vijnana here means the loss or absence of knowledge.
+
+732. Yathartham, i.e., for the true objects of life, viz., for acting
+righteously and accomplishing emancipation.
+
+733. At first there was only jiva or the Soul having knowledge alone for
+its attribute. When it became clothed with Ignorance, the universe sprang
+up around it. Consciousness is due to that union of the Soul with
+Ignorance. Hence, all things rest on Consciousness, and Consciousness is
+the root of all sorrow.
+
+734. The sense of this verse seems to be this: if all things rest on
+Consciousness which is an attribute of Ignorance or Delusion, why then
+this uniformity instead of the irregularity that characterises all
+perceptions in dreams? The answer is that the uniformity is the result of
+past acts, of acts which are due to Consciousness. These produce
+uniformity of perceptions even as time, subject to its own laws, produces
+the phenomena of the seasons with uniformity.
+
+735. I have expanded the last line for bringing out the meaning of the
+word nasyati clearly. Of course, I follow Nilakantha's explanation of the
+simile.
+
+736. In the Srutis it is said that Brahma has two attributes, Vidya
+(Knowledge), and Avidya (Ignorance) with Maya (delusion). It is in
+consequence of this Maya that chit-souls or jivas become attached to
+worldly things. It is in consequence of this Maya that persons, even when
+they understand that all is nought, cannot totally dissociate themselves
+from them.
+
+737. Mana is explained by the commentator as worship of one's own self;
+Darpa is freedom from all restraints; and Ahankara is a complete
+disregard of others and centering all thoughts on ones own self. Here
+Ahankara is not Consciousness.
+
+738. Kritalakshanah is explained by the Commentator as Kritaswikarah.
+
+739. The force of the simile lies in this: Prakriti binds Kshetrajna or
+the Soul and obliges it to take birth, etc. Women are Prakriti, men are
+Souls. As the Soul should seek to avoid the contact of Prakriti and
+strive for emancipation, even so should men seek to avoid women. It
+should be added that women, in almost all the dialects of India derived
+from Sanskrit, are commonly called Prakriti or symbols of Prakriti, thus
+illustrating the extraordinary popularity of the philosophical doctrine
+about Prakriti and Purusha.
+
+740. Kritya is mantra-power or the efficacy of Atharvan rites. What is
+said here is that women are as frightful as Atharvan rites which can
+bring destruction upon even unseen foes. Rajasi antarhitah means that
+they are sunk so completely in that attribute as to become invisible,
+i.e., completely enveloped by that attribute.
+
+741. The sense is this: parasitical vermin spring from sweat and other
+filth emitted by the body. Children spring from the vital seed. In the
+former case, it is Swabhava (nature) that supplies the active energy. In
+the latter, the undying influence of previous acts and propensities
+supply the active force. One's offspring, therefore, are like parasitical
+vermin on one's body. Wisdom should teach disregard or indifference for
+either.
+
+742. This is a repetition of what has been asserted in various forms
+before. Rajas (passion) is the cause of Pravritti or propensity for acts.
+Sattwa (goodness) is enlightenment or the higher aspirations that lead to
+Brahma. Both rest on Tamas (Darkness), the first immediately, the last
+mediately. Chit or Jiva is pure Knowledge. When overtaken by Tamas or
+Avyakta, it becomes clothed with that existence which is called life or
+which we realise in the world, the conditions of that life being
+Consciousness and Intelligence.
+
+743. The Chit or Soul is all-Knowledge. When overspread with Ignorance or
+Darkness, it becomes manifested by Intelligence and Consciousness, i.e.,
+assumes a form or body. Knowledge overspread by Darkness, therefore, or
+Knowledge with the attributes of Intelligence and Consciousness, is the
+cause of Chit or soul or Jiva assuming a body. Such knowledge, therefore,
+is called the seed of the body. Then, again, the tadvijam (the second
+expression), i.e., the foundation on which knowledge overspread by
+ignorance (or knowledge with the attributes of intelligence and
+consciousness) rests, is, of course, pure Knowledge or chit or jiva or
+Soul as it existed before life. It is only another form of repeating a
+statement made several times before. Both the vernacular translators have
+misunderstood the last half of the second line.
+
+744. The meaning, of course, is that while in the mother's womb, the Soul
+remembers the acts of past lives, and those acts influence and determine
+the growth of its senses as also the character it will display in its new
+life.
+
+745. I do not follow Nilakantha in his grammatical exposition of the
+second line. That exposition seems to be very far-fetched. Besides
+tebhyah tyagat for tesham tyagat is no violence to grammar, the use of
+the ablative in this sense not being infrequent in these writings.
+
+746. Women have before (vide verse 9 of this section) been said to be the
+embodiment of the senses and as antarhitah in Rajas or Passion. The
+senses, therefore, are, it is concluded here, originated in Rajas. By the
+destruction, again, of Rajas, they may be destroyed. What is wanted,
+therefore, is the conquest of Rajas or Passion. This may be effected with
+the aid of the eye whose vision has been sharpened by scriptural
+knowledge.
+
+747. After indriyartham, as explained by the commentator, prapyapi is
+understood. There are two classes of indriyas, viz., those of knowledge
+and those for the performance of acts. Escapes the obligation of rebirth,
+i.e., attains to Emancipation.
+
+748. Arthasamanyam is explained by Nilakantha as Phalasamyam Mokshakhyam
+niratisayam. The Burdwan translator, while using the very words of the
+commentator, mistranslates this verse: The speaker desires to show the
+difference between the religion of Pravritti or acts and that of Nivritti
+or abstention from acts. Those that follow the former cannot attain to
+Emancipation. What they gain are certain good qualities mentioned in the
+next verse, which, however, are equally gained by the followers of the
+religion of Nivritti.
+
+749. The vow of Krichcchra consists of certain fasts. Pass three days in
+water, i.e., stand in tank or stream with water up to the chin.
+
+750. The three Riks begin with Ritancha, Satyancha etc. Every Brahmana
+who knows his morning and evening prayers knows these three Riks well.
+
+751. "With the aid of the mind" means yoga. Dehakarma means one whose acts
+are undertaken only for the purpose of sustaining the body, i.e., one who
+does no act that is not strictly necessary for supporting life; hence, as
+the commentator explains, one who is free from all propensities leading
+to external objects. Manovaham Pranan nudan, i.e., bringing to sending
+the vital breaths to the duct called Manovaha or Sushumna. Though a
+physical act, its accomplishment becomes possible only by a long course
+of penances consisting in the withdrawal of the mind from external
+objects. "Reducing the (three) attributes to a state of uniformity," as
+explained by the commentator, means arriving at Nirvikalpa, i.e., at that
+state of knowledge which is independent of the senses.
+
+752. The Knowledge here spoken of is that knowledge which is independent
+of the senses. What the speaker says is that such Knowledge is no myth
+but is sure to arise. When it arises, its possessor comes to know that
+the external world, etc., is only the mind transformed, like the sights
+seen and sounds heard and thoughts cherished in a dream. In the second
+line the results of that knowledge are declared. The mind of a Mahatma is
+mantra-siddha, i.e., has won success by the meditation of the initial
+mantra, or om; it is nitya, i.e., eternal, meaning probably that though
+the result of Maya or Avidya, it is no longer subject to rebirth; it is
+virajas, i.e., free from desire and passion, and lastly it is Jyotishmat
+or luminous, meaning Omniscient and Omnipotent. The commentator cites a
+passage from Vasishtha's treatise on yoga which declares the same results
+as consequent on the attainment of Knowledge. It is, of course, implied
+that in attaining to such a state, the mind as mind must be destroyed or
+merged into the Soul and the Soul, with knowledge only for its attribute,
+must exist. In the previous verse emancipation after death has been
+spoken of. In this jivan-mukti or emancipation in life is referred to.
+
+753. "Freeing oneself from the attributes of Passion and Darkness", i.e.,
+by practising the religion of abstention from acts.
+
+754. Adatte from da meaning to cut or destroy. Manasam volam as explained
+by the commentator, is sankalpam, i.e., desires or purposes. The man of
+ripe understanding, by doing this, attains to that knowledge which is not
+subject to decay with age. Hence, such knowledge is superior to knowledge
+acquired in the ordinary way.
+
+755. Compassion may sometimes lead to excess of attachment, as in the
+case of Bharata towards his little deer. The universe is the result of
+acts because acts determine the character of the life the soul assumes.
+In the case of Bharata, he was obliged to take birth as a deer in his
+next life in consequence of all his thoughts in the previous life having
+been centred on a deer.
+
+756. K.P. Singha wrongly translates this verse. Tat should be supplied
+before asnute; there is redundant va in the first line. The Burdwan
+translator renders it correctly.
+
+757. The buddhi here referred to is intelligence cleansed by scriptures.
+Samahitam manak is, as explained by the commentator, mind freed from
+anger and malice, etc., i.e., properly trained.
+
+758. One should not covet, etc., like kingdoms and thrones in the case of
+ordinary men. "Non-existent objects," such as sons and wives that are
+dead or that are unborn or unwed.
+
+759. Samsara, as explained by the commentator, means both this and the
+other world. It is bound in speech in this sense, viz., that whatever is
+spoken is never destroyed and affects permanently both the speaker and
+the listener, so that not only in one life, but in the infinite course of
+lives, the speaker will be affected for good or for evil by the words
+that escape his lips. This fully accords with the discovery of modern
+science, so eloquently and poetically enunciated by Babbage, of the
+indestructibility of force or energy when once applied. How appalling is
+the sanction (which is not a myth) under which evil speaking is forbidden.
+
+760. Such self-disclosure destroys the effects of those acts and prevents
+their recurrence.
+
+761. Robbers laden with booty are always in danger of seizure. Even so
+unintelligent men bearing the burdens of life are always liable to
+destruction.
+
+762. Nishpraiharena means Niruddhena as explained by the commentator.
+
+763. I adopt the reading prakasela and the interpretation that Nilakantha
+puts upon it.
+
+764. K.P. Singha translates these words very carelessly. The Burdwan
+translator, by following the commentator closely, has produced a correct
+version. Kulmasha means ripe grains or seeds of the Phaselous radiatus.
+Pinyaka is the cake of mustard seed or sesamum after the oil has been
+pressed out. Yavaka means unripe barley, or, as the commentator explains,
+raw barley powdered and boiled in hot water.
+
+765. What is meant by the first line of the verse is this. The Soul had,
+before the creation, only Knowledge for its attribute. When Ignorance or
+Delusion, proceeding from Supreme Brahma, took possession of it, the Soul
+became an ordinary creature, i.e., consciousness, mind, etc., resulted.
+This Ignorance, therefore, established itself upon Knowledge and
+transformed the original character of the Soul. What is stated in the
+second line is that ordinary knowledge which follows the lead of the
+understanding is affected by ignorance, the result of which is that the
+Soul takes those things that really spring from itself to be things
+different from itself and possessing an independent existence.
+
+766. The correct reading, I apprehend, is upagatasprihah and not
+apagatasprihah. Nilakantha is silent. All that he says is that the first
+verse has reference to 'yogins,' the second to yogins and 'non-yogins'
+alike. Both the vernacular translators adhere to apagatasprihah.
+
+767. I expand verse 8 a little for giving its meaning more clearly than a
+literal version would yield. All the impressions, it is said here, in
+dreams, are due either to the impressions of this life or those received
+by, the mind in the countless lives through which it has passed. All
+those impressions, again, are well-known to the Soul though memory may
+not retain them. Their reappearance in dreams is due to the action of the
+Soul which calls them up from the obscurity in which they are concealed.
+Avisena's theory of nothing being ever lost that is once acquired by the
+mind and the recollection of a past impression being, due to a sudden
+irradiation of the divine light, was, it seems, borrowed from Hindu
+philosophy.
+
+768. The sense is this: a particular attribute among the three, viz.,
+Goodness or Passion or Darkness, is brought to the mind by the influence
+of past acts of either this or any previous life. That attribute
+immediately affects the mind in a definite way. The result of this is
+that the elements in their subtile forms actually produce the images that
+correspond with or appertain to the affecting attribute and the manner in
+which it affects the mind.
+
+769. Nothing less than yoga can discard or destroy them, for they really
+spring from desires generated by past acts.
+
+770. The Bombay reading Manohrishyan is better.
+
+771. Both the external and the internal worlds are due to Consciousness,
+which, in its turn, arises from delusion affecting the Soul. That which
+is called the Mind is only a product of the Soul. The world both external
+and internal, is only the result of Mind as explained in previous
+sections. Hence the Mind exists in all things. What is meant by all
+things existing in the Soul is that the Soul is omniscient and he who
+succeeds in knowing the Soul wins omniscience.
+
+772. The body is called the door of dreams because the body is the result
+of past acts, and dreams cannot take place till the Soul, through past
+acts, becomes encased in a body. What is meant by the body disappearing
+in the mind is that in dreamless slumber the mind no longer retains any
+apprehension of the body. The body being thus lost in the mind, the mind
+(with the body lost in it) enters the Soul, or becomes withdrawn into it.
+Nidarsanam is explained as Nischitadarsanam Sakshirupam. The sense of the
+verse is that in dreamless slumber the senses are withdrawn into the
+mind; the mind becomes withdrawn into the Soul. It is the Soul alone that
+then lives in its state of original purity, consciousness and all things
+which proceed from it disappearing at the time.
+
+773. i.e., the mind becoming pure, he gains omniscience and omnipotence.
+
+774. The Burdwan translator, using the very words of Nilakantha, jumbles
+them wrongly together and makes utter nonsense of both the original and
+the gloss.
+
+775. Brahma cannot, as the commentator properly explains, be seized like
+a creature by the horns. All that one can do is to explain its nature by
+reason and analogy. It can be comprehended only in the way indicated,
+i.e., by Pratyahara.
+
+776. The commentator thinks that the Rishi alluded to in this verse is
+Narayana, the companion and friend of Nara, both of whom had their
+retreat on the heights of Vadari where Vyasa afterwards settled himself.
+Tattwa here does not, the commentator thinks, mean a topic of discourse
+but that which exists in original purity and does not take its colour or
+form from the mind. Anaropitam rupam yasya tat.
+
+777. The religion of Pravritti consists of acts. It cannot liberate one
+from rebirth. The whole chain of existences, being the result of acts,
+rests upon the religion of Pravritti. The religion of Nivritti, on the
+other hand, or abstention from acts, leads to Emancipation or Brahma.
+
+778. Nidarsarkah is explained by the commentator as equivalent to
+drashtum ichcchan.
+
+779. Avyakta or Unmanifest is Prakriti or primordial matter both gross
+and subtile. That which transcends both Prakriti and Purusha is, of
+course the Supreme Soul or Brahma. Visesham, is explained by the
+commentator as 'distinguished from everything else by its attributes.'
+
+780. i.e., as the commentator explains, Purusha is non-creating and
+transcends the three attributes.
+
+781. Asamhatau is explained by the commentator as atyantaviviktau.
+Purushau implies the two Purushas, i.e., the 'Chit-Soul' and the Supreme
+Soul.
+
+782. The four topics are these: the points of resemblance between
+Prakriti and Purusha, the points of difference between them: the points
+of resemblance between Purusha and Iswara; and the points of difference
+between them. The four considerations that cover these topics are absence
+of beginning and end, existence as chit and in animation, distinction
+from all other things, and the notion of activity.
+
+783. Yoginastam prapasyanti bhagavantam santanam--even this is what
+people always say to yoga and yogins.
+
+784. The commentator in a long note explains that what is really implied
+by this verse is that one should betake oneself to some sacred spot such
+as Kasi for casting off one's life there. Death at Kasi is sure to lead
+to Emancipation, for the theory is that Siva himself becomes the
+instructor and leads one to that high end.
+
+785. When divested of Rajas, i.e., freed from the senses and the
+propensities derived from their indulgence.
+
+786. Adehat is explained by the commentator as Dehapatat. Dehantat
+applies to the destruction of all the three bodies. By the destruction
+(after death) of the gross body is meant escape from the obligation of
+rebirth. The karana body is a subtiler form of existence than the
+Linga-sarira: it is, of course, existence; Prakriti as mentioned in
+verse 21.
+
+787. Paropratyasarge means on the rise of a knowledge of Brahma. Niyati
+is Necessity, in consequence of which jiva goes through an endless wheel
+of existences; Bhavantaprabhavaprajna is
+bhavanamanta-prabhavayorevaprajna yesham. The object of the verse is to
+show that such mistaken persons as take the body, the senses, etc., and
+all which are not-Self, to be Self, are always taken up with the idea
+that things die and are born, but that there is nothing like emancipation
+or a complete escape from rebirth.
+
+788. 'By the aid of patience' is explained by the commentator as without
+leaving their seats and changing the yoga attitude, etc. 'Withdrawing
+themselves from the world of senses' means attaining to a state that is
+perfectly independent of the senses and, therefore, of all external
+objects. 'Adore the senses in consequence of their subtility,' as
+explained by the commentator, is thinking of Prana and the Indriyas as
+Self or Soul. I do not understand how this amounts to the statement that
+such yogins attain to Brahma.
+
+789. 'Proceeding according to (the stages indicated in) the scriptures'
+alludes to the well-known verses in the Gita, beginning with Indriyebhyah
+parahyartha, etc. The several stages, as mentioned in those verses, are
+as follows: Superior to the senses are their objects. Superior to the
+objects is the mind. Superior to the mind is the understanding. Superior
+to the understanding is the Soul. Superior to the Soul is the Unmanifest.
+Superior to the Unmanifest is Purusha (Brahma). There is nothing above
+Purusha. Dehantam is explained as that which is superior to Avyakta or
+Unmanifest, hence Brahma or Purusha.
+
+790. A flash of lightning repeatedly realised becomes a mass of blazing
+light. Perhaps this is intended by the speaker.
+
+791. In the Bengal texts, verse 28 is a triplet. In the second line the
+correct reading is Dehantam.
+
+792. Mara, Prakriti, and Purusha, or Effects, their material Cause, and
+the Supreme Soul.
+
+793. Nanapashandavashinah is another reading which is noticed by the
+commentator. It is explained as 'censurers of diverse sects of
+Lokayatikas.'
+
+794. Panchasrotas implies the mind which is said to have five currents.
+
+795. These are the annamaya, the pranamaya, the manomaya, the
+vijnanamaya, and the anandamaya. For particulars, vide Wilson's Dict.
+
+796. The verb used is nyavedayat, literally, 'represented,' i.e.,
+'started' for discourse, or enquired into. The Burdwan translator renders
+it 'exposed' or 'promulgated,' which, I think, is incorrect.
+
+797. The Burdwan translator makes a ridiculous blunder by supposing that
+Asuri obtained this knowledge in consequence of the questions of his
+disciple. The fact is, samprishtah, as correctly explained the
+commentator, means samyak prishta prasno yasya. K.P. Singha avoids the
+error.
+
+798. Kutumvini means a matron or the wife of a house-holder.
+
+799. Either Markandeya or Sanatkumara, according to the commentator.
+
+800. I slightly expand Sarvanirvedam according to the explanation given
+by Nilakantha. The Sankhya doctrine proceeds upon the hypothesis that all
+states of life imply sorrow. To find a remedy for this, i.e., to
+permanently escape all sorrow, is the end of that philosophy.
+
+801. These are the characteristics of that Delusion under which man takes
+birth in this world and goes on living till he can permanently conquer
+all sorrow.
+
+802. The construction of the first foot is Atmano mrityuh Anatma, meaning
+the Soul's death (or that which is called death) is the Soul's
+extinction. Verse 24 recites the opinion of the Sceptics, not that of the
+speaker. K.P. Singha mistranslates the verse. The Burdwan translator
+renders it correctly.
+
+803. This and all the following verses are statements of the sceptic's
+arguments.
+
+804. Verse 29 is highly terse. The words are grammatically unconnected
+with one another. Only a few substantives have been used. These represent
+the heads of the different arguments urged by sceptics for showing the
+non-existence of anything besides the body which is seen and felt. I
+have, of course, followed the commentator in his elaboration of the sense
+of the verse. There can be no doubt that the commentator is right.
+
+805. Some idea may be formed by the English reader of the extreme
+terseness of these verses by attending to the elaborations contained
+within the parentheses above. The exigencies of English grammar as also
+of perspicuity have obliged me to use, even in the portions unenclosed,
+more words than what occur in the original Sanskrit. All these verses are
+cruces intended to stagger Ganesa.
+
+806. Both the vernacular translators have rendered this verse wrongly.
+This fact is, without clearly understanding either the text or the gloss,
+they have used bits of the gloss without being able to convey any
+intelligible idea. The gloss sometimes requires gloss to make it
+intelligible. The commentator says that the theory of rebirth mentioned
+in verse 34 is that of the Sugatas or Buddhists. That theory is refuted
+in verse 35. The objection to the Buddhistic theory is that mere ignorance
+and karma cannot explain rebirth. There must be an indestructible Soul.
+This the Buddhists do not allow, for they believe that Nirvana or
+annihilation is possible. The argument, as sketched, proceeds in this
+way: the being that is the result of the rebirth is apparently a
+different being. What right have we to assert its identity with the being
+that existed before? Ignorance and karma cannot _create_ a Soul though
+they may affect the surroundings of the Soul in its new birth. The
+objections to the Buddhistic theory became clear in the verses that
+follow.
+
+807. The sense is this: it is never seen in the world that the acts of
+one person affect for good or for evil another person. If Chaitra exposes
+himself to the night air, Maitra never catches cold for it. This direct
+evidence should settle the controversy about the unseen, viz., whether
+the acts of one in a previous life can affect another in a subsequent
+life if there be no identity between the two beings in two lives.
+
+808. It is needless to say that I have considerably elaborated the second
+line of the verse, as a literal rendering would have been entirely
+unintelligible. For example's sake I give that rendering; "That which is
+separate Consciousness is also different. That from which it is, does not
+recommend self."
+
+809. If (as has already been said) the second Consciousness be the
+resulting effect of the loss or destruction itself of the previous
+Consciousness, then destruction is not annihilation, and, necessarily,
+after Nirvana has been once attained, there may be a new Consciousness or
+new birth, and, thus, after having again attained to Nirvana the same
+result may follow. The Buddhistic Nirvana, therefore, cannot lead to that
+final Emancipation which is indicated into the Brahmanical scriptures.
+
+810. The Buddhists then, according to this argument, are not at all
+benefited by asserting the existence of a permanent Soul unto which each
+repeated Consciousness may inhere. The Soul, according to the Brahmanical
+scriptures, has no attributes or possessions. It is eternal, immutable,
+and independent of all attributes. The affirmance of attributes with
+respect to the Soul directly leads to the inference of its
+destructibility, and hence the assertion of its permanency or
+indestructibility under such conditions is a contradiction in terms,
+according to what is urged in this verse.
+
+811. The commentator explains that the object of this verse is to point
+out that the senses, when destroyed, merge into their productive causes
+or the substances of which they are attributes. Of course, those causes
+or substances are the elements or primordial matter. This leads to the
+inference that though attributes may meet with destruction, yet the
+substances (of which they are attributes) may remain intact. This may
+save the Buddhist doctrine, for the Soul, being permanent and owing
+consciousness, etc., for its attributes, may outlive, like primordial
+matter, the destruction of its attributes. But the speaker urges that
+this doctrine is not philosophical and the analogy will not hold.
+Substance is conjunction of attributes. The attributes being destroyed,
+the substance also is destroyed. In European philosophy too, matter, as
+an unknown essence to which extension, divisibility, etc., inhere, is no
+longer believed in or considered as scientific.
+
+812. Here the speaker attacks the orthodox Brahmanical doctrine of the
+character of the Soul.
+
+813. Possibly because they art based on Revelation.
+
+814. The first five are the effects of intelligence; the vital breaths,
+of wind; and the juices and humours, of stomachic heat.
+
+815. Intelligence is called avyaya because it leads to Emancipation which
+is such. It is also called mahat because of its power to lead to Brahma
+which is mahat. Tattwanischaya is called the seed of Emancipation because
+it leads to Emancipation.
+
+816. That path consists of yoga.
+
+817. By casting off the mind one casts off the five organs of action. By
+casting off the understanding, one casts off the organs of knowledge with
+the mind.
+
+818. i.e., in each of these operations three causes must exist together.
+
+819. The inference is that the functions being destroyed, the organs are
+destroyed, and the mind also is destroyed, or, the mind being destroyed,
+all are destroyed.
+
+820. The commentator correctly explains that na in nanuparyeta is the
+nom. sing. of nri (man), meaning here, of course, the dreamer.
+Nilakantha's ingenuity is certainly highly commendable.
+
+821. Uparamam is yugapadbhavasya uchcchedam or extinction of the state of
+association of the Soul with the understanding, the mind, and the senses.
+This dissociation of the Soul from the understanding, etc., is, of
+course, Emancipation. Emancipation, however, being eternal, the temporary
+dissociation of the soul from the understanding, etc., which is the
+consequence of dreamless sleep, is the result of Tamas or Darkness. That
+dissociation is certainly a kind of felicity, but then it differs from
+the felicity of Emancipation, which is everlasting, and which is not
+experienced in the gross body.
+
+822. In this verse the speaker points out that the felicity of
+Emancipation may at first sight seem to be like the felicity of dreamless
+sleep, but that is only an error. In reality, the former is untouched or
+unstained by darkness. Na krichechramanupasyati is the reading I take,
+meaning "in which no one sees the slightest tincture of sorrow." The kind
+of sorrow referred to is the sorrow of duality or consciousness of knower
+and known. In Emancipation, of course, there cannot be any consciousness
+of duality. Both the vernacular versions are thoroughly unmeaning.
+
+823. In this verse the speaker again points out the similarity between
+dreamless sleep and Emancipation. In both swakarmapratyayah Gunah is
+discarded. Gunah, as explained by Nilakantha, means here the whole range
+of subjective and objective existences from Consciousness to gross
+material objects, swakarmapratyayah means karmahetu kavirbhava, i.e.,
+having acts for the cause of their manifestation; this refers to the
+theory of rebirth on account of past acts.
+
+824. The sense of the verse is this: all creatures are perceived to
+exist. That existence is due to the well-known cause constituted by
+Avidya and desire and acts. They exist also in such a way as to display a
+union between the body and Soul. For all common purposes of life we treat
+creatures that we perceive to be really existing. The question then that
+arises is--which (the body or the Soul) is destructible?--We cannot
+answer this question in any way we like, like for swaswato va katham
+uchcchedavan, bhavet (i.e., how can the Soul, Which is said by the
+learned to be Eternal, be regarded as destructible?) Vartamaneshu should
+be treated as, Laukikavyavareshu. Uchcchedah is, of course, equivalent to
+Uchcchedavan.
+
+825. i.e., the gross body disappears in the subtile; the subtile into the
+karana (potential) form of existence; and this last into the Supreme Soul.
+
+826. Merit and sin, and with them their effects in the form of happiness
+and misery both here and hereafter, are said to be destroyed when men
+become unattached to everything and practise the religion of abstention
+or nivritti. The paraphrase of the second line is asaktah alepamakasam
+asthaya mahati alingameva pacyanti. Alepamakasam asthaya is explained by
+the commentator as Sagunam Brahma asthaya.
+
+827. Urnanabha is generic term for all worms that weave threads from
+within their bellies. It does not always mean the spider. Here, it
+implies a silk-worm. The analogy then becomes complete.
+
+828. Nipatatyasaktah is wrongly rendered by the Burdwan translator. K.P.
+Singha gives the sense correctly but takes nipatali for utpatati.
+
+829. Samudayah is explained by the commentator as equivalent to hetu.
+
+830. Giving food and clothes to the poor and needy in times of scarcity
+is referred to.
+
+831. The reading I adopt is Vrataluvdhah. If, however, the Bengal reading
+vrataluplah be adopted, the meaning would be "such men are deceived by
+their vows," the sense being that though acquiring heaven and the other
+objects of their desire, yet they fall down upon exhaustion of their
+merit and never attain to what is permanent, viz., emancipation, which is
+attainable by following the religion of nivritti only.
+
+832. The object of Bhishma's two answers is to show that the giving of
+pain to others (sacrificing animals) is censurable, and the giving of
+pain to one's own self is equally censurable.
+
+833. Existence comes into being and ceases. Non-existence also comes into
+being and ceases. This is the grammatical construction. The words, of
+course, imply only the appearance and disappearance of all kinds of
+phenomena.
+
+834. This refers to the theory set forth in the previous sections about
+the Soul's real inactivity amidst its seeming activity in respect of all
+acts.
+
+835. The Burdwan translator renders the second line as "six thousand
+Gandharvas used to dance before thee seven kinds of dance."
+
+836. Both the vernacular translators have misunderstood this verse. A
+samya is explained as a little wooden cane measuring about six and thirty
+fingers breadth in altitude. What Vali did was to go round the Earth
+(anuparyagah, i.e., parihrityagatavan) throwing or hurling a samya. When
+thrown from a particular point by a strong man, the samya clears a
+certain distance. This space is called a Devayajana. Vali went round the
+globe, performing sacrifices upon each such Devayajana.
+
+837. Pravyaharaya is explained by the commentator as prakrishtokaye.
+
+838. I follow Nilakantha's gloss in rendering this verse. Hatam is
+explained as nirjivam deham, i.e., the body divested of Soul. He who
+slays another is himself slain, means that a person who regards his own
+self as the slayer is steeped in ignorance, for the Soul is never an
+actor. By thinking that he is the actor a person invests his Soul with
+the attributes of the body and the senses. Such a man (as already said)
+is Hatah or slain (i.e., steeped in ignorance). Comparing this with verse
+19 of Sec. 11 of the Gita, we find that the same thing is asserted
+therein a slightly different way. 'He who regards the Soul as the slayer
+and he who regards it as slain are both mistaken. The Soul does not slay
+nor is slain.'
+
+839. Compare this with the saying usually credited to Napoleon that St.
+Helena was written in the book of Fate.
+
+840. The original, if literally rendered, would be 'Time cooks
+everything.'
+
+841. Bhujyante is explained by the commentator as equivalent to palyante
+or samhriyante.
+
+842. Brahma is indestructible as jiva or Soul, and is destructible as
+displayed in the form of not-Self.
+
+843. I expand verse 50 for giving its sense as a literal version would be
+unintelligible.
+
+844. One that is borne with great difficulty.
+
+845. Literally, the desire for action; hence abundance or plenty that is
+the result of action or labour.
+
+846. All these names imply plenty and prosperity.
+
+847. i.e., with hands not washed after rising from his meals or while
+going on with his meals.
+
+848. The commentator explains that according to the Pauranic theory, the
+world stands all around the mountains of Meru. The region of Brahman
+stands on its top. The Sun travels round Meru and shines over all the
+directions or points of the compass. This happens in the age called the
+Vaivaswata Manwantara (the age or epoch of Manu the son of Vivaswat). But
+after the lapse of this age, when the Savarnika Manwantara comes, the sun
+will shine upon only the region on the top of Meru, and all around there
+will be darkness.
+
+849. i.e., all things are destructible instead of being eternal.
+
+850. The commentator explains that Hridyam means Hritstham swarupam. By
+Kalyanam, of course, Moksha or Emancipation is intended.
+
+851. As explained in previous verses, one striving to attain Emancipation
+must set himself to yoga. As a consequence of yoga, one acquires (without
+wishing for them) many wonderful powers. The accomplishment of one's
+objects then follows as a matter of course.
+
+852. The sense is this: a wise man never regards himself as the actor;
+and hence never feels sorrow. Whatever sorrow overtakes him he views
+unmoved and takes it as the result of what had been ordained. Not so the
+foolish man. He deems himself to be the actor and looks upon sorrow as
+the result of his own acts. Hence, he cannot view it unmoved. Sorrow,
+therefore, lies in one's regarding oneself as the actor; the true view
+being that one instead of being an actor is only an instrument in the
+hands of the great Ordainer.
+
+853. The object of this verse is to show that right conclusions in
+respect of duties are very rare.
+
+854. This is a hard hit, The listener, viz., Indra, had violated, under
+circumstances of the most wicked deception, the chastity of Gautama's
+spouse Ahalya. Gautama had to punish his wife by converting her into a
+stone. This punishment, however, reacted upon Gautama inasmuch as it put
+a stop to his leading any longer a life of domesticity. In spite of such
+a dire affliction Gautama did not suffer his cheerfulness to depart from
+his heart. The effect of the allusion is to tell Indra that the speaker
+is not like him but like Gautama, i.e., that Namuchi was not the slave of
+his passions but that he was the master of his senses and the heart.
+
+855. The we here is the pronoun of dignity, applying to the speaker only
+and not to both the speaker and the listener.
+
+856. The sentence is an interrogative one. The Burdwan translator
+mistakes the meaning. K.P. Singha is correct.
+
+857. These things had not happened for many days in consequence of the
+wickedness of the Asuras. With the victory of Indra, sacrifices returned,
+and with them universal peace.
+
+858. The words are Dhruvadwarabhavam. The commentator is silent. Probably
+a Himalayan Pass. The vernacular translators think it is the region of
+the Pole-star that is intended. Dhruva is a name of Brahman the Creator.
+It may mean, therefore, the river as it issues out of Brahman's loka or
+region. The Pauranic myth is that issuing from the foot of Vishnu, the
+stream enters the Kamandalu of Brahman and thence to the earth.
+
+859. The reader of Lord Lytton's works may, in this connection, be
+reminded of the discourse between Mejnour and the neophyte introduced to
+him by Zanoni, in course of their evening rambles over the ridges of the
+Appenines.
+
+860. K.P. Singha wrongly translates this verse.
+
+861. It is difficult to give to non-Hindu people the idea of what is
+uchchhishta. The hand becomes uchchhishta when set to food that is being
+eaten. Without washing that hand with pure water, it is never used by a
+Hindu for doing any work. The food that remains in a dish after some
+portion of it has been eaten is uchchhishta. The idea is particular to
+Hinduism and is not to be seen among other races or peoples in the world.
+
+862. Yavasa is pasture grass.
+
+863. Payasa is a kind of pudding prepared of rice boiled in sugared milk.
+Krisara is milk, sesamum, and rice. Sashkuli is a sort of pie, made of
+rice or barley boiled in sugared water.
+
+864. No merit attaches to the act of feeding an illiterate person.
+
+865. The correct reading is Vyabhajat. The Bengal reading vyabhayat would
+imply a tautology, for the second line would then give the same meaning
+as the first.
+
+866. Everything else liable to be affected by primordial nature. Only the
+Supreme Soul cannot be affected. Hence, Brahma is often said to be "above
+Prakriti." Prakriti, here, is of course used in its largest sense.
+
+867. The second line of verse 8, and the last clause of the first line of
+verse 9, are wrongly rendered by both the vernacular translators. K.P.
+Singha omits certain portions, while the Burdwan translator, as usual,
+writes nonsense. The verb is nihnuvanti, meaning 'conceal': i.e., 'do not
+brag of.' The verb vadishyanti is to be repeated after ahite hitam. For
+hitam ahitam may be read by way of antithesis.
+
+868. K.P. Singha mistranslates this verse.
+
+869. The Burdwan translator misunderstands the word anavajnata. K.P.
+Singha skips over it.
+
+870. The sense is this: though really unattached, he seems to be
+attached. In this there is especial merit. A man doing the duties of a
+householder, without, however, being attached to wife and children and
+possessions, is a very superior person. Such a one has been compared to a
+lotus leaf, which, when dipped in water, is never soaked or drenched by
+it. Some, seeing the difficulty of the combat, fly away. In this there is
+little merit. To face all objects of desire, to enjoy them, but all the
+while to remain so unattached to them as not to feel the slightest pang
+if dissociated from them, is more meritorious.
+
+871. Kalajnanena nishthitam are the words of the original. Vyasa's answer
+is taken up with assigning limits to the successive periods of Creation
+and Non-existence, or the durations of Brahman's wakeful and sleeping
+periods.
+
+872. Agre is explained by the commentator as srishteh prak.
+
+873. The Krita extends in all for 4,800 years. The Treta for 3,600; the
+Dwapara for 2,400; and the Kali for 1,200. These are, however, the years
+of the deities. Verses 15-17 and 20-21 occur in Manusmriti, Chapter 1.
+
+874. This verse occurs in Manusmriti, corresponding with 81 of Chapter 1.
+The reading, however, in Manusmriti, is slightly different, for the last
+clause is Manushyanpavartate. In rendering verse 23, I take this reading
+and follow Medhatithi's gloss. If Nilakantha's gloss and the reading in
+both the Bengal and the Bombay texts be followed, the passage would run
+thus,--"No instruction or precept of that age ran along unrighteous ways,
+since that was the foremost of all ages." Nilakantha explains parah as sa
+cha parah. K.P. Singha skips over the difficulty and the Burdwan
+translator, as usual, gives an incorrect version.
+
+875. The total comes up to 12,000 years. These constitute a Devayuga. At
+thousand Devayugas compose a day of Brahman. Verse 28 occurs in
+Manusmriti, Chapter 1.
+
+876. The reader who has gone through the previous Sections can have no
+difficulty in understanding this. The external world is nothing but Mind
+transformed. Mind, therefore, is spoken of here as Vyaktatmaka or that
+which is the soul of the vyakta or that is manifest, or that which is the
+vyakta, or between which and the vyakta there is no difference whatever.
+Some of the Bengal texts do not conclude Section 231 with the 32nd verse
+but go on and include the whole of the 232nd Section in it. This,
+however, is not to be seen in the Bombay texts as also in some of the
+texts of Bengal that I have seen.
+
+877. Tejomayam is explained by the commentator as Vasanamayam or having
+the principle of desire or wish within it, otherwise Creation could not
+take place. Yasya is used for yatah.
+
+878. By Mahat is meant Pure or Subtile Intelligence. The Manifest starts
+into existence from Mind or has Mind for its soul. Hence, as explained in
+previous Sections, Mind is called Vyaktatmakam.
+
+879. These seven great Beings or entities are Mahat, the same speedily
+transformed into Mind, and the five elemental entities of Space, etc.
+
+880. Verses 4, 5, 6 and 7 occur in Manusmriti, corresponding with the
+latter's 75, 76, 77 and 78 of Chapter 1.
+
+881. Chit or Jiva is called Purusha or resider in body, because when
+overlaid with Avidya by the Supreme Soul, it is not possible for it to
+exist in any other way than by being invested with a covering or case
+made of primordial matter determined by the power of acts. Here, however,
+it means limbs or avayavam.
+
+882. What is stated in verse 10, 11 and 12 is this: the seven great
+entities, in their gross form, are unable, if separate, to produce
+anything. They, therefore, combine with one another. Thus uniting, they
+first form the asrayanam of sarira i.e., the constituent parts of the
+body. They, at this stage, must be known by the name of Purusha of
+avayava, i.e., mere limbs. When these limbs again unite, then murtimat
+shodasatmakam sartram bhavati, i.e., the full body, possessed of form and
+having the six and ten attributes, comes into existence. Then the subtile
+Mahat and the subtile bhutas, with the unexhausted residue of acts, enter
+it. The plural form 'mahanti' is used because, as the commentator
+explains, 'pratipurusham mahatadinam bhinnatwapratipadanertham,' i.e.,
+the same 'mahat,' by entering each different form apparently becomes
+many. Thus there are two bodies, one gross, and the other subtile called
+'linga-sarira.' The residue of acts is thus explained: all creatures
+enjoy or suffer the effects of their good and bad acts. If, however, the
+consequences of acts, good and bad, be all exhausted, there can be no
+rebirth. A residue, therefore, remains in consequence of which rebirth
+becomes possible. Creation and destruction, again, are endlessly going
+on. The beginning of the _first_ Creation is inconceivable. The Creation
+here described is one of a series. This is further explained in the
+verses that follow.
+
+883. The six and ten parts are the five gross bhutas, and the eleven
+senses of knowledge and action including mind. The great creatures are
+the tan-mantras of the gross elements, i.e., their subtile forms. At
+first the gross body (with the principle of growth) is formed, into it
+enters the subtile body or the linga-sarira. At first (as already said)
+the gross elements come together. Then the subtile ones with the residue
+of acts. Then enters the Soul which is Brahma itself. The Soul enters
+into the subtile form for witnessing, or surveying. All creatures are
+only manifestations of that Soul due to the accident of Avidya or Maya.
+Tapas means, as the commentator explains, alochana.
+
+884. i.e., this variety of Being and this variety of relations.
+
+885. Anubhe is explained as ubhayavyatiriktam. Sattwasthas are those that
+depend upon the really existent, i.e., those that regard Brahma as the
+sole cause competent for the production of all effects.
+
+886. It is exceedingly difficult to understand the true meaning of these
+verses. A verbal translation is not calculated to bring out the sense.
+Apparently, the statement that all things are contained in the Vedas is
+nonsense. In reality, however, what is intended to be said is that as the
+Vedas are Speech or Words, the Creator had to utter words symbolizing his
+ideas before creating anything. It is remarkable that there is a close
+resemblance between the spirit of the first chapter of Genesis with what
+is contained in the Srutis on the subject of Creation. Let there be
+Earth, and there was Earth, says the inspired poet of Genesis. Nilakantha
+cites exactly similar words from the Srutis as those which Brahman
+uttered for creating the Earth, such as, Bhuriti vyaharau as
+Bhumimasrijat. Then the four modes of life with the duties of each, the
+modes of worship, etc., were also indicated, hence, all acts also are in
+the Vedas which represent the words of Brahma.
+
+887. All things are Sujata or well-made by him. In Genesis it is said
+that God uttered particular words and particular objects sprang into
+existence, and He saw that they were good.
+
+888. The first line contains only technical terms. Nama means Rigveda.
+Hence, it stands for study of all the Vedas. Bheda stands for half, i.e.,
+for the wife, who must be associated with her husband in all religious
+acts. Tapah is penance; hence it stands for all kinds of observances like
+chandrayana, and modes of life, vanaprastha, etc. Karma means such acts
+as the saying of morning and evening prayers, etc. Yama is sacrifice like
+jyotishtoma etc. Akhya means such acts as lead to good fame, like the
+digging of tanks, the making of roads, etc. Aloka, meaning meditation, is
+of three kinds. Lastly, comes Siddhi, meaning that emancipation which is
+arrived at by one during this life. The instrumental plural kramaih
+should be construed as dasabhih karmaih namadibhi sahita Vedeshu
+prechate. K.P. Singha has correctly rendered the verse, omitting
+reference to Siddhi. The Burdwan translator has totally misunderstood it.
+
+889. Gahanam is explained by the commentator as duravagaham Brahma;
+vedavadeshu means, according to him, the rites and observances laid down
+in the Vedas. It is better, however, to take it literally, i.e., for the
+words of the Vedas. Vedanteshu means 'in the Upanishads,' which come
+_after_ the Vedas, Both the Vernacular translators have misunderstood
+this verse.
+
+890. This verse is, no doubt, pleonastic. The commentator interprets it
+in the way I have rendered it. Yathadharmam, according to him, means
+'without transgressing acts and duties consistent with virtue';
+yathagamam means 'following the authority of the scriptures'; vikriyate
+implies 'do from motives of advantage and gain.' The sense seems to be
+that in the three other yugas, men, without absolutely abandoning virtue,
+perform good acts and Vedic sacrifices and rites and scriptural vows and
+observances, from motives of low gain and not as a Preparation for
+Emancipation. Thus even in the Kali age, Vedic rites are not absolutely
+unknown. The motive, however, from which these are undertaken is
+connected with some low or sordid gain.
+
+891. Samayah sthanam matam; sa eva bhutani bhavati; sa eva tan dadhati.
+This is the construction, as explained by the commentator.
+
+892. From what has been said in the previous Sections, the reader will
+have no difficulty in understanding what is meant by abhivyaktatmakam
+manah. It is mind that is the essence of all that is abhivyakta or
+manifest. That mind swallows up the attribute of Space. Hence it is
+avyaktam, that swallows up the manaso vyaktam. This swallowing up is
+Brahmah sampratisancharah or destruction of the outward universe in its
+manifest vastness. The commentator gives the substance of the verse in
+these words: manahkalpito virat manasi eva liyate. From the verses that
+follow it would seem that the object of this section is to describe the
+yogin's pratyahara and not the actual dissolution of the universe.
+
+893. Verses 16 and 17 are exceedingly difficult. The commentator has
+shown great learning in expounding them. Unfortunately, the subject is a
+yoga mystery, and the explanation and illustrations of the commentator
+refer to things beyond the reach of ordinary experience and intelligence.
+The words Chandramas, Kala, and Valam, and Akasa also and Ghosa (in verse
+17), are technical terms of yoga. I referred the passage to more than one
+learned Pundit. My referees are of opinion that a yoga mystery is here
+expounded, which yogins alone can understand. European scholars will
+probably smile at the statement that there is a hidden meaning in these
+words. Most readers will take the verses for nonsense. Reflection,
+however, has convinced me that yoga is not nonsense. One who has not
+studied the elements of Geometry or Algebra, cannot, however intelligent,
+hope to understand at once a Proposition of the Principia or the theorem
+of De Moivre. Failing to give the actual sense, I have contented myself
+with giving a verbal translation.
+
+894. Jatakarma is the ceremony that is performed with certain Vedic
+mantras immediately after a child's birth. There are many such ceremonies
+to be performed till Samavartana or return from the preceptor's home
+after completion of the period of pupilage. These ceremonies are
+necessarily such that they must be performed by the child's father or
+somebody else whom the latter might call in.
+
+895. In this country, no fees are charged for tuition. The pupil,
+however, after completing his studies, may give his preceptor a final fee
+which is determined by the choice of the preceptor himself and which
+varies according to the means of the pupil leaving the preceptor's home
+for his own.
+
+896. By begetting children, one pays off one's debt to ancestors; by
+studying the Vedas, one pays off one's debt to the Rishis; and by
+performing sacrifices one pays off one's debt to the deities.
+
+897. It is a deadly sin to take anything from the father-in-law or other
+relatives (by marriage) of a daughter. What is got from such sources is,
+to this day, spent freely. Those persons that sell their daughters in
+marriage are universally reckoned as fallen.
+
+898. The fact is, the duty of the householder obliges him to worship the
+deities and the Pitris, and to become hospitable to the others named. The
+Brahmana, however, has no ostensible means for discharging this duty. The
+only means open to him is acceptance of gifts. In this case, acceptance,
+therefore, for such ends is not productive of demerit.
+
+899. Kritadapi is explained by the commentator as pakvannadapi.
+
+900. The sense is that there is no gift which is too valuable for such
+persons.
+
+901. The first and the fourth verses are triplets in the Bengal texts.
+
+902. These are, of course, religious acts.
+
+903. In the Bengal texts verse 12 consists of one line. This, I think, is
+correct. Verses 13, 14, 15, and 16 form one sentence. Verse 12 is
+complete by itself. The udaka in kalodaka should be taken as meaning
+stream or river otherwise ahoratrajalena would be pleonastic. Again
+arthakamajalena, to avoid redundancy, should be taken as implying the
+springs that supply the water. Vihinsa-taruvahina is, 'having benevolence
+for the trees that float on its water.' This idea is beautiful. Creatures
+that are being borne away in the stream of Time may catch these trees of
+benevolence for saving themselves. The Burdwan translator misunderstands
+vihinsa and makes nonsense of the idea. Altogether, though highly ornate,
+the metaphors are original. Of course, the idea is eminently oriental.
+Eastern rhetoric being fond of spinning out metaphors and similes, which,
+in the hands of Eastern poets, become highly elastic.
+
+904. K.P. Singha misunderstands this verse. The Burdwan translator is
+also inaccurate.
+
+905. The place should be a level spot, not impure (such as a crematorium,
+etc.), free from kankars, fire, and sand, etc.; solitary and free from
+noise and other sources of disturbance. Acts include abstention from food
+and sports and amusements, abstention from all kinds of work having only
+worldly objects to accomplish, abstention also from sleep and dreams.
+Affection means that for good disciples or for progress in yoga. Objects
+refer to sacred fuel, water, and suppression of expectancy and anxiety,
+etc. Means refer to the seat to be used, the manner of sitting, and the
+attitude of the body. Destruction refers to the conquest of desire and
+attachments, i.e., renunciation of all attractive things. Certainty means
+the unalterable belief that what is said about yoga in the Vedas and by
+preceptors is true. The nom. sing. inflection stands for the instrumental
+plural. Eyes include the other senses. All these should be restrained.
+Food means pure food. Suppression refers to the subjugation of our
+natural inclination towards earthly objects. Mind here has reference to
+the regulation of the will and its reverse, viz., irresolution. Survey
+means reflection on birth, death, decrepitude, disease, sorrow, faults,
+etc. In giving these meanings, I, of course, follow Nilakantha.
+
+906. Notwithstanding Nilakantha's gloss which shows great ingenuity and
+which has been apparently followed by both of them, the Vernacular
+translators have misunderstood Portions of these verses which sketch out
+the course of life which one desirous of attaining to Emancipation or
+Brahma is to follow. Particular virtues or attributes have been
+represented as particular limbs of the car. It does not appear that there
+is (except in one or two instances), any especial aptitude in any of
+those virtues or attributes for corresponding with One instead of with
+another limb of the figurative car. Upastha is that part of the car on
+which the driver sits. Varutha is the wooden fence round a car for
+protecting it against the effects of collision. Shame is the feeling that
+withdraws us from all wicked acts. Kuvara is the pole to which the yoke
+is attached. Upaya and Apaya, which have been called the kuvara, are
+'means' and destruction'--explained in verse above. Aksha is the wheel.
+Yuga is the yoke. Vandhura is that part of yuga where it is attached to
+the pole, i.e., its Middle, about which appears something like a
+projecting knob. Nemi is the circumference of the wheel. Nabhi is the
+central portion of the car upon which the rider or warrior is seated.
+Pratoda is the goad with which the driver urges, the steeds. The
+commentator explains that jiva-yuktah means having such a jiva as is
+desirous of attaining to Emancipation or Moksha. Such elaborate figures
+are favourite conceits of Oriental poets.
+
+907. Adopting the Kantian distribution of the mental phenomena, viz., the
+three great divisions of Cognitive faculties, Pleasure and Pain, and
+Desire and Will, Sir William Hamilton subdivides the first (viz., the
+Cognitive faculties), into the acquisitive faculty, the retentive
+faculty, the reproductive faculty, the representative faculty, and reason
+or judgment by which concepts are compared together. Dharana corresponds
+with the exercise of the Representative faculty or the power by which the
+mind is held to or kept employed upon a particular image or notion. It is
+this faculty that is especially trained by yogins. Indeed, the initial
+stop consists in training it to the desirable extent.
+
+908. The seven kinds of Dharanas appertain respectively to Earth, Wind,
+Space, Water, Fire, Consciousness and Understanding.
+
+909. All these have been explained lower down.
+
+910. The construction of both these lines is difficult to understand. The
+prose order of the line is 'yogatah yuktesu (madhye) yasya yatha, etc.,
+vikrama (tatha vakshyami); atmani pasyatah (janasya) yuktasya yogasya
+(yatha) siddhi (tatha vakshyami).' Yogatah means upayatah, i.e.,
+according to rules and ordinances. Vikrama is used in a peculiar sense,
+viz., anubhavakramah, i.e., the order of conception or conceptions in
+other order. Atmani pasyatah means 'of him who looks into himself,' i.e.,
+who withdraws his mind from the outer world and turns it to view his own
+self. Without Nilakantha's aid, such verses would be thoroughly
+unintelligible.
+
+911. Pasyatah means 'of that which sees,' i.e., of the Atman or Soul.
+
+912. The Understanding is called the _soul_ of the five elements and of
+the consciousness of individuality because these six things rest on it or
+have it for their refuge. The reader will easily understand this from
+what has been said in the previous Sections.
+
+913. It is from the Unmanifest or the Supreme Soul that the world or all
+that is Manifest, springs or emanates. The Yogin, in consequence of his
+superior knowledge, apprehends all that is Manifest to be but the
+Unmanifest Supreme Soul.
+
+914. Na kritina, i.e., kriti eva. 'Nirakriti' is regardless of dress and
+appearance. K.P. Singha wrongly translates both these words.
+
+915. i.e., who has neither friend nor foe. This means that he regards all
+creatures with an equal eye, showing particular favour to none, and
+having no dislike for any. Coldness of heart is not implied, but
+impartial and equal benevolence for all. Taking praise and blame equally,
+i.e., never rejoicing at praise nor grieving at blame.
+
+916. It is said that with the practice of Yoga, during the first stages,
+certain extraordinary powers come to the Yogin whether he wishes for them
+or not. In a previous Section it has been said that that Yogin who
+suffers himself to be led away by these extraordinary acquisitions, goes
+to hell, i.e., fails to attain to Emancipation beside which heaven itself
+with the status of Indra is only hell. Hence, he who transcends the
+puissance that Yoga brings about becomes Emancipate.
+
+917. Dhirah is explained as dhyanavan. Santi has reference to
+Emancipation, for it is Emancipation alone that can give tranquillity or
+final rest. The commentator points out that in this verse the speaker
+shows a decided preference for the Sankhya philosophy.
+
+918. Vide Gita, verses 4 and 5, Chapter V.
+
+919. Brahmanam is arsha for Brahmam.
+
+920. I follow Nilakantha's gloss in rendering the words Vidya, Pravritti
+and Nivritti, as used in this verse. By the first, the commentator
+thinks, is meant that course of instruction in consequence of which error
+may be dispelled and truth acquired. The usual illustration of the cord
+and the snake is given. The former may be mistaken for the latter, but
+when the mistake ceases, correct apprehension follows. Pravritti has been
+sufficiently indicated in the text in which the words of the gloss has
+been incorporated. By Nivritti is meant the doctrine of the Sunyavadins
+and Lokayatikas (evidently the Buddhists) who seek annihilation or
+extinction as the only true Emancipation. Both the Vernacular translators
+are wrong. The Burdwan translator, as usual, citing the very words of the
+gloss, misunderstands them completely.
+
+921. The construction of the first line is 'yastu achetanah bhavam vina
+swabhavena (sarvam bhati iti) pasyan, etc., etc., pushyate (sa na
+kinchana labhate).' Bhavan is explained as 'adhishthanasattam.' The
+commentator is of opinion that the speaker refers in this verse to the
+Sunyavadins.
+
+922. The Bombay text reads Putwatrinamishikamva.
+
+923. Enam is singular. The commentator thinks it should be taken
+distributively. In verse 3, the doctrine of the Nihilists (Sunyavadins)
+has been referred to. In verse 4, that of the Lokayatikas. In both,
+Nature is spoken of as the cause, with this difference that the former
+regard the universe to be only an erroneous impression of an existent
+entity, while the latter regard it as a real entity flowing from and
+manifesting itself under its own nature. Both doctrines, the speaker
+says, are false.
+
+924. Both the Vernacular translators skip over the word paribhava in the
+second line of verse 6. The commentator correctly explains that swabhava
+in 6 means swasyaiva bhavah sattakaranam iti, ekah pakshah. Paribhava, he
+explains is paritah swasya itaresham bhavah. The first refers to the
+Nihilists, the second to the Lokayatikas or to verses 3 and 4
+respectively.
+
+925. It is by the wisdom that all these results are achieved. Wisdom is
+the application of means for the accomplishment of ends. Nature never
+rears palaces or produces vehicles and the diverse other comforts that
+man enjoys. He that would rely upon Nature for these would never obtain
+them however long he might wait. The need for exertion, both mental and
+physical, and the success which crowns that exertion furnish the best
+answer, the speaker thinks, to both the Nihilist sand the Lokayatikas.
+The word tulyalakshanah is skipped over by both the Bengali translators.
+
+926. By para is meant the Chit or Soul, by avara, all else, i.e., non-ego
+or matter. The words Prajna, Jnana, and Vidya are all as used here,
+equivalent. The second line of this verse is wrongly rendered by both the
+Bengali translators, the Burdwan translator, as usual, not understanding
+the words of the gloss he quotes.
+
+927. It is difficult to render the word cheshta as used here. Ordinarily
+it implies effort or action. It is plain, however, that here it stands
+for intelligent energy, implying both mental and physical effort or
+action, for its function is to distinguish or differentiate.
+
+928. The itarani do not refer to Pisachas as rendered by K.P. Singha, but
+to birds which are called Khechare or denizens of the sky or air.
+Khechara may include Pisachas, but these are also Bhuchara or denizens of
+the surface of the earth.
+
+929. The commentator explains that for ascertaining who are uttama or
+foremost, the middling, or intermediate ones are first spoken of and
+their distinctions mentioned in the following verses. Of course, the
+foremost are foremost, and the intermediate ones can never be superior to
+them. For all that, intermediate ones are observers of the duties of
+caste; the foremost ones are not so, they having transcended such
+distinctions; hence, tentatively, the ignorant or popular opinion is
+first taken, to the effect that the observers of caste are superior to
+those who do not observe Jatidharma.
+
+930. This probably means that as the Vedas had not been reduced to
+writing, their contents rested or dwelt in memories of men versed in them.
+
+931. To understand what is birth and what is death, and to avoid birth
+(and, therefore, death), are the highest fruits of knowledge of the Soul.
+Those that have no knowledge of the Soul have to travel in a round of
+repeated rebirths.
+
+932. i.e., of power that comes of Yoga.
+
+933. The word para (the locative form of which is used here) always means
+that which is high or foremost. It is frequently employed to mean either
+Brahma or the Soul, and as Soul is regarded to be a part of Brahma, para
+has but one and the same meaning. The Burdwan translator takes it for
+'Scriptures other than the Vedas.' K.P. Singha skips over it. Of course,
+savda-Brahma stands for the Vedas.
+
+934. To look upon everything in the universe as one's own. Soul is the
+highest aspiration of a righteous person. It is yoga that enables one to
+attain to this highest ideal of existence. One who realises this is said
+to be a true Brahmana, a really regenerate person, in fact, a god on
+Earth. Adhiyajna and Adhidaivata are words that signify the Soul.
+
+935. What the distinction is between anta and nidhan is not obvious. The
+commentator is silent. K.P. Singha translates the verse correctly. The
+Burdwan translator makes utter nonsense of the words in the second line.
+
+936. Whether karma is swabhava or jnanam means (as the commentator
+explains) whether it is obligatory or optional. Jnanam, of course, means
+here jnana-janakam, i.e., leading to knowledge. Knowledge is essential to
+success or emancipation. If acts become necessary for leading to
+knowledge, the doubt may then arise that they cease to be obligatory, for
+knowledge may be supposed to be attainable otherwise than by acts. K.P.
+Singha translates this verse correctly, the Burdwan translator
+incorrectly, and, as usual, misunderstands the gloss completely.
+
+937. The first line of this verse is exceedingly terse. The construction,
+as explained by the commentator, is Tatra (samsaye) purusham prati Jnanam
+(jnanajanakam) chet (karma) syat, (tarhi) sa (eva) Vedavidhih. One cannot
+help admiring Nilakantha for his patience and ingenuity.
+
+938. Daiva is explained by the commentator as Grahah or Kalah. I think,
+it is used to signify some kind of blind force whose origin is
+untraceable. Hence, I render it necessity. Vritti in verse 5 is evidently
+Exertion, for the word implies course of conduct, Avivekam is
+samuchchayam or a combination of all the three.
+
+939. 'Inspired with doubt,' with reference to the declarations of the
+Srutis. 'Possessed of tranquil souls,' i.e., not penetrated by doubts of
+any kind.
+
+940. In the Treta and the other Yugas people are seen professing
+attachment or devotion to one only of the Vedas and not to the others, be
+it the Richs, the Samans, or the Yajuses. The speaker, dissatisfied with
+this refers to the Krita age as one in which such difference of faith
+were not observable. The men of that age regarded all the Vedas equally,
+and, in fact, as even identical.
+
+941. Jiva or Chit becomes puissant and succeeds in creating the universe
+by means of penance. By penance one attains to Brahma, and, therefore,
+universal puissance. This has been sufficiently explained in the previous
+Sections.
+
+942. This is one of the most important verses in this section, for, as
+the commentator explains, this furnishes the answer to the question
+proposed in the previous section, viz., 'what is that knowledge?' In the
+Vedas both acts and knowledge have been spoken of. In the province of
+acts, Brahma has been represented as Indra and the other gods. Brahma,
+therefore, as spoken of there, is 'gahana', or hidden to (or
+inconceivable by) even those that are conversant with that province or
+sphere of the Vedas. In the Vedanta, again, knowledge or Vidya has been
+spoken of as the means by which to attain to Brahma. The knowledge or
+Vidya, therefore, which is the subject of the question, is not what is
+implied by Pravritti dharma or by Nivritti as used in the previous
+section.
+
+943. The second line of this verse corresponds with the second line of
+verse 87 of Chapter II of Manusmriti.
+
+944. They are seen and not seen is an idiomatic expression for 'becoming
+invisible.'
+
+945. i.e., kine do not yield copious and sweet milk; the soil ceases to
+be fertile; water ceases to be sweet; and the medicinal and edible herbs
+lose their virtues of healing as also their flavour.
+
+946. The commentator thinks that Swadharmasthah is connected with asramah
+in the first line. I prefer the more obvious construction.
+
+947. Varshati means pushnati. Angani means the observances necessary for
+the practice of Yoga as also all kinds of rites and vows. The Vedas cause
+these to grow, and they, in their turn, aid all students of the Vedas in
+achieving their purposes.
+
+948. Prabhavah is uttpattih, or origin; sthanam is poshanam. Both the
+Vernacular translators skip over the last word, thinking that
+prabhavasthanam, is one word. The commentator notices them as separate.
+In the beginning of the second line, yatra is understood, Swabhavena, is
+explained by the commentator as Brahmabhavena, natu vikritena rupena. I
+think the explanation is correct, and have adopted it accordingly in the
+text.
+
+949. Yatha in the first line of verse means, as the commentator explains,
+yat prakarakam.
+
+950. The commentator points out that by these four words the four modes
+of life are indicated.
+
+951. The commentator explains that this means that amongst embodied
+creatures they that are ignorant take those great entities which are
+really non-ego for either the ego or its Possessions.
+
+952. The commentator explains that the object of this verse is to show
+that the Yoga view of the Soul being only the enjoyer but not the actor,
+is not correct. On the other hand, the Sankhya view of the Soul being
+neither the enjoyer nor the actor, is true. The deities, remaining in the
+several senses, act and enjoy. It is through ignorance that the Soul
+ascribes to itself their enjoyments and their actions.
+
+953. I render Bhutatma by knowledge, following the commentator who uses
+the words buddhyupadhirjivah for explaining it.
+
+954. Niyama and Visarga are explained by the commentator as 'destruction'
+and 'creation.' I prefer to take them as meaning 'guiding or
+restraining,' and 'employing.' Practically, the explanations are
+identical.
+
+955. What is meant by the objects of the senses residing within the
+bodies of living creatures is that (as the commentator explains) their
+concepts exist in 'the cavity of the heart' (probably, mind) so that when
+necessary or called for, they appear (before the mind's eye). Swabhava is
+explained as 'attributes' like heat and cold, etc.
+
+956. This is a very difficult verse. I have rendered it, following
+Nilakantha's gloss. In verse the speaker lays down what entities dwell in
+the body. In the rest he expounds the nature of Sattwa which the
+commentator takes to mean buddhi or knowledge. He begins with the
+statement that Sattwasya asrayah nasti. This does not mean that the
+knowledge has no refuge, for that would be absurd, but it means that the
+asraya of the knowledge, i.e., that in which the knowledge dwells, viz.,
+the body, does not exist, the true doctrine being that the body has no
+real existence but that it exists like to its image in a dream. The body
+being non-existent, what then is the real refuge of the knowledge? The
+speaker answers it by saying Gunah, implying that primeval Prakriti
+characterised by the three attributes is that real refuge. Then it is
+said that Chetana (by which is implied the Soul here) is not the refuge
+of the knowledge for the Soul is dissociated from everything and
+incapable of transformation of any kind. The question is then mentally
+stated,--May not the Gunas be the qualities of the knowledge (instead of
+being, as said above, its refuge)? For dispelling this doubt, it is
+stated that Sattwa is the product of Tejas (Desire). The Gunas are _not_
+the product of Tejas. Hence the Gunas, which have a different origin
+cannot be the properties of Sattwa. The Gunas exist independently of
+Desire. Thus the knowledge, which has Desire for its originating cause,
+rests on the Gunas or has them for its refuge. In this verse, therefore,
+the nature of the body, the knowledge, and the Gunas, is expounded. The
+grammatical construction of the first line is exceedingly terse.
+
+957. Such men behold Brahma in all things. Abhijanah is explained by the
+commentator as sishyakuladih. This seems to be the true meaning of the
+word here.
+
+958. In rendering this word tatam (where it occurs in the Gita), it has
+been shown that to take it as equivalent to 'spread' is incorrect. In
+such connections, it is evident that it means 'pervaded.'
+
+959. If I have understood the gloss aright, this is what the first line
+of 21 means. Vedatma is explained as Vedic sound, i.e., the instructions
+inculcated in the Vedas. The word atma in the second clause means simply
+oneself or a person or individual. The sense then is this. The Vedas
+teach that all is one's soul. The extent to which one succeeds in
+realising this is the measure of one's attainment of Brahma. If one can
+realise it fully, one attains to Brahma fully. If partially, one's
+attainment of Brahma also is partial.
+
+960. The track of such a person, it is said, is as invisible as the
+skies. The commentator explains that the very gods become stupefied in
+respect of the object which such a man seeks, the object, of course,
+being Brahma.
+
+961. That, of course, in which Time is cooked, is Brahma.
+
+962. By this the speaker says that Brahma is not to be found in any
+particular spot however holy.
+
+963. Because Brahma is infinite.
+
+964. 'Niyatah' is explained by the commentator as achanchalah, and vasi
+as without the fault of upadhi. 'Hansati, i.e., gachechati ite,' hence
+gatimati.
+
+965. The sense is that the Soul residing within the body is identical
+with the Supreme Soul, and men of wisdom only know it.
+
+966. The construction is Hansoktancha yat aksharam tat (eva) kutastham
+aksharam, meaning that there is no difference between Jivatman and
+Paramatman. Both are identical.
+
+967. Sattwena is explained as 'by intelligence or the knowledge.'
+
+968. The construction, as explained by the commentator, is Brahma
+tejomayam sukram; yasya sukrasya sarvam idam tasyapi Brahma rasah. The
+last word means sarah.
+
+969. Both the Vernacular translators have skipped over this line. The
+meaning is this: Brahma opened his eyes for becoming many, as the Srutis
+declare, and thereupon he became many. This, as the commentator explains,
+Ikshana-kartritvena sarvatmakatwam gatam, or by a glance Brahma became
+the Soul of all things mobile and immobile.
+
+970. The commentator explains that Brahmanah padam means prakritim. He
+thinks, therefore, that the last clause of the second line means 'should
+seek to subdue prakriti which is the layasthanam of mahattattwa.' I
+prefer the obvious sense of the words.
+
+971. Parimitam Kalam is explained by the commentator as equivalent to six
+months as the srutis declare.
+
+972. These two verses set forth the Yoga ideal. By the practice of Yoga
+all these are capable of being acquired or attained. But then the Yogin
+who suffers himself to be led away by those valuable possessions is said
+to fall in hell, for the enjoyment of this kind is nothing but hell
+compared to the high object for which Yogins should strive. Pramoha,
+Brahma, and Avarta, are technical terms. Equality with the wind means
+speed of motion, power to disappear at will, and capacity to move through
+the skies.
+
+973. A chaitya is a sacred or a large tree which stands firm on its roots
+and about which all round a platform of earth is raised. Vrikshagra means
+'in the front of a tree,' probably implying 'under the shade of its
+spreading branches.'
+
+974. The commentator explains that he should imitate the wind by becoming
+asangah, i.e., unattached to all things. Aniketah means without a house
+or fixed abode.
+
+975. It is difficult to understand what is meant by
+Savda-Brahmativartate. I follow the commentator. 'Brahma as represented
+by sound, is, of course, Pranavah or Om, the mystic monosyllable standing
+for the trinity.' K.P. Singha, taking Savda-Brahma for an accusative,
+regards it as implying,--'such a man transcends all Vedic rites.' This is
+precisely the meaning attached to it by the commentator where it occurs
+in verse 7 of section 236 ante.
+
+976. The inferior order here referred to is, of course, the Sudra order.
+The commentator points out that whereas only the three superior orders
+are regarded to be eligible for the study of Sankhya and for inculcation
+of such Srutis as Tattwamasi (That thou art), here Vyasa lays down that
+as regards the Yoga path, _all_ are eligible to betake themselves to it.
+
+977. 'Fixed senses,' i.e., when the senses are fixed on the mind and the
+mind on the understanding. Ajaram is immutable or unchanging, or that in
+which there is no change for the worse (or for the better). By subtility
+is indicated the incapacity of being apprehended, and by mahattaram is
+meant infinity.
+
+978. The anu anudrisya is explained as Guruvachanamanu. Thus seems to be
+the true meaning, otherwise avekshya would be pleonastic, abhutagatim is
+bhutasamplavaparyantam, i.e., till the destruction of all beings. Imam is
+sastraprasiddham.
+
+979. The Vedas proclaim the efficacy of both acts and knowledge. Acts are
+not laid down for those that have knowledge.
+
+980. Subhashita is explained by the commentator as ayam tu paramo dharma
+yat yogena atmadarsanam.
+
+981. Na vartate does not mean annihilated but, as the commentator
+explains, aham asmi iti na jana atmanam.
+
+982. Manasena karmana is explained by the commentator as sankalpena.
+
+983. The meaning is this: the man of acts is like the new-born moon,
+i.e., subject to growth and decay.
+
+984. This has been explained in a previous section.
+
+985. The soul resides in the body without partaking of any of the
+attributes of the body. It is, therefore, likened to a drop of water on a
+lotus leaf, which, though on the leaf, is not yet attached to it, in so
+much that it may go off without at all soaking or drenching any part of
+the leaf. Yogajitatmakam is yogena jito niruddha atma chittam yena tam,
+as explained by the commentator.
+
+986. Literally, 'Tamas and Rajas and Sattwa have the attribute of Jiva
+for their essence.' The particular attribute of Jiva here referred to is
+the Jnanamaya kosha. Jiva, again, is all accident of the Soul. The Soul
+comes from the Supreme Soul. Thus the chain of existence is traced to the
+Supreme Soul. In verse 20 again it is said that the body, which by itself
+is inanimate, when it exists with the Soul, is an accident of Jiva as
+uninvested with attributes.
+
+987. I follow Nilakantha substantially in his interpretation of this
+verse. Two kinds of creation are here referred to as those of which Vyasa
+has spoken in the previous Sections. The first is Ksharat prabhriti yah
+sargah, meaning that creation which consists of the four and twenty
+entities commencing with Kshara or Prakriti. The other creation,
+consisting of the senses with their objects, represents buddhaiswarya or
+the puissance of the buddhi, these being all buddhikalpitah. This second
+creation is also atisargah which means, according to the commentator,
+utkrishtah and which is also pradhanah or foremost, the reason being
+bandhakatwam or its power to bind all individuals. I take atisargah to
+mean 'derivative creation,' the second kind of creation being derived
+from or based upon the other, or (as I have put it in the text)
+transcends or overlies the other.
+
+988. It is explained in previous sections how the course of righteousness
+is regulated by the character of the particular Yuga that sets in.
+
+989. Vyasa has already explained the character of the two apparently
+hostile declarations. The meaning of Suka's question, therefore, is that
+if two declarations are only apparently hostile,--if, as explained in the
+Gita, they are identical,--how is that identity to be clearly
+ascertained? The fact is, Suka wishes his sire to explain the topic more
+clearly.
+
+990. The course of conduct of human beings,' i.e., the distinctions
+between right and wrong. Vimuktatma is taken by the commentator to imply
+tyaktadehah. The second line may also mean 'having cast off (by Yoga) the
+consciousness of body, I shall behold my own Soul.'
+
+991. I do not follow the commentator in his interpretation of this line.
+
+992. 'When the huts become smokeless,' i.e., when the cooking and the
+eating of the inmates are over. 'When the sound of the husking rod is
+hushed,' i.e., when the pestle for cleaning rice no longer works, and
+consequently when the inmates are not likely to be able to give much to
+the mendicant.
+
+993. There is an apparent conflict between the two declarations. If both
+are authoritative, they cannot be regarded to be scriptural declarations
+in consequence of their conflict; if one is so and the other not so, the
+scriptural character of the latter at least is lost. The scriptures
+cannot but be certain and free from fault. How then (the question
+proceeds) is the scriptural character of both to be maintained?
+
+994. The Burdwan translator makes a ridiculous blunder in rendering
+Jaghanyasayi, which he takes to mean 'sleeping on a wretched bed.'
+Jaghanya implies, here as elsewhere, subsequence in point of time.
+
+995. Both the Vernacular translators have misunderstood the last part of
+the second line. It does not mean that the disciple should approach the
+preceptor when summoned, implying that he should be prompt to answer the
+summons, but that he should not disturb his Preceptor by clamouring for
+lessons or instruction. He should go to his preceptor for taking lessons
+only when his preceptor summons him for it.
+
+996. Meaning, he should cast submissive or humble glances instead of
+staring boldly or rudely.
+
+997. Learning was never sold in this country in ancient times. The final
+fee is not a return for the services of the preceptor but a token of
+gratitude from the pupil. Its value depended upon the ability of the
+disciple, though there are stories in the scriptures of disciples coming
+to grief on account of their persistent forwardness in pressing the
+acceptance of this fee. Vide the story of Galava in the Udyoga Parva.
+
+998. The fourth kind of conduct, called kapoti is also called unchha. It
+consists of collecting such seeds of grain as have fallen down from the
+ears and as have been abandoned by the reapers.
+
+999. Thus the second is more meritorious than the first, the third than
+the second, and the fourth than the third. The fourth or last, therefore,
+is the first in point of merit.
+
+1000. It is said that the householder who cooks must give a share of the
+cooked food to a Brahmacharin or Yati or any one who comes as a guest. If
+he does not do it but eats the whole of what has been cooked, he is
+regarded as eating what belongs to a Brahmana. This, of course, is a high
+sin.
+
+1001. The commentator supposes that these relatives and kinsmen are named
+because of the great likelihood there is of disputes arising with them on
+account of shares of inheritance.
+
+1002. The sense is this: these various persons, if duly reverenced by the
+householder, are able to send the latter to the places indicated or make
+him comfortable in those places.
+
+1003. Vide verses 2 and 3 of this Section. Of the four courses, the first
+or Kusaladhanya, is left out here. The three others, of course, are the
+Kumbhadhanya, the Aswastana (otherwise called Unchhasila), and the
+Kapoti. The Burdwan translator makes a blunder in enumerating the three
+kinds of domesticity here referred to.
+
+1004. The Burdwan version of this verse is incorrect.
+
+1005. The cow is a sacred animal and there is merit in feeding and
+properly tending a cow. Forest recluses kept kine for merit as also for
+homa or sacrifice with the ghee obtained from them. The story of
+Vasishtha's cow is well-known.
+
+1006. These five are Agnihotra, Darsapurnamasi, Chaturmasya, Pasu
+sacrifice and Soma sacrifice.
+
+1007. The Burdwan translator misunderstands the words abhravakasah. It is
+a well-known word occurring in almost every lexicon. Wilson explains it
+correctly.
+
+1008. i.e., They do not use a regular husking or cleaning apparatus for
+cleaning the grain they use as food.
+
+1009. So that very small portion of the grain comes out for drink or
+mixes with the water.
+
+1010. i.e., who had no fixed residence and who never sought with any
+effort for the necessaries of life. The Burdwan translator takes both
+yathavasah and akritacramah for two independent names of Rishis instead
+of taking them as adjectives of Sudivatandi.
+
+1011. i.e., whose wishes were immediately crowned with success, in
+respect of both blessings and curses, etc.
+
+1012. Niranandah is explained as krichcchrachandrayanadiparatwat.
+
+1013. Anakstrah is explained by the commentator as 'different from stars
+and planets but still freed from darkness' and, therefore, effulgent or
+luminous. Anadhrishyah is fearless.
+
+1014. Atmayaji is explained as one who performs his own sraddha or
+obsequial rites. The Sandhi in the next word is arsha; atmakrida is one
+who does not take pleasure in wife or children but whose source of
+pleasure is his own self: Similarly, atmasraya is one who without
+depending upon kings or others takes refuge in himself.
+
+1015. Such sacrifice, for example, as those called Brahma-yajna, etc.
+
+1016. Yajinam yajna is the sacrifice of ordinary sacrifices, i.e., the
+usual sacrifices consisting of tangible offerings unto the deities, and
+performed with the aid of Vedic mantras. The ablative implies cause.
+Atmani ijya is sacrifice in Self, i.e., Yoga. The meaning of the first
+line, therefore, is when through performance of ordinary sacrifices and
+rites, the mind becomes pure and the sacrificer is enabled to practise
+yoga. Unto the three fires he should duly sacrifice on his own self,
+means, of course, that without any longer adoring his fires by visible
+rites and actual recitation of mantras, he should, for the sake of
+emancipation, worship in his own self or seek the extinction of mind and
+knowledge in Yoga.
+
+1017. To this day every orthodox Brahmana or Kshatriya or Vaisya never
+eats without offering at the outset five small mouthfuls unto the five
+vital breaths, i.e., Prana, Apana, Samana, Udana, and Vyana.
+
+1018. Vapya or Vapayitwa means causing or obtaining a shave. The Burdwan
+translator makes a blunder by supposing it to mean parivyapta. The
+Sannyasa mode of life, as well-known, can never be entered without a
+previous shave. K.P. Singha gives the correct version.
+
+1019. It is difficult to render the word abhaya into English. 'To give
+abhaya to all creatures' is to pledge oneself to a life of total
+harmlessness, or to practise universal compassion or benevolence.
+Abstention from every kind of injury is the great duty of the fourth mode
+of life.
+
+1020. The duties included in yama (as explained by the commentator) are
+universal benevolence, truthfulness, faith, Brahmacharya, and freedom
+from attachment. Those that are included in niyama are purity (of body
+and mind), contentment, study of the Vedas, meditation on the Supreme,
+etc. Swasastra sutra means the sutras of his own sastras--i.e., the
+duties laid down in respect of that Sannyasa which he has adopted; the
+chief of which is enquiry after the Soul or Self: Bhutimanta implies
+Vedic recitation and the sacred thread. He who has taken to Sannyasa
+should display energy in these, i.e., persistently enquire after the Soul
+and throw away all caste-marks, and other indications. 'The desirable
+end' is of course, gradual Emancipation of that obtained at once.
+Following the commentator, K.P. Singha gives the correct version. The
+Burdwan version, containing the very words of the gloss, is based upon a
+complete misconception of their meaning.
+
+1021. The commentator correctly explains that by the first line of this
+verse, Vyasa answers his son's question. The two modes referred to are
+the first and the second, and not the second and the third as K.P. Singha
+in his vernacular version wrongly states. Having answered the question,
+the speaker (in the second line) proceeds to indicate the simple or
+straight path for reaching the highest object of men's endeavour, viz.,
+Paramartham or Brahma.
+
+1022. Bhava-samahitah is explained as chitta-samadhanavan.
+
+1023. The skull is to be used as a drinking vessel. Kuchela, which I
+render 'rags', is supposed by the commentator to signify reddish or brown
+cloth which has, from age, lost its colour.
+
+1024. Elephants, when hurled into a well, become utterly helpless and
+unable to come out. That person, therefore, into whom words enter like
+elephants into a well, is he who answers not the evil speeches of others.
+What is said here is that only a person of such forbearance should betake
+himself to mendicancy or Sannyasa.
+
+1025. I have given a closely literal version of this verse. The
+commentator explains that first line refers to the person who deems
+himself to be everything and everything to be himself. The second line
+refers to the same individual who, by Yoga, can withdraw his senses and
+the mind and consequently make the most populous place appear as totally
+solitary or unoccupied. This is the Yoga process called Pratyahara and is
+described in section 233 ante. The Burdwan translator gives an incorrect
+version. K.P. Singha follows the commentator.
+
+1026. Suhitya, whence sauhitya, means no satiety but the full measure of
+gratification from eating. The speaker wishes to lay down that a
+mendicant or renouncer should never take food to the full measure of
+gratification. He should eat without completely appeasing his hunger.
+
+1027. I follow the commentator in his exposition of kaunjara which he
+derives as kun (earth or the body which is made of earth) jaravati iti
+kunjarah, i.e., a Yogin in Samadhi. The sense seems to be that the fruits
+of Yoga include or absorb the fruits of every other act. The rank and
+status of Indra himself is absorbed within what is attained to by Yoga.
+There is no kind of felicity that is not engulfed in the felicity of
+Emancipation, which Yoga alone can confer.
+
+1028. The commentator thinks that by the 'one duty of abstention from
+injury' is implied the fourth mode of life or Sannyasa. What is said,
+therefore, is that the observance of the single duty of harmlessness
+includes that of every other duty; or, what amounts to the same thing,
+the fourth mode of life is singly capable of giving merit which all the
+others may give together.
+
+1029. Haryartham means 'for the sake of Hari.' i.e., one who takes away
+merit, implying a disciple or attendant. Some texts read Ratyrtham,
+meaning 'for the happiness (of others).'
+
+1030. Because all acts are fraught with injury to others. Whether 'acts'
+betaken in its general sense or in the particular sense of 'religious
+acts,' their character is such.
+
+1031. Both the vernacular translators have completely misunderstood the
+second line of this Verse. The commentator correctly explains that
+Tikshnam tanum means the religion of injury, i.e., the religion of
+sacrifices and acts. 'So' for 'sa' is arsha; as also anantyam for
+anantyam which, of course, implies moksham or Emancipation. The
+commentator correctly supplies yatah after apnoti and shows that
+prajabhyah is equivalent to prajanam. The last clause of the second line,
+therefore, means sa moksham apnoti, yatah prajabhyah (or prajanam)
+abhayam. The dative, not ablative as the vernacular translators take it,
+is not bad grammar, although the genitive is more agreeable with usage.
+
+1032. A tentative version is offered here, following the actual words
+used in the original.
+
+1033. All these expressions apply to the Supreme Soul. Immeasurable in
+the firmament implies that the Supreme Being is vaster than the
+firmament. 'Made of gold' means, as the commentator explains, Chit having
+knowledge only for its attribute.' 'Born of the egg,' i.e., belonging to
+the universe. 'Within the egg' means 'capable of being apprehended in the
+heart.' 'Equipped with many feathers,' i.e., having many limbs each of
+which is presided over by a particular deity. The two wings are absence
+of attachment or complete dissociation from everything, and joy and
+gladness and aptitude for enjoyment. 'Rendered effulgent by many rays of
+light,' i.e., transformed into a living and active agent by means of
+eyes, cars, etc.
+
+1034. The sense is that he who understands the wheel of Time is a person
+worthy of universal regard. The excellent joints of that wheel are the
+parva days, viz., those sacred lunations on which religious rites are
+performed.
+
+1035. I give a little version of verse 33, following the commentator as
+regards the meaning of samprasadam. The sense, however, of the verse is
+this: Brahma, in the previous sections, has often been spoken of as
+Sushupti or the unconsciousness of dreamless slumber. The universe flows
+from Brahma. Unconsciousness, therefore, is the cause or origin or body
+of the universe. That unconsciousness, therefore, pervades all things,
+viz., gross and subtile. Jiva, finding a place within that
+unconsciousness existing in the form of gross and subtile, gratifies the
+deities, prana and the senses. These, thus gratified by jiva, at last
+gratify the open mouth of the original unconsciousness that waits to
+receive or swallow them. All these verses are based upon the figurative
+ideas that find expression in the Upanishads.
+
+1036. Smriti is memory. One whose smriti is lost means one whose
+conceptions of right and wrong are confounded. Atmanah sampradanena is
+'by the surrender of oneself' to one's own passions or Kamadibhyah as the
+commentator explains.
+
+1037. Chittam is explained by the commentator as the gross understanding,
+and Sattwa as the subtile understanding. The understanding that is
+concerned with the images brought by the mind or the senses is called
+gross; while that which is concerned with ideas about Brahma is called
+subtile. Kalanjara is explained by the commentator either as standing for
+the mountain of that name, i.e., irremovable as the mountain so called;
+or, as one who destroys the effect of Time, i.e., one who subdues Time
+instead of being subdued by that universal conqueror.
+
+1038. The purification here referred to consists in transcending the
+consciousness of duality. Righteousness should be avoided because of its
+incapacity to lead to Emancipation which is much higher than heaven.
+Atmani sthitwa means living in one's real or true nature, i.e., merging
+everything into the Soul. This is attained when the consciousness of
+duality is transcended.
+
+1039. Atmanam in the first line is the Jiva-soul, and atmani is the
+Supreme Soul. In the second line also, the same distinction is observed
+between the two words.
+
+1040. Brahmanas, who having completed the study of the Vedas have betaken
+themselves to the domestic mode of life, are so called. Here, probably,
+the reference is to persons having faith in the Vedas and of pure conduct.
+
+1041. Adhyatma is topic bearing on the Soul. Here it signifies the seven
+and twenty usual topics of philosophical discourse, viz., the five organs
+of action, the five organs of knowledge, the mind and three others called
+Chitta, etc., the five vital breaths, the five elementary substances,
+Desire. Acts, and Avidya.
+
+1042. The second clause of the second line is explained by the
+commentator as yasmin kamani nimitte sati yat anupasyati.
+
+1043. The grammatical construction is Gunebhyah paramagatah gunan na
+ativartante. The meaning is this: Mind, Understanding, and Nature (or
+individual disposition of man or animal or vegetable, etc) are all due to
+their own previous states. Nature in particular being the result of the
+desires of a past state of existence. Such being their origin, they too
+are due to the five entities named. As regards their functions, it is
+said that having reached to that which is Gunebhyah parama, i.e.,
+Srotradikaryam swarupam, they do not transcend the gunas themselves; or
+in other words having become endued with the faculty or power of seizing
+particular attributes (such as scent, form, etc)., they actually seize or
+apprehend them.
+
+1044. In other words, the senses and the mind are nothing but the
+understanding displayed in a particular shape or form. The principal
+function of the mind is to cherish and discard impressions. The
+understanding is nischayatmika or engaged in arriving at certainty of
+conclusions.
+
+1045. Everything above the soles of the feet and below the crown of the
+head, is, of course, the whole body or self or the person. Asmin kritye
+is, aham iti yat darsanam tasmin karaniye. There can be no doubt that the
+commentator correctly explains the meaning.
+
+1046. Neniyate is as the commentator explains, an instance of
+karmakartari prayogah. Hence, the meaning is that both the attributes of
+form etc., and the senses with mind which apprehend those attributes, are
+the understanding itself, so that when the understanding is not, these
+also are not. The object of this verse is to establish the identity of
+the understanding with the senses, the mind, and the attribute with the
+senses and the mind apprehend. Both the vernacular versions are
+inaccurate.
+
+1047. The three attributes of Rajas, Tamas, and Sattwa do not spring
+from any different thing but from their own counterparts existing in a
+previous state of existence or life. They arise from their respective
+states as they existed with the Chitta or understanding in a previous
+life. Hence Chitta, and the objects of the senses and the senses also
+arising from it, are all affected by these three Gunas.
+
+1048. The last word in the first line is not prabodhita but aprabodhita.
+
+1049. In the original, the word atman is used in various senses.
+Sometimes it stands for the Jiva-soul, sometimes for the Supreme Soul,
+sometimes for essence or the principal portion of anything, sometimes for
+one's own self, and sometimes even for the person or body. It is not
+difficult to distinguish in which sense the word is used in what place.
+
+1050. Vela is tide or current. The Understanding, although it exists with
+the three states of Sattwa, Rajas, and Tamas, can yet transcend them by
+Yoga. The ordinary and extraordinary states of the understanding are
+spoken of in this verse.
+
+1051. The Bengal texts make this a verse of one line. In the Bombay text,
+verse 9 is made a triplet, so that this line is included in it. Medhyani
+is explained as medha, rupadi jnanam, tatra tani.
+
+1052. If I have understood this verse correctly, the theory of perception
+laid down is a sort of idealism which has not, perhaps, its counterpart
+in European metaphysics. The senses are first said to be only
+modifications of the understanding. The mind also is only a modification
+of the same. A particular sense, say the eye, becomes subservient to the
+understanding at a particular moment. As soon as this happens, the
+understanding, though in reality it is only the eye, becomes united with
+the eye, and entering the mind raises an image there, the consequence of
+which is that that image is said to be seen. External world there is, of
+course, as independent of mind and understanding. That which is called a
+tree is only an idea or image created in the mind by the understanding
+with the aid of the sense of vision.
+
+1053. The speaker here combats the theory that the qualities of Sattwa,
+Rajas, and Tamas inhere to the objects themselves of the senses. His own
+view is that they inhere to the Mind, the Understanding, and
+Consciousness. The qualities may be seen to exist with objects, but in
+reality they follow objects in consequence of their permanent connection
+with the mind, the understanding, and consciousness which have agency in
+the production of objects. The commentator cites the instance of a wife's
+beautiful and symmetrical limbs. These excite pleasure in the husband,
+envy in a co-wife, and desire (mixed with pain at its not being
+gratified) in a weak-hearted gazer. All the while the limbs remain
+unchanged. Then again, the husband is not always pleased with them, nor
+is the co-wife always filled with envy at their sight, nor is the gazer
+always agitated. Like the spokes of a wheel which are attached to the
+circumference and which move with circumference, the qualities of Sattwa,
+etc., attached to the mind, understanding and consciousness, move along
+with them, i.e., follow those objects in the production of which the
+mind, etc., are causes.
+
+1054. This version of verse is offered tentatively. I give the substance
+without following the exact order of the original. Compare this verse
+with 42 of section 194 ante.
+
+1055. As soon as the darkness of the understanding is dispelled and true
+knowledge succeeds, the Soul becomes visible.
+
+1056. i.e., who adopts the Sannyasa or the last mode of life after having
+duly gone through the preceding modes.
+
+1057. Gunan in the first line means Vishayan, in the second line it means
+Sattivadin, Vikriyatah is vikram bhajamanan. How the understanding
+creates objects has been explained in previous sections.
+
+1058. Na nivartante is explained by the commentator as na ghatadivat
+nasyanti kintu rajjuragadiva badha eva, etc., and he concludes by saying
+that according to this theory niranvayanasa eva gunanam, or, in other
+words, that the Gunas are not so destroyed by knowledge that they do not
+return.
+
+1059. According to the speaker then, there is not much practical
+difference between the two opinions here adverted to, and one's course of
+conduct will not be much affected by either of the theories that one may,
+after reflection, adopt.
+
+1060. Janmasamartham is explained as certain to be acquired by virtue of
+birth or of the practice of the duties laid down for one's own order.
+Parayanam is moksha-prapakam.
+
+1061. The Bengal reading buddhah is preferable to the Bombay reading
+Suddhah which would be pleonastic in view of what follows in the second
+line.
+
+1062. Lokam is explained as lokyate iti lokah, i.e., objects of enjoyment
+such as wife, etc., aturam, is afflicted with faults or defects. Ubhayam
+kritakritam is as the commentator explains, sokasokarupam or aropitam and
+anaropitam.
+
+1063. Many of the verses of this and the previous section correspond with
+those of section 194 ante. Many verbal changes, however, are noticeable.
+In consequences of those changes, the meaning sometimes becomes lightly
+and sometimes materially different.
+
+1064. Gocharaebhyah, literally, pastures, is used here to signify all
+external and internal objects upon which the senses and the mind are
+employed. Their proper home or abode is said to be Brahma.
+
+1065. The absence of anything like precision in the language employed in
+such verses frequently causes confusion. The word atma as used in the
+first line is very indefinite. The commentator thinks it implies
+achetanabuddhi, i.e., the perishable understanding. I prefer, however, to
+take it as employed in the sense of Chit as modified by birth. It comes,
+I think, to the same thing in the end. The 'inner Soul' is, perhaps, the
+Soul or Chit as unmodified by birth and attributes.
+
+1066. Abhavapratipattyartham is explained by the commentator as 'for the
+attainment of the unborn or the soul.'
+
+1067. The commentator explains the first line thus: yatha sarvani matani
+tatha etani vachansi me. He takes the words: yatha tatha kathitani maya
+as implying that 'I have treated of the topic yathatathyena.'
+
+1068. The commentator explains that tasya tasya has reference to
+gandhadeh. Pracharah means vyavahara. Pasyatah is Vidushah.
+
+1069. i.e., one that only knows the Vedas and has observed the vow of
+Brahmacharya is not a superior Brahmana. To become so requires something
+more.
+
+1070. I follow the commentator closely in rendering this verse. Sarvavit
+is taken in the sense of Brahmavit. Akamah is one contented with
+knowledge of Self. Such a man, the Srutis declare, never dies or
+perishes. The two negatives in the last clause nullify each other. The
+Burdwan translator, with the gloss before him, for he cites copiously
+from it, misunderstands the negatives. K.P. Singha is correct.
+
+1071. Avidhanat is explained as dayanaishkainyayorananusaranat.
+
+1072. Kamakantah is explained as kamaih kantah, i.e., manoharah.
+
+1073. Heaven is Brahma invested with attributes. Tranquillity of soul is
+Brahma uninvested with attributes. Upanishat is explained as rahasyam.
+This renders 'recondite object'. The sense of the verse is that each of
+the things mentioned is useless without that which comes next; and as
+tranquillity or Brahma uninvested with attributes is the ultimate end,
+the Vedas and truth, etc., are valuable only because they lead to
+tranquillity.
+
+1074. Both the Vernacular translators have rendered this verse wrongly.
+In the first place, ichcchasi is equivalent to ichccheta. Santoshat is
+for the sake of santosha. Sattwam is buddhiprasadam. Manas is explained
+as sankalpa or samsaya. The grammatical order is sokamanasoh santapya
+kledanam. The commentator adds santapamiti namulantam, i.e., formed by
+the suffix namul.
+
+1075. Samagrah is literally 'full or complete,' implying that such a man
+becomes jnana-triptah. Only five attributes are mentioned in this verse
+but santosha mentioned in verse 13 should be taken to make up six.
+
+1076. Both the vernacular translators have rendered this verse
+incorrectly. In the first place shadbhih has reference to the six things
+mentioned in verse 11 and 12 above. These six again should be
+satwagunopetaih, i.e., destitute of the attributes of Rajas and Tamas.
+Unless freed from those two, even the six, of themselves, will not lead
+to knowledge of the Soul. Tribhih has reference to Sravana, manana, and
+nididhyasana. Ihastham is 'residing within the body.' Pretya implies
+transcending consciousness of body or jivati eva dehe
+dehabhimanadutthaya. Tam gunam is muktalakshanam. The sense, in simple
+words, is this: transcending all consciousness of body they that succeed
+in knowing the Soul which resides within the body become emancipated. The
+first line of the verse simply points out how the Soul may be known.
+
+1077. Anweti is explained as vardhate.
+
+1078. The reading I adopt is saviseshani, and not aviseshani although the
+latter is not incorrect. In treatises on yoga, viseshah imply the gross
+elements and the eleven senses including the mind. Aviseshah imply the
+five subtile elements (tanmatrani) and buddhi. By Gunan is meant Mahat
+and Avyakta or Prakriti. If aviseshani be taken, the reference to the
+subtile elements would imply that the grosser once have already been
+transcended.
+
+1079. Atikrantaguna-kshayam, i.e., one who has transcended disregards the
+very puissance that the destruction of the gunas is said to bring about.
+
+1080. Karyyatam is Prakriti which alone is active, Purusha being
+inactive. Paramam karanam is, of course, Brahma uninvested with
+attributes.
+
+1081. Dwandwani is governed by anushthitah. Mahat here is elaborate. The
+speaker, having first discussed the subject elaborately, intends to speak
+of it in brief in this Section.
+
+1082. Panchasu is explained by the commentator as Panchatmakeshu. Hence,
+he properly points out that bhava and abhava and kala are included by the
+speaker within bhutas or primary elements. Bhava implies the four
+entities called karma, samanya, visesha and samavaya. By abhava is meant
+a negative state with respect to attributes not possessed by a thing. We
+cannot think of a thing without thinking of it as uninvested with certain
+attributes whatever other attributes it may possess.
+
+1083. Enlarged, the constructions of the original becomes thus:
+'uttareshu (bhuteshu) (purvabhuta) gunah (santi).'
+
+1084. Uttarah imply the three entities known by the names of Avidya
+(Ignorance), Kama (desire), and Karma (acts). This part of the verse is
+skipped over by the vernacular translators.
+
+1085. i.e., the soul when invested with Avidya and desire becomes a
+living creature and engages in acts. It is through consequences then that
+are derived from acts that the infinite Soul (or Chit) becomes Jivatman.
+
+1086. This is a very difficult verse and no wonder that both the
+vernacular versions are defective. K.P. Singha gives the substance,
+skipping over many of the words. The Burdwan translator, though citing
+largely from the gloss, misunderstands both verse and gloss completely.
+The grammatical construction is this: Ebhih sarvaih kalatmakaih bhavaih
+anwitam sarvam yah akalushiam pasyati (sah) samoham karma nanuvartate.
+Sarvam here refers to pranijatam or the entire assemblage of living
+creatures. Kalatmakaih bhavaih is punyapapadi samskaratmabhih. Bhavaih is
+taken by the commentator as equivalent to bhavanabhih. I prefer to take
+it in the sense of entity. He who looks upon these as akalusham, i.e., as
+unstained Chit (that is, he who has a knowledge of the Soul), becomes
+freed from samoham karma, i.e., succeeds in becoming nishkamah in
+consequence of his acquaintance with atmatattwa.
+
+1087. 'Conversant with the scriptures,' i.e., Yogin; 'acts laid down in
+the scriptures' are the practices connected with Yoga. Saririnam, the
+commentator takes, implies the Soul as invested with a subtile body; of
+course, Saririn as distinguished from Sariram generally means the Soul or
+the owner of the Sariram without reference to the body. Hence, the word
+cannot be taken as referring to the Soul as uninvested with the
+lingasarira.
+
+1088. I follow the commentator in his exposition of this verse. Sahitah
+is nividah; drisyamanah is explained as 'though unseen by the eye is yet
+realised through instruction and by the aid of reason.'
+
+1089. Tapah is rasmi-mandalam. Prati-rupam is pratyupa-dhi. Sattwam is
+sattwapradhanalingam. The sense, in simple words, seems to be that the
+Yogin beholds within his own body and those of others the Souls or Chits
+residing there as invested in subtile forms.
+
+1090. Both atmachintitam and karmajam rajas are governed by Jahatam. The
+first means all that is: 'kalpitah in self' i.e., the creations of the
+understanding or the mind, implying, of course, the objects of the senses
+or the external world. The second means kamadi vyasanam, i.e., the
+calamities constituted by desire, etc. Pradhanadwaidhamuktah is one who
+is freed from identity with Pradhana or the Universal cause; hence, the
+puissance that Yoga brings about. Such Yogins have their subtile forms
+under complete control under all conditions and at all times. They can
+enter at will into other forms. Sattwatma is linga-dehah.
+
+1091. Satatam qualifies anwitah. Nityam qualifies charishnuh. Sadanityah
+is explained by the commentator as in reality terminable, though the
+words always etc., have been used. The plain meaning of the verse is that
+Yogins, in their linga body, rove everywhere, not excluding the most
+blissful regions in heaven itself.
+
+1092. The meaning is this: like Yogins, ordinary men even have the
+linga-sariram. In dreams, the gross body is inactive. Only the subtile
+body acts and feels. The Burdwan translator misunderstands this verse
+completely.
+
+1093. Atikramanti is understood at the end of the verse. Vajropamani is
+explained by the commentator as 'so undying that they are not destroyed
+at even the universal destruction; hence, of course, the karana bodies.'
+The karana bodies are the potentialities, existing in the tanmatra of the
+elemental substances, of forming diverse kinds of linga bodies in
+consequence of the acts of Jiva in previous periods of existence.
+
+1094. Etat is: maduktam vakyam; yogam implies yogapradhanam. Samadhau
+samam has reference to 'yogam.' What the speaker wishes to say in
+this verse is that dhyana is not laid down for Sannyasins alone but it is
+laid down for all others as well.
+
+1095. Pradhanam is Avidya or Ignorance. Viniyoga is Viparinama. The
+particle anu always interpreted as 'following' the scriptures or some
+special branch of knowledge that treats of the subject spoken of.
+
+1096. The correct reading is ayasaih meaning 'made of iron,' and not
+'ayasaih.' K.P. Singha adheres to the incorrect reading. The chains of
+iron here are either the diverse longings cherished by worldly men, or,
+perhaps, the bodies with which men are invested.
+
+1097. The dual genitive duhkhayoh is used because worldly sukha also is
+regarded as duhkha. 'Tyajamannah' is equivalent to 'tyaktum ichccha.' It
+is an instance of hetau sanach.
+
+1098. Yena is explained as Stryadina hetuna. 'Sah' is Stryadih.
+Samrohati is Vardhayati. 'Tam' is Vardhakam.
+
+1099. 'Uddhriyate' is literally 'tears up.' The use of the word 'asina'
+suggests also 'cutting.' The root of the tree, of course, is Avidya or
+Ignorance.
+
+1100. K.P. Singha wrongly translates the first line. The Burdwan
+translator quotes the gloss without understanding it. The first half of
+the first line, literally rendered, is 'the senses are the
+mind-citizens,' meaning, as the commentator rightly explains, that they
+are citizens under the lead of the mind. 'Tadartham' means 'for the sake
+of the senses,' i.e., 'for cherishing them.' Prakritih is mahati kriya
+pravrittih, Tadartham is kriyaphalam, i.e., happiness or misery. The
+meaning, in brief, is this: the body is a city. The understanding is its
+mistress. The mind is her principal servitor. The senses are the citizens
+under the lead of the mind. In order to cherish the senses the mind
+engages in acts productive of visible and invisible fruits i.e.,
+sacrifices and gifts, and the acquisition of houses and gardens, etc.
+Those acts are liable to two faults, viz., Rajas and Tamas. The senses
+(both in this life and the succeeding ones) depend upon the fruits
+(happiness or misery) of those acts.
+
+1101. The meaning is this: the senses, the mind, the understanding, etc.,
+are all due to acts. These, therefore, are said to rest upon acts and
+draw their sustenance therefrom.
+
+1102. I expand the first line of 14 for giving the meaning clearly.
+
+1103. The sense is that the understanding, being stained or afflicted,
+the Soul also becomes stained or afflicted. Enam is atmanam. Vidhritam is
+'placed like an image upon a mirror.'
+
+1104. Because the son had not yet obtained the light of full knowledge.
+
+1105. It is curious to note how carelessly this verse is rendered in the
+Burdwan version. In the Bengal texts there is a misprint, viz., tatha for
+rasah. The Burdwan translator does not notice it, but gives just eight
+qualities instead of ten. Capacity to be congealed is to be inferred from
+cha. K.P. Singha is correct.
+
+1106. The Rishis, it is evident, regarded an entity not as an unknown
+substance in which certain known properties inhered, but as the sum total
+of those properties themselves. So far as the human mind is concerned,
+there is no warrant for the proposition that matter is an unknown
+substance in which extension, and divisibility etc., inhere; on the other
+hand, matter, as it appears to us, is only extension, divisibility, etc.,
+existing in a combined state.
+
+1107. The elements are five in number. Their properties number fifty. The
+five especial properties of the understanding should be added to those
+five and fifty. The total, therefore, of the properties of the
+understanding comes up to sixty.
+
+1108. This is a difficult verse. Anagatam is agama-viruddham. The
+grammatical construction, as explained by the commentator, is this: tat
+(tasmin or purvaslokokokte vishaya yat) anagatam tava uktam tat
+chintakalilam. (Twam tu) samprati iha (loke) tat (maduktam)
+bhutarthatattwamsarvam avapya bhuta-prabhavat santabuddhi bhava.
+Bhutarthah is Brahma, and bhutaprabhavat is Brahmaiswaryat. (This is an
+instance of the ablative with 'lyap' understood). What Bhishma wishes
+Yudhishthira to do is not so much to attend to the various theories about
+the origin of the universe but to carefully attend to the method of
+attaining to Brahma. To be of tranquil heart, of course, implies the
+possession of a nirvrittika buddhi.
+
+1109. i.e., they could be slain by only their equals who were engaged
+with them, meaning that all those warriors were very superior men. They
+could not possibly be slain by others than those with whom they fought.
+
+1110. In the case of gods and Rishis, thinking and summoning are the same.
+
+1111. The commentator explains that the accusatives in the first line of
+verse 5 governed by hareyam in the previous verse.
+
+1112. A Padmaka consists of ten digits, i.e., a thousand millions or a
+billion according to the French method of calculation.
+
+1113. To lead a life in the woods with the deer and after the manner of
+the deer confers great merit. Vide the story of Yayati's daughter Madhavi
+in the Udyoga Parvam ante.
+
+1114. The commentator explains that this means that Death would attain to
+the status of all-pervading Brahma. Even this is the boon that the
+Self-born grants her for protecting her against iniquity and allaying her
+fears.
+
+1115. i.e., being freed from wrath and aversion.
+
+1116. Vasishtha's work commences with the query--What is dharmah? The
+first answer is 'anything consistent with the Srutis and the Smritis.'
+Then comes Sishtacharah or the conduct of those called Sishta or the good.
+
+1117. However casuists may argue and moralists pretend, a lie like that
+of Sir Henry Lee for saving his prince from the hands of Cromwell (vide
+Woodstock), or like that of the goldsmith's son, even when he was dying,
+for saving the prince Chevalier from the hands of his would-be captors,
+is excusable in the estimation of many and even meritorious according to
+some. The world again is agreed that if an adulterer be called into the
+witness box, perjury would be a venal offence compared with the meanness
+of betraying the honour of a confiding woman. Hence, the exclusion of
+such a witness (according to almost every system of law) in trials for
+adultery. The Rishis wrote for men and not angels. The conduct referred
+to is that of the good and pious.
+
+1118. In explaining verse 7, the commentator uses the words that I have
+enclosed within parenthesis. According to him, verse 9 hath reference to
+the robbed thief while he goes to the king for invoking justice.
+
+1119. There is another reason why one should not give way to intoxication
+of might and should not set at naught the eternal injunction against
+taking what belongs to another. K.P. Singha incorrectly translates this
+line.
+
+1120. Implying that such a man is always alive to his own faults. He
+never thinks that others are guilty of an offence which he, in a moment
+of temptation, may have committed.
+
+1121. K.P. Singha wrongly translates this line.
+
+1122. The construction is not at all difficult; yet both the vernacular
+translators have misunderstood it, the Burdwan version being thoroughly
+unintelligible. This is only another form of the well-known saying--'do
+to others as you would that they should do to you.'
+
+1123. The Burdwan translator gives an incorrect version of the second
+line: yad is equivalent to yadi: anyasya stands for anyam. The genitive
+inflection is used for the accusative. Tatah stands for tasmin implying
+aupapatye vishaye. Kuryat is driggochari-kuryat.
+
+1124. The surplus should not be coveted for its own sake but for such use.
+
+1125. The second line is incorrectly rendered by K.P. Singha.
+
+1126. Priyabhyupagatam is priyena praptam and not hinsaya.
+
+1127. I am not sure that I have understood the original correctly.
+Nilakantha says that the sense intended to be conveyed is that
+Yudhishthira finds fault with Bhishma's previous course on the
+indications of righteousness.
+
+1128. The argument, as explained by the commentator is this: Bhishma has
+said that righteousness and its reverse arise from one's acts producing
+happiness or misery to others, and that they both affect one's future
+life in respect to the happiness and misery enjoyed or endured therein.
+But living creatures, says Yudhishthira, are seen to take their births,
+exist, and die, of their own nature. Nature, therefore, seems to be the
+efficient cause of birth, existence, and death, and not the declarations
+in the Srutis, consistent though those declarations be with
+considerations of felicity or the reverse. The study of the Vedas,
+therefore, cannot alone lead to a knowledge of righteousness and its
+reverse.
+
+1129. Distress may be of infinite variety. Derogation also from duty may,
+therefore, be of infinite variety. It is impossible to note these
+derogations (justifiable in view of the degree of distress felt) in any
+code of morals, however comprehensive.
+
+1130. The commentator cites the example of Sudras listening to forbidden
+scriptures in expectation of merit. They commit sin by such acts. Then
+again high Brahmanas like Agastya, by cursing the denizens of the Dandaka
+forest, achieved great merit. In persons universally called ordinary or
+even low, indications are observable of good behaviour, and in those
+acknowledged to be good and respectable, acts may be noticed that are not
+good. That therefore, which is called the conduct of the good is
+extremely unascertainable.
+
+1131. The commentator cites the instance of the stoppage of the
+Horse-sacrifice in consequence of the interference of Indra with
+Janamejaya while the latter was bent upon celebrating one for the
+acquisition of merit.
+
+1132. The vapoury edifices and forms seen in the distant sky are called
+Gandharva-nagara from the peculiar belief that they are cities or towns
+inhabited by the Gandharvas, a class of beings superior to men. They
+appear to the view only to disappear very soon. What the speaker wishes
+to say is that sacrifices and religious acts at first appear romantic and
+delightful in consequence of the fruits they hold forth, viz., heaven and
+felicity. But when they are examined by the light of philosophy, they
+disappear or shrink into nothingness, for as acts, they are transitory
+and their consequences too are of the same character.
+
+1133. The object of this verse is to show that it is extremely difficult
+to ascertain who the good are whose conduct should be taken as the
+standard of righteousness.
+
+1134. The commentator cites the instance of Drona and others of that
+class. These men must be regarded as Mahajanas and Sadhus, but how can
+their conduct be regarded as righteous? What Yudhishthira means to say is
+that the standards of righteousness or that by which a good man may be
+known, is difficult of ascertainment.
+
+1135. The example of Viswamitra, Jamadagnya, and Vasishtha are cited by
+the commentator. The first won pre-eminence by his mastery over weapons.
+The second lost his character as a Brahmana by the profession of arms.
+The third lost nothing although he punished Viswamitra's insolence by
+using even carnal weapons.
+
+1136. What Yudhishthira says here is that righteousness or virtue or duty
+does not depend upon the Srutis or the Smritis, nor upon considerations
+of happiness or misery. On the other hand, righteousness is arbitrary in
+respect of its standard, that being called righteous which was called so
+by the learned of ancient times. As regards happiness or misery, its
+cause is eternal nature.
+
+1137. 'In this connection,' i.e., the subject of the true cause to which
+is to be ascribed the dispensation of happiness or its reverse.
+
+1138. His gross body was within the water. Nevertheless, by Yoga power,
+he was able to rove over the world in his subtile body and beheld
+everything he wished to see.
+
+1139. Criya is explained by the commentator as implying the possession of
+Vedic lore.
+
+1140. This was a new vow that Jajali began to observe, the vow, viz., of
+travelling over the entire earth, sleeping there where evening overtook
+him.
+
+1141. A Beniya's shop is a miscellaneous depot. It contains chiefly
+spices and drugs, but there is no article for domestic use that may not
+be found in such a shop.
+
+1142. Bhandajivanah is one who lays out capital and lives upon its
+profits.
+
+1143. Charin is sancharanam for food.
+
+1144. In some of the Bengal texts, verse consists of 3 lines. The 3rd
+line, however, is omitted in the Bombay edition.
+
+1145. The commentator observes that in the second line the speaker
+explains what morality with its mysteries is.
+
+1146. Padmaka or Padma-kashta is the rootstock of Nymphoea lotus. A kind
+of medicinal wood also is indicated by it, which is brought from Malwa
+and Southern India. To this day, it enters into the composition of many
+drugs used by Hindu Physicians. Tunga is either the filaments of the
+lotus, or the tree called Punnaga which is identified with the
+Calophyllum inophyllum of the Linnean genera. The Bombay reading
+parichcchinnaih for parachcchinnaih does not seem to be correct.
+
+1147. In the Bengal editions, verse consists of one line. In the Bombay
+text, it is included with the 10th verse which is made a triplet. The
+meaning is that weighing creatures I regard all of them as equal. In my
+scales a Brahmana does not weigh heavier than a Chandala, or an elephant
+heavier than a dog or cat.
+
+1148. The sense is this: there is variety in this world. It is, however,
+like the variety of aspects which the sky shows. It is the same Godhead
+that manifests itself in diverse forms even as it is the same sky that
+puts forth various aspects in consequence of the appearance and
+disappearance of clouds.
+
+1149. Devairapihita-dwarah means persons whose doors (senses) have been
+closed by the deities, i.e., men with senses that are defective or lost.
+
+1150. That state is Brahma, and there is no fear of return from it.
+Hence, it is called abhayam padam.
+
+1151. The commentator explains that the mention of putra-pautrinam
+indicates that kulachara or family practices (if not very cruel) are
+authoritative.
+
+1152. The correct reading seems to be vimuchyate.--The sense is this:
+there is an eternal course of righteousness as laid down in the Vedas.
+That which is called the conduct of the good may sometimes be stained by
+some errors. Fools, led by this, give up righteousness itself. On the
+other hand, wise men, avoiding those errors, take what is good and are
+saved. An old saying is cited by the commentator to the effect that when
+all is threatened, a wise man gives up half for saving the remainder. A
+fool, however, gives up the whole when only half is threatened with
+destruction.
+
+1153. The word iha in verse is the only indication of the speaker's
+desire to allude to the union of relatives in this world.
+
+1154. K.P. Singha quietly omits the second half of the second line. The
+Burdwan translator, as usual, blunders in rendering it. The fact is,
+krosatah is not an adjective of vrikat, but stands for the roaring Vadava
+fire. The commentator distinctly mentions drishtante Vadavagnih.
+
+1155. Both the Vernacular translators have misunderstood this verse.
+
+1156. Alpahrillekhah is explained by the commentator as alpam vahyasukham
+hridilekheva pratishthitam yesham; hence, men who seek ordinary felicity,
+viz., that which has a termination. The patavah are of course, the truly
+wise, i.e., those that seek felicity that is unending. Kritsna is Brahma;
+tadartham abhayadanamitinirnaya yesham, i.e., the truly wise practice it
+for the sake of Brahma. It is almost impossible to understand verses such
+as these without the aid of the commentator.
+
+1157. Padashinah has reference to Devah. The sandhi in Devapi is arsha.
+The deities become stupefied in his _track_, i.e., fail to see or find it
+out, for such a man is apadah, i.e., transcends the highest regions of
+felicity, such as even the region of Brahman, because of their
+non-eternity. Such a man attains to Brahma, which is infinite and eternal.
+
+1158. Bhuta is explained by the commentator as Brahma, and Bhavya, as
+heaven or the regions of felicity in the next world. In the Vedas both
+kinds of duties occur, such as Samah, etc., for Brahma, and sacrifices,
+&c., for heaven.
+
+1159. The commentator cites some conflicting ordinances about the
+slaughter of kine. The subject of duty, is thus confused, contradictory
+declarations being noticeable in the Vedas.
+
+1160. Badha here means striking or beating. If taken in the sense of
+'death' the meaning would be putting some to death so that others may be
+frightened. These verses are a noble protest against the institution of
+slavery.
+
+1161. Some texts read Prishadhro-gamlavanniva, meaning Prishadhara
+perpetrated a great sin by killing a cow (mistaking it for a tiger, as
+the story goes).
+
+1162. The cow is called the mother because of the use to which she is
+subservient. Her milk nourishes every infant as much as the mother's
+bosom. The bull, again, is Prajapati, because like Prajapati he creates
+offspring and assists man in the production of food.
+
+1163. Nahusha had killed a cow and a bull for honouring the Rishis. The
+latter, however, expressed their dissatisfaction at the act, and cleansed
+him of the sin in the manner indicated in the text. The commentator cites
+the instance of how Indra was cleansed of the sin of Brahmanicide. The
+Rishis, in compassion, distributed the sin among all beings of the
+feminine sex. That sin manifests itself in their periodical flows and the
+consequent impurity.
+
+1164. The commentator explains that the Rishis addressed Nahusha in that
+style even when they knew that he had not intentionally slain the cow and
+the bull. The object of the speaker is to show the enormity of the act
+when done intentionally.
+
+1165. The fact is, all Sacrifices, in which injury is done to animal and
+vegetable life are Sacrifices for Kshatriyas. The only Sacrifice that
+Brahmanas should perform is Yoga.
+
+1166. Sacrifices are always attractive for the fame they bring. Their
+performance depends upon wealth. The acquisition of wealth leads to the
+commission of many evil acts.
+
+1167. The sense is that in former days when the true meaning of Sacrifice
+was understood and all men performed them without being urged by the
+desire of fruit, the beneficial consequences that flowed were the
+production of crops without tillage (and without injury to animals that
+live in holes and burrows). The good wishes the Rishis cherished for all
+creatures were sufficient to produce herbs and plants and trees. May not
+this be taken as an indication of the traditional idea of the happiness
+of Eden before the fall of man?
+
+1168. 'Bereft of wisdom' is explained by the commentator as implying the
+non-attainment of emancipation.
+
+1169. This verse is exceedingly terse and condensed. In the second line,
+the words Brahmana vartate loke, literally rendered, mean 'who believes
+that only Brahma exists in the world.' The commentator takes these words
+as implying 'who regards every essential of Sacrifice as Brahma.'
+Although I have followed the commentator, yet I think his interpretation
+to be rather far-fetched. Why may not the words be taken in a literal
+sense? He who takes Brahma to be all things and all things to be Brahma,
+becomes sinless and deserves to be called a Brahmana. The last word of
+the second tine simply means 'who does not regard his own self as the
+actor.' The view expressed in the Gita is that we should do all acts
+believing ourselves to be only agents or instruments of the Supreme
+deity. Acts are His, we are only His tools. Such a conviction is sure to
+guard us against all evil acts.
+
+1170. What is said in verse 17 is that when Sacrifices are done from a
+sense of duty, notwithstanding their incompleteness, they become
+efficacious. It is only when they are performed from desire of fruit that
+expiation becomes necessary if their completion be obstructed by any
+cause. Having thus applauded the Sacrifices (represented by acts) of the
+truly wise, other kinds of Sacrifices are indicated in verse 18. K.P.
+Singha translates 18 correctly. The Burdwan version is erroneous.
+
+1171. Swayajna is literally 'sacrifice in one's own self'; hence, Yoga,
+Brahmam vedam is Pranava or Om.
+
+1172. K.P. Singha erroneously translates this verse. The Burdwan version,
+so far as it goes, is correct. Sarvam Brahma is explained as Pranava,
+which is akhilam daivatam, for the Srutis declare that Omkarah
+sarvadaivatyah, Brahmani is Brahmavidi. What is intended to be said in
+this verse is that when such a man eats and is gratified, the whole
+universe becomes gratified. In the Vana Parvam, Krishna, by swallowing a
+particle of pottage gratified the hunger of thousands of Durvasa's pupils.
+
+1173. Such a man regards all things as Brahma, and himself as Brahma.
+
+1174. K.P. Singha blunders in rendering the second half of the first
+line. Yasah, the commentator explains, is Mahadyasah or Brahma. 'The path
+of the righteous,' the commentator thinks, is Yoga.
+
+1175. i.e., they perform mental Sacrifices.
+
+1176. 'For the reason,' i.e., because they cannot officiate at the
+Sacrifices of those that are truly good. In the second line (28 is a
+triplet), the nominative sadhavah is understood. The meaning is that such
+men, that is, the truly good, accomplish their own duties not for
+benefiting their own selves but for the good of others. What is said in
+the third line is that observing both kinds of behaviour, i.e., that of
+the good and that of the misguided, I follow the path of the former by
+abstaining from every kind of injury.
+
+1177. Yajneshu is 'among Sacrifices.' Yani has reference to the different
+kinds of the Sacrifices, viz., those performed from desire of fruit and
+consequently productive of Return, and those not performed from desire of
+fruit and consequently leading to Emancipation. Tena stands for tena
+Yajnena. What the speaker wishes to lay down is that only a certain class
+of sacrificers succeed in attaining to an end whence there is no return.
+
+1178. The sense seems to be that they perform mental Sacrifices, and not
+actual sacrifices after having created by Yoga-power all the necessary
+articles.
+
+1179. The sin of slaughtering a cow will not touch such a person, his
+soul being above the influence of acts.
+
+1180. i.e., I have for this reason spoken in praise of Renunciation and
+not that frame of mind in which one acts from desire of fruit.
+
+1181. These are, of course, the indications of complete Renunciation.
+Such a man never bends his head to another and never flatters another,
+for he is above all want.
+
+1182. Verse 35 is a triplet. In the first two lines the speaker says that
+one who does not accomplish the acts specified, fails to attain to a
+desirable end. In the last line, idam, refers to the duties of a true
+Brahmana or the indications of the Renunciation as laid down in verse 34.
+Daivatam kritwa, is explained by the commentator as Daivatamiva sevaniyam
+kritwa, Yajnam is Vishnu or Brahma as the Srutis declare.
+
+1183. The Munis referred to in the first line are those mentioned in
+verse 31 above. They are the atmayajins or mental sacrificers. Kashtam is
+gahanam. Asya in the second line refers to the particular Yoga of those
+Munis. Lest the Yoga propounded by Tuladhara be regarded as altogether
+new, a circumstance that would detract from their merit, the commentator
+explains the words natah as preceded by Avekshamana api understood.
+
+1184. Yasmin here is equivalent to Yadi, it being, as the commentator
+explains, Vibhaktipratirupakam avyayam. Eva is equivalent to Evam,
+meaning Twaduktaprakarena; atmatirtha means atmaiva tirtham or
+Yajnabhumistatra. Prapnuyat in the second line stands for prapnuyuh. The
+use of the singular for the plural is arsha.
+
+1185. What is said here is this: the sacrifices of some men become lost
+through absence of faith. These men, it is plain, are not worthy of
+performing any kind of sacrifice internal or external. The performance of
+sacrifice, however, is easy. The cow and her products can minister to all
+sacrifices. In the case of those that are able, full libations of
+clarified butter, of milk, and of curds, are sufficient to enable them to
+perform whatever sacrifice they wish. As regards those that are poor, the
+dust of a cow's hoof and the water in which a cow's tail and horns have
+been washed, are quite sufficient to enable them to perform their
+sacrifices. Purnahuti should not, I think, be taken as different from
+clarified butter, etc.
+
+1186. All these verses are exceedingly terse. Anena vidhina is the mode
+which the speaker himself advocates, viz., the performance of sacrifices
+without slaughter of animals. Niyojayan is an instance hetau satri. After
+prakaroti Sraddham is understood. Ishtam here means Yagam. Yajunam (as in
+verse 35 above) is Brahma.
+
+1187. The soul is itself a tirtha. A tirtha, of course, is a spot
+containing sacred water. One should seek the acquisition of merit in the
+soul instead of going to places called sacred and lying in different
+parts of the earth. 'According to his own ability' means 'according to
+the best of his power.' If one can perform a sacrifice with clarified
+butter, one should not do it with the dust of a cow's hoofs.
+
+1188. Dharmasya vachanat kila is explained by the commentator as
+Dharmasya ahinsatmakasya samvandhino vachanat. I think the words may also
+mean, 'obeying the voice of Dharma.'
+
+1189. The two negatives in the second line amount to an affirmative
+assertion.
+
+1190. Vaivaswati is 'appertaining to Vivaswat or prakasarapachidatma',
+hence 'Brahma-vishayini'. 'Daughter of Surya' means Sattwiki. Faith is
+vahirvangamanasi, i.e., is 'the outward form of speech and mind,'
+implying that it 'transcends (the merit born of) speech (recitation) and
+mind (meditation).'
+
+1191. 'Defects of speech' are the incorrect utterance of mantras.
+'Defects of mind' are such as listlessness, haste, etc.
+
+1192. Kadarya is explained by the commentator as 'miserly.' I think it
+may be taken also in a more extended sense. Then again vardhushi is a
+usurer and not necessarily a dealer in corn.
+
+1193. The commentator is entirely silent upon this verse. The two Bengali
+versions have proceeded in two different ways. The four classes of
+persons indicated in the previous verses are (1) he that is destitute of
+faith but is (outwardly) pure, (2) he that has faith but is not
+(outwardly) pure, (3) a miserly person possessed of learning, and (4) a
+usurer endued with liberality. The answer of Brahman, without touching
+other points, refers particularly to faith. The liberal man's food is
+sanctified by faith. The food of him that has no faith is lost. For this
+reason, the liberal man's food, even if he happens to be a usurer, is
+worthy of acceptance, and not so the food of the miser even though he may
+be possessed of Vedic lore.
+
+1194. The commentator takes the word divam as implying hardakasam. They
+sported (not in the ordinary felicity of heaven but) in the puissance of
+Yoga.
+
+1195. Gograhe is explained by the commentator as 'a sacrifice in which
+kine are slain.' Yajnavatasya is an instance of the genitive for the
+accusative. It means Yajnavatsthan nirdayan Brahmanan. The expression may
+also mean 'in the cow-pen within the sacrificial enclosure.'
+
+1196. Avyaktaih is explained by the commentator as Yajnadi-dwaraiva
+khyatimichchhadbhih.
+
+1197. Kamakara may also mean recklessness, Vahirvedyam is 'on the outer
+Vedi or altar.' The actual slaughter takes place on this vedi. The
+Burdwan translator misunderstands the word.
+
+1198. Upasya, is explained by the commentator as 'living near an
+inhabited place.' Vedakritah Srutih are the fruits indicated in the Vedas
+of the acts laid down in them. Acharah has reference to the duties of
+the domestic mode of life. Acharah should be made anacharah, i.e., should
+not be followed. The Sannyasa mode of life is thus recommended.
+
+1199. The meaning is this: ordinary men abstain from tainted meat,
+regarding all meat as tainted which is obtained from animals that are not
+killed in sacrifices and in course of religious acts. The speaker,
+however, holds that this practise is not worthy of applause, for all meat
+is tainted, including that of animals slain in sacrifices. K.P. Singha
+gives the sense correctly though his rendering is not literal. The
+Burdwan translator, misunderstanding text and commentary, jumbles them
+together and gives an incorrect rendering.
+
+1200. Hence there is no need for sacrifices with slaughter of animals,
+and alcohol, etc.
+
+1201. The sense is this: dangers are always seeking to destroy the body.
+The body is always seeking to destroy those destroyers. This perpetual
+war or struggle implies the desire to injure. How then, asks
+Yudhishthira, is it possible for any man to lead a perfectly harmless
+life, harm being implied in the very fact of continued existence?
+
+1202. The sense, of course, is that one should acquire religious merit
+without wasting one's body; one should not, that is, cause one's body to
+be destroyed for the sake of earning merit.
+
+1203. On the occasion of the Jata-karma the sire says 'be thou as hard as
+adamant,' 'be thou an axe (unto all my foes).' The upakarma or subsidiary
+rite is performed on the occasion of the samavartana or return from the
+preceptor's abode. It is called subsidiary because it does not occur
+among the rites laid down in the Griha Sutras. The words uttered on that
+occasion are, 'Thou art my own self, O Son.'
+
+1204. Bhogya implies such articles as dress,--etc. Bhojya implies food,
+etc. Pravachana is instruction in the scriptures. Garbhadhana is the
+ceremonial in connection with the attainment of puberty by the wife.
+Simantonnayana is performed by the husband in the fourth, sixth or eighth
+month of gestation, the principal rite being the putting of the minimum
+mark on the head of the wife. The mark is put on the line of partition of
+her locks.
+
+1205. In India in every house two sticks were kept for producing fire by
+rubbing. These were replaced by the flint-stone and a piece of steel. Of
+course, Bryant and May's matches have now replaced those primitive
+arrangements almost everywhere, and in the hands of children have become
+a source of great danger to both life and property.
+
+1206. Prana is the organ of generation. Samslesha is union. The desires
+cherished are indicated in the Griha Sutras. 'Let our child be fair of
+complexion.' 'Let him be long-lived!' Though both parents cherish such
+wishes, yet their fruition depends more on the mother than the father.
+This is a scientific truth.
+
+1207. The sense seems to be this. The mother only has correct knowledge
+of who the father is. The commands of the father, therefore, may be set
+aside on the ground of the suspicion that attaches to his very status as
+father. Then, again, if the father be adulterous, he should not be
+regarded on account of his sinfulness. Chirakarin asks, 'How shall I know
+that Gautama is my father? How again shall I know that he is not sinful?'
+
+1208. The object of this verse is to indicate that when Gautama had
+ceased to protect his wife he had ceased to be her husband. His command,
+therefore, to slay her could not be obeyed.
+
+1209. The commentator argue that 'man being the tempted, takes the guilt
+upon himself; woman, being the tempted, escapes the guilt.'
+
+1210. The sense is this: the sire is all the deities together, for by
+reverencing the sire, all the deities are pleased. The mother, however,
+is all mortal and immortal creatures together, for by gratifying her one
+is sure to obtain success both here and hereafter.
+
+1211. Dharmasya is explained by the commentator as Yogadharma-sambandhi.
+Probably, Gautama blames his own carelessness in not having provided, by
+Yoga-puissance, against the commission of the offence. The commentator
+observes that the Rishi's exculpation of Indra himself is due to his own
+purity of nature and the entire absence of a desire to wrong other
+people. In reality, however, there can be no doubt that it was Indra who
+was to blame.
+
+1212. i.e., prince Satyavat said that the persons brought out for
+execution should not be executed. The power of kings did not extend over
+the lives of their subjects. In other words the prince argued against the
+propriety of inflicting capital punishment upon even grave offenders.
+
+1213. Verse 10 is a triplet.
+
+1214. The Burdwan translator gives a very incorrect version of this
+verse. He misunderstands both text and commentary completely. K.P. Singha
+is correct.
+
+1215. The commentator explains that the object of this line is to show
+that the very Sannyasin, when he offends, deserves to be chastised. K.P.
+Singha misunderstands the line completely. The Burdwan version is correct.
+
+1216. Both the vernacular versions of this verse are incorrect. The first
+half of the first line should be taken independently. The commentator
+explains that after gariyamsam the words api sasyu should be supplied.
+Aparadhe tu punah punah, etc., is said of offenders in general, and not
+eminent offenders only.
+
+1217. i.e., punishments were not necessary in former times, or very light
+ones were sufficient. The Burdwan version of this verse is thoroughly
+ridiculous.
+
+1218. Hence extermination is the punishment that has become desirable.
+
+1219. Hence, by slaying them no injury is done to any one in this or the
+other world.
+
+1220. Padma means, the ornaments of corpses. Grave-stealers that were in
+every country. Pisachat is Pisachopahatat. Evidently, idiots and mad men
+were the persons who were regarded to have been possessed by evil
+spirits. Daiyatam is an accusative which, like, Samayam is governed by
+the transitive verb Kurvita. Yah kaschit means yah kaschit mudyhah, na tu
+prajnah. The Burdwan version of this verse shows that the person
+entrusted with this portion of the Canti was altogether incompetent for
+the task. K.P. Singha gives the meaning correctly.
+
+1221. The commentator supposes that after sadhun the word kartum is
+understood. The line may also be taken as meaning,--'If thou dost not
+succeed in rescuing the honest without slaying (the wicked).' Bhuta
+bhavya is sacrifice. The prince speaks of exterminating the rogues by
+slaying them as animals in a sacrifice because of the declaration in the
+Srutis that those killed in sacrifices ascend to heaven, purged of all
+their sins. Such acts, therefore, seem to be merciful to the prince,
+compared to death by hanging or on the block.
+
+1222. The world thus improves in conduct and morality through the king
+only behaving in a proper way. Cruel punishments are scarcely needed to
+reform the world.
+
+1223. The period of human life decreases proportionately in every
+succeeding age, as also the strength of human beings. In awarding
+punishments, the king should be guided by these considerations.
+
+1224. The word satya is used here for Emancipation. Mahaddahrmaphalam is
+true knowledge, so called because of its superiority to heaven, etc. The
+way pointed out by Manu is, of course, the religion of harmlessness. In
+verse 35, there is an address to prince Satyavat. It seems, as I have
+pointed out, that verses 32 to 35 represent the words of the grandsire to
+whom the prince refers in verse 31.
+
+1225. The redundant syllable is arsha.
+
+1226. Both acts and knowledge have been pointed out in the Vedas. The
+Vedas, therefore, being authority for both, one or the other cannot be
+censured or applauded.
+
+1227. Arsha means here Vedic injunctions declared through the mouths of
+inspired Rishis and compiled by Rishis. Viditatmanah is the Supreme Being
+himself. The object of the speaker is to show that no part of the Vedas
+can be censured, for every word in them is equally authoritative, all
+being God's own.
+
+1228. Deva-yanah is explained by the commentator as Devam atmanam janti
+ebhiriti, i.e., those by which the Soul is reached. The relative strength
+or weakness of the four modes of life hath been thus indicated. The
+Sannyasin attains to Moksha or Emancipation; the forest recluse to the
+region of Brahman; the house-holder attains to heaven (region of the
+deities presided over by Indra) and the Brahmacharin attains to the
+region of the Rishis.
+
+1229. The commentator explains that having commenced with the assertion
+that men should sacrifice from desire of heaven, the speaker fears that
+the hearer may deny the very existence of heaven. Hence, he takes a surer
+ground for justifying slaughter, viz., the ground that is connected with
+the consideration of food. Living creatures must eat in order to live.
+The very support of life requires the slaughter of life. Slaughter,
+therefore, is justified by the highest necessity.
+
+1230. i.e., there are the essential requisites of sacrifice.
+
+1231. The seven domestic animals are cow, goat, man, horse, sheep, mule,
+and ass. The seven wild ones are lion, tiger, boar, buffalo, elephant,
+bear, and monkey.
+
+1232. Vichinwita is Vivechayet with alamvartham understood; atmanah is
+equivalent to jivat.
+
+1233. All the products of the cow that are named here are not required in
+all sacrifices. Some are required in some, others in others. Those then
+that _are_ required, when coupled with Ritwijas and Dakshina, complete
+the respective sacrifices or uphold or sustain them.
+
+1234. Samhritya means Ekikritya and not 'destroying' as the Burdwan
+translator wrongly takes it.
+
+1235. The Burdwan translator, notwithstanding the clear language of both
+the text and commentary, wrongly connects the first line of verse 31 with
+the last line of 30, and makes nonsense of both verses.
+
+1236. By taking the two lines of 32 with the last line of 30, the Burdwan
+translator makes nonsense of the passage.
+
+1237. 'Brahmanas' here means that part of the Vedas which contains the
+ritual.
+
+1238. Each constitutes the refuge of the other.
+
+1239. There are many such expletives, such as hayi, havu, etc.
+
+1240. For, as the commentator explains, one who has acquired an empire
+does not seek the dole of charity. In view of the high end that
+Renunciation is certain to bring, what need has a person of the domestic
+mode of life which leads to rewards that are insignificant compared to
+the other.
+
+1241. Varhi is grass or straw. Oshadhi here implies paddy and other
+grain. Vahiranya adrija implies 'other kinds of Oshadhi born on
+mountains,' i.e., the Soma and other useful hill plants and shrubs.
+Teshamapi mulam garhastyam should be supplied after the first line.
+Domesticity is the root of these, because these are cultivated or
+collected by persons leading the domestic mode of life. The argument in
+the second line is this: Oschadhibhyah pranah, pranat vahihna kinchit
+drisyate, atah viswasyapi mulam garhastyam.
+
+1242. Literally rendered, the words are,--'Without doubt, Vedic mantras
+enter into persons of the regenerate classes in respect of acts whose
+effects are seen and acts whose effects instead of being seen depend upon
+the evidence of the scriptures.' Practically, what is said here is that
+all the acts of a Brahmana are performed with the aid of Vedic mantras.
+
+1243. Mantras are necessary in cremating a Brahmana's dead body. Mantras
+are needed for assisting the dead spirit to attain to a brilliant form
+(either in the next world or in this if there be rebirth). These mantras
+are, of course, uttered in Sraddhas. After the dead spirit has been
+provided, with the aid of mantras, with a body, food and drink are
+offered to him with the aid of mantras. Kine and animals are given away
+by the representatives of the dead for enabling the dead ancestor to
+cross the Vaitarani (the river that flows between the two worlds) and for
+enabling him to become happy in heaven. The funeral cake, again,
+according to the ordinance, is sunk in water for making it easily
+attainable by him to whom it is offered. By becoming a human being one
+inherits three debts. By study he pays off his debt to the Rishis, by the
+performance of sacrifices he pays off his debt to the gods, and by
+begetting children he frees himself from the debt he owes to the Pitris.
+The argument then is this: when the Vedas, which are the words of Supreme
+Godhead, have laid down these mantras for the attainment of such objects
+in the next world, how can Emancipation, which involves an incorporeal
+existence transcending the very Karana (form) be possible? The very
+declarations of the Vedas in favour of acts are inconsistent with
+incorporeal existence or with the negation of existence with dual
+consciousness of knower and known.
+
+1244. The mention of 'Devan' as the commentator points out--Rishis and
+also Pitris. The amrita here that these covet is, of course, the
+Sacrificial libation. 'Brahma-sanjnitah' implies 'conversant with
+Brahma,' for the Srutis say that 'Brahmavid Brahmaiva bhavati.'
+
+1245. The terseness of the original has not been removed in the
+translation. Enam is the universal Soul dwelling within this physical
+frame. It refers to the person who constitutes himself to be the soul of
+all creatures or one who is conversant with Brahma or has become Brahma
+itself. That soul is said to have a fourfold nature, viz., it is virat
+(all-embracing), sutra (fine as the finest thread and pervading
+everything), antaryamin (possessed of omniscience), and suddha
+(stainless). Its four mouths, by which are meant the four sources of
+enjoyment or pleasure, are the body, the senses, the mind, and the
+understanding. What the speaker wishes to point out by this is the
+Bhotkritwa (power of enjoyment) of the Soul. The Kartritwa (power of
+action) is then pointed out by the mention of the doors which are the two
+arms, the organ of speech, the stomach and the organ of the pleasure
+(generation). These last operate as doors for shutting or confining the
+soul within its chamber. They are the screens or avaranas that conceal
+its real nature. The very gods feel their force, being unable to
+transcend them or their demands. He who would transcend them and shine in
+his own stainless nature should seek to control or restrain them.
+Practically, it is Yoga that is recommended for enabling one to attain to
+the position of the universal Soul.
+
+1246. 'One who has cast off his upper garment' is one who clothes himself
+very scantily only for the sake of decency and not for splendour.
+
+1247. Dwandwarama very likely means here the joys of wedded couples and
+not 'the pleasures derived from pairs of opposites'. The sense seems to
+be this that man is a Brahmana who, without marrying succeeds in enjoying
+singly all the felicity that attaches to married life.
+
+1248. In reality all things are, of course, Brahma. Their external
+aspects are only transformations. The end of all creatures is death and
+rebirth till absorption takes place into Brahma by means of Yoga.
+
+1249. The original is very terse. I have expanded it, following the
+commentator. Dana-yajna kriya phalam is chitta suddhi of purity or heart;
+antarena is equivalent to vina; anujananti governs Brahmanyam understood.
+Anyat phalam in the second line implies heaven and its joys (which
+satisfy ordinary men). The particle anu before jananti is taken to imply
+gurum anu, i.e., following the instructions of preceptors.
+
+1250. These three verses run together and are extremely abstruse. There
+can be no doubt that the commentator is right. The construction is this:
+Yam sadacharam asritya samsritanam swakarmabhih (sahitam) tapah ghoratwam
+agatam, tam (sadacharam) puranam puranam saswatam dhruvam dharmeshu cha
+sutritamkitichit charitum asaknuvantah phalavanti vyushtimanti dhruvam
+cha karmani (mudah) vigunani, etc., pasyanti. The second line of 36
+stands by itself as an explanatory sentence referring to some of the
+characteristics of the sadachara that is spoken of. Samsritanam, refers
+to men observing the different modes of life; ghoratwam agatam is
+samsarandhakaranasakam bhavati. What is meant by this is that the
+penances of such men, along with the duties they are called upon to
+observe by the particular mode of life they follow, become a terrible
+weapon, in consequence of their sadacharah, for destroying the evils of
+worldliness. The sadacharah spoken of here is nishkamadharmah. The latter
+is no new-fangled theory of men of learning but is puranam saswatam, and
+dhruvam. The phalavanti vyushtimanti, and dhruva karmani which fools
+regard to be vigyunani and anaikatitikani are, of course, those acts
+which are included within the word 'Yoga.' In brief, the speaker, in
+these three verses, wishes to inculcate that wise men, whatever their
+mode of life, observe its duties. But by virtue of the nishkama dharma
+they follow, they convert those duties and their penances into efficient
+means for dispelling the darkness of ignorance. Fools, on the other hand,
+unable to practise that nishkama dharma, look upon it and Yoga itself as
+fruitless and valueless although the rewards these confer are visible.
+
+1251. The sciences that have disputation only for their foremost object,
+are, according to the commentator, the sciences of the Lokayatikas, the
+Saughatas (or Buddhists), the Kapalikas, etc. The other sciences based on
+Logic that are included within the word Agama are the two Mimamsas,
+Sankhya, and Patanjala.
+
+1252. Aikatmyam is explained by the commentator as Eka eva dwaita darsana
+hina atma yatra bhavati. Practically, it is that state of the mind in
+which one perceives one's identity with everything in the universe. This
+is that true knowledge which brings about Emancipation or is Emancipation
+itself.
+
+1253. They are called 'robbers of the scriptures' because they always
+seek to rob the scriptures of their true meaning. They are 'depredators
+of Brahma' because they deny the very existence of Godhead. Nirarambhah
+is Camadyarambha-sunyah.
+
+1254. The particle anu means 'following the instructions of preceptors.'
+Samyame refers to Dharana, Dhyana and Samadhi. Some texts read Siddhante
+for samyame.
+
+1255. What is intended to be said here is that only a life of
+Renunciation, so hard to follow, can lead to Emancipation. The Burdwan
+translator makes nonsense of the second line of 64 by connecting it with
+the first line of 65, K.P. Singha omits it entirely.
+
+1256. The Vedas are Savda-Brahma or Brahma as represented by sound.
+
+1257. I have expanded this verse, following the lead of the commentator.
+Some idea may be given of the extreme terseness of such verses by
+offering a literal rendering: 'That lump of matter which is made a
+(human) body by what is contained in the Veda, is (afterwards) made (a
+body by the same means).' One approaches one's wife after performing the
+rite of Garbhadhana. In this rite, different deities are invoked to
+develop different organs and parts of the body of the child to be
+begotten. Thus begotten, the body of the child is, subsequent to birth,
+cleansed or purified. All this requires the aid of the Vedic mantras.
+What Kapila wishes to teach is that commencing with acts, knowledge
+should finally be acquired.
+
+1258. Yoga is the only way to true knowledge, hence Jnana-nishthah is
+Yoga-nishthah.
+
+1259. These and men like these are pointed out as persons deserving of
+gifts.
+
+1260. i.e., in Brahma as possessed of attributes and as freed from
+attributes.
+
+1261. Matra is explained as miyante vishya anya i.e., the understanding.
+What is meant by guile in the practice of righteousness may be
+exemplified as follows. Individual grains of barley may be given away
+instead of clothes by one unable to obtain clothes for gift. But one
+giving away barley grains when perfectly able to give away clothes would
+be guilty of guile.
+
+1262. The scriptures frequently lay down ordinances in the alternative.
+The absolute or substantive provisions are for the able. Those in the
+alternative are for them that are unable.
+
+1263. What is meant by the sacrifices, etc., of such men being identical
+with infinite Brahma is that these men were identical with Brahma and
+whatever they did was Brahma. They had no consciousness of self, or they
+did nothing for self. They were the Soul of the universe.
+
+1264. What is said here in effect is that at first there was only one
+course of duties, called sadachara or good conduct, for all men. In
+progress of time men became unable to obey all its dictates in their
+entirety. It then became necessary to distribute those duties into four
+subdivisions corresponding with the four modes of life.
+
+1265. Both K.P. Singha and the Burdwan translator have completely
+misunderstood verse 23 and the first line of 24, which, as the
+commentator explains, should be construed together. The construction is
+Tam (sadacharam) santah grihebhyah nishkramya eva (sannyasam kritwaiva)
+vidhivatprapya paramam gatim gachcchanti. Anye santo vanamasritah tam
+vidhivat prapya, etc. Similarly, Grihameva bhisamsritya anye santah,
+etc. Jato-anye, etc. Thus, all the four modes, commencing with the last,
+are spoken of.
+
+1266. It is impossible for any one to read the Burdwan version of such
+verses without pitying the Pandit responsible for its accuracy. Without
+understanding the commentary in the least, the words of the great
+commentator have been reproduced in the Burdwan version in a strange
+order, rejecting some of the connecting links without any excuse, and
+making the Collocation utterly unintelligible. K.P. Singha gives the
+substance very briefly without endeavouring to translate the words. And
+yet the verse presents almost no difficulty. The last line of 29 and the
+first line of 30 make one sentence. Chaturthopanishaddharmah is explained
+by the commentator as implying paramatma-vishayini vidya, tadartham
+dharmah. There are four states of consciousness: 1st, wakefulness; 2nd,
+dream; 3rd, dreamless slumber (sushupti); and 4th, Turiya, which is
+reached by Samadhi (abstraction of Yoga-meditation), and in which Brahma
+becomes realisable. What is said in these two lines is simply this: the
+duties (dharmah), relating to the Chaturthopanishat or, the Knowledge of
+Paramatman, are sadharanah or common to all the four orders of men and
+modes of life. Those duties, of course, are sama, dama, uparama,
+titiksha, sraddha, samadhi. What is said in the last line of 30 is that
+Brahmanas of pure hearts and restrained souls always succeed (by the help
+of those duties) in acquiring or attaining to that Turiya or
+consciousness of Brahma.
+
+1267. Apavargamiti is explained by the commentator as apavargaprada vidya
+or Brahmasakshatkararupa vrittiryasmin iti. Nityin is avasyakah.
+Yatidharmah is a life of Renunciation. What is meant by sanatanah is
+sampradayagatah.
+
+1268. Sadharana is opposed to kevala. Yathavalam implies yathavaira-gyam,
+Gachcchatam Gachcchatam means purushamatrasyavanigvya-dhadeh. The Burdwan
+translator misses the sense altogether and K.P. Singha quietly passes
+over the entire second line of this triplet. Durvala means he who is
+wanting in vairagya.
+
+1269. The commentator explains that the object of this verse is to show
+that even if there be equality in respect of the end that is attained in
+next life, there is more of real felicity in a life of Renunciation than
+in a life of enjoyment. The Burdwan translator misses the sense entirely.
+
+1270. The Burdwan translator gives a very erroneous version of this verse.
+
+1271. For by Knowledge Emancipation is obtained.
+
+1272. Vatarechaka is bhastra or a bellows. What is implied is, perhaps,
+that such a man breathes or lives in vain.
+
+1273. Nasti is explained by the commentator as the past and the future.
+Nishtha is swarupam. Literally, what is said is that everything is the
+Vedas, or the Vedas are everything. This is, perhaps, only an exaggerated
+mode of saying that the Vedas deal with everything.
+
+1274. The sense seems to be that while they that are ignorant regard the
+universe to be as existent and durable as the thunder or adamant, the man
+of knowledge regards it to be truly non-existent though it puts forth the
+appearance of existence.
+
+1275. I have endeavoured to give a literal version of verse 45. It is
+difficult, however, to seize the meaning from such versions. The word
+used in the first line is Tyaga implying Renunciation. The commentator
+correctly explains that this is that complete Renunciation which takes
+place in Samadhi or the perfect abstraction of Yoga. Samaptam is samyak
+aptam (bhavati). This samyak is Brahma. Similarly, santosha is not
+ordinary contentment but Brahmananda or the Supreme felicity of one who
+has attained to Brahma. The meaning, then, is this: in the complete
+abstraction of Yoga (i.e., Samadhi) is Brahma. This all the Vedas teach.
+In Emancipation again is the Supreme felicity of Brahma. Apavargah is not
+annihilation but Emancipation, which is existence in Brahma without the
+dual consciousness of knower and known.
+
+1276. I have followed the commentator in his exposition of almost all the
+adjectives in the text.
+
+1277. The grammatical construction of this verse is very difficult to
+catch. There can be no doubt that the commentator is right. Tehjah,
+kshama, santih,--these are anamayam subham, i.e., nirdukhasya
+sukhasyapraptau hetuh. Tatha, separates these from what follows. Abidham
+Vyoma Santanam, and dhruvam are governed by gamyate, Etaih sarvaih refers
+to Tejah and the two others. Abidham is explained as akittrimam; vyoma as
+jagatkaranam. The Burdwan translator gives a correct version, although
+his punctuation is incorrect. He errs, however, in not taking anamayam
+subham as one and the same. K.P. Singha errs in connecting anamayam with
+what follows tatha.
+
+1278. Nishkriti is literally escape. There is escape for those referred
+to; of course, the escape is to be sought by expiation. There is none for
+an ingrate, for ingratitude is inexpiable.
+
+1279. Asubheshu is explained as asubheshu karmashu upasthiteshu.
+
+1280. The Brahman evidently refers to the indifference of Kundadhara
+towards him. He had thought that Kundadhara would, in return for his
+adorations, grant him wealth. Disappointed in this, he says, when
+Kundadhara does not mind my adorations, who else will? I had, therefore,
+better give up all desire for wealth and retire into the woods. The
+passage, however, seems to be inconsistent with the Brahmana's
+indifference to the fine fabrics of cloth lying around him.
+
+1281. Persons who have won ascetic success utter a wish and it is
+immediately fulfilled. 'I give thee this,' and forthwith what is given in
+words appears bodily, ready to be taken and appropriated. The words of
+such persons do not follow their meanings, but meanings follow their
+words.
+
+1282. The Burdwan translator makes nonsense of this verse. He forgets his
+grammar so completely as to take etaih as qualifying lokah.
+
+1283. The verse is not difficult; the commentator, again, is very clear.
+The Burdwan translator, however, while citing the very words of the
+commentary, totally misunderstands them and makes utter nonsense of them.
+Ekarthanam is explained as Ekam chitiasuddhih Iswarapritirva tadarthanam
+madhya. The question asked is dharmartham yo yajnah samahitah
+(viniyuktah) tadeva vruhi and not that Yajna which sukhartham (bhavati).
+
+1284. One that subsists upon grains of corn picked up from the fields
+after the reapers have abandoned them is called a person leading the
+unchha mode of life. The Burdwan translator commits the ridiculous error
+of taking unchhavrittih as the _name_ of the Brahmana. The commentator
+supposes that Yajna here implies Vishnu, as expounded in the Srutis.
+
+1285. Syamaka is a variety of paddy called Panicum frumentaceum.
+'Suryaparni' is otherwise called 'Mashaparni' (Ayurvedhartha chandrika).
+It is identified with Tiramus labialis, syn.--Glycine deblis.
+'Suvarchala' is a name applied to various plants. Here, very probably,
+'Brahmisaka,' or Herpestes Monnjera (syn.--Gratiola Monniera, Linn) is
+intended.
+
+1286. i.e., he never slaughtered living animals for offering them in
+sacrifices because of his inability to procure them. He, therefore,
+substituted vegetable products for those animals. His sacrifices,
+intended to take him to heaven, were really cruel in intention.
+
+1287. Following the Bombay text I read the last line of 8 as Sukrasya
+punarajatih Parnadonamadharmavit, or Sukrasya punarjnabhih, etc.; ajatih
+is a 'descendant.' If ajnabhih be taken as the reading it would mean 'at
+the repeated commands of Sukra.' The Bengal reading apadhyanat adharmavit
+seems to be vicious. Both the vernacular versions are incorrect; K.P.
+Singha supplying something of his own will for making sense of what, he
+writes, and the Burdwan translator writing nonsense as usual.
+
+1288. K.P. Singha wrongly translates this verse; for once, the Burdwan
+translator is correct.
+
+1289. Both the vernacular versions of this verse were incorrect. The
+commentator explains that the grammar is rasatalam didrikshuh sa
+Yajna-pavakam pravishtah. Yajne duscharitam kinnu, samipavarti mudo janah
+i.e., fearing to see many other defects in the sacrifice which was being
+celebrated by an ignorant person.
+
+1290. Vaddhanjalim is an adverb, qualifying ayachata. The Burdwan
+translator wrongly takes it as an adjective of Satyam.
+
+1291. In verse 8, it is said that it was a descendant of Sukra, viz., the
+virtuous Parnada, who had become a deer and lived in those woods as the
+Brahmana's neighbour. Here it is said that it was the deity Dharma who
+had become so. The two statements may be reconciled supposing that Dharma
+first became the Rishi Parnada and then, as Parnada, was metamorphosed
+into a deer. Tasya nishkritim adhatta is explained by the commentator in
+a very far-fetched way. He takes these words to mean that Dharma, who had
+become a deer, provided at this juncture for his liberation from that
+metamorphosis. I think tasya has reference to the misled Brahmana.
+
+1292. Yajnia is explained as yajnaya hita.
+
+1293. Samadhanam is the absorption of meditation, or that state of mind
+in which one has no longer any affection for the world, Bharyayh is
+genitive, but the Burdwan translator takes it for the instrumental
+singular.
+
+1294. Yo dhamah is the reading I take, and not no dharmah.
+
+1295. The commentator explains the grammar as panchanam (madhya ekam)
+artham prapya, etc.
+
+1296. This is the mastery or puissance that is brought by Yoga, so that
+the person succeeds, fiats of the will, in creating whatever he desires.
+
+1297. The Burdwan translator gives a ridiculous version of this verse. He
+cites the commentator's words without understanding them aright.
+
+1298. What he does is to abandon sakamah dharmah for betaking himself to
+nishaamah dharmah or the practice of duties without desire of fruit, for
+only such a course of conduct can lead to Emancipation.
+
+1299. By dharma here is meant nishkama dharma, for the fruits of sakama
+dharma are not eternal, heaven like all things else having an end.
+
+1300. What is said in this verse is this: when a man wants an earthen
+jar, he works for creating one. When he has got one, he no longer finds
+himself in the same state of mind, his want having been satisfied.
+Similarly, with men desirous of heaven and earthly prosperity as the
+reward of virtue, the means is Pravritti or acts. This or these cease to
+operate with those who having acquired such virtue set themselves for the
+achievement of Emancipation, for with them the religion of Nivritti is
+all in all.
+
+1301. i.e., by abandoning all kinds of idleness, as explained by the
+commentator.
+
+1302. i.e., by Yoga-meditation one should regulate and finally suspend
+one's breath. The Yogin can suspend all physical functions and yet live
+on from age to age.
+
+1303. Nidra here is explained as ananusandhana or the absence of
+inquisitiveness or curiosity. By pratibha is meant inquiry after improper
+things or things that are of no interest.
+
+1304. The truth is that the world is unreal and has no end.
+
+1305. Hunger is to be subdued by Yoga, i.e., by regulating the wind
+within the body. Doubt is to be dispelled by certainty; this implies that
+certain knowledge should be sought for by driving off doubt. The
+commentator thinks that this means that all sceptical conclusions should
+be dispelled by faith in the scriptures. By 'fear,' in this verse, is
+meant the source of fear, or the world. That is to be conquered by the
+conquest of the six, i.e., desire, wrath, covetousness, error, pride, and
+envy.
+
+1306. What is laid down here is the same course of training that is
+indicated for Yoga. First, the senses are to be merged into the mind,
+then the mind is to be merged into the Understanding, then the
+Understanding is to be merged into the Soul or what is known as the Ego.
+This Ego is to be merged at last into the Supreme Soul. When the Ego is
+understood, it comes to be viewed as Brahma.
+
+1307. 'Pure acts' are, of course, those that are included in 'Nishkama
+dharmah,' and 'tranquillity of soul' is the cleansing of the soul by
+driving away all passions and desires.
+
+1308. Such restraint of speech, etc., or niyamah is yogah. Kamaoanyatha
+is kama-vaiparityena. The sense, the commentator adds, is that one should
+not desire 'yoga-siddhi,' for then, as has been repeatedly indicated in
+the previous Sections, the Yogin would fall into hell and succeed not in
+attaining to Emancipation, heaven itself being hell in comparison with
+the felicity of Emancipation. K.P. Singha quietly skips over the last
+line and the Burdwan translator offers a ridiculously incorrect version.
+
+1309. Yebhyah means 'the materials from which.' (Srijati) has Paramatma
+for its nominative (understood). Kale is the time of creation as selected
+by the Supreme Soul in his own wisdom. Bhavaprachoditah is 'induced by
+the desire of becoming many, or led by the desire of existence as many or
+in infinite diversity.'
+
+1310. Kala here is, perhaps, the embodiment of the abstract idea of life
+of living creatures. Impelled by the Understanding, Kala or life sets
+itself to the creation of other creatures. These last also are equally
+the result of the same five primal essences.
+
+1311. The construction of the second line is this: etan shad
+abhinivrittan (sarveshu karyeshu anugatam) vettha; then ete yasya rasayah
+(karyani, tat asat). The sense of the last clause is that all this is the
+effect of those primal essences. All this, therefore, is of those
+essences. The latter are included in the word asat, or unreal, as
+distinguished from sat or real of substantial. The soul is sat,
+everything else is asat.
+
+1312. In previous Sections it has been explained how when the Chit, which
+has pure knowledge for its attribute, becomes invested with Ignorance, it
+begins to attract the primal essences towards itself in consequence of
+the potencies of past acts and take birth in various shapes. (The idea of
+past acts is due to the infinite cycles of creation and destruction, the
+very first creation being inconceivable). The causes of creation are,
+therefore, the five primal essences, Jiva (or chit), the potencies of
+past acts, and Ignorance.
+
+1313. Jnanani is Jnana-karanani, i.e., perceptions for causes of
+perception.
+
+1314. The second line of 13 is very condensed. The meaning is this: the
+eye is the sense of vision. Vision or sight is its function. The object
+it apprehends is form. The eye has light for its cause, and form is an
+attribute of light. Hence the eye seizes or apprehends form. By the
+inference of reason, there is similitude, in respect of attribute or
+property, between the eye, vision, and form. The commentator explains
+this clearly Drashtri-darsanadrisya nam trayanamapi gunatamatyam
+upapannam. This is indicated with a little variation in the next verse.
+K.P. Singha skips over the line. The Burdwan translator gives an
+incorrect version.
+
+1315. Manas is mind, Buddhi is Understanding, and Kshetrajna is the Soul.
+What, however, is Chitta is difficult to ascertain, unless it means vague
+or indefinite perception. In some systems of philosophy the Chitta is
+placed above the Understanding.
+
+1316. The Bengal reading yathagantam is preferable to the Bombay reading
+yatha mama.
+
+1317. The first line of 27 is grammatically connected with the last line
+of 26. The second line of 27 is very abstruse. The grammatical
+construction is this: tayorbhavayogamanam (sushuptau) pratyaksham
+(drishtam); (tadeva) nityam, ipsitam (cha). What is meant by this is that
+in ordinary men, the notions during wakefulness are not the notions they
+cherish during dreams: nor are their notions during dreams identifiable
+with those they entertain while wakeful. There is similarity but not
+identity. In eternal Sushupti, however, which is Emancipation, the
+notions of wakefulness pass into those of dream and those of dream pass
+into those of wakefulness, i.e., both (or, rather, the same, for there is
+then perfect identity between them) become directly apprehensible in
+Sushupti or Emancipation. Sushupti or Emancipation, therefore, is a
+state, in which there is neither the consciousness of wakefulness nor
+that of dream, but both run together, their differences disappearing
+totally.
+
+1318. This is a triplet.
+
+1319. Brahmabhava is explained as follows: when one succeeds in
+understanding Brahma, one is said to attain to Brahma, as the Srutis
+declare. The commentator explains that Pasyanti is used with reference to
+those that are learned in the scriptures. They behold the attainment of
+the highest end by Jiva _not_ with their physical eyes but with the eye
+of the scriptures, for they that are themselves emancipated cannot be
+said to behold the emancipation of another. This is grave trifling for
+explaining the use of the word pasyanti.
+
+1320. The commentator points out that possessions of value include even
+the region of Brahman. Men of knowledge, who seek Emancipation, do not
+set any value on even the joy of the region of the Creator.
+
+1321. The commentator explains that one should not cherish the desire
+for wealth even for the sake of acquiring virtue therewith. When,
+however, wealth is obtained without effort, such wealth should be applied
+to the acquisition of virtue. One is also directed to give up the desire
+of acquiring wealth (by even innocent means) the reason being that
+desire, when cherished, is sure to increase and get the better of one's
+heart.
+
+1322. The commentator observes that the first line means that the man of
+knowledge should wish for happiness to all, and never wish sorrow to any
+one. Sarvam includes virtue and vice. Of course, the practice of nishkama
+dharma is recommended.
+
+1323. All Brahmanas have to pluck flowers in the morning for offering
+them to the deities they worship. The task takes many minutes, because a
+good many have to be plucked for the purpose. This being a daily
+occupation and they going as they do to places where flowers abound, the
+act of plucking goes on while the plucker is mentally engaged with other
+things.
+
+1324. The Bengal reading sputam vyaghro mrigamiva, etc. is preferable to
+the Bombay reading sputam vyaghram mahaughova. If the Bombay reading be
+accepted, the meaning would be 'Him Death snatches away as a mighty wave
+sweeps away a sleeping tiger.' The idea of a sleeping tiger being swept
+away by a surging wave is very unfamiliar.
+
+1325. Devas here evidently refer to the senses. The senses are, as it
+were, cattle. Their true fold is the forest and not peopled cities and
+towns. In the forest there are no temptations to try them as in the midst
+of cities and towns.
+
+1326. Jivitarthapanayenaih is connected with hinsati. To take it (as the
+Burdwan translator does) as an adjective qualifying 'pranibhih' would be
+incorrect.
+
+1327. The Sacrifice of Peace is opposed to the Sacrifice of Slaughter.
+The Sacrifice of Brahma is Yoga which leads to a knowledge of the Soul.
+The Sacrifice of Speech is Vedic recitation or Japa. The Sacrifice of
+Mind is contemplation, and that of Acts is baths, performance of other
+acts of purity, waiting dutifully upon the preceptor, etc.
+
+1328. To perform the Sacrifice of Self is to merge the Soul in the
+Supreme Soul.
+
+1329. The Bombay reading danda-vidhanam is a blunder for the Bengal
+reading danda nidhanam. To interpret vidhanam as equivalent to
+abandonment or giving up, by taking the prefix vi, in the sense of vigata
+would be an act of violence to the word.
+
+1330. The guha or cave referred to is the body.
+
+1331. By Prakriti, as explained in previous Sections, is meant primal
+nature consisting of the five great essences of earth, water, etc.
+
+1332. Samupodeshu is explained as upasthiteshu api, i.e., even when such
+objects are present and ready for enjoyment.
+
+1333. Maitrayangatah, as explained by the commentator, is
+Suryavat-pratyaha-vibhinna-margah, i.e., roving like the Sun every day in
+a different path. The object of the speaker is to lay it down that one
+solicitous of Emancipation should never confine oneself to one spot, but
+rove or wander over the world without owning a fixed habitation or home.
+K.P. Singha translates the word wrongly.
+
+1334. In the first line, the Bengal reading madhya na chacharet is better
+than madhya cha nacharet. Pradakshinam is ankulam, and savyam is
+pratikulam. The grammar of the second line is not difficult. Besides, the
+commentator explains it clearly. The Burdwan translator, leaving out the
+words bhaikshacharyam and taking anapannah as equivalent to vipadapannah,
+gives a thoroughly ridiculous version. K.P. Singha, also, is not correct.
+The commentator explains that charyam means anekagrihatanam; anapannam is
+akurvan. The second foot is unconnected with the first.
+
+1335. Muni, here, is one who has restrained his senses, or who has
+betaken himself to the path of Renunciation. Patrasamchara, I think, is
+the act of setting the dishes for those who are to dine off them. The
+commentator explains that it means 'the motion of those who are to
+distribute the food.' Of course, their motions from the kitchen to the
+dining hall and back are implied if the word is taken for 'setting of
+dishes.' The sense remains unaltered. The Muni must be abstemious and
+hence he should select an hour like this for begging his dole, when there
+would be very little in the house to give.
+
+1336. Matra is a technical word signifying the taking of food to the
+extent of only gratification of hunger, or, as explained by Chakrapani
+Datta in his commentary on Charaka, triptimatram. When matra is to be
+disregarded, clothes, etc., need not be mentioned. Vihanyeta is
+equivalent to hinsito na syat.
+
+1337. The second line is passed over by K.P. Singha. What is meant by it
+is that when such a man is respectfully presented with anything, he
+should hold it in reprobation. Vide the Sanatsujatiya Sections in Udyoga
+Parva, particularly the verses beginning with Yatra akathayamanasya, etc.
+
+1338. The second line is skipped over by K.P. Singha. The Burdwan
+translator gives a wrong version. The commentator explains that anyam
+refers to paisachim, and anyatra to atmani. In the Sanatsujatiya Sections
+also, a Brahmana's practices are directed to be concealed. 'To enter his
+own Self' is to turn self on Self, i.e., to withdraw oneself from
+everything for understanding and contemplating the Soul.
+
+1339. By totally abstaining from acts he should avoid both merit and
+demerit.
+
+1340. This is a triplet. The Burdwan translator misses the meaning of the
+first half of the first line. The commentator explains that abhayastam is
+continuous; bhautikam is tattwajatam, atmanodehendriyadi. Hence, bhutanam
+means anyesham bhutanam.
+
+1341. To think beforehand of the food one is to take is to convert
+oneself into gourmand. The Sannyasin, without thinking of the food he
+would take, and without mentally indulging in a foretaste thereof should
+take what he gets without exertion.
+
+1342. Sanjnakam from the root jna meaning marana or killing.
+
+1343. The two negatives in the first line are equivalent to an
+affirmative. Prasangatah is explained by the commentator in a slightly
+different way. Affluence, in consequence of the attachment it generates,
+stands in the way of Emancipation. Hence, i.e., in consequence of this
+consideration, the king's opinion regarding affluence, is correct. With
+respect to the certainty of attaining to Emancipation, compare Gita,
+Vahunam janmanamante jnanavan mam prapadyate, etc.
+
+1344. The object of this verse, as explained by the commentator, is to
+exhort Yudhishthira to strive after Emancipation without being at all
+moved by his happiness or misery which (as stated here) come to Jiva as
+accidents.
+
+1345. The wind has space for its progenitor. Jiva has the stainless and
+immutable Chit for his progenitor. Like the wind, which is hueless,
+catching hues from surrounding objects and making its own hueless
+progenitor look as if it has hues, Jiva also, though in reality
+stainless, catches stains from Ignorance and Acts and makes his own
+progenitor, the stainless and immutable Chit, display stains of every
+kind. This is how the commentator puts the simile, supplying the points
+that have been omitted in the text.
+
+1346. These aphorisms are very abstruse. What is meant by saying that the
+attainment of Brahma does not depend upon Acts is this: Acts are
+terminable. Their consequences also are terminable. Acts, therefore, can
+never be the means by which Brahma can be attained, for Brahma is
+interminable and eternal, not like the felicity of heaven which is
+changeful. The only means by which Jiva may revert to Brahma is by
+dispelling Ignorance through Knowledge; or, as the Upanishads declare,
+one attains to it as one gets one's forgotten necklace of gold, which all
+the while is on the neck though sought for with assiduity everywhere.
+K.P. Singha misunderstands it completely. What is meant by the direction
+about reverencing persons who have attained to Brahma is this: the
+existence of Brahma and the possibility of Jiva's reverting to that
+Immutable status are matters that depend upon the conception of such men.
+Brahma, again, is so difficult to keep, that the great sages never desist
+for a moment from the culture that is necessary for its retention.
+
+1347. Intermediate i.e., as animals and birds and reptiles and worms, etc.
+
+1348. i.e., if righteous, one attains to happiness; if otherwise, to the
+reverse.
+
+1349. Verse 21 and the first line of 22 are grammatically connected.
+
+1350. Me in the second line is equivalent to Maya. Tatah is tatra
+yuddhakale. Hari had come to aid Indra, and hence Vritra had beheld him.
+He is called Hari because he takes away one's sins. Besides the
+well-known derivation of the word Narayana, the commentator here offers
+another, viz., the ayanam or layasthanam of Nara or Jivasangha.
+
+1351. Vaikuntha has various etymologies. The commentator inclines to
+explain it as 'one who brings together all creatures.' Purusha is full;
+as applied to Narayana, it, of course, means one who has no defect but
+who is the sole representative of fullness. Sukla or Suddha or pure.
+Vishnu is all-pervading. Sanatan is kutastha or uniform or immutable.
+Munjakesa, is possessed of yellow hair, or hair of the hue of Munja
+grass. Harismasru is having a tawny beard.
+
+1352. Penances are meritorious. The very sight of Hari that I obtain was
+as efficacious as a course of the austerest penances. Of course, in
+consequence of that and my other penances great have been the rewards
+that I have enjoyed. It seems, however, that the full measure of rewards
+has not been reaped; the remnant is to be enjoyed by me now, for I am
+about to ask thee about the fruits of acts. Sacred and highly auspicious
+is my enquiry. To make it is, in itself, a reward.
+
+1353. Vaya acts are, of course, sacrifices and other religious acts; by
+abhyantara acts are meant santi, danti, uparati, titiksha, and samadhi,
+i.e., the usual course of mental training necessary for Yoga. What the
+speaker intends to lay down in this verse is that sacrifices are not
+entirely useless. These may lead to chitta-suddhi or the cleansing of the
+heart, which, when attained, leads to knowledge of Him or the Soul or to
+Emancipation or Infinity.
+
+1354. The comparison lies in the fact of the desirability of the two
+acts. No one likes the stains the body may catch to remain unwashed or
+unwiped off. Similarly, no one should neglect to wash off the faults that
+the heart may catch. There is no comparison between the two acts with
+regard to the degree of effort necessary to accomplish each.
+
+1355. 'Efforts born of practice' refer to both external and internal
+Sadhana.
+
+1356. Karmaviseshan is explained by the commentator as equivalent to
+ragaviraga-hetun.
+
+1357. Sampravartante and tishthanti are thus explained by the commentator.
+
+1358. In the previous verses the speaker describes the training that one
+should undergo. In this and the following ones, he speaks of the object
+to be known. Sreeman is explained as asriyate iti srih, i.e., upadhih,
+tadvan. Hari is Sambharata. Narayana is saravasrayah. Prabhu is
+sarvaniyanta. Deva is dyotate-iti i.e., Chinmatrah. These etymologies
+must be grasped for understanding this verse.
+
+1359. The 'mutable' in all creatures is the combination of the five
+primal essences. The 'immutable' in them is Jiva, or Chit as invested
+with ignorance. The eleven modifications that constitute. His essence are
+the eleven senses of knowledge and action with the mind. Equipped with
+these eleven. He drinketh the universe, i.e., enjoys it. The rays are
+these senses themselves. Equipped with the senses. He enjoys the universe
+with the senses.
+
+1360. 'His mind is _in_ the Moon.' i.e., His mind is the Moon. The
+expression 'waters in the Ganges,' implies a distinction that does not
+exist between container and contained, for 'Ganges,' means the water so
+named.
+
+1361. The sandhi between sa and acramanam is arsha.
+
+1362. Dharma has various meanings all of which, however, are closely
+created with one another. As duty, or the assemblage of all acts which we
+should do, it is both Righteousness and Religion.
+
+1363. The Sacrificial grahas or patras (vessels) are called after the
+names of the deities Indra, Vayu, Soma, etc. The sixteen Ritwijes are
+Brahman, Hotri, Adhyaryu, Udgatri, etc.
+
+1364. Verse 21 to 23 show the unity of the Divine Being. The variety
+perceived is only apparent, not real.
+
+1365. Verse 31 and 32 are not difficult; yet the Burdwan translator makes
+nonsense of the same.
+
+1366. This is elaborated in the Vishnu Purana, Part I, Sec. V. There are
+three primary creations, viz., Mahat, the five primal essences in their
+subtile forms and the senses. From the Six colours again six other
+creations have sprung. To the Dark colour is due all immobile creatures;
+to the Tawny all the intermediate order of creatures (viz., the lower
+animals and birds, etc.); to the Blue are due human beings, to the Red
+the Prajapatyas; to the Yellow the deities; and to the White are due the
+Kumara, i.e., Sanatkumara and others.
+
+1367. Emancipation is so difficult.
+
+1368. The construction of the first line is this: subham darsanam
+(auspicious scriptures) gatwa (prapya) Devah yam gatim (identical with)
+darsanam (atmanubhavatmikam) aha, Gati is naturally dependent on Varna,
+and Varna upon 'Time or acts.'
+
+1369. There are ten senses of knowledge and action. To this must be added
+Manas, Buddhi, Ahankara and Chitta, which are sometimes called the four
+Karanas. In consequence of these fourteen, fourteen different kinds or
+merit and demerit may be achieved by Jiva who is their possessor. These
+fourteen kinds of merit and demerit also, are subdivided into hundreds of
+thousands each. Jiva, in course of his wanderings through the universe,
+ascends in the scale of Being, stays in particular rungs, and falls down
+from them into lower rungs, accordingly, What the speaker wishes to
+inculcate is that these fourteen should always be towards the attribute
+of Sattwa or Goodness.
+
+1370. This life, it should be noted, leadeth to Jiva's transformation as
+an immobile object. A creature of Dark hue becomes addicted to wicked
+acts and rots in hell His existence as an immobile object is hell itself.
+
+1371. Prajavisargah is the period for which one Creation lasts, being
+equal to what is called a Kalpa.
+
+1372. The Dark and the Tawny hues of their corresponding states of
+existence, viz., the immobile and the intermediate, are regarded as
+states of endurance. Hence, when the misery that is their portion has
+been fully endured, the recollection is suddenly irradiated into the
+mind, of the righteousness that distinguished Jiva in ages far remote.
+Anisa is helpless or cheerless.
+
+1373. Cha at the end of the second line is equivalent to va. Unless cha
+be taken as equivalent to va the verse would yield no meaning. After
+Tawny comes Blue, i.e., after attainment of existence as an Intermediate
+creature Jiva attains to humanity. This occurs when Sattwa does not
+predominate. Hence anyatha should be supplied after upaiti.
+
+1374. Vyatite is a finite verb in indicative mood, as pointed out by the
+commentator. It comes from root i with suffix vi. After sate supply jate
+sati. The Burdwan translator takes it as a participial adjective in the
+locative singular, which is, of course, wrong. The version he gives of
+this line is most ridiculous, containing as it does a self-contradictory
+assertion. K. P. Singha gives the right meaning.
+
+1375. When Jiva becomes a Deva, he has still the ten senses, the five
+Pranas, and the four internal possessions of mind, understanding, Chitta,
+and Ahankara, amounting in all to nineteen. These nineteen impel him to
+thousands of acts. Hence, even when transformed into Deva, Jiva is _not_
+freed from acts, but is in niraya or hell,--acts being, under all
+circumstances, equivalent to hell.
+
+1376. Vyuha implies the varied forms of one and the same thing Daivani in
+Sattwa-pradhanani. The five senses, with the mind, the understanding form
+a total of seven. The acts achieved through each of these may be
+subdivided a hundredfold. As these seven possessions adhere to Jiva till
+he becomes emancipated, he acts through these seven in a variety of ways,
+Relying, therefore, upon these seven hundred kinds of acts (which are but
+varied forms of one and the same thing, viz., Action), Jiva successively
+becomes Red and Yellow and White. Arrived at White, he courses through
+certain highly effulgent regions which are superior to the region of
+Brahman himself, and which leave behind or beneath them the Eight Puris
+(by which, perhaps, is meant the puri of Indra, that of Varuna, etc., or,
+Kasi, Mathura, Maya, etc., or symbolical stages of progress, which are
+fraught with great felicity). Those highly effulgent and adorable regions
+are obtainable by Knowledge alone or the fruit of Yoga.
+
+1377. This is an exceedingly abstruse verse. The Burdwan version, in
+which unconnected bits of the commentary have been jumbled together, is
+utter nonsense. K.P. Singha skips over nearly the whole verse. The Eight
+puris referred to in the previous verse are here stated to be identical
+with the Sixty well-known incidents of even Sukla or White existence.
+This tale of Sixty is arrived at in this way: 1st, the state of
+wakefulness; 2nd, the gross body made up of the five primal essences;
+3rd, the five attributes of sound, scent, form, taste, and touch; these
+come up to seven. Then come the ten senses of action and knowledge; the
+five breaths; mind, understanding, consciousness, and chitta: these form
+19. Then come Avidya, Kama, and Karma. With Soul or the Beholder, the sum
+comes up to 30. The number becomes doubled when the state of Dream is
+taken into consideration, for like Wakefulness existing with the 29,
+Dream also exists with the 29. With those that are effulgent, i.e., with
+Beings that are Sukla or White, these 60 are simply mano-viruddhani or
+manomatrani eva. Unlike other Beings in lower spheres of existence, they
+that are effulgent or Sukla do not regard the states of Wakefulness and
+Dream as different but as the same. Hence, the para gati of such Beings
+is a state of existence that transcends both Wakefulness and Dream, and
+transcends Dreamless slumber also (for in Dreamless slumber the 30 exist
+suspended, to be revived with the return of wakefulness), and is
+identical with the fourth state called Turiya.
+
+1378. What the speaker wishes to lay down here is that even he that is
+Jivanmukta or has achieved his Emancipation though living like other, is
+incapable of transcending the effects of his past acts. Every kind of
+existence or life (save that which is identical with Brahma) is anistha
+or inauspiciousness. That Yogin who is Jivan-mukta but who is not able to
+cast off the felicities of Yoga-puissance, resides in one and the same
+body for a full century of Kalpas, in a superior form of life, and after
+the expiry, of that century of Kalpas, he passes through four other
+regions named Mahar, Jana, Tapas, and Satya. Now, _this_ is the end of
+such a Yogin, who, of course, belongs to the sixth colour which is White,
+and who is freed from attachments and who is unsuccessful though
+successful, i.e., who has achieved Yoga-success but who has not still
+been able to achieve that success which consists in beholding Brahma or
+Brahma-sakshatkara. By anisah in this verse is meant that Yogin who is
+incapable of casting off the felicities brought about by Yoga-puissance.
+K.P. Singha gives the substance of the verse not very accurately. The
+Burdwan translator, in the version he gives, introduces three nominatives
+in the three sentences into which he splits it, viz., Jiva, the Yogin who
+is unable to cast off the felicities brought about by Yoga-puissance, and
+the Yogin who has achieved Brahma-sakshatkara, without understanding that
+all three refer to one and the same person.
+
+1379. Anisah here means one who, after having attained to eminence by
+Yoga, falls off from Yoga. Tatra means heaven or the superior regions
+that are his in consequence of Yoga-eminence. For a century of Kalpas
+such a person has to dwell in heaven, with the unexhausted remnant of his
+senses, i.e., the senses of knowledge with mind and understanding, being
+always predisposed towards the attribute of Sattwa. Upon the expiry of
+that century of Kalpas, such a person, without ascending, descends to the
+world of men, but then here eminence of station becomes his.
+
+1380. Saptakritwah is seven times. Paraiti is 'courseth through.' Lokah
+refers to the seven regions called respectively, Bhur, Bhuvar, Sivah,
+Mahar, Jana, Tapas, and Satya (or Brahmaloka). What is intended to be
+said here is this: If the Yogin, having attained to only the first stage
+of Yoga, dies, he ascends to heaven. Thence falling down on Earth, he
+becomes an Emperor and thus conquers the Earth or Bhu. In this way, as
+the Yogin gradually ascends in the path of Yoga, he ascends higher and
+higher. In this verse Sambarevikshepa has been used to signify Samadhi
+and awakening from Samadhi, for in the first the universe is destroyed,
+and in the second it is re-created. At the end, he reaches the region of
+Satya or Brahma. Thence even he has to return if he has not been able to
+achieve Brahma-sakshatkara.
+
+1381. The seven that the Yogin desirous of Emancipation casts off are
+either the seven regions already referred to viz., Bhu, Bhuva, Swah,
+Maha, Jana, Tapa, and Satya, or the five senses of knowledge with mind
+and understanding. Samharam is equivalent to Samhritya, having been
+formed by the suffix namul. Upaplavoni are sources of grief or
+misfortune. The first Devasya refers to Mahadeva. The Saivas call that
+region Kailasa. The Vaishnavas call it Vaikuntha. The Hiranya-garbhas
+call it Brahman's or Brahmaloka. Sesha is Ananta, a particular form of
+Narayana. They who call it the region of Nara are, of course, the
+Sankhyas, for these regard Emancipation as the goal of Jiva or every
+creature. The Devasya vishnoh (in the third line) is Dyotamanasya
+Brahmanah i.e., Chinmatrasya, or of the pure Chit when uninvested with
+ignorance or Avidya. The Aupanishadas regard it as the region of
+Para-Brahma. The commentator clearly points out what the seven regions
+are. K.P. Singha, misunderstanding the verse, mentions only five; the
+Burdwan translator six.
+
+1382. This verse is not at all difficult; yet the Burdwan translator
+makes utter nonsense of it. K.P. Singha gives the substance of the first
+line, but skips over the second. Without giving a literal version of the
+first line, I expand it, following the lead of the commentator.
+
+1383. Sa here indicates the person conversant with Brahma. The
+construction is Sa yavat saseshabhuk asti tavat prajah tathaiva te sukle
+dyvyau cha tadangeshu (vartante). Etat in the second line is this
+paridrisyamanam viyadadi. What the speaker wishes to inculcate in this
+verse is that unto one conversant with Brahma, the whole universe up to
+complete identity with Brahma is as contiguous as a plum in the palm of
+the hand. When the Chitta is cleansed by Yoga as practised by Dhyana,
+Dharana, and Samadhis, then the perceptible universe appears to him as
+identical with his own senses. The two white sciences referred to are
+Paravidya and Aparavidya, i.e., all knowledge including that of Brahma.
+
+1384. Suddhena manasa,--with cleansed mind, i.e., with the aid of Sarvana
+(hearing), Manana (attention), Dhyana (contemplation), and Abhyasa
+(repeated meditation). Two stages are indicated in this verse. The first
+is the attention of the suddham and paramam gatim or the stainless and
+high end. This is equivalent to Brahma-sakshatkara. After this comes the
+second stage, which is the avayam sthanam or the spot which knows no
+deterioration, i.e., Emancipation. This is identical with the attainment
+of Eternal Brahma which is dushprapyam or difficult of attainment.
+
+1385. The commentator says that the object of this verse is to inculcate
+the Impersonality of God. God is at the Root of all things, i.e., (as the
+commentator supposes according to the teaching of the Vedanta
+philosophy). He exists in His own unmodified nature, even as pure Chit.
+Both Vidya (Knowledge) and Avidya (Ignorance or illusion) exist in Him.
+In consequence of the latter he is Bhagavan, i.e., endued with the six
+grand attributes of puissance, etc.
+
+1386. In the form of all things,--causes and effects--which constitute
+them.
+
+1387. A Pyakta-parsant is explained by the commentator in this way.
+Vritra was a firm devotee of Vishnu. He did not, therefore, deserve
+defeat and fall. How, then, was he vanquished by Indra? Avyaktam is
+equivalent to aspashtam.
+
+1388. The word used in verse 4 is vinihatah and that in verse 5 is
+nirjitah. There can be no doubt that both imply the same idea.
+
+1389. Astha is efforts.
+
+1390. Rathantara is another name for certain Samans, which are so called
+because of men being able to cross the world with their aid as by a car.
+(Ratha car, and tri to cross).
+
+1391. 'Praising thee, for thy victory, etc.,' i.e.. the Rishis are
+uttering hymns of praise for conferring victory on thee.
+
+1392. Raudrah may mean also 'appertaining to Rudra, which is another name
+of Mahadeva.'
+
+1393. This account of the encounter between Vritra and Indra is
+substantially different from what occurs in the Vana Parva. Then again
+the part the Rishis are made to take in the slaughter of the Asura is
+certainly censurable. The great Rishis, even for benefiting the three
+worlds, would not certainly injure any creature. In the above account,
+Vasishtha and Vrihaspati and the others are very much represented as
+persons who have bet largely on Indra's success. In the account occurring
+in the Vana Parva, Indra is represented as standing in awful dread of
+Vritra and hurling his thunderbolt without even deliberate aim, and
+refusing to believe that his foe was dead till assured by all the
+deities. The present account seems to be a much older than that in the
+Vana Parva.
+
+1394. Amanusham is literally inhuman. The use of such words are due to
+temporary forgetfulness in such connections. Like Homer, Vyasa also nods.
+
+1395. Vadhya is the slaughter in her embodied form.
+
+1396. Dwijapravarvadhya means the slaughter of a superior person of the
+regenerate order. Indeed, Vritra was a lineal descendant of the great
+sage Kasyapa, the common progenitor of the Devas and Asuras. Then, again,
+Vritra was certainly a very superior person.
+
+1397. The rules or ordinance referred to it is about the killer of a
+Brahmana being liable to be overtaken by the sin of Brahmanicide.
+
+1398. Anadhrishyam is, literally, unvanquishable.
+
+1399. Uma or Parvati, the daughter of Himavat, the spouse of Siva.
+
+1400. The self-created Brahman at first created, by fiats of his holy
+will, certain beings who were charged to procreate for filling the
+universe with living creatures. These are the Prajapatis or lords of all
+creatures. Amongst them was Daksha. Other accounts represent Daksha as
+the grandson of Brahman.
+
+1401. There are three vocatives in this verse, expressive, of course, of
+great surprise. I omit them in the translation.
+
+1402. A kind of substance like lac that oozes out of the stones of
+certain mountains during the hot months. It is also called Silajit, is
+taken internally by many men in the belief that it increases digestion
+and strength.
+
+1403. The Indian cuckoo, noted for his clear musical kuhus. This is the
+favourite bird of Indian poets.
+
+1404. i.e., Thou, however, art not so; therefore, it is a matter of
+surprise that thou shouldst not yet know me. The sense is not at all
+difficult, but K.P. Singha skips over it.
+
+1405. Both the vernacular translators have erred in rendering this line.
+What Mahadeva says to Uma is, how is it that you have thus been
+stupefied? It is thou that stupefiest others! To see thee stupefied has
+created surprise in me.
+
+1406. Mahadeva is called Virupaksha in consequence of his three eyes, the
+third eye making his features dreadful to behold. He is also called
+Tryaksha for his possession of three eyes.
+
+1407. Every worshipper of Mahadeva must fill his mouth with air and then,
+shutting his lips, strike his cheeks, letting the air gently out at each
+stroke, and helping it with air from the lungs for keeping the current
+steady. By doing this a kind of noise is made like Bom, Bom, Babam, Bom.
+Mahadeva is himself fond of this music and is represented as often making
+???.
+
+1408. Vrisha is explained by the commentator as vrishti-kartri; Vrishya
+as Dharmavriddhikartri; Go-vrisha as Nandirupa; Katankata as
+Nityagamanasila; Danda as Niyantri.
+
+1409. Godhead is frequently likened to anahatasavda or sound not
+perceptible by the ear, or sound in its nascent state.
+
+1410. Huns are mystic sounds that stand as emblems for various things.
+'Beyond three Huns' means, perhaps, 'beyond the influence of wrath.'
+
+1411. In Sacrifice the butter is poured with mantras into the mouth of a
+selected Brahmana who represents the gods, and into also the sacred fire.
+What is said here is that the great god is of the form of that Brahmana
+and of the sacred fire.
+
+1412. This alludes to the sports of Krishna in the groves of Vrinda with
+the rustic children who were his companions.
+
+1413. The sacred stream of the Ganges, issuing out of Vishnu's feet, is
+held by Brahman in his Kamandalu or jar. Thence it issues out, and
+coursing through the heavens fall down on the head of Siva, for Siva
+alone is mighty enough to bear that fall. The matted locks of Siva bear
+the mark of the fall. This six well-known acts here referred to are
+Yajana, Yajana, Adhyayana, Adhyapana, Dana, and Pratigraha (i.e.,
+performing sacrifices, assisting at the sacrifices of others, studying,
+teaching, making gifts, and accepting gifts). The three acts in which
+Siva is engaged are Yajana, Adhyayana, and Dana (i.e., the first, the
+third, and the fifth in the above enumeration).
+
+1414. The commentator explains that by Sankhya the speaker means 'the
+propounder of the sceptical philosophy.' By Sankhya-mukhya which I
+render, 'the foremost of Sankhyas' is meant 'follower of the theistic
+philosophy of Patanjala.' By Sankhya-yoga is meant both Vedanta and Yoga.
+
+1415. 'That hast a car and that hast no car' means, as the commentator
+explains, 'capable of coursing, without obstruction, through Water, Fire,
+Wind, and Space.'
+
+1416. Isana is 'much desired' or 'much coveted by all persons.'
+
+1417. i.e., thou createst and destroyest these repeatedly or settest them
+in motion.
+
+1418. These are syllables which all singers of the Samans utter for
+lengthening short words in order to keep up the metre.
+
+1419. i.e., He who is adored in these hymns is thyself and no other.
+
+1420. These are the ten colours known to the Rishis.
+
+1421. Lohitantargata-drishtih is explained by the commentator as Lohita
+antargata cha drishtirasya. By 'red eyes' is, of course, meant eyes of
+the colour of the lotus. By 'eyes turned inwards' is meant one whose gaze
+is upon his soul, i.e., one who is engaged in Samadhi.
+
+1422. Chalachalah is explained as exceedingly chalah or swift. Achalah is
+nasti chalo yasmat; hence chaleshu (api) achalah is swift amongst the
+swift, or swifter than the swiftest.
+
+1423. The great god is a fish wandering in the waters, i.e., as Jiva
+wanders in space; he is a fish in the net, i.e., as Jiva, invested with
+Darkness or Illusion, is obliged to take birth.
+
+1424. Meghakala is the time when clouds appear, i.e., the time of the
+universal deluge. Samvartaka and Valahaka are the two clouds that appear
+on the occasion of the universal destruction.
+
+1425. Mili-Mili is explained by the commentator differently. According to
+him, one connected with all things as cause is Mili. It is duplicated to
+show that Siva is always so. I prefer taking the word as meaning 'cause
+of causes.' 'The bearer of Danda, with, again, a bald head' is a
+Paramahansa, i.e., one who has renounced the world and its ways.
+
+1426. The four Sacrificial fires are Treta, Avasathya, Dakshina, and
+Sahya.
+
+1427. Silpika is one who is not well-skilled, or is ill-skilled, in the
+arts. It implies a common artisan.
+
+1428. Dhatri is adikartri or Vishnu. Vidhatri is the four-headed. Brahman
+Sandhatri is he who joins all things into one; the second Vidhatri means
+the designer of destinies.
+
+1429. The identity of Maheswara with Narayana or Krishna is here
+preached. In his incarnation of Krishna, Vishnu sported with the children
+of the cowherds of Vrinda and sportively lowed as a cow. He also
+protected the kine of Vrinda from floods, poison, etc. Govrisheswara is
+Nandi, the attendant of Mahadeva.
+
+1430. The word Go in Gomargah is used to signify the senses.
+
+1431. Durvaranah is explained by the commentator as 'irresistible when
+coming as Death.' Durvishah is 'destroyer of all kinds of poison in thy
+form of Amrita.' Durdharshah is incapable of being frightened. Durvishah
+is incapable of being measured.
+
+1432. Vishagnipah is drinker of poison and fire. Siva is represented as
+the acceptor of all things that are rejected by others. In this consists
+his true divinity, for to the Deity nothing in the universe can be
+unacceptable or worthy of being cast off. The ashes of the funeral pyre
+are his, the poison produced by the churning of the ocean was his. He
+saved the universe by swallowing the poison on that occasion.
+
+1433. Tushitadyapah is the correct reading. Thou protectest him who is
+the adya of the tushita, i.e., thou protectest Brahman himself.
+
+1434. The commentator explains that what is meant by Mahadeva's staying
+'alone' is that he is the knower, the known, and knowledge. 'On the other
+side of the ocean' means 'on the other side of desire and attachment,
+etc.' 'Overwhelming many thousands of persons' means 'overwhelming all
+creatures,' i.e., transcending them by his energy and knowledge.
+
+1435. Of course, Yogins are spoken of.
+
+1436. The eclipses of both the Moon and the Sun are caused, according to
+the Pauranic mythology, by Rahu devouring the Moon and the Sun at certain
+well-known intervals. Rahu is an Asura whose head only is still alive.
+Vide Adi Parva, On Churning of the Ocean.
+
+1437. Garbhah means embryos or infants in the womb. The deities were
+referred to by this word, for they are embryos that have been born in
+Mahadeva. Patitah has twattah understood after it. Anu means 'after'
+i.e., 'after Brahman's creation.'
+
+1438. These Beings are Rudras or portions of the great Rudra.
+
+1439. Tasmaih paramgatah,--param is utkrishtam i.e., Renunciation and
+other superior practices. Tasmai is 'for the sake of That,' i.e., for
+Iswarah.
+
+1440. Hence in this, the present Kalpa too, I am obliged to do the same,
+for all Kalpas must be similar in respect of the events that transpire in
+them.
+
+1441. Matri-pakshe seems to be a misreading for bhartripakshe.
+
+1442. By gunah which I have rendered 'virtues,' is, of course, intended
+all that constitute the body, including mind and understanding, all, in
+fact, that become the accompaniments of the Soul.
+
+1443. Karma-buddhi is to be taken as one. It means the consciousness or
+apprehension of functions. Each sense or organ instinctively knows what
+its object is and apprehends that object immediately. This apprehension
+of its own functions, which every sense possesses, is here designated as
+Karma-buddhi. Mana-shashththani here simply means 'mind completing the
+tale of six.' It has no reference to the five senses having the mind for
+the sixth, for the senses have already been named in the previous verses.
+
+1444. Acts here means the acts of past lives, or the desire dwelling in
+an incipient form, due to the acts of past lives. The commentator
+explains that the cha in the second line means the five attributes
+indicated in the first line.
+
+1445. The word Buddhya in the first line is taken by the commentator as
+an instrumental and not as a genitive. Hence he takes it that Kalpitani
+is understood after it.
+
+1446. i.e., occupies them one after another.
+
+1447. Murti is a misreading for apurti or discontentedness. The Burdwan
+translator retains murti in his Bengali version. It is not clear which
+reading K.P. Singha adopts. The Bengali substitute he gives is murchccha
+or stupefaction.
+
+1448. i.e., there are no materials of which it is constituted. Hence
+Sattwa or Buddhi has no asrayah or upadana.
+
+1449. What the speaker inculcates in verses 41 and 42 is this: some are
+of opinion that with the apparent destruction of the body, the attributes
+that make up the body do not cease to exist. It is true that they cease
+to become apprehensible by the senses; but then, though removed from the
+ken of the senses, their existence may be affirmed by inference. The
+argument is that, if destroyed, their reappearance would be impossible.
+The reappearance, however, is certain. (For rebirth is a doctrine that is
+believed to be a solemn truth requiring no argument to prove it). Hence,
+the attributes, when apparently destroyed, do continue to exist. They are
+regarded as then inhering in the linga or subtile body. The counter
+opinion is that, when destroyed, they are destroyed for ever. The latter
+opinion is condemned by the speaker.
+
+1450. In the second line the word is Gadhamavidwansah, i.e., 'ignorant of
+its bottom or depth.' K.P. Singha gives the meaning correctly, without
+translating the verse literally. The Burdwan translator makes nonsense of
+it. Both however, wrongly take agadha as the final word in yathagadha,
+forgetting that agadham is a masculine adjective incapable of qualifying
+nadim which is feminine. Ayam is Jiva. The last clause is to be taken as
+buddhiyogam anuprachyuta ayam tatha.
+
+1451. This is not a difficult verse, yet both the vernacular translators
+have misunderstood it. What is said in the first line is this: yat
+vahudosham karoti, yat (cha) purakritam, ekatah cha dushyati. Both the
+finite verbs have jnanin (the man of knowledge) for their nominative
+understood. Dushyati means nasyati or destroys. The meaning then is that
+the man of Knowledge destroys his sinful acts of both this and past
+lives. The commentator cites the well-known simile of the lotus leaf not
+being drenched or soaked with water even when dipped in water. Now, this
+is that unseen fruit of Knowledge. In the second line, the visible fruits
+are indicated. The man of Knowledge refrains from censuring the wicked
+acts of others and from perpetrating any wicked act himself. Yat cha
+dushyati means yat parakritam anishtam dushyati or nindati, yat karoti
+means yat swayam ragadi-doshat karoti; tadubhayam apriyam (sa) na karoti,
+the reason being dwaitadarsana-bhavah. Such a man truly regards the
+universe as identifiable with himself.
+
+1452. i.e., in even thy direst distress thou dependest on thyself. To
+cross the fearful river of life without a raft and with the aid of only
+one's bare arms implies great self-dependence.
+
+1453. That which did not exist and will not exist, exists not at the
+present moment. Everything, therefore, which is of the nature of asat is
+non-existent. Our sorrows are connected with the asat. Knowing this, I
+have cast off all sorrows.
+
+1454. I have understood that acts are for sorrow; that the fruits also of
+acts are for sorrow in spite of the apparent character of some; and that
+the fruits of acts are varied, sometimes other fruits appearing than
+those expected. Hence, I do not indulge in sorrow, for I avoid acts and
+do not grieve for not obtaining the fruits of acts or for the accession
+of fruits other than those apparently agreeable.
+
+1455. The sense is that we who avoid acts, are not dead; in fact, we live
+quite as others do; and those others, how unequally circumstanced! The
+Burdwan translator makes nonsense of the first line simple though it is.
+
+1456. Ignorance lies at the root of sorrow. By casting off ignorance, we
+have avoided sorrow. Hence, neither religion or religious acts such as
+Sacrifices, etc., can do us any good or harm. As regards happiness and
+misery again, these two cannot agitate us at all, since we know their
+value, both being ephemeral in comparison with the period for which we
+are to exist.
+
+1457. Hence, no one should indulge in pride, saying, 'I am happy,' nor
+yield to sorrow, saying, 'I am miserable.' Both happiness and misery are
+transitory. The man of wisdom should never suffer himself to be agitated
+by these transitory states of his mind.
+
+1458. The first word is read either as bhavatmakam or bhavatmakam. The
+first means samsararupam; the second, drisyatmakam.
+
+1459. I am obliged to behold them because I am a living being having a
+body, but then I behold them as an unconcerned witness.
+
+1460. The scriptures contain both kinds of instruction. There are
+declarations that are entirely in favour of Acts or observances. There
+are again declarations in favour of Knowledge. What the speaker asks is
+that the Rishi should discourse upon what the speaker should do, i.e.,
+whether he should betake himself to the acquisition of Knowledge or to
+the doing of acts.
+
+1461. i.e., Each Asrama speaks of particular observances and courses of
+conduct as beneficial. This, therefore, is a source of confusion to men
+of plain understandings. Is there no distinction then among duties or
+observances in respect of their beneficial character? This is the
+question propounded. The commentator thinks by the word asramas is meant
+the four principal faiths and _not_ the modes of life.
+
+1462. I retain the word asrama in the English version as it is very
+doubtful in what sense it has been used in the original. The commentator
+explains that by four asramas are meant the four principal forms of creed
+prevalent at one time in India. The first is that there is no such thing
+as virtue or righteousness. This is ascribed to Sakya Simha or Buddha.
+The second is that righteousness consists in only the worship of trees,
+etc. The third is that only is righteousness which the Vedas have laid
+down. The fourth is that transcending righteousness and its reverse there
+is something for whose attainment one should strive. Yatha samkalpitah is
+explained by the commentator as yo yena sreyastena bhavitastasya tadeva
+sreyah.
+
+1463. Gunoddesam is Gunakirtanam or the announcement of merits. What
+Narada says here is this: the asramas are four. The merits of each have
+been proclaimed by their respective founders. The principal merit each
+claims is that it leads to knowledge of Self. Now, the announcement is
+nanarupam; it is also prithak; and lastly, it is viprasthitam or
+contradictory, for, as the commentator points out, that which a
+particular asrama announces to be righteous is according to another
+unrighteous. Both the vernacular translators give incorrect versions.
+
+1464. Te refers to asramas. Abhipretam is atma-tattwarupam. Yanti is
+equivalent to prapayanti.
+
+1465. Mitranam is taken by the commentator to be equivalent to
+sarva-bhuta-labhayapadanam, i.e., they who have given the pledge of
+harmlessness to all creatures. By enemies is meant here the envious and
+harmful.
+
+1466. In previous Sections the nature of Truth has been discussed. A
+formal truth may be as sinful as a lie, and a lie may be as meritorious
+as a Truth. Hence, the ascertainment of Truth is not easy.
+
+1467. Atiyoga and Ayoga are well-known words which have no chance of
+being misunderstood in the way in which they have been misunderstood by
+both the vernacular translators. Indeed, K.P. Singha blunders
+ridiculously, while the Burdwan translator limits them to only the use of
+food, supposing the commentator's concrete examples exhaust the meaning.
+
+1468. i.e., where an intermingling takes place of the four orders of men,
+viz., where Varna-sankara occurs.
+
+1469. Mere companionship with the righteous leads to righteous acts;
+while that with the sinful leads to acts of sinfulness.
+
+1470. Anuvishayam is vishayam anu vartate, i.e., rasah or flavour. An
+eater of vighasa is a good or pious man. What is said here is that such
+men eat for only filling their stomachs and not because eating is source
+of enjoyment or gratification. Atmavishayan is Buddherviseshatovandhakan,
+i.e., rasa-viseshan.
+
+1471. Agamayamanam is Agamam pramanajam jnanam atmana ichcchatam.
+
+1472. Akasasthah is niralamvanah, i.e., men who have no foundations to
+stand upon. The Bombay text reads dosham, the Bengal texts, doshan; the
+sense remains unaltered. The Bombay reading is atmapujabhikama, while the
+Bengal reading is the same word in the plural form. I accept the singular
+form and take it as qualifying panditah.
+
+1473. Some of the Bengal texts read khattam. The Bombay reading is
+khatwam. The commentator explains that khatwam samarudhah Tibra
+duhkha-grastah. Anusayi means purvakarmavasanavan. The sense seems to be
+this: the desires born of one's past acts, i.e., acts of previous lives,
+adhere to the mind. Nothing can wipe them off, save Nivritti and
+Tattwajnanam or knowledge of truth. One should, therefore, practise the
+religion of Nivritti and seek to acquire knowledge of Truth.
+
+1474. Both the vernacular translators quietly skip over the word
+pratyanantarah.
+
+1475. i.e., where the people are virtuous and given to the performance of
+their duties.
+
+1476. Kamesah is possessor of all objects of desire or enjoyment. The
+sense is this: where the king, casting off desire, wins prosperity for
+himself; i.e., though possessed of wealth, is not attached to wealth. The
+expression may also mean 'master of desire,' i.e., where the king casts
+off desire and masters his desires without allowing the latter to master
+him.
+
+1477. Pratyupasthite is pritipatwena upasthite, i.e., hiyantanesati.
+
+1478. I am not sure that I have understood aright the second line of this
+verse. It may also mean, 'No one is able to enumerate all that is
+beneficial for the Soul in consequence of the wideness of subject.'
+
+1479. Vrittam has uddisya understood after it. The Bombay text reads
+pranihitatmanah; the Bengal reading is pranihitatmanah. If the Bengal
+reading be accepted, it would mean 'whose soul is fixed or established on
+Yoga.' Tapasa is explained by the commentator as swadharmena, in view of
+the question of Galava which Narada answers. The sense, however, would
+remain unaltered if it be taken as standing for Self-control or penances.
+
+1480. Sampadam is explained by the commentator as upadesa-yogyata-sriyam.
+
+1481. Some texts read sakyam; the reading sakyah also occurs. If the
+former be accepted, it must be taken as referring to tadawayam as the
+commentator explains. No alteration in sense occurs by adhering to the
+one reading or the other.
+
+1482. In the second line some of the Bengal texts read lobheshu. The
+correct reading is lokeshu. Both the vernacular translators adhere to the
+wrong reading.
+
+1483. Mokshartha is moksha-prayojanah.
+
+1484. The argument contained in these verses is this: as thou dost not
+know what becomes of thy relatives when they die, thou canst not help
+them then. It seems plain, therefore, that when thou shalt die thy
+relatives will not be able to do thee any good. Hence, thou gainest
+nothing by bestowing thy thoughts on thy relatives, forgetting thy own
+great concern, viz., the acquisition of Emancipation. Similarly, when thy
+relatives live and suffer irrespective of thy life or death, and thou too
+must enjoy or endure irrespective of their existence or efforts, it is
+meant that thou shouldst not be forgetful of thy own highest good by
+busying thyself with the concerns of thy relatives.
+
+1485. The sense is that one who takes only a handful of corn for the
+support of life even when millions upon millions of carts loaded with
+corn await his acceptance, is certainly to be regarded as freed.
+Literally rendered, the second line is--'who beholds a shed of bamboo or
+reeds in a palace,' meaning, of course, as put above, 'one who sees no
+difference between the two.'
+
+1486. Avritti is want of the means of sustaining life: thence, scarcity
+or famine.
+
+1487. The sense is that as the maintenance of wives and children is
+painful, one should withdraw from the world and retire into solitude.
+
+1488. The sense seems to be this: Is it a life of domesticity that thou
+wouldst lead? There is no harm in thy doing this, provided thou behavest
+in the way pointed out. Is it Emancipation that thou wouldst pursue (in
+the usual way), i.e., by retiring into solitude and betaking thyself to
+Sannyasa? Thou mayst then behave in the way pointed out, and, indeed,
+that is the way of Sannyasa which leads to Emancipation.
+
+1489. The planet Venus is supposed to be the sage Usanas or Sukra.
+
+1490. The commentator explains the allusion by saying that formerly
+Vishnu, induced by the deities, used his discus for striking off the head
+of Usanas' mother. Hence the wrath of Usanas against the deities and his
+desire to succour their foes, the Danavas.
+
+1491. The construction of this verse is very difficult. The order of the
+words, is--Indrotha jagatah prabhuh. Dhanada, etc., tasya kosasaya
+prabhavishnuh.
+
+1492. Persons crowned with Yoga-success are competent to enter the bodies
+of others and deprive the latter of the power of will. Indeed, the belief
+is that the latter then become mere automata incapable of acting in any
+other way except as directed by the enlivening possessor.
+
+1493. The etymology of Pinaka is panina anamayat. The initial and final
+letter of pani (pi) and the middle letter of anamayat (na), with the
+suffix ka make Pinaka.
+
+1494. The last half of the last line may be taken as applying to Usanas.
+
+1495. The vriddhim that Mahadeva saw could not be his own, for the
+greatest cannot be greater. The commentator, therefore, is right in
+holding that vriddhim refers to the greatness of Usanas within Mahadeva's
+stomach.
+
+1496. The sa refers to Usanas and not to Mahadeva, as the commentator
+rightly points out.
+
+1497. i.e., the religions of all the orders and all the modes of life.
+
+1498. The scriptural injunctions are that one should sacrifice in honour
+of the gods, pour libations on the sacred fire, make gifts etc. In these
+exists Righteousness.
+
+1499. The grammar of the third line is a little involved. Tasmin refers
+to Dharme. Supply nisthavantah after tasmin. The sense, of course, is
+that believing in the efficacy of righteousness, people of all modes of
+life accomplish the duties of their respective modes.
+
+1500. The sinful become intermediate animals. The virtuous attain to
+heaven. They that are both virtuous and sinful attain to the status of
+humanity. They that acquire Knowledge become Emancipated.
+
+1501. Destiny here means the result of the acts of past lives.
+
+1502. The reading I adopt is jatikritam karma etc. Hence, this Verse also
+represents the arguments of the sceptic or the Charvakas. The four kinds
+of acts are Nitya, Naimittika, Kamya, and Nishiddha. If, however, for
+'jatikritam karma, etc.,' the reading yantyakritam karma be adopted, the
+meaning would be--'In one's next life one does not meet with fruits that
+are not the results of one's acts of past life.' This must be so, for the
+opposite opinion would imply the destruction of acts and their
+consequences. Then again, such an opinion would conflict with the
+received opinion of mankind, for men, when they obtain the fruits of any
+act, always recollect the four kinds of acts of a past life for
+explaining the accession of those fruits.
+
+1503. Verses 12 to 14 represent the theory of the sceptic, and I have
+rendered them as such. Only by reading verse 13 as 'yantyakritam karma,
+etc.,' the commentator points out that it may be taken as an observation
+of Parasara himself. As regards verse 15, it represents the ipse dixit of
+the speaker. He does not think that the sceptic is at all entitled to a
+reply. It is scarcely necessary to say that the Burdwan translator makes
+a thorough mess of these verses. K.P. Singha gives the substance
+correctly.
+
+1504. The commentator shows that this is an answer to the sceptic's
+averment about Nature being the cause of everything. Fire is hot by
+nature, therefore, it does not become hot at one time, cold at another,
+and _lukewarm_ at another time. One becomes either wholly happy or wholly
+unhappy or wholly happy and unhappy at the same time. Man's nature should
+not be such. The difference of state is produced by difference of causes.
+
+1505. A Brahmana is precluded from eating many things. Many things again
+that he is competent to eat on all days of the year. In fact, there are
+many rules for regulating the fare of a Brahmana. To this day, an
+orthodox Brahmana abstains from many kinds of food. A Brahmana,
+therefore, who is unscrupulous in respect of his food, is no Brahmana and
+deserves to be pitied. Similarly, a man who cooks food for himself is an
+object of pity. Raw food, such as fruits, etc., one may take without
+offering a share thereof to guests and others. But cooked food can never
+be taken without a share thereof being given to others. Yati cha
+Brahmachari cha pakvannaswaminavubhau, hence he that takes cooked food
+without giving a share to these is said to eat Brahmaswam or that which
+belongs to a Brahmana.
+
+1506. This is a very abstruse verse. The grammatical construction of the
+first line is asritena manasa vrittihinasya seva sasyate. Asritena is
+niralamvanena. By seva is meant homage paid to the Supreme in the form of
+devotion and concentrated meditation. It implies, of course, a thorough
+reliance on God. Vrittihina is one who has cast off the means of
+livelihood, implying one who abstains from worldly objects. In the second
+line, dwija is a vocative. Nirvritta is nishpanna, qualifying seva.
+Atihastat is 'from one who has transcended the use of the hand,' i.e., the
+necessity of acts. Atihastanirvritta, means 'obtained from a competent
+preceptor.' In brief, what is stated here is that such seva should be
+learnt from competent preceptors and not by discussion among persons in
+the stage of spiritual progress.
+
+1507. The object of this verse, the commentator points out, is to show
+the desirability of practising that seva soon or without loss of time.
+
+1508. In the discourse of Sanatkumara to Vritra, these six colours have
+been mentioned, and the nature of the acts by which one attains to a
+superior colour or falls down from a superior to an inferior one. Vide
+Sec. 280, ante.
+
+1509. A particular kind of Chandala is called kusalin.
+
+1510. Pratyapannasya is viparita-drishteh. Natma is dehadih. Tatah is
+papaddhetoh. Virochate, is viseshena atmatwena rochate.
+
+1511. Pratyapattih is Vairagyam or Renunciation. As regards Prasthitasya
+it may be taken either as implying one that is dead or one that has
+betaken himself to Yoga. In the latter case, the verse would mean that
+that man who betakes himself to Yoga without adopting Renunciation meets
+with much sorrow.
+
+1512. The object of this verse is to show that conscious sin can never be
+destroyed by expiation. The only means by which sin can be destroyed is
+by enduring its fruits.
+
+1513. The Burdwan translator makes utter nonsense of this verse.
+Guna-yuktam is explained by the commentator as equivalent to punyakarma.
+Prakasam is equivalent to budhipurvakam prakasya or jnatwa. It is formed
+by the suffix namul.
+
+1514. Yathatatham is sthula-sukshma-taratamyena. The sense is that all
+acts done knowingly produce fruits according to their nature. If gross,
+the fruits produced are gross; if subtile, the fruits produced are
+subtile.
+
+1515. The speaker's opinion is that all acts are productive of fruits. If
+good, the fruits are good. If bad, the fruits are bad. There is this
+difference, however, between acts done knowingly and those done in
+ignorance: the former produce commensurate fruits i.e., if gross, their
+fruits are gross; if subtile, the fruits are subtile; but the latter
+produce fruits that are not so, so that even if heinous, the fruits do
+not involve a large but only a small measure of misery. There is no other
+difference between the two kinds of acts.
+
+1516. The object of this verse is to show that such acts form the
+exception and they are kept out of my sight in this discourse on acts.
+The Rishi Viswamitra caused the death of the hundred sons of Vasishtha,
+and yet he had not to go to hell for it.
+
+1517. The sense seems to be that when even such near relatives are cast
+off if found to be wanting in affection, the fact cannot be gainsaid that
+people never do good to others except when they hope to benefit
+themselves by such acts.
+
+1518. What is intended to be said is that the acceptance of a gift from a
+superior person is equal in point of merit to a gift made by a poor
+person. A wealthy man, by making a gift, earns greater merit than by
+accepting a gift.
+
+1519. i.e., by Dhyana and Dharana.
+
+1520. This has reference to Usanas' attaining to the status of a planet
+(Venus) in the firmament.
+
+1521. Nadantah is one word. It means Hinsa-sunyah. Danti cchinatti iti
+danta. Its reverse is Nadantah.
+
+1522. Nirdishta refers to Seva.
+
+1523. i.e., they take the hues of the society they keep. Hence, it is
+very desirable for them to live with the good.
+
+1524. This son of Dhatri is the god of the clouds.
+
+1525. The Burdwan translator gives a most ridiculous version of the
+expression Dhigdandasasanah. Unable to catch the sense, which however is
+certainly very plain, he actually interprets the words to mean 'living
+under the sway of king Dhigdanda.' K.P. Singha gives the correct meaning.
+
+1526. In this verse also, the Burdwan translator takes Dhigdanda as the
+name of a king. He gives an equally ridiculous version of the second
+line. Abhyagachchan is explained by the commentator as having vishayan
+understood after it. The sense is that they began to enjoy all objects of
+the senses to an excess. Both Devan and Brahman are accusatives governed
+by Avamanya. K.P. Singha translates both the lines correctly.
+
+1527. This verse is taken as a metaphorical statement. The three Asuras
+are, of course, Kama, Krodha, and Lobha. Gaganagah (staying in the
+firmament) is interpreted as 'existing in Maya'. Sapurah as 'with their
+gross, subtile, and potential forms;' 'felled on the earth is explained
+as 'merged into the pure chit.' The whole is taken to imply a spiritual
+destruction of all the evil passions and a restoration of man to his
+original state of purity.
+
+1528. This chief of the Asura passions was Mahamoha or great
+Heedlessness. The word Devas here is taken to mean the senses. Of course,
+if verse 16 be not taken metaphorically, then may Devas be taken in its
+ordinary sense of the deities.
+
+1529. The genius of the two languages being different, it is very
+difficult to render the phraseology of the first line. Literally
+rendered, the line would read 'they remain or stay on those acts, and
+establish them.' Besides being unidiomatic, the sentence would be
+unmeaning. 'To stay or remain on any act' is to adhere to it. 'To
+establish it' is to regard it as a precedent and cause it to be regarded
+by others as a precedent.
+
+1530. Samsiddhadhigamam is explained by the commentator thus: Samsiddhah
+is nityasiddah, i.e., atman; tadadhigamam is atmajnanam.
+
+1531. The very gods are subject to prosperity and adversity, and their
+effects of loves and hates. There is no mode of life in which these may
+not be found.
+
+1532. After sukham supply bhavati or some such verb. Tyajatam stands by
+itself and refers to kamya karma, meaning they that abstain from such
+acts as are not nitya but as are only kamya or optional.
+
+1533. The sense is that those who betake themselves to penances as the
+consequence of despair, are many. Those men, however, are very rare who
+adopt penances, being at once impressed that the happiness of domesticity
+is unreal and ends in misery.
+
+1534. i.e., their penances of past lives.
+
+1535. I am not sure that I have correctly understood the second line of
+this verse. Akrita-karmanam is explained by the commentator as
+anut-pannatattwajnanam and upabhogavarityagah is Renunciation or
+Vairagyam phalani has tapasah understood before it. But why phalani
+instead of phalam?
+
+1536. The second line of this verse concludes the argument. The tasmat
+has reference to all the statements before, and _not_ to only the first
+line of 26. The statement in the second line is the same as the second
+line of verse 13 above.
+
+1537. I expand the second line a little for making it intelligible.
+
+1538. By 'stainless penances' is meant nishkamam tapah or penances
+undertaken without desire of fruit.
+
+1539. Tyaktwa has nishkalmasham tapah understood after it. The order of
+the words is Phalarthi apriyani etc., vishyatmakam tat phalam prapnoti.
+The distinction between nishkamam and sakamam tapah is this; through the
+former one attains to happiness. Even the earthly wealth he earns becomes
+fraught with happiness; through the latter, however, one meets with
+diverse kinds of sorrow resulting from the earthly possessions he
+succeeds in obtaining.
+
+1540. The grammar of the first line is this: Dharme tapasi dane cha (sati
+avihitakarme) vidhitsa, etc. If vidhitsa be taken with 'dharma, etc.,'
+the verse would be unmeaning.
+
+1541. The first line is difficult to construe. Tatah means 'inconsequence
+of the pain that attends the gratification of the senses.' Sarvasya
+refers to vivekinah; jyayase phalartham is 'for the sake of the highest
+fruit,' which, of course, is Emancipation. Gunah is 'same', 'dama, etc.'
+
+1542. The commentator points out that the object of this verse is to show
+that everything one owns or does is not the result of the past acts.
+Spouses, food, drink, etc., one obtains as the result of past acts or
+praravdha karma. In respect of these, purushakara or Exertion is weak.
+Hence, to put forth Exertion for their acquisition would not be wise. As
+regards the acquisition of righteousness, however, there Exertion is
+efficacious. Hence, one should, with Exertion, seek to conform to one's
+own duties as laid down in the scriptures. Without such a distinction
+between destiny (praravdha) and Exertion (purushakara), the injunctions
+and interdictions of the Scriptures would be unmeaning. The Burdwan
+translator, citing portions of the commentary without at all
+understanding them, makes utter nonsense of the verse. K.P. Singha gives
+the meaning correctly.
+
+1543. Sacrifices and all other acts undertaken from a sense of vanity,
+are destructible as regards their consequences, for heaven is terminable.
+Penances, however, that are undertaken without desire of fruit are not
+so, for these lead to Emancipation. Tesham refers to those mentioned in
+the first line of verse 37. It should not be taken to mean men in
+general, as the Burdwan translator wrongly does.
+
+1544. Kam is Brahmanam. The commentator explains that Brahmana (the
+Creator) is equivalent to Brahmana; and that Vishnu is equivalent to
+Kshatriya. What is said, therefore, in this verse (according to him) is
+that a Sudra, by practising the common duties of all the four orders,
+succeeds in his next life in becoming a Brahmana. Thus say Brahmanas
+learned in the scriptures; but the opinion of Parasara is that such a
+Sudra, in his next life, takes birth as a Kshatriya.
+
+1545. I am not sure that I have understood these two verses correctly.
+Verse 33 is evidently a cruce.
+
+1546. Yathakarman means 'from one stage to another.' Karmapatham is
+yogam. The stages here referred to are vichara, vitarka, Ananda, and
+Asmita. What is stated in this verse is that one who casts off all
+attachments, and who devotes himself to Yoga, succeeds in attaining to
+the felicity of Emancipation.
+
+1547. The Burdwan translator wrongly renders the second line of this
+verse. All the texts read this line in the same way.
+
+1548. Snigdhais implies affectionate seniors such as mothers, etc.;
+karmani is explained by the Commentator as abhyanga-karmani, i.e., the
+rubbing of oil, etc., Such acts, when children are ill, are often done
+unto them by mothers. This is forbidden, for they are menial offices
+which seniors should never be permitted to perform.
+
+1549. Vinasamabhikankhatam is explained in the alternative by the
+commentator in a very fanciful way. Kriyavatam is explained as 'observant
+of the duties of Tirthavasins.'
+
+1550. The commentator is for explaining the second line exoterically.
+
+1551. Dehat is Deham prapya. Yena is yena pumsa. Upapaditam has reference
+to panchatwam in the previous verse. The sense of the verse is this: he
+who meets with a sudden death in a tirtha or sacred place, does not
+become emancipated but obtains another body in his next life similar to
+the one he loses. Adhyanam gatakah is that though set or placed on the
+path of Emancipation, yet he becomes a traveller: his state is due to the
+inglorious manner of his dissolution.
+
+1552. The object of this verse is to show that the man dying in a sacred
+place becomes reborn as a Rudra or a Pisacha and quickly attains to
+Emancipation in consequence of his contiguity to Siva. Mokshabhuteshu is
+Moksha-yogyeshu. The neuter form of taddeham is arsha.
+
+1553. Gunanancha in the second line of verse 14 refers to the objects of
+the senses, which, as explained in previous Sections, have no independent
+existence, for they exist only as they exist in desire. The compound of
+the primal essences and the other things mentioned assumes different
+shapes through the force of the desires of previous lives.
+
+1554. Acts are all perishable in respect of their consequences.
+
+1555. It is difficult to give foreigners an idea of what is called
+Apamrityu. All deaths that are caused by such accidents as involve
+ignominy are called Apamrityu. Death from snake-bite, from a fall, by
+drowning, at the horns of an animal, etc., are instances of Apamrityu.
+
+1556. Both yasya and sa refer to the foe called Ignorance. Rajaputra is
+a vocative. Paraiti is nasyati.
+
+1557. Vanchate is preceded by kamena understood.
+
+1558. It has been explained in previous sections that sreyas or nisreyas
+means good or excellent as applied to moral merit.
+
+1559. By buddhiman is meant the man who is freed from attachment.
+Similarly, by durbuddhih is meant the man who is the slave of attachments.
+
+1560. Karanapekshi is thus explained by the commentator:
+karanaphaladanatmika kriya tannirvittyapekshi. The sense is that sin can
+never be destroyed except by endurance of its fruits.
+
+1561. The sense is that after the manner of the fabulous gem, Jiva
+attracts to itself, through Yoga, the status of Brahma.
+
+1562. The Burdwan translator, without understanding the commentary, makes
+utter nonsense of this verse. K.P. Singha is not far wrong, but he does
+not bring out the principal point which is sought to be inculcated here.
+Sesame seeds are repeatedly mixed with fragrant oil. The more they are so
+mixed the more fragrant do they become. After the same manner, men
+acquire the quality of Sattwa by associating with persons of cleansed
+souls. The measure of Sattwa is dependent on the measure of the
+association.
+
+1563. The track is that of Knowledge. Vide verse 3 above.
+
+1564. Having used the words vistaran (Diverse) and samkshepah (Few), in
+the second line of this triplet, the speaker explains their meaning in
+the third. By 'Diverse' is meant all those fruits that consist of
+unstable enjoyments; hence, the diverse acts laid down in the Vedas and
+other scriptures. By 'Few' is meant Renunciation, or abstention from
+acts. What is said, therefore, in this verse is this: they that betake
+themselves to acts, which for their fruits all sorts of enjoyment, meet
+with misery; while they that abstain from acts or practise Renunciation
+meet with happiness. Both the vernacular versions are incorrect.
+
+1565. It is difficult to understand what is meant by this verse. By
+progress in Yoga, the Soul can certainly cast off the mind and other
+attributes by which it is invested. The simile is unintelligible. The
+stalk of the lotus has its roots in mire. Does the first line mean,
+therefore, that the stalk speedily springs upwards and leaves the mire at
+its roots?
+
+1566. The commentator explains that the intention of this verse is to
+explain that the universe which is created by the mind is destroyed
+afterwards by the mind itself.
+
+1567. The sense is that one who has cast off objects of enjoyment and
+become emancipated, does not obtain rebirth.
+
+1568. I follow the commentator in his exposition of this verse. The
+practice of fishermen (in India) is to sink their boats when they leave
+them for their homes, and to raise them again when they require them the
+next day. They do not leave their boats afloat for fear of the injury the
+waves may do to them by tossing them too much.
+
+1569. By Prakriti here is meant the harmony of Sattwa, Rajas, and Tamas.
+As long as these three qualities are in harmony with one another, i.e.,
+as long as there is no preponderance in any of them over the other two,
+so long there cannot be creation or the operations of the buddhi or
+understanding.
+
+1570. In this verse the word Prakriti is used in an entirely different
+sense. It means here Ignorance.
+
+1571. Sariragriha-sanjnasya is 'of one who regards his body to be an
+accompaniment of the Soul instead of regarding it to be the Soul.' 'Who
+regards purity as its sacred water', i.e., who, without resorting to the
+sacred waters whither others go for cleansing themselves, thinks that
+purity, both internal and external, is capable of cleansing him.
+
+1572. Vide note to verse 21 above.
+
+1573. The object of the verse is to show that one should not, for the
+sake of friends and kinsmen and spouses and children, abstain from
+pursuing one's true end. The practice of charity again is the true diet
+which supports a man.
+
+1574. Astapadapada is a weight of gold. The word, as used in this verse,
+means a quantity of gold. Whether the reading be mudreva or sutrena, the
+sense remains unchanged. What is said here is that the mother, etc., are
+like lines traced with gold by the side of real gold; i.e., the mother,
+etc., are of no value or use in the acquisition of prosperity. K.P.
+Singha misses the meaning. The Burdwan translator, however, makes a most
+ridiculous exhibition of himself. Without understanding the commentary at
+all, in fact, not having been able to read the words of the commentary
+aright, he has produced a ridiculous jargon that is utterly
+unintelligible. Daksha is a vocative, meaning 'possessed of cleverness.'
+The words he daksha yatha, etc., of the commentator are read by the
+Burdwan Pundit as: deha-kshaya, etc.
+
+1575. Apariharavan is incapable of being resisted. Samagatih as wind.
+Asmasara-vihitam is 'made by means of iron or the saw.' Asmasara stands
+here for krakacha or karapatra.
+
+1576. The commentator explains that by tapah is meant the practice or
+observance of one's own duties. Damah is restraining the senses. Satyam
+is truthfulness of speech, and atmaguptih is subjugation of the mind. The
+knots are attachments and desires, etc.
+
+1577. i.e., the assailant, finding his victim forgiving, himself burns
+with repentance.
+
+1578. Vishayena yami is the correct reading; i.e., then here is palatal,
+and vishayena is in the instrumental case. The Bengal reading is vicious,
+for it reads Vishaye nayami.
+
+1579. The Moon is endued with nectar, and, therefore, might have been
+such a man's equal; but the Moon waxes and wanes; therefore, the Moon
+cannot approach to an equality with such a man who is the same under all
+changes. Similarly, the wind, though unstained by the dust it bears is
+not the equal of such a man; for the wind is changeful, having slow,
+middling and quick motion. The Burdwan translator makes utter nonsense of
+the reference to the Moon and the wind. K.P. Singha gives the sense
+correctly.
+
+1580. The commentator explains that the object of this verse is to show
+the merits of that man whose ignorance has disappeared.
+
+1581. i.e., when Brahmanas incur obloquy they are said to become impure;
+they are again regarded as possessing the status of humanity only because
+they die.
+
+1582. The examples of Viswamitra and others may be cited in this
+instance.
+
+1583. Dharana is holding the soul in self-reflection, preventing it the
+while from wandering. Samadhi is complete abstraction.
+
+1584. Akhandam is Sarvakalam; uposhya is tyaktwa. K.P. Singha wrongly
+translates this verse. He takes mansam for masam; but no difference of
+reading occurs between the Bengal and Bombay texts.
+
+1585. The ten properties included in Sattwa or Goodness are gladness,
+cheerfulness, enthusiasm, fame, righteousness, contentment, faith,
+sincerity, liberality, and lordship. The nine properties included in
+Rajas or Passion are belief in the deities, (ostentatious) charity,
+enjoyment and endurance of happiness and sorrow, disunion, exhibition of
+manliness, lust and wrath, intoxication, pride, malice, and disposition
+to revile. The eight qualities included in Tamas or Darkness are
+unconsciousness, stupefaction, excess of stupefaction, muddiness of the
+understanding, blindness (of results), sleep, heedlessness, and
+procrastination. The seven incidents of Buddhi or the Understanding are
+Mahat, consciousness, and the five subtile essences. The six incidents of
+Mind are Mind and the five senses. The five incidents appertaining to
+Space are space, water, wind, light, and earth. According to a different
+school of philosophy, Buddhi, or the Understanding is said to have four
+incidents appertaining to it, viz., doubt, ascertainment, pride, and
+memory. Tamas (darkness) also is otherwise regarded to have only three
+incidents, viz., inability of comprehension, partial comprehension, and
+totally erroneous comprehension. Rajas (Passion) is (according to this
+school) regarding as having only the two incidents of inclination (to
+act) and sorrow. Sattwa has but one incident viz., Enlightenment.
+
+1586. 'Durga' is an inaccessible region such as a forest or wilderness
+which cannot be passed through except with great pain and danger.
+
+1587. The correct reading seems to be sthira-vratati-samkulam.
+
+1588. Udadhi is, literally, a water-jar. In this country most people,
+while swimming, use water jars as buoys. The mouth of jar being dipped
+into the water the air confined within it serve to support heavy weights.
+I have heard that the most rapid currents are crossed by milkmaids in
+this way, all the while bearing milk pails on their heads.
+
+1589. In the second line of 72, dustaram janma means janma-yuktam
+dustaram.
+
+1590. The sense seems to be that by practising the Sankhya doctrine men
+cease to have any regard for even their gross bodies. They succeed in
+realising their existence as independent of all earthly or heavenly
+objects. What is meant by the Sun bearing them in his rays and conveying
+to them all things from every part of the universe is that these men
+acquire great puissance. This is not the puissance of Yoga but of
+knowledge. Everything being regarded as unsubstantial and transitory, the
+position of Indra himself, or of Brahman, is looked upon as desirable and
+unworthy of acquisition. Sincere conviction of this kind and the course
+of conduct that is confirmable to it is literally puissance of the
+highest kind, for all the purposes of puissance are capable of being
+served by it.
+
+1591. This is taken as meaning that the Sankhyas are conveyed to the
+firmament of the heart. Perhaps, what is intended by it is that they
+become withdrawn from external objects and even the impressions of all
+external things.
+
+1592. Perhaps, this means the pleasures of heaven.
+
+1593. i.e., they who have identified themselves with Brahma.
+
+1594. Yudhishthira's question seems to be this. Is there or is there not
+consciousness in the emancipate state? Different scriptures answer this
+question differently. If it be said that there is consciousness in that
+state, then why discard heaven and its pleasures, or the religion of
+Pravritti or acts which lead to those pleasures? Where is the necessity
+then of Sannyasa or the religion of Nivritti or abstention from all acts?
+On the supposition of there being consciousness in the emancipate state,
+the Religion of Pravritti should be taken as superior. If, on the other
+hand, the existence of consciousness be denied, that would be an error.
+Dnkshataram is ayuktaram.
+
+1595. Although I make use of the word 'perceive' yet remembering that the
+mind is included among the senses and regarded as the sixth sense, the
+functions of recollection, representation, etc., are also implied by the
+word pasyati. The Burdwan translator gives a ridiculously erroneous
+version of this verse.
+
+1596. The commentator explains that the simile of the froth is introduced
+in consequence of its disappearance with the disappearance of water. K.
+P. Singha is incorrect in taking the instance of froth as illustrative of
+the quickness of the destruction.
+
+1597. Sarvatra does not mean 'through every part of the sleeper's body'
+as K. P. Singha takes it, but sarvavishaye as the commentator correctly
+explains it.
+
+1598. Iha is sapne Anisah is nasti isah or pravartaah yasya.
+
+1599. For the Soul, in dreams, sees and hears and touches and smells
+etc., precisely as it does while awake.
+
+1600. The sense seems to be that a person who becomes emancipate in this
+life becomes so in Samadhi. When the state of Samadhi is over, his mind
+and senses return; and returning they do the bidding of the Supreme,
+i.e., bring about both happiness and misery, which, of course, are the
+consequences of the acts of past lives though that happiness and misery
+are not felt. In the next verse is said that these men very soon leave
+their bodies and become freed from rebirth.
+
+1601. There are two kinds of Emancipation: one is attainable here, in
+this body, it is Jivan-mukti; the other is Videha-kaivalya or that which
+becomes one's when one is bodiless. In 98, Jivan-mukti has been spoken
+of. In this verse, the observations apply to Videha-kaivalya.
+
+1602. Vadanti is stuvanti. Such men hymn its praises by regarding it as
+Supreme Deity possessed of attributes. Those attributes, of course, are
+the result of illusion, for in its real nature there can be no attributes
+in Brahma.
+
+1603. Brahma is knowledge without duality i.e., knowledge without the
+consciousness of knower and known. The knowledge or cognition of an
+object, when object is annihilated, assumes the form of that knowledge
+which is called Brahma.
+
+1604. The commentator explains that the object of this verse is to show
+that among mobile creatures those endued with knowledge are superior, and
+among all kinds of knowledge, the knowledge occurring in the Sankhya
+system is the highest.
+
+1605. i.e., if in consequence of any defect of practice or Sadhana, the
+Sankhyas fail to attain to Emancipation, they at least become translated
+into gods.
+
+1606. i.e., it is everything.
+
+1607. That Narayana who does all this is the embodiment of the Sankhya
+system.
+
+1608. The commentator explains the compound Adhyatmagatinischayam
+differently.
+
+1609. Both the vernacular translator render this verse wrongly.
+
+1610. Vasyante is explained by the commentator as implying Brahmanah ante
+and not 'at the end of that night'. The line occurs in Manu (Chap. 1. 74)
+where ante refers to Brahmana's day and night. Vasishtha here refers to
+Mohapralaya and not any intermediate Pralaya.
+
+1611. In the creation of Mahan or Prajapati or Virat, and of
+Consciousness, the element of Tamas or ignorance predominates.
+
+1612. This is a very abstruse verse. I am not sure that I have understood
+it correctly, What is said here seems to be this from Akshara arose
+Hiranyagarbha: from Hiranyagarbha arose Virat. This, that or the other is
+worshipped by ordinary men, while persons possessed of real insight do
+not invest any of them with attributes worthy of worship. The speaker
+says that the ascription of attributes, called Ignorance, and the
+non-ascription for destruction of that ascriptions called Knowledge,
+(with respect to Virat or Hiranyagarbha or Akshara) then arose. It might
+be asked that when there were no men as yet to worship or to condemn such
+worship, how could the two arise? The answer is that the two, in their
+subtile forms, came into existence and were afterwards availed of by men
+when men come into being.
+
+1613. From Akshara or the Indestructible is Hiranyagarbha. From
+Hiranyagarbha is Mahan or Virat and Consciousness. From the last are the
+subtile elements.
+
+1614. The meanings of such verses depend upon the grammatical
+significations of certain words that are used. They can scarcely be
+rendered accurately into any other language not derived from Sanskrit.
+What is said here is that it is Prakriti which must be said to be the
+Adhishthatri of the universe. Vishnu is not so. Vishnu, Brahma, Akshara,
+or the Indestructible, however, is said to cover or _pervade_ the
+universe (vyapnoti). Vishnu is Vyapka but not Adhishthatri.
+
+1615. In the previous section it has been said that through Tamas he
+takes birth among the intermediate orders, through Rajas among human
+beings, and through Sattwa among gods. The root kshi in Gunakshayat means
+aisarvya or puissance.
+
+1616. The soul weaves a cocoon with attributes (or, acts which result
+from attributes), and though free deprives himself of freedom.
+
+1617. Made of Chit and Not-Chit combined.
+
+1618. The sense seems to be that the obligation to explain a treatise in
+the midst of a conclave always stimulates the best faculties, and if it
+is a conclave of the learned the friction of intellects is sure to bring
+out the correct sense.
+
+1619. For enables them to conquer Ignorance.
+
+1620. When Pranayama is performed with the aid of mantras or yapa, it is
+said to be saguna or sagarbha or endued with substance. Concentration of
+mind, however, is made without the aid of such yapa.
+
+1621. The two and twenty sanchodans of Preranas are the two and twenty
+modes of transmitting the Prana breath from the toe of the foot to the
+crown of the head. That which transcends Prakriti is the Supreme Soul.
+
+1622. The reading I adopt is na-kathyate.
+
+1623. Atmanah is Iswarat parah.
+
+1624. Parisankhyadarsanam is explained by the commentator thus:
+Parisankhyanam, is parivarianam, i.e., the gradual pravilapam of errors;
+Lena darsanam or sakshatkaram.
+
+1625. The commentator explains that nistattwah means nirgatam tattwam
+aparoksham yasmat.
+
+1626. Param Aparam, and Avyayam are theirs in consequence of
+Ajksharabhavatwa. Aparam means satyakamatwa, satyasamkalpatwa, etc.
+i.e., puissance. Param is the indescribable felicity of Samadhi. The
+Srutis declare that knower of Brahma becomes Brahma.
+
+1627. Hence, as the commentator explains, by knowing what is called the
+Unmanifest one is capable of attaining to omniscience.
+
+1628. What is stated here is this, the Unmanifest or Prakriti, by
+modification, produces Mahat and the other principles. But the agency of
+Purusha also is necessary for such production, for Prakriti can do
+nothing without Purusha, and Purusha also can do nothing without
+Prakriti. The principles of Mahat and the rest, therefore, may be said to
+have their origin as much in Purusha as in Prakriti. Beside, the two
+being naturally dependent on each other, if Prakriti be called Kshara,
+Purusha also may be so called.
+
+1629. i.e., Jiva or Purusha.
+
+1630. High, such as gods, middling, such as human beings and low, such as
+animals.
+
+1631. Budha is Bodha or pure Knowledge. Abudha is the reverse of Budha.
+The Supreme Soul is Knowledge, while Jiva is Ignorance.
+
+1632. In consequence of Jiva's union with or attachment to Prakriti. Jiva
+takes this object for a vessel; that for a mountain, and that other for a
+third. When knowledge comes, Jiva succeeds in understanding that all his
+impressions are erroneous and that the external world is only a
+modification of Self. In consequence of Jiva's capacity to comprehend
+this, he is called Budhyamana or Comprehender.
+
+1633. Drisya and Adrisya, are the Seen and the Unseen, that is the gross
+and the subtile, or effects and causes. Swabhavena anugatam is inhering
+(unto all of them,) in its own nature, that is, Brahma pervades all
+things and unites with them without itself being changed as regards its
+own nature. Vudyate has manishibhih understood it.
+
+1634. Tattwa is explained by the commentator as anaropitaruom, i.e.,
+invested with any form in consequence of Ignorance; Not-Tattwa is
+nityaparoksham i.e., always within the ken of the understanding.
+
+1635. That indication is 'I am Brahma.' Such conviction or knowledge even
+which characterises those that are awakened or Buddha, is cast off by the
+twenty-sixth.
+
+1636. These examples are often used to explain the difference between the
+Jiva-soul and the Supreme Soul. The Udumvara is the fruit of the Ficus
+glomerate. When ripe and broken, the hollow centre is seen to contain
+many full-grown gnats. The gnat lives in the fruit but is not the fruit,
+just as the fish though living in the water is not the water that is its
+home. Jiva, after the same way, though living in the Supreme Soul, is not
+the Supreme Soul.
+
+1637. Parah is Anyah or Chidatman. Paradharma means 'partaking' of the
+nature of Kshetra in which he resides. Sameyta is 'kshetrena iva ekebhya.'
+
+1638. This is a simile very often used for illustrating the danger of
+pursuing objects of the senses. Collectors of honey used to rove over
+mountains, guided by the sight of flying bees. These men frequently met
+with death from falls from precipices.
+
+1639. The Burdwan translator renders this verse incorrectly.
+
+1640. This has been repeatedly laid down in the Hindu scriptures. Gifts
+produce no merit unless made to deserving persons. If made to the
+undeserving, instead of ceasing to produce any merit, they become
+positively sinful. The considerations of time and place also are to be
+attended to. By failing to attend to them, sin is incurred where merit is
+expected. Truth becomes as sinful as a lie, under particular
+circumstances; and a falsehood becomes as meritorious as truth under
+circumstances. The Hindu scriptures make circumstance the test of acts.
+
+1641. These, including Mind, form the tale of sixteen called Vikriti or
+modifications of Prakriti.
+
+1642. These are the subtile principles or Tanmatras and not the gross
+elements.
+
+1643. Mahat is sometimes called Buddhi hence the creation of
+Consciousness from Mahat must be creation relating to Buddha.
+
+1644. Arjjava mean 'relating to straight paths or courses,' so called
+from the straight course of these winds or breaths. By reference to these
+breaths is intended the other limbs of the physical system besides those
+already indicated.
+
+1645. Rishi here means Mahan or Great. Consciousness is said to have an
+excellent essence, and is also a Bhuta because of its capacity to produce
+the Great Bhutas, five in number.
+
+1646. These, the commentator explains, are Mind, Buddhi or Understanding
+Consciousness, and Chitwa, considered as Vyashti instead of as Samashthi.
+These are the sires of the primeval sires, i.e., from these sprung the
+Mahabhutas or Great creatures (viz., the five primal elements).
+
+1647. Devah's is explained by the commentator as meaning the Senses and
+the four inner faculties. Devaih he thinks, refers to the Bhutas or Great
+elements. Literally rendered, the verse would read as 'the Devas are the
+Children of the Pitris; with the Devas, all the worlds of Mobile Being
+have been covered.' It is not safe to reject the learned commentator.
+
+1648. These two verses refer to the power of the attributes of sound
+etc., over Jiva. Loves and hates, and all kinds of relationship of Jiva
+are due to the action of the attributes named.
+
+1649. The duration here given has reference to the day and the night of
+the Mahabhutas.
+
+1650. Prakritisthah means 'in his own Prakriti or nature.' The sense of
+the line is that Purusha, even when residing in the case that Prakriti
+provides him with, does not partake of the nature of Prakriti but
+continues to be undefiled by her.
+
+1651. I expand this verse for bringing out the meaning. A verbal
+rendering will become unintelligible.
+
+1652. This is a difficult verse, I am not sure that I have understood it
+correctly. The sense to be that Prakriti, which is really unintelligent
+and incapable of enjoyment or endurance, becomes intelligent and capable
+of enjoyment or endurance in consequence of being united with Purusha who
+is intelligent. Thus when pleasurable or painful sensation are felt, it
+is the body that seems to feel it only in consequence of the Soul that
+presides over it.
+
+1653. The first line of 7 is the same in sense as the second line of 8.
+In the Bombay text, only the second line of 8 occurs, while the first
+line of 7 has been justly omitted. In fact, Tattwa and the Prakriti are
+the same thing.
+
+1654. This refers to the opinion of the atheistic Sankhyas.
+
+1655. By the word Rudra is meant Prana and the other breaths. The
+commentator explains that the etymology is utkramana kale dehinam
+rodayanti iti Rudrah Pranah. By regulating the vital breaths and the
+senses, Yogins attain to Yoga puissance and succeed in roving wherever
+they please in their linga-sarira or subtile bodies.
+
+1656. The eight limbs of Yoga are Pranayama, Pratyahara, Dhyana, Dharana,
+Tarka, Samadhi, with the two additional ones of Yama and Niyama.
+
+1657. In the first line of 9 the word Pranayama is used to mean
+regulation of the vital breaths. In the second line, the same word
+implies the ayamah or nigraha of the senses with the mind. By Dharana is
+meant the fixing of the mind, one after another, on the sixteen things
+named in treatises on Yoga. By ekagrata of the mind is meant that
+concentration in which there is no longer any consciousness of difference
+between Dhyatri, Dhyeya, and Dhyana.
+
+1658. It is difficult for those who do not practise Pranayama to
+understand this fully. The fact is, Saguna Pranayama, when the breath is
+inhaled, the inhalation is measured by the time taken up in mentally
+reciting a well-known mantra. So when inhaled breath is suspended, the
+suspension is measured by the time taken in mentally reciting a
+particular mantra. When therefore, the suspended breath should be
+exhaled, it should be done by similarly measuring the time of exhaling.
+For beginners, this Saguna Pranayama is recommended. Of course only
+exhalation has been spoken of but it applies equally to inhalation and
+suspension. These three processes, in Yoga language, are Puraka,
+Kumbhaka, and Rechaka.
+
+1659. Ekantasilin means a Sannyasin, Atmarama is one who takes pleasure
+in one's soul instead of in spouses and children.
+
+1660. The pole-star.
+
+1661. Chakre literally means 'I made'. The commentator explains it as
+equivalent to swayam avirbhut.
+
+1662. Vipriya evidently means 'what is not agreeable.' There was
+evidently a dispute between Yajnavalkya and his maternal uncle
+Vaisampayana, the celebrated disciple of Vyasa. This dispute is
+particularly referred to in the next verse. Vaisampayana had been a
+recognised teacher of the Vedas and had collected a large number of
+disciples around him. When, therefore, the nephew Yajnavalkya, having
+obtaining the Vedas from Surya, began to teach them, he was naturally
+looked upon with a jealousy, which culminated (as referred to in the next
+verse) into an open dispute about the Dakshina to be appropriated in the
+Sacrifice of Janaka. The Burdwan translator incorrectly renders the word
+vipriya which he takes to mean as 'very agreeable.' In the Vishnu Purana
+it is mentioned that a dispute took place between Yajnavalkya and Paila.
+The latter's preceptor, Vyasa, came, and taking his side, asked
+Yajnavalkya to return him the Vedas which he had obtained from him.
+Yajnavalkya vomited forth the Vedas. These were instantly devoured by two
+other Rishis in the form of Tittiri birds. These afterwards promulgated
+the Taittiriya Upanishads.
+
+1663. This shows that I was then regarded as the equal of Vaisampayana
+himself in the matter of Vedic knowledge. Sumanta and Paila and Jaimini,
+with Vaisampayana, were the Rishis that assisted the great Vyasa in the
+task of arranging the Vedas.
+
+1664. This is called the fourth science, the three others being the three
+Vedas, Axis culture, and the science of morality and chastisement.
+
+1665. Prakriti is regarded as something in which Sattwa, Rajas, and Tamas
+reside in exactly equal proportion. All the principles of Mahat, etc.
+which flow from Prakriti, are characterised by these three attributes in
+diverse measure.
+
+1666. By Mitra is meant here the deity giving light and heat. By Varuna
+is meant the waters that compose the universe.
+
+1667. Kah, the commentator explained, is anandah or felicity.
+
+1668. The comparison lies in the folly of the two persons indicated. One
+churning ass's milk for butter is only a fool. Similarly, one failing to
+understand the nature of Prakriti and Purusha from the Vedas is only a
+fool.
+
+1669. Gives a literal rendering of this verse for showing how difficult it
+is to understand the meaning. The commentator correctly explains the
+sense which is as follows: anyah or the other is the Soul as
+distinguished from its reflection upon Prakriti, that is the Soul in its
+real character as independent of Prakriti. What is said here is that when
+the Soul, in its real character beholds, or acts as a witness of
+everything (i.e., as exists in the states of wakefulness and dream),
+becomes conscious of both itself (the Twenty-fifth) and Prakriti (the
+Twenty-fourth) when, however, it ceases to behold or act as such witness
+(i.e., in the state of dreamless slumber of Yoga-samadhi), it succeeds in
+beholding the Supreme Soul or the Twenty-sixth. In simple language what
+is said here is that the Soul becomes conscious of both itself and
+Prakriti in the state of wakefulness and dream. In Samadhi alone, it
+beholds the Supreme Soul.
+
+1670. What is said here is that the Twenty-sixth or the Supreme Soul
+always beholds the Twenty-fifth or the Jiva-soul. The latter, however,
+filled with vanity, regards that there is nothing higher than it. It can
+easily, in Yoga-samadhi, behold the Twenty-sixth. Though thus competent
+to behold the Supreme Soul, it fails ordinarily to behold it. The
+commentator sees in this verse a repudiation of the doctrine of the
+Charvakas and the Saugatas who deny that there is a Twenty-sixth Tattwa
+or even a Twenty-fifth which they identify with the Twenty-fourth.
+
+1671. Tatsthanat is explained by the commentator as Varasya
+avaradhisrhanat, i.e., in consequence of vara overlying the avara. The
+instance of the string and the snake is cited. At first the string is
+erroneously taken for the snake. When the error is dispelled, the string
+appears as the string. Thus the Supreme and the Jiva-soul come to be
+taken as one when true knowledge comes.
+
+1672. The ordinary doctrine is that the Jiva-soul is indestructible, for
+it is both unborn and deathless, its so called births and deaths being
+only changes of the forms which Prakriti undergoes in course of her
+association with it, an association that continues as long as the
+Jiva-soul does not succeed in effecting its emancipation. In this verse
+the ordinary doctrine is abandoned. What is said here is that the
+Jiva-soul is _not_ deathless, for when it becomes identified with the
+Supreme Soul, that alteration may be taken as its death.
+
+1673. This is a very difficult verse. Pasya and apasya are drashtri and
+drisya, i.e., knower and known (or Soul and Prakriti) Kshemaya and Tattwo
+are drik and drisya, i.e., knowledge and known. One that sees no
+difference between these that is, one that regards all things as one and
+the same, is both Kevala and not-Kevala, etc, meaning that such a person,
+though still appearing as a Jiva (to others) is in reality identifiable
+with the Supreme Soul.
+
+1674. This may mean that as men speak, and as speech is Brahma, all men
+must be regarded as utterers of Brahma. If, again, Brahma be taken to
+mean the Vedas in special, it may imply that all men utter the Vedas or
+are competent to study the Vedas. Such an exceedingly liberal sentiment
+from the mouth of Yajnavalkya is compatible only with the religion of
+Emancipation which he taught.
+
+1675. The doctrine is that unless acts are destroyed, there can be no
+Emancipation.
+
+1676. Literally, 'these are not obstacles by external nature,' and are
+therefore irremovable by personal exertion of the ordinary kind.
+
+1677. Sanchodayishyanti implies questioned. Here it means questioning the
+king internally or by Yoga power.
+
+1678. Utsmayan is explained by the Commentators as 'priding himself upon
+his own invincibleness.' Ayaya bhavam implies her determination to make
+the king dumb. Visesayan is abhibhavan.
+
+1679. Sammantum is explained by the Commentator as equivalent to samyak
+jnatum.
+
+1680. It is difficult to say in what sense the word vaiseshikam is used
+here. There is a particular system of philosophy called Vaiseshika or
+Kanada; the system believed to have been originally promulgated by a
+Rishi of the name of Kanada. That system has close resemblance to the
+atomic theory of European philosophers. It has many points of striking
+resemblance with Kapila's system or Sankhya. Then, again, some of the
+original principles, as enunciated in the Sankhya system, are called by
+the name of Visesha.
+
+1681. The mention of Vidhi indicated, as the commentator explains,
+Karmakanda. The value of Karma in the path of Emancipation is to purify
+the Soul.
+
+1682. K. P. Singha wrongly translates this verse.
+
+1683. There is equal reason in taking up etc., implies that the bearing
+of the sceptre is only a mode of life like that of holders of the
+triple-stick. Both the king and the Sannyasin are free to acquire
+knowledge and both, therefore, may attain to Emancipation notwithstanding
+their respective emblems. In the emblems themselves there is no efficacy
+or disqualification.
+
+1684. The object of this verse is to show that all persons, led by
+interest, become attached to particular things. The littleness or
+greatness of those things cannot aid or bar people's way to Emancipation.
+'I may be a king, says Janaka, and thou mayst be a mendicant. Neither thy
+mendicancy nor my royalty can aid or obstruct our Emancipation. Both of
+us, by Knowledge, can achieve what we wish, notwithstanding our outward
+surroundings.'
+
+1685. Hence, by changing my royal life for that of a bearer of the
+triple-stick I can gain nothing.
+
+1686. Yukte in the first line means in the Yogin. The Bombay reading
+Tridandanke is a mistake for Tridandakam. The Bombay text reads na
+muktasyasti gopana, meaning that 'there is no relief for one that has
+fallen down after having arisen in Yoga.' The Bengal text reads
+vimuktasya. I adopt the Bengal reading.
+
+1687. What the king says is that he, the king, had made no assignation
+with the lady is consequence of which she could be justified in entering
+his body. The word Sannikarsha here means sanketa. Both the vernacular
+translators render this word wrongly.
+
+1688. These faults and merits are set forth in the verses that follow.
+
+1689. Saukshmyam, is literally minuteness. It means ambiguity here. I
+have rendered verse 81 very closely to give the reader an idea of the
+extreme terseness of these verses. For bringing out the meaning of the
+verse, the following illustration may serve. A sentence is composed
+containing some words each of which is employed in diverse senses, as the
+well-known verse of Parasara which has been interpreted to sanction the
+remarriage of Hindu widows. Here, the object indicated by the words used
+are varied. Definite knowledge of the meaning of each word is arrived at
+by means of distinctions, i.e., by distinguishing each meaning from every
+other. In such cases, the understanding before arriving at the definite
+meaning, rests in succession upon diverse points, now upon one, now upon
+another. Indeed, the true meaning is to be arrived at in such cases by a
+process of elimination. When such processes become necessary and or
+seizing the sense of any sentence, the fault is said to be the fault of
+minuteness or ambiguity.
+
+1690. To take the same example; first take the well-known words of
+Parasara as really sanctioning the remarriage of widows. Several words in
+the verse would point to this meaning, several others would not. Weighing
+probabilities and reasons, let the meaning be tentatively adopted that
+second husbands are sanctioned by the Rishi for the Hindu widow. This is
+Sankhya.
+
+1691. Having tentatively adopted the meaning the second husbands are
+sanctioned by the verse referred to, the conclusion should be either its
+acceptance or rejection. By seeing the incompatibility of the tentative
+meaning with other settled conclusions in respect of other texts or other
+writers, the tentative meaning is capable of being rejected, and the
+final conclusion arrived at, to the effect, that the second husband is to
+be taken only according to the Niyoga-vidhi and not by marriage.
+
+1692. By prayojanam is meant the conduct one pursues for gratifying one's
+wish to acquire or avoid any object. Wish, in respect of either
+acquisition or avoidance, if ungratified, becomes a source of pain. The
+section or conduct that one adopts for removing that pain is called
+Prayojanam. In the Gautama-sutras it is said that yamarthamadhikritya
+pravartate, tat prayojanam. The two definitions are identical.
+
+1693. By occurrence of these five characteristics together is meant that
+when these are properly attended to by a speaker or writer, only then can
+his sentence be said to be complete and intelligible. In Nyaya
+philosophy, the five requisites are Pratijna, Hetu, Udaharana, Upanaya,
+and Nigamana. In the Mimansa philosophy, the five requisites have been
+named differently. Vishaya, Samsaya, Purvapaksha, Uttara, and Nirnaya.
+
+1694. These characteristics, the commentator points out, though numbering
+sixteen, include the four and twenty mentioned by Bhojadeva in his
+Rhetoric called Saraswati-kanthabharana.
+
+1695. Parartham means, as the commentator explains, of excellent sense.
+It does not mean Paraprayojanam as wrongly rendered by the Burdwan
+translator. The latter's version of the text is thoroughly unmeaning.
+
+1696. What Sulabha says here is this: the great primal elements are the
+same whether they make up this body or that other body; and then it is
+the same Chit that pervades every combination of the great elements. The
+object of this observation is to show that Janaka should not have asked
+these questions about Sulabha, he and she being essentially the same
+person. To regard the two as different would indicate obscuration of
+vision.
+
+1697. What is meant by this is that when creatures are said to possess
+more of sattwa and less of sattwa, sattwa seems to be a principle that is
+existent in the constitutions of creatures.
+
+1698. By the word Kala is meant the 16 principles beginning with Prana.
+What is intended to be said is that as long as the principle of Desire
+exists, rebirth becomes possible. The universe, therefore, rests on the
+principle of Desire or Vasana. The senses, etc. all arise from this
+principle of Vasana.
+
+1699. By Vidhi is meant that righteousness and its reverse which
+constitute the seed of Desire. By Sukra is meant that which helps that
+seed to grow or put forth its rudiments. By Vala is meant the exertion
+that one makes for gratifying one's desire.
+
+1700. The fact then of continual change of particles in the body was
+well-known to the Hindu sages. This discovery is not new of modern
+physiology. Elsewhere it has been shown that Harvey's great discovery
+about the circulation of the blood was not unknown to the Rishis.
+
+1701. The instance mentioned for illustrating the change of corporal
+particles is certainly a very happy one. The flame of a burning lamp,
+though perfectly steady (as in a breezeless spot), is really the result
+of the successive combustion of particles of oil and the successive
+extinguishment of such combustion Both this and the previous verse have
+been rendered inaccurately by K.P. Singha.
+
+1702. Hence the questions of Janaka, asking as to who the lady was or
+whose, were futile.
+
+1703. The seven ways are as follows: Righteousness and Wealth and
+Pleasure independently and distinct from one another count three, then
+the first and second, the first and third, and second and third, count
+three and lastly, all three existing together. In all acts, one or other
+of these seven may be found. The first and second exist in all acts whose
+result is the righteous acquisition of wealth; the first and third exist
+in the procreation of children in lawful wedlock; the second and third in
+ordinary acts of worldly men. Of acts in which all three combine, the
+rearing of children may be noticed, for it is at once a duty, a source of
+wealth, and a pleasure. K.P. Singha omits all reference to these seven
+ways, while the Burdwan translator, misunderstanding the gloss, makes
+utter nonsense of it.
+
+1704. The king may order some men to do some things. These men, after
+obeying those orders, return to him to report the fact of what they have
+accomplished. The king is obliged to grant them interviews for listening
+to them.
+
+1705. The commentator explains that the three others are Vriddhi, Kshaya,
+and Sthana, all of which arise from policy. Some of the seven limbs are
+inanimate, such as the treasury. But it is said that the treasury
+supports the ministers, and the ministers support the treasury.
+
+1706. Hence, when every kingdom has a king, and kings too are many, no
+one should indulge in pride at the thought of his being a king.
+
+1707. The object of this verse is to show that as Janaka rules his
+kingdom without being attached to it, he cannot lay claim to the merit
+that belongs to kings.
+
+1708. Upaya or means implies here the attitude of sitting (as in Yoga).
+Upanishad or method implies sravana and manana i.e., listening and
+thinking. Upasanga or practices imply the several limbs of Dhyana, etc.
+Nischaya or conclusion has reference to Brahma.
+
+1709. I expand this verse fully.
+
+1710. The na in the second line is connected with Vyayachcchate.
+
+1711. The object of this verse is to show that the words uttered by
+Sulabha were unanswerable. To attain to Emancipation one must practise a
+life of Renunciation instead of continuing in the domestic mode.
+
+1712. These foes are, of course, the passions.
+
+1713. Literally, the world is only a hold of action, implying that
+creatures, coming here, have to act: these actions lead to rewards and
+punishments, both here and hereafter. The way to Emancipation is, as has
+been often shown before, by exhausting the consequences of acts by
+enjoyment or sufferance and by abstaining from further acts by adopting
+the religion of Nivritti.
+
+1714. Kulapatam is explained by the commentator as Mahanadipuram. In
+Naram etc, venumivodahritam (as in the Bombay text) or venumivoddhhatam
+(as in the Bengal text) is rather unintelligible unless it be taken in
+the sense in which I have taken it. K. P. Singha mistranslates Kulapatam,
+and the Burdwan translator misunderstands both Kulaparam and
+venumivoddhatam.
+
+1715. i.e., to uphold it by doing the duties of a Brahmanas.
+
+1716. Prachalita-dharma etc, implies those that have fallen away from
+righteousness. The Burdwan translator misunderstands the verse.
+Karanabhih is kriabhih.
+
+1717. The Commentator explains that this verse is for assuring
+Yudhishthira that kings are competent to obtain felicity in the next
+world. Anupagatam is explained by the Commentator as not attainable in
+even thousands of births.
+
+1718. Rudhirapah is blood-sucking worms. Uparatam is dead.
+
+1719. The ten boundaries or commandments, as mentioned by the
+Commentator, are the five positive ones, viz., Purity, Contentment,
+Penances, Study of the Vedas, Meditation on God, and the five negative
+ones, viz., abstention from cruelty, from untruth, from theft, from
+non-observance of vows, and from acquisition of wealth.
+
+1720. Chirasya is grammatically connected with na vudhyase, meaning 'that
+thou art always blind etc.' The Burdwan translator misunderstands it
+completely and takes it as equivalent to achirena. K. P. Singha skips
+over it.
+
+1721. The Burdwan translator gives a ridiculous version of the verse.
+
+1722. Kevalam nidhim is literally, 'one's only treasure'. It may imply
+either Samadhi or Brahma. Acts, whether good or bad, all arise from
+error. Abstention from acts is the true way to Emancipation.
+
+1723. The passions are spoken of as wolves.
+
+1724. The sight of golden trees is a premonitory sign of Death.
+
+1725. Literally rendered, the verse would run thus: Before the cooking is
+complete of the Yavaka of a rich man, in fact, while it is still
+uncooked, thou mayst meet with death. Do thou, therefore, hasten. By
+Yavaka is meant a particular kind of food made of ghee and flour or
+barley.
+
+1726. In verse 53 it is said that the Soul is the witness in the other
+world of all acts and omission in this life. In verse 54, what is said is
+that the existence of the Soul when the body is not, is possible, for
+Yogins, in Yoga, live in their Soul, unconscious the while of their
+bodies. The entrance of the acting-Chaitanya into that Chaitanya which
+survives as the witness means the death of the body.
+
+1727. The Burdwan translator gives an erroneous version of this verse.
+
+1728. I think the sense is that only righteousness can bring a man to the
+path that leads to happiness and not mere instructions howsoever repeated.
+
+1729. The Commentator explains that Pramadagah is equivalent to
+Pramadagrihavasin and refers to Antakah. Chamum is Indriyasenam. Grahitam
+is body. Yathagrahitam is dehamanatikramya. In this verse pura may mean
+either in the near future or soon, or pura may mean before, i.e., before
+the Destroyer makes thy senses so, etc.
+
+1730. The road in which thyself shalt be in front and thyself in the rear
+is the road of Self-knowledge. The Burdwan translator does not understand
+how the first line comes to mean Knowledge of Self! Accordingly, though
+he uses the word amajnana (following the Commentator), yet he erroneously
+repeats some of the words used in the line.
+
+1731. The last word of the second line is muchyate and not yujyate. If
+yujyate be adhered to, meaning would be 'freed the consequences of
+ignorance and error, he would succeed in attaining to Brahma.'
+
+1732. This is a very abstruse verse. I have rendered it, following the
+lead of the Commentator, Srutam, he explains it 'the knowledge, born of
+vedic declarations like Tattwamasi etc.' Sarvamasnute is equivalent to
+samastam Brahmandam vyapnoti, meaning such knowledge leads to sarvatmyam,
+i.e., omniscience Tadetat etc., i.e., that omniscience is the darsanam,
+of parampurushartha or Moksha. Kritajna upadishtam artham is Samhitam.
+
+1733. The sense is that in course of our repeated rebirths we have got
+these relations repeatedly and will get them as repeatedly. But we are,
+in reality, quite unconnected with them. Their union with us like the
+union of pieces of wood floating in a river, now joined together
+temporarily, now separated.
+
+1734. Mokshadaisikam is explained by the commentator as
+Mokshandeshataram. K. P. Singha wrongly renders this word. This section
+is called pavakadhyayanam, meaning chitta-sodhakadhyayanam, that is, the
+lesson which, when read and mastered, is to lead to the cleansing of the
+heart.
+
+1735. Time, as a personified agent, is throwing all creatures at unequal
+distances. Some are thrown near and some to a great distance. These
+distances are regulated by the nature of the acts done by the creatures
+thrown. Some are cast among animals, some among men. Throwing or hurling
+them thus, Time drags them again, the binding-cords being always in his
+hands.
+
+1736. Both the vernacular translators have misunderstood the first line
+of this verse although there is no difficulty in it. Apastamva says
+drishto dharma-vyatikrama; Sahasancha purvesham. What Bhishma says here
+is that one should not speak of those instances of Vyatikramah and
+Sahasam.
+
+1737. Although the Vedas came to Suka of their own accord, yet he was in
+deference to the universal custom, obliged to formally acquire them from
+a preceptor.
+
+1738. Vyasa was the priest or Ritwija of the house of Mithila and as such
+the kings of Mithila were his Yajyas or Yajamanas. The duty of a Yajamana
+is to reverence every member of the priest's family. The sire, therefore,
+cautions the son that he should not, while living with the king of
+Mithila, assert his superiority over him in any respect.
+
+1739. It is certain that one must abandon all acts before one can attain
+to Emancipation. But then acts should not be cast off all at once. It is
+according to this order that they should be abandoned, i.e., in the order
+of the several modes.
+
+1740. The karanas are the inner faculties.
+
+1741. i.e., when Emancipation and omniscience have been attained in the
+very first mode of life, no further need exists for conforming to the
+three other modes of life.
+
+1742. i.e., behold the Supreme Soul by his own Soul.
+
+1743. Instead of papakam some texts read pavakam, meaning of the nature
+of fire.
+
+1744. After manasa, saha is understood. It does not mean that the senses
+are to be restrained by the mind, but the words imply that the mind and
+the senses are to be restrained. K. P. Singha renders the line correctly.
+The Burdwan translator, as usual, is careless.
+
+1745. K. P. Singha skips over this verse.
+
+1746. i.e., he turned his soul's gaze on his soul and withdrew himself
+from every worldly object.
+
+1747. He no longer walked like ordinary men. Without trailing along the
+solid support of the Earth, he proceeded through the sky.
+
+1748. Popularly, Bhimaraja, the Lanius Malabaricus.
+
+1749. It is believed that a person, by performing austere penances,
+scorches the three worlds. It is in consequence of this effect of
+penances that the superior deities were always compelled by the Asuras
+and Danavas to grant them whatever boons they solicited.
+
+1750. The sense is that if the Vedas are not constantly studied, they are
+likely to be forgotten.
+
+1751. Upaplava is Rahu or the ascending node. In many parts of Upper
+India, during the hot months in particular, large quantities of dust are
+raised by whirl winds in the afternoon or at evening called Andhi the
+clouds of dust cover the moon for hours together.
+
+1752. The lowest order of men, living by slaying animals.
+
+1753. The verse in the Bengal texts is a triplet. In the Bombay edition,
+the third line is excluded from verse 36. There is no inconvenience in
+this, only, it should be construed as referring to the wind called
+Samana or Pravaha.
+
+1754. Some texts read Jaytamvarah. If this be accepted, it should be an
+adjective of Parivaha, meaning the foremost of all in the strength or
+energy.
+
+1755. The sacred river Ganga has it is said, three courses or streams.
+One flows on the surface of the Earth, the second flows through the
+nether regions, and the third flows through heaven.
+
+1756. The first line runs into the second.
+
+1757. Penances should be protected from wrath. By penances one attains to
+great power. The ascetic's puissance frequently equals that of Brahman
+himself. If, however, the ascetic indulges in wrath and curses one from
+wrath, his puissance becomes diminished. For this reason, forgiveness is
+said to be the highest virtue a Brahmana can practise. A Brahmana's might
+lay in forgiveness. Knowledge also should be protected from honour and
+dishonour, i.e. one should never _receive_ honour for his knowledge, that
+is, do anything for the object of achieving honour. Similarly, one should
+never do anything which may have the effect of dishonouring one's
+knowledge. These are some of the highest duties preached in scriptures.
+
+1758. The saying Satyadapi hitam vadet is frequently misunderstood. The
+scriptures do not say that truth should be sacrificed in view of what is
+beneficial, for such view will militate with the saying that there is
+nothing higher than truth. The saying has reference to those exceptional
+instances where truth becomes a source of positive harm. The story of the
+Rishi who spoke the truth respecting the place where certain travellers
+lay concealed, when questioned by certain robbers who were for killing
+the travellers, is an instance to the point. The goldsmith's son who died
+with a falsehood on his lips for allowing his lawful prince to escape
+from the hands of his pursuers did a meritorious act of loyalty. Then,
+again, the germ of the utilitarian theory may be detected in the second
+line of this verse.
+
+1759. To conquer the unconquerable means to attain to Brahma.
+
+1760. In the Srutis, Paravara is an equivalent for the Supreme Soul. The
+correct reading is nasyati at the end of the first line, and not pasyati
+as in some of the Bengal texts. Adhering to pasyati (which gives no
+meaning), the Burdwan translator gives a ridiculous and unmeaning version
+of this verse. K. P. Singha, of course, adopts the correct reading.
+
+1761. This verse is not at all difficult. The sense is that the man who
+transcends all attachments never comes to grief if brought into union
+with other creatures. The Burdwan translator gives a thoroughly unmeaning
+version of this couplet.
+
+1762. The object of this verse is to show that men of knowledge do not
+perform sacrifices, in which, as a matter of course, a large number of
+creatures is slain. Men wedded to the religion of Pravriti perform
+sacrifices. Coming into the world in consequence of past acts, they seek
+happiness (by repairing to heaven) along the way of sacrifices and
+religious rites. A large number of creatures is slain, for besides the
+victims ostensibly offered, an infinite number of smaller and minuter
+creatures are killed in the sacrificial fires and in course of the other
+preparations that are made in sacrifices.
+
+1763. Sorrow increases by indulgence.
+
+1764. This is a very doubtful verse. The commentator is silent. I follow
+the meaning as it lies on the surface. The object of the verse seems to
+be this: there are men that are employed in reflecting upon the nature of
+things: these should know that such occupation is useless, for truly the
+nature of things is beyond the grasp of the mind. The greatest
+philosopher is ignorant of all the virtues of a blade of grass, the
+purpose for which it exists, the changes that it undergoes every instant
+of time and from day to day. Those men, however, who have such
+unprofitable occupation for walking along the highest path (the path,
+that is, which leads to Brahma) free themselves from grief.
+
+1765. I am not sure that I have understood this verse correctly.
+
+1766. What is intended to be said is that the gratification of the senses
+leaves nothing behind. The pleasure lasts as long as the contact
+continues of the objects with the senses. The Burdwan translator, not
+suspecting that the word used is adhana, gives a ridiculous version.
+
+1767. What is said here is this: a man has spouses and children, or
+wealth, etc.: there was no sorrow when these were not: with his union
+with these his sorrow commences. Hence, when these things disappear, an
+intelligent man should not indulge in any sorrow. Bonds or attachments
+are always productive of grief. When bonds are severed or destroyed,
+there ought to be no grief.
+
+1768. i.e., whose pleasures do not depend upon external objects such as
+spouses and children.
+
+1769. Vidhitsabhih is pipasabhih. It comes from dhe meaning drinking.
+
+1770. Vyasa lived in northern India and was evidently unacquainted with
+the tides that appear in the Bengal rivers.
+
+1771. The object of this verse is to show the utility and necessity of
+acts. Without acting no one, however clever, can earn any fruit. Both the
+vernacular translators give ridiculous versions of this plain aphorism.
+
+1772. Asi is used in the sense of akansha.
+
+1773. Naprapyanadhigachchati is na aprayam etc.
+
+1774. I do not quite understand in what the fault lies that is referred
+to here. Perhaps the sense is this. In Hindu philosophy, the vital seed
+is said to be generated by the sight of a desirable woman. When sexual
+congress takes place with one whose sight has not originated the vital
+seed but with another it fails to be productive. Whoever indulges in such
+intercourse is to blame.
+
+1775. Parasarirani has prapnuvanti understood after it. Chinnavijam means
+whose seed has broken, that is the creature whose gross body has met with
+destruction. The gross body is called the Vijam or seed of (heaven and
+hell). The sense of the verse is that every one, after death, attains to
+a new body. A creature can never exist without the bonds of body being
+attached to him. Of course, the case is otherwise with persons who
+succeed in achieving their Emancipation by the destruction of all acts.
+The Burdwan translator, following the commentator faithfully, renders
+this verse correctly. K. P. Singha skips over it entirely.
+
+1776. This is not a difficult verse. Then, again, the commentator
+explains it carefully. K. P. Singha gives a ridiculous version. The
+Burdwan translator is correct. Nirddagdham and vinasyantam imply the
+dying or dead. Jivar paradeham chalachalam ahitam bhavati means another
+body, as much subject to destruction, is kept ready.
+
+1777. I expand this verse a little for bringing out its meaning. What is
+said here is that some come out of the womb alive; some die there before
+being quickened with life, the reason being that their acts of past lives
+bring for them other bodies even at that stage.
+
+1778. This verse is certainly a 'crux.' The commentator, I think,
+displays considerable ingenuity in explaining it. The order of the words
+is Gatayushah tasya sahajatasya pancha saptamim navamim dasam
+prapnuvanti; tatah na bhavanti; sa na. The ten stages of a person's life
+are (1) residence within the womb, (2) birth, (3) infancy, up to 5 years,
+(4) childhood, up to 12 years, (5) Pauganda up to 16 years, (6) youth, up
+to 48 years, (7) old age, (8) decrepitude, (9) suspension of breath, (10)
+destruction of body.
+
+1779. Niyuktah means employed. I take it to imply employed in the task of
+conquering Nature. It may also mean, set to their usual tasks by the
+influence of past acts. Nature here means, of course the grand laws to
+which human existence is subject, viz., the law of birth, of death, of
+disease and decrepitude etc.
+
+1780. Uparyupari implies gradual superiority. If one becomes wealthy, one
+desires to be a councillor; if a councillor, one wishes to be prime
+minister; and so on. The sense of the verse is that man's desire to rise
+is insatiable.
+
+1781. The reading I prefer is asathah and not sathah. If the latter
+reading be kept, it would mean of both descriptions are seen to pay court
+to the wicked.
+
+1782. Avavandhah is low attachments, implying those that appertain to the
+body. In fact, the acquisition of the body itself is such an attachment.
+What is said here is that Jiva who has become enlightened becomes freed
+from the obligation of rebirth or contact with body once more.
+
+1783. The mass of effulgence constituting the Sun is nothing else than
+Brahma. Brahma is pure effulgence. Savitri-mandala-madhyavartir-Narayanah
+does not mean a deity with a physical form in the midst of the solar
+effulgence but incorporeal and universal Brahma. That effulgence is
+adored in the Gayatri.
+
+1784. The commentator takes Shomah to mean Shomagath Jivah. He does not
+explain the rest of the verse. The grammatical construction presents no
+difficulty. If Shomah be taken in the sense in which the Commentator
+explains it, the meaning would be this. He who enters the solar
+effulgence has not to undergo any change, unlike Shomah and the deities
+who have to undergo changes, for they fall down upon the exhaustion of
+their merit and re-ascend when they once more acquire merit. Both the
+vernacular translators have made a mess of the verse. The fact is, there
+are two paths, archiradi-margah and dhumadi-margah. They who go by the
+former, reach Brahma and have never to return. While they who go by the
+latter way, enjoy felicity for some time and then come back.
+
+1785. Here, the words Sun and Moon are indicative of the two different
+paths mentioned in the note immediately before.
+
+1786. What Suka says here is that he would attain to universal Brahma and
+thus identify himself with all things.
+
+1787. Jahasa hasam is an instance in Sanskrit of the cognate government
+of neuter verbs.
+
+1788. The Rishis knew that the height of the atmosphere is not
+interminable.
+
+1789. In this Section, Bhishma recites to Yudhishthira the fact of Suka's
+departure from this world, and Vyasa's grief at that occurrence. He
+speaks of the fact as one that had been related to him bygone times by
+both Narada and Vyasa himself. It is evident from this that the Suka who
+recited the Srimad Bhagavat to Parikshit, the grandson of Arjuna, could
+not possibly be the Suka who was Vyasa's son.
+
+1790. What Bhishma says here is that without faith this subject is
+incapable of being understood.
+
+1791. This is a triplet. The last word of the third line, viz.,
+Swayambhuvah refers to Krishnah, but it has no special meaning. It is an
+adjective used more for the sake of measure than for anything else.
+
+1792. The golden cars referred to here are the fleshly bodies of the two
+deities. The body is called the car because like the car, it is propelled
+by some force other than the Soul which owns it for a time, the Soul
+being inactive. It is regarded as golden because every one becomes
+attached to it as something very valuable. The eight wheels are Avidya
+and the rest.
+
+1793. i.e., the hands, the feet, the stomach, and the organ of pleasure.
+The hands are said to be protected when they are restrained from the
+commission of all improper acts; the feet are said to be duly protected
+when they are restrained from touching all improper places. The stomach
+is said to be protected when one never takes any kind of improper food,
+and when one abstains from all evil acts for appeasing one's hunger. And
+lastly, one is said to restrain the organ of pleasure when one abstains
+from all acts of improper congress.
+
+1794. The word Mushka as ordinarily understood, implies the scrotum or
+testes. The commentator Nilakantha supposes that it may stand for the
+shoulder-knot. He believes that the phrase implies that the people of
+this island had each four arms.
+
+1795. The Sattwata ritual is explained by the Commentator to mean the
+Pancharatra ritual. Tachecheshena implies with what remained after
+Vishnu's worship was over.
+
+1796. i.e., dedicated his possessions to the service of Narayana, and
+held them as the great God's custodian. In other words, he never regarded
+his wealth as his own, but was always ready to devote it to all good and
+pious purposes.
+
+1797. i.e., the treatise those Rishis composed was the foremost of its
+kind in respect of choice and harmony of vocables, of import or sense and
+of reasons with which every assertion was fortified.
+
+1798. There are two religions, viz., that of Pravritti, implying act and
+observances, and that of Nivritti, implying a complete abstention from
+all acts and observances. The last is also called the religion of
+Emancipation.
+
+1799. Whether any work on morality and religion was over actually
+composed by the seven Rishis or not, no such work, it is certain, is in
+existence now. Besides this mention of the work in the Mahabharata, no
+reference to it has been made anywhere else. As to Sukra-niti it is
+extant, Vrihaspati's niti-sastram is defunct. It is probable, however,
+that before Saba-niti there was an anterior work, brief if not exhaustive
+on the same subjects.
+
+1800. Paryyaya literally means a list. The fact is, in all Sanskrit
+lexicons words expressive of the same meanings occur together. These
+lists are known by the name of Paryyaya. A more definite idea of the
+meaning of this word may be had by the English reader when he remembers
+that in a lexicon like Roget's Thesaurus, groups are given of words
+expressive of the same signification. Such groups are called Paryyayas.
+
+1801. The Hotri has to pour libations on the sacrificial fire, reciting
+mantras the while. Sadasyas are persons that watch the sacrifice, i.e.,
+take care that the ordinances of the scriptures are duly complied with.
+They are, what is called, Vidhidarsinas.
+
+1802. Clarified butter offered in sacrifices, with cakes of powdered
+barley steeped in it.
+
+1803. Professor Weber supposes that in this narrative of the three Rishis
+Ekata, Dwita, and Trita, the poet is giving a description of either Italy
+or some island in the Mediterranean, and of a Christian worship that
+certain Hindu pilgrims might have witnessed. Indeed, a writer in the
+Calcutta Review has gone so far as to say that from what follows, the
+conjecture would not be a bold one that the whole passage refers to the
+impression made on certain Hindu pilgrims upon witnessing the celebration
+of the Eucharist according to the ordinances of the Roman Catholic
+Church. The Honble K. P. Telang supposes that the whole passage is based
+on the poets imagination. Ekantabhavepagatah is taken by some to mean
+worshippers of the divine Unity. I do not think that such a rendering
+would be correct.
+
+1804. The Bombay reading is tadapratihato abhavat. This seems to be
+better than the Bengal reading tato-apratihata. If the Bengal reading be
+adhered to, apratihatah should be taken in the sense of nasti
+pratihatoyasmat. The meaning, of course, would remain the same.
+
+1805. Yapa means the silent recitation of certain sacred mantras or of
+the name of some deity. In the case of the inhabitants of White Island,
+the silent recitation was no recitation of mantras or words, but was a
+meditation on incorporeal Brahma. The next verse makes this clear.
+
+1806. This would seem to show that it was the Roman Republic which the
+pilgrims saw.
+
+1807. Professor Weber thinks that this has reference to the absence of
+idols or images. The pilgrims saw no deities there such as they had in
+their own temples.
+
+1808. Professor Weber wrongly renders the words Purvaja and
+sikshaksharaiamanwitah. The first word does not, as he renders it, imply,
+eldest son of God, but simply first-born. It is seen in almost every hymn
+in the Mahabharata to the Supreme Deity. It is synonymous with
+Adipurusha. Then siksha etc. does not, as he thinks, mean 'accompanied by
+teaching,' but it is the science of Orthoepy and is one of the Angas
+(limbs) of the Vedas. The Vedas were always chanted melodiously, the
+science of Orthoepy was cultivated by the Rishis with great care.
+
+1809. The Pancha-kala, or Pancha-ratra, or Sattwatas vidhi, means certain
+ordinances laid down by Narada and other Rishis in respect of the worship
+of Narayana.
+
+1810. The sense is this: as all of them were practising that frame of
+mind which resembles Brahma, they did not regard us, i.e., neither
+honoured nor dishonoured us.
+
+1811. Both the vernacular translators have erred in rendering this simple
+verse.
+
+1812. The construction seems to be this: Parangatimanuprapta iti
+Brahmanah samanantaram naishthikam sthanam, etc. It does not mean, as K.
+P. Singha puts it, that he proceeded to Brahman's region, nor, as the
+Burdwan translator puts it, that having gone to Brahman's region he
+attained to the highest end. The sense, on the other hand, is that as his
+was the very highest end, he, therefore, ascended to a spot that is
+higher than Brahman's region. The simple meaning is that king Uparichara
+attained to identification with Brahma.
+
+1813. i.e., when they have cursed thee, their curse should fructify. Thou
+shouldst not do anything that may have the effect of nullifying that
+curse.
+
+1814. To this day, in many religious rites, these streaks of ghee are
+poured with mantras recited the while. They are called Vasudhara and are
+poured along the surface of a wall. First, a waving line of red is drawn
+horizontally on the wall. Then seven spots are made under that line. Then
+with the sacrificial ladle, Ghee is poured from each of the spots in such
+a way that a thick streak is poured along the wall. The length of those
+streaks is generally 3 to 4 feet and their breadth about half an inch.
+
+1815. The mantras recited by Vasu were Vedic mantras.
+
+1816. The Burdwan translator, as also K. P. Singha, both err in
+translating the first line of this verse. It does not mean that Narada
+worshipped them with a bend of his head and that they in return
+worshipped him mentally.
+
+1817. In the sense of His being unmodified, even as space is an entity
+that cannot be modified in any way.
+
+1818. i.e., as the commentator expands, who is displayed without any
+modification, all else being modifications of Thyself.
+
+1819. i.e., from whom speech has flowed, or who is Vrihaspati the
+celestial priest, so famous for his learning and intelligence.
+
+1820. i.e., the original home of the universe. The idea is that when the
+universal dissolution comes, all things take refuge in thee. I follow the
+commentator in all the interpretations he gives.
+
+1821. i.e., who has performed the avabhrita or final bath upon the
+completion of all vows and observances and sacrifices.
+
+1822. i.e., thou hast performed sacrifices.
+
+1823. The Vedas have six limbs or divisions.
+
+1824. Pragjyotish is the name of a particular Saman. The Rich beginning
+with Murdhanam etc. when sung, comes to be called by the name of jeshtha
+Saman. What is said here, therefore, is that thou art both the foremost
+of Samanas and he that sings that Saman.
+
+1825. In the Bombay text, the reading for Vainagarbha is Vaikhanasa which
+means a class or sect of ascetics.
+
+1826. The commentator explains that by Mahayajna--great sacrifice--is
+meant Yoga. The Jiva-Soul is like the libation poured in the sacrifice,
+for by Yoga the Jiva-Soul is annihilated and merged into the Supreme Soul.
+
+1827. In treatises on the Smriti, the indications of these three kinds or
+degrees of modifications are given.
+
+1828. By this word is meant a particular conjunction of heavenly bodies.
+This conjunction is represented as having a peculiar form.
+
+1829. The word Upanaha used here in the dual number, has puzzled many
+persons. It is difficult to conceive why the great God should appear with
+a pair of shoes in one of his hands. Probably, the Upanaha, in ancient
+times, was a wooden sandal, and what the poet means to say is that
+Narayana, appeared with all the requisites of a Brahmacharin on his
+person.
+
+1830. i.e., merges into.
+
+1831. This cosmogony is agreeable to the Vaishnava scriptures. Above all,
+without beginning is Vasudeva. From Vasudeva is Sankarshana. From
+Sankarashana is Pradyumna. From Pradyumna is Aniruddha. Some persons find
+in this quadruple creation the distinct trace of the Christian Trinity.
+It is very difficult, however, to say which doctrine, the Hindu or the
+Christian, is the original and which is derived from which.
+
+1832. The reader is requested to mark the address 'king of kings'. This
+is evidently a slip of the pen. The whole speech is that of Narayana and
+Narada is the listener.
+
+1833. The commentator is silent. The sense seems to be that as Brahman is
+to be the son of Narayana in the beginning of a Kalpa when there is no
+other existent object mobile or immobile, the same Brahman is to be
+vested with dominion over all things which he would himself create
+through Ahankara. Of course, as long as Brahman is without Ahankara so
+long there can be no Creation, i.e., no subjects mobile and immobile, to
+be known by different names.
+
+1834. Nityada is always. Some persons believe that Narayana has to
+manifest himself always for achieving the business of the deities. This
+Earth is not the only world where such manifestations needed. As to the
+object of the manifestations considerable difference of opinion prevails.
+In the Gita, the great deity himself explains that that object is to
+rescue the good and destroy the wicked. Others hold that this is only a
+secondary object, the primary one being to gladden the hearts of the
+devout by affording them opportunities of worshipping him and applauding
+his acts, and to indulge in new joys by serving his own worshippers.
+
+1835. This is a reference to the well-known description of Narayana as
+Savitrimandalamadhyavartih etc. It is not the visible Sun whose disc is
+meant, but that pure fountain of effulgence which is inconceivable for
+its dazzling brightness that is implied.
+
+1836. The tense used in the original is future. What is meant, however,
+is that the great deity does these acts at the beginning of every Kalpa
+when he recreates the Earth. All cycles or Kalpas are similar in respect
+of the incidents that occur in them.
+
+1837. Maheswara is Mahadeva or Siva, Mahasena is Kartikeya, the
+generalissimo of the celestial forces.
+
+1838. Vana, the son of Vali, was a devout worshipper of Mahadeva. Mina's
+daughter Usha fell in love with Krishna's grandson Aniruddha. Aniruddha
+was imprisoned by Vana. It was to rescue Aniruddha that Krishna fought
+with Vana, after having vanquished both Mahadeva and Kartikeya. The
+thousand and one arms of Vana, less two, were lopped off by Krishna. The
+episode of the love of Aniruddha and Usha is a very beautiful one.
+
+1839. Saubha was the name of a flying city of the Danavas. Krishna felled
+this city into the ocean, having killed all its Danava inhabitants. As to
+Kala-yavana, his death was brought about by Krishna under the following
+circumstances. Pursued by the Danava, Krishna took refuge in a
+mountain-cave in which a king of the Satya Yuga was lying asleep.
+Entering the cave, Krishna stood at the head of the sleeping king. The
+Danava, entering the cave after Krishna, found the sleeping king and
+awaked him. As soon as the king looked at the Danava, the latter was
+consumed into ashes, for the gods had given a boon to the king that he
+who would awake him would be consumed by a glance of his.
+
+1840. The idea of Eternity without any conceivable beginning and
+conceivable end was so thoroughly realised by the Hindu sages that the
+chiefdom of Heaven itself was to them the concern of a moment. Nothing
+less than unchangeable felicity for all times was the object they
+pursued. All other things and states being mutable, and only Brahman
+being immutable, what they sought was an identification with Brahma. Such
+identification with the Supreme Soul was the Emancipation they sought. No
+other religion has ever been able to preach such a high ideal. The
+Hindu's concern is with Eternity. He regards his existence here as having
+the duration of but the millionth part of a moment. How to prevent
+re-birth and attain to an identification with the Supreme Soul is the
+object of his pursuit.
+
+1841. K. P. Singha has completely misunderstood the sense of verse 113,
+Bhishma does not certainly mean that Brahman was unacquainted with the
+narrative. What Bhishma says is that it was not to Brahman, but to the
+Siddhas assembled in Brahman's abode, that Narada recited his narrative.
+
+1842. K. P. Singha misunderstands verses 115 and 116 completely. The fact
+is, Surya recited the narrative unto those that precede and those that
+follow him in his journey through the firmament. K. P. Singha confounded
+the two classes of persons together. The Burdwan translator, as usual,
+makes nonsense of verse 116. The correct reading (as given in the Bombay
+text) is lokan, the grammatical construction being lokan tapatah suryasya
+etc. The Burdwan translator makes Surya repeat the narrative to the
+worlds created and placed before Surya.
+
+1843. The drift of Saunaka's queries seems to be this the religion of
+Pravritti is opposed to that of Nivritti. How is it that both have been
+created by the same Narayana. How is it that he has made some with
+dispositions to follow the one, and others with dispositions to follow
+the others.
+
+1844. Atmanah parinirmitam pralayam means that destruction or cessation
+of existences which is brought about by self-realization. What the king
+says here is,--If the religion of Nivritti be so superior in consequence
+of its superior end, why is it that the deities who are all superior to
+us did not pursue it? Were they ignorant of the method by which
+Emancipation is attainable? Were they ignorant of the means by which to
+win cessation of existence? K. P. Singha renders the verse correctly. The
+Burdwan translator misunderstands it although he repeats the exact words
+of the second foot of the second line.
+
+1845. That is, the attributes of vision to Light, taste to Water, sound
+to Space, touch to Wind, and smell to Earth.
+
+1846. Avritti lakshanam means that the reward to be bestowed shall not be
+Emancipation whence there is no return, but such reward (as the felicity
+of heaven) whence there will be a return for each of the receivers.
+
+1847. Taking their rise from the fruits of Pravritti implies having their
+origin in their desire for such fruits as appertain to the religion of
+Pravritti or acts.
+
+1848. What is stated here is that creature following the path of
+Pravritti cannot hope to reach the spot whence there is no return. It is
+by the path of Nivritti that spot is capable of being reached. The path
+of Pravritti is always fraught with return. One may become, by walking
+along that path the very chief of the celestials, but that status is not
+eternal. Since the beginning (if a beginning can be conceived), millions
+and millions of Indras have arisen and fallen down.
+
+1849. Literally, with their four quarters entire.
+
+1850. This salutation of Krishna unto the Supreme Soul is very
+characteristic. He salutes himself by saluting the Supreme Soul.
+
+1851. Sattwa is the attribute of righteousness. It is said to consist of
+eight and ten qualities. The commentator mentions them all.
+
+1852. i.e., Emancipation or complete identification with the Supreme Soul.
+
+1853. The object of this verse, the commentator says, is to explain the
+meaning of the word Hrishikesa. Agni is the digestive fire, and Shoma is
+food. Uniting together, Agni and Shoma, therefore uphold the universe. In
+the form of digestive fire and food, Agni and Shoma are two gladdeners of
+the universe. They are called on this account Hrishi (in the dual
+number). And since they are, as it were, the kesa or hair of Narayana,
+therefore is he called Hrishikesa. All these etymologies are very
+fanciful. Elsewhere the word Hrishikesa is explained as the Isa or lord
+of Hrishika or the senses.
+
+1854. Sat is existent or aught. Asat is naught or non-existent. Very
+generally, these two words are used to imply Effects and Causes, the
+former being gross or manifest, and the latter, subtile or unmanifest.
+Tamas here does not mean one of the three primal attributes but primeval
+darkness. Compare Manu, asitidam tamobhutam etc.
+
+1855. I do not know whether I have understood correctly the last part of
+this sentence. I think what is stated is that by honouring Hari and
+Mantra, one honours the deities and men and the Rishis. By men, I think,
+dead men or the Pitris are referred to.
+
+1856. The reading vagamritam is an error. The correct reading is
+gavamritam.
+
+1857. In former times kings and chiefs always used to assign rent-free
+lands to learned Brahmanas for their support. Those countries where
+Brahmanas had not such lands assigned to them, were, as it were, under a
+ban. What is said in this verse is that in such countries the blessings
+of peace are wanting. The inhabitants are borne on vehicles drawn by oxen
+on steeds.
+
+1858. In consequence of this third eye on Rudra's forehead, he came to be
+called by the name of Virupaksha or the ugly or fierce-eyed.
+
+1859. A Manwantarah consists of about 72 Chaturyugas, i.e., 288 yugas
+according to the measurement of the celestials. The present yuga is
+called the Vaivaswat Manwantarah, i.e., the period connected with Manu
+the son of Vivaswat. At each Manwantorah a new Manu appears. The
+self-born Manu was a different person.
+
+1860. By practising Yoga one acquires certain superhuman powers. These
+are called Yogaiswaryya. They include Anima, by which one can become very
+minute; Laghima, by which one can become very gross, etc.
+
+1861. The river Ganga has three currents. One flows through heaven, one
+is visible on the Earth, and a third flows through the nether regions.
+Persons of the regenerate classes, when saying their morning, midday, or
+evening prayers, have to touch water often. What is meant, therefore, by
+'Bharadwaja touching the water' is that Bharadwaja was saying his
+prayers. Vishnu assumed his three-footed form for beguiling Vali of the
+sovereignty of the universe. With one foot he covered the Earth, with
+another he covered the firmament. There was no space left for placing his
+third foot upon.
+
+1862. The Sreevatsa is a beautiful whirl on Vishnu's bosom.
+
+1863. The Hindu scriptures mention that there is an Equine-head of vast
+proportions which roves through the seas. Blazing fires constantly issue
+from its mouth and these drink up the sea-water. It always makes a
+roaring noise. It is called Vadava-mukha. The fire issuing from it is
+called Vadavanala. The waters of the Ocean are like clarified butter. The
+Equine-head drinks them up as the sacrificial fire drinks the libations
+of clarified butter poured upon it. The origin of the Vadava fire is
+sometimes ascribed to the wrath of Urva, a Rishi of the race of
+Jamadagni. Hence it is sometimes called Aurvya-fire.
+
+1864. The etymology of the word Hrishikesa is thus explained. Agni and
+Shoma are called by the name of 'Hrishi' in the dual number. He is called
+Hrishikesa who has those two for his kesa or hair. Elsewhere, the word is
+explained as the Isa or lord of Hrishika.
+
+1865. I am the Soul of all creatures, and, therefore, unborn, the Soul
+being Eternal, Unbeginning and Unending. Hence am I called the Unborn.
+
+1866. The race in which Krishna took birth was known by the name of
+Sattwata. All these etymologies are, of course, exceedingly fanciful. Not
+that the etymologies do not correspond with the rules of Sanskrit
+Grammar, but that they are not accepted by lexicographers. The fact is
+that each root in Sanskrit has a variety of meanings.
+
+1867. This verse refers to Panchikarana. The fact is, Earth, Water,
+Light, Wind and Space are the five primal elements. Each of these is
+divided into five portions and the portions so arrived at are then united
+or mingled together forming the different substances of the universe, the
+proportions in which they are mingled being unequal.
+
+1868. Achyuta has been variously rendered into English. Its true sense is
+here explained. Unswerving is the meaning. He who never swerves (from his
+highest nature or Brahma) is Achyuta. Hence, ordinarily, immutable or
+undeteriorating is the rendering that I have adopted.
+
+1869. Clarified butter is the great sustainer of the universe, for the
+libations poured on the sacrificial fire uphold the deities, and the
+deities, thus upheld, pour rain which causes crops and other food to
+grow, upon which, of course, the universe of living creatures live.
+
+1870. The constituent elements, called Dhatu, of the body, are, of course
+Bile, Phlegm and Wind. They are due to actions because birth itself is
+due to actions. There can be no birth without a body, and no body without
+these three. Hence, these three have their origin in previous actions
+un-exhausted by enjoyment or endurance.
+
+1871. Narayana is said to always dwell in the midst of Savitri-mandala.
+The solar disc represents eternal effulgence, or Milton's 'flaming
+amount' at which even the highest angels cannot gaze.
+
+1872. Durlabha may also mean not easily attainable: i.e., they that are
+my devoted worshippers are as unattainable as I myself. People cannot
+readily obtain their grace as they cannot mine.
+
+1873. The Yajur-Veda consists, according to this calculation, of one
+hundred and one branches.
+
+1874. The Krityas are acts of incantation, performed with the aid of
+Atharvan Mantras. They are of great efficacy. Brahmanas conversant with
+the Atharvans are competent, with the aid of Krityas to alter the laws of
+Nature and confound the very universe.
+
+1875. The path pointed out by Varna is the path of Dhyana or
+contemplation. Vama is Mahadeva or Rudra. Panchala is Galava of the
+Vabhravya race. The Burdwan translator makes a mess of these verses. He
+represents Galava as belonging to the Kundarika race. The fact is, as the
+Commentator explains, that Kundarika is a name derived from that of the
+Gotra or race to which the person belonged, Panchala is the same person
+as Galava of the Vabhravya race.
+
+1876. Elsewhere it is said that Narayana took birth in Dharma's house in
+four forms named Nara, Narayana, Krishna, and Hari. Dharmayanam samarudau
+means riding on the Dharma-car, i.e., endued with bodies with which to
+perform all the scriptural duties.
+
+1877. Munja literally means green, or a grass of particular kind.
+
+1878. Nara and Narayana were the same person. Hence, Nara's weapon having
+been broken into pieces, Narayana came to be called by this name.
+Elsewhere it is explained that Mahadeva is called Khandaparasu in
+consequence of his having parted with his parasu (battle-axe) unto Rama
+of Bhrigu's race.
+
+1879. He has been pleased to assume the forms of Rishis Nara and Narayana.
+
+1880. i.e., he that was speaking to Arjuna.
+
+1881. Kala is literally Time or Eternity. It frequently means, however,
+death or destruction, or he that brings about death or destruction.
+
+1882. The sense is that Arjuna was only the ostensible instrument.
+
+1883. The questions of Janamejaya, it would seem, were addressed to
+Vyasa. All the editions, however, make Vaisampayana answer those
+questions.
+
+1884. It is difficult to say what this word means. I think with the
+commentator that it means shoulder joints.
+
+1885. The Bengal reading is ashta-bhujau. The Bombay reading
+ashta-dangshtrau does not seem to be correct. By accepting the Bengal
+reading, the word mushka becomes clear.
+
+1886. Avyagran means with tranquil souls. It is said that with most young
+men what occurs is that their hearts at first leave them when they see a
+respected guest arrived who is to be received with due honours. A little
+while after, they get back their hearts. In the Nara and Narayana,
+however, nothing of this kind happened when they saw Narada first,
+although Narada was one to whom their reverence was due.
+
+1887. Nara and Narayana are the displayed forms of the undisplayed Hari.
+
+1888. cf. Milton's description of the mount of God. The highest angels
+are not competent to bear its effulgence, being obliged to cover their
+eyes with their wings in looking at it.
+
+1889. Prithivi or Earth is said to be sarvamsaha. As forgiving as the
+Earth is a common form of expression in almost every Indian dialect.
+
+1890. By Sat is meant all existent things. The correlative word is Asat
+or non-existent. Hence, aught and naught are the nearest approaches to
+these words. There are many secondary significations, however of these
+two words, Sat, for example, indicates effects or all gross objects; and
+asat indicates causes, etc.
+
+1891. The story is that once on a time the deities, on the eve of going
+out on a campaign against the Asuras, communicated the Vedas unto their
+children, Agnishatta and others. In consequence, however, of the length
+of time for which they were occupied on the field, they forgot their
+Vedas. Returning to heaven, they had actually to re-acquire them from
+their own children and disciples. The Scriptures declare that the
+preceptor is ever the sire, and the disciple is the son. Difference of
+age would not disturb the relationship. A youth of sixteen might thus be
+the father of an octogenarian. With Brahmanas, reverence is due to
+knowledge, not age.
+
+1892. The Hari-Gita is the Bhagavad-Gita. It is sometimes called also
+Narayana-Gita.
+
+1893. It is not clear who is the Guru referred to in this verse. The
+commentator thinks that it is Vrihaspati, the preceptor of the
+celestials. The celestial preceptor never came to the Pandavas. It is
+probable that either Vyasa or Vaisampayana is meant.
+
+1894. In these verses, it is to Vasudeva that the speaker is referring.
+The witness of the worlds means that he has witnessed innumerable
+Creation and Destructions and will witness them through eternity.
+
+1895. This speech is really that of Saunaka. Some incorrect texts
+represent it as the speech of Janamejaya. The following speech is that of
+Sauti, though the texts alluded to above make it that of Vaisampayana. It
+is true in the speech the vocative 'Brahman' occurs, but we may easily
+take it as a slip of this pen. K. P. Singha makes the correction. The
+Burdwan translator, without perceiving the absurdity, adheres to the
+incorrect texts.
+
+1896. It is difficult to settle the reading of this verse. The Bengal
+texts have alayah, the Bombay edition has alayam. At any rate, verse 58
+seems to contradict the previous verse. If after resorting the Vedas to
+Brahmana, Narayana to his own nature, where would his form be that had
+the horse-head?
+
+1897. Both the Vernacular translators give ridiculous versions of this
+verse. K. P. Singha takes Panchala to be a king and understands the verse
+to mean that king Panchala got back his kingdom through the grace of
+Narayana. The Burdwan translator errors as usual, by taking krama to
+imply gati or end. The fact is this verse repeats what has been already
+said in verses 100 to 102 of section 343 ante. Krama means the science by
+whose aid the words used in the Vedas are separated from each other.
+
+1898. 'Those who have burnt of their fuel' means men that have freed
+themselves from desire. Param paryyagati means knowledge as handed down
+from preceptor to preceptor.
+
+1899. Vasudeva is called the Fourth because below Him is Sankarshana,
+Pradyumna, and Aniruddha.
+
+1900. What is stated in these two verses is the difference between the
+ends of those that rely on Knowledge, and those that are devoted to
+Narayana with their whole souls. The former attain to Vasudeva, it is
+true, but then they have to pass gradually through the three others one
+after another, viz., Aniruddha, Pradyumna, and Sankarshana. The latter,
+however, at once attain to Vasudeva. It is curious to note how the
+Burdwan translator, with the commentary before him and from which he
+quotes, misunderstands the second verse completely. K. P. Singha's
+version also is not clear though not incorrect.
+
+1901. The word Ekantin is explained by the commentator to mean a nishkama
+worshipper, i.e., one who adores the Supreme Deity without the
+expectation of any fruit whatever. There can be no error, however in
+rendering it as one devoted with his whole soul. Such devotion verily
+implies nishkama worship.
+
+1902. i.e., all creatures were righteous and compassionate. Of evil,
+there was nothing in that age.
+
+1903. One of the foremost of Samans is called by the name of Jeshthya.
+One conversant with the Jeshthya Saman would have this name.
+
+1904. Ikshaku was the progenitor of the solar race of kings.
+
+1905. This desire, of course, relates to the acquisition of Emancipation.
+Yoga-kshema literally means the acquisition of what is desired and the
+protection of what has been acquired.
+
+1906. Buddha or Pratibuddha literally implies _awakened_. The sense, of
+course, is that such a person has succeeded in casting off all impurities
+and desires. He has, as it were been awakened from the slumber of
+ignorance or darkness.
+
+1907. Those that follow the religion of Pravritti acquire heaven, etc.,
+through their merits. Merits however, are exhaustible. They have,
+therefore, to fall down from heaven. The Creator Brahma casts his eye on
+[(illegible--JBH)] that follow Pravritti. The religion of Nivritti,
+however, leads to Emancipation. It is Narayana that looks upon men that
+betake to Nivritti.
+
+1908. What is stated here is this the deities and Rishis are certainly
+endued with Sattwa. But then that Sattwa is of a great form. Hence, they
+cannot attain to Emancipation. It is only that Sattwa which is of subtile
+form that leads to Emancipation. The deities, without being able to
+attain to Emancipation, remain in a state that is mutable or fraught with
+change.
+
+1909. That is, the practices which constitute the religion of the
+Ekantins are not really different for those laid down in the scriptures
+adverted to above.
+
+1910. Who are the Whites referred to in this place? The commentator
+explains that the word has reference to persons leading the domestic mode
+of life. Yatis wear robes that are coloured yellow or yellowish red.
+Households, however, use cloth that is white. The word may also mean the
+inhabitants of White Island.
+
+1911. The name Apantara-tamas implies one whose darkness or ignorance has
+been dispelled.
+
+1912. Vedakhyane Srutih karyya, literally, I think, means thou shouldst
+turn thy ears to the description of the Vedas, implying that thou
+shouldst set thyself to a distribution or arrangement of the Vedic hymns
+and Mantras.
+
+1913. It is difficult to understand what is the precise meaning of the
+expression twamrite. Literally it means without thee. Whether however,
+the speaker means that all the princes will meet with destruction except
+thee or that they will be destroyed without thy being present among them,
+or that such destruction will overtake them without thyself being the
+cause of it, it is difficult to determine.
+
+1914. Anyo hanyam chintayati seems to mean that the thoughts of others do
+not correspond with their act.
+
+1915. It is scarcely necessary to remark that the word nandana means both
+sons and delighter. The etymological meaning is, of course, delighter.
+The son or grand-son is so called because of his being a source of
+delight to the sire or the grandsire with the other members of the
+family. In verse 58, nandana seems to be used in the sense of delighter.
+
+1916. The commentator explains these verses in this way. So far as
+ordinary purposes are concerned, both the Sankhyas and Yogins speak of
+many Purushas. In reality, however, for purposes of the highest truth,
+there is but one Purusha. I do not see this limitation in the verse
+itself. The fact is what the commentator says is to be seen in the next
+Verse.
+
+1917. The abode of thy feet means thy abode. To this day, in mentioning
+persons that are entitled to reverence, the Hindu speaks of them as the
+"feet of so and so".
+
+1918. The commentator explains the meanings of the words used in this
+verse in this way--He is called Purusha, because of the attribute of
+fulness eternal, because he has neither beginning nor end; immutable,
+because there is no change in him; undeteriorating, because he has no
+body that may be subject to decay; immeasurable, because the mind cannot
+conceive of him in his fulness.
+
+1919. Acts are called seeds. Seeds produce tree. Acts lead to the
+attainment of bodies. For the production of bodies, therefore, acts
+operate like seeds.
+
+1920. The sense seems to be this: in the Yoga system He is called the
+Supreme Soul, for Yogins affirm the existence of two souls, the Jivatman
+and the Supreme Soul, and assert the superiority of the latter over the
+former. The Sankhyas regard the Jiva-soul and the Supreme Soul to be one
+and the same. A third class of men think everything as Soul, there being
+no difference between the one Soul and the universe displayed in
+infinitude.
+
+1921. The acting Soul is ensconced in the Linga-sarira with which it
+becomes now a human being, now a deity, now an animal, etc. given and ten
+possessions are five pranas, mind, intelligence and ten organs of senses.
+
+1922. Dhaturadyam Vidhanam is supposed by the commentator to imply what
+is known as Mahat i.e., the existence of Jiva before the consciousness of
+Ego arises.
+
+1923. Pragvansa is a certain part of the altar. Both the vernacular
+translators omit the word in their renderings.
+
+1924. This portion does not occur in all the texts. I have thought fit to
+add it for explaining the connection. Most texts begin abruptly by
+saying--Yudhishthira said, etc. etc.
+
+1925. The object of the question is to ascertain which is the foremost of
+all the modes of life. Although Renunciation has been described to be the
+best of all modes, still the duties of that mode are exceedingly
+difficult of practice. Hence, Yudhishthira wishes to know if the duties
+of any other mode can be regarded as superior.
+
+1926. Family customs are always observed with great care. Even when
+inconsistent with the ordinances of the scriptures, such customs do not
+lose their binding force. Reprehensible as the sale of a daughter or
+sister is, the great king Salya, when he bestowed his sister Madri on
+Pandu, insisted upon taking a sum of money, alleging family custom not
+only as an excuse but as something that was obligatory. To this day,
+animals are slain in the sacrifices of many families which follow the
+Vaishnava faith, the justification being family custom.
+
+1927. The Vedas are, strictly speaking, not scriptures, for they are
+_heard_ the scriptures being those ordinances that are written down. Of
+course, the Vedas have been reduced into writing, but for all that, they
+continue to be called the Srutis, as the Common Law of England, though
+reduced into writing, is still called the unwritten law etc. etc.
+
+1928. Some texts erroneously read sthitah for sthitim. Eka eva atmani
+sthitim kartum literally rendered, is to achieve existence in the one
+soul. This means to realise the union of the Jiva-soul with the 'Supreme
+Soul.' 'Relying upon the Soul I shall try to exist in the one Soul,' in
+brief, means, I shall try to unite the Jiva with Supreme Soul. The
+difference between Kankhami and Ichcchemi is well illustrated by the
+commentator by referring to the case of the man of weak stomach who
+craves for food of every kind but who does not wish to actually eat from
+fear of increasing his illness.
+
+1929. Sattwikani implies the deities and others that are endued with the
+attribute of Sattwa. Samyujyamanani refers to their births and deaths as
+deities and men in consequence of the fruits reaped of acts done.
+Niryyatyamanani is distressed or afflicted in consequence of such birth
+and deaths. The rows of Yama's standards and flags refer to the diverse
+diseases that afflict all creatures.
+
+1930. The commentator explains that nityah-salilah means pure as water. I
+think this is not the sense of the word here.
+
+1931. It is desirable to note that the word atithi which is rendered
+guest here and elsewhere, means a person who enters without invitation
+the abode of a householder. Such an individual is adorable. All the
+deities reside in his person. He is supposed to favour the householder by
+giving him an opportunity of performing the rites of hospitality.
+Whatever the respect, however, that is paid to a guest, he cannot expect
+to be served with food till the householder, has done his best for
+serving him as sumptuously as his circumstances would permit. Hence, by
+the time the food is placed before him, the guest becomes very hungry.
+
+1932. Some of the Bengal texts have dwigunam for dwiruna. Less than ten
+by two is the meaning.
+
+1933. This verse seems to be unintelligible. I think the sense is this.
+Frugality of fare and observance of vows constitute merit for person of
+all classes. These imply the restraint of the senses, for if the senses
+be not restrained, no one can observe vows or practise frugality. There
+is a connection, thus between the duties of religion and the senses.
+
+1934. Darsana-sravas means one who hears with the eye. The Nagas or
+snakes are believed to have no ears, but to use their eyes both for
+seeing and hearing. Who the Nagas of the Mahabharata or the Puranas were,
+it is difficult to determine. They seem to have been a superior order of
+beings, having their abode in the nether regions.
+
+1935. The meaning of annyayinah is that we should be followed by others,
+i.e., we deserve to walk at the head of others.
+
+1936. The Indian bird Chataka has a natural hole on the upper part of its
+long neck in consequence of which it is seen to always sit with beaks
+upturned, so that the upper part of the neck keeps the hole covered. The
+Chataka is incapable of slaking its thirst in a lake or river, for it
+cannot bend its neck down. Rain water is what it must drink. Its cry is
+shrill and sharp but not without sweetness. 'Phate-e-ek-jal' is supposed
+to be the cry uttered by it. When the Chataka cries, the hearers expect
+rain. Eager expectation with respect to anything is always compared to
+the Chataka's expectation of rain water.
+
+1937. The Burdwan translator erroneously renders this verse. The
+commentator explains that hitwa is equivalent to vina and sums up the
+meaning of the first line in these words, viz., twaddarsanam vina asya
+kopi vighnomabhut. In the second line, naprayupasate is equal to
+paritajya na aste.
+
+1938. It is a pity that even such verses have not been rendered correctly
+by the Burdwan translator. K. P. Singha gives the sense correctly, but
+the translation is not accurate.
+
+1939. A form of expression meaning that 'we are your slaves'.
+
+1940. Atmanam is Brahma; atmasthah is 'relying in the Soul', i.e.,
+withdrawn from all worldly objects; atmanogatim implies the end of the
+Jiva-soul, i.e., the Supreme Soul; the last is an adjective of atmanam.
+
+1941. It has been explained in the previous sections that the Unccha vow
+consists in subsisting on grains picked up from the fields after the corn
+has been reaped and taken away by the owners. It is a most difficult vow
+to observe. The merit attaching to it is, therefore, very great.
+
+1942. The formal initiation or diksha is a ceremony of great importance.
+No sacrifice or vow, no religious rite, can be performed without the
+diksha. The rite of diksha is performed with the assistance of a
+preceptor or priest. In leaving the domestic mode for the life of a
+forest recluse, the diksha is necessary. In following the Unccha vow,
+this rite is needed. Any religious act performed by one without having
+undergone the formal diksha, becomes sterile of results.
+
+1943. Bhishma abducted, with the might of his single arms, the three
+daughters of the king of Kasi, viz., Amva, Amvika, and Amvalika. He
+wished to marry the princesses to his brother Vichitravirya. The eldest
+princess, having previously to her abduction selected king Salwa for her
+lord was let off. When, however, she presented herself before her lover,
+the latter refused to wed her. She, therefore, applied to Rama for
+wreaking vengeance on Bhishma whom she regarded as the author of her
+wrongs. Rama took up her cause and fought with Bhishma, but was obliged
+to acknowledge defeat at the hands of his antagonist who was his disciple
+in arms. For fuller particulars, vide Amvopakhyana Parvan in Udyoga Parvan.
+
+
+
+
+
+
+
+
+
+End of the Project Gutenberg EBook of The Mahabharata of Krishna-Dwaipayana
+Vyasa, Volume 3, by Unknown
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