CORNELL UNIVERSITY LIBRARY CORNELL UNIVERSITY LIBRARY 123 099 The original of tliis book is in tlie Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924071123099 THE MAH ABHAEATA OF KRISHNA-DWAIPAYAITA VYASA thanslated INTO ENGLISH ^Os£ Published and Distributed chiefly gratis BY PROTAP CHANDRA ROY ADI PART A. CALCUTTA ': BHARATA PRESS. No. 367, Upper Ohitpoee Road. 1884. (The right oj immhim is mtrved.) TABLE OF CONTENTS. Introduction, PAGE. Sauti'a arrival at the woods of Naimisha . . 1 The desire of the Rishis to hear the Mahabharata . 2 Invocation to Isana , . . . ib The order of creation ... 3 Vyasa's desire to publish tlie Bharata . . 4 The Grand-sire comes to him ... 5 Ganesa undertakes to write the Bh5.rata . . 6 Sauti's praise of the Bharata , . . ib Dhritarashtra's lainentationa ... 10 Sanjaja's consolations to Dhritarashtra . ■ 17 Sauti's eulogies on the study of the Biiarata . 19 The history of Samantapanchaka . . 21 Explanation of terms indicating the divisions of an army 22 Parva Sangraha, Summary of the contents of th6 Eighteen main Parvas 23 Pausya Parva, Curse on Janamejaya ... 45 Measures adopted by him to evade it . , ib Story of the sage Dhaumya . . . ib Story of Aruni .... 46 Story of Upamanyu .... ib Story of Veda .... 51 Story of Utanka . . . . ib Story of Paushya .... 53 Utanka's arrival at Janamejaya's court . . 59 ,Hig incitement of Janamejaya against Takshaka . 60 Pauloma Parva. The Rishis wait for Sannaka ... 60 Genealogy of the Bhirgava race , . 61 Story of Paloma,' .... 62 Story of the birth of Chyavana , . 64 ^Bhrigu's ctirse oa Agjui , , , ib 11 CONTENT'S. Hymn to Agni by Brahma . , History of Ruru Story of the Dunduva AsUJca P&rva. Story of Jaratktru . , , Birth of Astika : , , History of Eadru andVinata . Churning of the Ocean I'he wager betweea Kadru and Vinata Kadra's curse on the Snakes i^adru and VinatS, go to see Uchchaisfavas, and see the Ocean , . " , Birth of Oadura , Hymn to Gadura Wrath of the Sun, and the appointment of Aruna as his charioteer . , Uyma to Indra by Kadru . Gadura's inquiry as to the cause of his bondage Gadura devises means to bring the Amrita Of Kasyapa and Gadura Story of the Elephant and the Tortoise . Bad omens are seen hy the gods and their preparation for battle Battle of the gods with Gadura Gadura takes away the Amrita Of Gadura and Vishnu The mutual grant of boons Conversation of Indra with Gadura and Gadura'a '•-•- obtaining the name of Suparna Indra steals the ^mnia from the snakes The cleaving of their tongues . Enumeration of the names of the chief serpents Asceticism of Sesha , Seeha obtains boons from Brahma Gonsultation of the snakes on the subject of their mother'fl curse , PAGE. 66 70 11« CONTENTS. lU PAGE. The snakes bring up Jaratkaru ," \ 120 Parikahit's hunt . . i <# 121 The curse on Parikshit , . =, 124i Obuversation between Sringin and Sanaika , 125 Despatch by Samika of a disciple to Parikshit , 126 Speech of Oaurmukha in the court of Parikshita <, ib Parikshit takes counsel of his ministers •. , 127 Conference of Kasyapa and Takshaka . , 128 K3,syapa desists on receiTJng money from Takshaka, from going to Parikshit's court . . 129 Death of the king in consequence of Takshaka's bite 131 Installation of Janamejaya as king , . ib History of Jaratkaru , , , 132 His marriage .... 13^ !Birth of Astika . . . . 140 Janamejaya's vow to celebrate the snake sacrifice . 146 Preparations for the sacrifice . . , 147 Falling of the snakes into the sacrificial fire ^ 148 Astika'^a arrival at thfe sacrifice > . 152 Staying of the sacrifice- ■■ -. , 159 Adivansavatarana Parva. Short history of the PEalava anl Kuru princes . 164 Story of king XTpariohara . . . 171 Description of the /mfrat^cZ^a/of festival . . 172 Origin of GirikS and the king's marriage with her 17i Story of Adrika ^ '•. . ^ 175 Story of Satyavati , . . .. 1T6 The meeting of Parasara with Satyavati . , ib Birth of Dvvaipayana . v • 177 History of Animandarya . , . 17;8 Histories of Kama, Vasudeva, Satyaki, Kritavariiian, etc ib The revival, of the Kshatriya order from the Brahmanas 181 The over-burdened Earth goes to Brahma » 183 The gods are enjoined to be incarnate % » 18:4 iv contents; Sambhava Parva, Brief account of the origin of gods and all creatures on earth Birth of Bhrigu, and the genealogy of Adharma (unrighteousness) . Oenesis of the animals, etc Previous history of Jarasandha, and others Origin of Dcona, Kripa, Dhritarashtra, Y-udhishthira, and others History of Diaupadi, Kunti, and Madri Story of Dushmanta . He se.es Sak\intala Birth of Sal^untala « Espousal by Dushmanta of Ssikjantala Siikuntala gives birth to a son . She goes to her husband's home No recognition of her by Dushanta Her disappearance and the aerial voice Dushmanta recovers his lost wife and son -Installationof Bharata in the kingdom Account of the race of Frnjapati Story of Pururavas . Story of Nahusha Story of Yayati Destructioa of Kacha by the Diinavas Sukra brinpra back Kacha into life Be is killed and revijred a second time Curee on wine by Sukra ' Sharmishtha throws Devayani into a well Her rescue, therefrom by Yayati Sarmistha becomes tlie maid-servant of Devayani Yayati again 6ees Devayani Yayati'a marriage with Devayani Yayati mavries Sharmishtha in secret ' Sharmishtha gives birth to three sons Devayani sees Sharmistha's sons, and becomes jealous Yayjiti is cursed by Sukra , , , PAGE, 186 CONTENTS. Piira talcea apoa liimself the decrepiiude of his father 257 Yay%ti takes, back bis decrepitude, and installs Furu on the throne ., . . . .259 Descendants of the ciwsed Yadu, and others . 260 Ascension of Yayati to hearen . , 261 His fall therefrom .... 264 Yayati sees Ashtaka and othera . . ib He re-ascendeth to heaven . , . 277 Short history of the Paurava race , . 278 Story of Mahabhisa .... 288 Story of Praiiipa .... 290 Birth of Shantanu , ... 291 Marriage of .Sliantanu with Qanga . . 293 History of the incarnation of the Vasus . . 294 Story of Shantanu .... 298 Installation of Bhisma as (he heir-apparent . 301 Shantann sees Satyauati and is- enamoured of her ib Devavrata asks of Dasaraja his daughter on behalf of bis father i Devavrata receives the appellation of Bhisma Shantanu begets offspring on Satyavati and goes to heaven Yichitravirya obtains the kingdom Bhisma carries away the daughters of the king of Eashi from their Saydmvara Bhisma's encounter with the invited monarehs Death of Vichitravirya Conversation between Bhisma and Satayavati JSfcory of Jamadagni . Story of Utathya Story of Dirghatamas Satyavati relates to Bhism!^ the birth of Vyasa Origin of Dhritarashtra and others History of Gandhari . History of Pritha . . . 'Origin of Kama . . . •Sayamvara of Kunti . Marriage o£ Pandu and Madri . fi CONTENTS. pageI Pandu'^8 refreat into the forest •. l t 336 Marriage of Vidura . -. . . 337, Gaftdhari bringa forth a hundred sons r * 33& The names O'f the hundred sous . ► 34i2 Jaykdrutha marriee Duhshalai > . . >-H How F3,adu slew a Brahmaaa in the shape of a deer 343 The curse on F^ndu .. , » » 345= f^iidu's lamentations , „ ^ 346 His retirement iiito the woods with his wires . 34% Fandu enjoins upon Kunti to beget offspring by others 351 The story of Vyushiiaswa .... 353 Origin of the institution of m^arriage . « 356- Births of Yudhishthira and the rest . , 3^59^ Death of Fandu .... 367 Hadri sacrifices herself on the funeral pyre of Fandu 369< Tudhiahthira and his brothers com« to Hastiuapore ib Funeral obsequies of I^ndu . . . 372 Sports of the Kurus and the Fandus . » 37# Bhiina is poisoned by Duryodhana » . 376 Bhima goes to the regioa of the NSgas . , i\y His return from the region of the NagSs . 37^ Origin of Kripa and Kripi . . <• 381 History of Drona » . . . 382" DrOna beconaes the preceptor of the Kurus and the Fandus 391 The princes begin to learn the use of arms . 392° Ai^una's exceptional proficiency .. . ife Story of Ekalavya . . » . 393 Pr(Kia tries his pupils . . . 396 Arjun^ obtains the weapon called JSm^marsAira , 398 Trial of the .princes . . -. . 39& Duryodlmna installs Karna on the throne of- Anga 406 Ihfasion of. Fanchala by the Kauravas . . 408 Arjuna takes Drupada captive and delivers him into the .hands of his preceptor . . . 412 Dr,ona sets Daupada free • -^ ♦ ib Installation, of Yudhishthira as the heir-apparent . 413 Counsels of Kanika the politician v , 416. CONTENtS. VU Jatugriha Parva. PAGE. Intrigues of Daryodhana and Sakrani , , 425 The exile ofthe Pandavas.to Varanavata 430 Duryodhana. takes counsel with Puroc'hana . ib Vidura's speech unto Yndhishthira . 433 The arrival of the Paalavas at VSranavata . 434 Burning of the house ©f lac . , . 438 Flight of the Pandavas to the forest . , ib Hidimvd-hudha P!' The Panda v&s go to the house of Drupada . 646 Drupada interrogates the Findavas with the view of ascertaining their i(Jeatity * . , 547 TudhiahthiTa'^ reply > ^ . . 548 Iprapada'si joy there-ab .... ib Plia vow to restore the PSudavas . . i\ Pr\jpada expresafee his ^^te^^tion of marrying his daugh^r to Arjuna . , . , 549 iPrijpada^s eooverg^tion with Yudhis}i,thira . il) ^^ival of Vystsa t . , . 550 j§|Ory of Jatiia . . . , 55) !l^unti's expression of opiuioB . . . i^ i^pe«ch of Vyasa thereon . . . ib Account of the sacrifice of the gods. %t the I^^aimisha forest 532 Th^ gods see a golden lotus . , . 553 Indra sees a female .... ib Ii^dra interrogates the female . . . ih l^p sees a young man at play with a young lady . ih Indra and the young man interchange questions and answers .... ib Xndra sees the former Indras , . . 554 Vya?a's. speech .... ib Account of the origin of Valar^ma and Keshava from a couple of Naray ana's hairs . . 555 Prior history of the Pandavas and Draupadi , ib Gifted with divine vision Draupada sees the Pandavas in their native forms . . . ggg Fortner history of Draupadi . . , 557 Speech of Vyasa to Drupada • • . ib Preparations for the nuptials . . . 553 The h} meneal assembly > • • ib CONTENTS* XV PAGE Consecutive marriages of the fite . . 553 Eunti blesses Draupadi . , , 559 Krishna sends dower .... 660 Vidurd^anianct Pvirm. Duryodhana hears of the marriage of the Hndavas 561 "Vidura acquaints Dhritarashtra with it , , 562 Conference of Duryodhana and DhritarSshtra . 563 Karna's speech .... 565 Bhisma's speech . , , , S67 Drona's speech .... 568 Kama's reply .... 570 Speech of Vidura' , , , . ib Speech of Dhritar&shtra ^ , , 573 Vidura's departure for Panch&la . . ib He sees the PS,ndavaa . , ^ , 574 Speech of Vidura to Drupada . , . ib BOfjyakiva Parva. Drupada's reply .... 575 Speech of VEsudeva .... ib Beturn of the F3,adaTas to Hastina with the consent of Krishna .... 576 Speech of the citizens on seeing the PEndavas , ib The PSndavas take half of the Iringdom and enter Khandavaprastha . . . 577 The building of the city — its description . ib Krishna and Valarama return to Dwaraka . 579 Arrival of Narada at the house of the Pandavas . ib Story of Sundii and Upasunda . . . 581 The Pandavas bind themselves with a rule in respect of Draupadi .... 590 Arjunavanavasa Parva. The lives of the Pandavas at Khandavaprastha . 591 Arjuna violates the rule for rescuing the kine of a ' Brahniana .... 592 Arjuaa's voluntary exile; . . . 593 Xii CONTENT, PAGE, 595 598 599 Marriage of Arjuna with Ulupi i • Arjuna obtains ChitrdJigada . < He rescues some Apsaras from a curse at the Pancha- tirtha . . ■ » • Arjuna sees Krishna at Prabhasha . • ""* They both go to the Raivataka mountain for purposes of pleasure , . . • ^^ Arjuna goes to DwarakI with :&ri8hna, and puts up at the bouse of the latter . i .603 Suhhadraharana Farm. The festival called Yrisbnandhaka on the iEtaivataka mountain . . . • 603 Arjuna sees Subhadrl, there . . • 604 He forcibly carries away SubhadrS, . , 606 The Yrishnis prepare to fight with Arjuna and finally desist ib Haranaharana Parva. Arjuna returns with Subhadrt to Khaudavaprastha 608 Draupadi's speech to Arjuna . . . 609 Krishna and Yalarama and others come to Kh^ndava- prastha with dowers . . . ib The festivities at Indraprashta on the arrival of the Yrishnis and Andhdkas . . . 610 Birth of Abhimanyu . . . 612 He learns the art of arms . , . ib The five sons of Draupadi . . . 613 Khandava-daha Parva The administration of Yudlushthira . , 614< Krishna and Arjuna goes to sport in the woods . 615 Sports of the females . . . ib Arrival of Agni iu the guise of a Brahmana , 616 His suit with Krishna and Arjuna , . 617 Anecdote of Swetaki . ■ . ib Yaruna furnishes Krishna and Arjuna with cars, the discus, and the bow GEndiva . , 624 Escape of Asyvasena from the burning Khaudava . 628 CONTENTS; XUl Fight of ladra and Arjuna Fight of Krishna and Arjuna with the celestials Defeat of the gods Indra desists from fight . Conflagration of Khandava . . Flight of the Asura Maya Approach of Agni towards Maya to consume him Arjuna protects Maya , , Story of the Eishi Mandapala . Austerities of Mandapala Why he was deprived of the merit of his devotions Speech of the gods to Mandapala » He assumes the form of a hird » His hymn to Agni . . , Bestowal of a hoon on him by Agni , History of his four sons Cbrant of boons by India to Arjuna and Krishna PAGE 631* ib ib ib 632 ib ib. 635 ib ib ib 63& ib 637 638 646- FJEIS>. PREFACE Several persons of note and personages even In high rank, "Sympathising with the objects of the " Datavya Bharat Karya- lya," have from time to time recommended to me thdt the Ma- habharata, If translated into English, would, to quote the senti- ments of the Right Honorable the Marquis of Hartlngton, as conveyed to me in Mr. Eost's letter of the 6th of October, 1882, and published at the time in nearly all the Indian news- {)apers, " supply a want long felt and be a real boon to the ever- increasing band of students of Indian history and archaeology." These recommendations exactly falling in with the views entertained by me from some time past, have been talcen into earnest consideration. The ancient literature of India is our glorious inheritance. In his letter to me Prof. Max Miiller remarks, " I expect the time will come when every educated native will be as proud of his Mahahharata and Ramayana as Germans are of their Nib&lunge, and (jrreek3,even modern Greeks, of their Homer." The vanity is excusable, if it were only vanity, that persuades a Hindu to seek the means of placing this splendid inheritance of his before the eyes of foreign nations, of foreigners particularly who from their culture are capable of Sipprfeciating and understanding it. But such an endeavour, if successful, may not satisfy vanity alone. It is really fraught with results of the utmost importance to the cause of historical aaid philological research, in fact, to the cause of Knowledge ia all her principal departments. Apart from all these, there is another consideration the im- portance of which it is difficult to exaggerate. Providence ia its inscrutable wisdom has linked the destiny of this country •with that of an island In the remote west which, though unable to boast of a bright past, has, nevertheless, a splendid present, and, if signs are to be trusted, a more glorious future still. England, however, by her wise administration of this her ri- chest and most extensive dependency, has already ceased to be iregarded in the light of a conquering power bent only upon self-aggrandisement at the expense of the children of the soil. Untrue to the traditions of •Empire and the ■ instincts of their I 2 1 own better nature, individual Englishmen might now and then advocate the policy of repression ; but, thank God, force has long ago ceased to be regarded as an efficacious instrument m the Government of two hundred million of human beings. In her gracious Proclamation, constituting the Charter of our liberties, the Queen-Empress of India enunciates the noblest principles of government, and -confesses to her determination of founding her rule upon the love and gratitude of the people. Occasional lapses on the part of those in authority under her might produce temporary irritation, but the two races are daily approaching each other with fraternal feelings as best befit the children of the same mother. Instead of loakrng upon the con- quered people as outer barbarians, those in authority over them, always manifest a sincere desire to enter into their feelings and understand their aspirations by personal converse and, what is certainly more efficacious in this line, by a study of their national literature. Professor Monier Williams in his preface to Dr. H. H. Milman's metrical translation of Ifedo-pahhycma remarks, " Now that our Indian Empire has passed its first great climacteric, and vast changes are being effected in its constitution, the -value of Sanskrit to all preparing for the Civil Service * * * cannot be insisted on too forcibly. Its relations to the spoken languages is not its only attraction. The study of Latin bears closely on Italian, and yet if the empire of Italy belonged to this country, we sliould not attach more importance to proficiency in Latin than we do at present,' because, in fact, the people who now speak Italian have little community of character with the Romans who once spoke Latin. Their tastes, customs, habite of thought, laws, institutions, religion, and literature are all different. But in India the lapse of centuries causes little disturbance in the habits and charac- ter of the people, however numerous and violent the political revolutions. " And again, " How is it, thetti that knowing all this. Englishmen, with [two hundred million of ] Indian fellow-subjects, have hitherto paid less attention to the study of this language, than other nations who have no material interests in the East ? " Since the time, however, that the Professor wrote, some- [ 3 J thing has been done towards encouraging the study of Sanskrit by the Civil Servants of India. It is a matter of regret, how- ever, that the little that is acquired under compulsion while in course of training for the first test or the Departmental examinations, is rarely improved from a love of knowledge in after life. The cause, however, is not far to seek. The study of Sanskrit is attended with difficulties that are nearly insuperable in. the case of the over-worked Indian official. Unless blessed with linguistic faculties o-f an exceptional nature, the little leisure that the Indian official might command, even if wholly devoted to the acquirement of Sanskrit, can scarcely produce desirable results. Viewed also in the light of a mean to an end, the end, vi^ of understanding the wishes and aspira- tions of the Indian races for purposes of better government, the study of Sanskrit may be dispensed with if all that is contained in the great Sanskrit works of antiquity becomes obtainable by Eaglishmen through the medium of translation. Any effort, therefore, that is made towards unlocking Manu and ,yajn.yavalkya>. Vyasa and Valmiki,. to Englishmen at home or in India, can not but be regarded as a valuaWe contribution to the cause of good government. With regard to the Mahabharata In particular, on which, as remarked by Oriental scholars, Aryan poets and prose- writers of succeeding ages have drawn as on a national bank of unlimited resources, I am fully persuaded that the usefulness of such a translation and its gratuitous distribution in India And Europe ( America also has been included at the suggestion of my friends) would recommend itself to the patriotism of .my countrymen without the need of any eloquent elaboration. It is impossible to suppose that the liberality of my country- men could have been exhausted by su|^orting the " Bharat ,Karyalya" for a period of seven^ years only. The English translation will cost, at a rough estimate, Rs. 100,000. After my experience of the .liberality of my countrymen, this sum, apprently large though it be, seems to me to be a trifle. I pur- pose therefore to publish an English translation of the Maha- bharata in monthly parts of 10 forms each, octavo, demy, the £rst part of which is issued herewith. I 4 J The present edition shall consist of 1250 copies, 250 copies are intended for distribution in India free of all charges, among the gentry, the aristocracy, aad reigning chiefs ; 300 among Indian officials of the higher ranks ; 250 for distribution out of India, chiefly amo&g the sa/vcmts of Europe and America. 200 copies must be reserved ( as experience has taught me ) for tnaking up losses caused to recipients by negligence and in tran- sit. The remaining 250 copies shall be charged for at Ba 50 and Ks 65 per copy inclusive of postal costs, Rs 50 being payable fey persons in India and Rs 65 by those in Europe and America* It is needless to say that the selection of recipients shall, in tegard to the present publication, rest entirely with the Karya- la^a. Any person desirous of taking a copy, but whose name rnay not be entered in the free list, may, if he likes, have his name registered in the list of those to whom the aforesaid 250 teopies are to be supplied for Ea 50 or 65 a copy. In case, however, of sheer inability on the patt of these; copies may even be supplied, as long as available, at Rs 12 or Es 25 according as the address is Indian or foreign. It is needles, however, to ■say that this last class of recipients must necessarily "be very limited. Sincfe the foundation of the •' Datavya Bharat Karyalya," not a single copy of any of its publications has ever been parted with for price. The present departure, therefore, from the Kar- yalya's uniforift practice, in regard to at least 250 copies of th6 projected publication, requires a word of explanation. During the last seven years I have found a few gentlemen evincing some reluctance in accepting in gift the publications of .the " Bharata Karyalya, " although this latter is no institution be- longing to any private individual but is rather a national con- cern supported by a nation's patriotism. Many of the persons evincing such delicacy are too important to be overlooked in the distribution of our publications. It is to meet their ca^e espe- cially that 250 copies of the proposed translation are reserved. These gentlemen might easily accept copies now, on pay- ment, which, as stated above, is Es 50 in India and Es 65 out of India. So far a^ the " Bharata Karyalya, " however IS concerned, gentlemen taking copies on payment of the abov^ [ 5 ] suras, without being looked upon aa purchasers, will be regarded as donors to the Karyal ya. Although in the collection of funds necessary for the aooompllshnient of the present scheme, my chief reliance is upon my own countrymen, yet in an undertaking of this nature the Bharat Karyalya can not very well refuse outside support, if only to make an insurance against failure. The Editor of the 8ind Gazette, in reviewing the. Karyalya's prospectus issued in March last, remarked " there are many " Natives and Europeans of culture who will view the scheme " in the highly favorable light in which it presents itself *' to men so unlike as the Marquis of Hartington and Pror " fessor. Max MuUer, both of whom have given it their warm " support. Tlie translation will cost the Bharat Karyalya some " Ks 100,000, and this is a large sum for even so infliiental and *' wealthy a body to expend on such an object. But so brilliant " an instance of intellectual charity is certain to attract out- " side support, and, at the same time, it ought to have the " eifect of swelling the member^roU of the Society. " While thanking the European Editor most sincerely for his kind words in reference to my scheme, I would observe that if that fiohe- me is rightly appreciated in Europe and America, I should not be justified in not accepting any oiFer of aid that is voluntarily made, or even in not seeking (actively, if need be) contributions to ensure success. Literature, in respect of its demand or use- fulness either, is, more than anything else in the world, a cosmopolitan concern. The productions of genius are the common inheritance of the world. Homer lived as much for Greeks, ancient or modern, as for Englishmen or Frenchmen, Germans or Itallarls. Valmiki and Vyasa lived as much for Hindus as for every race of men capable of understanding them. A SHORT HISTORY OF THE DaTAVTA BhARAT KARYiXT^, ITS ORIGIN AND OPERATIONS. Impressed from my very youth witli the desire of render-, ing the great religious works of India easily accessible to my countrymen from a hope that such a step, if accomplished, would, to a certain extent, counteract the growing sceptioism^ •and irreligion of the age, I nursed the wish for yearsin secret/, my respurces having been quite disproportionate to the grand- eur of the schenie. The occupation to which I betook my- self was that of a Book-selldr and general Ajgent. After some years of unremitting toil, I achieved a success in my business* which, in the face of the keen competiticm of the times, I could consider as in every respect fair. I secured a con^etence upon which, if I liked, I could retire. But without doing anything of the kind, I resolved to carry out, of course to the €xtent of my means, the scheme I had always nursed regard^ ing the great Sanskrit works of antiqraity. I soon- brought out an editidn in Bengali of the Mahabharata, the great epie-.of Vyasa, a perfect storehouse of religious instruction imparteeT not by dry precepts but enforced by the history of living men, princes and warriors, sages and hermits, in fact, of every specimen of humanity that can interest man in generaL My edition consisted of 3,000 copies, and it took me a little jnore than seven years to complete it. The price I fixed for a copy, taking all circumstances into consideration; was Es 42. although a little while before certain dishonest recipients of Babu Kaliprasanna Singhsi's edition of the same w(*k ( Babu Kaliprasanna Singha having distributed his edition gratis) had sold their copies for :^s 60 to 70 per cppy in the open market, ■ A little after my edition had been brought out, I was afflicted by a domestic calamity with the details of which I need not acquaint the reader. Suffice it to say that for some time I was like one demented. On the advice of friends and physi- cians, I tried the efifect of a temporary separation from old sights and scenes. But mine was no disorder of the nerves that a change of climate or scene could do me any goo(^ Mine was " a mind diseased, a rooted sorrow to be plucked from I 7 1 the memory," and I stood in need of "some sweet oblivious an» tidote to cleanse the stuffed bosom of that perilous stuff which Iveighs upon the heart." My purposeless wanderings could be of no avail. At length I mustered determination enough" to forget ray sorrows. The desire that I had all along cherished of doing something in my humble way towards counteracting the progress of irreligion by a circulation amongst my coun- trymen of the great religious works of ancient India, and which had been only temporarily suspended during my affliction, returned to me with renewed vigor. Besides, during my purposeless wanderings through the Mofussil, I met with vari- ous persons in humble stations of life to whom I was well knovni by my previous publication of the Mahabharata, many of whom gave me to understand that my edition of the Maha- bharata though cheap in all conscience, was still out of the reach . of persons of their class. They regretted that no cheaper edi- tion could be brought out to satisfy their thirst. Pondering upon all th«se circumstances, I retraced my way homewards. Coming back to my office, I took stock and found that after the sales already effected, about one thousand copies, more or less complete, of the Mahabharata J had brought out, remained in my hands unsold. I had nobody to provide for in the world. My only daughter had been disposed of in marriage and she was happy with her husband possessing a decent indepen- dence. By that time I had also secured, from the profits of my concern, a sum that could secure me a competence for the rest of my days. Now was the the time, I thought, for making an attempt towards even a partial accomplishment of the der sire I had all along cherished. The thousand copies of the Mahabharata that I had in my hands I began to distribute gratis amongst my countrymen. My ill-digested project, however, soon became a failure. I was not very discriminate in the selection of recipients. My simplicity was taken advantage of by a number of persons whom I should not have trusted. These obtaining copies from me gratis began to sell them for price in the market. Experi- ence made me wise, but the wisdom came too late. The copies I had in my hands had all been exhausted. C 8 ] It was at this time that I began to mature some plan where* by the desire I cherished could be carried out without designing persons being able to take any undue advantage. After much deliberation, I succeeded in forming a plan which when Submitted to my friends was fully approved of by. them. The details of this plan will appear from: the sequel. My plan being matured, I resolved to bring out a second edition of the Mahabharata, the whole intended for gratuitous distribution, subject, of course, to proper restrictions. I selected the Mahabharata in particular, for more reasons than one. The editions of the Mahabharata brought out under the auspices of the Maharaja of Burdwan and the late Babu Kali Prasanna Singha, and distributed gratis, had comprised a few thousand copies utterly inadequate to satisfy the public demand. The manner also in which these copies had been distributed preclu- ded the possibility of the great body of Mofussil readers being fceiiefitted to any considerable extent. It would seem, besides, that such gratuitous distribution by the Maharaja of Burdwan and Babu Kali Prasanna Singha by its very insufficiency had tended more to tantalize the public than allay its thirst for the ancient literature of India. In view, therefore, of this thirst for the ancient literature of our Father-laiid,— ^a thirst that could not but inspire feelings of pride in every patriotic bosom, feelings also that were particularly gratifying to me on account of the anxiety I had entertained at the sight of the growing irreligiousness of a portion of my countrymen, I resolved to establish a permanent Institution for the gratuitous distribution of the great reli- gious works of ancient India. In this connection, as offering a ground of utility that would recommend itself more generally, I may again quote Professor Max Muller. " Printing " says he, "is now the only means of saving your Sanskrit literature from inevitable destruction. Many books which existed one or two centuries ago, are now lost, and so it will be with the rest, unless you establish Native Printing Presses, and print your old texts." The fruit then of my resolution has been the " Datavya ^harata Karyalya. " I felt, from the beginning, that such an institution, to be successful, would require large funds. The sum t 9 1 1 could devote to the purpose would be quite Inadequate. But I was pefsuaded that of all countries in the world, India ia pre-eminently the land of charity. The modes in which her charity exhibits itself might not be in accordance with the dictates of the political economy that is now in vogue in the West. But of the measure of that charity and of its disin- terested character, there could be no question. I was persua- ded that an appeal to my countrymen giving away their thou- sands at the beck of officials for the accomplishment of schemes of doubtful utility, could not fail to be responded to . Such an appeal was made, and with what success is already before the public. " I am particularly glad to see, " again remarks the Professor quoted above, "that you do all that you are doing with the help of your own countrymen. That is the right way to go to work. " For the success achieved small credit is due to me. The credit belongs almost wholly to my countrymen. The " Datavya Bharat Karyalya " has, within the course of the last seven years, printed and gratuitously distributed two editions of the Mahabharata in Bengalee translation, each edi- tion comprising nearly 3,000 copies. The fourth edition of the Mahabharata (the third of the series for gratuitous distri- bution) has been commenced and will take some time before it is completed. One edition of the Harivansa comprising 3,000 copies has been exhausted. The Ramayana also has been taken in hand and is nearly completed, the text of Valmiki publish- ing along with the translation. Roughly estimated, the "Bharat Karyalya" has distributed up to date nearly Nine thousand copies of the Mahabharata and the Harivansa taken together, and that number would swell to Eighteen thousand, when the fourth edition of the Mahabharata and the first edition of the Ramayana (both diglot; will be complete. A single copy of the Mahabharata consists of about 1,033 forms, octavo, demy ; a single copy of the Harivansa, 112 forms ; and a single copy of the Ramayana, 578 forms. The Arithmetical result, therefore, of the operations of the " Bharat Karyalya " has been that 1,37,83,500 separate printed forms have been already gratui- tously distributed and in course of distribution. [ 10 ] ■ Leaving aside the arithmetical results of the Karyalya'a operations, it might be fairly presiiuaed that the genuine de- mand for 18,000 cQpies of the sacred books of India represents adegr«!eof 'interest -taken by the people in the history of their past that is ceutainly not discouraging to patriotic hearts. So far as I myself am concerned, I would consider myself amply repaid if my exertions, ^ave contributed in the least towards withdrawing any portion of my country- men and country-women from a perusal of the sensational literature of the present, day in which, under the pretence of improvement, the plots and situations of fifth-rate French novels are inteoduced, vitiating the manly Aryan taste, and leaving no substantial instruction behind. If the publica- tions of the Bharat Karyalya have succeeded in withdrawing to some extent readers of this class of literature from the unheal- thy excitement for which alone it is sought, and turning them to contemplate the purity of Aryan society, the immutable truths of Aryan philosophy, the chivalry of Aryan princes and warriors, the masculine morality that guides the conduct of men even in the most trying situations, the bright examples of loyalty, constancy, and love, which the Aryan poet describes with a swelling heart, the end of those publications has at least been partially achieved. May I indulge the hope that my countrymen, even as they now are, be preserved from foreign influences in their manners, and may I also indulge the hope that my countrymen continue to look upon Vyasa and Valmiki with ieelings of proper piiUe ! FROTAP CHUNDRA ROT, Batavya Bharata Karyalya, TRAJ^rSLATORS PREFACE. The qbjeot of a translator should ever be to hold the mirror up to his author. That being so, his chief duty is to represent, so far as practicable, the manner in which his author's ideas have been expressed, retaining, if possible, at the sacrifice of idiom and taste, all the peculiarities of hia amthor's imagery and of language as well. In regard to translations from the Sanskrit, nothing is easier than to dish up Hindu ideas so as to make them agreeable to English taste. But the endeavor of the present translator has been to give in the following pages as literal a rendering as possible of the great work of Vyasa. To the purely English reader there ia much in the following pages that will strike as ridiculous. Those unacquainted with any language but their own are generally very exclusive in matters of taste. Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composi- tion must necessarily be a narrow one. The translator, how- ever, would ill-discharge his duty if for the sake of avoiding ridicule he sacrificed fidelity to the original. He must re- present his' author as he is, not as he should he to please the narrow taste of those entirely unacquainted with him. Mr. Pickford, in the preface to his Engtish translation of the Maha Vim Cha/rita, ably defends a close adherence to the original even at the sacrifice of idiom and taste against the claims of what has been called " free translation" winch means dressing the author in an outlandish garb to please those to whom he ia introduced. In the preface to his classical translation of Bhartrihari'a MH Satakam and Vairagya-Satalcam, M.v. Q. H. Tawney says, "I am sensible that, in the present attempt, I have retained much local coloring For instance, the idea of wor- shipping the feet of a god or great man, though it frequently occurs in Indian literature, will undoubtedly move the laugh- ter of Englishmen unacquainted with Sanskrit, especially if they happen to belong to that class of readers who rivet their attention on the accidental and remain blind to the essential. [ 2 ] But a certain measure of fidelity to the original, even at the risk of making oneself ridiculous ia better than the studied (dishonesty which characterises so many translations of oriental poets." ^e fully subscribe to the above, although, it must be observed, the censure conveyed to the class of translators last indiQated is rather undeserved, there being nothing like a " studied dishonesty " in their ' efforts •which proceed only from a mistaken view of their duties and as suich betray only an eiTor of th« head but not of the heart. THE MAHABHARATA. ADI PARVA. Section 1. Om ! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word success be uttered. Ugra-srava, the son of Lomaharshana, sumamed Sauti, well versed in the Puranas, bending with humility one day ap- proached the great sages of rigid vows, sitting at their ease who had attended the twelve yeajs' sacrifice of Saunaka, sumamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired of the progress of their asceticism. Then all the ascetics, being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated and recovered from fatigue, one of the Rishis, beginning the conversation, asked him " Whence comest thou, O lotus-leaf-eyed Sauti, and where hast thou spent the time ? Tell me, who ask thee, in full ?" Accomplished in speech, Sauti, thus questioned, gave, in the midst of that spacious assemblage of contemplative Munis, a full and proper answer, in words consonant with their mode of life. Sauti said: "Having heard the diverse sacred and wonderful stories composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake- sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of princes, the son of Parikshita ; having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijaa (twice-born) and called Samantapanchaka, where formerly were 2 MAHABHARATA, fought the battles between the children of Kuru and Pandu, and all the chiefs of- the land ranged on either side. Thence, being anxious to see you, I anl com& into your presence. Ye reverend sages, all of whoin are to me as Brahma ; ye greatly blessed, who shine in this place of sacrifice with the splendour of the solar fire ; ye who have performed ablutions and are pure ; ye who have concluded the silent meditations and have fed the holy fire ; and ye who are sitting without care ; what, ye Dwijas, (twice^bom) shall I repeat ? Shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly . profit, or the acts of illustrious !©,ints and sovereigns of mankind ? " The Rishis replied : — "The Purana, first promulgated by the gr^at Rishi Dwaipayana, and which after having been heard both by the gods and the Brahmarshia was highly esteemed, which ia the most eminent narrative that exists diversified both indictioij and division, possessing subtile meanings logically combined, and embellished from the Vedas, is a sacred work. Composed in elegant language, it includeth the subjects of other books. It is elucidated by other Sastras, and comprehendeth the sense of the four Vedas. We are desirous of hearing that history, also called Bfmnita, the holy composition of the wonderful Vyasa, which dispelleth the fear of evil; just as it was cheerfully recited by the Uishi Vaishampayana, under the direction of Dwaipayana himself at the snake-sacrifice of Raja Jananaejay ?" Sauti then said : — " Having bowed down to the primordial male being Isana, to whom multitudes make offerings, and who is adored by the multitude ; who is the true incorruptible one, Brahma, perceptible, imperceptible, eternal ; who is both a non- existing and an existing-non-existing being ; which is the uni? verse and also distinct from the existing and non'Oxisting- uni- verse ; who is the creator of high and low ; the ancient, exalted, inexhaustible one ; who is Tishnu, the beneficent and benefi- cence itself, worthy of all preference, pure and immaculate ; who is Hari, the ruler of the faculties, the guide of all things mo- veable and immoveable ; I will declare the sacred thoughts of ■the illustrious sage Vyasa, of marvdlous deeds and worshipped here by all. Some bards have already published this historjf. AfilPARVA. '3 some are now teaching- it, and others, in like manner, will hei'e- after promulgate it upon the earth. It is a great source of knowledge, established throughout the three regiobs of the world. It is possessed by the twice-born both in defedled and compendious fdrms- It is the delight of the Earned for being embellished with elegabt expressions, conversations human and divine, and a variety of poetical measures. "In this world, when it was : destitute of brightness and light, and enveloped all around in total darkness, there came intb being, as the .primal cause o£ creation, a jniiffhty egg, the one in- exhaustible seed of all created beings. It is called MahadivjrSi, and was formed at the begipning of the Yuga, in which, we are told, was th6 true light Brahma, the eternal one, the wonderful and inconceivable being present alike in all places; the invisible and subtile cause, whose nature partaketh of entity and nonentity. From this egg came the lord Pitamaha^ Brahma, the one only Prajapati ; with Suraguru and Sthanu ; so Manu, Ka, and Parameshti ; also Pracheta and Daksha, and the seven sons of Daksha. Then also appeared the twenty-one Prajapatis, and the man of inconceivable nature whom all the Kishis know ; so the Vis\va/'devaiS, the Aditym,thQ Vams, and the twin A^wi- nas ; the Yakshas, the Sadhyas, the Pisachas, the Guhyakas, and the Pitris, After these We^e produced the wise and most holy Brahmarshis, and the numerous JJoyar-sA^s distinguished by eVery noble quality. So the waters, the heavens, the e^th, the air, the sky, . the points of the heavens, the years, the seasons, the months, the. fortnights, called Pakshas, with day and night in due succession. And thus were produced all things which are known to mankind. "Ahd what is seen in the universe, whether animate or in^ animate, of created things, will, at the end of the world, aiid after the expiration of the Yuga, be again confounded. Arid, at the commelicement of other Yugas, all things will be renovated; and, like the various fruits of the earth, succeed each othei^ in the due order of th6ir seasons. Thus continueth perpetually to revolve in the world, without beginning and without end, this wheel which causeth the destruction of all things. "The generation of Devas, as a brief example, was . thirty- i MAHABHARXTA, three thousand thirty- three hundred and thirty-three. The son* of Biv were Brihadbhanu, Chakshush, Atma, Vibhavasu, Savita Richika, Arka, Bhanu, Ashabaha, and Bavi. Of these Vivaawana of old, Mahya was the youngest whose son was Deva-brata. The latter had for his son, Su-brata, who, we learn, had three sons,— r Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them produ- cing numerous offspring. The illustrious Dasa-jyoti had ten thousand, Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number of Sata-jyoti's offsprings. From these are descended the family of the Kv/rm, of the Tadu8, and of Bhdrata ; the family of Yayati and of Jkshwdku ; also of all the Rajarshis. Numerous also were the generations produced, and f ery abundant were the creatures and their places of abode,- the mystery which is threefold, — the Vedas, Yoga, and Vijnana,- Dharma, Artha, and Kama, — also various books upon the sub- ject of Dharma, Artha, and Kama, — ^also rules for the conduct of mankind, — ^also histories and discourses, with various srutis : all of which having been seen by the Bishi Vyasa are here in due order mentioned as a specimen of the book. "The Bishi Vyasa published this mass of knowledge in both a detailed and an abridged form. It is the wish of the learned in the world to possess the detail and the abridgment. Some jread the Bharata beginning with the initial mantra (invocation) others with the story of Astika, others with Uparichara, while some Brahmanas study the whole. Men of learning display their various knowledge of the institutes in commenting on the composition. Some are skilful in explaining it, while others in remembering its contents. "The son of Satyavati haviag, by penance and meditation, analysed the eternal Veda, afterwards composed this holy history. And when that learned Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of Farasara, had finished this great- est of narrations, he began to consider how he might teach it to his disciples. And the possessor of the six attributes, Brahma, the world's preceptor, acquainted with the anxiety of the Rishi Dwaipayana, came in person to the place where the latter was, for gratifying the saint, and benefitting the people, And when Vyasa, surrounded by all the tribes of Miinis, saw him, he was surprised ; and standing with joined palms, he bowed and he ordered a seat to be brought. And Yyasa having gone round him who is called Hiranyagarbha seated on tha.t distinguished seat, stood near it ; and being commanded by Brahma Parameshti, he sat down near the seat, full of aflfecfc- tion and smiling in joy. Then the greatly glorious Vyasa, ad- dressing Brahma Parameshti, said, ' divine Brahma ,by me a poem hath been composed which is greatly respected. The mys- tery of the Veda, and what other subjects have been explained by me ; the various ritual of the Vedas and of the Upanishada with the Angas ; the compilation 6f the Puranas and history formed by me and named after the three divisions of time, past, present, and future ; the determination of the nature of decay, death, fear, disease, existence, and non-existence ; a description of creeds and of the various inodes of life ; rules for the four castes, and the import of all the Puranas ; an account of asceticism and of the duties of a religijous student ; the dimen? sions of the sun and moon, the planets, constellations, and stars, together with that of the four ages ; the Rik, Sama, and Tajur Vedas ; also the Adhyatma ; the sciences called Nyaya, Orthoepy, and treatment of disease ; charity and Pasupata ; birth, celestial and human, for particular purposes ; also a description of places pf pilgrimage and other holy places ; of rivers, mountains, forests, and the ocean ; of heavenly cities and the kalpas ; the art of war ; the different kinds of nations and language ; and what is the nature of the manners of the people ; and the all- pervading spirit ; all these have been represented. But, after all* no writer of this work is to be found on earth. ' " Brahma said: ' I esteem thee, for thy knowledge of divine mysteries, before the whole body of celebrated Munis distin^ guished for the sanctity of their live?. I know thou hast revealed the divine word, even from its first utterance, in the language of truth. Thoii hast called thy present work a poem, wherefore it shall be a poem. There shall be no poets whose works may equal the descriptions of this poem, even as the three other modes, called Asramas, are ever unequal in merit to the domestic Asrama. Let Ganesa be thought of, Muni, for the purpose of writing the poem, ' ". e MABABHABATA. Sauti said, " Brahma having thus spoken to Vy£usa, retirefl to his own abode. Then Vyasa began to call to his remembrance Ganesa. And Qanesa, obviator of obstacles, ready to fulfil the desires of his votaries, was no sooner thought of, than he repaired to the place where Vyasa was seated^ And when he had beea saluted, and was seated, Vyasa addressed him thus :— ' guide ■of the gcmas ! be thou the writCT of the Bhdrata which I have formed in my imagina,tion, and which I am about to repeat. ' " Ganesa, upon hearing this address, thus answered :— ' I will become the writer of thy work, provided my pen do not for a moment cease Writing. ' And Vyasa said unto that divi^ nity, ' "VVherever there be any thing thou dost not comprehend cease to continue writing. ' Ganesa having signified his assent, by repeating the word Om ! proceeded to write ; and Vyasa began ; and, by way of diversion, he knit the knots of compo- sition exceeding close ; by doing which, he dictated this work according to his engagement. ■ ,.•... "I am (continued Sauti) acquainted with eight thousand eight ■ hundred verses, and so is Suha, and, perhaps, Scmfoych From the nlysteriousness of their meaning, Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider ; while Vyasa, however, continued to compose other verses in great abundances " The wisdom of this work, like unto an instrument for applying collyrium, hath . opened the eyes of the inquisitivfe world, blinded by the darkness of ignorance. As tliie sua dispelleth the darkness so doth the Sharata by its discourses on religion, profit, pleasure and final release, dispell the ignorance' of men. As the full moon by its mild light expandeth the buds of the water-lily, so this Puran, by exposing the light of the Sruti hath acpanded the human intellect. By the lamp of history, which destroyeth the darkness of ignorance, the whole mansion of the womb of nature is properly and completely illuminated. "This work is a tree, of which the chapter of contents is the seed; the divisions called Pa/uloma and AsUk& are the root ; the part caWed Sambhava is the trunk ; the books called Sabha and Aranya. are the roosting perches ; the book called Aram is the knitting knots ; the books called Virata snd Udyo^a, , ADI PARVA. 7 the pith ; the book named Bhishma, the main branch ; the book called Brona, the leaves ; the book called Kama, the fair powers ; the book named Saiya, their sweet smell ; the books en- titled Stri and Aiehika, the refreshing shade ; the book called Somti, the mighty fruit ; the book called Aswamedha, the immortal sap ; the book denominated AsramavasiksL, the spot where it grOweth ; and the book called Mansala, is an epitome of the Vedsis and held in great respect by the virtuous Brahmana. The tree of the Bharata, inexhaustible to mankind as the clouds, ahall be as a source of livelihood to all distinguished poets." Sauti continued, "1 will now speak of the undying flowery and fruitful productions of this tree, possessed of pure and pleasant ISaste, and not to be destroyed even by the immortals. Fomierly, the spirited and virtuous Krishna Dwaipayana, by the injunctions ©f ' Vishma, the wise son of Ganga and of his own mother, became the father of three boys, who were like the three fires, l>y the two wives of Viohitra-virya ; and having thus raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse abode to prosecute his religidus exercises. "It was not till after these were born, grown up, and depar- ted on the supreme journey, that the great Rishi Vyasa pub- lished the Bharata in this the region of mankind ; when being solicited by Jctna/rmjaya and thousands of Brahmans, he instruct- ed his disciple Vaisampayana, who was seated near him ; and he, sitting together with the Sadasyas, recited the Bharata, during the intervals of the ceremonies of the sacrifice, being repeatedly urged to proceed, "Vyasa hath fully represented the greatness of the house of Kwrw, the virtuous -principles of Gandhari, the wisdom of Vidura, and the constancy of Kunti. The noble Bishi hath also described the divinity of Vasudeva, the rectit.ude of the sons of Pandu, and the evil practices of the sons and partir sans of Dhritarrashtra. "Vyasa executed the compilation of the Bharata, exclusive of the episodes, originally in twenty-four thousand verses.; and so much only is called by the learned as the Bharatcf,. Afterwards he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of con- S itAaABHARXTA, tents. This he first taught to his son Suka ; and afterwards. ha r">,v8 it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of these, thirty hun- dred thousand are known in the world of the Devas ; fifteen hundred thousand in the world of the Pitris ; fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gand- harvas, Yakshas, and Eakshasas ; and in this world they were recited by Yaisampayana, one of the disciples of Yyasa, a man of just principles and the first among all those acquainted with the Yedas. Know that I, Sauti, have also repeated one hundred thousand verses. "BitT^odhana is a great tree formed of passion, KarrM is its trunk; Sakuni is its branches ; DusahasaTia, its full-grown fruit and flowers; and the weak-minded Raja Bhrita-rashtra, its roots. " Tudhiah-thira is a vast tree, formed of religion and virtue ; Arjuna is its trunk ; Bhima-sena, its branches ; the two sons of Madri are its full grown fruit and flowers ; and its roots are Krishna, Brahma, and the Brahmanas. "Pandu, after having subdued many countries by his wisdom and prowess, took up his abode with the Munis in a certain forest as a sportsman, where he brought upon himself a very severe misfortune for having killed a stag coupling with its mate, which served as a warning for the conduct of the princes of his house as long as they lived. Their mothers, that the ordinances of the law might be fulfilled, admitted as substitutes to their embraces the gods Dharma, Yayu, Sakra, and the divinities the twin Aswinas. And when their offsprings were grown up, under the care of their two mothers, in the society •of ascetics,, in the midst of sacred groves and holy recluse abodes of religious men, they were conducted by Eishis into the presence of Dhrita-rashtra and his sons, following as students in the habit of Brahmacharis, having their hair tied in knots on their heads. 'These our pupils,' said they, 'are as your sons, your brothers, and your friends ; they are Faudavas, ' Saying -this, tht Munis disappeared, ' ADIPARVA. 9 " When the Kauravas saw them introduced as the sons of Pandu, the distinguished class of citizens shouted exceedingly for joy. Some, however, said, they were not the sons of Pandu ; others said, they were ; while a few asked how they could be his ofifspring, seeing he had been so long dead. Still on all sides voices were heard crying, 'They are on all accounts welcome! Through divine Providence we behold the family of Pandu ! •Let their welcome be j»oelaimed !' As these acclamations tjeased, the plaudits of invisible spirits, causing eyery point of the heavens to resound, were tremendous. There were showers of sweet-scented flowers, and the sound of shells iand kettle-drums. Such were the wonders that happened on the arrival of the young princes. The joyful noise of all the citizen?, in expression of their satisfaction on the occasion, was so great that it reached the very heavens in magnifying plaudits. " Having 'studied the whole of the Vedas and sundry other shastras, the Pandavas resided there, respected by all and without apprehension from any one. " The principal men were pleased with the purity of Yudish- thira, the fortitude of Bhima-sena, the courage of Arjuna, the submissive attention of Kunti to her superiors, and the humility of the twins Nakula and Sahadeva ; and all the people rejoiced because of their heroic virtues. "After a while, Arjuna obtained the virgin Kirshna a;t the sivayamvara, in the midst of a concourse of Baj^, bjy performing a very difficult feat of archery. And from this time he became very much respected in this world among all bowmen ; and in fields of battle also, like the sun, he was hard to be beheld by foe-men. And having vanquished jail tl^e neighbouring princes and every considerable tribe, he accom- plished all that was necessary for the Raja (his eldest brother) to perform the great sacrifice called Bajasuya. " Yudhishthira, after having, through the ,\p?e counsels of' Vasudeva and by the valor of Bhima-sena and Arjuna, slgpiip Jarasandha (the king of Magadha) and the proud Chaidy^, acquired the right to perform the grand sacrifice of Rajasujia -abounding in provisions and offerings a,nd fraught with trans- '-cende;at merits. And Duryodhana came to this sacrifice ; aad 2 10 MAHABHARATA. when he beheld the vast wealth of the Pandavas scattered all -around ; the offerings ; the precious stones, gold, and jeweb ; the wealth in cows, elephants, and horses ; the curious textures, garments, and mantles ; the precious shawls and furs, with carpets made of the skin of the Ranku ; he was filled with envy and became exceedingly displeased. And when he beheld the hall of assembly elegantly constructed by Maya (the Asura ^architect) after the fashion of a celestial court, he was inflamed with rage. And having started in confusion at certain architec- tural deceptions within this building, he was derided by Bhima- sena in the presence of Vasudeva, like one of mean descent. " And it was represented to Dhrita-rashtra that his son, while partaking of various objects of enjoyment and diverse precious things, was becoming meagre, wan, and pale. And Dhrita-rashtra, Bometime after, out of affection for his son, gave his consent to their playing (with the Panda vas) at dice. And Vasudeva coming to know of this, became exceediing wroth. And being dissatisfied, he did nothing to prevent the disputes, but over- looked the gaming and sundry other horrid unjustifiable transac- tions arising therefrom ; and in spite of Vidura, Bhishma, Brona, and Kripa the son of Sharadwan, he made the Kshetriaa kill each other in the terrific war that ensued. " And Dhrita-rashtra hearing the ill news of the success of the Pandavas and recollecting the resolutions of Duryodhana, Kama, and Sakuni, pondered for a while and addressed Sanjaya the following speech : — ' Attend, O Sanjaya, to all I am about to say, and it will not become thee to treat me with contempt. Thou art well versed in the shastras, intelligent, and endued with wisdom. My inclinations were never for war, nor did I delight in the destruction of my race. I made no distinction between my own children and the children of Pandu. My own sons were prone to wilfulness and despised me because I am old. Blind as I am, because of my miserable plight and through paternal affection, I bore it all. I was foolish after the thoughtless Duryodhana ever growing in folly. Having been a spec- tator of the riches of the mighty sons of Pandu, my son was 'Jerided for his awkwardness while ascending the hall. Unable ADI PAEVA, 11 to bear it all and unable himself to overcome the sons of Pandu in the field, and though, a soldier, unwilling yet to obtain good fortune by his own exertions, with the help of tha king of Gandhara, he concerted an unfair game at dice. ' Hear, Sanjaya, all that happened thereupon and came to my knowledge. And when thou hast heard all I say recollect- ing everything as it fell out, thou shalt then know me for one with a prophetic eye. When I heard that Arjuna, having bent the bow, had pierced the durious mark and brought it to th& ground, and bore away in triumph the maiden Krishna, in the. sight of the assembled princes, then, Sanjaya, I had no hope; of success. When I heard that Subhadra of the race of Madhu had, after forcible seizure, been married by Arjuna in the city of Dwaraka, and that the two heroes of the race of Vrishni (Krishna and Balarama, the brothers of Subhadra) without resenting it; had entered Indraprastha as friends, then, Sanjaya, I had no hope of success. When I heard that Arjuna, by his celestial ar- rows preventing the down-pour by Indra the king of the gods^ had gratified Agni by making over to him the forest of Khandava,. then, Sanjaya, I had iio hope of success. When I beard that the five Pandavas with their mother Kunti had escaped from the house of lac, and that Vidura was engaged in the accoinplisfa- ment of, their designs, then, Sanjaya, I had no hope of success. When I heard that Arjuna, after having pierced the mark in the arena had won Draupadi, and that the brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope of success. When I heard that Jariasandha, the foremost of the royal line of Magadha and blazing in the midst of the Kshetrias,, had been slain by Bhima with his bare arras alone, then,. Sanjaya, I had no hope of success. When I heard that in their general campaign the sons of Panda had conquered the. chiefs of the land and performed the grand sacrifice of the Rajasuya, then, Sanjaya, I had no hope of success. When 1 heard that Draupadi, her voice choked with tears and heart full of agony, in the season of impurity and with but one. raiment on, had been dragged into court and though -she had protectors had been treated as if she had none, then, Sanjaya, I had no hope of success. When I heard that the '.wicked wretch. ii MAHABHABATA. Dushaahana, in striviiag to strip her of that single garment, had= 6nly drsiwn from hor person a large heap of cloth without bemg^ *ble to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as the con- sequence thereof, had still been attended upon by his brothers, of incomparable prowess, then O Sanjaya, I had no hope of success. When I heard that the virtuous Pandavas weeping if ith affliction had followed their elder brother to the wilderness and exerted themselves variously for the mitigation of his discomforts, then, O Sanjaya, I had no hope of success. ' When I heard that Yudhishthira had been followed into the wilderness by Sifiatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, having in combat pleased the god of gods, Tryamhako) (the three-eyed) in the disguise of a hunter, obtained the great weapon Pasupata, then, O Sanjaya, I had no hope of success. When I heard that the just and renowned. Arjuna, having been to the celestial regions, had there obtained celestial weapons, from Indra himself then, O Sanjaya, I had no hope of success. When I heard that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas proud with the boon they had obtained and which had rendered them invulnerable even to the celestials,, then, O Sanjaya, I had no hope of success. When I heard that Arjuna, the chastiser of enemies, having: gone to the regions of Indra for the destruction of the Asuras, had returned thence successful, then, O Sanjaya, I had no hope of success. When I heard that Bhima and the other sons of Pritha (Eunti) accompanied by Vaisravana had arrived at that country which is inaccessible to man, then, O Sanjaya, I had no hope of success. When I heard that my sons, guided by the counsels of Kama, while on their journey of Ghosayatra had been taken prisoners by the Gandharvas and were set free by Arjuna, then, O Sanjaya, I had no hope of success. When I heard that Dharma (the god of justice) having come under the form of a Yaksha had proposed certain questions to Yudhishthira then, O Sanjaya, I had no hope of success. When I heard that my sons had failed to discover the Pandavas under their ADI PARVA. 13 disguke while residing with DrauiJadi in the dominions of Virata, then^ O Sanjaya, I had no hope of success. When I heard that the principal men of my side had all been vanquished by the noble Arjuna with a single chariot while residing in the dominions of Virata, then, O Sanjaya, I had no hope of success. When I heard that the king of Matsya had offered his virtuous daughter Uttara to Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten at dice, deprived of wealth, exiled and separated from his connections, had assembled yet an army of seven AhkoMhinis, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva of the race Madhu, who covered this whole earth by one foot, was heartily engaged in the welfare of the Fand'avss, then, O Sanjaya, Z had no hope of success. When I heard Narada declare that Krishna and Arjuna were Nara and Narayana and he (Narada) had seen them together in the regions of Brahma, then, O Sanjya, I had no hope of success. When I heard that Krishna for the welfare of mankind, anxious to bring' about peace, had repaired to the Kurus, and went away without having been able to effect his purpose, then, O Sanjaya, I bad no hope of success. When I heard that Kama and Duryodhana resolved upon imprisoning Krishna but that Krishna displayed in himself the whole universe, then, O Sanjaya," I had no hope of success. When I heard that upon the departure of Krishna, Pritha (Kunti) standing full of sorrow near his chariot received consolation from him, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Bhisma the son of Santanu were the counsellors ' of the Pandavas andDrona the son of Bharadwaja pronounced blessings on them, then, O Sanjaya, I had no hope of success. When Kama said unto Bhisma— I will not fight when thou art fighting — and quitting the army went away, then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and Arjuna and the bow gandiva of immeasurable prowess, three beings of dreadful energy, had come together, then, O Sanjaya, I had no hope of success. When I heard that upon Arjuna having been seized with compunction on his 14 MAHABHABATA. chariot and ready to sink, Krishna showed him all the worlds within his body, then, O Sanjaya, I had no hope of success. When I heard thatBhistna, the desolator of foes, killing ten- thousand charioteers every day in the field of battle, had not slain any amongst the (Pandavas) of note, then, O Sanjaya, I bad no hope of success. "When I heard that Bhisma the righteous son of Ganga had himself indicated the means of his death in the field of battle, and that the same were accomplished by the Pandavas with joyfulness, then, Sanjaya, I had no hope of success. When I heard that Arjuna having placed Sikhandi before himself in his chaHot, had wounded Bhisma of infinite courage and invincible in battle, then, Sanjaya, I had no hope of success. When I heard that ancient hero' Bhisma, having reduced the numbers of the race of' s^omaJfea' to a fewj overcome with various wounds was lying on a bed of arrows, then, O Sanjaya, I had no hope of success. When I' heard that upon Bhisma's lying on the ground distressed for water, Arjuna, being requested, had pierced the ground and allayed his thirst, then, O Sanjaya, I had no hope of success. When Vayu together with Indra and Surya united as allies for: the success of the sons of Kunti, and the beasts of prey (by their inauspicious presence) were puttying us in fear, then, Sanjaya, I had no hope of success. When the wonderful warrior Drona, displaying various modes of fight in the field, did not slay any of the superior Papdavas, then, Sanjaya, 1 had no hope of success. When I heard that the MakaraOuk Sarisaptakas of our army appointed for the overthro:w of Arjuna were all slain by Arjuna himself, then, Sajnaya, I had no hope of success. When I heard that our disposition of forces, im-: penetrable by others, and defended by Bharadwaja himself well- armed, had been singly forced arid entered by the brave son of Subhadi-a, then, O Sanjaya, I had no hope of success. When I heard that our Maharathas, unable to overcome Arjuna, bore the face of joy after having jointly surrounded and .slain the boy Abhimanyu, then, O Sanjaya, I had no hope of success. Wben I heard that the blind Kauravas were shouting for joy' after having slain Abhimanyu and that thereupon ^juna in anger made his celebrated speech referring to Saindhava, then L ADI PABVA. 13 Saajayft, I liad no hope of success. When I heard that Arju- na had vowed the death of Saindhava and fulfilled his vow in the presence of his enemies, then, Sanjaya, I had no hope of success. When I heard that upon the horses of Arjuna being fatigued, Vasudeva releasing them made therii drink water and bringing them back and re-harnessing them continued to guide them as before, then, Sanjaya, I had no hope of success. When I heard that while his horses were fatigued, Arjuna staying on his chariot checked all his assailants, then, O San- jaya, I had no hope of success. When I heard that Yuyu- dhana of the race of Vrislmi, after having thrown into con- fusion the army of Droha rendered unbearable in prowess owing to the presence of elephants, retired to where Krishna and Arjuna were, then, Sanjaya, I had no hope of success. When I heard that Kama even though he had got Bhima within his power allowed him to escape after only addressing him in contemptuous terms and dragging him with the end of his bow, then, O Sanjaya, I had no hope of success. When 1 heard that Drona, Kritavarma, Kripa, Kama, the son of Drona, and the valiant king of Madra ( Salya ) suffered -Saindhava to be slain, then, O Sanjaya, I had no hope of success. When I heard that the celestial Sakti given by Indra (to Kama) was by Madhava's machinations caused to be hurled upon the Rakshasa G-hatotkacha of frightful countenance, then, O Sanjaya, I had no hope of success. When I heard that in the encounter between Kama and Ghatotkacha, that Sakti was hurled against Ghatotkacha by Kama, the same which was certainly to have slain Arjuna in battle, then, Sanjaya, I had no hope of success. When I heard that^ Dhristadyumna, transgressing the laws of battle, slew Drona while alone in his chariot and resolved on death, then, Sanjaya, 1 had no hope of success. When I heard that Nakula, the son of Madri, haidng in the presence of the whole army engaged in single combat with the son of Drona and showing himself equal to him drove his chariot in circles around, then, O Sanjaya, I had no hope of success. When upon the death of Drona, his son misused the weapon called Narayana but failed to achieve the destruction of the Pandavas,.. then. 16 MAHABHABATA. O Sanjaya, I had no hope of success. When I heard that Bhima-sena drank the blood of his brother Dushshana ia the field of battle withotxt anybody being able to prevent him, then, O Sanjaya, I had no hope of success. When I heard ■that the infinitely Tirave Kama, in-vmcible in battle, was slain (by Arjuna in that war of brothers mysterious to even the |[oda, then, O Sanjaya, I had no hope of success. When I heard that Yudishthira the just overcame the heroic stm of Brona, •Dushshana, and the fierce Kritavarma, then, O Sanjaya, -I had no hope of success. When I heard that t^e brave king of Madra who ever dared Krishna in battle was slain ;by Yudhishthira, then, G Sanjaya, I had no hope of success. When I heard that the wicked Sauvala of magic power, the root of the gaming and the feud, was slain in battle .by Sahadeva the son of Pandu, then, Sanjaya, I had no hope of success. When I heard that Duryodh^ia, spent with fatigue, having gone to a lake and made a rdfuge for himself within its waters, was lying there alone, his strength gone and without a chariot, then, O Sanjaya, .1 had no hope of success. When I heard that the Pandavas having gone to that lake accompanied hf Vasudeva and standing on its beach began to address contemp- tuously my son who was incapable of putting up with afifronts, then, O Sanjaya, I had no hope of success. When I heaiA that while displaying in circles a variety of curious modes (of attack and defence) in an encounter with clubs, ^ was unfairly slain according to the counsels of Krishna, then, Sanjaya, I had no hope of success. When I heard that the son of Drona and others by slaying the Panchalas and the sons of Draupadiin their sleep, perpetrated a horrible and in- famous deed, then, Sanjaya, I had no hope of success. When I heard that Aswatthama while being pursued by Bhima- sena had discharged the first of weapons called AisMka, by which the embryo in the womb (of Uttara) was wounded, - then, G Sanjaya, I had no hope of success. When I heard that the weapon Brahmashma (discharged by AswaitthamsO was repelled by Arjuna with another weapon over which he had pronounced the word "Sasti" and that Aswatthamahad to give up the jewel-like excrescence on his head, then, O Sanjaya, ADIPARVA., 17 I had no hope of success. When I heard that upon the embryo in the womb of Virata's daughter being wounded by Aswat- thama with a mighty weapon, Dwaipayana and Krishna de- nounced curses on him, then, Sanjaya, I had no hope of success, ' Alas ! Gandhari, destitute of children, grand-children, parents, brothers, and kindred; is to be pitied. Difficult is the task that hath been performed by the Pandavas : by them bath a kingdom been recovered without a rival. ' Alas I I have heard that the war hath left only ten alive : three of our side, and of tlie Pandavas, seven ; in that dreadful conflict eighteen Akshauhinis of Kslietrias have been ^lain! All around me is utter darkness, and a fit of swooo assaileth me : consciousness leaves me, O Suta, and taj mind is distracted.' " Sauti said, " Dhrita-rashtra, bewailing his fate In these words, was overcome with extreme anguish and for a time deprived of sense ; but being revived, he addressed Sanjaya in the following words: * After what hath come to pass, O Sanjaya, I wish to abandon life without delay ; I do not see the least advantage in cherishing it any longer.' " Sauti said, — " the wise son of Gavalgana, (Sanjaya) then addressed the distressed lord of Earth while thus talking and bewailing, sighing like a serpent and repeatedly fainting, in these words of deep import : — * Thou hast heard, O Raja, of the greatly powerful men of vast exertions, spoken of by Vyasa and the wise Narada ; men born of great royal families, resplendent with worthy qualities, versed in the science of celestial arms, and in glory emblems of Indra ; men who having conquered the world by justice and perfornaed sacrifices with fit offerings (to the Brahmans), obtained renown in this world and at last succumb- ed to the sway of time. Such were Saivya ; the valiant Mahratha j Srinjaya, great amongst conquerors ; Suhotra ; Ranti-Deva, and Kakshivanta great in glory ; Valhika, Damana, Saryati, Ajita, and Nala ; Yiswamitra the destroyer of foes ; Amvarisha, great in strength ; Marutta, Mann, Ikshaku, Gaya, and Bharata ; Rama the son of Dasaratha; 18 MAiBABHAEATA, Sasavindu, and Bhagiratha ; Kritavirya the greatly fortu- 'late, and Janamejaya too ; and Yayati of good deeds wha performed sacrifices being assisted therein by the celestials themselves, and by whose sacrificial altars and stakes this earth; with her habited and uninhabited regions hath been marked all over. These tWenty-fOur Rajas were formerly spoken of by the celestial Rishi Narada unto Saivya'when much afflicted for the loss of his children. Besides these, other Rajas had gone before, still more powerful than they, mighty charioteers, iioble in mind, and resplendent with every worthy quality. These were Purri, Kuru, Yadu, Sura, and Viswagaswa of great glory ; Anuha, Yuvanaswa, Kakutstha, Vikrami, and Raghu ; Vijaya, Vitihotra, Anga, Bhava, Sweta, and Vrihadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma; Dambhodbhava, Para. Vena, Sagara, Sankrita, and Nimi ; Ajeya, Parasu, Pundra, Sambhu, and the holy Deva-Vridha ' Devahwuya, Supritima, Stipritika, and Vrihad-ratha ; Mahof*- saha, Vinitatma, Sukratu, and Nala the king of the Nishadhas? Satyabrata, Santa-bhaya, Sumitra, and the chief Subala; Janujangha, Anaranya, Arka, Priyabhritya, Shuchi-bratai Balabandhu, Niramardda, Ketusringa, and Brihadbala * Dhrishtaketu, Bi-ihatketu, Driptaketu, and Niramaya ; Abik- shit, Chapala, Dhurta, Kritstbandhu, and Dridhe-shudi ; Mahai purana-sambhavya, Pratyanga^ Paraha, and Sruti. These, 0' Chief, and other Rajas, we hear ennumerated by hundreds and' by thousands, and still others by millions, princes of great pbWer and wisdom, quitting very abundant enjoyments, metf death as thy sons have done ! Their heavenly deeds, valor, and generosity, their magnanimity, faith, truth, purity, simplicit;^ and mercy, are published to the world in the records of formeU times by sacred bards of great learning. Though endued with every noble virtue, these have yielded up their lives. Thy sonsweremalevolent, inflamed with, passion, avaricious and very evil-dispositioned. Thou art versed in the Shas^as, O Bharata, and art intelligenf and wise; they never sink under misfortunes whose" understandings are guided by thfe 'SfMstras. Thou art acquainted, O prince, with the lenitt :and. severity of fate:, this anxiety therefore for the safety ol A.DI PARVA. <|9 ihj children ig. unbecoming. Moreover, it behpveth thee not to grieve for that which is to be : for who can avert, by his wisdom, the decrees of fate ? No one can leave the way tnarked out for him by Providence. Existence and non-existenoe, pleasure and pain, all have Time for their root. Time createth ■all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the Jre. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep : indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing as thou dost that all things past and future and all that exist nt the present moment, are the offsprings of Time, it behoveth thee not to abandon thy reason.'" Sauti said :— " The son of Gavalgani, having in this manner administered comfort to the royal Dhrita-rashtra over- whelmed with grief for his sons, then restored his mind to peace. Taking these facts for his subject, Dwaipayana com- posed a holy Upanishad that has been published to the world by learned and sacred bards in the Puranas composed by them. " The study of the Bharata is an act of piety. He that readeth even one foot, believing, hath his sins entirely purged away. Herein Devas, Devarshis, and immaculate Brahma- rshis of good deeds, have been spoken of; and likewise Yakhas and great Uragas (Nagas). Herein also hath been described the eternal Vasudeva possessing the six attributes. He is the true and just, the pure and holy, the eternal Brahma, the supreme soul, the true and constant light, whose divine deeds wise and learned men recount ; from whom hath proceeded ■the non-existent and existent-nonexistent universe with principles of generation and progression, and birth,- death, and re-birth. That also hath been treated of which is called Adhyatma (the superintending spirit of nature) that partaketh the attributes of the five elements. That also hath been des- cribed who 18 purushaheing ahoye such epithets as 'undisplayed' and the like ; also that which the first of yotis exempt from ±he common destiny and endued, with the power of meditation 20 UAHABHABAT^ and Tapa behold dewelling in their hearts as a reflected image in the mirror. •' The man of faith, devoted to piety, and constant in the exercise of virtue, on reading this section is freed from sin. The believer that constantly heareth recited this sec- tion of the Bharata, called the Introduction, from the beginning, falleth not into difficulties. The man repeating any part of the introduction in the two twilights is during such act freed from the sins amassed daring the day or the night. This section, the body of the Bharata, is truth and nectar. As butter is among curds, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar among medicines ; as the sea is eminent among receptacles of water, and the cow among quadrupeds; as are these (among the things mentioned) so is the Bharata said to be among histories; " He that causeth it, even a single foot thereof, to be recited to Brahmana during a Sradha, his offerings of food and drink to the manes of his ancestors become inexhaustible. " By the aid of history and the Puranas, the Veda may be expounded ; but the Veda is afraid of one of little information lest he should injure it. The learned man who recites to others ikia Veda of Vyasa reapeth advantage. It may with- out doubt destroy even the sin of killing the embryo and the like. He that readeth this holy chapter at every change of the moon, readeth the whole of the Bharata, I ween. The man who with reverence daily listeneth to this sacred work acquireth long life and renown and ascendeth to heaven. " In former days, having placed the five Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata) ; for it being esteemed supe- rior both in substance and gravity of import is denominated Mahabharata Croin such substance and gravity of import. He that knoweth its meaning is saved from all his sins. « Tapa is innocent,, study is harmless, the ordinances of the Vedas prescribed for all the tribes are harmless, the acquisii. ASrPABVA. 21 tion of wealth by exertion is harmless ; but when these are abused in their practice it is then that they become sources of evil. Section II. The Rishis said : — " O son of Suta, we wish to hear a full and circumstantial account of the place mentioned by you as Samanta-panchaka." Sauti said : — " Listen, O ye Brahmans, to the sacred des- criptions I utter. O Ye best of men, ye deserve to hear of the place known as Samanta-panchaka. In the interval between the Treta and the Dwapara yugas, Rama (the son of Jamadagni) great among all who have borne arms, urged by impatience of wrongs, repeatedly smote the noble race of Kshetrias. And when that fiery meteor, by his own valor, annihilated the entire tribe of the Kshetrias, he formed at Samanta-panch^ aka five lakes of blood. We are told that his reason being overpowered by anger he offered oblations of blood to the manes of his ancestors, standing in the midst of the sanguine waters of those lakes. It was then that his forefathers of whom Richika was the first having arrived there addressed him thus : — ' Rama, O blessed Rama, offspring of Bhrigui we have been gratified with the reverence thou hast shown for thy ancestors and with thy valor, O mighty one ! Blessings be upon thee, O thou illustrious one, ask the boon that thou mayst desire. ' " Rama said : — ' If, fathers, ye are favorably disposed to- wards me, the bcion X ask is that I may be absolved from the sins begotten of my having annihilated the Kshetrias in anger, and that the lakes I have formed may become famous in the world as holy shrines.' The Pitris then said, ' So shall it be; But be thou pacified.' And Rama was pacified accordingly; The region that lieth near unto those lakes of gory water, from that time hath been celebrated as Samanta-panchaka the holy. The wise have declared that every country should be distinguished by a name significant, of some circumstance ^ich may ha>ve rendered it famous. lu the interval between 22 MAHABHABATA. the Dwapara and the Kali yugas there happened at Samanta- Janchaka the encounter between the armies of the Kauravas and the Pandavas. In that holy region, without ruggedness of any kind, were assembled Eighteen Akshaubinis of soldiers eager for battle. And, O Brahmanas, having come thereto, they were all slain on the spot Thus the name of that region, P Brahmans, hath been explained, and the country described to you as a sacred and delightful one. I have mentioned the whole of what relateth to it as the region ia celebrated throughout the three worlds." The Rishis said: — "We have a desire to. know, O son of Suta, what is implied by the term Akshauhini that hath been used by thee. Tell us in full what is the number of hOTse and foot, chariots and elephants, which compose an Akshau- hini, for thou art fully informed." Sauti said : — " One chariot, one elephant, five foot soldiery and three horse, form one Patti ; three pattis make one Sena-mukha ; three sena-mukhas are called a Oulma ; three gulmas, a Oana ; three ganas, a Vahini ; three vahinis to- gether are called a Pritana ; three pritanas form a Ghamu ; three chamus, one Anikini ; and an Anikini taken ten times forms, as it is styled by those who know, an Akshauhini. G Ye best of Brahmans, arithmeticians have calculated that the number of chariots in an Akshauhini is twenty one thousand eight hundred and seventy. The measure of elephants must be fixed, at the same number. O Ye pure, you must know that the number of foot soldiers is one hundred and nine thousand three hundred and fifty. The number of horse is sixty-five thousand six hundred and ten. These, Brahmans, as fully explained by me, are the numbers of an Akshauhini as said by those acquainted with the principles of numbers. O best of Brahmans, according to this calculation were composed the eighteen Akshauhinis of the Kaurava and the Pandava army. Time, whose acts are wonderful, assembled them on that spot and having made the Kauravas the cause, destroyed them all. Bhisma acquainted with choice weapons' fought for ten days. Drona protected the Kaurava Vahinis for five days. Kama the desolator of hostile armies fought ADI PARVAi 23- for t^o days ; and Salya for half a day. After that lasted for half a day the encounter with clubs between Duryodhanaii and Bhima. At the close of that day, Aswatthama, Krita- varma and Kripa destroyed the army of Yudhishthira in the aight while sleeping without suspicion of danger. "O Saunaka, this .best of narrations called Bharata whick has begun to be repeated at thy sacrifice, was formerly repeated at the sacrifice of Janamejaya by an intelligent disciple of VyasaT It is divided into several sections : in the beginning ar© Paushya, Pauloma, and Astikaparvas, describing in full the valor and renown of kings. It is a work whose descriptions,/ diction, and sense are varied and wonderful. It contains an account of various manners and rites. It is accepted by the wijife as the state called Vairagya is by men desirous of final release. As Self among things to be known, as life among things that are dear, so is this history that fumisheth the means ©f arriving at the knowledge of Brahma the first among all the shastras. There is not a story current in this world but doth depend upon this history even as the body upon the food that it taketh. As masters of good lineage are ever attended upon by servants desirous of preferment, so is the Bharata cherished by all poets. As the words constituting the several branches- of knowledge appertaining to the world and the Veda display only vowels and consonants, so this excellent history displayeth only the highest wisdom. " Listen, O ye ascetics, tothe outlines of the several divi-" sions ( parvas ) of this history called Bharata, endued with great wisdom, of sections and feet that are wonderful and v^rife ous, of subtile meanings and logical connection, and embellish^- ed with the substance of the Vedas. " The first parva is called Anulcramanika ; the second, ^ngraha ; then Pansya ; tJien Pauloma ; then Astih& ; theA AcUvansavatarana. Then comes the Samvava of wonderful and drilling incidents. Then comes Yatugriha-daha (setting-fire to- the house of lac) and then- Hidvmba-badha (death of flidimba) parvas; then comes Baka-badha { de&th. of Baka) and then Ghaitra-ratha. The next is called Swyamvark {election af husband by Panchali), in which Arjuna by the' 24 UAHABHARATA.. exercise of Esheiria virtues won Draupadi for wife. Then comes Vdivahika (marriage). Then come Vidwagamana^ ( advent of Vidura ), Bajya-lava ( acquirement of kingdom ), Arjunn-banabaaha (exile of Arjuna; and Subhadra-harana (the ravishment of Subhadra). After these, come Harana-harika, Khandava-daha ( the burning of the Khandava forest), and Maya-darshana ( the meeting with Maya the Asura architect). Then come Sabhd, Mantra, Jarasandka, Digbijaya (general compaign). After Digbijaya come Raja-syuika, Arghavihararut ( robbing of the Arghya ) and Shisupala-badha ( death of Shishupala ). After these, Dyuta ( gambling ), Anvdyvia (subsequent to gambling). Aranyaka, and Kirmira-badhd (destruction of Kirmira). Then, Arjunaviga/ma/nd ( the tra- vels of Arjuna), and Kdirdti. In tlie last hath been described the battle between Arjuna and Mahadeva in the guise of a hun- ter. After this Indra-lokdvigamana ( the journey to the regions of Indra ) ; then that mine of religion and virtue and highly pathetic Nalopahhy ana (the story of Nala). After this last, Tirtha-yattra or the pilgrimage of the wise prince of the Kurus, the death of Jatasura, and the battle of the TakshaSt Then the battle with the Nibata-kahachas, Ajagara, and MarkaTi- dyea-Saynasya (the meeting with Markundeya). Then the meet- ing of Draupadi and Satyavama, Ghoshayathra, Mriga-swapna (dream of the deer). Then the story of BriJiadaranayka and then Aindra-drwmna. Then Drav/padi-hxtrana (the abduction of Draupadi), and Jayadratha-biTnoksana (the release of Jayadratha.) Then the story of Savitri illustrating the great merit of connubial chastity. After this last, the story of Jtama. The parva that comes next is called Kundala-harana (the theft of the ear-rings.) That which comes next is Aranya and then Vairata. Then the entry of the Fandavas and the fulfilment of their promise (of living unknown for one year.) Then the destruction of the Kichakaa, then the attempt to take the kine (of Virata by the Blauravas). The next is called the marriage of Avimanyu with the daughter of Virata. The next you must know is the most wonderful parva called Udyoga. The next must be known by the name of Sanjayoc yana (the arrival of Sanjaya). Then comes Projagara (the Am PARVA.' 25 sTwplessnesR of Dlirita-rashtm owing to his anxiety.) Then Sanat-sujata in which are the mysteries of spiritiial philosophj% Then Yana-sandhi, and then the arrival of Krishna. Then the story of Matali, and then of Galava. Then the stories of Savitri, Vama-deua, and Vaiaya. Then the story of Yamadag- nya and Shodasha-rajika. Then the arrival of Krishna at the court, and then Bkliilapuf.m-shaahana. Then the muster of troops and the story-of Sheta. Then must you know comas the quarrel of the high-souled Kama. Then the march to the field of the troops of both sides. The next hath been called numbering the Eathis and Atirathns. , Then comes the arrival of the messenger ' Ululm which kindled the wrath (of the Pandavas). The next that comes you must know is the story of Amha. Then comes the thrilling story of the installation of Bhisma as Commander-in-chief. The next is called the creation of the insular region Jamhu ; then Bhumi ; then the account about the formation of islands. Then comes ' Bh^gdhat-glta ; and then the death of Bhisma. Then the in'stallation of Drona ; then the destruction of the San^a/ptakas. Then the death of Abhimanyu ; and then the vow of Arjuna (to slay Jayadratha.) Then the death of Jayadratha, and then of" Ghatot-kachsi. Then must you know comes the story of the death of Drona of surprising interest. The next that comes is called the discharge of the weapon called Narayana. Then must, you know is Kama, and then Salya. Then comes the immersion into the lake, and then the encounter (between Bhima and Duryodhana) with clubs. Then comes Swaraswata, and then descriptions of holy shrines; and then genealogies. Then comes Sauptika describing incidents disgraceful (to the honor of the Kurus.) Then comes the Aiskika of harrowing incidents. Then comes Jalapmdana (oblations of water to the manes of the deceased), and then the wailings of the women. The next must be known as Shraddha describing the funeral rites performed for. the slain Kauravas. Then comes the destruction of the Rakshasha Chdrvdka who had assumed the disguise of a Brahmana (for deceiving Yudhish-thira.) Then the coronation of the wise Yudhish-thira. The next is called the Grihaprabi- bhaga. Then comes Santi, then Rajadharma-anuakaSana, then 4 26 MAHABHAKATA, Apaddkarrn^.thenMokshd'dkarma, Those that follow are callei' respeetively SvJed-prashna-avigaTnana, Bi-hama-prashna-aniti' ihmana.Xhe origin of Dwrwsa, the disputations with Maya. The mfext is to be khown as Anushasanika, Then the ascension of iBhisma to hea.ven. Then the herse-sacrifide, which when feai purgeth all sifts away. The next must be knows as the Anu- ■gita ih which are words of spiritual philosophy. Those that .follow are called Asratnvasa, Piittra-darsh^na (meeting with ithe Spirits «f the deceased sons), and the arrival bf Narada The :next Is called ilfawsa^a which abounds with terrible and cruel indidents. Then come Mahaprasikaniha and ascensioa to heaven. Thfen comes the Purana which is called Khila^ Harivansa. In this last are contained Visnu-paHcu, Vishnu's ■ ■frolics and feats as a cTiild, the destruction of Kansa, and lastly, the Very wonderful BhavisJvya-parva (in which are prophesies regarding the future.)" The high-souled VyaSahad composed these hundred parvas bf which the above is only an abridgment : having distributed tbem into eighteen, the son of Suta recited them consecutively in the forest of Ndimisha as follows :^- "In the Adi parva are contained Pttusya,, Pavloma, AstiM, Adi'DemSaMidta, SathbhalDit, the burning of the house of lac, the slaying 6f fitidimva, the destruction of the Asura V&ka, Chitrg^ fat%a, thS SwdbydTHvara 6f Dtaupadi, her marriage after the over^ throw of rivals in War, the arrival 6f Vidura, the reatoration, Arjuna's exile, the abduction of Subhadra, the gift and receipt of the marriage dower, the burning of the Khandava forest, and the meeting with (the Asnra-arehltect) Maya. The Pausya parva treats of the greatness of Utanka, and the Pauioma, bf the sons of Biirigti. The Astika describes the birth of Garuda and of the race of the Nagas (Snakes), the churn- ing of the ocean, the incidents relating to the birth of the fcelestial steed tJchchaisrava, and finally, the djmasty of Bharata, as described in the Snake-sacrifice of king Janamejaya. The Sambh4va parva narrates^the births of various kings and lieroes, and that of the sage, Krishna-Dwaipayana ; the pattihl incarnations of deities, the generation of Daityas and BaxA- tas and YakshftS of great prowess, and of serpents, Gandharv^S, ADT PA R VA. '27 birds, and of all other creatures i and lastly, of the life and adveutuies of king Bharata — tTie progenitor of the line that goes by his name— the sqn bom of Sia,kuntaJa by Dushshantat la the asyliimi of the- ascetic Kanwa. This parva also des- cribes the greatness of BhwgirwtM, and the births of the Vasus iai the- house of Santanu' and their ascension to^ hea^ ven. In> this parva is also< narrated the birth of Bhisma uniting in' himself portions of the energies of tEe other Tasus, his renunciation of royalty and' adoptioor of" the BraKr macharya mode of life, his adherence tO' his vows, his protect tion of Chitjrangad'a, and after the dieath of" Chitrangada, bis^ protection of his younger brother, "Vichitravirya, and his plac* ing the latter on the throne ; the birth ©f Dharma amortg men in conseq.uence- of the curse of Ani'mandyavya ; the births of Dhrita-rashtra and P^ndir through the potency of Vyasa's blessing; and also- the birth of the Rvndavas ; the- plottings of Duryodhana to sen- Yudhish-thira on bis way by that well-wisher of the Pkn-^ ditvas— ViJura— 4n the ndeohehd language— the digging oT the hole-, the burning of Purochana and th""e sleeping, woman? of the- fowler caste, with her five sons, in the house- of lac f the roeeting of the Pandavas in the dreadful forest with H'idiHii«- fea, and the slaying of her brother Hidimba hy Bhima of great} prowess. The birth of Ghatot-kacha ; the nteeting of the Fandavas with Vyasa, and in accordiance with b-is. advice their stay in disguise in the city of Ekachebatra, in the house of a ;^ahmana ; the destrtictio» of the Asura "Vaka, and the amaze- ment of the. populace at the sight ; the Qj^tyaordinary births of Krishna and D'hrista-dyumna; the departure of the Pandavaa to Panchala in obedience to the injunction of "Vyasa, ^nd moved equally by the desire of winning the hand &t Draupadi on learning the tidings of the Swayam vara from the lips of 9 Brahmana ; the victtay of Arjuna over a Gandharva, called Angara-parna, on the banks of the Bhagirathi, his contraction of friendship' with his adversary, and his hearing froui the Gandharva the history of Tapati, Vasistha and Aurva,. This 28 MAHABHARATA. parva treats of the journey of the Pandavas -towards Pancbals, the acquisition of Draupadi in the midst of all the Rajahs, by Arjuna, after having successfully pierced the mark ; and in the ensuing fight, the defeat of Salya, Kama, and all the other crowned heads, at the hands of Bhima and Arjuna of great prowess ; the ascertainment by Balarama and Krishna at sight of these matchless exploits, that the heroes were the Pan- davas, and the arrival of the two brothers at the house of the potter where the Pandavas were staying ; the dejection of Drupada on learning that Draupadi was to be wedded to five husbands ; the wonderful story of the live Indras related in consequence ; the extraordinary and divinely-ordained ■wedding of Draupadi ; the sending of Vidura by the sons of Dhrita-rashtra as envoy to the Pandavas ; the arrival of Vidura and his sight of Krishna ; the abode of the Pandavas in Khandava-prastha, and then their rule over one half of the kingdom ; the fixing of turns by the sons of Pandu, in obedience to the injunctions of Narada, for connubial com- panionship with Krishna. In like manner hath the history of Sunda and Upasunda been recited in this. This parva then treats of the departure of Arjuna for the forest according to the vow, he having seen Draupadi and Yudhish-thira sitting to- gether as he entered the chamber to take out arms for deli- vering the kine of a certain Brahmana. This parva then des- cribes Arjuna's meeting on the way with Ulupi, the daughter of a Naga (serpent) ; it then relates his visits to several sacred spots ; the birth of Vabruvahana ; the deliverance by Arjuna of "the five celestial damsels who had been turned into alligators by the imprecation of a Brahmana ; the meet- ing of Madhava and Arjuna on the holy spot called Pra- vhasa ; tlie ravishment of Subhadra by Arjuna, incited there- to by her brother Krishna, in the wonderful car moving on land, water, and in mid air, according to the wish of the rider ; the departure to Indra-prastha, with the dower ; the birth in the womb of Subhadra of that prodigy of prowess Abhimanyu ; Yajnaseni's giving birth to children ; then follows the pleasure-trip of Krisna and Arjuna to the banks of the Jumua and the acquisition by them of the discus and the ADI PARVA. 29 celebrated bow Gandiva ; the burning of the forest of Khao- dava ; the rescue of Maya by Arjuna, and the escape of the serpent, — and the begetting of a son by that best of Rishis, Mandapala, in the womb of the bird Sarngi. This parva is divided by Vyasa into two hundred and twenty seven chap- ters. These two hundred and twenty seven chapters contain eight thousand eight liundred and eighty four slokas. "The second is the extensive parva called Sabha or the assembly, full of matter. The subjects of this parva are the establishment of the grand hall by the Pandava:S ; their review of their retainers ; the description of the courts of the lokapalaa by Narada well acquainted with the celestial regions ; the. preparations for the Rajasuya sacrifice ; the destruction of Jarasandha ; the deliverance by Vasudeva of the princes con- fined in the mountain pass ; the compaign of universal conquest by the Pandavas, ; the arrival of the princes at the Rajasuyai sacrifice with tribute ; the destruction of Shishupala on the occasion of the sacrifice, in connection with the offering oiarghya; Bhima-sena's ridicule of Duryodhana in the, assembly ; Duryo- dhana's sorrow and envy at the sight of the magnificent scale on which the arrangements had been made ; the indignation of Duryodhana in consequence, and the preparations for the game of dice ; the defeat of Yudliish-thira at play by the wily Sakuni ; the deliverance by Dhrita-rashtra of his afflicted daughter-in-law Draupadi sunk in the ocean of distress caused by the gambling, as of a boat tossed about by the tempestuous waves. The endeavors of Duryodhana to engage Yudhish- thira again in the game ; and the exile of the defeated Yudhish-thira with his brothers. These constitute what has been called by the great Vyasa the Sabhd parva. This parva is divided into seventy eight sections, and consists, best of iSrahmanas, of two thousand five hundred and eleven slokas. "Then must you know is the third parva called Aranyahd (relating to the forest). This parva treats of the wending of the Pandavas to the forest and the citizens' following the wise Yudhish-thira ; Yudhish-thira's adoration of the god of day, according to the injunctions of Dhaumya, to be gifted with the power of maintaining the dependant Brahmanas with food (80 HABABHABATX and drink ; the creation of food through the grace of the Sun } the expulsion by Dhrita-raaftntra of Vidura who always spok^ for his master's good ; Vidura'a cc«ning to the PStndavas and. his return to Dhrita-rasbtra at the s(dicitation of the latter ;; the wicked Druyodbana's plottings to- destroy the- forest-ranging Pandavas, being incited tbereto- by Kama ; the £q)pearanc6 of Vyasa and his diseuasioa of Duryodhaaia ben* upon goingjo' the forest ; the Mstory of Surabhi ; the arrival of Maitreya ;; his laying down to Dhrita-rashtra the course of action ; and hi3= curse on Duryodhana ; Bhiioa's slaying of Kinnira in battla'^ the coming of the Panchalas and th« princes^ of the Vriahui race to Yudhish-thira on hearing of his- defeat at unfair gambling by Sakuni ; Dhananjay's aUa3ring: the wrath of Krishna ; Draupadi's lamentations befcae Madhava ; Krishna's cheering her ; the fall of Sauva als& has been here describenl by the Risbi ; also Krishna's bringing Subhadra with her sott to Dwaraka ; and Dhrista-dyumma's- bringing the sons of Dlraui padi to Panchala ; the entrance of the scais of Pand« into the romantic Dwaita wood; conversation of Bhima, Yudhishr thira, and Draupadi ; the oonring of Vyasa to'the Fandavas and' hia endowing Yudhish-thira with the power of Pratwrnriti f then, after the departure of Vyasa, the removal of the Pan- davas to the forest of Kamyaka ; the wanderings of Aquna of immeasurable prowess in search of weapons ; his battle witb Mahadeva in the guise of a huntet ; his meeting with the lok *- palas and receipt of weapons from them ; his journey to the regions of Indra for arms and the consequent anxiety of Dhrita- rashtra ; the wailings and lamentations of Yudhsisb-th&a on the occasion of his meeting with the worshipful great sage Brihad- uswa. Here occurs the holy and highly-pathetic story of Nala illustrating the patience of Damayanti and the character of Nala. Then the acquirement by Yudhish-thira of the mysteries of dice from the same great sage ; then the arrival of the Rishr Lomaaha from the heavens to where the Pandavas were, and the receipt by these high-souled dwellers in the woods of the in- telligence brought by the Rishi of their brother Arjuna staying in the heavens ; then the pilgrimage of the Pandavas to various «acred spots in accordance with the message of Arjuaa, and their ADI PABVAt SI attainment of great merit and virtue consequent on silch pil* grimage : then the pilgrimage of the great sage Narada to the shrine Pultista ^, also the pilgriinage of the high-souled Pan-! davaSi Here is the deprivation of Kama of his ear-rings by Indra. Here als6 is recited the sacrificial magnificence of Gaya} then the story of Agastya in which the Rishi ate up the Asura Vatapi» and his connubial connection with Lopa-mudra from the desire of offspring. Then the story of Rishya-sringa who adopted the Brahmacharya mode of life from his very boyhood ; then the history 6f Rama of great prowess the son of YanlaT dagni in which has been narrated the death of Karta-virya and the Haihayas ; then tbe meeting between the Pandavas and the Vishnis in the sacred spot called Pravkasa ; then the story •of 8v,-kanya in which Chyavana, the son of Bhrigu, made the twins, Aswiaa^, driuk, at the isacrifice of king Saryati, thfr 'Stitna juice (from which they had "been excluded by the othefr gads ), and in which, besides, is shown how Ghyavana himsblf Acquired perpetual youth (as a boon -from the grateful Aswinas)i Then hath been described the lustory of king Mandhata -, theft the story of prince Jantu ; and how king Somaka by offering up kis 6nly son (Jantu) in sacrifice obtained a hundred others ; tiien th« exeelleftt history of the hawk and the pigeon ^ then the ex- amination of king Shivi by Indra, Agai, and Dharma ; then the story of Ashtavaikra, in which is the disputation, at the sacri- fice of Janaka, between that Rishi and the first of logiciangj Vandi, the son of Varuna ; the defeat of Vandi by the great Ashtavakra, and thfe release by the Rishi of his faliier from the depths of the ocean. Then the story of Yava-krita, and then that of the great Raivya ; then the departure (of the Pandavas) for Gandha-madana and their abode in the asylilm called Naa-ayana ; then Bhima-sena's journey to Gandha'madaiia at the request of Draupadi (in search of the sweet-scented flower). Bhima's meeting on his way, in a grove of bannanas, with Hanumana, the son of Pavana, of great prowess ; Bhima's Isatfa in the tank and the d«struction of the flowers therein for obtaining the s^veet-scented flower (he was in search of ) ; his consequent battle with the mighty Rakshasas a,nd the Yak- . shas of gr^at prowess including Maniman, tie destruction 32 MAHABHARATA. of the Asura Jata by Bhima ; the meeting (of the Pandatas) with the royal sage Vrisha-parva ; their departure for the ' asylum of Arshti-shena and abode therein; the incitement of Bhima (to acts of vengeance) by ITraupadi. Then is narra- ted the ascent of the hills of Kylasa by Bhima-sena, his terrific battle with the mighty Yakshas headed by Maniman ; then the meeting of the Pandavas with Vaisravana (Kuvera), and the meeting with Arjuna after he had obtained for the purposes of Yudhish-tliira many celestial weapons ; then Arju- na's terrible encounter with the Nivata-Kavachas dwelling in Hiranya-parva, and also with the Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna ; the commencement of the display of the celestial weapons by Arjuna before Yudhish- thira ; the prevention of tbe same by Narada ; the descent of the Pandavas from Gandha-madana ; the seizure of Bhima in the forest by a mighty SerpSnt huge as the mountain; his release from the coils of the snake, upon Yudhish-thira's answer- ing certain questions ; the return of the Pandavas to the Kamyaka woods. Here is described the reappearance of Va- fiudeva to see the mighty sons of Pandu ; the arrival of Mar- kandeya, and various recitals ; the history of Prithu the son of Vena recited by the great Rishi ; the stories of Swaraswati and the Rishi Tarkhya. After tliese, is the story of Matsya ; other old stories recited by Markandeya ; the stories of Indra- dyumna and Dhundhu-mara ; tlien the history of the chaste wife ; the history of Angira, the meeting and conversation of Draupadi and Satyabhama ; the return of the Pandavas to the forest of Dwaita ; then the procession to see the calves and the captivity of Duryodhana ; and when the wretch was being carried off, his rescue by Arjuna ; here is Yudhish-thira's dream of the deer ; then the re-entry of the Pandavas into the Ka- myaka forest ; here also is the long story of Vril)i-draunika. Here also is recited the story of Durvasa ; then the abduction by Jayadratlia of Draupadi from the asylum ; the pursuit of the ravisher by Bhima swift as the air and the ill shaving of Jayadratha's crown at Bhima's hands. Here is the long history of Rama in wliich is shown how Rama by his prowess slew Ra- vana in battle. Here also is narrated tlie storv of Savitri • ADI PARVA, S3 then Kama's deprivation by Indra of hia ear-rings ; then the presentation to Kama by the gratified Indra of a Sakti (missile weapon) which had the virtue of killing one only person against whom it might be hurled ; then the story called Aranya in which Dharma (the god of justice) gave advice to his son (Yudhish-thira) ; in which, besides, is recited how the Pandavas after having obtained a boon went towards the west. These are all included in the third Parva called Aranyaka, consisting of two hundred and sixty-nine sections. The number of slokas is eleven thousand six hundred and sixty four. " The extensive Parva that comes next is called Vairata. The Pandavas arriving at the dominions of Virata saw in a cemetery on the outskirts of the city a large skami tree whereon they kept their weapons. Here hath been recited their entry into the city and abode there in disguise. Then the slaying by Bhima of the wicked Kichaka who senseless with luat, had sought Draupadi for his embraces ; the appoint- ment by prince Duryodhana of clever spies, and their despatch to all sides for tracing the Pandavas : the failure of these to discover the mighty sons of Pandu ; the first seizure of Virata's kine by the Trignrtas and the terrific battle that ensued ; the capture of Virata by the enemy and his re.scue by Bhima-sena ; the release also of the kine by the Pandava fBhima) ; the seizure of Virata's kine again by the Kurus ; the defeat in battle of all the Kurus by the single-handed Arjuna ; the release of the king's kine ; the bestowal by Virata of hia daughter Uttara for Arjuna's acceptance in behalf of his son by Subhadra — Abhimanyu the destroyer of foes. These are the contents of the extensive fourth Parva— the Vairata. The great Rishi Vyasa has composed in this sixty seven sections. The number of slokas is two thousand fifty. " Listen then to (the contents of) the fifth Parva which must be known as Udyoga. While the Pandavas, desirous of victory, were residing in the place called Upaplavya, Duryo- dhana and Arjuna both went at the same time to Vasudeva, and said ' you should render us assistance in this war.' The high-s6uled Krishna, upon these words being uttered, replied 'O ye first of men, a counsellor in myself who will not fight 5 "Si MAH'ABHAEATA. and one Akaharaliifli of troops, which of these stall I give t6 tvhich of yon ?• Blind to his own interests, the foolish Duryo- dhana asked for the troops ; while Arjuna solicited Krishna as an xinfighting counsellor. (Thenis described how) when the king of Madra was coming for the assistance of the Pandavas, Duryodhana, having decieved him on the way by presents and hospitality, induced him to grant a boon and then solicited hia asaistance in battle ; how Salya, having passed his word to Duryodhana, went to the Pandavas and consoled them by reciting the history of Indra's victory (over Vitro). Thea comes the despatch by the Pandavas of their Purohita (priest) to the "Kaiiravas. Tlren is described how king Dhrita- rashtra 6f great prowess, 'having heard the words of the purohita of the Pandavas and the story of Indra's victory, decided upon sending his purohita and ultimately despatched Sanjaya as envoy to the Pandavas from desire Of peace. Here hath been described the sleeplessness of Dhrita-rashtra from anxiety upon hearing all about the Pandavas and their friends, Vasudeva and others. It was on this occasion that Vidura addressed to the wise king Dhrita-rashtra various counsels that were full of wisdom. It was here also that Sanat-sujata recited to the anxious and sorrowing monarch the excellent truths of spiritual philosojihy. ©n the next morning Sanjaya fipoke, in the court of the King, of the identity of the lord Vasudeva and Arjuna. It was then that the illustrious Krishna, moved by kindness and desirous of peace, went himself to the Kaurava capital, Hastinapore* for bringing about peace. Then comes the i-ejection by prince Duryodhana of the embassy of Krishna who had come to solicit peace for the benefit of both parties. Here hath been recited the story of Damvodva/oa ,• then the story of the high-souled Matuli's search for a husband for his daughter ; then the history of the great sawe Galava ; then the story of the training and dispipline of th« son of Bidula. Then the exhibition by Krishna, before the assembled Rajas, of his Yoga, powers upon learning the evil counsels of Duryodhana and Kama ; then Krishna's takim^ Kama on his chariot and tender to him of advice, and Kama's rejection of the same from pride. Then the return of Krishna ADI PAEVA. 85 tlie cfeastiser of enemiea from Hastinapore to Upaplavya, and his narration to the Pandavas of all that had happened. It was then that those oppressors of foes, the Pandavas, halving, heard all and consulted properly with, each other, made every preparation for war. Then comes the march from Hastinapore,- for battle, of foot soldiers, horsei charioteers, and elephants. Then the tale of troops by both parties. Then the despatch by prince Duryodhaoa of UluJca- as envoy to the Pandavas, on the day previous to the battle. Then the tale of charioteers of different classes.. Then the story of Amba. These all have been described in the fifth Parva called Udyogvt, of the. Bharata, abonnding with incidents appertaining to war and peace. O ye ascetics, the great Vyasa^ hath composed one hundred and eighty six sections in this Parva. The number of slokaa also composed in this by the great Rishi is six thou-' sand six hundred and ninety eight. " Then is recited the Bhisma Parva abounding with^ wonderful incidents. In this hath been narrated by Sanjaya- the formation ef the region known as Jambu. Here hath» been described the great depression of Yudhish-thira!s arrays and also the fierce figKt for ten successive days.. la thi* the high-souled Vasudeva by reasons based on the philosophy of final release drove away Arjuna's compunction springing from the latter's regard for his kindred (whom he was on the eve of slaying.^ In this the magnanimo-us Krishna, attentive to the welfare of Yudhish-thira, seeing the loss inflicted (on. the Pandava army,) descending swiftly from his chariot, himself ran, with dauntless breast, his driving whip in hand, to effect the death of Bhisma. In. this, Krishna also smote with. piercing words Arjuna the bearer of the Gandiva and the foremost in battle among all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing Shikandi before him. and pierc- ing Bhisma with his sharpest arrows felled him from his chariot. In this, Bhisma lay stretched on his bed of arrows. This extensive Parva is known as the sixth in the Bharata. In this have been composed one hundred and seventeen sec- tions. The number of slokas is five thousand eight hundred and eighty four as told by Vyasa cognisant of the Vedas. 36 MAUABilAJlArA, " Then Is recited the wonderful Parva called Drona, full of incidents. First comes the installation in the command of the army of the great instructor in arms, Drona : then the vow made by that great master of weapons of seizing the wise Yudhish-thira in battle to please Duryodhana } then the retreat of Arjuna from the field before the Sansaptakas ; then the overthrow of Bhagadatta like to a second Indra in the field, with his elephant Supritika, by Arjuna ; then the death of the hero Abhimanyu in his teens, alone and unsupported, at the hands of many Maharathas including Jayadratha ; then after* the death of Abhimanyu, the destruction by Arjuna in battle of seven Akshauhinis of troops and then of Jayadratha ; then the entry, by Bhima of mighty arms and by that foremost of charioteers Satyaki, into the Kaurava ranks impenetrable to even the gods, in search after Arjuna in obedience to the orders of Yudhish-thiira, and the destruction of the remnant of the Sansaptakas. In the Drona Parva, is the death of Alam- Tusha, of Srutayus, of Jalasandha, of Shoma-datti, of Virata^ of the great charioteer Drupada, of Ghatotkacha, and others j in this Parva, Aswatthama, excited beyond measure at the fall of his father in battle, discharged the terrible weapon* Narayana. Then the glory of Rudra in connection with the burning (of the three cities). Then the arrival of Vyasa and recital by him of the glory of Krishna and Arjuna. This is the great seventh Parva of the Bharata in which all the heroic chiefs and princes mentioned were sent to their last account. The number of sections in this is one hundred and seventy. The number of slokae as composed in the Drona Parva by Risbi Vyasa the son of Parasara and the possessor of true knowledge, after much meditation, is eight thousand nine hundred and nine. " Then coiiies the most wonderful Parva called Kama. In this is narrated the appointment of the wise king of Madra as (Kama's) charioteer. Then the history of the fall of the Asura Tripura. Then the application to each other by Kamq, and Salya of harsh words on their setting out for the field. Then the story of the swan and the crow recited in insulting allusion ; then the death of Pandya at the hands of the high-souled Aswatthama ; then the death of Danda-sena ; then ADI PAIIVA. S7 tRat of Danda ; then Yudhish-thira's imminent risk in single combat with Kama in the presence of all the warriors ; then the wrath of Yudbish-thira and Arjuna to each other ; then Krishna's pacification of Arjuna. In this Parva, Bhima in ful- filment of his vow, having ripped open Dushshasana's breast in battle drank his heart's blood. Then Arjuna slew the great Kama in single combat. Readers of the Bharata call this the eighth Parva. The number of sections in this is sixty nine and the number of slokas is four thousand nine hundred and sixty four. " Then hath, been recited the wonderful Parva Called Sglya. After all the great warriors had been slain, the king of Madrjt became the leader of the (Kaurava) army. The encounters, one after another, of charioteers have been here described. Then comes the fall of the great Salya at the hands of Yudhish.-thira the jiist. Here also is the death of Sakuni in battle at the hands of Sahadeva. Upon only a small rem- nant of the troops remaining alive after the immense slaught- er, Duryodhana went to the lake and creating for himself room within its waters lay stretched there for some time. Then is narrated the receipt of this intelligence by Bhima from the fowlers ; then is narrated how, moved by the insulting speeches of Yudhish-thira, Duryodhana ever unable to bear affronts came out of the waters. Then comes the encounter with clubs between Duryodhana and Bhima ; then the arrival, at the tim^ of such encounter; of Balarama ; then is described the sacred- ness of the Swaraswati ; then the progress of the encounter with clubs ; then the fi:acture of Duryodhana's thighs in battle hy Bhima with a terrific hurl of his mace. These all have been described in the wonderful ninth Parva. In this the number of sections is fifty nine and the number of slokas composed by the great Vysa — the spreader of the fame of the Kauravas — is three thousand two hundred and twenty. "Then shall I describe the Parva called Bawptikob of fright- ful incidents. On the Pandavas having gone away, the mighty charioteers, Kritavarma, Kripa, and the son of Drona, came to the field of battle in the evening and there saw king Duryo- dhana lying on the ground, his thighs broken, and himseff 38 ilAHABHARATA. covered with blood. Then the great charioteer, the son of prona, of terrible wrath, vowed, " without killing all the Panchalas including Dhriahta-djrumna, and the Pandavas also with all their allies, I will not take ofF my armour.' Having spoken these words, the three warriors leaving Duryodhana's side entered the great forest just as the sun was setting... While sitting under a large banian tree in the night, they saw an owl- killing numerous crows one after another. At sight of this, Aswatthama, his heart full of rage at the thought- of his father's fate, resolved to slay the slumbering Panchalas. And wending to the gate of the camp, he there saw a Rakshasa of frightful visage and head reaching to, the very heavens, guarding the entrance. And seeing that Rakshasa obstructing all his weapons, the son of Drona speedily pacified by worship the three-eyed Rudra. And then accompanied by Kritavarma and Kripa slew all the sons (rf Draupadi, all the Panchalas with Dhrisbta-dyumna and others, togetlier with their relatives, slumbering unsuspectingly in the night. All perished on that fatal night except the five Pandavas and the great warrior Satyaki. These escaped owing to Krishna's counsels. Then the charioteer of Dhrishta-dyumna brought to the Pandavas intelligence of the slaughter of the slumbering Panchalas by the son of Drona. Then Draupadi distressed at the death of her sons and brothers and father sat before her lords resolved to kill herself by fasting. Then Bhima of terrible prowess, moved by the words of Draupadi, resolved to please her ; and speedily taking up his mace followed in wrath the son of his preceptor in arms. The son of Drona from fear of Bhima-sena and impelled by the fates and moved also by anger discharged a celestial weapon saying ' this is for the destruction of all the Pandavas ' ; then Krishna saying ' this shall not be' neutralised Aswat-thama's speech. Then Arjuna neutralised that weapon by one of his own. Seeing the wicked Aswat-thama's destructive intentions, Dwaipayana (and Krishna) denounced curses on him which the latter returned. The Pandavas then deprived the mighty charioteer Aswat-thama of the jewel on his head and beca,me exceedingly glad, and boastful of their success made a present of it to the sorrowing Draupadi, ADIPARVA. 39^ This the tenth Parva, called Sauptilca, is recited. The great Vyasa hath composed in this eighteen sections. The • number of slokas also composed in this by the great reciter of sacredi truths is eight hundred and seventy. In this Parva have been; put together by the great Rishi the two Parvas called SavptiJcoi. and Aishiha. • "After this hath been recited the highly pathetic Parva; called Stri. Dhrita-rashtra of prophetic eye, afflicted at the death of his children, and moved by enmity towards Bhima/ broke into pieces a statue of hard iron deftly placed before tim by Krislina (as a substitute for Bhima). Then Vidura, removing the distressed Dhrita-rashtra's aifection for worldly things by reasons pointing to final release, consoled that wise monarch. Then hath been described the wending of the dis-; tressed Dhrita-rashtra accompanied by the ladies of his house to the field of battle of the Kauravas. flere follow the pathetic wailings of the wives of the slain heroes. Then the wrath of Gandhan and Dhrita-rashtra and their loss of consciousness. Then the Kshetria ladies saw those heroes, — their unreturning sons, brothers, and fathers, — lying dead on the field. Then the pacification by Krishna of the wrath of Gandhari distressed at the death of her sons and grandsons. Then the cremation of the bodies of the" deceased Rajahs with due rites by that monarch (Yudhish-thira) of great wisdom and the foremost also of all virtuous men. Then upon the presentation of water to the manes of the deceased princes having commenced, the story of Kunti's acknowledgment of Kama as her son bom in secret. These have all been described by the great Rishi Vyasa in tBe highly pathetic eleventh Parva. Its perusal moveth every feeling heart with sorrow and even draweth tears from the eye. The number of sections composed is twenty seven. The number of slokas is seven hundred and seventy five. "Twelfth in number cometh the Santi Parva, which increaseth the understanding and in which is related the despondency of Yudhish-thira on his having slain his fathers, brothers, sons, •maternal uncles and matrimonial relations. In this Parva is described how from his bed of arrows Bbisma exposed various systems of duties worth the study of kings desirous of know- *0 mahabharata, ledge ; this Parva exposeth the duties relative to emergencies, with full indications of time and reasons. By understanding these, a person attaineth to consummate knowledge. The mysteries also of final emancipation have, been expatiated upon. This is the twelfth Parva the favorite of the wise. It consists of three hundred and fhirty-nine sections, and contains fourteen thousand seven hundred and thirty two slokas. "Next in order is the excellent Anushashana, Parva. In it is described how Yudhish-thira the king of the Kurus was re- conciled to himself on hearing the exposition of duties by Bhisma, the son of Bhagirathi. This Parva treats of rules in detail and of Dharma and Artha ; then the rules of cha- rity and its merits ; then the qualifications of donees, and the supreme rule regarding gifts. This Parva also describes the ceremonials of individual duty, the rules of conduct, and the matchless merit of truth. . This Parva showeth the great merit of Brahmanas and kine, an^ unraveleth the mysteries of duties in relation to time and place. These are embodied in the ex- cellent Parva called Anushashana of varied incidents. In this hath been described the ascension of Bhisma to Heaven. This is the thirteenth Parva which hath laid down accurately the various duties of men. The number of sections in this is one hundered and forty-six. The number of slokas is eight thousand. "Then comes the fourteenth Parva called Aswamedhiha. In this is the excellent story of Samvarta and Marutta. Then is described the discovery (by the Pandavas) of golden treasu- ries ; and then the birth of Parikshita who was revived by Krishna after having been burnt by the (celestial) weapon (of Aswat-thama). The battles of Arjuna the son of Pandu, While following the sacrificial horse let loose, with various princes who in wrath seized it. Then is shewn the great risk of Arjuna in his encounter with Vavru-vahana the son of Cliitrangada (by Arjuna) the appointed daughter (of the chief of Manipura). Then the story of the mungoose during the performance of the horse sacrifice. This is the most wonderful Parva called Aswa- medhika. The number of sections is one hundred and three. The number of slokas composed in this by Vyasa of true know- ledge is three thousand three hundred and twenty. ADIPARVA. 41 " Then comes the fifteenth Parva called Asramavasiha. In this Dhrita-rashtra, abdicating the kingdom, and accompanied by Gandhari and Vidura, went to the woods. Seeing this, the virtuous Pritha also, ever engaged in cherishing her superiors, leaving the court of her sons, followed the dd couple. In this is described the wonderful meeting througih the kindness of Vyasa of the King (Dhrita-rashtra) with the spirits of his slain children, grand-children, and other princes, returned from the other world. Then the monarch abandoning his sorrows acquir- ed with his wife the highest fruit of his meritorious actions. In this Parva, Vidura after having leaned on virtue all his life attaineth to the most meritorious state. "The learned son of Gavalgana, Sanjaya also, of passions under full control, and the foremost of ministers, attained, in this Parva, to the blepsed state* In this, Yudhish-thira the justmet Narada and heard from him about the extinction of ^ the race of the VrishniSi This is the very wonderful Parvs| called Asramavasika. The number of sections in this is forty two, and the- number of slpkas composed by Vyasa cognisant of truth is one thousand five hundred and six. " After this, you know, comes the Mauskala of painful inci- dents. In this, those lion-hearted heroes (of the race of Vrishni) with the scars of many a field on their bodies, oppress- ed with the curse of a Brahmana, while deprived of reason with drink,-impelled by the fates, slew each other on the shores of the salt sea with the EraJea grass which (in their hands) became (invested with the fatal attributes of the) thunder. In this, both Balarama and Keshava (Krishna) after causing the extermination of their race, their hour having come, •themselves did not rise superior to the sway of all-destroy- ing Time. In this, Arjuna the foremost among men, going to .Dwarayati (Dwaraka) and seeing the city destitute of th0 Vrishnis was much affected and became exceedingly . sorry. Then after the funeral of his maternal uncle Vasudeva. the foremost among the Yadus (Vrishnis), he saw the heroes of the Yadu race lying stretched in death on the spot where they had been drinking. He then caused the cremation of the bodies of thfe illustrious Krishna and Balarama and of -the principal 6 42 MAfiABHABATA, members of the Vrishni race. Then as he was journeying from Dwaraka with the women and the children, the old and the decrepit, — remnants of the Yadu race — he was met on- the way by a heavy calamity. He witnessed also the disgrace of his bow Gandiva and the unpropitiousness of his celestial wea- pons. Seeing all tfiis, Arjuna became despondent and pursuant to Vyasa's advice went to Yudhish-thira arid solicited permission to adopt the Somyasa mode of life. This is the sixteenth Parva called Maushala. The number of sections is eight and the number of slokas composed by Vyasa cognisant of truth is three hundred and twenty. " The next, is Mdhaprasthanika the seventeenth Parva. "In this those foremost aruong men the Pandavas abdicating their kingdom went with Drajupadi on their great journey called Mahaprasthan. In this they met with Agni having arrived at the sea of red waters. In this, asked by Agpi himself, Arjuna having worshipped him duly, returned to him the excellent celestial bow called Gandiva. In this, leaving his brothers wbo dropped one after another and Draupadi also, Yudhish-thira went on his journey without once looking back on them. This the seventeenth Parva is called Maha- prasthanika. The number of sections in this is three. The number of slokas also composed by Vyasa cognisant of truth is three hundred and twenty. " The Parva that comes after this you must know is the extraordinary one called Sarga of celestial incidents. Then seeing the celestial car come to take him, Yudhish-thira moved by kindness towards the dog that accompanied him, refused to ascend it without his companion. Observing the illustrious Yudhish-thira's steady adherence to virtue, Dharma (the god of justice) abandoning his canine form showed himself to the king. Then Yudhish-thira ascending to heaven felt much pain. The celestial messenger showed him heir by an act of deception. Then Yudhish-thira the soul of justice heard the heart-rending lament- ations of his brothers abiding in that region under the disci- pline of Yama. Then Dharma and Indra showed Yudhish-thira (the region appointed for sinners). Then Yudhish-thira after leaviag his human body by a plunge ia tlie celestial Ganges ADI PART A. *3 attained to that region which his acts merited, and began to live in joy respected by Indra and all the gods. This is the eighteenth Parva as narrated by the illustrious Vyasa. The number of sections is five, and the number of slokas composed, O ascetics, by the great Rishi in this is two hundred and nine. "The above are the contents of the Eighteen Parvas. In the appendix (Khila) are the Harivansa and the Vamshya. The num- ber of slokas contained in the Harivansa is twelve thousand. " These are the contents of the section csAled Parva-sangraha. Sauti continued : — Eighteen Akshauhinis of troops came to^ gether for battle. The encounter that ensued was terrible and lasted for eighteen days. He who knows the four Vedas with all the Aifigds and Upanishadas, but does not know this history (Bharata), cannot be regarded as wise. Vyasa of immeasur- able intelligence has spoken of the Mahabharata as a treatise on Artha, on DharmM, and on Kama. Those who have listened to this history can never bear to listen to others, as, indeed, they who have listened to the sweet voice of the male Kokila can never hear the dissonance of the crow's cawing. As the formation of the three worlds proceedeth from the five elements, so do the inspirations of all poets proceed from this excellent composition. O ye Brahmanas, as the four kinds of creatures (viviparous, oviparous, born of filth, and vegetables) are depend- ent on space for their existence, so the Puranas depend upon this history. As all the senses depend for their exercise upon the various modifications of the mind, so do all acts (ceremo- nials) and moral qualities depend upon this treatise. There is not a story current in the world but doth depend on this history, even as the body upon the food it taketh. All poets cherish the Bharata even as servants desirous of preferment always attend upon masters of good lineage. Even as the blessed domestic Asrama can never be surpassed by the three Other Asramas (modes of life) so no poets can surpass this poem. " Ye ascetics, shake ye ofif all inaction. Let your hearts be fixed on virtue, for virtue is the one only friend of him that ;haB gone to the other world. Even the most intelligent by cherishing wealth and wives can never make these their own ; nor are these possessions that are lasting. The Bharata uttered 44 MAHABHAEATA. by the lips of Dwaipayana is without a parallel ; it . is virtue itself and sacred. It destroyeth sin and produceth good. He that listeneth to it while it is being recited hath no need of a bath in the sacred waters of Pushkara. A Brahmana, whatever-sins he may commit during the day through his senses, is freed from them all by reading the Bharata in the evening. Whatever sins he may commit also in the night by deeds, words, or mind, he is freed from them all by reading the Bharata in the first twilight (morning). He that giveth a hundred kine with horns plaited with gold to a Brahman cog- nisant of the Vedas and all branches of learning, and he that daily listeneth to the sacred narrations of the Bharata, acquireth equal merit. As the wide ocean is easily passable by men having ships, so is this extensive history of great excelleHCe and deep import with the help of this chapter called Parva-sangraRa. " Thus ■ endeth the section called Parva-sangraha of the Adi Parva of the blessed Mahabharata. Section III. (Pdusya Parva). Sauti said, " Janamejaya the son of Parikshita was with his brothers attending his long sacrifice on the plains of Kuru^ kshetra. His brothers were three, Sruta-sena, Ugra-sena, and Bhima-sena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch.) And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, "Why criest thou so ? Who hath beaten thee ?" And being thus questioned, he said unto his mother, ' I have been belaboured by the brothers of Janamejaya, ' And his mother replied, 'apparently then, thou hast committed some fault for which hast thou been beaten !' He answered, ' I have not committed any fault. I have not touched the sacri- ficial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at . his long-extending sacrifice. And she ADI PARVA. 45 addressed Janamejaya in anger, saying, * this my son hath com- mitted no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beat ?' They gave not her a word in reply ; whereupon she said, ' as ye have beat my son who hath committed no fault, therefore shall evil come upon ye when ye least expect it.' " Janamejaya, thus addressed by the celestial bitch Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded, he returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutealise the effect of the curse. "One day Janamejaya the son of Parikshita while ahunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of name Sruta-srava. He had a son named Soma-srava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya the son of Parikshita saluted the Rishi and addressed him saying, ' O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, ' O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of the womb of a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed agamst Mahadeva. But he hath one particular habit, viz., he would grant to any Brahmana whatever might be demanded of him. ' If thou canst put np with it, then take thou him.' Janamejaya thus addressed replied to the Rishi ' it shall be even so.' And accepting him for his Purohita, he returned to his capital ; and he then addressed his brothers saying, ' this is the person I have chosen for my spiritual master : whatsoever, he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these- directions to his brothers, the king marched towards Takshya- shila and brought that country under his authority. " About this time there was a Rishi of name Ayodha-Dhau- mya. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Yeda. And the Rishi bade one of these disciples, 46 MAHABHARATA, Aruni of Panchala go and stop up a breach in the water-couis^ of a certain field. And Aruni of Panchala, thus ordered- by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said ' well, I will do it in this way.' He then went dowa into the breach and lay down himself there. And the water was thus confined. "And sometime after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, Sir, he hath been sent by yourself saying— Go, stop tip the breach in the water-course of the field : — ' Thus res- minded, Dhaumya, addressing his pupils, said, ' then let us all go to the place where he is.' ' And having arrived there, he shouted, ' Ho Aruni of Pan- chala, where art thou ? Come hither, nay child.' And Aruni hearing the voice of his preceptor speedily came out of the Water-course and stood before his preceptor. And addressing the latter, Aruni said, ' here I am in the breach of the water* course. Not having been able to devise any other means I entered it myself for the purpose of preventing the water ^running out. It is only upon hearing thy voice that having left it and allowed the waters to escape I have stood before thee. I salute tlieef Master ; tell me what I have to do.' "The preceptor,^ thus addressed replied ' because in getting up from the ditch thou hast opened the water-course, therefore hence-forth shalt thou be called Uddalaka as a mark of thy preceptor's favor. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dhd/rma-shastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart. "The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, " go, my child, Upamanyu, loot after the kine. " And according to his preceptor's orders, he went to tend the kine. And haying watched them all day, he returned in the evening to his pre- ceptor's house and standing before him he-saluted him respect- ADI PARVA. 47 ftilly. And his preceptor seeing him, in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceeding plump.' And he answered his preceptor, 'Sir, I support myself by begging.' And his precept- or said 'what is obtained in alms should not be used by thee without offering it to me. ' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Aruni, thus treated, went away to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, ' Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without keeping anything for thee. How then dost thou, at present, contrive to support thyself ?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go abegging a second time for supporting myself. ' And his' preceptor then replied, 'This is not the way in which thou shouldst obey thy preceptor. By this thou art diminishing the support of others that live by •begging. Truly, having supported thyself so, thou hast proved thyself covetous. ' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to his preceptor's house. And he stood before his preceptor and salu- ted him respectfully. And his prfeceptor observing that he was still fat, said again unto him, ' Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go abegging a second time, and yet art thou in healthy 'condition. How dost thou support thyself ?' And Upamanyu, thus ques- tioned, answered, 'Sir, I now live upon the milk of these cows. ' And his preceptor thereupon told him, ' it is not law- ful for thee to appropriate the milk without having first ob- tained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he 48 MAHABHABATA. was Still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go abegging a second time, nor even (Jrinkest of the milk ; yet art thou fat. By what means dost, thou contrive to live now ? ' And Upamanyu replied, ' Sir, I now sip the froth that these calves throw out while sucking their mothers' teats. ' And the preceptor said, ' these generous calves, I suppose, out of compassion for thee throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done ? Know then that it is unlawful for thee to drink the froth. ' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restraiued by his preceptor, he feedeth not on alms, nor hath he anything else to eat ; he drinketh not of the milk, nor tasteth he of the froth !• " And Upamanyu, one day, oppressed by hunger, when in a forest ate of the leaves of the ^.rte ( Asclepias giganteaX' And his eyes being afifected by the pungent, acrimonious, crude, and sa;line qualities of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountain, the preceptor observed to his' disciples that Upamanyu was not yet come. And they told hiiji that he had gone out with the cattle. " The preceptor then said, ' Upamanyu being restrained by me from the use of everything, is, of course, displeased, and, therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout saying, 'Ho, Upamanyu, where art thou ?' And Upamanyu hearing his preceptor's voice answe>:ed in a loud tone, ' here I am at the bottom of a well.' And his preceptor asked him how he hap- pened to be there. And Upamanyu replied, ' having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, ■ glorify the twin Aswinas, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswinas, in the following words of the Rig "Veda : — ADI PARVA. 49 'Ye have existed before the creation ! Ye first-born beings, ye are displayed ia this wondrous universe of five elements ! I desire to obtain ye by help of the knowledge derived from heariiig and of meditation, for ye are _ Infinite ! Ye are the course itself of Nature and the intelligent Soul that pervades that course ! Ye are birds of beauteous feathers perching on the body that is like to a tree ! Ye are without the three common attributes of every soul ! Ye axe incomparable ! Ye, through its spirit in every created thing, overspread the universe ! 'Ye are golden Eagles ! Ye are the essence in which all things disappear ! Ye are free from error and know .no de- terioration ! Ye are of beauteous beaks that wound not un- justly and are victorious in every encounter ! Ye certainly prevail over Time ! Having created the Sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night ! And with the cloth so woven ye have established two courses of action apper- taining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the In- finite soul, ye set free for delivering her unto great happi- ness ! They that are in deep ignorance, as long as they are under the delusion of their senses, suppose ye who are inde- pendent of the attributes of matter to be gifted with form ! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seebera of truth following different routes, draw the milk of true knowledge with its help. Ye Aswinas, ye are the creatora of that calf ! ' The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days, ^nd nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusion and knows no deterioration. It affects all creatures whether. of this or of the other world. Ye Aswinas, this wheel of time is. set in motion by ye ! ' The wheel of Time as represented by the year has a nave 7 5(J MAHABHARATA, represented by the six seasons. The immher of spokes attaclied to that nave is twelve as represented by the twelve signs of th0 Zodiac. This wheel of Time manifests the JTruits of the acta of all beings. The presiding deities of Time abide in that wheeli Subject as I am to its distressful influence, ye Aswinas, liberate me from that wheel of Time, Ye Aswinas, ye are this uni- verse of five elements ! Ye are the objects that are enjoyed in this and in the other world ! Make me independent of the influence af the five elements ! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the deligtts that the senses can afford. ' In the beginning, ye- created the ten points of the universe I Then have ye placed the Sun and the Sky above J The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts ! ' Mixing the three colors ye have produced all the objects of sight ! It is from these objects that the universe hath sprung,' whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life ! ' Ye Aswinas, I adore ye ! I also adore the Sky which is your handiwork ! Ye are the ordainers of the fruits of all acts from which even the gods are not free ! Ye are yourselves free from the fruits of your acts ! ' Ye are the parents of all ! As males and females it is ye that swallow the food which subsequently develops into the life-creating fluid and blood ! The new-born infant sucks the teat of its mother. Indeed, it is ye that take the shape of the infant ! Ye Aswinas, grant me my sight to protect my life !' . " The twin Aswinas, thus invoked, appeared and said, • We are satisfied. Here is a cake for thee. Take and eat It.' And Upamanyu, thus addressed, replied, 'your words,' O Aswinas^ have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswinas thereupon told him, ♦formerly, thy preceptor had invoked us. We thereupon gave him a cake like this j and he took it Without offering it to his master. Do thou that which thy . ADI PARVA. <&1 ^rgceptor did.' Thus addressed, Upamanyu again said unto them, ' Q AswinaSj I crave your pardon. Without offering it io my preceptor I dare not apply this ca/ke.' The Aswinas then said, ' O we are pleased with this devotion of thine to ithy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. - Thou shalt be restored to- sight and shalt iave good fortune.' " Thus spoken to by th« Aswina& h« recovered his ^ight, and having gone to his preceptor's presence he saluted hir* and told ;him dll. And his preceptor wa,s w.eU pleased with him and aaid unto him, ' Thou shalt obtain prosperity even as the As- winas have said. All th* Vedas shall shine in thee and all the Dharma-shastras.' And this was the trial of Upamanyu. " Then the other disciple of Ayoda-Dhaumya was called Veda. His preceptor once addressed him, saying, 'Veda, my child, tarry sometime in n»y house and serve thy preceptor. It shall -be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, be bore -heat and cold, hunger and thirst, at all times uncomplainingly. And it was long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda. " And Veda, having received permission, from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to (Jibey implicitly his own behests ; for having experienced himself much woe while abiding in the family of his preceptor, he liked not to treat them with severity. " After a certain time, Janamejaya and Paushya, both of the order of Kshetrias, arriving at his residence appointed the -Brahmana, Veda, as their spiritual guide ( Upadhyaya ). And one day while about to depart upon some business relative to a sacrifice, he employed one of his disciples, Utaiika, to take charge of his household. ' Utanka,' said he, 'whatsoever . should have to be doQ6 in my .house, let it be done by thee 52 MAHAEHAEATA. ■without neglect. ' And having given these orders to Utank^ he went on his journey. " So Utanka always mindful of the injunction of his pre- ceptor took up his abode in the latter'a house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him "and said, ' O Utanka, thy mistress is in that season when connubial connection might be fruitful. Thy preceptor is absent ; then stand thou in his place and do the needful. ' And Utanka, thus addressed, said unto those women, ' It is not proper forme to do this at the bidding of women. I have not been enjoined by my pre- ceptor to do aught that is improper. ' " After a while, his preceptor returned from bis journey. And his preceptor having learnt all that had happened, became well pleased and, addressing Utanka, said, ' Utanka, my child, what favor shall I bestow on thee ? I have been served by thee duly ; therefore hath our friendship for each other in- careased. I therefore grant thee leave to depart. Go thou, and let all thy wishes be accomplished.' " Utanka, thus addressed, replied, saying, ' Let me do some- thing that you wish, for it hath been said, — He who bestoweth instruction contrary to usage, and he who receiveth it contrary ta usage, one of the two dieth, and enmity springeth up betweai the two, — I, therefore, who have received thy leave to depart, am desirous of bringing thee some gratuity due to a preceptor.' His niaster upon hearing this replied, ' Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, ' Command me to bring that for gratuity which yon desire. ' And his preceptor then said, ' my dear Utanka, ■ thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring for gratui- ty. And bring thou that which she directs. ' And thus di- rected by his preceptor, Utanka addressed his preceptress, say- ing, ' Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as gratuity for the instruction I have received, in order that I may not depart bis debtor, Therefore, please to command me what ADI PARVA. 5S I am to bring as gratuity. ' Thus addressed, Hs preceptress replied, ' Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. Four days hence is a sacred day when I wish to appear before the Brah- manas ( who may dine at my house ) decked with these ear- rings. Then accomplish this, Utanka ! If thou shouldst succeed, good fortune shall attend thee ; if not, what good canst thou expect ? ' " Utanka, thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon stature mounted thereon. And that man addressed Utanka and said, ' Eat thou of the dung of this bull. ' Utanka, however, was unwilling to comply. The man said again, '0 Utanka, eat of it without scrutiny*. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was. •' Arrived at the place, Utanka saw Paushya seated ( on his throne ). And approaching him.Utanka saluted the mon- arch by pronouncing blessings and said, • I am come a peti- tioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee ?' And Utanka said, ' I am come to beg of thee a pair of ear-rings as gratuity for my preceptor. It behoveth thee to give me the ear-ring& worn by thy Rani. ' " King Paushya replied, • Go Utanka into the female apartments where the Rani is and demand them of her. ' And Utanka went into the women's apartments. But as he could not discover the Rani, he again addressed the Raja, sajdng, 'it is not proper that I should be treated by thee with deceit. Thy Rani is not in the private apartments, for I could not find her.' The Raja, thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou beest not in a state of defilement in consequence of contact with the impurities of a repast. My Rani is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'- rSI mahabharataT " Utanka, tlras informed, reflected for a while and thett ■jsaid, 'Yes, it must be so. Having been, in a hurry I performed my ablutions ( after meal ) in a standing posture. ' Raja Pau- ^hya then said, ' Here is a transgression. Purification is not .properly effected by one in a standing posture, nor by one ■ while he is going along. ' Ajid. Utanka having agreed to this,, sat down with his face towards the East, and washed his iface, hands, and feet thoroughly. And he then, withouJS ^oise, sipped thrice of water free from scum and froth, and not .warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs ( eyes, ears, &c. &c. ) And having done all tbisj he once more ^tered the apartments of the women. And this time he saw the Rani. And as the Rani perceived him, she saluted him. ^respectfuUyand said, 'Welcome, Sir, command me what I am to 4o.' And Utanka said unto her, ' it behoveth thee to give me •those ear-rings of thine. I beg them as a present for my preceptOT.' And the Rani having been highly pleased with Utanka's coo- rfJuct and, considering that Utanka as an object of chairity could Jiot be passed over, took off her ear-rings and gave them to him, -And she said, ' these eai-rings are very much sought after by jTakshaka, King of the Serpents. Therefore shouldst thou carry ithem with the greatest care.' And Utanka being told this, said unto the Rani, ' Lac(y, be under no apprehension. Takshaka, Chief of the Serpents, is not able to overcome me.' And having said this, and taking leave of the Rani, he went back into the presence of Paushya, and s.aid, ' Paushya, I am gratified.' Then Pausbya said to iUfcanka, 'A fit object of charity can only be had at long in- tervals. Thou art a qualified guest, therefore do I desire to -perfo.rm a sr tjbat, best, of Dvyigiaa sbali ask of theei; " Sauti sai4 " Be it so. And when the high-souled master ■ hath, been seated, by him qMe^icmed I willi narrate sacred sfeoiciea on a variety of subjects." After a while, that excelleQfc Brahmana (Saunaka) having duly performed aM' has duties, saad haviiig propitiated the gods with prayers and the. manes of hisi Withers with oblationsv of water, came back to the place; oj sacrifice, where wiith Sauti seated belbre were the assembly o£ saints of rigid vows sitting; at their ease. And when; Saunaka was. seated, in the midst of the Ritwikas-. and Sadasyas; ■ who- were also returned to their places, he spake as followeth. Section V. ( PoAdomoif Parva continued,. ) Saunaka saidj " Child, thy father formerly read- the whole- of the Puranas, son of Lomaharshana, and the BhaM,tawith Erishna-Dwaipayana. Hast thou also made them thy study ?•: In those ancifenfr records are interesting storiesi and. the history of the first generations of the wise men, all which we heard' rehearsed by thy sire. In the first place, I am desirous oP hearing the history of the race of Bhrigu. Recount thou that history ; we are attentive to listen to thee. " Sauti answered: :-^-" By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Yai-^ sampayana and repeated' by them ; by me hath been acquired all.that^ad. been studied by -my father. O descendant of the Bhrigu race, attend then to so much' as relatefch tO: the exalted race of Bhrigu, revered by Indra. and all the gods, by the tribes of Rishis and Marutas (Winds); Q great Mnni, I will first then properly recount the story of this, family, belonging to the' Puranas. "The- great and blessed saint Bhrigu, we are informed, was fe^otftbj the self-existing Brahma. from the fire at the sacrifice 62 MAHABHARATA, of Varuna. And Bhrigu had a son whom he dearly loved namecT Ghyowana. And to. Ohyavana wa» born a virtuous son called Pramati. And Pramati bad a son named Ruru by Gfiritachi (the celestial ddnceuse). And ta Ruru also' by his wife Pramadt vara, was born a son, whose name was Sunatka. He wasi O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, learned ia the law, and eminent among those having a knowledge of the Vedas, He was virtuous, truthful, and of well regulated- fare. "■ Saunaka said.^ — ^'O son of'Sutaj I ask thee why the illus- trious son of Bhrigu was named Ghyavawx. Do tell me all. " Sauti replied : — " Bhrigu had a wife whom he dearly love(^ named Paloma. She became quick with child by Bhrigu. And one day while the virtuous and continent Puloma- was in that condition, Bhrigu, great among those that are tru« to their religion, leaving her at home went out to perform his ablutions. It was then that a Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his reason. The beautiful Puloma ent(3rtained the Rakshasa thus arrived, with roots an^ fruits of the forest. And the Rakshasa burning with desire upon having seen her, became very much delighted and resolv- ed, O good sage, to bear her awsiy who was so blameless in fevery respect. " 'My design is accomplished' said the Raksbasai, and sO' seiz- ing that beautiful matron he carried her awaj'. And, ind^d,' she of agreeable smiles had been betrothed by her father to the Rakshasa himself, although the fOTmer subsequently bestowed her according to due rites on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present a very good opportunity for carrying the lady away. " And the Rakshasa saw in the apartment in which the sacrificial fire was kept that element burning brightly. And the Rakshasa then asked the flaming element, ' Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of the gods, therefore art' thou bound to answer my question. This lady of superior complexion had been first ac- ADl PARVA. 63 cepted by me as wife ; but her father subsequently bestowed her on the. false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone I am resolved to bear her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist first betrothed to myself.'" Sauti continued : — " In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was in fear to return an answer. ' Thou, O god of fire,' said he, ' residest continually within every creature, as witness of their merits and demerits. thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife ? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in thy sight. Therefore answer thou truly.' " Sauti continued : — " The Seven-flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telUng a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in -words that came out slowly. ' This Puloma was, indeed, first cliosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed, by her father on Bhrigu in gift from desire of a blessing. She was not bestowed on thee ! Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Yedic rites in my presence. This is she — I know her. I dare not speak a falsehood. thou best of Rakshasas, falsehood is never respected in this world.' " Section VI. ( Pauloma Parvd continued. ) Sauti said : — " Brahmana, having heard these words of the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind, even of thought, Then the child of Bhrigu residing in her body 64,- MAilABHARATA. enraged at such violence, dropped from his mothet's womb, for Which he 6bfcained the name of Chyavatia. And the Kakahm pferceiviiig the infant Atbp from the mothet's womb, ^hibiirg like the sun, quitted his grasp of the Woman and fell do'wtt and was instantly converted into ashes. And the beatitlfttl Puloma distracted with grifef, O Brahmana of the Bhrigu race, took up her offspring Ghyavana the son of Bhrigu and Walked awaj-. And Brahma, the Grand-father of all, himself saAvher, the faultless wife of his son, weeping with eye's full of teats. And the Gl-and-father of all comforted her vrho was wedded to his Son. And of the drops of tears which fell from her eyes Was fotrtied a great river. And that river began to follow the foot- steps of the wife of the gteat aScetic Bhrigu. And the Grand- iat'hBr of the worlds seeing that river follovf the pkth of his Son** Wifb gave it a name himS'elf, and he called it Vadhvsafd. And it paSseth by the hermitfeige of Ohyavana. And in this inannet was born Ohyavana of great ascetic powet, the son of Bhrigu. "And Bhrigu saw his child Ohyavana and its bealttiful mother. And the Rishi in a tage afeked heV, ' By whom wast thou made known to that Rakshasa resolved to cafry thee away ? thou of agteeable smiles, the Rakshasa coiild not know thee for ray wife. Therefore tell me who it was that told the Raksliasa so, inorder that I raay curse him from anger.* And Palom§, replied, ' possessor of the six attributeSj I was discovered to the Rakshasii by Agni (the god of fire). And he bore me away crying like the Kuraii ( female Osprey. ) And it was only by the ardent splendout of this thy son that I was rescued ; for the Rakshasa (seeing this infant) let me go and himself falling to the ground was tutned into ashes.' " Sauti continued : — " Bhrigtt upon hearing this account from Puloma becanie exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.' " So ends the sixth Section called " the curse on Agni " in the Adi Parva. Section VII. ( Pauloma Parva continued. ) Sauti said :— " The god of fire enraged at the curse of Bhrigu, thus addressed the Rishi : — ' What nieaneth this Rash- ness, Brahmana, that thou hast displayed towards me ? What transgression can be imputed to me who was laboring to do . justice and speak the truth impartially ? Being asked I gave the true answer. A witness who when interrogated respecting a fact of which he hath knowledge representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He too, who, being fully informed of all the circumstances of an affair, doth not disclose what he knoweth • when asked, is undoubtedly stained with guilt. I also can curse thee, but Brahmanas are held by me in high respect. Air- though these be known to thee, O Brahmana, I will yet speak of them, so please attend ! Having by ascetic power multiplied myself, I am present in various forms, in places of the daily koma, in sacrifices extending for years, in places where holy rites are performed (such as marriage, &c.), and in other sacri- fices. With the butter that is poured upon my flame accord- ing to the ordinances declared in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters ; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called the Darshas and Pumd-maskas. The Devas therefore are the Pitris ; and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full mooa the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean) ? ' " Then Agni, after reflecting for a while, withdrew himself from all places ; from places of the daily homa of the Brah- manas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their 0ms and Vashats, and deprived of their Swadhas and Swdhas (sacrificial mantras of great mystery), the whole body of creatures became 9 66 MAHABHARATA, much distressed for the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus : — ' Ye immaculate beings ! the three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire ! Ordain what is to be done in this matter, so that there may be no loss of time.' Then the Ilishis and the gods went together into the presence of Brahma, And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, ' thou greatly fortunate one ! Agni hath been cursed by Ehrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial , butter, how shall Agni be reduced to the condition of one- who eateth of all things promiscuously ?' And the creator of the universe hearing those words of theirs summoned Agni to his presence. And Brahma addressed Agni the creator of all and eternal as himself in these gentle words : — 'Thou art the creator of the worlds and thou art their destroyer ! Thou preservest the three worlds and thou art the promoter of all sacrifices and ceremonies ! There-, fore behave thyself so that ceremonies be not interrupted. And O thou eater of the sacrificial butter, whj dost thou act so, foolishly, being as thou art the Lord of all ? Thou «lone art always pure in the universe and thou art its stay ! Thou shalt not, with all thy body, be reduced to the state of one who eateth all things promiscuously. thou of- flames, the flame that is in thy viler parts shall alone eat of *11 things alike. That body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat of all things promiscuously. And as every thii;ig touched by the sun's beams becometh pure so shall everything be pure that shall be burnt by thy flames. Thou, fire, art the suprema energy born of thy own power. Then, Lord, by that power of thine make the Rishi's curse true. Continue to receive thy own portion and that of the gods, offered at thy mouth.' " Sauti continued :— " Then Agni replied to the Grand-father, 'S6 be it.' And he then went away to obey the command of the eupreme Lord. The gpdsand the RisLis also in delight returned ADI PARVA. 67 to the place whence they carae. And the Rishis began to per- form as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agnr too rejoiced in that he was free from the prospect of sin. " Thus, O' possessor of the six attributes, had Agni been cursed in days of yore by Bhrigu. And such is the ancient history founded thereon, the destruction of the Rakshasa Pii- loma, and the birth of Chyavana. " Thus endeth the seventh Section of the Eauloma of the Adi Parva of the blessed. Mahabharata. Section VIII.- ( Pauloma ParvoL continued. ),' Sauti said :— '*0' Brahmana, Chyavana the son of Bhiigu. begot in the womb of bis wife Su-kanya a son. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot by his wife Pl-amadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire b-istoryof Ruru of abundaafc energy. O listen toitthen in full!. "Formerly there was a great Rishi called Sthula-keshai possessed of ascetic power and learning and kindly disposed to- wards all creatures. At that time, Brahmana sao-e, Viswa- vashu, the King of the Gandharvas, it is said^ knew- Menaka the*celestial dancing-girl. And the Apsara, Menaka, thou of *he. Bhrigu race, when b«r time was come, dropped the infant in her womb near the hermitage of Sthula-kesha. And .dropping the new-born infant on the banks of the river the Apsara, Menaka, O Branmana, being destitute of pity and shame, went away. And the Rishi, Sthula-kesha, of great ascetic power discovered the infant lying forsaken in a lonely- part of the river side. And he perceived that it was a female child, bright as the oiFspring of an Immortal and as it -were blazing with beauty. And the great Brahmana, Sthula- kesha, that first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in hia holy habitation, the noWe-minded and blessed 68 MAHABHARATA, Rishl Sthula-kesha performing in due succession all the 061©^: monies beginning with that at the birth as ordanied by the divine law! And because she surpassed all of her sex in good- ness, beauty, and every quality, the great Rishi calle'd her by the name of Pramadvara. And the pious Ruru having seen Pi-atnadvara in the hermitage of Sthula-kesha became one whose heart was pursued by the god .of love. And Rura by means of his companions made his father Praraati, the son of Bhrtgu, acquainted with his passion. And Pramati demanded her of the far-famed Sthula-kesha for his son. And her foster-father betrothed the virgin Pramadvara to Ruru fixing the nuptials for the day when the star Varga-Daivatd (Purva- phalguni) would be ascendant. -" Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own Bex, her time having come, impelled by fiate, trod upon a serpent she did not perceive as it lay in a coil. And the reptile, urged to execute the will of fate, violently darted its envenomed fangs on the body of the heedless maiden. And Btung by that serpent, she instantly dropped senseless on the ground, her color faded and all the graces of her person gone. And with disheveled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became in death what was too painful to look at. And the slender-waisted girl, lying on the ground like one asleep — being overcome with the poison of the -snake — once more became more beautiful still than in life. And her foster- father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with com- passion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhya-mekhala, Uddalaka, Kat-ha, and Sweta of great renown, Bharadw«ja, Kauna-kutsya, Arshti-sena, Gau- tama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had stung her, filled with compassion, they all wept. But Ruru, pained exceedingly, retired from the scene." ADI PARVA. ^S So ends the eighth Section of the Pauloma of the Adi Parva of the blessed Mahabharata. Section IX. ( PauloTTM Parva continued ) Sauti said: — "While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Euru, sorely afflicted, retired into a deep wood and wept aloud. And over- whelmed with grief he indulged in much piteous lamentation.' And remembering his beloved Pramadvara he gave vent to his sorrow in the following words: — 'Alas! the delicate fair one that inoreaseth my affliction lieth upon the bare ground I What can be more deplorable to us her friends ? If I have been charitable, if I have performed acts of penance, if I have ever reverenced my superiors, let the merit of these acts res- tore to life my beloved one ! If from my birth I have, con- trolling my passions, adhered to my vows, let the fair Pramad- vara rise from the ground.' "And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus : — ' The words thou utterest, O Ruru, in thy affliction can have no eiFeot. For, pious man, one belonging to this world whose days are runout can never come back to life. This poor child of a Gandharva and Apsara has had her days run out ! Therefore, O child, thou shouldst not yield up thy heart to sorrow. The great gods, however, have provided before-hand a means. And if thou compliest with it thou mayest receive back thy Pramadvara.' " And Ruru replied, • what is that which the gods have provided, messenger of heaven ! Tell me in full so that hearing I may comply with it. It behoveth thee to deliver me !' ' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' And Ruru replied, ' O best of celestial messengers, I give up a moiety of my own life in favor of my bride. Then let my be- loved one rise up in the dress and form of love.' " <^^ MAHABHARATA. Sauti said, " Then the king of the Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, ' If it be thy will, O Dharma-raja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharma- raja answered j ' O messenger of the go^, if it be thy iSyish, let Pramadvara the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life !' " Sauti continued: — "And when Dharmarraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumbers. This bes- towal by Ruru, endowed with length af days, of a moiety of his own life to resuscitate his bride afterwards led, it was seen, to a curtailment Ruru's life. "And on an auspicious day their fathers gladly married them with due rites. And the couple parsed their days devoted to each other. And Ruru having obtained such a wife as is hard to be found, beautiful and bright as the filaments of the lotu?, made a vow for the destnicti»a of the serpent race. And whenever he saw a serpent, he became filled with great wrath and always killed it taking up a weapon, " One day, Brahmana, Ruru entered an extensive forest. And he there saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said^ ' I have done thee no harm, Brahmana ! Then whereforfe wilt thou sky me in anger ?' " So ends the ninth Section of the Pauloma of the Adi Parva. of the blessed Mahabharata. Section X. f Pauloma Parva continued. ) Sauti said: — "And Runi on hearing those words replied, 'My wife, dear to me as life, was bit by a snake ; upon which, I made, Snake, a dreadful vow, viz, that I would kill ever^ ADI PARVA. 71 enake that I might see. Therefore shall I sinite thee and thou shalt be deprived of life. ' " And the Dundubha replied, ' Brahmana, they are other snakes that bite man. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject with other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be. slain by thee for thou canst judge between right and wrong.' " Sauti continued : — " And the Rishi Ruru hearing these words of the serpent, and seeing that it was perplexed with fear besides being really of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, ' Tell me fully, O SnakCj who. art thou thus metamorphosed ? ' And the Dundubha replied. ' Ruru ! I was formerly a Rishi of name Sahasrapat. And it is by the curse of a Brahmana that I have, been metamor- phosed into a snake.' And Ruru asked, ' thou best of Snakes, for what wast thou cursed by a Brahmana in wrath ? And how long also shall thy form continue so ?' " And so ends the tenth Section of the Pauloma of the Adi Parva. Section XI. ( Pauloma Parvd continued. ) Sauti continued : — " The Dundubha then said, ' in former times, I had a friend Khagama by name. He was keen in his' speech and possessed of spiritual power by virtue of his austeri- ties. And one day when he was engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades of grass, and in a frolic attempted to frighten him with it. And anon he went into a swoon. On recovering his senses, that truth-telling and vow-observing ascetic, burning with wrath, exclaimed,^Since thou hast made a powerless mock snake to frghten me, thou shalt be turned even into a venomless serpent thyself by my curse. — O ascetic, I well knew the power of his penances ; therefore with an agitated heart, I addressed him thus, lowly bending with joined bands, — Friend I have done this by "way 72 MAHABHAEATA, of joke, to excite thy laughter. It behoveth thee to forgive me and revoke thy curse. — And seeing me sorely troubled, the ascetic was moved, and he replied, breathing hot and hard, — What I have said, must come to pass. Hear what I say and lay it to thy heart. O pious one ! When Ruru, the pure son of Pramati, will appear, thou shalt be delivered from the curse the moment thou seest him.— Thou art the very Ruru and the son of Pramati. On regaining my native form, I will tell thee something for Ihy good.' " And that illustrious man and best of Brahmanas then left his snake body, and attained his own form and original bright- ness. He then addressed the following words to Ruru of incom- parable power. ' O thou first of created beings, verily the highest morality is sparing life. Therefore a Brahmana should never take the life of any creature. A Brahmana should ever be mild. This is the most sacred injunction of the Vedas. A Brahmana should be versed in the Vedas and Vedangas, and should inspire all creatures with confidence. He should be benevolent to all creatures, truth-speaking, and forgiving, even as it is his paramount duty to retain the Vedas in his memory. The duties of the Kshetria are not thine. To be stern, to hold the sceptre and to rule the subject are the duties of the Kshetria. Listen, Ruru, to the account of the destruction of snakes at the sacrifice of Janamejaya in days of yore, and the deliverance of the terrified reptiles by that best of Dwijas, Astika, profound in Vedic lore and mighty in spiritual energy.' " And so ends the eleventh Section of the Pauloma of the Adi Parva. Section XII. ( Pauloma Parva continued. ) Sauti continued :— " Ruru then asked, '0 best of Dwijas, why was the king Janamejaya bent upon destroying the serpents ? And why were they saved by the wise Astika ? I am anxious to hear all this in detail." "The Rishi replied, '0 Ruru, the important history of ADI PARVA. 73 Asfcika you will learn from the lips of the Brahmanas'. Saying this, he vanished. " Riiru rushed out in search of the disappearing Rishi, and having failed to find him in all the wood, fell down upon thd ground. And revolving in his mind the words of the Rishi, he swooned away. On regaining his senses, h6 went home and Asked his fkth'er to relate the history in question. Thus asked; his fkther related all about the story." And so ends the twelfth Section in the Pauloma of the Adi ParVa. Section XIII. ( AstiJoa Parva ), Saaiiaka asked, "5'or what was it that the mighty rtioiiarch Janamejaya determined to take the lives of the snakes by means of his sacrifice ? Sauti, pray tell us in full the true story. Tell us also why that best df Dwijas and foremost of those that have controlled their passions (Astika), rescued the Snakes from the flaming fire. Pray, whose son was that monarch who celebra- ted the snake sacrifice ? And whose also that best of Dwijas ? " Sauti said, " best of speakers, the story of Astika to which you have alluded is long. I will relate it in full, listen ! " Saunaka said, " I am desirous of hearing at letigth the charming story of that Rishi of old, the illustrious Brahmana, Astika. " Sauti begart, " This history first recited by Krishna-Dwai- payana is called a Purana by the Brahmanas. It was formerly narrated by my wise father, Suta Lomaharshana, the disciple of Vyasa, before the dwellers of the NaimiSha forest, at their request. I was present at the recital, and, Saunaka, since thou askest me, I will narrate the history of Astika exactly as I heard it. listen as I recite in full that sin-destroying stdry ! " The father of Astika was powerful like Prajapati. And he was a Brahraachari, and was always engaged in austere devotions. And he ate sparingly, was a mighty ascetic, and had his lust under complete control. And he was known by the 10 5^ MAHABHABATA. name of Jaratkaru. And that best of the YaySvaras and virtuous aud vow-observing Brahmana once undertook a journey over the world, equipped with spiritual energy. And he visited divers holy spots, and rested where night overtook %im. And ke practised religious austerities hard to be practised by men ©f undeveloped minds, Aad the sage lived vjpon air and renounced sleep for ever. Thus going about like flaming fire, one day he happened to see his ancestors, banging head 4oremo»t in a great hole, their feet pointing to the sky. On seeing them, Jaratkaru addressed thena thus :— ' Who are ye thus hanging head foremost in this hole by a -rope of virana fibres that is again secretly eatea into on all sides by rats living here ? ' " The ancestors said, * We are vow-observing Rishis of the Yayavara sect. We have come by this low state 4n conse- quence of want of descendants. We have a son named Jarat> karu. Woe is us 1 that wretch hath entered upon a life of austeri- ties and the fool doth not think -ef raising offsprino' by mar- riage. It is for that reason that we have met with this fate. Having means, we fare like wretches as if we had none. Pray, O excellent one, who art thou that thus sorrowest as a friend on our account ? We are desirous to learn who thou art standing by us, and why thou sorrowest for us.' "Jaratkaru said, 'Ye are even mj/ ancestors. I am that iJaratkaru, O tell me how I may serve ye ! ' " The-fathers then answered, ' Try thy best, O child, to be- geft a son to extend our line. Thereby thou wilt achieve, excellent ene, a meritorious act for both thyself and ourselves! Not by doing one's duties, not by practising penances, one acquireth the merit one doth by being a lather. Therefore, O child, at our command', do thou make up thy mind to marry and produce offspring. Herein consisteth our chief good.' And Jaratkaru replied, 'I shall not marry for my sake nor earn wealth for enjoyment, but 1 shall do so for your welfare alone. In proper time, and ac- cording to the ordinance,! shall take a wife so that I may attain the end. I shall not do otherwise. If a bride may be had of the same name with me, whose friends would besides willingly give ADrPAUVA. 't-S^ her to me in marriage as a gift in charity, I shall take h«r hand, according to rites. But who will give away his daoghfeer to- a poor man like myself? I shall accept,, however^ any dJraghter given to me in alms. I shall endeavour; sires, to compass a union. I will abide by my word. I will raise offspring for your redemption, so- that, O fatherSj ascending to- the celestial- regions ye may joy as ye like.' '" So ends the thirteenth- Section in the Astika of the Adi Pai'va. Section XIT- ( Astika Parvd contiifmied'. )• Sauti' said; "That Biuhmana- of rigid^ vows then began- to search for a wife, but found' he none. One day he went into the forest, and recollecting-the words of his ancestors, iu a faint voice thrice begged-for abride. Thereupon rose before the Brahmana, Vasuki with his sister and offered for the former's acceptance the hand of the- fair one. But the Dwija hesitated to accept her, thinking hefnot of the self-same name witK himself/ The great J'aratkaru' thought within- himself, ' T will take none save one who is my namesake.' Then the wise Jaratkaru of austere devotions- asked the Snake, ' tellme truly, what is the- name of this thy sister V " Vasuki replied; '0 Jaratkaru, the name of fcliis my younger- sister is Jaratkaru. Pray^ accept thi&-slender--vvaisted one for thy spouse. O*" best of Dwijas, it was to unite her with thee that I have brougfie her up. Therefore do thou take her!' Saying tiis he offered- his beautiful' sister to Jaratkaru^ who- tlien espoused her with- ordained rites." So ends the fourteenth Sectionin the- Astika of the Adii Barva^ Section XV.' f Astilm Parva continued. )• Sauti said; "0 foremost of the Brahm-(truth) knowing Rishis,, • the mother of the serpents had cursed- them of old, sayii^^ Yfl MAHABHARATA. ' Agiii shall'bufn ye »11 in the sacrifice of Janamejaya ! ' It was to neutralise that curse that the chief of the serpents married iiis sister to that high-souled and vow-observing Rishi. Tlie Rishi having formally wedded her, begat in her the great Astika, who became an illustrious aseetic, profound in the Vedas and Vedangas, who regarded all with an even eye, and who removed the fears of his parents, " Then aftjr a long space of time, the king of the Pandava line celebrated a sacrifice known as the Snake sacrifice. After that sacrifice intended for the extermination of tlie serpents had commenced, the powerful Astika delivered the reptiles, — bis bro- thers and uncles. He delivered his fathers also by raising off- spring to himself. And by his austerities, O Brahmana, and by various vows and the study of the Vedas, he became freed from his debts. By sacrifices he propitiated tbe gods ; and by the adoption of the Brahmacharya mode of life he conciliated the Rishis ; add by begetting offspring he gratified his ancestors. "Thus discharging his great debts, and having acquired great merit, Jaratkaru went to heaven with his ancestors, leaving Astika behind. This is the story of Astika, which I have related as I heard it. Now, tell me, O powerful one of the Bhrigu race, what more I am to narrate." So ends the fifteenth Section in the Astika of the Adi Parva, Section XVI. ( Astika Parva continued. ) S^unaka said, " O Sauti, relate in detail the history of the virtuous and learned Astika. We are extremely curious t9 hear it. O thou amiable one, thou speakest sweetly, and we are well pleased with thy speech. Thou speakest even as thy fether. Thy sire was ever ready to please us. Now tell us the story as thy father told it. " Sauti said, "O thou blest with length of days, I will narrate the history of Astika as I heard it from my father. O Brahmana, in the Krita (golden) age Prajapati had two fair and \irtuous daughters named Kadru and Vinata. The sisters wei:e ktfl PARVA. ' 7T the wives of Kas3'apa. Highly gratified with Via yirtu^9' wivesv Kasyapa, resembling Prajapati himself, was desirous of qoafer' ring on each of them a boon. The ladies were all joy because their lord was willing to coafer on them choice blessings, Kadru said, ' I would be mother of a thousand snakes of equal vigor.' And Vinata wished to bring forth two sons surpassing the thousand offspring of Kadru in strength, energy, size of body, and bravery. And Kasyapa said, ' be it so,' to Vinata extremely desirous of having offspring. And having obtained her prayer, she rejoiced greatly. And having obtained two sons of slpendid- prowess, she regarded her boon fulfilled. And Kadru also obtained her thousand sons of equal vigor. ' Bear your children carefully' said Kasyapa and went to the forest, leaving his two wives gratified with his blessings. " Sauti said, " O best of Dwijas, after a long time, Kadru brought forth a thousand eggs, and Vinata two. Their maid-' servants deposited the eggs separately in warm vessels. Five hundred years passed away, and the thousand eggs produced by Kadru burst and out came the progeny. But the twins of Vinata did not appear. And Vinata was jealous, and she broke one of the eggs and found in it an embryo with the upper part developed but the lower undeveloped. At this, the child in the egg became angry and thus cursed bis mother: 'O mother, since thou hast prematurely broken this egg, thou shalt even serve as a slave. And shouldst thou wait five tbousanvirtue, of great energy, and great strengtli. ■ "Vinata said, '0 thou best of birds,.! have become, from misfortun®, the slave of her who hath the same husband with pie. The snakes by an act of deception caused me to lose my bet and have made me so. ' And when liis mother had told him the reason, that ranger of th« skies, dejected with grief, addressed the snakes, saying, ' Tell me, ye snakes, by bringing what thing, or gaining a knowledge of what thing, or doing what act of prowess, we may be freed from this state of bond- age to ye.' " Sauti continued, ♦' And the snakes hearinjt him saii?, ' Bring thou amrita by force. Then, O bird, shalt thou be freed from bondage.' " And so ends the twenty-seventh Section in the Astika of ihe Adi Parva. Section XXVIII. ( Astika Parva continued. ) Sauti said, " Gadura, thus addressed by tlie snakes, then said unto his mother. ' I shall go to bring amnta. I desire to eat something. Direct me to it.' And Vinata replied : ' In a remote region in the midst of tlie ocean, the Nishadsia have their fair liome. Having eaten the thousand Nishadas that live there, bring thou amrita. But let not thy heart be ever set on taking the life of a Brabmana. A Brahmana of all creatures must not be slain. He is, indeed, like fire. A Brah- mana when angry becomes like fire or the Snn, like poison or an edged weapon. A Brahmana, it hath been said, is the master of all creatures. For these and other reasons, a Brahmana is the adored of the virtuous. child, he is never to be slain by thee even in anger. Hostility with the Brahmanas, therefore, would not be proper under any circumstances. O thou sinless one, neither Agni nor the Sun truly consumeth so as doth a 3rahmana of rigid vows when angry. By these various indica- 86 MAHABHARATA. tions rauat thou know a good Brahmana. Indeed, a Erahmana is the first-born of all creatures, the foremost of the four -orders, the father and the mnster of all,' " And Gadara then asked, ' O mother, of what form is a Brahmana, of whoit behaviour, and of what prowess ? Doth he chine like fire, or is he of tranquil mien ? And, O mother, it behoveth thee to tell my inquiring self, assigning reasons, those auspicious signs by which I may recognise a JBrahiiiana !' *' And Vinata replied, saying, ' O child, him shouldst thou know as a bull amongst Brahmanas who hairing entered thy throat will torture thee as a fish-hook or burn thee as flaming tjharcoal. A Brahmana must never be slain by thee even in anger.' And Vinata from affection for her son again told him these words : ' Him shouldst thou know as a good Brahm- ana who shall not be digested in thy stomach. " And Vinata, from parental affection, reiterated those words. And although sbe knew the incomparable strength of her son, she yet bless- ed him heartily, for deceived by the snakes she was very much afflicted by woe. And she said, ' Let Maruta (the god of the winds) protect thy wings, and the San and the Moon thy verte- bral regions ; let Agni protect they head, and the Vasus thy whole body ! I also, child, engaged in beneficial ceremonies, shall sit here to give thee prosperity. Go then, child, in «afety to accomplish thy purpose. ' " Sauti continued, " Then Gadura, having heard the words of his mother, stretcjied his wings and ascended the skies. And endued with great strength, he soon came upon the Ni- shadas, hungry and like to another Yama. And bent upon slaying the Nishadas, lie then raised a great quantity of dust that overspread the firmament and sucking up water from amid the ocean, shook the trees growing on the adjacent mountains. And then the lord of birds obstructed the principal thorough-- fare of the Nishadas by his mouth having increased its cleft at will. And the Nishadas began to fly in great haste in the direction of the open mouth of the great serpent-eater. And as birds in great affliction ascend by thousands into the akies when tlie trees of the forest are shaken by the wind, so those Nishadas blinded by the dust raised by the storm entered •AI>I PAEVX, m the wide- extending cleft of Gadura's moutli open "to. rieceiva them. And th,ea the hungry lord of all rangers of the skies, the oppressor of enemies, endued with great strength, and moving with the greatest activity to achieve his end, closed his mouth killing innumerable Nishadas following the occupatioa of fishermen." And so ends the twenty-eighth Section in the A&tikaof thai Adi Parva. Section XXIX. ( Astilca Parva continued, ) Sauti continued; " A certain Brahman^ with his wife haS entered the throat of that ranger of the skies. And the formec thereupon began to burn the bird's throat like flaming charcoal. And bim Gadura addressed, saying, ' O thou best of Srahm- anas, come out soon from my mouth which I open for thee. A Brahmana must never be slain by me although he may be always engaged in sinful practices.' And to Gadura who had thus addressed him, that Brahmana said, ' O let this woman of the Nishada caste who is my wife come out with me V And Gadura said, 'Taking the woman also of the Nishada caste with thee, come out soon. Save thyself without delay inasmuch aa thou hast not yet been digested by the heat of my stomach."" Sauti continued, " And then that Brahmana accompanieij by his wife of the Nishada caste came out, and eulogising Gadura wended whithersoever he Uked. And upon that Brahm-> ana coming out with his wife, that lord of birds, fleet as the mind, stretching his wings ascended the skies. And he then saw his father ; and hailed by him, Gadura of incomparable prowess made proper answers. And the great Rishi (Kasyapa) then asked him, ' child, is it well with thee ? Dost thou gel} sufficient food every day ? Is there food in plenty for thee ia the world of men ? ' "And Gadura replied, ' My mother is ever well. And so. my brother, and so am I. But, father, I do not always obtain plenty of food for which my peace is incomplete. I am sent by the snakes to fetch the excellent amrita (Sovim). And, 151 9S: UAH'ASBABAT&I indeed, I flhaH fetch it to-day for eiaancipatiug my mother from her bondage. My mother had commanded rae, sayiiag, — Eat thou the Nishadas.^— I have eaten them by l^oasands but my banger is not appeased. Therefore, O worshipful one, point OMt to rae some other food, by eatnng which, O master, I may be strong enough to bring away amnta by force. Thou shouldst fedicate some food wherewith I may appease my hunger and thirst. ' " And Kasyapa replied, ' This lake thou seest is very sacred. It hath been heard of even in the heavens. There an elephant with face downwards doth continually drag a tortoise his elder brother. I shall speak to you in detail of their hostility in f^riAerlife. •! will tell you in full of their enmity in another life. Hear from me the truth, in proof whereof are they both ^n this place.) • " 'There was of old a great Rishi .of the name of Vibh*. vasu. He was exceedingly wratlifuL He had a younger brother of the name of Supritika who also was a great ascetic. And the great sage Supritika was averse to keep his wealth joint with his brothel's. Atid Supritika would always speak of parti-, tion. After a certain time his brother Vibhavasu told Supri- tika, — It is from great foolishness that persons blinded by love of wealth always desire to make a partition of their patrimony. And after effecting a partition they fight with each other. Then igain, enemies in the guise of friends cause an estrangement between ignorant and selfish men after they become separated in their wealth ; and pointing out faults confirm their quarrels so that they soon fall one by one. And downright ruin very eoon overtakes the separated. For these reasons, the wise never speak well of partition amongst brothers who when divided regard not the most authoritative Shastras and are always in fear of each other. But its thou Supritika, without tegarding my advice, impelled by desire of separation always wishest to make an arrangement about your property, thou must become an elephant. — ^And Supritika, thus cursed, thea spake unto Vibhavasu : — Thou also must become a tortoise moving in the interior of the waters. — ; " ' And thus on account of wealth those two fools, Supritika ADI PARVl. »» and Vib&ava'su, from each other's curse, have become an ele^ phaat and a tortoise. Owing to their wrath, they have both become inferior animals. And they are engaged in hostilities with each other, proud of their excessive strength? and the ■weight of their bodies. And in this lake those two- of liugfe bodies are engaged in acts according to their former hostility. The other amongst them, the handsome elephant of huge body, is even n-ow approaching. And hearing his roar, the tortoise also ©•f huge body, living withih' the waters, cometh' out agitating the lafee exceedingly. And' seeing' him, the elephant, wilhf trunk in a curl, goefeh into the water. And emi«i«d' with great energy, with motion of his tuBks, of fore-part of his trunk, of tail, and of feet, heagitates-the waters of the lake abounding with fishes. And- the tortoise also of much strengthi with upraised bead, cometb forward foF an encounter. And the elephan-t is six yojanas in height and twice- that measure in circumference. Ajid the height of fehe- tortoise also is three yojmias and his circumference ten. Eat thou both of them, madly engaged in the encounter and bent upon slaying each other, and accom- l^ish this business that thou, desirest.. Eating that fierce ele- phant, — looking like a huge mountain and resembling a mass of (Jark clouds, bring thou amrita.' " Sauti continued, "Andv having said so^ unto- Gadura, he (Kasyapa) blessed him- them. 'Blest be tho« when- thou art engaged with t>he g.od& in- combat. Let pots filled to- the brim^ Brahmanas, fcinei and what other auspicious objects there are, bless thee, O tbou oviparous one. A-nd thou of great strength; when thomart engaged with the gods in combat, let the Bichas, the Yajios, the Samas, the sacred sacrificial butter, all the mysteries- (of the Yedas> and all the YedaSj be thy strength. "^ " And; Gadlffaj thus addressed by his father, wended to the side of that lake. Aaid he saw that expanse of clear water with bird* of various kinds- all aro«n bolt be ever again instiited. ' And In slayer of hostile heroes, then rose on his wingS; And hint' staying in the skies over the heads of the gods, all the wise ones (the celefetials) withlndra amongst them covered with double-edged broad- swords, iron-maces furnished with sharp, spikes, pointed lances, maces, bright kshurapms, and many a discus &f the form of the gun. And the king of birds, attacked on all sides with show-ers of various weapojas^ fought exceeding hard ysitk- JOS MAHABHAiiAl\a. out wavering for a moment. And ll.e son of Vinata, of great prowess, blazing in the sky, attacked the gods on all Bides with his wings and breast. And blood began to flow copiously from the bodies of the gods mangled by the talons and the beak of Gadura. And overcome by the lord of birds, the Sadhyas with the Gandharvas fled eastwaards, the Vasus with the Rudras towards the south, the Adityas towards tire •west, and the twin Aswinas towards the nortrh. And gifted with great energy, they retreated fighting, looking back eVery moment on their enemy. ,« And Gadura had encounters with (the Yabshas) Aswa- iraiida of great courage, with Rainuka, with the bold Kra- thanaka, with Tapana, with Uluka and Shasanaka, wifli Ni- loisha, with Puruja, and with Pulina. And the soin of Vinatia iBangled them with his wings, talons, and beak, like that oppressor of enemies — the holder of the FvaaJm himself in anger at the end of the yu^ga.' And those Yakhas of gteat might and courage, mangled all over by that rang^ of the skies, looked like masses of black clouds dropping thick showers of blood. "And Gfeidura depriving them of life then went to where the amrita was. And he saw that it was surrounded on all sides with fire. And the terrible flames of tiiat firfe covered the entire sky. And moved by violent winds, tliey seemed bent on burning the Sun himself. And the illustrious Gadura then assumed ninety times ninety (eight thousand and one hun- dred) mouths. And soon drinking in many rivers with those mouths and returning with great speed, that oppressor of ene- mies, having wings for his vehicle, extinguished that fire with those rivers. And extinguishing that fire, he assumed another email form, desirous of entering into (where the Soma, was.) And so ends the thirty-second Section in the Astika of the Adi Farva. Section XXXIII. ( Astika Parva continued.) Sauti said, " And that birdj asauming a golden body bright as the rays of the sun, entered with great force (tb« p^ion where the Soma was), like a tborent entering . the ocean. And he saw in the vicinage of the Soma a wheel of steel, keen-«dged, and sharp as the razor, revolving iBicessautly. And that fierce instrunaent, of the lustre jof the blazing sun and of terrible form, was devised by the gods for cutting to pieces all robbers of .the Soma. And Gadura seeing a passage through it stopped there for a moment. And diminishing his body, in an instant be passed tbrougih the spokes !of that wheel. And within the line of the wheel, he beheld, stationed there for guarding the Soina, two great snakes of the lustre of blazing fire, of tongues bright as the lightning flash, of great energy, of mouth emitting -fire, of blaang eyes, containing poison, very terrible, always in anger, . and of gr^at activity. And their eyes were ceaselessly jnflam- i ed with rage and were winkless. And he who is seen by .even one of the two is instantly reduced to ashes. And -the bird of fair feathers suddenly covered their eyes with dust. And unseen by them he attacked them from all sides. And the son of Vinata — that ranger of the skies—* attacking their bodies, mangled them into pieces. And he then •approached the Soma: without loss of time. And the mighty son of Vinata, taking up the amrdta from the .place where ib was, rose on his wings with great speed, breaking into pieces the instrument that had surrounded it. And' the bird soon came out taking the amrita but without drinking it himself. And he then wended on his way without the least fatigue, darkening the splendour of tlie Sun. " And the son of Vinata then met with Vishnu in his. palh along the sky. And Narayana was gratified with that act of self-denial on the part of Gadura. And that deity knowing no deterioration said untd the ranger of the skies, ' O I am in- clined to grant thee a boon. ' And the ranger of the skies thereupon said, ' I shall stay above thee. ' And he again spake 110 MAHABHAEATA, «nto Narayana these words : — ' 1 shall be immortal and free from disease without (drinking) amritai' And- Vishnu said unto the son of Vinata, ' Be it so. ' And .Gadura, receiving those two boons, told Vishnu, ' I also shall grafat thee a boon ; therefore, let the possessor of the six attributes aak of me. ' And Vishnu asked the mighty carrier of great weights to be- come his vehicle. And he made the bird sit on the flag staff of Lis car, saying, * Even thus thow shalt stay above me. ' And the ranger of the skies, of great speed, saying unto Narayana, •Be it so,' swiftly wendiedi on his way, mocking the wind with his fleetness. "And while that foremost of all rangers of the skies, that first of winged creatures, Gadura, was coursing through the. air after robbing the amritce, Indra hurled at him his thunder- bolt. And. Gadura, the lord of birds, struck with the thunder bolt, spake laughingfy unt® Indra engaged in the encounter, in sweet words, saying, ' I shail respect the Rishi (Dadhichi) of whose bone the Vajra hath been made. I shall also respect the- Vajra, and thee also of a thousand sacrifices. I cast thi» feather of miine whose end tho^r shalt nat attakh Struck with thy thunder I have not felt the slightest pain. ' And having said thi^ the king of biirds cast a feather of his. And all crear tures became exceeding glad, beholding that exceU'ent featha; of Gadura so cast off by himself. And seeing that the feather was very beautiful, they said, ' Let this bird be called Supanm (having fair feathers.)' And' Ptirandara of a thousand eyes witnessing this wonderful incident thought ',that bird to ba some great being and addressed him thus. "And Indra said, ' thou best of birds, I desire to know the limit of thy great strength, and I desire also eternal friend'^ ship with thee,* " And so ends the thirty-third Section' in the Astika of tli« Adi Farvar Section XXXI?. ( Astikd Parva continued. ) Sauti continued, " And Gadura eaid, ' O Purandara let tlie# be friendship between thee and me as thou desirest. My strength, know thou, is great and bard to bear. ,0 thoa of a thousand sacrificea, the good never approve of speaking highly of their own strength, nor do they speak of their own merits. But being made a friend, asked by thee, O friend, I will answer thee, although self-praise without reason is ever improper. I can bear on a single feather of mine, Sakra, this Earth with her mountains and forests and with the waters of the ocean, and with thee also stationed thereon. Know thou, my strength is such that I can bear without fatigue even all the worlds put together, with their animate and inanimate ©bjects.' " Sauti continued, " O Saunaka, after Gadura of great cour- jige had thu3 spoken, the chief of the gods— the wearer of the (celestial) crown, the lord bent upon the good of the worlds, replied, saying, ' It is as thou say est. Everything is possible in thee. Accept now my sincere and hearty friendship. And if thou hast no business with the Soma, return it to me. Those to whom thou wouldst give it would always oppose us. ' And Gadura, ahswered, ' There is a certain reason for which the Soma is being carried by me. I shall not give the (Soma to any one for drink. But where I myself, thou of thousand eyes, place it down, thou lord of the heavens canst then, taking it up, instantly bring it away. ' And Indra then said, ' thou oviparous one, I am highly gratified with this speech now spoken by thee ! O thou best of all rangiers of the skies, accept from me any boon that thou desirest.' " Sauti continued, " And Gailura, recollecting then the sons of Kadru and romoinbering also the bondage of liis mother, caused by an act of deception, owing to the well-known reason (the curse of Aruna), said, ' Although I have power over all creatures, yet I shall do your bidding. Let, Sakra, tha mighty snakes become my food !' And the slayer of the Da- 112 MAHABHARATA, nava«, having said nnto him ' Be it so, ' then went to Hari the god of gods, of great soiil, the lord of Yogees. And the latter sanctioned everything that had been said by Gadura. And the worshipful lord of the heavens again said unto Gadura, ' I Shall bring away the Soma when thou plaoest it down." And having said so, he bade farewell to - Gadura, And the bird of fair feathers then went to the vicinage of his motheis with great speed. " And Gadura in joy then spake unto all the snakes, ' Here have I brought the amrita. Let me place it on some kum grass. ye snakes, sitting here, drink of it after ye have per- formed your ablutions and religious rites. As said by ye, let this my mother become from this day a freed-woman, for by me hath heen accomplished your bidding. ' And the snakes having said unto Gadura ' Be it so,' then went to perform their ablutions. And Sakra in the meantime taking up the amritoi w&ndted back to the heavens. And the snakes, after performing their ablutions, their daily devotions, and other sacred rites, returned in joy, desirous of drinking the amritd. And they saw that the bed of Icma grass whereon the amrita had been' placed was empty, the amrita itself having been taken away by a counter act of deception. And they thereupon began tof lick with their tongues the Jcilsa grass as the amrita had been placed thereon. And the tongues of the snakes by that act became divided in twain. And the knsa grass ' too from con- tact with amrita became sacred from that time. And thus by fclie illustrious Gadura was amrita brought (from the heavens) and brought for the snakes, and by him thus were the snakes' made of divided tongues. " And the bird of fair feathers very much delighted, enjoyed himself in those woods accompanied by his mother. And he of grand achievements, deeply reverenced by all rangers of the skies, gratified his mother by eating of the snakes. "And that man who would listen to this story, or read it to an assembly of good Bralimanas, must surely go to heaven acquiring great merit from the recitation bf (the deeds of ) Gadura, " ADIPARVA, - ^i^ ,' - And SO ends the Ihirty-fourtli Section in tlie Astika of ihs Acli Parva. Section XXXV. ( Astika Parva continued. ) Saunaka said, "O son of Suta, thou hast unfolded the Venson why thesnakes were cursed by their motherj and why Vinata was also cursed by her son. Thou hast also related the bestowal of boons by their husband on Kadru and Vinata, Thou hast liltewise told us the names . of Vinata's sons. But thou hast not yet recited the names of the snakes. W^ fire anxioiis to hear the names of the principal ones," Sauti said, *' O thou whose wealth is asceticism, from feai; of being lengthy, I shall not mention the names of all the snakess. But I will recite the names of the chief ones. Listen ye to me. Sesha was born first, and then Vasuki. (Then were born) 4liravata, Takshaka, Kai'kotaka, Dhuuanjaya, Kalakeya, the ser- pent Mani, Puraua, Pinjaraka and Elapatra, Vamana,Nila, Anila, Kalmaaha, Savala, Aryaka, Ugraka, Kalasapotaka, Suramu- kha, Dadhimukha, Vimalapindaka, Apta, Karotaka, Sankha, Valisikha, Nisthanaka, Hemtiguha, Nahushd, Pingala, Bahya-. karna, Hastipada, Mudgarapindaka, Kamvala, Aswatara, Ka- liyak-a, Vritta, Samvartaka, Padma, Mabapadma, Sankhamu- tha, Kushmandaka, Kshemaka, Pindaraka, Karavira, Pushpa-r danstraka, Vilwaka, Yilwapandara, Mushakada,. Sankhashirah^ purnabhadra, Haridvaka, Aparajita, Jyotika, Srivaha, Kaura* vya, Dliritarastra, Sankhapinda, Virajah, Subahu, Salipinda, Has-r "tipinda, Pithara-ka, Sumukha, Kaunapasliana, Kuthara,Kunjara, Prabhakara, Kumuda, Kumudakshya, Tittiri, Halika, Kardama, Vahumulaka, Karkara, Akarkara, Kundodaraand'Mahodara. Thus, O best of Dwijas, have I told the names of the principal serpents. From fear of length I have not told thqi names of the rest, O thou wliose wealth is asceticism, the fions of these snakes, with their grandsons, are innumerable. Reflecting upon this, I shall not name them to thee. O best of asceticsv intiiis world the number of snakes defies calculation^ there being many thousands and arbudas of them. tif mahabharata; And He ends the thirty-fifth Section in the Astika of th* Adi Parva. Section XXXVI, ( Astika Parva continued. ) Satinalca said, "0 child, thou hast named many of ihei iSerpents gifted with great energy and incapable of being easily Overcome. What did tfeey do aftei: hearing of that curse '>'* Sauti said, "The illustrious Shesha amOngst them, of great fenown, leaving his mother, practised hard penances, living tipon aii" and rigidly observing -his vows. And he was en- gaged in these ascetic devotions, having arrived at Gandha* ftiadana, Vd.dari, Gokarna, the woods of Pushkara, and the foot god. Dharma, because alone, with thy huge body, tboasug- tl& MAHABHAKATA. poxEesfe ttis Earth taldng everytMng with her, even as I xnjself or VaJavit (Indra) can'." Sauti contmuedj "And the snake, the lord Ananta, bf great prowess, lives unJerneath the Earth, alone sup-^ jporting the world at the command of Brahma. And the illustrions Grand-father, the best of the immortals, then gave unto Ananta the bird of fair feathers — the son of Vinata for Ananta's help." Aud so ends the thitty-sixth Section in the A&tika of the Adi 'Psavsh. Section XXXVIL ( AstiTcct Parva continued. ) Sauti said, " That best of snakeff, Vasnki, on hearing the cnrse of his mother, reflected how to render it abortive. Then fee held a consultation 'With all hia brothers^ Airavata and all others,intent upon doing what they deemed best for themselves. And Vasufei said, ' O ye sinless ones I The object of this curse is known to ye. It behoveth us to strive to neutralise it. Remedies certainly exist for all curses, but no remedy is available to those cursed by^bheir mother. Hearing that thig curse hath been uttered in the presence of the immutable, th^ infinite, and the true one, my heart trembleth I Surely, this our annihilation bath come ; otherwise why should not the immut- able god prevent her (our mother) while uttering the curse ? Therefore will we consult to-day how we may secure th,e safety of the snakes. Let us not waste time. All of ye are wise and discerning. We will consult together and find out the means of deliverance, — ^as (did) the gods of yore to regain lost Agni who had concealed himself within a cave; — so that the sacrifice of Janamcjaya for the destruction of the snakes may not take place, and so that also we may not meet with dis- comfiture.' " Sauti continued, "Thus addressed, all the offspring of Kadra assembled together, and wise in couneels, submitted ADI parva; tit their opinions to one another. One party of serpents said, ' we should assume the guise of Superior Brahmanas, and beseeclj Janamejaya,saying, — this (intended) sacrifice af yours ought nott to take place- '. Other snakes thinking themselves wise, said, • we should all become his favorite councellors. He shall then certainly ask for our advice in all projects.^ And we will then give him such advice that the sacrifice may be obstructed The king, the foremost of wise men, thinking us of sterling worth shall certainly ask us about bis sacrifice, and we shall say, — It must not be--. And pointing to many and serious evils in this and the next world with reasons and causes we should take care that the sacrifice may not take place. Or let one oC the snakes approaching bite the person who intending the mon- arch's good, and well acquainted with the rites of the snake sac- rifice, may be appointed as the sacrificial priest, so that he -may die. And the sacrificial priest dying, the sacrifice shall not be completed.. We shall also bite all those wiio, acquainted witii the rites of snake sacrifice, may be appointed Ritwijas of the sacrifice, and by that attain our object,' Other snakes, more virtuous and kind, said, '0 this counsel of yours is evil. It is not meet to kill Brahmanas. In danger, that remedy is proper which is based on the practices of the honest. Un- righteousness finally destroyeth the world.' Other serpents said, 'we shall extinguish the flaifling sacrificial fire by ourselves becoming clouds luminous with lightning and pouring down Bhowers.' Other snakes, the best of their kind proposed, •^ Going by night, let us steal away the vessel of Soma juice-; this will disturb the rite. Or in that sacrifice, let the snakes by hundreds and thousands bite the people, and spread terror around. Or let the serpents defile the pure food with their own food-defiling^ yrinc and dung.' Others said, 'let us be- come the king's Ritwijas, and obstruct his sacrifice by saying- at the outset, — Give us the sacrificial fee — He (the king) beirtg placed in our power, shall do whatever we like.' Others there said, 'when the king will sport in the waters, we shall carry him to our home and bind him, so that the sacrifice ' may not take place.' Other serpents who conceived themselves -^Irise, said, ' approaching him (king) let us bite, the monarch. $a that our abj«ct may be accomplished^ By his death the root pf all evil will be severed. This is the final deliberation of us Pill, thou who hearest by thy eyes ! Then, do that speedily which thou deemest ,proper.'" Having said this, they looked' intently at Vasu.ki, the best of snakes. And Vasuki also, aftei- reflecting answered tjie snakes, saying. ' Ye snakes, this final' determination of ye all doth not seem worthy of adoption.. The advice of ye all is not to- my liking. What shall I appoint which would be for your good t I tb;ink the grace of the illustrious Easyapa (our father) can alone do us good. Ye- snakes, my heart doth not know which to adopt of allyour sug- gestions for the welfare of my race as also of mine. That must ■be done by me which would be to your weal. It is this that makes me so anxious, for the credit and the discredit are mine- Alone. And so ends the thirty-seventh Section m the Astika ^ the Adi Parva» Section XXXVIII. ( Astihd ParvSt continued. ) Sauti said, "Hearing the respectiye speeches of all tbe ■jsnakes, and hearittg also the worcfe of Tasuki^ Elapatra began- :to address them, saying, ' That sacrifice is not such that it may . Hot takeplace. Nor is king Janamejaya of the Panda va race sueb (as can be hindered), from whom this our great fear proceedeth^ The person, O king, who is afflicted by fate hath recourse to iate- Alone ; nothing else can be his refuge. Yebesit of snakes, this fear of burs hath fate for its root. Fate alone must be our refuge in. this. Listen ye to what" I say. When that curae was uttered, ye best of snakes, in fear I had crouched on the lap of our mother. Ye best.ofsnakes, and lord (Vasuki) of great splea- :dour, from that place I heard the words the sorrowing gods iSpake thereupon unto the Grand-father. The gods said :— Gra,nd-father, thou god of gods, who else than the cruel Kadrw could thus, after getting such dear children, curse them so, ■even in thy presepce ? And Grand -father, by thee also hathi ADI PARva; 119 been spoken in reference to those words of hers, Be it so. We wish to know the reason why thou didst not prevent her.^- And Brahma thereupon replied, — The snakes have been many, cruel, terrible in form, and highly poisonous. From desire of the good of my creatures, I did not prevent her then. Those ]|)oisonou8 serpents that are always disposed to bite, they who bite for little faults, they who are sinful, biting for no faults, shall indeed be destroyed, not they who are harmless and virtuous. And hear ye, how, when the hour comes, thd snakes may escape this dreadful calamity. There shall be born in the race 6i the Yayavaras a great Rishi known by the name of Jaratkaru, intelligent, given up to ascetic devo- tions, and having his passions under complete control. That Jaratkaru shall have a son also given up to ascetic penances, bf name Astika. He shall put a stop to that sacrifice. And those snakes who shall be virtuous shall escape therefrom.--* And the gods replied, — thou truth-knowing one, in whom fehali Jaratkaru that first of munis, gifted with great energy and asceticism, beget his illustrious son ? — And Brahma answered,-^Gifted with great energy, that best of Brahmanas shall beget a son possessed of great energy in a wife of the same name with him, Vasuki the king of the snakes hath a sister, of name Jaratkaru ; the son of whom I speak shall be born in her, and he shElll liberate the snakes.—' " Elapatra continued, ' And the gods said unto the Grrand-father — Be it so. And the lord Brahma having said so unto the gods went to heaven. Vasuki, I see before me that sister of thine known by the name of Jaratkaru. For telieving us from fear, give her as alms unto him, the Rishi Jaratkaru, of excellent vows, who shall roam abegging for a bridOi This means of release hath been heard of by me." And so ends the thirty-eighth Section in the Astika of the Adi Parva. i^EciftoN Ixxix: ( Astika Parva contvnned. ) Sautisaid, " O beat of dwijaa, on. hearing these words of Elapatra, all fehe serpents, in great delight, exclaimed, ' well said, well said !' And from that time Vasuki set about carefully tiringiug up that maiden, his sister, Jaratkaru. And he took great delight in rearing her, "And a long time did not elapse, from this, when the deities and the Asuras, assembling all together, churned the abode of yaruna. And Vasuki, the foremost of all gifted with strength, ]became the churning-cord. An,d directly the work was over, the king of the snakes presented himself before the Grand? lather. And the gods, accompanied by Vasuki, addressed the prrand-father, saying, ' lord, Vasuki is suffering great aflflio tion from fear of (his mother's) curse. It behoveth thee to draw out the dart, begotten of the. curse of his mother, that hath pierced the heart of Vasuki desirous of the weal of his race, The king of the snakes is ever our friend and benefactor* O thou lord of the gods, be gracious to him and allay his piind's fever.' . "And Brahma replied, ' ye immortals, I have thought in my mind what ye have said. Let the king of the snakeg himself do that which liath been communicated to him before by Elapatra, The time also hath arrived. Those only shall be destroyed that are wicked, not those that are virtuous* Jaratkaru hath befn born, and that Brahmana is engaged in hard ascetic penances.. Let Vasuki, at the proper time, bestow pn him his sister. Ye gods, what hath been spoken by the snake Elapatra for the weal of the snakes is true and not otherwise. ' Sauti continued, "And the king of the snake,s, Yasukf, afflicted with the curse of his mother, on hearing these words of the Grand-father, and intending his sister for bestowal on the Rishi Jaratkaru, commanding all the serpents, even large numbers of them that were ever attentive to their duties, set them to watch the Rishi Jaratkaru, saying, ' when the lord ADI PAEVA, 121 Jiiratlc'aru will ask for a wife, come immediately and iuforia me of it. The weal 6f our race depeiids upon it.' " And so ends the thirty-ninth Section in the Astika of the Adi Parva. Section XL. ( Astika Parva, continued. ) Saunaka said, " O son of Suta, I desire to know the reason why the illustrious Eishi whom thou hast named Jaratkaru Game to be so called oa earth. It behoveth thee to tell us the etymology of the name Jarontkaru." Sauti said, " Jara is said to mean waste, and Karu implies huge. This Rishi's body had been huge, and he gradually reduced it by severe ascetic penances. For the same reason^ O Brahraaiia, the sister of Vasuki was called Jaratkaru." The' virtuous Saunaka, when he heard this, smiled, and addressing Ugrasrava said, " It is even so." Saunaka then said, " I have heard all that thou hast before cecited. I desire to know how Astika was born." And Suta, on hearing these words, began to say according to what was written in the Shastras. Sauti said, " And Vasuki desirous of bestowing his sisteir upon the Rishi Jaratkaru gave the snakes (necessary) orders. But days went on, yet that wise Muni of rigid vows, deeply engaged in ascetic devotions, sought not for a wife. And that: high-soaled Rishi, engaged in study and deeply devoted ta asceticism, his vital seed under full control, fearlessly wander- erl over the wh'ile earth and felt not a wish even for a wife. " Afterwards, once upon a certain time, there was a king, O BrS/hraana, of the name of Parikshita, born of the race of the Kauravas. And, like his great-graind-father Palidu ofi old, he was of mighty arm, the first of all bearers of bows ii^ war and given up to hunting. And the monarch wandered about piercing deer, wild boars, wolves, and buffaloes^ and til mahJ^cbarata; v»riotis otter ki'ntla' of wild animals,' One day ' having plefceJ* a deer with a sharp ar^ow and slung his boW on bis back, he p^rietfatedinto the deep forest, searching for the animal here •l and there, like the illustrious RuJra himself of old .■{>ar3aing ja the heavens, with bow in hand, the deer which was I the celestial .:sacrifice itself "ttirned into that shape, after , having pierced it. No deer that was pierced by Parikshita had ever escaped in the woods with life. Tliis deer, however, < wounded as before, fled with speed, as the (proximate) cause of the king's attainment' of heaven. And the deer that Pari- kshita — that king of men — had pierced was lost to his gaze and drew the monarch" far enough into the forest. And fa- tlguedand'tliirsty, he came upon a Muni, in the forest, seated in a fold of kine and drinking ta his fill the froth oozing out of the mouths of calves sucking the milk of their dams. And approaching him hastily, the monarch, hungry and fatigued, afld raising his bow, asked that.Muni of rigid vows, saying, ' O Brahmana, I am king Parikshita, the son of Abhimanyu. A ideer pierced by me hath been last.. Hast iheu seen it ?' But that Muni, observing then the vow of silence, spake not uiito him a word. And the king in anger thereupon placed upon hia shoulder a dead snake, taking it np with the end of his bow* And the Muni suffered him to do it without protest. And he spake not a word, good or bad. And the king seeing him iw that state, cast off his anger and became sorry. And he returned to his capital, but the Rishi continued in the same . en the shouldfer of thy ske ? ' •'And Sringi= asked; ' What wrong wa« done to that wicked Monarch by my father ? O Krisha tell me this, and witness fchou. the force of my asceticism. ' " And Krisha answerpd; 'King Farikshita? the son of Abhiv manyu; while hunting, wounded; a fleet s.tag with- an. arrow and chased it aloae. A*nd the kmg lost eighfcof the animal jn that extensive wild e^-ness,' A««il on seeing thy sire, he im; »iediately accosted him- He. was then observing the vow of silence. Oppressed by hunger, thirst, and labour, the prinds ^.ain and »eain asked- thv father sittina motiouless, abbat: tbg- 124 MAHAHARATA. missing deer. And the sage being under the vow of silence' retUrneth no reply. And the king thereupon placeth the snake on thy father's shoulder with the end of his bow. O Sringi, thy father engaged in devotion is in the same posture still. And the king also hath gone to his eapital named after the elephant ?"' Sauti continued, " Having heard of a dead snake being placed upon his (father's) shoulder, the son of the Rishi, his eyes reddening with anger, as it were flamed up with rage. And possessed by anger, the puissant Rishi then cursed the king, touching water and overcome with wrath. " And Sringi said, 'That sinful wretch of a monarch who hath placed a dead snake on the shoulder of my lean and old parent, that insulter of Brahmanas and tarnisher of fcl>e fame of the Kurua, shall be taken within seven nights hence to the regions of Yama by the snake Takshaka, the powerful king of serpents, stimulated thereto by the strength of my words.' " Sauti continued, "And having thus cursed (the king) fiom anger, Sringi went to his father, and saw the sage sitting iu the cow-pen, bearing the dead snake. And seeing his parent in that plight, he was again inflamed with ire. And he shed tears of grief, and addressed his sire, saying, father, having been informed of this thy disgrace at the hands of that wick- ed wretch, the king Parikshita, I have from anger even cursed him ; and that worst of Kurus hath richly deserved my potfeot curse. Seven days hence, Takshaka, the lord of snakes, shall take the sinful king to the horrible mansions of death.' And the father said to the enraged son, ' Child, I am not pleased with thee . Ascetics should not act thus. We live in the domains of that great king. We are protected by him righteously. In all he does, the reigning king should by the like of us be forgiven. If thou destroy Dharma, verily Dharma will destroy thee. If the king doth not properly protect us, we fare very ill ; we can not perform our religious rites according to our desire. But protected by righteous sovereigns, we attain immense merit, and they are entitled to a share thereof. Therefore reigning royalty is by all means to be forgiven. And Earjkshita like unto his great-grand- lire protectetii us as a Jiing should prptect his euhjects, Thj* ADI PARVA. 125 penatice-practising monarch was fatigued ami oppressed witlf hunger. Ignorant of my vow (of silence) he did this, A kingless country always suffereth from evils. Tbeking punisheth oifenders, and fear of punishments conduceth to peace ; and people do their duties and perform their rites undisturbed. The king establisbeth religion (Dharma) and religion establishefcb, the kingdom of heaven. The ki»g proteeteth sacrifices from annoyance, and sacrifices please the gods. The gods cause rain, and rain produceth medicinal herbs, which are always useful to man. Manu sayeth, a ruler of the destinies of men is equal (in dignity) to ten veda-studying priests. Fatigued and oppressed with hunger, that penance-practicing prince hath done this through ignorance of my vowi, Why then hast thow rashly done tliis unrighteous action, through childishness ? O son, in no ways doth the king deserve a curse from us. ' '' And so ends the forty-first Section in the Astika of the Adi Parva. Section XLII. (Astika Parva continued.) Sauti said, " And Sringi then replied to his father, saying 'Whether this be an act of rashness, O father, or an improper act that I have done,- whether thou likest it or dislikest it, the words spoken by me ahaM never be vain. O father, I tell thee, this ( curse ) can never be otherwise. I have never spoken a lie even in Jest.' "And Shamika said, 'Dear child, I know that thou art of great prowess, and truthful in speech. Thou liast never spokeA a falsehood before, so that thy curse shall never be falsified. The son, even when he attaineth to age, should yet be always counselled by the father, so that crowned with good qualities he may acquire great renown. A child as thou art, how much more dost thou stand in need qi counsel ? Thou art ever engaged in ascetic penances. The wrath of even the illustrious ones possessing the six attributes increaseth greatly. O tho'u ffotemost of ordinaaoe-observing persone, seeiflg„tlia-t thou ait 12$ M4HABHARATA, my son and a minor too, and beholding also, thy rashness; J' see that I nuist coimsel thee. Livei^ iliou, O son, inclined t» peace and — eating o-f the fruits and roots of th© forest. Kill tliis thy anger and destroy not the fruit ®f fehy aseetie acts sot Wrath surely decreaseth the virtue that ascetic* acqaire will* great pains. And then f»r tliose deprived of virtwe, the blessed state exisieth nob. Peacefulnesa ever giveth success to forgivt ing ascetics. This world and the next are both fox the forgivi ing. Therefore beponking forgiving in thy temper and conquering thy passions, shouldst thou always live By. forgiveness shalfc thou obtain worlds that are beyond th« reach of Brahma ^imself. Having adopted peacefulneas nayself, and witb a desira also df doing good as much, as lies m my power, I must do-^ome-^ trbing ; even must I send to that king, telling him, — mpnarcl^ thou hast been cursed by, my son of tender years and undevei Ipped intellect, in wrath at seeing thy act of disrespect toward* tayselt.—' " Sauti continued, "And that great ascetic, observant of vows, •moved by kindness, sent with proper instructions a dis- ciple of his to king Parikshita. And he sent hs disciple Gaurmukha of good manners and engaged alsa in ascetic- penances, instructing him to first incjuire about the welfare- . of the king and then to communicate the real message. And that disciple soon approached tliat monarch-^the head oi the Kuru race. And he entered the king's palace having first Bent notice of his arrival throTigh thp servant in atteijdanc^ at the gate. "And the twice-born Gaurmukha wasworshiipped by themonj- «reh with proper forms. And after resting for a while, he detailed fully to the king in the presence of his ministers the words of Shamika, of cruel import,, exactly as he had been instructed. . > " And Gaurmukha said, ' O kipg of kings, there is a Rishi> Shamika, by name, of virtuous soul, his passions under control", peaceful and given'up tp hard ascetic devotionsy living in thy dominions. By thee, tiger amongstt men, was placed on the shoulders of that Rishi. observing at present the vow of silencft a dead snake, with the end of thy bow. He himself forgave thee that act. But his son could not, And by the latter haat tbou t9-day been cureed, Q king qf kings, withQUt .the kuoviir \ . ftBl i'ARVA, Wt iidge 6V his fabhef, to the effect that within seven nights Kence shall (the snake) Takshaka be thy deatli. And Shamilra repeatedly asked his son to save thee, but there is none to falsify his sou's eursel And because he hath been unable to pacify his son -possessed with anger, therefore have I been sent to theej O king, for thy good. ' " And tliat king of the Kuru race, himself engaged in as* cetic f)ractices, having heard these cruel words and recollecting his own sinfiil act, became exceedingl}' sori*y. And tlie king,! learning that foremost of Rishis in the forest ' had beea observiHg the vow of silence, was doubly afflicted with sorrow. And learning the kindness of the Eishi Shamika, and his owa sinful act towards him, the king became very repentant. And- the king looking like a Very god, did not grieve so much fof hearing of his death as for having done that act to the Rishi. ' "And then the king sent away Gaurmukha, saying, 'Let th* worshipful one (Shamika) be gracious to me,' And -whea Gaurmukha had gone away, the king, in great anxiety, without loss of time, consulted with his ministers. And having con- sulted with hi-s ministers, the king, wise in counsels himself, caused a mansion to be erected upon one solitary column. And it was well-guarded day and night. And for its protec- tion were placed there physicians and medicines and Brahtaa- nas skilled in mantras, all around. And the monarch, protected on all sides, discharged his kingly duties from that place sur- rounded by his virtuous ministers. And no one could ap- proach that best of kings there. The air even could not go there, being prevented from entering. " And when the seventh day had arrived, that best of Brah- manas, the learned Kasyapa, was coming (towards the king'a residence) desirous of tl-eating the kihg (after the snake-bite.) He had heard all that had taken place, vis., that Takshaka,' that first of snakes, would send that best of monarchs to the vicinage of Yama. And he thought, 'I wpuld cure the mon- arch after he is bit by the first of snalses. By that I may have wealth and may acquire virtue also.' But that prince of snakes, Takshaka, in the form of an old Bruhmana,- saw Kasyapa approaching on his way, his lieart set upon curing the king, .^iid the prince of snakes then spake unto that bull amongst 128 m^habsarata; Munis, Kasyapa, saying, ' Whitlier dost thou go with sucH speed? What, besides, is the busiaess upon which thou art intent ?* "And Kasyapa, thas address-ed, replied, 'Takshaka, by bis poison, will ta-day burn king Parikshita of the Kuru race, that oppfessor of all enemies. And I go with epeed, O ami- able one, to cui;e, without loss of time, that king of imBaeasur- ^ble prowess, the sole representative of the Panda va race, after he is bit by the same Takshaka like to Agni himself ia energy,' And Takshaka answered, ' I am that Takshaka, O Brahmana, who shall burn that lord of the earth. Stop thou, for thou art unable to cure one bit by me. ' And Kasyapa liejoined, 'I am sure tliat possessed of the power of learning, going tViith«r I shall cure that monarch bit by thee.' " And so ends the forty-second Section ia the Astika of fh« Adi Parva. Section XLIII. f AstiJcd Parva continued. ) ■ Saati said, " And Takshaka, after this, answered, ' If, in- 4eed, thou art able to cure any creature bit by me, thou, Kasyapa, revive thou this tree bit by me. thou best of Brahmanas, I burn this banian in thy sight. Try thy best and •how me that skill in mantras of which thou hast said. ' " And Kasyapa said, ' If thou art so minded, bite thou then, O king of snakes, this tree., O snake; I shall revive it bit by thee.' " ^. Sauti continued, " That king of snakes, thus addressed by the illustrious Kasyapa, bit then that banian tree. And that tree, bit by the illustrious snake, and penetrated by the poison of tlie serpent, blazed up all around. And having burnt the banian so, the snake then spakeaigain unto Kasyapa, saying, '. first of Brahmanas, try thy best and revive this lord of tlie forest.' " . Sauti continued, " The tree was reduced to ashes by the poison of the king of suakes. And taking up those ashen* ADl PABTA. 129 Kasyapa spake these ^axia :— ' O Itiag of snakes, behold the power of my knowledge as applied to this lord of the forest 1 O snahe, in thy very sight I shall revive it.' And then that best of Brahmanas, the illustrious and learned Sasjapa revived, by his learning, that tree which had been reduced to a heap of ashes. And first he created the sprout, then he furnished it with two leaves, and tlien he iaade the stem, and then the branches, and then the fuU^-grown tree with leaves and all. And Takshaka seeing the tree revived by the illustrious Kasyapa said unto him, ' It is not wonderful in thee that thou wouldst destroy my poison or that of. any one else like myself, O thou whose wealth is asceticism, desiring what wealth thither goest thou ? Tlie reward that thou expectest to have from that best of monarchs, even / will give thee, however diiEoult it may be to obtain it. Decked with fame as thou art, thy success may be doubtful on that king affected by a Brahmana's curse and whose period itself of life hath been shortened. And in that case, this blazing fame o(, thine that hath overspread the three worlds will disappear like the sua wlien deprived af his splendiiur (on the occasion of eclipses.)' " And Kasyapa said, ' I go tliere for wealth ; give it unte gave not his heart' at any time to any other woman. And gifted with great energy, he wandered, in pur- suit of pleasure, with a cheerful heart, on expanses of water aod amid- woods and flowery fields. And that first of monarchs. 132 MAHABHABATA. passed bis time in pleasure as Pururava »f old did on receiving the celestial damsel Urvasi. And the fairest of the fair, the damsel Vapuahtaiaa too, devoted to her lord and celebrated for Ler beauty, bavirtg gained a desirable busband, pleased bim by the excess of ber affection dariag the period be -^peut in the pursuit of pleasure." And so ends the forty-fourth Section iu the Astika of the Adi Farva, Section XLV. / Astihct Parva comtHnued. ) Meanwhile, the great ascetic Jaratkaru wandered ovier tBe whole Esirth making the plffce where evening fell bis h&m^ for the night. And gifted with ascetic power, 'he roaihed, practising various vows difficult of being pra&^ised hy, the in- ina'tulre, 6.iiA bathing also in various sacred waters. And the 'Muni had air alone for bis food, and was free fisomthe desirfe of worldly ebjoyment. And be became daily emaciated add grew lean-fieshed. And he saw one day the spirits of his. ancestors hangitig with beads downward in a hold, by a cord ol jtirawi roots having one only thread entire. And that single thread even was being gradually eaten away by a lafge rat dwelling ib that hole. And'the pitris in that hole were without food, emSi- ciated, pitiable, and eagerly wishing for their ^Ivatioti. And Jaratkaru approaching the pitiable ones, hitosfelf in httmble guise, asked them, 'Who are ye hanging by this coird c£ virana roots ? The single weak root that is still l^ft in this cord of "virana rodts already eaten away by the rat dwelling in this hole, is itself being gradually eaten away by the rat with his 'Bhatp teeth. The little that remains of that single thread will soon bfe cut away. It is clear ye shall tlien fall down into this pit with faces downwards. Seeing ye with faces down- wards, and overtaken by this great calamity, my pity hath been excited. What good can I do to ye ? Tell me quickly, whether this calamity can be relieved by a fourth, a third, oueveu with a half of this my asoeLioism, relieve youe" API PASTA. 133 selves witb even tbe wbo3e of ray aseeticismv 'I o&Hsent tf> all this. Do ye aa ye please f '' And the pHris said^ ' Venerable Breekmmhoiri'iit, thoa 'desirest of relieving as I But, foremost &f Birahmitnlaa, tboit canst not diapel oar afflicti&ft by thy toceticism. O child, O thou first of speakers, w« too have the fruits of our asci^fcieiaBU But, O Brahmana, it is for the loss of children that we are fen"- iug down into the "unholy hell I The Grand-father hjaoiiiself hath 'said, that a son .is a grefat merit. Prone aS we are in this hols,, our ideas are no longer clear ; therefore, O child, we fencwitJiee not, although thy manhood is w^l-iknown on eaitth. Venearable thou art and of good fortune^ who thus from kindinesa grieresli for us worti)y of pity and greatly afflicted. O Brahmana, Jisten, who we are. " ' We are Bishis of the Yayawara sect, of rigid vows. And, O Muni, from loss of ;children, we have fallen down &oh» a sacred region. Our severe penances liave not been destroyed ; "weihavea thread yet, But we have one only thread now. But it matters littlte whether he *s or »s not. Unfottttnate a^' we are, we have a thread in one known as Jaratkaru. The unfortunate one ha§ crossed ;tbe Vedas and the Vedangas and, has adopted asceticism alone. Of soul under complete contirol,^ of desires set high, observant of vows, and deeply engaged in ascetic penances, by him, from temptation of the merits of asceticism, have we been reduced to this deplorable state. He hath no wife, no son, no relatives. Therefore do we hang in this hole, our consciousness gone, like men hjaving none to take care of us. If thou meetest him, O tell him, /from thy kindness to ourselves, — ^Thy pitris, in sorrow are hanging with faces downwards in a hole. Holy one, take to wife and beg^t childrea- O thou of ascetic wealth, thou art, amiable pnp, the only thread that remaineth in the line :of thy ancestors.-^ O Brahmana, the cord of virana roots that thou seest we a?e hanging by, is the cord- representing our grown up race. And, O Brahmana, those threads of the cord of Virana roots that thou seest have been eaten aw^y, are ourselves who hajie been eaten up by Tiiae. This root that thou seest h'ath been h»l f-eaten ^nd by w;hieb we are hanging in tbis Ijole, is he th*t. StABAHABA>7A, hath adopted asceticism alone. The rat that thoubeh oldest is Time of infinite strength. . And he (Time) ia gradually weakening the wretch Jaratkaru engaged in- ascetic penances tempted by the merits thereof, but wanting in prudence and Jieart. O- thou excellent one; hia ascetieism eantiot save us. Behold, our roots being torn, cast down from higher regions, deprived of consciousness by Time, we are going downwards like sinfwl wretches ! And upon our going- down into this hole with all our relatives-, eaten up- by Time even he shall sink with us into belt O childj- whether it is asceticism, or sacrifice, or whatever else there be of very holy acts, everything is inferior. These cannot count with a son-. ehild^ , having seea all, speak unto, that Javatkaru of ascetic wealth. Thou shouldst tell him in detail everything that thou hast beheld. And, O Brahmana, from thy kindness to- wards ourselves, thou shouldst tell him all that would induce Lim to take a wife and beget children. Amongst his friends,, or of our own race, who art thou, O excellent one, that thus grieveth for us all like a frigid ? We wish. to. hear who thou art that stayest. here.' " And so ends., the forty -fifth Section in the Astlka of the Adi Parva. Section XLVI. (AstiJea Parva continued.) Sauti said, " Jaratkaru, bearing all this, became excessively Borry. And from sorrow he spake unto those pitris in worcfe- obstructed by tears. And Jaratkaru said, ' Ye are even my fathers and grand-fathers gone before me. Therefore tell me- what must I do for your welfare. I am that sinfcil son of yours, — Jaratlsjuru ! Punish me of sinful deeds and worthless as I am. ' " And the pitris replied, saying, 'Osoo, by good fortuije hast thou arrived at this spot in the course of thy rambles. Brahmana, why hast thou not taken a wife V " And Jaratkaru said, ' ye pitris, this desire hath always existed in my heart that I would, with vital, seed drawn sp. ■ ADIPARVA. ' fSS cairy. this- body to the other world. My mind biath heett possessed with the idea that I would not take a 'wife. Blit ye grand-fathers, having seen ye hanging' like birds, I have diverted my mind from the Brahmccchar.ya mode of life. I will truly do what ye like. I will certainly marry, if ever I get a maiden of my own name, 1 shall accept her who shall, bestowing herself of her own accord, be as alms unto mfe, and whom I shall not have to maintain. I shall marry if I get such a one; otherwise, I shall not. This is the truth, ye grand-fathers ! And the offspring that will be begot in her shall be your salvation. And, ye pitris of mine, ye shall live for ever in blessedness and without fear of fall.'" Sauti continued, " And the Muni having said so unto the' PitHs, wandered over the earth again. -And, Saunaka, old as he was, he obtained not a wife. And he grieved much that he was not successful. But directed (as before) by his ances- tors, he continued the se&roh. And going into the forest he wept loudly in great gri6f. And having gone ibto the forest, the wise one, moved by the desire of doing good to his ances«- tors, said, ' I will ask for a bride distinctly repeating thes'a words" thrice.' And he said, 'Whatever creatures are here, fixed and moving, or whatever that are invisible, O hear my words ! My ancestors, afHicted with grief, have directed me engaged in the most severe penances, saying, — Marry thou for the acquisition of a son.^-0 ye, directed by my ancestors, I am roaming, in poverty and sorrow, over the wide world for wed^ dinw a maiden I may obtain as alms. Let that creature, amongst those I have addressed, who hath a daughter, bestow her oft myself roaming on all sides ! Such a bride who is of the same name with me, to be bestowed on me as alms, and whom besides I shall not maintain, O bestow On me!' Then those snakes that had been set on Jaratkaru, ascertaining this his inclination gave information to Vasuki. And the king of the snakes hearing their words, taking with him that maideft decked with ornaments, went into the forest unto that Rishi. And, Brahmana, Vasuki the king of the snakes, having gone there, offered that maiden as alms to that high-souled Xiishi. But the Rishi did- not at once accept her. And the Rishi IBS MAHASB^altA; tliinking her not to Ise of the same name with himself, and the queiSbion of her BaaintenaiBce also being unsettledl, reflected for a few moments, hesitating to accept her. And then, O Bon of Bbrigu, he asked Vasuki the maiden's name, and also aaid unto him, ' I shall not maintain her.' " And so ends the forty-sixth Section in the Astika of the JtdtBarva, Section XtVII f Astika P&mjd continM^. ) Sauti said, "And then Vasuki spake unto the Rishi Jawit* kaKi ' the!5e'"words :— ' best of Btahmanas, this maiden is <>f £he same name with lihee. She is my sister and hath ascetic Msetit. 1 Vill maintffin thy wife ) accept of her. O thou of ascitic wealth, I shall protect her with all my ability. And © t^ou foremost of great Munis, she hath feeett reared by me forth'eef And the Rishi replied, 'This is appointed between us that I shall liot maintain her : and she shall not do aaght that I do not like. And if she do, I leave her." " , ^anti continued, "And when the iSnake had pitomised, say- ing', * I shall maintain my sister,' Jaratkaru then went to the snake's home. Then that first of mawfra>-knowing Brah- fiianas, observant of rigid vows, tie virtuous and vetepin ascetic, look her hand presented to hira with ordained ma'rdms. Andtacking his bride with him, adored by the great Rishis, he then ent&red the delightful chamber set apai't for him by the king of the snakes. And in that chamber was a bed- stead covered with very valuable coverlets. And Jaratkaru lived there with his wife. And the excellent Eishi made an lippointnieBt with his wife, saying, ' Nothing must 'ever be done or said by thee that is against my liking. And upon thy iSoing any such thing I would leavis thee and no longer continue in thy house. Take these words that have been spoken by me.' " And then the sister of the king of the snakes, in great , tinxiety and grieving exceedingly^ spake unto him, saying, 'Be it so.' And moved by the desire of doing good to her rela- tives, of unsullied reputation) she then began to attend upbn ADIPARVA. 337 %fev lord with the wakefulness of the dog, the tinaidily of the deer, and knowledge of signs possessed by the crow. And the sister of Vasuki, one his wife, saying, ' O thou fair one, never have I spoken a falsehood. Therefore, go I shall. ' This was also the appointment between ourselves made by me with thee. Amiable one, I have passed the time happily with thee. And, G fair one, tellthy brother when I am gone that I have left thee. And upon nay going away, it behovetk thee not to Ijrieve for me. ' ' " Thus addressed, Jaratkaru, the fair sister of Vasuki, of 'ftmltless features, steeped in anxiety and sorrow, having mus- tered sufficient caurage and patience, though her heart was quaking yet, then spake unto the Rishi Jaratkaru. And her words were oibstructed with tears and her face was hueless with fear. And the palms of her hands were joined together; and her eyes were bathed in tears. And she said, 'It behoveth thee not to leave me without faiilt. Thou art ever in virtue's ways ? I too have been in th« same path, with heart fixed ©n the good of my relatives. And, O best of Brahmanas, the |)urpose for which I have been bestowed on thee hath not been accomplished yet. Unfortunate as I am, what shall Vasuki say unto nae ?'- And, O excellent one, the offspring desired of thee by my relatives afflicted by a mother's curse, ■doth not yet appear ! The welfare of my relatives dependelh 6n the acquisition of an offspring from thee !' And in order that my coiinection with thee may not be fruitless, illustri- ous Brahmana, moved by the desire of doing good to my race do I entreat thee ! And, excellent one, high-souled as thou art, why shalt thou leave me who am faultless ? This concep- ition of mine is as yet indistinct.' " Thus addressed, the Muni of ascetic merit then spake unto his wife, Jaratkaru, these words that were proper and suitable to the occasion. And he said, ' O thou fortunate one, the being thou hast conceived^ even like unto Agni himself, ADirPAUVA. 139- K a Risbi of soul highly virtuous, and a master of the Vedas and the Vedangas. ' " And having said so, the great Rishi Jiaratkaru, of virtu- ous soul, went away, his heart firmly fixed on practising again the severest of penances. " And so ends the forty-seventh Section in^the Astika of the Adi Parva. Section XLVIII (Astika Parva continued.) Sia,uti saidj " thou of ascetic wealth, as soon as her tord left her, Jaratkaru went to her brother. And she told him everything as it transpired. And the first of snakes, hearing the calamitous news, spake unto his miserahle sister, himself more miserable still. "And he said, ' Thou knowest, amiable one, whafthepur- jpose of thy bestowal, what the reason thereof. If from that, for the welfare of the snakes; a son be born, he of energy shall save us all from the snake sacrifice ! The Grand-father bad saidv so of old in: the midst of the gods. thou fortunate one, hast thou conceived from thy- union with that best of Rishis ? M.y heart's desire is that my bestowal of thee on that) wise one may not be fruitless. Truly, it? is not proper for me to ask thee about such a business. But from the gravity of •that business do I ask thee. Knowing also the obstinacy of thy lord ever engaged in severe penances, I shall not> follow him, for he may curse me. Tell me in detail all that thy lord, O amiable one, hath done, and extract the terribly afflioting dart that is implanted, from a long time past, in my heart.' " Jaratkaru^, thus addressed, consoling Vasuki, the king of the snakes, artlengh replied, saying, ' Asked by me about offs- pring, the bigh-souled and mighty ascetic said — There is, and then he went away. I do not remember him- to have ever before spoken even in jest aught that is false. Why should he, O king, speak a falsehood at such a serious occasion ? He said,— Thou shouldst not grieve, daughter of the snake-race, wifh 1405 KAHAEHAKATA, re^Ed ta- the purpose of our union r A son sball be born t9 tliee, resplendent as the blazing sun.— O brother, having said tliis to me, my husband of ascetic wealth hath gone away. !Hiere&re let this great grief abiding in thy heart disappear.' " Sauti continued, '* Thus addressed, Vasuki, the king of the snakes, accepted those words of his sister, and in great joy said, 'Be it so.' And the best of snakes then adored his uterine sister with his best regards, gift of wealth, and fitting adorations. Then, O best of Brahmanas, the embryo gifted with great energy and of great splendour, began to develop, like the moon in the heavens in the lighted fortnight. " And in due time, the sister of the snake, O Brahmana, gave birth to a son of the splendour of a celestial chHd, and the reliever of the fears of hi& paternal ancestors and mater- nal relatives; And the child grew up there in the house of the Idtt" of the snakes. And he studied the Vedas and the Vedangas with the Muni Chyavana the son of Bhrigu. And tliough. but a boy,, his vows were rigid. And he was gifted -with ^reat itttelligence, and with the several attributes of virtue, knowledge, freedom from the world's indulgences, and saintli- nrss. And the name by which he was known in the world was As^hx. And he. was Icnown by the name of Astika (whoever is} because his father had gone to the woods, saying. There is, when he was within the womb. And though but a boy lie had great gravity and intelligence. And he was reared with great care in the palace of the king of the snakes. And he was like the illustrious lord of the celestials, Mabadeva of the golden form, the wielder of the trident. And he grew up day by day, the delight of all the snakes. " And so -euds the forty-eighth SectioQ in the Astika of the Adi Farva. SEcrroF XUX. f Astika Parva, continued, ) Saunaka said, " Tell me again in detail all that king Jana- mcjriya had aaked his miaistera about his father's asccusioa to huaven.^*" ADIPAKVA. 141 Sauti said, " Brahroana, hear all that the kino; asked his ministers, and all that they said about the death of Parikshita; " Janamejaya asked, ' Know ye all that befell my father ? 'How also the famous one, in time, meet with his death ? Hear- ing from ye the incidents of my father's life- in detail, I shall ordain something if it be for the benefit of the world : other- wise I shall do nothing. * "And the ministers replied, 'Hear, monarch, what thoii askest, — an account of thy illustrious fether'a life, and how also that king of kings hath gone on his final journey. Thy father was virtuous, and liigh-souled, and the protector of his people. And hear how he of high soul conducted himself on earth. Like unto an impersonation of virtue and justice-, the monarch, cognisant of virtue, virtuous'ly protected the four orders, each engaged in the practice of their specified duties. Of incomparable prowess, and blessed with fortune, he pro- tected the goddess Earth. He had none who hated him and he himself hated none. Like unto Prajapati (Brahma) he •was equally disposed to all creatures. And, monarch, Brahmanas and Kshetrias and Vaisyas and Sudras, all engaged contentedly in the practice of their respective duties, were impartially cherished by that king. Widows and orphans, the maimed and the poor, he maintained. Of handsome features, he was unto all creatures like another ^homa (Moon.) Cherish'- ing his subjects and keeping them contented, blessed with good fortune, truth-telling, of severe prowess, he was the disciple, in the science of arms, of Sharadwat (Kripacharya.) And, O Janamejaya, thy father was dear unta Goviuda-! Of great fame, he was loved by all men. And he was born in the womb of Uttara when the Kuru race was almost extinct. And, therefore, the mighty son of Saubkadra (Abhi- manyu) came to be called Parikshita (born in an extinct line.) Well-versed in the interpretation of treatises on the duties of kings, he was gifted with every virtue. Of passions under complete control, intelligent, possessing a retentive memory, the practiser of all virtues, the conqueror of the six passions, of powerful mind, excellent over all, and fully •acquainted with the science of morality and political coii- verse, thy father ruled over these subjiccts for sixty years. And- he then died making all hia subjects deeply sorry. Atxi after him, O first of men, thoa hast acquired this hereditary sovereignty of the Kurus, for the last thousand years. Thou, hast been installed while a child and art protecting every creature . '■ " And Janamejaya said, ' There hath not been born in our race a kin^ who hath not sought the good of his- subjects or been laved by them. Behold especially the conduct of my grand-fathers ever engaged in grand aehievementes. How did my father, blessed with so , many virtues, receive his death f Describe everything to me as it fell out. I am desirous of hearing it from ye T " Sauti continued, " And thus directed by the monarcly those councillors, ever solicitous of the good of the king, tol(| him everything exactly as it fell out. " And the councillors said, ' O king, that father of thinej, the protector of the whole Earth,, the foremost of all obedient to the injunctions oithe . shasttas, became addicted to thf sports of the field, even as Pandu of mighty arm and th^ first of all bearers of the bow in battle. And he made over to us all the affairs of state, from the most trivial to the mos^ inportant. And one day, going into the forest, he pierced a deer with an arrow. And having pierced i^ he followed it quickly on foot into the deep woods, armed with sword and quiver. But thy father c&uld not come upon the lost deer. Sixty years of age and decrepit, he was soon fatigued and became hungry. And he then saw in the deep woods an excellent Rishi. And the Rishi was then observing the vow of silence. And the king asked him, but though asked he made no reply. And the king, tired with exertion and hunger, suddenly became angry with that Rishi, sitting motionless like a piece of woqjl in observance of his vow of silence. And the king knew not that he was a. Muni observing the vow of silence. And being under the control of anger thy father insulted him. And, excellent one of the Bharata race, the king, thy father, tailing up from the ground with the end, of his bow a dead snakQ, placed it on the shoulders of that. Muni of pure soul. Bwt tbs ADl PARVA. • 143 Muni Spake not a ward good or bad and became' not angry. And he continued in tli« same posture, bearing tlie dead snake. " ' And so ends the forty-ninth Section in the Astika of the Adi Parva. Section L. ( Astika Parva continued,. ) Sauti continued, " And the ministers said, ' The king of Ikingg then tired with hunger and exertion, having placed the snake upon the shoulder of that Muni, wended back to his capi- fel. The Rishi had a son, born of a cow, of name Sringi. And he was widely known, of great prowess, excessive energy, iind very wrathful. And going to his preceptor he was in the habit of worshiphing him. And commanded by him' he was "Returning home, when he heard from a friend of his about the insult to his father by thy parent. And, O tiger among kings, he heard that his father, without having committed any fault, was bearing, motionless like a stake, upon his shoulder a dead snake placed thereon. And, king; the Rishi, insulted by thy father, was severe in ascetic penances, (he foremost of Munis, the controller of passions, pure, and ever engaged in wonder- ful acts. And his soul was enlightened with ascetic penances, and his organs and their functions were under complete control. And his practices and his speech were both handsome. And he was contented and without avarice. And he was without meanness of any kind and without envy. And he was old and in the observance of the vow of silence. And he was the refuge whom all creatures might seek in distress. " And such was the Rishi insulted by thy father ! And the son of that Rishi in wrath cursed thy father. And though young in years, the powerful one was old in ascetic splendour. And g^peedily touching water he spake, from anger and burning as it were with energy, these words in allusion to thy father : — ^Behold the power of my asceticism ! Directed by my words, the snake Takshaka of powerful energy and virulent poison, shall, within seven nights 'hence, burn with his poison, the [44 MAHAHABATA, wretch that hath placed the dead snake upon my unoffending fother !' And having said this, he went to where his father was. And seeing his father he told him of his curse. And that tiger among Rishis thereupon sent to thy father a disciple of his, named Gourmukha, of amiable manners and possessed of every virtue. And. having rested awhile (after arrival at court) he told the king everything,, saying in the words of his master, ' Thou hast been cursed, O king, by my son. Takshaka shall burn thee with his poison : therefore, O king, be careful.' And, Janamejaya, hearing those terrible words, thy father took every precaution against the powerful snake Takshaka. "'And when the seventh day had arrived, the Brahmana Eislii, Kasyapa, desired to come to the vicinage of the monarch. But the snake Takshaka saw Kasyapa, And the prince of jsnakes spake unto Kasyapa without loss of time, saying, — Where dost thou go so quickly, and what is the business after which thou goest ? — And Kasj'apa replied, saying, — Brah- mana, I am going whither king Parikshita, the best of the Kurus, is. He shall to-day be burnt by the poison of the snake Takshaka. I go there quickly in order to cure him, in fact, in order that, protected by me, the snake may not bite him to death. — And Takshaka answered, saying, — Why dosb tliou seek to revive the king to be bitten by me? I am that? Takshaka. Brahmana, behold the wonderful power of my poison ! Tliou art incapable of reviving that monarch when' bit by me. — And so saying, Takshaka, then and there, bit a lord of the forest (banian tree.) And' the banian, as soon as bill by the snake, was converted into ashes. But Kasyapa, O king, revived the banian. And Takshaka thereupon tempted him^ saying,-^Tell me thy desire. And Kasyapa too, thus addressed, si)ake again unto Takshaka, saying, — I go there from desire of wealth. And Takshaka, thus addressed, then spake unto the high-souled Kasyapa in these soft words : — sinless one, receive thou from me more wealth than what thou expectest from that monarch, and go back thy way. — And Kasyapa, the foremost of bipeds, thus addressed by the snake and receiving from. Takshaka as much wealth as he desired, wended back his way^ ADI PAnVA. 145 '''Arid on Kagyapa wending back his way, Takahaka, approaching in disguise, burnt with the fire of his poison thy virtuous fatlier, that first of kings, then staying in his mansion with all precautions. And after that, thou hast, O tiger among men, been installed (on the throne.) And, O best of monarchs, we have thus told thee all that we have seen and heard, cruel though the account be, And hearing all about the discomfit- ure of the monarch thy father, and of the insult to the Kishi Utanka, appoint thou that which should follow.' " Sauti continued, "And king Janamejaya, that punisher of eneriiies, then spake iinto all his ministers. And he said, ' Whence have ye learned all that happened unto that baniaa f educed to ashes by Takshaka, wonderful as it is, which waa subsequently revived by Kasyapa ? Assuredly, my fathec could not have died; for the poison could have been neutra- lised by Kasyapa with his Tnantras. The worst of snakes, of sinful soul, thought -vi^ithin his mind that if Kasyapa would revive the king bit Isy him, he, Takshaka, would be an object) of ridicule in the world owing to the neutralisatioa of hia poison. Assuredly, having thought so, he pacified the Brah- mana. I have devised a way, however, of inflicting punish- ment upon him. I like to know, however, how have ye seen "or heard what happened in the deep solitude of the forest, — the words of Takshaka and the speeches of Kasyapa. Having known it, I shall devise the means of exterminating the snake race. ' " And the ministers said, ' Hear, monarch, of him who told us before of that meeting between the foremost of Brah; manas and the prince of snakes in the woods. A certain per- son, O monarch, had climbed on that tree containing some dry branches with the object of breaking them for sacrificial fuel. He was not perceived by both of the snake and the Brahmana. And, king, that man was reduced to ashes along with the tree itself. And, d king of kings, he was 'revived with the tree by the power of the Brahmana. That man — a Brahmana'a jnaenial-^— having come to us represented fully everything as it happened between Takshaka and the Brahmana. Thus have JWe told thee, king, all that we have seen and heard. . And tit THAHA BHAHATA. 'having heard it, O tiger among kings, appoint that 'Whidk should follow.'" Sauti continued, " And king Janamegaya, *harving listeneel 'to the words of his ministers, afSicted with ginei, began to weep. And the monarch began to squeeze his hands. And the lotus-eyed king began to exhale long and hot sighs, and shed tears wifh his two eyes, and shrieked aloud. And possesseel with grief and sorrow, and shedding copious tears, and touch- ing water according to the form, the monarch spake. And Reflecting for a moment, as if settling something in bis Mind, the angry monarch, addressing all his ministers, said these words: — ' I have heard your account of my father's ascension to heaven. Now know ye what my fixed resolve is. 1 conceive, jio time must be lost in avenging this injury upon the wretch Takshaka that hath slain my father. H^hath burnt my fathet making Sringi only a secondary cause. From malignity alone he made Kasyapa return. If that Brahmana had arrived, my father assuredly would have lived. What would he have lost if the king had revived by the grace of Kasyapa. and the pre- cautionary measures of his ministers ? From ignorance of the effects of my wrath, he prevented Kasyapa — that excellent of Brahmanas and whom he could not defeat, from coming to my father with the desire of reviving him. The act ©f aggression is great of the wretch Takshaka who gave wealth unto that Brahmana in order that he might not revive the king. I must mow avenge on my father's enemy to please myself, the Rishi tUtanka, and ye all." " And so ends the fiftieyth Section in the Astika of th« Adi Parva. •Section LI. , (Astika Parva continued.) Sauti said, " King Janamejaya having said so, his minis' ters expressed their approbation. And the monarch then ex- pressed his determination of performing a Snake-sacrifice, And the lord of the Earth — that tiger of the Bharata race-'' ADlPARVAi t^T •^e son of Parikshitaj then called his priest and Ritwijas ; and accomplished in speech, he spake unto them these words relative to the accomplishment of his- great task:— 'I must avenge on the wretch TaksBaka who hath slain my father. Tell me what must I do. Do ye know any act by which I' may cast into* the blazing fire the snake Takshaka with his relatives ? I desire to perished on that occasion. And amongst those that perished, there were some that were like horses, others like the trunks of elephants, aiid others of huge bodies and strength like maddened elephants. Of various colors and of virulent poison, terrible and looking like maces furnished with iron spikes, of great strength, ever inclined to bite, the snakes aflElicted with .their mother's curse, fell into the fire. And so ends the fifty-second Section in the Astika of the AdiPaiva. Section LIII. ( Astiica Farvd continued:. ) Saunaka asked, ^' What great Eishis became the Ritwijas! in the snake-sacrifice of tbe wise king Janamejaya of the Paodava line ? Who also became the Sadasyas in that terri^ We snake-sacrifice, so frightful to the snakes> and begetting such sorrow in them ? It behoveth thee, child, to describe all these in detail, so that, son of Suta, we may know who were acquainted with the ritual of the anake-saerifice ! " Sauti answered, "J shall recite the names of those wiqq ones who became that monarch's Ritwijas and Sadasyas. J£h^ Brahmana, Ohanda-vargava, became the Hatain that sacri- fice. He was of great repijtation, and was -born in the race o£ Chyavana and was a Brahmana, foremost of those acquainted with the Vedas. Tbe learned old Brahmana, Kautga,'.became the Udgata (the chaunter of the Vedic hymns.) Jaimini bec9.m^ the Brahma, and Saranga-rava and Pinga,l,a became the Adhwdr-, yus. Vyasa with his son and disciples, Uddalaka, Pramataka. Shetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya, KunJo-jathara, tbe Brahmana Kalghata, Yatsya, old Sruta: srava ever engaged in japa and tbe study of tbe Vedas, Kobala, Deva-sarma, Maud-galya, Sama-saurava, these, and many other Brahmanas who had crossed the Vedas, became th^ Sadasyas in that sacrifice, of the son of Parikshita. " When the Ritwijas in that Snake-sacrifice began to pour clarified butter into the fire, terrible snakes, striking fear unto every creature, began to fall into it. And the fat and the marrow of tbe snakes thus falling into the fire began to flow in rivers. And tbe atmosphere was filled with an insufferable stench owing to tbe incessant burning of tbe snakes. And cries also were incessant of the snakes fallen into the fire and of those in the air abbut to fall into it. " Meanwhile, Taksbaka, the prince of i^nakes, as soon as he heard that king Janamejaya was installed in the sacrifice, went to tbe palace of Purandara. And that best of snakes having represented all that had taken place, sought in terror 150 SlAHABHARATii the protecfclon of Indra after having acknowledged his fau% And Indra, gratified, thea-told hiim, 'Thou prince of snakes^, Takshaka, here thou has-t no- fear from that Snake-sacrifice^ The Grand- fatheif was pacified by m« for thy flake.. Therefore, thou hast no fear. Let this fever of thy heart be dispelled.' " Sauti ccHitinu«d, '* Thus encouraged by him, Ihat beat of SBiakes began to dwell in Sakra's arbode in. j^y. and happiness*. But Vasuki seeing, thait the snakes were incessantly falliag- into the fii"©, and- that his fanaJly was reduced ts-cmly a few, became exceedingly sorry. And. the king of the snakes was; |iierced with greait grief, and has heart began to» swim. And jsummoning his sister he spa>ke unto, her, saying, ' 0. amiable- one, my liiabs are burning aad ] no longer see the points of the heavens. I am> about to fall down from loss of conscious-^ ivess. My mind is turning, my sight is failing, and my heart is breaking. Benumbed, I may fall to-day into- that blazing: fire. This saerifiee- of the son of Parikshita is for the exter- mination of our race. It is evident I also shall have to go to» the abode of the king of the dead. That time is arrived, 0» my sister, on account of whieh thou wert bestowed by me on- Jaratkaru. O protect us with owr relatives ! Thou best of^ the women of the snake race, Astika shall' p^jt an end to the- sacrifice that is going on. The Girand-fafcher himself told- me this of old. Therefore, O child, solicit thy dear son who i* fully conversant with the Vedas and' regarded even by the old, for the protection of myself with those dependent on me !' " And so ends the fifty-third Section in the Astika of tha- Adi Parva. Section LIV. ( Aatikm Parva c(yMwwed. } Sauti said, " Then the snake-dame Jaratkaru, calling her own son, told him these words according to the directions of .Vasuki the king of the snakes. ' son, the time is come for the accomplishment of that object for which I was bestovr- . ed on thy father by my brother. Therefore do thou wli»t .should be done, ' ABI PARVA. 151 "" And Aatika asked, ' For what wert thdn, mother, bes- towed on my father by my uncle ? Tell me all truly so that; ■hearing I may do what is proper.' " Then Jaratkaru, the sister of the king of the Snakes, lierself unmoved by the general distress, and ever desirous of the welfare of her relatives, said unto him. '0 son,- it is said that tlie mother of all the snakes is Kadru, Knovif thou for what she cursed in anger her sons ! Addressing the snakes she said,— As ye have refused to falsify (the color of ) Uchchaisrava, the prince of horses, for bringing about Vinata'a 'bondage according to the wager, therefore, shall he whose ■charioteer is Vayu burn ye all in Janamejaya's sacrifice,. And 'perishing in that sacrifice, ye shall go to the region of unre- ^deemed spirits. — The Grand-father liimself of allthe worlds Spake unto her wliile uttering this curse — Be it so, and thus approved her speech. And Vasuki having heard that curse and ■then the words of the Grand-father, sought the protection of the gods, O child, on the occasion when the amrita was being churned for. And the gods, their object fulfilled, ihey having 'obtained the excellent amrita, with Vasuki ahead, approached the Grand-father. And all the gods with king Vasuki, sought to incline him who was born of the lotus into grace so that the curse might be made abortive. '"And the goda said,^-0 Lord, Vasuki, the king of th'e snakes, is sorry oh account' of his relatives. How may his SMother's curse prove abortive ? " 'And Brabma thei-eiipon replied, saying,— Jaratkaru shall take unto himself a wife of the name of Jaratkaru : the Brah-. mana born in her shall relieve the snakes, " 'And Vasuki, the beat of snakes, hearing these'words» bestowed me, O thou of god-like looks, on thy high-souled lather a little before the commencement of the sacrifice. And from that marriage art thou bom of me. That time hatli 'Come. It behoveth thee to protect us from this danger. lis behove th thee to protect my brother and myself from the fire^ «o that the object— bur relief— for which I was bestowed on thy wise father may not be unfulfilled, What dost thou thinfe^ Oson?'" 152 MAHABHARATA, ■ Sauti continued, "Thus addressed, Astika said Unto his mother, 'Yea, I shall.' And he then spake unto the afflicted Vasuki, as if infusing life into him, saying, ' O Vasuki, thou best of snakes, thou great being, truly do I say, I shall relieve thee from that curse. Be easy, G snake ! There is no fea*" ally longer. I shall strive eamesMy so that . good may come. Nobody hath ever said that my speech even in jest hath been false. As to serious occasions I need not say anything. ftncle, going thither to-day, I shall gratify, with words miked* with blessings, the monarch Janamejaya installed" in th6' sacrifice, so that, O excellent one, the sacaufice may stop. O thoTl high-minded one, thou king of the snakes, believe all that I say. Believe me, my resolve can never be unfulfilled, ' " And Vasuki then aaid, * G Astika, my head swims and my heart breaks ! I cannot discern the points of the Eairthj afflicted as I am with a moth«r's curse I' " And Astika said, ' Thou best of snakes, it behoveth theef not to grieve any longer. I shall dispell this fear of thine from t^e blazing fire. This terrible punishment, capable of burning iik« the fire at the end of the yuga, shall I extinguish* Nurse not thy fear any longer !' " Sauti continued, " Then that best of Brahmanas, Astika, dispelling the terrible fever of Vasuki'a heart, and taking it; as it were, on himself, wended, for the relief of the king of the snakes, with speed to Janamejaya's sacrifice blessed with every merit. And Astika having gone thither, beheld the excellent sacrificial compound covered with numerous Sadasj/os of splendour like unto that of the Sun or of Agni. But that best of Brahmanas was denied admittance by the door-keepers. And the mighty ascetic gratified them, being desirous of entering the sacrificial compound. And the best of Brah- manas,— the foremost of all virtuous men, having entered the excellent sacrificial compound began to adore the king of in- finite achievements, the Rihvigas, the Sadasyas, and also the sacred fire. " And so ends the fifty-fourth Section in the Astika of the Adi Parva. Section LV. (Astikd ParviX continued.) Astilca said, " Shoraa and Varuna and Prajapati had per* formed sacrifices of old in Prayaga. But thy sacrifice, thou foremost of the Bharata race, thou son of Parikshita, is no6 inferior to any of those. Let those dear to us be blessed ! Sakra had performed an hundred sacrifices. But this sacri- fice of thine, thou foremost of the Bharata race, thou son of Parikshita, is fully equal to ten thousand sacrifices of Sakra, Let those dear to us be blessed ! Like the sacrifice of Yama, of Harimedha, of king Rantideva, is this sacrifice of thine, thou foremost of the Bharata race, thou son of Parikshita, Let those dear to us be blessed ! Like the sacrifice of Maya, of king- Shashavindu, of king Vaisravana, is this sacrifice of thine, thou foremost of the Bharata race, thou son of Pariksk- hita. Let those dear to us be blessed 1 Like the sacrifice of Nriga, of Ajamida, of the sen of Dasaratha, is this sacrifice of thine, thou foremost of the Bharata race, thou son of Pariks- hita. Let those dear to us be blessed ! Like the sacrifice of Yudhish-thira the son of a god, and of king Ajamida, both heard even in the heavens, is "this sacrifice of thine, thou fore- moat of the Bharata race, thou son of Parikshita. - Let thoSe gdear unto us be blessed ! Like the sacrifice of Krishna (Dwai- Syana) the son of Sa.tyavati, in which, besides, he himself was the chief-pries.t, is this sacrifice of thine, thou foremost of the Bha^ta race, thou son of Parikshita. Let those dear unto us be blessed ! These (Eitwijas and Sadasyas) that sitting here make thy sacrifice like unto the sacrifice of the slayer of Vritra, are of splendour equal to that of the sun. There now remains nothing for them to know, and gifts made to them become inexhaustible (in merit.) There is none in the world equal to thy Ritwija. This has been settled by Dwaipayana himself. His disciples, becoming RItwij as competent in their duties, travel over the earth. In this world of men there is no other monarch equal to thee ia the protection of subjects, I am ever well pleased witb 154 MAHABHARATA, thy abstinence. Indeed, thou art either Varuna, or Yama the god of justice I Like Sakra himself with thunderbolt in hand, thou art, in this world, the protector of all creatures. In this earth there is no man so great as thou, and no monarch who is ihy equal in sacrifice. Thou art like Khatwanga, Nabhaga, and Dilipa, in prowess like Yayati and Mandhta, in splendour iequal to the measure of -the sun's, a monarch, like Subrata Vishma ! Like Vahniki thou art of energy con- cealed ! Like Vashishta hast thou controlled thy wrath ! Like Indra is thy lordship ! Thy splendour also shines like that of Narayana ! Like Yama art tho^ conversant with the judg^- jnents of justice ! Thou art like Krishna decked, with every virtue! Thou art *he home -of the good fortune that bebng- eth tothe Vasus ! Thou art also the refuge of the sacrifices J In strength art thou equal to Damvodvava ^Indra)! Like Bama (the son of Jamadagni) art thou conversant with the \Shastras and arms ! In energy art thou equal to, Aurva and Trita. Thou inspirest terror by thy looks like Bhagiratha !" Sauti said, " Astika, having thu^ adored them, gratified ■them all, — the king, the Sadasyas, the Ritwijas, and the sacrir ficial fire. And king Janamejaya, beholding the signs and indications manifested all round, addressed them as follows." And thus ends the fifty-fifth Section iu the Astika of the Adi Parva. Section LVL ( Astika Parva continued. ) m Sauti continued, "Janmejaya said, ^Though this one is but a boy he speaks yet like a wise old man . He is not a boy but wise and old do I think. I desire to confer on him a boon, i'here&re, ye jprahmanas, give me the necessary permission.' ''The Sadasyas said, ' A Brahmana, though a boy, deserves the respect of kings. He again who is learned does more so. This boy deserves the fulfilment of every desire from thee, but not before Takahaka comes with speed.' " Sauti continued, " The king, being inclined to grant the Brahmana a boon, said, ' Ask thou the booa.' Th^ Hota, how^ fcDlPARVJU 155 iever, being ratbev displeased, said, ' [Djikshaka hath not come as yet into this sacrifice. ' " And Janamejaya replied, ' Exert ye to the height of your ■power so that this sacrifice of mine may attain to completion, and so that Takshakap also- may sooa come here. He is my enemy.' "And the Ritwijas replied, 'As the S-hastras declare unto U9, and as the fire also saith, O monarch, Takshaka is now stay- ing in the abod« of Indra, afflicted with fear. ' " Sauti continued, " The illustrious S-uta Lohitaksha also, conversant with the Puranaa, had said so • before. Asked -by the king on the present occasion, be again told the monarch, ' Sir, it is even so as the Brahmanas have said. Knowing the Phranas, I say, O monarch, that Indra hath granted him thia boon, saying, — Dweirthou with me in concealment, and Agiii shall not burn thee. — '" Sauti continued, " Hearing this, the king installed in tha sacrifice became very sorry and urged the Hota to do his duty. And as the Hota, with rrmnlns, began to pour clarified butteB into the fire, Indra himself appeared on the scene. And the ittustrious one came on his car (in the sky) adored by all ■ the gods standing around, followed by masses of olouds, celestial singers, and the several tribes of celestial- dancing-girls., And Takshaka, anxious with fear; hid himself in the- upper gar- ment of Indra and came not. And the king in anger again' told his mawfra-knowing Brahmanas these words, desirous of the destruction of Takshaka : — 'If that snake Takshaka be in the abode of Indra, cast him into the fire with Indra-himself: '" Sauti continued; " Urged by king Janamejaya in reference feo Takshaka, the Hota poured libations in the name of Taks- haka then staying there. And as the libations were poured, Takshaka, witk Purandara himself,: anxious and afflicted, be- came visible in a moment in the skies. And. Purandara see- ing that sacrifice becanoue much alarmed. And qjuickly casting Takshaka off, he wended back to his own abode. And when Jridra had. gone away, Takshaka-.the prince of ^akes, insensi- ble with fear, was, by virtue of tlie mmntras, brought to the vicinage of the flaaaes of th© sacrificial fire. U6 MAHA BHABATA. " And the Ritwijas then said, 'O king of kings, this sacrl* fice of thine is being performed duly. It behoveth thee, O Lord, to grant a boon now to this first &i Brahmanas. ' '* And Janamejaya then said, 'Thou immeasurable one, I de- sire to grant thee that art of such handsome child-like features a worthy boon. Therefore, ask thou that which thou desirest in thy heart. I promise thee, that I will grant it even if it be ungrantable !' " And the Ritwijas said, ' monarcih, this Takshaka ig soon coming under thy control ! Uttering terrible cries, his loud roar is being heard ! Assuredly, the snake hath been forsaken by the wielder of the thunder. And his body dis- abled by our mantras, he is falling from the heaven. Even now, rolling in the skies, and deprived of consciousness, the prince of snakes cometh, breathing loudly.' " Sauti continued, " While Takshaka, the prince of snakea was about to fall into the sacrificial fire, during those few moments Astika spake as follows : — ' O Janamejaya, if thou wouldsb grant me a boon, let this sacrifice of thine come to aa end and let no more snakes fall into the fire." " Brahmana, the son of Parikshita, thus address&d by him, became exceedingly sorry and spake unto Astik? thus : — > ■'Thou illustrious one, gold, silvef, kine, what other boon thou desirest, shall I give unto thee ! But let not my sacri- fice come to an end f "And Astika thereupon replied, 'Gold., silver, or kine, I do not ask of thee, monarch ! But let thy sacrifice be ended so that my maternal relations be relieved.' " Sauti continued, " The son of Parikshita, thus addressed by Astika, repeatedly said this unto him, that foremost of speakers : — ' Thou best of superior Brahmanas, ask tho« some other boon. 0, blest be thou !' But, thou of the Bhrigu race, he did not beg any other boon. Then all the Sadasyas conver- sant with the Vedas told the king with one voice, 'Let the Brahmana receive his boon.' " And so ends the fifty-sixth Section in the Astika of the Adi Parva. Section LVIl. (Astika Parva eontinued.) Saunaka safd, " O son of Suta, I desire td hear the names' of all those snakes that fell into the fire of this snakd-sacfifice. " Sauti replied, " Many thousands and tens of thousands and Arbudas ( of snakes fell into the fire. ) O excellent of Brah- manas, so great is the number that I am unable tO count them all. As far, however, as I remember, hear thou the narties I mention of the principal snakes cast into the fire. Hear first the names of the principal ones of Vasuki's race alone, of color blue, red, and w^hite, terrible in form, and of body huge, and of dreadful poison. "Kotiaha, ManaSa, Purha, Sfaala, Pala, fialimaka; Pitch-- chala, Kaunapat, Chaki-a, Kakvega, Prokalatia ; Hiranya-bahu, Sharana, Kakshaka, Kala-dantaka. These snakes, born of Vasuki, fell into the fire. And, Brahihana, numerous other snakes born of the same race, of terrible form and great strength, were burnt in the blazing fire. I shall now mention those born in the race of Takshaka. Hear thou their names ! Puchchandaka, Mandalaka, Pinda-sekta, Ravenaka; Uchchi- kha, Sharava, Vanga, Vilwa-teja, Virohana ; Shili, Shali, Kara, Muka, Sukumara, Pravepana ; Mudgara add Shishii-roma, and Suroma and Moha-haiiu. These snakes born of Takshaka fell into the fire. And Paravata, Parijata, Pandara, Harina, Krisha ; Vihanga, Sharava, Meda, Pramoda, Sanha-tapana. These born in the race of AiravAta fell into the fire. Now hear, O best of Brahmanas, the snakes I mention born of the race of Katira-» vya t Erakai, Kundala Veni, Veni-skandha, Kumafaka ; Va- huka, Sringa-vera, Dhurtaka, Prdta and Ataka. These bom ia the race 6i Kauravya fell into the fire. Now hear the names I Mention, in order, of those snakes endued with the &peed of the wind and with virulent poison, born in the rdce of Dhrita- rashtra, Shahfeu-karna, Pitharaka, Kuthara, Sukha-shechaka ; Purnangada, Purna-mukha, Prahasa, Shakuni, Dari ; Aina-hatha, Kamathaka, Sushena, Manasa, Avya ; Yairava, Munda-Vedan- ^a, Pishanga, Udraparaka ; Rishava, the snake Begavana, Pin- daraka, Maha-hanu ; Raktanga, Sarva-saranga, Samridha, Pa- 158 MAHABHARATAi tha-vasaka ; Varahaka, Viranaka, Suchitra, Chitra-vegika, Para- shara, Tarunaka, Matii-skandha, and Aruni. "O Brahmana, thus I have recited fehe nanies of the principal snakes known widely for their achievements ! I have not heen able to name all, the number being countless. The sons of these snakes, the sons of those sons, that were all burnt, having fallen into the fire, I am unable to> mention. They are so many ! Some of three heads, some of seven, others of ten, of poison like unto the fire at the end of the yuga, and. teri?ible in form, were burnt by thousands X " Many othersj of huge^bodies, of great speed, tair as moun- tain summits, of the length of a yama, a yqjana, and of two yojanas, capable of assuming at will any form, and of muster- ing at will any degree of strength, of poison like unto blazing fire, afilicted by the curse of a mother, were burnt in that great sacrifice !" And so ends the fifty-seventh Section in the Astika of tha Adi Parva. Section LVIIL ( Astika Parva continued. ) Sauti said, " Listen now to another very wonderful incident in connection with Astika ! When king Jananiejaya was aboutt to gratify Astika by granting the boon, the snake ( Takshaka, ) thrown off Indra'a hands, remained in mid-air without actually falling. King Janamejaya thereupon became curious, for Tak- shaka afflicted with fear did not at once fall into the fire although libations were poured in proper form into, the blazing sacrificial Agni in his name. " Saunaka said, " Was it, O Suta, that the mantras of thosft wise Brahmanas were not propitious^ as Takshaka did not fall into the fire ?' Sauti replied, " Unto the unconscious Takshaka, that best o£ enakes, after he had been cast off Indra's hands, Astika had said thrice these words — ' stay ' — ' stay. ' And he succeeded i» staying in the skies, with afflicted heart, like a person belweea the vault of the welkin audi tbo Earth. ADI PA.BTA. 1S9 " The king then, repeatedly urged by his Sadasyas, said, 'Let it be done as Astika hath said. Let the sacrifice be ended, let the snakes be safe, let this Astika also be gratified, and let, O Suta, thy words also be true.' And when the boon was granted* to Astika, plaudits rang through the air expressive of joy« And that sacrifice of the son of Parikshita— that king of the/ Pandava race-*came to an end. And king Janamejaya of the Bharata race was pleased himself. And unto the Ritwijas* with the Sadasyas, and unto all who had come there, the king, bestowed money by hundreds, and thousands. And unto the Suta Lohitaksha — conversant with the rules of buildings and foundations — who had at the commencement said that a Brah- mana would prove the cause of the interruption of the snake- sacrifice, the king gave much weadth. And the king, of im- measurable kindness, also gave him various things, with food and wearing apparel, according to his desert, and became very much "pleased. And then he concluded his sacrifice according to the rites of the ordinance. And after treating him with every, respect, the king in joy sent home the wise Astika exceedingly gratified for he had attained his object. And the king said unto him, 'Thou must come again to become a Sadasya in my great horse-sacrifice ? And Astika said, yea, and then returned home in great joy, having achieved his great end after gratifying the monarch. And returning in joy to his uncle and mother and touching their feet he recounted to them everything as it had happened. " Sauti continued, " Hearing all he said, the snakes that had come thither became very much delighted, and their fears were dispelled. And they were mightily pleased with Astika and asked him to solicit a boon. And they repeatedly asked him, 'O thou learned one, what good, shall we do unto thee ? We have been very much gratified, having been all saved by thee 1 What shall we accomplish for thee, child !' " And Astika said, ' Those Brhamanas, and other men, who shall, in the morning or the evening, cheerfully and with atten- tion, read the sacred account of this my act, let them have no fear from ye !' And the snakes in joy thereupon said, ' O nephew, in the matter of thy boon, let it be exactly as thou sayest ! 160 MAHABHARATA, That whicli fhoU askest shall w« all cheerfully do, nepliew ! And those also that recall to their minds Asita,-Artimaii, and gunitha, in the day or ia the night, shall have no fear of snakes. He again shall hq,ve no fear of snakes who will say, — I recall to my mind the famous Astika born of Jaratkaru by Jaratkaru, that Astika who saved the snakes from the snake-* Sacrifice, therefore, ye snakes of great good fortune, it be* hovteth ye not to bite me, but go ye arway, blessed be ye, or go away thou snake of virulent poison, and remember the words of Astika after the snake-sacrificp of Janamejay. — That snake who does not cease from biting after hearing such mention of Astika, shall have his hood divided a hundred-fold like th^ fruit of the aking^ha tree.' " Sauti continued, " That first of Brahmanas, thus addressed by the foremost of the chief snakes assembled together, was very much gratified. And the high-souled one then set his heart upon going away, " And that best of Brahmanas, having saved the snakes from the snake-sacrifice, ascended to heaven when his time came, leaving sons and grandsons behind him, " Thus have I recited to thee this history of Astika exactly as it happened. Indeed, the recitation of this history dis* pelleth all fear of snakes." Sauti continued, " O Brahmana, thou foremost of the Bhrigu race, as thy ancestor Pramati had cheerfully narrated it to his inquiring son Kuru, and as I had heard it, thus have I re- bited this blessed history, from the beginning, of the learned Astika ! And, Brahmana, thou oppressor of all enemies, having heard this holy history of Astika that increaseth virtue, and which thou hadst asked me about after hearing the story of the Dundubha, let thy ardent curiosity be satisfied ! " And thus ends the fifty-eighth Section iu the Astika of the Adi Parva. Section LIX. (Adivansavatarana Parva.) Saunaka saiJ, " O child, thou hast narrated to me this ex-* tensive and great history commencing from the progeny of Bhrigu ! O son of Suta, I have been much gratified with thee ! I ask thee again, recite to me, O son of Suta, the history com- posed by Vyasa ! The varied and wonderful narrations that were recited amongst those illustrious Sadasyas assembled in the sacrifice, in the intervals of their duties in that long-extending snake-sacrifice, and the objects also of those narrations, I de- sire to hear from thee, son of Suta ! Eecite then, therefore^ all those to me fully ! " Sauti said, "The Brahmanas, in the intervals of tlieir duties^ spake of many things founded on the Yedas. But Vyasa re- cited the wonderful and great history called the Bharata." Saunaka said, " That sacred history called the Mahabharata, spreading the fame of the Pandavas, which Krishna Dwaipa- yana, asked by Janamejaya, caused to be duly recited after the completion of the sacrifice, I desire to hear duly ! That history hath been bora of the ocean-like mind of the great Rishi of soul purified by yoga. Thou foremost of good men, recite it unto me, for, son of Suta, my thirst hath not been appeased by all thou hast said." Sauti said, " I shall recite to thee from the beginning that great and excellent history called the Mahabharata composed by Vyasa. O Brahmana, listen to it in full, as I recite iti I myself feel a great pleasure in reciting it ! " And so ends the fifty-ninth Section in the Adlvansavataraua of the Adi Farva. Section LX. (Adivansavdtarana Parva continued.) Sauti said, " Hearing that Janamejaya was installed in the snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on tie occasioij. iind he, the grand-father of the Pan* davaSj was born in an island of the Yamuna, of the virgin Kali by Sakti's son Parash^ra. And the illustrious one de. yeloped by his will alone his body as soon as he was born, an^ mastered the Vedas with the Angas, and the histories. And he readily obtained that which no one could obtain by ascet- icism, by the study of the Vedas, by vows, by fasting, by progeny, and by sacrifice. And the first of Yeda-knowing ones> he divided the Veda into four parts. And the Brahamana Rishi had knowledge of the supreme Brahma, knew the past by iotuition, was holy, and cherished truth. Of sacred deeds and great, fame, he begat Pandu and Dhritarashtra and Vidura in order to continue the line of Shantanu. "And the high-souled Rishi with his disciples all conversant with, the Vedas and the Vedangas entered the sacrificial tent iof the royal sage Janamejaya. And he saw that the king Janamejaya. was seated in the sacrificial compound, like th« god Indra, surrounded by numerous Sadasyas, by kings of various countries worshipping him with heads downwards, and by competent Ritwijas like unto Brahma himself. And the best of the Bharata race, the royal sage Janamejaya, beholding the Rishi come, advanced quickly with his followers and re- latives in great joy. And the king with the approval of \m Sadasyas gave the Kishi a golden seat like Indra to Vrihaspati j(the spiritual guide of the celestials.) And when the Rishi, capa- ble of granting boons and adored by the celestial Rishis them- selves had been seated, the king of kings then worshipped him according to the rites of the~ahasfras. And the king then offer- ed him — his grand-father Krishna — who fully deserved them, Padya, Achmanya, Arghya, and kine. And accepting those offerings, from the Pandava Janamejay and ordering the kine also not to be slain, Vyasa became very much gratified. And Am PART A. 16$ the king after tBese adorations then bowed down to liis great- grand-father, and sitting in joy asked bim about his welfare. And the illustrious Rishi also, casting his eyes upon him and asking him about his welfare, then worshipped the Sadasyaa, having been before worshipped by them all. And after all this, Janamejaya with aH bis Sadasyas, askedi that first of Brab- Baanas, with joined hands, the folio-wing : — ' O Brahmana, thou hast seen with thy own eyes the acts tyi the Kutus and the Pandavas. I am desirous of hearing thee recite their his'tory ! What was the cause of the disunion amongsb them of extraordinary deeds ? Why also did that great war which was the death of countless creatures occur between all my grand-fathers — their clear sense over-clouded by fate ?' G excellent of Brahmanas, tell me all this in full, aS every- thing had happened!' " And hearing those wcwds of Janamejaya, Krisbna-Dwai- payana then directed his disciple Vaisampayana seated at his side, sajing, 'The disunion that happened between the Kurus and t&e Pandavas of old, repeat all to him, about as thou hast heard from me.' "Then that bull amongst Brahmanas, at the command of his master, recited the whole of that old history unto the king, the Sadasyas, and all the princes and chieftains there assem- bled. And he told them all about the hostility and the utter extinction of the Kurus and the Pandavas." And so ends the sixtieth Section in the Adivansavatarana tf the Adi Parva. Section LXI (Adivansavatarana Parva continued.) Vaisampayana said, " Bowing down in the first pla^e to roy preceptor with the eight parts of the body touching the ground, with devotion and reverence, and singleness of heart, worship- ing the whole assembly of Brahmanas and other learned per- sons, I shall recite in full thei narration I have heard of this high-souled great Rishi Vyasa, the first of intelligent men in the three worlds. And having got it witbiu thy reach, 164 MAQABBARATA. O monarch, thou also art a fit person to hear the compositioir called Bharata. And encouraged by the command of my prcr ceptor, my heart feeleth no fear. " Hear, O monarch, why that disunion occurred between the Kurus and the Pandavas, and why also that exile into the woods immediately proceeding from the game at dice prompted by the desire ( of the Kurus ) for rule. I shall re- late all to thee who askest it, thou best of the Bharata race. •' On the death of their father, those heroes (the Pandavas) came to their own home. And within a short time became well-versed in the science of the bow. And the Kurus behold-c ing the Pandavas gifted with physical strength, energy and power of mind, popular also with the citizens and blessed with good fortune, became very much jealous. And then the crook- ed-minded Duryodhana, and Kama, with ( the former'a, mater- nal uncle) the son of Suvala, began to persecute them and devise means of their exile. Then the wicked Duryodhana, guided by the counsels of that bird of ill omen, Sakuni ( his mater- nal uncle ), persecuted the Pandavas in various ways for the acquirement of undisputed sovereignty. The wicked son of Dhritarashtra gave poison to Bhima^but Bhima of the stomach of the wolfe digested the poison with his food. And then the wretch again tied the sleeping Bhima of the Wolfe's stomach on the margin of the Ganges and casting him into the water went away. But when Bhima-sena of strong arms, the son of Kunti, awoke, he tore the strings with which h§ bad been tied and came up, his pains all gone. And while asleep and in the water, black snakes of virulent poison bit him in every part of his body but the slayer of foes did not perish still. And in all those persecutions of the Pandavas by their cousins the Kurus, the high-minded Vidura became attentively engag- ed in neutralising the evil designs and rescuing the persecuted ones. And as Sakra from the heavens keeps in happiness the •world of men, so did Vidura ever keep the Pandavas from all evils. "And when Duryodhana, by various means, both secret and open, found himself incapable of destroying the Pandavas protected by the fates and kept alive for grave future purposes ADi PARVA. res f such as the extermination of the Kuru race), he then called together his councillors consisting of Vrisha ( Kama ), Dush- shasana and others, and with the knowledge of Dhrita-rashtra Caused a house of lac to be constructed. And king Dhrita^ Irashtra — the son of Amvica, — from affection for his childreni, and tempted by the desire of sovereignty, sent the Pandavas to fexile. And the Pandavas then went away with their mothef from the city called after the name of the elephant. Ana tirhen they went away, Vidura ( born of a Vaisya woman by a Kshetria) became the adviser of those illustrious ones. Eescued' by him from the house of lac, they fled in the deep mid-night to the woods. " The sons of Kunti having reached the town of Varana-^ Vata, lived there with their mother. And according to the command of Dhrita-rashtra, those illustrious slayers of all ene- mies lived in the palace of lac while in that town. And they lived in that palace for one year, protecting themselves froni Purochana very wake fully. And causing a subterranean j)assage to be constructed, acting according to the directions Of Vidura, they set fire to that house of lac and burnt Purochana (their enemy and spy of Duryodhana) to death. Those slayers' of all enemies anxious with fear then fled with their mother. In the woods beside a fountain they saw a Rakshasa of the name of Hidimva. And they slew that king of Rakshasas.^ But alarmed at the risk they ran of exposure by such an act, the sons of Pritha (Kunti) fled in the darkness, afflicted with the fear of the sons of Dhrita-rashtra. It was here that Bhima acquired Hidimva (the sister of the Rakshasa he slew) for a wife, and it was of her that Gatotkacba was born. Then the Pandavas, of rigid vows and conversant with the Vedaa, wend- ed to a town of name Ekachakra and dwelt there in the guise of Brdhmacharis, And those bulls among men dwelt in that town in the house of a Brahmana for some time, in tem- perance and abstinence. And it was here that Bhima of the Wolfe's stomach and of mighty arms came upon a hungry and mighty and man-eating Rakshasa of the name of Vaka. And Bhima the son of Pandu, that tiger among men, slew him speedily with the strength of his arms and made the citizeas 166 MAHABHAEAfA. aafe and fearless. Then they heard of Krishna (the princes^ e£ Fanchala) having becoiae disposed to elect a husband from among the assembled princes. And hearing they went tw Panchala and going there they obtainfid the maiden. And having obtained nraupadi(for their common wife) they them dwelt there for a year. And after they were known, those persecutors of all enemies, went back to Hastinapui*a. And they were tken told by king Dhrita-rashtra and the son of Shantanu (Visma) as follows :— ' In order that, O dear onesv dissensions may ndt take plade between ye and your cousiaa^ we have settled that Khandava-prastha should be your abode^ Therefore, go ye, casting all jealousy away, to Khandavan prastha containing many towns and divided by many broad roads, for dwelling there !' And according to these words, the Pandavas went, with all their friends and followers, to Ehan- davaprasAha, taking with them- many jewels and preeiaus stones. And the sons of Pritha dwelt there for many years. And t(hey brought, by force of arms, many princes under theii* Subjieetion. And thuS, setting their hearts on virtue and firmly adhering to truth, unexcited by affluence, calm in deportment, and putting down numerous evils; the Pandavas gfadiuaUy- rose in power. And Bhima of great reputation sulgugated the Bast; the heroic Arjuna, the North ; Nakulan the West ; and Sahadeva — the slayer of all hostile heroes, the South. And having done this, their dominion was spread over the whole world. And owing to the five Pandavas, each like unto the Sun, with the Sun himself in his splendour, the Earth looked as if she had six Suns. " Then fpr some reason, Yudhish-thira the just, gifted witb great energy and prowess, sent his brother Arjuna (the right and left handed one) dearer unto him than life itself^ intd the woodsi And Arjuna, that tiger among men, of firm soul, and gifted with all virtues, lived in the woods for elteven years' and ten months. And during this period, on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vivatsu (Arjuna) there obtained for wife the lotus-eyed younger sister of Vasudeva, of name Suvadra, of sweet speech. And she became united, in gladness, with Arjuna the son of Pandii, ADIPARVA, 167 like Shaclii with the great Indra, or Sri with Krishna himaelf. And then, best of monarch i, the son of Kunti, Arjuna, with Vasudeva, gratified A^^ni — the carrier of the sacrificial butter, in the forest of Khandava (by burning the medicinal plants in that wood to cure Agni of his indigestion.) And to Arjuna, assisted as he was by Keshava, the task did not at all appear as heavy, even as nothing is heavy to Vishnu with the help of means in the matter of destroying his enemies. And Agni gave unto the son of Pi-itha the excellent bow Gandiva, and a quiver inexhaustible and a war-chariot marked by the sign of the monkey. And it was on this occasion that Arjuna relieved the great Asura (Maya) from fear (of being consumed' in the fire.) And Maya, in gratitude, built (for the Pandavas^ a celestial court decked with every sort of jewels and precioTi^ stones. And the wicked Duryodhana, beholding that build- ing, was tempted with the desire of possessing it ; and de- ceiving Yudhish-thira by means of the dice played through the hands of the son of Suvala (Duryodhana's maternal upcle and chief adviser^) sent the Pandavas into the woods for twelve years and one additional year to be passed in concealment thus making the period full thirteen. "Arid on the fourteenth year, monarch, when the Pandavas returned and claimed their own property, they did not obtaim it. And thereupon war was declared. And the Pand-avaa exterminating the whole race of Kshetrias and slaying king ©ur}'odhana obtained back their ruined kinofdom. " This is the history of the Pandavas who never acted un- der the influence of evil passions ; and this the account, O first of victorious monarchs, of the disunion that ended in the loss of their kingdom by the Kurus and the victory of the Pandavas. " And so ends the sixty-first Section in the Adivansavaturana •of the Adi Parva. Section LXII. (Adivansavatarana parva continued-) Janamejaya said, ^' excellent of Brahmanas, thou hast, iadeed, told me, in abstract, the history, called Mahabharata, of the great acts of the Kurus. But, thou of ascetic wealth, recite now tbat wonderful narration very fully. I feel a great curiosity to hear it. It behoveth thee to recite it therefore in full. I am not satisfied with hearing in the.-abstract the great history. That could never have been a trifling cause for which the virtuous ones could slay those they should not have slain, and for which they are yet applauded by men. Why also those tigers among men, perfectly innocent and quite capable of avenging themselves upon their enemies, calmly suffered the persecu- tions of the wicked Kurus ? And why also, O best of Brah- manas, Bhima of mighty arm and having the strength of ten thousand elephants 6ontrolled his anger even though wronged ? Why also the chaste Krishna — the daiughter of Drupada; wronged by those wretches, and able to burn them, did not burn the sons of Dhrita-rashtra by her wrathful eyes ? Why also did the two other sons of Pritha ( Bhima and Arjuna) and the two sons of Madri ( Nakula and Sahadeva, ) themselves in- jured by the wretched Kurus, follow Yudhishthira iiiveterately addicted to the evil habit of gaming ? Wliy also did Yudhish- thira, the foremost of all virtuous men, the son of Dharma himself, and fully acquainted with all duties, suffer that excels of affliction ? Why also did the Pandava Dhananjaya having Krishna for his charioteer, who by his arrows sent to the other world that dauntless host of fighting men, ( suffer such perse- cution ? ) thou of ascetic wealth, tell me all "these as every thing happened, and every thing that those mighty charioteers achieved ! " Vaisampayana said, " monarch, appoint thou a time for hearing it. This history spoken by Krishna-Dwaipayana is very extensive. This is but the beginning. I will recite it. I will repeat the whole of the composition in. full, of the illus- trious aud great Rishi Vyasa of immeasurable mental power and ADIPAnVA. 169 ^♦afshipped ia all the worlds. Thia Bharata Consists of aa hundred thousand sacted slolcas composed by the son of Satya- vati of immeasurable mental powers. He that shall read it to othets, or they who shall hear it read, shall attaia to the world of Brahma and be eq«al to the v«ry gods. This Bharata is equal unto tiie Vedas, is holy and excellent ; is the worthiest of all to be listened to, and is a Parana worshipped by the Rishis. It coutaineth much useful instruction on Artha and Krnna (profit and pleasure.) This sacred history maketh the heart desire far salvation. Learned persons by reciting this Veda of Krishna-Dwaipayana to those that are noble and liberal, truthful and believing, earn much wealth. Sins such as killing the erabrj'o in the womb are destroyed assuredly by this. A person, however cruel and sinful, by hearing this history, escapes from all his sins like the Sun from Rahu (after the eclipse is over.) This history is called Jaya. It should be heard by those desirous of victory. A king by hearing its may bring the whole world under subjection and conquer all his foes. This history of itself is a mighty act of propitious- ness, a mighty sacrifice, to give blessed fruit. It should ever be heard by a young monarch with his queen, for then they ttiay have a heroic son or a daughter who shall be the heiress to a kingdom. This history is the sacred Dlidrma-shastra ; this too is the great Artha-shastra ; and this also is the Mok- sha-shastra : it hath been so said by Vyasa himself of mind that is immeasuraMe. This history is recited in the present age and will be so recited in the future. They that hear it have sons and servants always obedient to them and doing their behests. All sin.s that are committed either by body, word, or mind, immediately leave him wlio hath heard this history. Tliey who heai?; without a spirit of fault-finding, the story of the birth of the Bharata princes, have no fear of maladies, let alone the fear of the other world. "For extending the fame of the hii^h-souled Pandavas and of other Kshatrias versed in all branches of knowledge, high- spirited, and already known in the world for their achieve- ments, Klishna-Dwaipayana, guided also by the desire of benefitting the world, hath composed this work that is excel"' 170 MAHAEHARATA, lent, bestowing fUme, granting length of life, sacred, aliA heavenly. He who, from desire of acquiring religious merit, causeth this history to he heard by sacred Btahmanas, doth acquire great merit and virtue that is inexhaustible. He thai i'eciteth the famous generation of the Kurus becometh imme- diately purified^ and acquireth a large family himself, and i^ respected in the world. Tliat Brahmana who regularly studiea this sacred Bliarata for the four months of the rainy season, is cleared of all his sins. He that hath read the Bharata may be regarded as one acquainted with the Vedas. f In this have been described th« gods» tlie royal sages, the holy Brahmarshis ; the sinless Keshava ; the god of gods Mahadeva and the goddess Parvati ; the birth of Kartikeya (the genel-alissimo of t.'be celestials) sprung from and reared .l)y many mothers; and the greatness of Brahmanas and of kine. This Bharata is a collection of all the SriUis, and is fib to be heard by every virtuous person. That learned man who reciteili it to Brahmanas daring the sacred lunations, becometh purified of his sins, and not caring for the hea-r vens as it were, attaineth to a union with Brahma. He that causeth even a single foot of this poem te be heard by Bi'ah' manas during the perfonnancfe of a Shraddha, that Shraddha becometh inexhaustible, the Pi Iris becoming ever gratified with the articles once presented to them. The sins that are com- mitted daily by o«r senses or the mind, those that are com- ntitted knowingly -or unknowingly by any man, are all destroy* ed by hearing the Mahabhsrata. The history of the exalted birth of the Bharata princes is called the Mahabharata. He who knoweth this etymology itself of the name is cleared of all his sins. And because this history of the Bharata race is sa wonderful, therefore, when recited, it assuredly purifieth mor- tals from all sins. The Muni Krishna-Dwaipayana attained his object in ithree years. Rising datily and purifying himself and perfoi-iuiiig :his ascetic devotions, he composed this Maha- bharata. Therefore should this be heard by Brahmanas with the formality of a vow. He who reciteth this holy narration composed by Krishna (Vyasa) for the hearing of others, and they whi) hoai' it, iu whatever state they may be, can never be &DI iPARVA* 171 •^cted hf the fruit of their deeds gQod or bad. Tlie man desirous of acquiring virtue should hear it all. This is equi- valent toall histories; and he that heareth it always attaineth to purity of heart. The gratification that one deriveth on attain- ing to heaven is scarcely equal to that which one deriveth on tiearing this- holy history. The virtuous man who; with rever- ence heareth it or caiisetih it to be heard, obtaineth the fruit of the Riijasuya and the horse sacrifice. This Bharata is said to be as much a mine of geraS as the illustrious Ocean or the great mountain Meru. This history is sacred and excellent, and lis equivalent to the Vedas ; worthy of being heard, pleasing to tiie ear, purifying, and virtue-increasing. O monarch, be =*Hat giveth a copy of the Bharata to one that asketh for it, doth, indeed^ maKe a present of the whole Earth with her belt of seasi O son of Parikshita; this pleasant narration that giveth virtue and victory, T am about to recite, in its entirety^ Listen to it ! Tlie Muni Krishiia-IHvaipayana re- gularly rising for three years composed this wonderful history called the Mahabharafa; thou bull amongst the Bliarata.. Jnonarchs, whatever about religion, profit, pleasure, and sal- vation is conteiinedJ in this-, may be seen elsewhere ;-but what^ ever is not contained herein is not to-be found anywhere.' " And thus endeth the sixty-second Section in the Adivansar, vatarauii.. of the Adi Farva^ SKction LXlir. (AMvansavatafana P^rv^- continued!) Taisampayana said, "There Was a king of name Ijpari- 'ehara. And the monarch was devoted to virtue. And he was Very much addicted also to huntitig. And this monai-ch of the Paurava race, called also Vasu, conquered the excellent and delightful' ki-ngdom of Chedi under- instructions from Indra. Sometime after, the king- gave up the use ©f arms, and idwelling in a recluse asylum practised the most severe austeri- ties. And the gods with Indra ahead once approached the monarch during this period, believing that he sought the head- «hip of the gods by those severe austerities of hisi And thie 173 HahabbabhAlTa. celeetiab, becoming objects of his sight/ fey sofb speech^ succeeded in wianing Iiim ayvay from, his ascetic austerities. , "And the gods said, 'Olord of the Earth, thou shouldst take eare so that virtvte may not sustain a diminution on Earth ! Protected by thee, virtue itself will in return, protect theuniv^sel' And Indra said, 'O kin g,^ protect thou vir- tue on Earth, attentively and rigidly 1 Being virtuous, thou shalt, for all time, behold (in after life) many sacred regions > And though I am of heaven, arwl thou art of the Eajth, ye(i art thou my friend and dear to me. And, O king of men, • dwell thou in that region of the Earth which is the most dej- lightfal, vrbich aboundeth in animals, is sacred, full of weal I h and com, well -protected like heaven, ©f agreeable climate, graced with every object of enjoyment and blessed with fenti- lity. And, O monarch of Chedi, this thy dominion is full of riches, of gems and precious stones, and containeth besides iBitch mineral *fealth. The cities and towns of this region are all devoted to virtue ; the people are honest and contented j they never lie even in jest. S&ns never divide their wealth with their fathers and are ever mindful of the welfare of theif .parents. Lean cattle are never yoked to the plough or th,e cart, or engaged in carrying merchandise ;. on the other hand, .iLey are well-fed and fattened. In Chedi, O thou reverencer of the gods and guests, the four orders are always engaged in their respective vocations. Let nothing be unknown to thee that happens in the three worlds. I shall give thee a crystal car such as the celestials alone have, capable of carry-^ ing thee through mid-air. Thou alone, of all mortals on the Earth, riding on that best of cars, shalt range through mid- air like a celestial endued with a physical frame. I shall alsp give thee a triumphal garland of unfading lotuses wearing ■which in battle thou shalt not be wounded by weapons. And, O king, this blessed and incomparable garlatKl, widely known on Earth as Indra's garland, shall be thy distinctive badge.' " And the slayer of Vitra also gave the king, for liis gratification, a bamboo pole for protecting the honest and the peaceful. And after the expiration of a year, the king planted it on the ground for the purpose of worshipping the giv^ , ADI PARVA. 178 ^ereof; viz, SatJera: From that time fdrthi O monarch, all kings, following Vasu's example, plant a pole for the celebrair tion of lodn-a's worship. The next-day, the pole that is erect- ed is decked with golden cloth and scents and garlands and various ornaments. And the god Vasava is worshipped ia du-e form with such garlands and ornaments. And the god, for the gratification of tlie illustrious Vasu, assuming the form of a swan came liimself to accept the worship thus offered. And the god, the great Indra, beholding tlie auspicious worship thus made by Vasu — that jiust of monarchs, was delighted) and said unto him, 'Those men, and kings also, who shaU worship me and jayously observe this festivity of mine like the king of Chedi, shall liare glory and victory for their countries and kingdoms.. And their cities also, shall expan^ and be ever in joy.' , *' King Vasu was thus blessed by the gratified Maghavat — the high-souled chief of the gods. Indeed, those, men who cause this festivity of Sakra to-be observed with gifts- of, lan^, of gems and precious stones,, do- become- the respected 6f the world. And king Vasu — the lord of Ghedi — bestowing boons and performing great sacrifices and observing tlie festivity of Sakra, was respected by Indra. And from Cbedi he ruled thp whole world virtuously. And for the gratification of Indra, Yasu, the -lord of Ohedi, observed the festivity of Indra. "And Vasu had five sons of great energy and immeasura.- ble prowess. And the emperor installed his sons as governois of various provinces, i " And his son Vrihadratha was installed in Magadha and was known by the name of Maharatha. And another son of bis was Pratyagra ; and another, Kusamva, who was also called Mani-vahana. And the Ivrd others were Mavellya and Yadu of great prowess and invincible in war. "These, O monarch, were the sons of that royal -sage o£ mighty energy. And the five sons of Vasu planted kingdoms and towns in their own names and founded separate dynasties tliat lasted for long ages, "And when king Vasu was seated on that crystal car, the gift of Indra, and caursed through the sky, he was approached 364 MAHABHJtRATA. by Gfandharvafe and Apsaras (the celestial singers and^ dancing maids.) Ahd because he coursed through the upper region^ therefore was he called Uparichara. And by his capital flow* ed a river called S'hv^etivmti. And that river was once attack- ed by a life-endtted mountaiii called Kolahakt naaddened bj^ lust. And Vasu, beholdin* the foul attompb, struck the ifiountairt With his foot; And by the indentation caused hf Vasu's statnp, th« river came out (of the embraces of Kola*- hala.) But the ttwuntain begat in the river two-children thib ^fete twins. And the river, grateful to Tasu for his having Set hei tree froni Kolahala's embraces, gave them both ta- Vasu. And the child that waa male was made by Vasu— that best of royal suges and giver of wealth and the punisher rf, ilis enemies-^the generAli-satm^ of his forces. B'ut the daughter, called Girika — was by Vasu made his wife. " And Girika the wife of VasUj when her season came, be- coming pure after a bath, represented her state unto her lordi,. But that very day, the Pitris of Vasu came unto- that best of tabnarchs and foremost of the wise, and asked him to slay deet ({or their ShrtSbdha,,) And the king, thinking that the command of the PUris should not be diSobeyed, went ahunv ting, wishfully thinking of Girika alone who was gifted with great beauty and likd unto another Sree (Laksmi) herself. And" the season being Spring, the woods within which the king was roaming, had become deliglitful like unto the gaiHlon of the •king of the Gandharvas himselfi. There ^tere Ashokas and- ChampaJcas, and Ghutas and AtimuJctas ■ m abundance; and there were Punnaffas and Karnifearas and VaJculas and SivyCb Paiaias and Patalas and Rarikelas and Ckandanas- and Arjunas and such otlier beautiful and sacred trees re8^ ^lendant with fragrant flowers and tasteful fruits. And the whole forest was maddend by the sWeet notes x)f the Eakila and echoed with the hum of the maddened beei And the king be- came possessed with desire and he saw not his wife before hira.. Maddened by desire as he was roaming hither and thither, he saw a beautiful Ashoka decked with dense foliage and its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance cif ADIPAHVA, 173 t^e season and the charming odours of the flowers arouncl, and maddened also by the delicious breeze, the king coa-14 not keep away from his mind the thoughts of the beautiful 'Girika, Tbique in silvis semen suum contineve non potuiA Rex autem, illud frustrd prQ/inndi nolens, nt exeitUt, vm folium recepit, Agnovit etiam tevipeslivam conjugis suce- 'horam adventam esse, Ttdque rex rem, multa eogii&tione iterum atque iter'Wm revolvens, ( scivit enim semefii stibum, .frwstra perdi non posse et tempus jam adesse in quo eorifjuss illius egeret ), carmina super illo recitavit. And beholding that a swift hawk was vesting very near to him, the king, acquainted with the subtle trutlis of Dharma and Ar'tha, went -unto him and said, ' Amiable one, carry thou this seed for my 'wife Girika and give it unto her. Her season hath arrived^ "And the hawk, swift of speed, took it from the king and rapidly coursed through the air. And while thus passing, the hawk was seen by another of his species. And thinking that the first one was carrying meat, the second one flew ab him. And the two fought with each other in the sky with their beaks. And while they were fighting, the seed fell into the Waters of the Yamuna (Jumna.) And in those waters ■idwelt an Apsara of the higher ranks, known by the name of Adrika, but transformed by a Brahmana's curse into a fishi And that Adrika, transformed into a fish, as soon as the seed cf Viisu fell into the water from the claws of the hawk, rapidly approaching, swallowed it at once. And that fish was, sometime after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. And ■from the stomach of that fish came out a male and a female child of human form. And the fishermen wondered much, and wending unto king Uparicliara (for they were his subjects) told him all. And they said, '0 king, tiiese two of iiumaii sfhape have been horn in the bo^ly of a fish.' And the male ohild amongst the two was taken by Uparicliara. And this -child afterwards became the virtuous and truthful monarch Matsya, "And after the birth of tlie twins, the Apsara herself be- came -freed from her cixrse. For she had been told before by the- illustrious one (who had cursed h.er) that she wpuld, whil^ !7S MAHASHAHAT*. living in her piscatorial form, give birth to two chilclreh of hll-' man shape and then Would be freed from the curse. And then, according to these words, having given birth to the two, and slain by the fishermen, leaving her fish form she assumed her «wn celestial shape. And that Apsara then went away into the legions of the Rishis crowned witli success and of the Charanas. ^ "And the fisli-smelling daughter of the Apsara in her piscatorial form was then given bj the king unto the fisher* tnen, saying, ' Let this one be thy daughter,' And the daugh* ler was knowa by the name of Satyavati. And gifted with great beauty and possessed of every virtu'er, she of agreeable smiles, owing to contact with fishermen, was for some time of fishy smell. And wishing to serve her (foster) father, she plied a boat on the waters of the Yamuna. "While engaged in this vocation, Satyavati was seen one day by the great Rishi Parashara, in course of his wanderings; Gifted with great beauty and an object of desire with even an anchoret, and of graceful smiles, the wise one, as soon as he beheld her, desired to have her. And that bull amongst Munis addressed the daughter of Vasu, of celestial beauty and tapering thighs, saying, ' Accept my embraces, blessed one I' And Satyavati replied, '0 thou possessor of six attribute^ behold the Rishis standing on both banks of the river. Seen by them, how can I grant thy wish V " Thus addressed by her, the illustrious lord thereupon created the fog (which existed not before) and by which tlie whole region was enveloped in darkness. And the maiden, beliolding the fog that was created by the great Rishi wondered much. And the helpless one became suffused with the blusliei) of bashfulness. And she said, ' thou possessor of the six attributes, know that I am a maiden always under the . con- trol of my father. thou sinless one, by accepting your em*' brjices my virginity will be sullied. thou best of Brah- manas, my virginity being sullied, how shall I, Rishi, be able to return home ? Indeed, I shall not then be. able to bear life ! Reflecting upon all this, -0 illustrious one, do ths^t which should be next done.' And the best of Rishis gratified with all she said, replied, ' Thou shall remain a virgin evea If ,4liougrantest my wish. Aad, timid fair one, do thou aalicit the booa that thou deairest ! Thou of fait smiles, lay grace hath never before proved fruitless.' And thus addressecfj the maiden asked fer the boon that her body might emit » aweet scent (instead of the fishy odor that it had.) And th© i(llustrious Rishi thereupon granted the wish of her heart. " And having obtained her boon, she became very mucft gratified, and her season immediately came. And she accept- ed the embraces of that Rishi of wonderful deeds. And she thenceforth became known among men by the name of Gdn^ dhavati (the sweet-scented one.) And men could perceive hec Bcent from the distance of a yojana. And for this she was known by another name which was Yojmnagandha (one who scatters her scent for a yojana, all around.) And the illustriona Parashara, after this, went to his own asylum. " And Satyavati gratified with having attained the excel-" lent boon {viz, that she became sweet-scented and that faec virginity also remained unsullied), conceived in consequence of ^ving admitted Parashara unto herself. And she brought forth the very day, on an island in the Jumna, the child begot in her by Parashara and gifted with great energy. And the child, with the permission of his mother, set his mind on asceticism. And (he went away) saying, ' As soon as remem- bered by thee when occasion comes, shall I appear unto thee.* "And it was thus that Dwaipayana was born of Satyavati by Parashara. And because he was born in an island, therefore was he called Dwaipayana, ( Dwipa- or island-horn. ) And the learned Dwaipayana, beholding that virtue is destined to become lame by one pada each yuga (there being ianxpadas in all) and that the period of life and strength too of men followed the yugas, and moved by the desire of doing good to Brahma and the Brahmanas, arranged the Vedas. And there- fore came he to be called Vyasa {the arranger or compiler of the Vedas.) The boon-giving great one then taught Sumantu, Jaimini, Paila, his own son Suka, and Vaisampayana, the Vedas having the Mahabharata for their fifjih. And the com- pilation of the Bharata was published by him through them separately. 178 MAHABHATIATA. " Tiien Bhisma. of gresfet energy and fame and of immeasur- able aplendoiir, and sprung from the component parts of the Vasus, was born in the womb of Qanga by king Shantanuj And there was a Rishi of the name of Animandavya of great &ime. And he was conversant with the interpretation of the Yedas/ was the possessor of the six attributes, gifted with great energy, and of great reputation. And accused of theft though innocent, the old Rishi was impaled. And he thereupon? summoned Dha/rma and told him these words : — ' In my childhood I had pierced a little fly in a blade of grass. O Dharmn, I do recellect that one sin ; but I cannot call to mind any other. I have, however, since practiced penances a thousand- fold. Hath not that one sin been conquered by tills my asceticism ? And because the killing of a Brahmana is more heinous than that of any other living thing, therefore} hast tliou, Dharma, been sinful. Thou shalt, theref those that deserved them, protected the earth. And he of a huadred sacrifices possessed also of a thousand eyes, beholding th^bt the Eshatria mouarcha ruled so virtuously, pouring down vivifying showers at proper tioi'SS and {^aees, blessed all creatures, And, O king, then no &ne of immature years died, and none knew a woman before attaining to age. And thus, QbuU of the Bharata race, this earth to the very shores of the ocean became filled with men that were asll long-lived. The Kshatrias performed great sacri^ fifces bestowing amch wealth. And the Brahmanas also- all stud^ led the Vedas with their branches and the Upanisadhs. And, O king, no Brahmana in those days ever sold the Vedas ( i. ei- tijjight for money) or ever read aloud the Vedas in. the pre- sence of the SV'dras. And the Vaisyas with the help of bull- ocks caused the earth to be tilled. And they never yoked thei- c^ttle themselves. And they fed with care all cattle that were lean. And men never milched kine as long the calves drank only the milk of their dams (without having ta^en to grass or any other food.) And no merchant in those days ever sold his articles by false scales. And, tiger amongst men, all per- sons living in the waya of virtue did everything with eye* set upon virtue. And,.0 monarch, all the orders were mind" ful of the respective duties that appertained to them. Thus, O tiger among men, virtue in those days never sustained any diminution. And, Q bull of the Bharata race, both kine and women gave birth to their offspring at the proper time. AncJ the trees bore flowers and fruits duly according to- the seasons'. And thus, ,0 king, the krita age having then duly set in, the whole earth was filled with numerous creatures. "And,. bull of the Bharata race, when such was the blessed state of, the terrestrial world, the Asuras, lord of men, began to be born in kingly lines. And the sons of Diti (Daityas) being repeatedly defeated in war by the sons of Aditi (celestials).! aud. deprived also of sovereignty and heaven, beg»a 'ITJITARYA, 18^ tfl be incarnate on earth. And, kitig, the Asuras possessed of great power, and desirous of sovereigaty among men, began to be born on earth amongst various cireatures, such as kine, horses, asses, camels, buffaloes, among creatures such as Ruks- hasas and others, and in elephants and deer. And, O protector of the earth, owing to those already born and those that were being born, the Earth became incapable of supporting herself; And amongst the sons of Diti (Daityas) and of Danu (Dana- vas) cast out of heaven, some were born on this earth as kirig^ of great pride and insolence. And possessed of great energy, they covered the earth in various shapes. And capable of oppressing all foes, they filled this earth having the ocean for her boundaries. And by their strength they began to oppress Brahmanas and Kshatrias and Vaisyas and Sudras and all other creatures also. Terrifying and killing all creatures, they traversed the earth, O king, in bands of hundreds and thou- sands. And bereft of truth and virtue, proud of their strength and intoxicated with the wine of insolence, they even in- sulted the great Rishis in their asylums. "And the Earth thus oppressed by the mighty Asuras endued with great strength and energy and possessed of abun- dant means, began to think of going to Bralima. The united strength of the creatures (such as Shesha, the tortoise, and the huge Elephant), and of many Sheshas too, became incapable of supporting the Earth with her mountains, burdened as she was with the weight of the Danavas. And then, king, the Earth, oppressed with the weight and afflicted with fear, sought the protection of the Grand-father of all creatures. And she beheld the divine Brahma — the creator of the worlds •knowing no deterioration — surrounded by the gods," Brah- manas, and great Rishis, of exceeding good fortune, and ador- ed by delighted Gandharvas and Apsaras always engaged in the business of the celestials. And the Earth then adored the Grand-father, having approached him. And the Earth, desirous of protection, then represented everything unto him, in the presence, Bharata, of all the Protectors of the world. But, king, the Earth's object had been known before-hand to the Omniscient Self-create Supreme Lord. And, Bharata, 184 mahabharata; creator as he is of the universe, why should he not know fully what ia in the minds of all his creatures including the gods and the Asuras ? And, king, the lord of the Earth, the CTeator of all creatures, Isa, Samihu, Prajapati, then spake unto the Earth, And Brahma said, ' thou holder of wealth, for the accomplishment of the object for which thou hast ap- proached me, I shall appoint all the dwellers of the heavens.' " Vaisampayana continued, " Having said so unto the Earth, O king, the divine Brahma bade her farewell. And the crea- tor then commanded all the gods saying, ' To ease the Earth of her burden, go ye and take your births on her according to your respective parts and seek ye strife (with the Asuras al- ready born there.)' And the creator of all, summoning also ali the tribes of the Gandharvas and the Apsaras, spake unto them these words of deep import : — ' Go ye and be born amongst men according to your respective parts in forms that ye like.' . " And all the gods with Indra, hearing these words of the lord of the celestials, — words that were true, desirable under the cifcumstancea, and fraught with benefit,- — accepted them. And they all having resolved to come on Earth in their res-« pective parts, then went to Baikuntha where was Narayana — the slayer of all foes, he who has the discus and the mace in his hands, who is clad in purple, who is of bright splendour, who hath the lotus on his navel, who is the slayer of the foes of the gods, who is of eyes looking down upon his wide chest (in yoga attitude), who is the lord of the Prajapati himself, the sovereign of all the gods, of mighty strength, who hath the badge of the Sreevatsa (the biggest jewel), who is the mover of every one's faculties, and who is adored by all the gods. Him — ^the most exalted of persons, Indra addressed, saying, ' Be incarnate.' And Hari replied, saying, 'Let it be.' And thus endeth the sixty-fourth Section in the Adivansa* vatarana of the Adi Parva. Section- LXY. ( Sambhava Parva. ) Vaisampayana said, " Then Indra held a consultation witk, Narayana about the latter's decent on earth from heaven with all the gods according to their respective portions. And having commanded all the dwellers of heaven, Indra returned from the abode of Narayana. And the dwellers of heaven gradually became incarnate on Earth for the destruction of the Asuras and the welfare of the three worlds. And then, O ti^er. amongst kings, the celestials took their births, according as they pleased, in the lines of Brahmarshis and royal sages. And they slew the Danavas, Kakshasas, Gandharvas and Snakes, other man-eaters, and, indeed, many other creatures. And, O bull of the Bharata race, the Danavas and Eakshasas, Gandharvas and Snakes, could not slay the incarnate celestials even in their infancy, they were so strong !" Janamejaya said, " I desire to hear, from the beginning, of the births of the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas, and Eakshas. Therefore, it behoveth thee to tell me about the births of all creatures." Vaisampayana said, " Indeed, I shall, having bowed down to the self-create, tell thee in detail the origin of the celes- tials and other creatures. It is known tliat Brahma hath six spiritual sons, viz, Marichi, Atri, Angira, Pulastya, Pulaha, and Kratu. And Marichi's son is Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one of the Praja- patis) were born thirteen daughters of great good fortune. The daughters of Daksha are, tiger among men and prince of the Bharata race, Aditi, Diti, Danu, Kala, Danayu, Sinhi- ka, Krodha, Pradha, Viswa, Vinata, Kapila, Muni, and Kadru. The sons and grand-sons of these, gifted with great energy, have been infinite. From Aditi have sprung the twelve Adi- tyas who are the lords of the universe. And,, O Bharata, as they are according to their names, shall I recount them to thee. They are Dhata, Mitra, Aryama, Sakra, Varuna, Ang^a, Vaga, VivaswaDj Pusha, Savita, Tashta, and Vishau, The 186 MAHABHAHATA. youngest, however, is superior to them all in merit. Diti had one son called Hiranya-kashipu. And the illustrious Hiranya- kashipu had five sons, a,ll famous throughout the worlds. The eldest of them all was Prahradha, the next was Sanghradha ; the third was Anuhrada ; and after him were Shivi and Vash- Jcala. And, O Bharata, it is known everywhere that Prahrada had Ihree sons. They were Virochana, Kumva, and Nikumva. And unto Virochana was born a son, Vali, of great prowess. And the son of Vali is known to be the great Asura Vana. And blessed with good fortune Vana was a follower of Rudra, (Siva) and was known also by the name of Mahakala. And Danu had forty sons, Bharata ! The eldest of them all was king Vipra-chitti of great fame, Shamvara, and Namuchi, and Puloma; Ashiloma, aiid Keshi, and Durjaya; Ayashira, Aswa- ehira, and the powerful Aswa-sanku ; also Gagana-murdha, and Vegavana, and he called Ketuihana ; Swarvanu, Aswa, Aswa- pati, Vrishaparva, and then Ajaka ; and Aswa-griva, and Sukshma, and Tuhundu of great strength ; Ekapada, and Eka- chakra, Virupaksha, Mahodara ; and Nichandra, and Nikumva, Kupata, and then Kapata; Sarava, and Salava, Surya, and then Chandrama ; these in the race of Danu are stated to be well-known. The Surya and Chandrama (the Sun and the Moon) of the celestials are other persons, and not the sons of Danu as mentioned above. The following ten gifted with great strength and vigour were also, O king, bom in the race of Danu : — Ekaksha, Amritapa of heroic courage, Pralamva and Naraka ; Vatapi, Shatru-tapana, and Shat-ha the great Asura ; ■Gavishta, and Vanayu, and the Danava called Dirghajihva. And, Bharata, the sons and the grand-sons of these were .known to be countless. And Singhika gave birth to Rahu the persecutor of the Sun and the Moon ; to three others, Su- chandra, Ohandra-hanta, and Chandra-pramai-dana. And the countless progeny of Krura (Krodha) were as much crooked and wicked as herself. And the tribe was wrathful, of crooked deeds, and persecutors of their foes. And Dahayu also had four sons who were bulls among the Asuras. They were Vika- hara, Vala, Vira, and Vritra the great Asura. And the sons Of KoM were all like Kala (Yama) himself and smiters of all , adiparva; 187 (foes. And they were of great fame, of great energy and oppressors of all foes. And the sons of Kala were Vinashana-', and Krodha, and then Krodha-hanta, and Krodha-shatrw, And there were many others among the sons of Kala. And Sukra the son of a Rishi was the chief priest- of the Asuras. And the celebrated Sukra had four sons who were priests of the Asuras. And they were Tashtadhara and Atri and two ■ others, Raudra and Karmi- They were like the Sun him- self in energy, and devoted to Brahma and the welfare of the worlds. " Thus bath been recited by me, as heard in the Piirana, the progeny of the gods and the Asuras both of great strengtK' and energy. I am incapable, O king, of counting the des-- cendants of these, countless as they are and not much known^ to fame. "And the sons of Vinata were Tarkhya, Arishta-nemi, and' then G'adura and Aruna, Aruni, and Varuni. And Sheshaj Ananta, Vasuki, Takshaka, Kurma, and Kulika, are known to be the sons of Kadru ; and' Bhima-sena, XJgra-sena, Su- parna, Varuna, Gopati, and Dhrita-rashtra, and Surya^varcha,' the seventh ; Satiyavak, Arkaparna, Prayuta, Bhima, and Chi* traratha known to fame, of great learning, and the controller of his passions, and then Shalishira, and, O king, Parjannya,. the fourteenth in the list; Kali, the fifteenth, and Naradai- the sixteenth ; these Devas and Gandharvas are known to be the sons of Muni (Dak^ha's daughter as mentioned before.) I shall recount many others, Bharata ! Anavadya, Manu, Vansa Asura, Margana-pria, Anupa, Suvaga, Vasi, were the daughters brought forth by Pradha, Sidha, and Puma, and' Varhi, andPurnayu of 'great fame ; Brahmachari, Ratiguna, and Suparna who was the seventh; Viswavasu, Tann, and Shuchandra who was the tenth, were also the sons of Piadha ; and they were gods some of them and some Gandharvas. And it is also known that this Pradha of great good fortune by the celestial Rishi ( Kasyapa her husband ) brought forth the sacred race of the Apsaras. Alamvusa, Misra-keshi, Vidyut-pama, Tilbt-tama, Aruna, Rakshi'ta, Ramva, Monorama, Keshini, Suvahu, Surata Saraja, Supria, were the daughters, and Ativahu, and the |S8( UAfiABHASAfSlgi celebrated Haha and Hutu, and Tumvura were the sons — the best of Gandharvas — of Frodha. And Amrita, the Brahmanasf,, kine, Gandliarvas, and Apsaraa, were born of Eapila as stated in the Purana. "Thus hath been recited to thee hy me the birth of aH creatures duly — of Gandharvas and Apsaras, of Snakes, Supar- nas, Rudras, and Marutas ; of kine and of Brkhmanas blessed with great good fortune and of sacred deeds. And this account, Qi read) extendeth the period of life, is sacred, worthy of all praise, and giveth pleasure to the ear. It should be always beard and recited to others, in a proper frame of mind. "He who duly readeth this account of the birth of all high* Jjoiiled creatures, in the presence of the gods and Brahmanas, obtainetb large progeny, good fortune, and fame, and attaineth also tu excellent worlds hereafter." And so ends the sixty-fifth Section in the Sambhava of the Adi Parva. Section LXVL {Sambhava Farva continued.), Vaisampayana said, " It is known that the spiritual sons of Brahma were the six great Risliis (already mentioned.) There was another of the name of Sthanw- And the sons of Sthana gifted with great energy were, it is known, eleven. They were Mriga-vyadha, Sarpa, Niriti of great fame ; Ajaikapat, Ahivradhna and Pinaki the oppressor of foes ; Dab ana, and Iswara, and Kapali of great splendour ; Sthanu, and the illus- trious Bharga. And these are called the eleven Budras. It 6ath been already said, that Mariohi, Angira, Atri, Pulastya, Pttlaha, and Eratu — ^these six great Rishis of great energy- are the sons of Brahma. It is well-known in the world that Angira's sons are three, — ^Vrihaspati, ITtathya, and Samvarta, all of rigid vows. And, O king, it is said that the sons of Atri are numerous. And being great Rishis they are all con- versant with the Vedas, crowned with ascetic success, and of souls in perfect peace. And, O tiger among kings, the sons ©f Pulastya of great wisdom are the Eakshasas, Monkeys, A Dl PARVA, JSQ Einnaras ( half-men and half-horses ), and Yalcshas. And, O king, the sons of Pulaha were, it ia said, the Salavaa ( the winged insects ), the lions, the Kimpurushas (half-lions and half-men), the tigers, bears, and wolves. And the sons of Kratu, sacred as sacrifices, were the companions of Suryai (the Valakhilyas), known in the three worlds and devoted to truth and vows. And, thou protector of the Earth, the illustrious Rishi Daksha, of soul in c<>mplete peace, and great asceticism, sprung from the right toe of Brahma. , And from the left toe of Brahma sprang the wife of the high-souled Daksha. And the Muni (Daksha) begat in her fifty daughters j and all those daughters were of faultless features and limbs, and of eyes like lotiis leaves. And the Prajapati Daksha, not having any sons, made those daughters his Putrihas (so that their sons might belong both to himself and their hus- bands.) And Daksha bestowed according to, the sacred ordi- nance, ten of his daughters on Dharma, twenty-seven on Chandra (the Moon), and thirteen on Kashyapa. Listen as I recount the wives of Dharma according to their names I They are ten in all — Kirti, liaksmi, Dhriti, Medha, Pushti, Sra- dha, Kria, Budhi, Lajja, and Mati. These are the wives of Dharma as appointed by the self-create. It. is known also throughout the worlds that the wives of Shoma (Moon) are twenty-seven. And the wives of Shoma, all of sacred vows, are employed in indicating time ; and they are the Nakshattras and the Yoginis and they became so for assisting the courses of the worlds. "And Brahma had another son named Manu. And Manu lad a son of name Prajapati. And the sons of Prajapati were eight and were called the Fdswswhoml shall name in de- tail. They were Dhara, Dhruva, Shoma, Aha, Anila, Anala, Pratyusa, and Prabhasa. These eight are known as the Vasus. Of these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandrama ( Shoma) and Shasana (Anila) were born of the amiable Shasa ; Aha was the son of Rata; and Hu- tashana (Anala) of Shandilya ; and Pratyusha and Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and. Hutahavyavaha. And the son of Dhruva is the illustrious KaU 190 MAHAEHARATA (Time) the destroyer of the worlds. And Shoma's son is the resplendant Vareha. And Varcha begets in his wife ManoharS three sons — Shishira, Prana, and Eamana. And the sons of Aha were Jyoti, Shama, Shanta, and also' Muni. And thfe son of Agni is the handsome Kumara born itt the' forest of reeds. And he is also called Kartikeya because he was reared by Krittika and the others. And after Kartiteya were bora- his three brothers Shakha, Vishakha, Naigameya. And the- wife of Anila is SMw. And Shiva's sons were Manajava and Avijnatia-gati. These two were the sons of Anila. The son of Pratyusha, you must know, is th« Rishi by name Dfevala^ And Devala had two sons who were both exceedingly forgiving and of great mental power. And the sister of Vrihasptai, the first of women, uttering the sacred truth, engaiged in ascetic penances, roamed over the ' whole Earth. And she became the wife of Prabhasha the eighth Vasu. And she begat the illustrious Viswakarma the founder of all arts. And he was the originator of a thousand arts, engineer of the immortals,, the maker of all kinds of ornaments, and the first of artists. And he it was who constructed the celestial cars of the gods. AndmankincI are enabled to live in consequence of the inventions of that illustrious one. And he is worshipped for that reason by men. And he is eternal and immutable this — Viswakarma. "And the illustrious Dharma, the dispenser of all happi- ness, assuming a human countenance came out through the right brt^st of Brahma. And Ahasta (Dharma) hath three ex- cellent sons capable of charming every creature. And they are Shama, Kania, and Harsha. (Peace, Desire, and Gladness,)' And by their energy they are supporting the worlds. And the -wife of Kama is Rati, of Shama is Prapti ; and the wife of Harsha is Nanda. And upon them, indeed, are the worifls .made to depend (for all that their inhabitants do.) "And the son of Marichi is Kasyapa. And Kasyapa's offs- pring are the gods and the Asuras. And therefore is . Kasyapa the Father of the worlds. And Tastri, of the form of (a mare) "Vadava, became the wife of Savitri. And she gave birth, in the skies, to two greatly fortunate twins the Aswinas. And, O king, the sons of Aditi are twelve with Inolr^ heading them ADI PARVA, 191 all. And the youngest of them all was Vishnu upon whom are the worlds dependent. "These are the thirty three gods (eight Vasus, eleven Budras, twelve Adityas, Prajapati, and Vashatkara). And I shall now recount their protjeny according to their Palcshas, Kulas, and Ganas. The Rudras, the Sadhyas, the Marutas, the Vasus, the Bhargavas, and the Viswadevas are each reckoned as a Paksha. Gadura the son of Vinata and the mighty Aruna also, and the illustrious Vrihaspati are reckoned among the Aditjyaa. The twin Aswinas, all annual plants, and all inferior animals, are reckoned among the Guhyakas, " These are the Ganas of the gods recited to thee, O king I This recitation washes men of all sins. " The illustrious Bhrigu came out, ripping open tlie breast of Brahma. The learUed Sukra is Bhrigu's eon. And the learned Sukra becoming a planet and engaged according to the Command of the self-existent in pouring and withholding rain, and in despensing and remitting calamities, for sustaining the Kves of all creatures in the three worlds traverses through the skies. And the learned Sukra, of great intelligence and wis- dom, of rigid vows, leading the life of a Brahmachari, divided himself in twain by power of asceticism, and became the spiri- tual guide of both the DaityaS and the gods. And after Sukra was thus employed by Brahma in seeking the welfare (of the gods and the Asuras), Bhrigu begat another excellent son. This was Chyavana who was like the blazing sun, of virtuous ifeoul, of great fame. And he came out of his mother's womb in anger and became the cause of his mother's release, king, (from the hands of the Rakshasa.) And Arushi, the daughter of Manu, became the wife of the wise Chyavana. And in her was born Aurva of great reputation, And he came out rip- ping open the thigh of Arushi. And Aurva begat Richika. And Richika in his boyhood even became possessed of great power and energy, and of every virtue. And Richika begat Jamadagni. And the high-souled Jamadagni had four sons. And the youngest of them all was Rama (Parashurama). And Rama was superior to all his brothers in the [)08session of good qualities. And he was skilful in all weapons, and became the 192 MAHABHARATA. slayer of the Kshatrias, And he had his passions under com- plete control. And Aurva had an hundred sons with Janaadagiij^ the eldest. And these hundred sons had offspring by thousands spread over this Earth, " And Brahma had two other sons, viz, Dhata and Vidhata^ who stayed with Manu. Their sister is the auspicious Laksmi having her abode amid lotuses. And the spiritual sons of Laksmi are the sky-ranging horses. And the daughter bora of Sukra, named Divi, became the eldest wife of Varuna. In her were born a son named Vala, and a daughter named Sura (wine) giving joy unto the gods. And Adharma (Sin) was born when creatures (from want of food) began to devour each other. And Adharma always destroys every creature. And Adharma had Niriti for his wife, whence the Rakshasas who are called Nairitas (offspring of Niriti.) And she hath also three other cruel sons always engaged in sinful deeds,. They are Vaya (fear), Mahavaya (terror), and Mrityu (Death) who is always engaged in slaying every created thing. And all- destroyer as he is, he hath no wife, and no son. And Tamrd brought forth five daughters known throughout the worlds. They are Kaki (crow), Shyeni (hawk), Vashi (hen), Dhrita-rash- tri (goose), and Shuki (parrot). And Kaki brought forth the crows ; Shyeni, the hawks ; Vashi, the cocks and vultures ; Dhrita-rashtri, all ducks and swans ; and she also brought forth all Chakravakas ; and the fair Slmki of amiable qualities and possessing all auspicious signs brought forth all the parrots. And Krodha gave birth to nine daughters all of wrathful disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana, Matangi, SharduU, Bheta, Suravi, and the agreeable Surasa blessed with every virtue. And, O thou foremost of men, the offspring of Mrigi are all animals of the deer species. And the offspring of Mrigamanda are all ani- mals of the bear species and those called Srimara (swift-foote^.) And Bhadramana begat the celestial elephant Airavata for her Bon. And the offspring of Hari are all animals of the monkey species endued with great activity and also all the horses. And those animals also that are called Oolangula (the cow-tailed) are said to be the offspring of Hari, And Sharduli ADl PARVA. 19ji lions and tigers in numbers, and also leopards and, no doubt of it, all other strong animals. And, king, the ofifupring of Matangi are all the elephants. And Sheta begat the large elephant known by the name of Sheta endued with great speed. And, O king, Suravi gave birth to two daughters, the amiable Rohini and the far-famed Gandharvi, And, Q Bharata, she had also two other daughters named Vimala and Anala, From Rohini have sprung all kine, and from Gan- dharvi all animals of the horse species. And Anala begat the seven kinds of trees yielding pulpy fruits. (They are the date, the palm, the hintald, the tali, the little date, the nut, and the cocoanut.) And she had also another daughter called ShuJci (the mother of the parrot species.) And Surasa begad a son called Kanica (a species of long-feathered birds.) And . Shyeni, the wife of Aruna, gave birth to two sons of great energy and strength named Sampati and the mighty Jatayu. Surasa also begat the Nagas and Kadru the Pannagas (snakes.) And Vinata begat two sons Gadura and Aruna known exten- sively. And, O king of men, O thou first of intelligent per- sons, thus hath the genealogy of all the principal creatures been fully described by me. By listening to this a man is fully cleansed from all his sins, and acquireth great knowledge, and finally attaineth to the first of states in after life." And thus endetb the sixty-sixth Section in the Sambhava of the Adi Parva, Section LXVII. (Sambhava Parva continued.) Janamejaya said, "Worshipful one, I wish to hear froni thee in detail about the birth, among men, of the goda, the Daftavas, the Gandharvas, the Rakshas, the lions, the tigera, and other animals, the snakes, the birds, in fact, of all crea- tures ! I wish also to hear about the acts and achievements of these, in due order, after they became incarnate in human forms !" Vaisampayana said, "O king of men, I shall first tell thee all about those celestials and Danavas that were boru among 39^ MA-HABITARATA. men. The first of Danavas who was known by the name of Vipra-chitti became that bull among men noted as Jarasan- dha. And, king, that son of Diti who was known as Hi- ranya-kasipu was known in this world a^mong men as the powerful Shishupala. He who had been known as Sang-hlada, the younger brother of Prahlada, became among men the femous Salya, — tliat bull amongst the Vahlikas. The spirited Auuhlad who 'had been the youngest became noted in the world as Dhrista-ketn. And, king, that son of Diti who had been known as Shivi became on earth the famous monarch Drama. And he who was known as the great Asura Vashkala became on earth the great Bhaga-datta. The five great Asuras gifted with great energy, Aya-shira, Aswa-sliira, the spirited Aya-shanku, Gagana-murdha, and Vegavana, were all born m tlie royal line of Kekaya and all became great monarchs. That other Asura of mighty energy who was known by the name of Ketumana became oa earth the monarch Amitouja of terrible deeds. That great Asura who was known as Swar- vanu became on earth the monarch Ugra-sena of fierce deeds. That great Asura who was known as Aswa became on earth the monarch Asoka of exceeding energy and invincible in battle. And, . O king, the younger brother of Aswa who was known as Aswapati, a son of Diti, became on earth the mighty monarch Hardikya. The great and fortunate Asura who was known as Vrisha-parva became noted on earth as king Dhirgha-prajna. And, king, the younger brother of Vrisha-parva who was known by the name of Ajaka became noted on earth as king Shalya. Tie powerful and mighty Asura who was known as Aswa-griva became noted on earth as king Rocha-mana. And, O king, the Asura who was known as Suksma, endued with great intelligence and whose achieve- ments also were great, became on earth the famous king Vri- had-ratha. And that first of Asuras who was known by the name of Tuhunda became noted on earth as the monarch Sena- vindu. That Asura of great strength vrho was known as Ishupa became the monarch Nagna-jita of famous prowess. The great Asura who was known as Ekachakra became noted on earth as Priti-viudhya, The great Asura Yix-upaksha capable ItDI PARVA, 193: of displaying various modes of fight became noted" on earth> as king Chibravarma. Tlie first of Danavas, the heroic Hora, ■who quelled the pride of all foes became on earth the famous - and fortunate Suvahu. The Asura Sahara- of great energy and' the destroyer of foemen became noted on earth as king Vahli^ ka. That best of Asuras called Nichandra. whose face was- as handsome as that of the Moon became noted on earth as. the fortunate monarch Munja-kesha. That Asura of great intelligence called Nikumbha who was never vanquished in- battle was born on earth as king Devadhipa the first among: monarchs. That great Asura known amongst the sons of Diti by the name of Sharava became on earth (he royal sage- called Eiiurava. And, king, the great Asura of exceeding energy, the fortunate Kupatha was born on. eartli as thie fa**- mous monarch Suparsha. The great Asura, king, -who waa- called Krathawas born on earth as the royal, sage Parvatya of. form resplendent like a golden mountain. He amongst the Asuras who was knowJi aa Shalava the second became oa. earth the monarch Prahlad in the country of the Vahlikas. The foremost among' tlie sons of Di-ti known by. the name of Chandra and handsome as the lord of the stars himself be- came on earth noted as Chandra- varina the king of the Kambojas. That bull amongst the Danavas who was known by the name of Aika became on earth, O king, the royal sages Rishika. That best of Asuras who was known as Mritapa became on earth, O best of kings, the monarch Paschimanu- paka. That great Asura of surpassing, energy, known as Garishta became noted on earth as king Druma-sena. The great Asura who was known as Mayura became noted on earth as the monarch Viswa. He who was knowti as the young- er brother of Mayura became noted on earth as the monarch Kalakirti. The mighty Asura who- was known as Chandra- hanta became on earth the royal sage Sunaka. The great Asura who was called Chandra-vinashana became noted on earth as the monarch Janaki. That bull amongst the Dana- vas, prince of the Kuru race, who was called Dhirgha-^ihva, became noted on earth as Kashi-raja. The Qraha who was brought forth, by Singhika and who persecuted the Sun and. 19@) MABABHARATAt the Moon became noted on earth as the monarch Kratha. Tlie eldest of the four sons of Danayu who was known hy the name of Vikshara became on earth the spirited monarch Vaanmitra. Tlie second brother of Vikshara — that great Asnra, was born on earth as the king of the country called Pandya. That best of Asnras who was known by the name of Valiaa becanae on earth the monarch Paundra-matsyaka^ And, O king, that great Asara who was known as Vitra be- came on earth the royal sage known by the name of Mani- mana. That Asura who was the younger brother of Vitra and known as Krodha-hanta became noted on earth as king Danda, That other Asura who was known by the name of Krodha-vardhana became noted on earth as the monarch Danda-dhara. The eight sons of the Kaleyas that were bora on earth all became great kings endued also with the prowess of tigers. Tlie eldest of them all became king Jayat-sena in Magadlia. The second of them, in prowess like to Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing decepti-on, was born on earth as the king of the Nishadhas gifted with great prowess. Tliat other amongst them who was known as th&. fotirth was noted on earth as Sreniman, that best of royal sages. That great Asara amongst them .who was the fifth became noted on earth as king Mahouja the oppressor of enemies. That great Asura possessing great intelligence who was the sixth of them became noted on earth as Abhiru that best of royal sages. The seventh of them became known through- out the earth, from the centre to the sea, as king Samudra- sena well- acquainted with the trutlis of the Dharma S^fiasfras. The eighth of the Kaleyas known as Vrihat became on earth a virtuous king ever engaged in the good of all creatures. The mighty Danava known by the name of Kukshi became known on earth as Parvatia of form resplendent as a golden moun- tain. The mighty Asura Krathana gifted with ..great energy became noted on earth as the monarch Suryaksha. The "reat Asura of handsome features known by the name Surya, be- came on earth the monarch of the Vahlikas by name Darada, tlie foremost of all kings. And, king, from the tribe JkSlPAIlVA. 197 oF Asuras called Krodhavasa, of whom' I have already spoken to thee, were born many heraic kings on earth. Madraka, and Karna-veshta, Sidhartba, and also Kitaka ; Suvira, and^ Suvahu, and Mahavira, and also Vahlika ; Kratha, Vichitra, Suratha, and the haad'sorae king Nila ; and Ohiravasa, and Bhumi-pala; and Dantavakra, and he who was called Durjaya ; that tiger amongst kings named Rulcmi, and king Janamejaya ;' Ashada, and Vahu-vega, and also Bhuriteja ; Ekalavya, and» Sumitra, Vatadbana, and also Gomukha ; the tribe of kings' called the Kariishakas, and also Khema-dhurti ; Srutayu, and Udvaha, and also Vribat-sena ; Kshema, Ugra-tirtha, the kmg &f the Kalingaa; and Matiman, and he who was known as king' Iswara ; these first of kings were all born of the Asura class called Krodhavasa. " There was also born on earth a mighty Asura known amongst the Danavas by the name of Kalanemi, endued with great strength, of grand achievements, and blessed with a' large share of prosperity. He be came the mighty son of Ugra-' sena and was known on earth by the name of Kansa. And he who was known among the Asuras by the name of Devaka and' was besides in splendour like unto Indra himself, was born on' earth as the foremost king of the Gandharvas. And, O mon- arch, know thou that Drona the son of Varadwaja, not born of any woman, sprung from a portion of the celestial Rishi Vri- haspati of grand achievements. And he was the prince of all bowmen, conversant with all weapons, of mighty achieve- ments, of great energy. Thou shouldst know he was also well acquainted with the Vedas and the science of arms. And he was of wonderful deeds and the pride of his race. And, O king, his son the heroic Aswathama, of eyes like the leaves of lotus, gifted with surpassing energy and the terror of all foes, the great oppressor of all enemies, was born on earth of the united portion of Mahadeva, Yama, Kama, and Krodhai And from the curse of Vashista and the command also of Indra, the eight Vasus were born of Ganga by her husband Shantanu.' The youngest of them was Visma the dispeller of the fears of the Kurus, gifted with great intelligence, conver-, pant with the Vedas, the first of speakers, and the thinner of 108 Mababharata. the enemy's ranks. And possessed of mighty energy and the first of all persons acquainted with all weapons, he encountered tiie illustrious Rama himself the son of Jamadagni of the Bhrigu race. And, O king, that Brahmana sage who^ on earth was known by the name of Kripa and was the embodiment of all manliness, was born of the tribe of the Rudras. And the Hiicrhty charioteer and king who on earth was known by the name- of Sakuni, that crusher of foes, thou shouldst know, king, was Dwapara himself (the third ywga.) And he who was gatyaki of sure aim and the upholder of the pride of the Visni- race, that oppressor of foes was begotten of the portion of the gods called the Marutas. And that royal sage Drupada who- on earth was a monarch the first among all persons bearing arms was also born of the same tribe of the celestials. And, O king, thou shouldst also know that Kritavarma, that prince ^mong men, of deeds, unsurpassed" by any one, and the fore- most of all bulls amongst Khatrias, was born of the portion, of the same celestials. And that royal sage also, Virata by name, the. scorcher of the kingdoms of others, and the great oppressor of all foes, was born of the portion of the same- gods. That son of Arishta who was known by the name o£ Hansa was born in the Kuru race and became the monarch o£ the Gandharvas. He who was known as Dhrita-rashtra born of the. seed of Krishna-Dwaipayana, and gifted with long arms and great energy, a monarch besides of the prophetic eye; became blind in consequence of the fault of his mother and the wrath of the Rishi. His younger brother possessed of great strength and who was really a great being, known as fandu, was devoted to truth and virtue and was purity's self. And, king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men, who was the god himself of justice, was the excellent and greatly fortunate son of the Rishi Atri. The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted' j and he it was who fanned the fire of hostility that ultimately consumed all. They who had been the sons of Pulastya (the ABlPARVA. 199 Bakshasas) were born oh earth among men as Duryodliana's brothers— that ceatury of wicked individuals commencing with Dush-shasana as their first. And, bull among the Bharata princes, Durmukha, Du'sh-shaha, and others' whose names I do not mention, who always supported Duryotlhana (in all his schemes), were, indeed, the sons of Pulasiya. And over and above these hundred, Dhrita-rashtra had one son named Yuyutsu born of a Vaisya wife." Janamejaya said, " O illustrious one, tell me the names of Dhrita-rashtra's sons according to the order of their births beginning from the eldest." ' Vaisampayana said, " kiiig, they are as follows : — Duryo- dhana, and Yuyutsu, and also Dush-shasana ; Dushshaha, and Diish-shala, and then Durmukha ; Viving-shati, and Vikarua, Jala-sandha, Siiloohana; Vinda and Anuvinda, Dud-dharsha, Suvahu, Dushpradharsana ; Durinarshana, and Durmukha, Dusbkarna, and Kama ; Chitra and Upachitra, Chitraksha, 'Charuchitra, and Angada ; Durmada, and. Dushpradharsha, Vivitsu, Vikata, Sania ; Urna-nava, and Padma-nava, Nanda and Upanandaka ; Senapati, and Sushena, Kundodara and Mahodara ; Chitra-vahu, and Chitra- varma, Suvarma, Dur- virochana ; Ayavahu, Maha-vahu, Chitrachapa and Sukundala ; Bhima-vega, Bhim-vala, V^alaki, Bhima-vikrama ; Ugrayudha, Bhima-shara, Kanakayu, Dridhayudha ; Dridha-varma, Dri- dha-kshatra, Soma-kirti, Auudara ; Jaia-sandha, Dridha-san- dha, Satya-sandha, Sahasra-vak ; Ugrasrava, Ugra-sena, and Kshema-murti ; Aparajita, Panditaka, Vishalaksha, Duradhara; Dridha-hasta, and Suhasta, Vata-vega and Suvarchasa ; Adi- tya-ketu, Vaihvasi, Naga-datta and Anuyaina ; Nishangi, Kava- chi, Dandi, Danda-dhara, Dhanugraha; Ugra, Bhima-ratha, Vira, Viravahu, Alolupa ; Abhaya, and Raudra-karma, also he who was Dridha-ratha ; Ana-dhrishya, Kunda-veda, Viravi, Dhirgha-lochana ; Dirgha-vahu, Maha-vahu, Vyudhoru, Kana- '^kangada ; Kundaja, and Chitraka. There was also a daughter named Dush-shala who was over and above the hundred. And Yuyutsu who was Dhrita-rashtra's son by a Vaisya wife was also over and above the hundred. Thus, O king, have I re- cited the aames of the hundred soas and the name also of ths 200 MAHABHARATA. daughter (of Dhrita-rashtra.) Thou hast now known theif names according to the order of their births. All of them were heroes and great charioteers, and skilled in the art of war. All of them were, besides, versed in the Vedas, and, O king, all of them had crossed the Shastras. All of them were mighty in attack and defence, and all were graced with learn-> ing. And, monarch, all of them had wives suitable to themselves in grace and accomplishments. And, O king, when the time came, the Kaurava monarch bestowed his daughter Dush-shala on Jayadratha the king of Sindhu agreeably to the counsels of Sakuni. "And, monarch, know thou that king Yudhish-thira was a portion of Dharma ; that Bhim-sena was of the diety of wind ; that Arjuna was of Indra the chief of the celestials ; and that Nakula and Sahadeva, the handsomest beings among all creatures, and unrivalled in beauty on earth, were similar- ly portions of the twin Aswinas. And he who was known aa the mighty Varcha — the son of Shoma — became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnar tion, king, the god Soma had said these words to the celes- tials : — 'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it not be transgressed. The destruction of the Asuras on earth is the work' of the celestials and therefore is it our work as well. Let this Varcha therefore go thither but let him not stay there long, Nara, whose companion is Narayana, will take his birth as Indra's son and, indeed, will be known as Arjuna the mighty son of Pandu, Tliis boy of mine shall be his son and become a miglity charioteer in his boyhood. And let him, ye .best of immortals, stay on earth for sixteen years. And when he attaineth to his sixteenth year that war shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But a certain encounter shall take place without both Nara and Narayana (taking any part in it.) And, indeed, your portions, ye celestials, shall fight having made that disposition of the forces which is known by the name of tlie Ghockra-vuhct. And my son shall compell all foes to retreat before him, Th^ boy of mighty arms having ADIPARVA. 201 penetrated the impenetrable Vuha shall range within it fear- lessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then numberless heroes and mighty charioteers returning to the charge towards the close of the day, shall my boy of mighty arms re-appear before me. And he shall beget one heroic son in his line who shall continue the almost extinct Bharata race.' Hearing these words of Shoma, the dwellers of heaven repliedj 'So be it.' And they then all together applauded and worship- ped (Shoma) the king of the stars. Thus, king, have I re- cited to thee the (particulars of the) birth of thy father's father ! "Know thou also, O monarch, the mighty charioteer Drishta- dyumna was a portion of Agai. And know also that Shi->' khandi, who was at first a fenaale, was (the incarnation of ) a Rakshasa. And, O tfeou bull of the Bharata race, they who had become the five sons of Draupadi — those bulls amongst the Bharata princes— were the celestials known as the Viswas. Their names were Pi-itivindhya, Sata-soma, -Sruta-kirti, Sata- nika the son of Nakula, and Sruta-sena endued with mighty ' energy. "Shura — the first of the Yadus — was the father of Vasudeva; He had a daughter called Pritha who in beauty was unrivalled on , earth. And Shura, having promised in the presence of fire that he would give his first-born child to Kunti-bhoja the son of his paternal aunt who was without offspring, gave his daughter unto that monarch in expectation of his favors* And Kunti-bhoja thereupon made her his daughter. And she was thenceforth, in the house of her (adoptive) father^ engaged in attending upon Brahmanas and guests. One day she had to attend upon the wrathful ascetic of rigid vows — Durvasha by name — acquainted with truth and fully conver- sant with the mysteries of religion. And Pritha with all possible care gratified the wrathful Rishi of soul under com- plete control. And the worshipful one gratified with the atten- tions bestowed on him by the maiden told her, ' I am satisfied, O fortunate one, with thee ! By this mantra (that I am about to give tbee, thou shult be able to summon (to thy side) what- 202 "MAHAKHARATa. ever celestials thou likest. And by their grace shalt thou alaa obtain children !' Thus addressed, the girl, (a little while after) possessed with curiosity, summoned, during the period of her maiden-hood, the god Arka (Sun.) And the lord of light thereupon made her conceive and begat in l*er a sou who was the first of all wielders of weapons. And from fear of her relatives she brought forth in sceresy that child who came • out with «ar-rings and coat of mail. And he was gifted with the beauty of a celestial infant, and in splendour was like unto the maker of day himself and every part of his body was symmetrical and well embellished. And Kunti cast the handsome ■ child into the water. But the child thus thrown into the water ■was taken up by the excellent husband of Radha and given by him to his wife to be by her adopted as their son. And the couple gave him the name of Vasu-sena by which appellation the child soon became known all over the land. And as he grew up he became verj' strong and excelled in all arms. And the -first of all successful persons, he soon mastered the Vedangas, And while the intelligent one who had truth for his strength was studying the Vedas, there was nothing he would not give to the Brahmanas. At that time Indra — the originator of ail things— moved by the desire of benefiting bis own son Arjuna, assuming the guise of a Brahmana, came to him and begged of the hero his ear-rings and natural armour. And the hero taking off his ear-rings and armour gave them unto the Brahmana. And Sakra (accepting the gifts) presented to the giver a, Sakti {miasiie weapon) surprised (ati his open-hand- edness) and addressed him these words: — 'O invincible one, amongst the celestials, Asuras, men, Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon), that one shall certainly be slain !' And the son of Surya was at first known in the world by the name of Vasu-sena. But for his deeds he subsequently came to be called Kama. And because the hero of great fame liad taken off his natural armour there- fore was he — the first son of Pritha — called Kama. And, thou best of kings, the hero began to grow up in the Suta caste. And, king, know thou that Karna — the first of all exalted men— the foremost of all wielders of wea[)ons— .the stayer of foes — and the best portion of the maker of day — was the friend and counsellor of Duryodhana. And he called Vasudeva, endued with- great valor, was among men a portion^ ef him called Narayana — the god of gods — eternal !' And'' Valadeva of exceeding strength was a portion of the Nagai' Shesha. And, monarch, know thou that Ptadyumna (Kama)> of great energy was Sanat-kutnara. And in this way the portions of various other dwellers of heaven became exalted Vaen intlie race of Vasudeva increasing the glory thereof. And,. king, the portions of the Gdna of Apsaras which I have mentioned already, also became incarnate on earth aecording- to Indra's commands. And sixteen thousand portions of those- goddesses became, O king, in this world of men the wives of Tasudeva*. And a portion of Sri herself became incarnate on. earth, for the gratification of Narayana, in the line of Bhismaka, And she was by name the chaste Eukmini. And- the fault- less Draupadi, slendier-waisted' like the wasp, was born of the portion of Shachi (the queen of the celestials)' in the line of Prupada. And she was niether low nor- tall in stature. And! she was of the fragrance of the blue lotus, of ejes- large as fotuB leaves-, of thighs fa*ir and round, of dense masses of black curly hair. And endued with every auspicious feature and of complexion like that of the emerald, she became the charmer of the hearts of five foremost of men. And the two goddesses Siddhr and Dhriti became the mothers of those five and were calTed Kunti and Madri. And she who waa Mati became the daughter (Gandhari) of Suvala. " Thus, king, have I recited to thee all about the in- carnations, according to their respective portions, of the gods, the Asuras, the Gandliarvas, the Apsaras, and of the Raksh- asas. They who were born on earth as monarchs invincible in war, those high-souled ones who were born in the wide extended line of the Yadus, they who were born as mighty monarchs in other lines, they who were born as Brahmanas and Kshatrias and Vaisyas, have all been recited by me duly. And this account of the incarnation (of superior beings accord- ing to their respective portions) capable of bestowing wealth, foiue, offspring, long life, mi success, should always be beard 201 MAHABB;AI5,ATAi in a proper frame of mind. And having listened to tliis account of incarnations, according to tbeir portions, of gods, Gandharvasj and Rakshasas, the hearer becoming acquainted with the creation, preservation, and destruction of the universe and acquiring wisdom, is never depressed even under the most cnfiTossins' sorrows." And so ends the sixty-seventh Section in the Sambhava of the Adi Parva. Section LXVIII. {Sambhava Parva continued.) Janamejaya said, "O Brahmana, I have, indeed, heard from thee this account of the incarnation, according to their portions, of the gods, the Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I, however, again desire to hear of the dynasty of the Kurus from the very beginning. Therefore, O Brahmana, speak of this in the presence of all these Erahmarshis I " Vaisampayana said, " exalted one of the Bharata race, the founder of the Paurava line was Dushmanta gifted with great energy. And he was the protector of the earth bounded by the four seas. And that king had full sway over four quarters of this world. And he was the lord also of various regions in the midst of the sea. And that great oppressor of all foes had sway over the coimtries even of the mlecchas. And during his rule there were no men of mixed castes, ho tillers of the soil (for the land of itself yielded produce), no workers of mines (for the surface of the earth yielded abun- dance), and no sinful men. All were virtuous, and did every thing from motives, O tiger among men, of virtue. There was no fear of thieves, dear one, no fear of famine, no fear of disease. And all the four tirders took pleasure in doing their Jrespective duties and never performed religious acts for obtain- ing fruition of desires. And his subjects depending upon him never entertained any fear. And Parjannya (Indra) poured showers at the proper lime and the produce of the fields was always pulpy and juicy. And the earth was full of. all kinds ADI PARVA, 205 of wealth and all kinds of animals. And the Brahmanaa were always engaged in their duties and they were always truthful. And the youthful monarch was endued with wonder- ful prowess and a physical frame hard as thunder-holt so that he could, taking up the mountain Mandara, support it in hia arms with its forests and bushes. And he was well-skilled in four kinds of encounters with the mace (hurling it at foes in a distance, striking at those that are near, whirling it in the midst of many, and driving tlie foe before.) And he was skilled also in the use of all kinds of weapons and in riding elephants and horses. And in strength he was like unto Vishnu, in splendour like unto the maker of day, in gravity like unto the Ocean, and in patience like unto the Earth. And the monarch was loved of al I his subjects, and he ruled his contented people virtuously. " And thus ends the sixty-eighth Section in the Sambhava of the Adi Parva. Section LXIX. C Sambhava Parva continued. ) Janamejaya said " I desire to hear from thee about the birth and life of the high-souled Bharata and of the origin of Sakuntala. And, O worshipful one, I also desire to hear all about Dushmanta— that lion among men — and how the hero obtained Sakuntala. It behoveth thee, O knower of- truth and first of all intelligent men, to tell me everything. " Vaisampayana said, " Once on a time (king Pushmanta) of mighty arm and accompanied by a large force went into the forest. And he took with him also hundreds of horses and elephants. And the force that accompanied the monarch was of four kinds (foot-soldiers, charioteers, cavalry, and elephants,)— heroes armed with swords and darts and bearing in their hands maces and stout clubs. And surrounded by hundreds of warriors with Prasa and Tomara (missile weapons) in their arms, the monarch set out on his journey. And with the leonine roar of the warriors and with the notes of the conch, and the sound of the drum, with the rumbling of the chariot wheels^ 206 MAftABHARATA. and with the deep roar of the huge elephants, all minglTng^ with the neighing of horses and the clashing of weapons of the variously armed attendants in diversified dresses, there arose a deafe^ning tumult while the king was on his march. And ladies gifted with great beauty, from the terraces of goodly mansions, beheld that heroic monarch the achiever of his own fame. And the ladies saw that he was like unto Sakra, the slayer of bis enemies, capable of repulsing, the elephants of foes. And they believed that he was the wielder of the thunder-bolb himself. And they said, 'This is that tiger among men who in War is equal unto Vasu in prowess, and in conseqaence of th& might of whose arm there are no foes left. ' And saying this, the ladies from aftection gratified the monarch by showering flowers on his head. And followed by foremost of Brabmanash uttering blessings all the way, the king in great gladness oi heart went towards the forest eager on slaying the deer. And many Brahmanas, Esbatrias, Vaisyas, and Sudras followed the- monarch who was like unto the king of th« celestials seated on the back of a proud elephant. The citizens and other classes followed the monarch for some distance. And they at last refrained from going further at the command of the king. And the king, then, ascending on his chariot, of winged speed filled the whole earth and even the heavens, with the gliar- ghara of his chariot wheels. And as he went he saw around him a forest like unto i^amcZawa itself (the celestial gardens.)" And it was full of Vilwa, Arkd, Khddira (catechu) Kopithwa, and Dhava trees. And he saw that the soil was uneven and scattered over with blocks of stone looseaed from the neigh- bouring cliffs. And he saw that it was without water and without human beings and lay extended for many Yojanas around. And it was full of deer and lions and other terrible beasts of prey. "And king Dushmanta, that tiger among men, assisted by his followers and the warriors in his train, agitated that forest killing numerous animals. And Dushmanta, piercing them with his arrows, felled numerous tigers that were within shoot- ing range. And the king wounded many that were too distant, ■and killed many that were too near with hia heavy sword, Aad ADl PARVA, 207 that foremost of all wielders of darts killed many by hurling his darts at them. And well conversant with the arts of whirling the mace, the king of immeasurable prowess fearless- ly wandered over the forest. And the king roamed about killing the inmates of the wilderness somtimes by his swords and sometimes by fast-descending blows of his mace and heavy short clubs. "Aiid when the forest was so agitated by the king possessed •of wonderful energy and by the warriors in his train delight^ ing in warlike sports, the lions began thereupon to desert it in numbers. And herds of animals deprived of their leader^ from fear and anxiety began to utter loud cries as they fled in B,ll directions. And fatigued with fliglit they began to fall down on all sides, unable to slake their thirst having reached river-beds that were perfectly dry. And many so falling were eaten up by the hungry warriors. While others were eaten up after having been duly quartered and roasted in fires lit up by the warriors. And many strong elephants maddened wi(h the wounds they received and alarmed also beyond measure fled with trunks upraised on high. And those wild elephants betraying the usual symptoms of alarm by urinating and ejecting the contents of their stomach and vomitting blood in large quantities trampled, as they ran, many warriors to ■death. And that forest which had been full of animals, was by the king with his masses of followers and sharp weapon3 soon made bereft of lions and tigers and other monarchs of the wilderness." And thus endeth the sixty-ninth Section in the Sambhava ©f the Adi Parva. Section LXX. (Sambhava Parva continued.) Vaisampayana said, "Then the king with his followers having killed thousands of animals entered another forest for purposes of hunting. And attended by a single follower and fatigued with hunger and thirst he came upon a large desert Du the frontiers of the forest. And having crossed this hei'b' 208 MAHAEHARA^TA. less plain the king came upon another forest full of the re- treats of ascetics, beautiful to look at, delighting the heart; r and of cool, agreeable breezes. And it was full of trees covered with blossoms, the soil overgrown with the softest and greenest grass, extending for many miles around, and eclioing with the sweet notes of winged warblers. And it resounded also with the notes of the male Kohila and of the shrill cicala. And it abounded with magnificient trees with outstreched branches forming a shady canopy overhead. And the bees- hovered over flowery creepers all around. And there were beautiful bowers in every place. And there was no tree with-- out flowers, none without fruits, or none that had prickles on it, or none that had no bees swarming around it. And the; whole forest resounded with tlie melody of winged choristers,' And it was decked with various flowers. And there were re- freshing shades of blossoming trees. " Such was the delicious and excellent forest that the great bowman entered. And trees with branches beautified with dusters of flowers began to gently wave at the soft breeze and rain their flowers over the monarch's head. And the trees clad in their flowery attire of all colors, with sweet-throated warblers perching on tliem, stood there in rows with heads touching the very heavens. And around their branches hang- ing down with the weight of flowers the bees tempted by the honey hummed in sweet chorus. And the king endued vvith great energy beholding innumerable spots covered with bowers of creepers decked with thick clusters of flowers, from excess of gladness became very mueh charmed. And the forest was exceedingly beautiful in consequence of those trees ranged around with flowery branches twining with each other and looking like so many rain-bows for gaudiness and variety of color. And it was the' resort of bands of ascetics crowned with success, of the Charanas, of tribes of Gandharvas and Apsaras, of monkeys and Kinnaras drunk with joy. Delici- ous, cool, and fragrant breezes conveying the effluvia of fresh flowers blew in all directions as if tliey had come there to sport with the trees. And the king saw that charming forest gifted with ouch beauties, And it was situate in a delta of AD I PARVA, S09 the river, and the cluster of high trees standing together made the place look like a gaudy flatstafif. " And in that.forest which was the resort of ever-cheerfal birds, the monarch saw a delightful and charming retreat of ascetics. And there were many trees around it. And the sacred fire was hurniag within it. And the king worshipped that unrivalled retreat. And he saw sitting in it numerous Yotis, Valakhillyas, and other Munis. And it was adornecl with many chambers containing the sacrificial fire. And the flowers dropping from the trees had formed a thick carpeb spread over the ground. And the spot looked exceedingly beautiful with those tall trees of large trunks. And by it flowed, O king, the sacred and transparent Malini with every speciea of water-fowl playing on its bosom. And that stream infused gladness into the hearts of the ascetics who resorted to it for purposes of ablutions. And the king beheld on its banks many innocent animals of the deer species and was exceedingly de- lighted with all he saw. "And the monarch, the course of whose chariot no foe could obstruct, then entered that ^asylum which was like unto the region of the celestials, being exceedingly beautiful all over.. And the king saw that it was on the margent of the sacred stream which was like the mother of all the living creatures residing in its vicinage. And on its beach sported the Chalera- vaka, and waves of milk-white foam. And there stood also thQ habitation of Kinnaras. And monkeys and bears too disported in numbers. And there lived also holy ascetics engaged in study and meditation. And there could be seen also elephants and tigers and snakes. And it was on the banks of thafj stream that the excellent asylum of the illustrious Kasyapa stood offering a home to numerous Rishis of great ascetic merit. And beholding that river, and the asylum also washed by that river which was studded with many islands and which possessed banks of so much heauty, — an asylum like unto that of Nara and Narayana laved by the waters of the Gainges,— r the king then resolved to enter into that sacred abode. And that bull among men, desirous of beholding the great Rishi of ascetio wealth, the illustrious Sauwar of the race of Kasy«pa "7 fl(t. UAHABBABATA, Y)Be who possessed every virtue and who for his splendour could with difficulty be gazed at, then approached that forest resounding with the notes of maddened peacocks and like unto the gardens of the great Gandharva Chittra-ratha him* self. And halting his army, consisting of flags, cavalry, in- fantry, and elephants, at the entrance of the forest, the monarch spoke as follows : — ' I shall go to behold the mighty Etacetic of Kasyapa's race, he who is without darkness. Stay ye here until my return ! ' " And the king having entered that forest which was like unto Indra's garden, soon forgot his hunger and thirst. And he was pleased beyond measure. And the monarch, laying aside all signs of royalty, entered that excellent asylum with but his minister and his priest, desirous of beholding that Rlshi who was an indestructible mass of ascetic merit. And the king saw that the aylum was like unto the region of Brahma, There were bees sweetly humming here and winged warblers of various species pouring forth their melodies there. At particular places that tiger among men heard the chaunting of the Big hymns by first-rate Brahmanas according to the just rulies of intonation. Other places again were decked with Brahmanas acquainted with the ordinances of sacrifices, of the Angas, and the hymns of the Yayurveda. Other places again were filled with the harmonious strains of Sama hymns Sung by vow-observing Bishis. At other places the asylum was decked with Brahmanas learned in the Atharva Veda, At other places again Brahmanas learned in the Atharva Veda and those capable of chaunting the sacrificis^ hymns of the Sama were reciting the Sanhitas according to the just rules of voice, At other places again other Brahmanas well-acquainted with the science of ortho-epy were reciting mantras of other kinds. In fact, that sacred retreat resounding with these holy notes was like unto a second region of Brahma himself. And there were many Brahmanas skilled in the art of making sacrificial platforms and in the rules of Krama in sacrifices, conversant with logic and the mental sciences, and possessing a conjplete knowledge of the Vedas. There were those also _ who were fully acquainted with the meanings of all kinds ot IBIPARVA, 211 ixpressions, tboge that were conversant with all especial rites, those also that were followers of Moksha-dharma ; those agaia that were well-skilled in establishing propositions, rejecting superfluous causes, and drawing right conclusions. There were those having a knowledge of tlie science of words (gram- mar), of prosody, of NwuJeta ; those again who were conversant with astrology and learned in tlie properties of matter and the fruits of sacrificial rites, possessing a knowledge of causea and effects,, capable of understanding the cries- of birds and monkies, well-read in large treatises, and skilled in various ecieucea. And the king, as he proceeded, heard their voices, And the retreat resounded also with the voices of men capable of charmis Bere ?' And the sound of his voice was echoed back, loud as itt ■was. And hearing the sound of hia voice, there came out of the Bishi's abode a maidea beautiful as Sree herself but dressed as an ascetic's daughter. And the black -eyed fair one, as sooa as she saw king Dushmanta, bade him welcome and worshipped Mm duly. And showing him due respect by the offer of a seat, Padya and Arghya, enquired after, O king, about the monarch's health and peace. And having worshipped the king and asked him about his health and peace, the maideiv reverentially asked, 'What must be done, O king ! I await youP commands.' The king duly worshipped by her, then said unto that maiden of faultless features and sweet speech, 'I have come, to worship the greatly fortunate Rishi Kanwa. Tell me, O amiable and beautiful one, where has the illustrious Bishi gone?' "Sakuntala then answered, ^My illustrious father hath gone away from the asylum to fetch fruits. Wait but a moment and thott wilt see him when he arrives.' " Yaisampayana continued, " The king not seeing the Rishij and addressed thus by her, beheld that the maiden was exceed-t ingly beautiful and endued with perfect symmetry of shape* And he saw that she was of sweet smiles. And she stood, decked in beauty for her faultless features, for ascetic penan-; ces, and for humility. And he saw that she was in the bloom of youth. She therefore asked her, ' Who art thou ? And whose daughter, O beautiful one ! Why hast thou come into the, woods also? O handsome one, gifted with so much beauty and such virtues, whence hast thou come ? charming one, at the very first glance hast thou stolen my heart ! I desire to learn all about thee ; therefore tell me all !' And thus addressed by the monarch in the aslyum, the maiden smilingly replied in these sweet words :— ' Dushmanta, I am the daughter of the virtuous, wise, high-souled, and illustrious ascetic Kauwa > ' Dushmanta, hearing this replied, "The universally worship- ped and greatly fortunate Rishi is one whose seed hath been drawn up. Even Dharma himself might fall off from his course, but ascetics of rigid vows can never fall off so. There- fore, thou o( the fairest complexion, how faa»t thou becit' ADI PAKVA, 2ii •feorn his daughter ? This great doubt of mine it beboveth thee to dispel !' Sakutala then replied, 'Hear, O king, what I have learnt regarding all that befell me of old and bow I am the daughter of the Muni ! Once on a time, a Kishi came here and asked about my birth. All that the illustrious one (Kanwa) told him Lear now of me, king ! " 'My father Kanwa, in answer to that Rishi's enquiries said^ Viswamitra of old having been engaged in the most austere of penances alarmed Indra the chief of the celestials whd- thought that the mighty ascetic of blazing energy would, by his penances, hurl him down from his high seat in the heavensi And Indra thus alarmed, summoned Menaka, and told her, "Tbou, O Menaka, art the first of all the celestial Apsaras ! Therefore, O amiable one, do me this service. Hear what I say. This great ascetic Viswamitra, like unto the Sun him-" elf in splendour, is engage i in the most severe of penances. My heart is trembling with fear. Indeed, slender-waisted Menaka, this is thy business ! Thou must see that Viswa* mittra, of soul rapt in contemplation and engaged in the most austere of penances, who might hurl me from my seafc Go and tempt him, and frustrating his continued austerities accomplish my good ! Win him away from his penances, O beautiful one, by tempting him with thy beauty, youth, agreeableness, arts, smiles and speech." Hearing all this; Menaka replied, " The illustrious Viswamitra is endued with great energy and is a mighty ascetic. He is very wrathful also as is known to thee. The energy, penances, and wrath of the high-souled one have made even thee anxious. Why should not I also be anxious ? He it was who made even the illustrious Vasishta bear the pangs of witnessing the premature death of his children. He it was who though at first was born a Kshatria subsequently became a Brahmana by strength of his ascetic penances. He it "was who for purposes of his ablu-i tions created a deep river that can with difficutly be fordedj and which sacred stream is known by the name of the Kausiki. lb was Viswamitra whose wife in a season of distress was maintained by the royal sage Matanga (Trisanku) who was thent i^Ji MAHABHARATAi living under a father's curse as a hunter. It was Viswamilra who, returning after the famine was over, changed the name of the stream laving his asylum from Eausiki into F9,ra>. It wa» Viswamitra who, in return for the services of Matanga, himself became the latter's priest for purposes of a sacrifice. The lord of the celestials himself went from fear to that sacrifice for drinking the Soma juice. It was Viswamitra who ia anger created a second world and numerous stars beginning with Sravana. He it was who granted protection to Trisanku under a superior 's curse. I am frightened to approach hita whose deeds are such ! Tell me, O Indra, the means that should be adopted so that I may not be burnt by bis wraths He can burn the three worlds by his splendour, can, by a, "Stamp, cause the earth to quake. He can sever the great Meru from the earth and hurl it at any distance. He caa go round the ten points of the earth in a moment. How can a woman like us even touch such a one full of ascetic virtue, like unto blazing fire, and having his passions under complete control 1 His mouth is like unto the blazing fire, the pupil© of bis eye are like the Sun and the Moon, his tongue is like unto Yama himself. How shall, O chief of the celestials, a woman like us even touch him ? At the thought of his prowess^ Yama, Shoma, the great Rishis, the Saddhyas, the Viswas, the Valakhilljas, are terrified ! How can a woman like me refrain from gazing at him in alarm ? Commanded, however, by thee, O king of the celestials, I shall somehow approach that RishL But, O chief of the gods, devise thou some plan whereby, pro- tected by thee, I may safely move about that Rishi ! I think that when I begin to play before the Rishi, Maruta (the god of wind) had better go there and rob me of my dress, and Man- matha (the god of love) had also, at thy command, better hel|j me then. And let also Maruta on that occasion bear thither fragrance from the woods to tempt the Rishi. " Saying this, and all she said having been duly provided, Menaka then wen* to the retreat of the great Kaushika. And thus endetb the seventy-first Section in the Sambhava rf the Adi Parva. Section LXXll. (Sambhava Parva continued.) Kanwa continued,-— And Sakra, thus addressed by her, then commanded him who could aproach every place (the god of wind) to be present with Menaka at the time the latter would be before the Rishi. And the timid and beautiful Menaka then entered the retreat and saw there Viswamitra who had burnt, by hia penancea, all his sins, and was engaged yet in ascetic penances. And saluting the Rishi, she thea began to sport before him. And just at this time Maruta robbed her of her garments that were white as the moon. And she thereupon ran, as if in great bashfulness, to catch her attire, and as if she was exceedingly annoyed with Maruta. And s'he did all this in the very sight of Viswamitra who was endued with energy like that of fire. And Viswamitra saw her in that attitude. And beholding her divested of her robes, he saw that she was of faultless features. And the best of Munis saw that she was exceedingly handsome, with no marks of age on her person. And beholding her beauty and accomplishments, that bull amongst Rishis was possessed with desire, and made a sign that he desired her compa- nionship. And he invited her accordingly and she of fault- less features expressed also her acceptance of the invitation, And they then passed a long time there in each other's com- pany. And sporting with each other just as they pleased, foi; a long time as if it were only a day, the Rishi begat in Mena- ka a daughter named Sakuntala. And Menaka (as her con- ception advanced) went to the banks of the river Malini coursing along a valley^ of the charming mountains of Him- vat. And there she gave birth to that daughter. And shQ cast the new-born infant on the bank of that river and went away. And beholding the new-born infant lying in that forest destitute of human beings but abounding with lions and tigers, a number of vultures sat around to protect it from harm. No Rakshasas or carnivorous animals took its life. Those vulture^ protected the daughter of Menaka. I had gome there to per* gld MAHABHABATA, form my ablutions and beheld the infant lying in the solitude of the wilderness surrounded by vultures. Bringing her hither I have made her my daughter. Indeed, the maker of the body, the piotector of life, the giver of food, are all three, in their order, fathers according to the Dharma shastras. And because she was surrounded, in the solitude of the wilderness, by Sakuntas (birds), therefore hath she been named by me Sakuntala (bird-protected.) O Brahmana, know that it is thus that Sakuntala hath been my daughter. And the faultless Sakuntala also regards me as her father.-- — "This is what my father had said unto the Rishi having been asked by him. And, O king of men, it is thus that thou must know I am the daughter of Kauwa. And not knowing my reaL father, I regard Kauwa as my father. Thus have I told thee, king, all that hath been heard • by me regarding my birth.' " And thus ends the seventy-second Section in the Sambhava of the Adi Pacva. Section LXXIII. ( Sambhava Parva continued. ) Vaisampayana continued, " King Dushmanta hearing all this said, 'Well-spoken by thee, O princess, all that, blessed one, thou hast said ! Be my wife, O beautiful one ! What shall I do for thee ? Golden garlands, robes, ear-rings of gold, whitest and handsomest pearls from various countries, golden <5oins, finest carpets, I shall present thee this very day. Let the whole of my kingdom be thine to-day, O beautiful one ! Come tome, timid one, wedding me, O beautiful one, according to the Gandliarva form ! thou of tapering thighs, of all modes of marriage, the Gandharva is regarded as the first.' "And Sakuntala, hearing this, said, 'O king, my father hath gone from this asylum for fetching fruits. Wait bttta moment, he will bestow me on thee !' "And Dushmanta replied, '0 thou beautiful and faultless one, I desire that thou shouldst be my companion. Know thou that I exist for thee, and my heart is in thee. Oae ia ADI PARVA, "217 ■' certainly one's own friend, and one certainly may depend upon one's own self. Therefore, according to the ordinance, "thou canst certainly bestow thyself. There are, in all, eights kinds of marriage. These are Brahma, Daiva, Arsha, Praja- patya, Asura, Gandharva, Bakshasa, and Paishacha the eighth. The self-create Manu hath spoken of the 'appropriate- ness of all these forms ticcording to -their order. Know thow, O faultless one, that the four first of these is fit for tha Brahmanaa, and six first for the Kahatrias. As regards kings, even the Rakshasa form ia p'ermissible. The Asura form ia permitted to the Vaisyas and the Sudras. Of the five first, three are proper, the otiier. two being improper. The Pai- shacha aad the Asura forms should never be practised. These are the institutes of religion, and one may act according ta them. The Gandharva and the Rakshasa forms are consistent with the practices of Kshatrias. - Thou needst not entertaia the least alarm. There is not the least doubt that whether according to any of these last mentioned forms, or according; to a union of both of them, our wedding may take place. O thou of the fairest complexion, full of desire as I am, thou also in a similar mood canst be my wife according to the Gan- dharva form.' "Sakuntala having listened to all this, answered, 'If tliia be the course sanctioned by religion, if, indeed, I am my own disposer, hear thou, O thou foremost of the Purava race, what are my terms. Promise truly to give me what I ask thee amongst ourselves alone. The son that shall be begotten in me shall become thy heir-apparent. This, king, is my fixed resolve. And, Dushmanta, if thou grantest this, then let our union take place.' " Vaisampayana continued, "The monarch, without taking time to consider, at once told her 'Let it be. And I will even take thee, O thou of agreeable smiles, with me to my capital. I tell thee truly. O thou beautiful one, thou deservest all this ! And so saying, that first of kings then wedded the handsome Sakuntala of graceful tread, and knew her as her husband. And assuring her duly he came away, telling her repeatedly, 'I shall send for ihy escort my tro^opa 28 21S MAHABHARATA, of four classes. Indeed, it is even thus that I shall take thee to my capital,. O thou of beautiful smiles.' " Vaisampayana continued, "0 Janamejaya, having pro- mised so to her the king went away.. And as he retraced his way homewards he began to think of Kasyapa. And he asked himself, 'What shall the illustrious ascetic say, after he hath known all ?' Thinking of this, he entered has capital. ■ "The moment the king had left, Kanwa arrived at his abode. But Sakuntala, from a sense of shame, did not go out to receive her father. That great ascetic, however, possessed of spritual knowledge, knew all. Indeed, beholding everything with his spiritual eye, the illustrious one was pleased and addressing her said, ' Amiable one, what hath been done by thee today in secret, without liaving waited for me, viz, in- tercourse with a man, hath, not been destructive of thy virtue. Indeed, union according to the Gandharva form, of a wishful woman with a man full of desire, without jnantras of any kind, it is said, is the best for Kshatrias. That best of men, Dushmanta, is also high-souled and virtuous. Thou hast, Sakuntala, accepted him for thy husband. The son that shall be born of thee shall be mighty and illustrious in this world. And he shall have sway over the whole of this earth bounded by the sea. And the forces of that illustrious king of kings, while he goeth out against his foes, shall be irresistible. ' "And Sakuntala then approached her fatigued father and washed his feet. And, taking down the weight he had on and placing the fruits in proper order, told him, 'It behoveth thee to give thy grace to that Dushmanta whom I have accept- ed for my husband, as well as to his ministers.' "Kanwa replied, ' thou of the fairest complexion, for thy sake, I am inclined to bless him. But receive from me, thou blessed one, the boon that thou desirest.' " Vaisampayana continued, "Sakuntala thereupon moved by the desire of benefiting Dushmanta, asked the boon that the Paurava monarchs might^ever be virtuous and never be deprived of their thrones, " ADIPAHVA. 210 - And so ends the seventy-third Section in^ the Sambhava of the Adi Parva, Section EXXIT (Sambhava Parva- continued.) Taisampayana said, "After Dushmanta had left the asykims giving those promises to Sakuntala, the latter of tapering- thighs brought forth a boy of immeasurable energy. And when the child was full three years of age, he became in- splendour like the blazing fire.. And, Janamejaya, he was possessed of beauty and magnanimity and- every aeeomplish- ment. And the first of virtuous men, Kanwa, caused all the rites of religion to be performed on tliat intelligent child thriving day by day.. And the boy gifted with pearly teeth . and shining locks, capable of slaying lions even at that age, with all auspicious signs on his palm, and broad expansive fore- - head, grew up in beauty and strength. And like unto a celes- tial child in. splendour he began to grow up. rapidly. And. when he was only six. years of agOj endued with great strength he used to seize and bind, to the trees that stood around that, asylum, lions and tigers- and boars and buffaloes and elephants. And he rode on some animals, seized some, and pursued others in sportive mood. The dwellers of Kanwu's asylum there- upon bestowed- on him a name.. And they said, because he seizes and restrains all animals however strong, let him be called Sarva^damana ( the restrainer of all. ) And it was thus that the boy came to be named Sarva-damana, endued as he was with prowess and energy, and strength. And the Eishi seeing the boy and marking also his. extraordinary acts, told Sakuntala that the time had come for his installation as the heir-apparent. And beholding the strength of the boy, Kanwa commanded his disciples, saying, " Bare ye without delay this Sakuntala with her son from this abodfe to that of her husband blessed with every auspicious sign. Women should not live long in the houses of their paternal or maternal relations. Such residence is destructive of their reputation, their good conduct, their virtue, Therefore delay not in bear«i 22Cy ttABABHASATA.. ing ber hence.' The disciples of the Eishi therenp&n, saying *Bobe it, ' wettt towards the city named after the .elephant, ( Hastinapore ) with Saktmtala and her son- before them. And then she of fair eye-brows takings with her that boy of celestial beauty endaed with eyes like lotus leaves, left the woodii where she had been first kaown by Dushmanta. And li^ying approached the king, she with her boy resembling in splendour the rising Sun was introduced to him.- And' the dis- omies of the ^ishi having introduced her, returned to the asylumii And Sakuntala haviiag worshipped the king according to proper form, told him,. This is thy son, king ! Let him be installed as thy heir-apparenk. O king^ this child, like ixnto a celestial, hath been begotten, by thee in me. There- fore, O thou best of men,, fulfil now the promise thou gavest me. Call to thy mind, O thou of great good fortune, the agreement into which thou hadst entered on the occasion of thy union with me in the asylnmof Kanwa.* 'Thfr king, hearing these her words, and remeiabering everything, said, 'I do not remember anything.. Whose art thou, O wicked woman in ascetic guise ? I do not remem- ber having contracted any connection with you in. respect of Dharma, Kama and Artha^ Go or stay or do as thou pleasest.' Thus addressed by him, the fair-complexioned innocent one 6eeame abashed. Grief deprived her of consciousness and she stood for a, time like an wooden post. Soon, however, her cjes became red like copper and her lips began to quivfen And the glances she now and then cast upon the king seemed to bum the latter. Her rising wrath, however, and the fire of Ler asceticism, she extinguished vrithin herself by an extraordi- nary efEork. Gathering her thought* within a moment> her heart possessed with sorrow and rage, she thus addressed her lord iu aitger,. looking at hin>. 'Knowing everything, monarch, feow canst thou, like an inferior person, thus say that thow knowest not * Thy heart is a witness a regards the truth or falsehood of this matter. Therefore speak truly without de- grading thyself ! He who being one thing, representeth himself us- another thing to others is like a thief and a robber of hia (twiv seli. 0£ W'li%t sin is he not capable ? Thou tbinkest tbata ADIPARVA. 221 thau alone hast knowledge of thy deed. But knbwest thou mot that the ancient omniscient one (Narayana) lieth in thy heart ? He knoweth all thy sins, and thou sinnest in his presence. He that sins thinks that none ohserveth him/ But he is observed by the gods and by him also who occupieth every heart. The Sun, the Moon, the Air, Fire, Earth, Sky, Water) the heart, Yama, the day, the night, both twilightsj and Dharma, all witness the acts of man. Yama, the son of Surya, taketh no account of his sins with whom Narayana the witness of all acts is gratified. But he with whom Narayana is not gratified is tortured for his sins by Yama. Him who degradeth himself by representing his self falsely, the ' god^ never bless. Even his own soul doth not bless him, I am a wife devoted to my husband. I have come of my own accord, it is true. But do not, on that account, treat me with disres- pect. I am thy wife and therefore deserve to be treated res- pectfully. Wilt thou not treat me so because I have come hither of my own accord ? In the presence of so many, why dost thou treat me like an ordinary woman ? I am not cer- tainly crying in the wildneness. Dost thou not hisar me ? But if thou refusest to do what I supplicate thee for; O Dushmanta, thy head this moment shall burst in hundred pieces. The husband entering the womb of the wife cometh out himself in the form of the son. Therefore is the wife called by those cognisant with the Veda as Jai/a (she in whom one is bom.) And the son that is so born unto persons cognisant of the Vedic Mantras rescueth the spirits of deceased ancestors. And because the son rescueth ancestors from the hell call Put, there- fore hath he been called by the self-create himself Puttra (the rescuer from Put.) By a son one conquereth the three worlds. By a son's son, one enjoyeth eternity. And by a grand-son's son great-grand-fathers enjoy everlasting happiness. She is a true wife who is skilful in house-hold affairs. She is a true wife who hath borne a son. She is a true wife whose heart is devoted to her lord. She is a true wife who knoweth none but her lord. The wife is man's half. The wife is the first of friends. The wife is the root of Dharma, Artha, and Kama, The wife is the root of salvation, They that have- wives cm 222 MAHABHiRATA. perform religious acts. They that have wives can lead d'omes- tic lives. They that have wives have the means to- be cheer» ful. They that have wives can achieve good fortune. Sweet- speeched: wives are as friends on occasions of joy.. They are as fathers on occasions o€ religious acts. They are as mothers in hours of sickness and woe. Even in the deep woods-, a wife- to- a traveller is his refreshment and solace. He that hath a wiffr is trusted by all. A wife therefore is one's most valuable- possession. Even when the husband leaving this world goeth into the region of Yama, it is the devotee* wife that accom- panies him there. A wife gone before waits for the husband. But if the husband goeth before, the chaste wife followeth. close. For these reasons, O king, doth mamage exist. The husband enjoyeth the companionship of the wife both in thi* and the other world. It hath been said by learned person* that one is himself born as one's son. Tlierefore should a- man whose wife hath borne a son look wpon her as his motlier; Beholding the face of the son one hath begot in his wife, like- bis own face in a mirroi', one feeleth as happy as a virtutous-- man on attaining to heaven. Men scorched by mental grief or suffering under bodily pain feel as much refreshed in the- companionship of their wives as one perspiring (under the hot sun) in a cool bath. No man even in anger should ever d* anything that is disagreeable to his wife, seeing that happi- ness, joy, and virtue, everything dependeth on the wife. A wife is the sacred field in which the husband is' born himself. Even Rishis cannot create creatures without women. What happiness is greater than what the" father feels when the soiv running towards him, even though his body be smeared with dust, clasps his limbs ? Why then dost thou treat with in- difference such a son who hath approached thee himself and who casteth wishful glances towards thee for climbing thy knees ? Even ants support, without destroying, their own eggs. Then why shouldst not thou, virtuous as thou art, sup- port thy own child ? The touch of soft sandal paste, of women, of (cool) water, is not so agreeable as the touch of one's own infant sou locked in one's embrace. As a Brahmana is the foremost of all bipeds, a cow the foremost of all ADI PARVA, 223 tjnadnipeds, ca preceptor the fgremost of all superiors, so id the son foremost of all objects agreeable to the touch. Let therefore, this handsome child touch thee in embrace. There is nothing in the world more agreeable to the touch than th^ embrace of one's son. O thou chastiser of the foe, I have brought forth this child, monarch, capable of dispelling all thy sorrows, after bearing him in my womb for full three years. And, monarch of the Puru race, " He shall perform a hufi- dred horse-sacrifices" were the words uttered in the skies when. I was in the lying-in room. Indeed, men going into places remote from their homes take up others' children on their laps and smelling their heads feel great happiness. Thou knowest that Brahmanas repeat these Vedic mantras on the occasion of the consecrating rites of infancy. " Thou art born,, O son, of my body ! Thou art sprung from my heart. Thou; art myself in the form of son. Live thou for a hundred years! My life dependeth on thee, and the continuation of my race also on thee. Therefore, O.son, live thou in great happiness for a hundred years. " He hath sprung from thy body — this second being from thee. Behold, thyself in thy son as thou beholdest thy image in the clear lake ! As the sacrificial fire is kindled from the domestic one, so hath this one sprung from thee. Though one, thou hast divided thyself. In course of hunt- ing while engaged in the pursuit of deer, I was approached by thee, O king, I who was then a virgin in the asylum of my father ! Urvasi, Purva-chitti, Saha-janya, Menaka, Viswaclii, and Ghritachi, these are the six foremost Apsaras. Amongst them again, Menaka, born of Brahma, is the first. Descend- in" from lieaven on earth, after intercourse with Viswamitra she gave me birth. That celebrated Apsara, Menaka, brought me forth in a valley of ,tlie Himalya. And bereft of all affection, she went away casting me there as if I was any body else's child. What sinful act did I do of old in some other life that I was in infancy cast off by my parents and at present am cast off by thee I Cast off by thee I am ready to return to the asylum of my father. But it behoveth thee not to cast off this child who is thy own. ' "Hearing all this, .Dushmauta said, '0 Sakuntala, I do not 224 MAHABHAEATA. know having begot in thee this son. Women generally speak untruths. Who shall believe in thy words ? Destitute of all afFection, the lewd Menaka is thy mother, for by her wast thou cast off on the surface of the Himalya as one throws away, after the worship is over, the flowery offerings he had made to his gods. Thy father too of the Kshatria race, the lustful Viswami- tra, who was tempted to become a Brahmana, is destitute of all affection. However, Menaka is the first of Apsai-as, and thy father also is the first of Rishis. Being their daughter, why dost thou speak like a woman that is lewd ? Tliy words deserve no credit. Art thou not ashamed to speak them ? Espe- cially before me ? Go hence, wicked woman in ascetic guise. Where is that foremost of great Rishis, where also is that Apsara Menaka ? And where art thou, low as thou art, in the guise of an ascetic ? Thy child too is grown up. Thou sayest he is a boy, but he is very strong. How hath he so soon grown like a Shala sprout ? Thy birth is low. ■ Thou speakest like a lewd woman. Lustfully hast thou been begotten by Menaka. woman of ascetic guise, all that thou Sayest is quite unknown to me. I don't know thee. Go whither- soever thou choosest.' "Sakuntala replied, ' Thou seest, king, the faults of others, even though they be so small as a mustard seed. But seeing, thou noticest not thy own faults even though they he as large as the Vilwa fruit. Menaka is of the celestials. Indeed, Menaka is reckoned as the first of celestials. My birth, there- fore, Dushmanta, is far higher than thine. Thou walkest upon the earth, king, but I roam in the skies. Behold, the difference between ourselves is as that between (the mountain of ) Meru and a mustard seed. Behold my power, king ! •I can repair to the abodes of Indra, Kuvera, Yama, and Varuna. The saying is true which I shall refer to before thee, O sinless one ! I refer to it for example's sake and not from evil motives. Therefore it behoveth thee to pardon me after thou hast heard it. An ugly person considereth himself handsomer than others until he sees his own face in the mirror. But when he sees his own ugly face in the mirror, it is then that he perceives the difference between himself and otherSi He that is realljj ADI PAKVA. 225 handsome never taunts anybody. And he that always talketh evil becomebh a reviler. And as the swine always alTect dirt and filth even when in the midst of a flower-garden, ao the wicked always choose the evil out of both evil and good that others speak. Those, however, that are wise, hearing the speeches of others that are intermixed with both good and evil, accept only what is good, like geese that always extract the milk though it be mixed with water. As the honest are always pained in speaking ill of others, so are the wicked always rejoiced ia doing the same thing. As the honest are always pleased in showing regard for the old, so are the wicked always rejoiced in aspersing the good. The honest are happy in not seeking for faults. The wicked are happy in seeking for them.- The wicked ever speak ill of the honest. But the latter nevec injure the former even if injured by them. What can be mora ridiculous in the world than that those that are themselves wicked should represent the really honest as wicked ? When even atheists are annoyed with those that have fallen oS from trutli and virtue and who are really like angry snakes of viru- lent poison, what shall I say of myself who am nurtured in faith ? He that, having begotten a son who is his own image, regardeth him not, never attaineth to tlie worlds he coveteth, and verily the gods destroy his good fortune and possesions. The pitris have said that the son continueth the race and the line and is, therefore, the best of all religious acts. Therefore should none abandon a son. Manu hath said that there are five kinds of sons : those begotten by one's self in his own wife, those obtained (in gift) from others, those purchased for a consideration, those reared with aifection and those begotten in others than wedded wives. Sons support the religion and achievements of men, enhance their jojs, and rescue deceased ancestors from hell. It behoveth thee not, therefore, O tiger among kintrs, to abandon a son who is such. Therefore, O lord of the earth, cherish thy own self, truth, and virtue, by cherishing thy son. O thou' lion among monarchs, it behoveth thee not to support this deceitfulness. The dedication of a tank is more meritorious than that of an hundred wells. A sacrifice again is more meritorious than the dedication of a 29 22G MAHABHAKATA. tanlc. A soji is more meritorious than a sacrifice. Truth ia more meritorious than an hundred sons. An hundred horse- sacrifices had once been weighed with Truth. Truth was found heavier tlian an hundred horse-safcrifices, O king, Truth,. i ween, may be equal to the study of the whole Vedas and ablutions in all holy places. There is no virtue equal to Truth, There is nothii»f^ superior to Truth. O king, Truth is God himself. Truth is the highest vow. Therefore, violate not thy pledge, O monarch ! Let Truth and thee be ever united If thou placest no credit on my words, I shall of my own accord go hence. Indeed, thy companionship should be avoided. But know thou, O Dushraanta, that when thou art gone, this son of mine shall rule the whole earth surrounded by the four seas and adorned by the king of the mountains.' " Vaisampayana continued, " And Sakuntala having spoken to the monarch in this wise, then left his presence- But as soon as she had left, a voice from the skies, emanating from no visible shape, thus spoke to Dushraanta as he was sitting sur- rounded by his Ritwijas, Purohita, Acharyas, and Minis- ters. And the voice said, ' The mother is but the sheath of flesh : the son sprung from the father is the father himself. Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. thou, best of men, the son, who is but a form of one's own seed, rescueth (ancestors) from the regions "of Yaina. Thou art the progenitor of this boy. Sakuntala hath spoken the truth. The husband dividing his body in twain is born of his wife in the form of son. Therefore, O Dushmanta, •cherish thou, O monarch, thy son born of Sakuntala. To five forsaking one's living son is a great misfortune. Therefore, thou of the Puru race, cherish thy high-souled son born of Sakuntala ! And because this child is to be cherished by thee even at our word, therefore shall this thy son be known by the name of Bharata (the cherished.)' Hearing these words uttered by the dwellers of heaven, the monarch of the Pau- rava race became overjoyed and spoke as follows unto his Purohita and ministers. ' Hear ye these words uttered by the celestial messenger ? I also myself do know this one to be my spa, If I had takeu bim as my sou ou the strength of kDI PARVA, ^27 Sakuntala's words alone, my people would have been sus- picious and my son also would not have been regarded as pure.' " Vaisampayana continued, "The monarch then, thou of. the Bharata race, seeing the purity of his son established by the celestial messenger, became exceedingly glad. And he took unto him that son with joy. And tlie king with a joyous heart then performed all those rites upon his son that a father should perform. And the king smelt his child's head and- hugged him. with affection. And the Brahmanas begaii to utter Messings upon him and the bards began to applaud him. And' the monarch then experienced the great delight that one feel- eth at the touch of one's son.. And Duahmanta also received that wife of his with afiection. And he told her these words, pacifying her affectionately. ' Goddess, my union, with thee took place privately. Therefore, I was thinking of how besb. to establish. thy purity. My people might think that we were only lustfully united and not as husband and wife ; and therefore, this son that I wouJd have installed as my heir- apparent would only have been regarded as of impure birth. And, dearest, every hard word thou hast uttered in thy anger, have I, O large-eyed one, forgiven thee. Thou art my dearest. ' And that royal sage, Dushmanta, having spoken thus to his dear wife, then, Bharata, received her with offerings of per- fume, food, and drink. And king Dushmanta theU) bestowing the name of Bharata upon his child, formally intsalled him as the heir-apparent. And the famous bright wheels of Bharata's chariot, invincible and like unto the wheels of the cars owned by the gods, traversed every region filling the whole earth, with their ghar-gha/ra. And the son of Dushmanta reduced to subjection all the kings of the earth. And he ruled virtu- ously and earned great fame. And that monarch of great prowess was known by the titles of Chakra-varti and Sarva- hhawma. And he performed many sacrifices like Sakra or the lord of the Murutas.. And Kanwa was tlie chief priest in those sacrifices in which the offerings to Brahmanas were great. And the blessed monarch performed both the cow- and the ^horse-sacrifices. And Bharata gave unto Kunwa a tliOUsand 228 MAUABHASATA. gold coins as the sacrificial fee. It is that Bharata from whom have flowed so many mighty achievements. It is from him that the great race hath sprung called after his name. And all mouarchs that have come after him in his race, are called after him. And ia the Bharata race there have been born many god-like monarchs gifted with great energy, and likg unto Brahma himself. Their numbers cannot be counted. But, O thou of the Bharata race, I shall name the principal ones that were blessed with great good fortune, like unto the gods, and devoted to truth and honesty." And so ends the seventy- fourth Section in the Sambhava of the Adi Parva. Section LXXT. (Sambhava Parva continued.) Vaiaampayana said, "Hear now, as I recite, the recorded genealogy, that is sacred aad subservient to religion, profit, and pleasure, of these royal sages : the lord of creation, Daksha ; Manu the son of Sarya ; Bharata ; Kuru ; Puru.; and Ajmida. I shall also recite to thee, O sinless one, the genealogies of the Yadavas and of the Kurus ; and of the kings of the Bharata line. These genealogies are sacred and their recitation is a great act of propitiation. That recitation coufereth wealth, fame, and long life. And, O sinless one, all those I have named shone in their splendour and were equal unto the great Rishis in energy. " Pracheta had ten sons who were all devoted to asceticism and possessed every virtue. They burnt of aid, by the fire emanating from their mouths, several plants of poisonous pro- perties, and innumerable large trees that had covered the earth and become a source of great discomfort to man. After these ten, was born another named Daksha. It is from Daksha that all creatures have sprung. Therefore is he, O tiger among men, called the Grand-father. And born of Pracheta, the Muni Daksha, uniting himself with Virini, begat a thousand sons of rigid vows, all like himself. And Narada taught these Vhouaand sons of Daksha the excellent philosophy of Saukliya Mil PARVA, 229 as a means of Salvation. [ These, therefore, totally abstained from begetting creatures. ] And, O Janamejaya, the lord of creation, Dakslia, then, from desire of making creatures, begat fifty daughters. And he made all of them his appointed daughters (so tluit their sons might be his sons also for the performauee of all religious acts.) And he bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat in her whp was the eldest of his thirteen wives, the Adityas, the celestials endued with great energy and having Indra as their head, and also Vivaswan (tlie Sun. ) And from Vivaswan was born the lord Yama. And Martanda (Vivaswan) also begot another son after Yama, gifted with great intelligence and named Manu. And Manu was endued with great wisdom and devoted to virtue. And he became the progenitor of a line. And ia Manu's race have been born all human beings who have) therefore, been called Manavas. And it is from Manu that all men including Brahmanas, Kshatrias, and others have been born. And therefore are they all called Manavas. Sub- sequently, monarch, the Brahmanas became united with the Kshatrias. And those sons of Manu that were Brahmanas devoted themselves to the study of the Vedas. And Manu begot ten other children named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshaku, Karusha, Sharyati, the eighth a daugh- ter named Ila, Prishadhru the ninth, and Nabhagarishta the tenth. They- all betook themselves to the practices of Kshatrias. Besides these, Manu had fifty other sons on earth, But we heard that they all perished quarreling with each other. The learned Pururava was born of Ila. It hath been heard by us that Ila was both his mother and father. And the great Purnrava had sway over thirteen islands of the sea. And though a human being he was always surrounded by companions that were inhuman. And Pururava, intoxicated with power, quarreled with the Brahmanas and little caring for their anger robbed them of their wealth. Beholding all this, Sanatkumara came from the region of Brahma and gave him good counsels which were, however, all rejected by Puru- 530 MAHABHARATA, rava. Then the wrath of the gPeat Rishis was excited, and the avaricious monarch, who, intoxicated with power, had lost his reason, was immediately destroyed by their curse. "It was Pururava who first brought from the region of the Gandharvas the three kinds of fire (for sacrificial purposes. ) And he brought thence the Apsara Urvarsi also. And the son of Ila begat in Urvasi six sons who were called Aya, Dhiman, Amavasu, and Dhridhayu, ' and Vanayu, and Shatayu. And it is said that Ayu begat four sons, named Nahusha, Vridha- sarma, Rajingaya, and Anena, in the daughter of Sharvanu, And, monarch, Nahusha, of all the sons of Ayu, was gifted with great intelligence and prowess. And be ruled his exten- sive kingdom virtuously. And king Nahusha supported evenly the Pitris, the celestials, the Eishis, the Brahmanas, th& Gandharvas, the Nagas, the Rakshasas, the Kshatrias, and the Vaisyas. And he suppressed all robber gangs with a mighty hand. But he made the Rishis pay tribute and carry hint on their backs like beasts of burden. And conquering the very gods by the beauty of his person, bis asceticisn*, prowess^ and energy, he ruled as if he were Indra himself. And Nahusha begot six sons, all of sweet speech, named Yati, Yayati, Sangyati, AySti, Ayati, and Dhruva. Yati betaking himself to asceticism became a Muni like unto Brahma himself.. Yayati became a monarch of great prowess and virtue. He ruled the whole earth, performed numberless sacrifices, wor- shipped the Pitris with great veneration, and always respected the gods. And he brought the whole world under his sway and was never vanquished by any foe. And the sons of Yayati were all great bowmen and resplendent with every virtue. And, king, they were begotten in (his two wives) Deva* yani and Sharmishta. And in Devayani were born Yadu and Turvasu, and in Sharmishta were born Drahyu, Anu, and Puru. And, king, having virtuously ruled his subjects for a long time, Yayati was attacked with hideous decrepitude destroying his personal beauty. And attacked by decrepitude, the monarch then spoke, Bliarata, unto his sons Yadu and Puru and Turvashu and Drahyu and Anu these words : — 'O dear sons, I wish to be a young man and to gratify my appe- ADIPARVA. , ' 23J ftites in the corapaii)- of young women. Do you help me there- to !' To him his eklest son born of Devayani then said, ' What needest thou, king ! Dost thou want to have our youth ?' Yayati then told iiim, 'Accept thou my decrepitude; O sou ! with thy youth I would enjoy myself. During the time of a great sacrifice I have been cursed by the Muni Usana ( Sukra. ) O sons, I would enjoy myself with your youth. Take any of ye this my decrepitude and with my body rule ye my kingdom. I would enjoy myself with a renovated body. Therefore, ye my sons, take ye my decrepitude ! ' But none of his sons took his decrepitude. Then his youngest soH Puru said unto him, ' king, enjoy thou once again with a renovated body and returned youth ! I shall take thy decre- pitude and at thy command rule thy kingdom.' Thus a^ddressed, the royal sage, by virtue of his ascetic power, then transferred his own decrepitude unto that high-souled son of his. And with the youth of Puru the raonarcii became a young man ; while with the monarch's age Puru ruled his kingdom. "Then, after a thousand years had passed .away, Yayati, that tiger among kings, remained as strong and powerful as a tiger. And he enjoyed for a long time the companionship of liis two wives. And in the gardens of Chittra-ratha (the king of the Gandharvas), the king also enjoyed the company of the Apsara Viswachi. But even after all this, the great king found his appetites unsatiated. The king then recollected the follow- ing truths contained in the Puranas. ' Truly, one's appetites are never satiated with enjoyment. On the other hand, like sacrificial butter poured into the fire, they flame up with indul- gence. Even if one enjoyeth the wiiole earth with its wealth, diamonds and gold, animals and women, one is not yet satiated. It is only when man doth not commit any sin ia respect of any living thing, in heart,, deed, or word, it is then that he attaineth to purity as that of Brahma. When one feareth nothing, when one is not feared by any thing, when one wisheth for nothing, when one injureth nothing, it is then that one attaineth to the purity of Brahma.' The wise monarch seeing this and satisfied that one's appetites are never satiated, set his miad at rest by meditation, aud took back from his sou 232 MAHABHAR.\TA. his own (iecrepUude. And giving liim back his yonth though, his appetites were unsatiated, and installing him on t.he throne^ he spoke unto Puru thus : — 'Tliou art my true heir, thou art my true Son in whom my race is to continue ' In the world shall my race be known after thy name !' " Vaisampayana continued, ''Then that tiger a,mnn ^ And thus ends the seventy-fifth Section in the Sambhava of the Adi Parva. Section LXXVI. ( Sambhava Parva continued. ) Janamejaya said, "0 thou whose wealth is aacetieism, tell me how our ancestor Yayati who is the tenth from Prajapati • obtained for wife the unobtainable daughter of Sukra. I desires to hear of it in detail. Tell me also, one after another, of those monarchs separately who have been the founders of dynasties." Vaisampayana said, "The monarch Yayati was in splendour like unto Indra himself. I will tell thee, in reply to thy question, Janamejaya, how both Sukra and Vrishaparva bestowed upon him with due rites their daughters, and how his union took place with Devayani in especial. "Between the celestials and tlie Asuras there happened frequent encounters of yore for the sovereignty of the three worlds with everything in them. The gods tlien, from desire of victory, installed the son of Angira (Vrihaspati). as their priest to conduct their sacrifices ; while their opponents in- stalled the learned Usana as their priest for the same purpose. And between those two Brahmanas -there was always much boastful rivalry. Those Danavaa assembled for encounter that were slain by the gods were all revived by Kavya (Sukra) by aid of the power of his knowledge. And then starting again ADIPARVA. 233 into life, these fought with the gods. Tlie Asuras also slew on the field of battlo many of the celestials. But the open-mind- ed Vrihaspati could not revive them, because he knew not the science called Sanjivani (re-vivification) which Kavya endued with great energy knew so well. And the gods were, therefore, in great sorrow. And the gods in great anxiety of heart and entertaining a fear of the learned Usana, then went to Kacha, the eldest sOn of Vrihaspati, and spoke unto him, saying, 'We pay court to thee, therefore be kind to us and do us a service that we regard as very great. That knowledge which resides in Sukra — that Brahmana of immeasurable prowess, make thy own as soon as thou canst. Thou shalt then be a sharer with us in all sacrificial offerings. Thou shalt find the Brahmana in the court of Vrishaparva. He always protects the Danavas but never us tlieir opponents. Thou art his junior in age, and therefore capable of adoring him with rever- ence. Thou canst also adore Deva-yani, the favorite daughter of that high-souled Brahmana. Indeed, thou alone art capa- ble of conciliating them both by worship. There is none else that can do so. By gratifying Deva-yani with thy conduct, liberality, sweetness, and general behaviour, thou canst cer- tainly obtain that knowledge.' The son of Vrihaspati, thus solicited by the gods, then saying 'So be it,' went to where Vrishapdrva was. And, king, Kacha, thus sent by the gods, soon wended into the ciipital of the chief of the Asuras, and beheld Suhra there. And beholding him he thus spoke unto him : — 'Accept me as thy disciple.. I am the grand-son of the Rishi Angira and son of Vrihaspati himself. By name am I known as Kacha. Thyself becoming my preceptor, I shall practise the Brahmacharya mode of life for a thousand years. Command me then, Brahmana !' "And Sukra (hearing this) said, ' Welcome art thou, O Kacha ! I accept thy speech. I will treat thee with regard ; for by so doing, it is Vrihaspati who is being regarded. " Vaisampayana continued, "And Kacha, commanded by Kavya or Usana himself called also Sukra, then saying, 'So be it', took the vow he had spoken of. And, Bharata, (accepting the vow as he had said, at the proper time, Kacha 80 234 MAHA.BHAEATA. Ibegan to conciliate regardfuUy both his preceptor and (his {ireceptor's daughter) Deva-yani. And he began to conciliate both. And young as he was, by singing and dsmcing and flaying on different kinds of instruments, he soon gratified Deva-yani who was herself in her youth. And, O Bharata, with his whole heart set upon it, he soon gratified that maiden Deva-yani — already arrived in her youth, by presents, of flowers and fruits and services rendered with alacrity. And Deva-yani also by her songs and sweetness of manners used, while they were alone, to attend upon that youth carrying out his vow. And when five hundred years had thus passed pi Kacha's vow, the Danavas came to learn of his intention. And having no compunctions about slaying a Brahmana, they became very angry with liim. . And one day they saw Kaclia engaged in a solitary part of the woods in tending ( his preceptor's) kine. And they then slew Kacha from their hatred of Vrihaspati and from their desire also of protecting the knowledge of reviving the dead from being taken away .by liim. And having slain him they hacked liis body into pices and gave these to be devoured by jackals and wolves. And (when twilight came) the kine returned to their fold without him who tended them. And Deva-yani, seeing the ]dne return from the woods without Kacha, spoke, Bharata, unto lier father thus : — 'Thy Evening fire hath been kindled ; the Sun also hath get, O fatlier! The kine have returned without him who tendeth them. Indeed, Kacha is not to be seen ! It is ])laia that Kacha hath been lost or dead. Truly do I say, O fatiier, that without him I would not live.' "And Sukra hearing this said, 'I will revive him by saying . — Let this one come.' Then having recourse to the science of reviving the dead, Sukra summoned Kacha. And summoned by his preceptor, Kacha ai)peared before him in gladness of heart, tearing by virtue of his preceptor's science the bodies of the wolves (that had devoured him.) And asked about the cause of his delay, he thus spoke unto Bhargava's (Sukra's) daughter. Indeed, asked by that Brahmana's daughter, he told her, 'I was dead. thou of pui-e mauuera, bearing the &DT PARVA, 23a sacrificial fuel, K'wsa grass, and logs of wood, I wa'S coming towards our abode. I had sat under a banian tree. The kine also having been gathered together were staying under the shade of that same banian. The Asuras, beholding me, asked — < 'Who art thoul They heard me answer — /am the son of Vrikaspati. As soon I liad said thiB, the Danavas slew me and hacking my body into pieces gave my remains to jackals aind wolves. And they then went to- their hom-es in gladnesa of heart. amiable one, summoned by the high-souled Bhar-" gava, I come before thee somehow fully revived.' " On another occasion, asked by Dfeva-yani, the Brahmana Kacha went into the woods. And as he was roving about for gathering flowers, the Danavas beheld him. They again slew' him and pounding him into paste they mixed it with the' waters of the ocean. Finding him late, the maiden again repre- sented the matter unto her father. And summoned again by the Brahmana with the aid of his science> Kacha appearing before (his preceptor and his daughter) told evrything as it had happened. Then slaying him for the third time and' burning bim and reducing him to ashes the Asuras gave those ashes to the preceptor himself mixing them with his wine. And Deva-yani again spoke unto her father, saying, 'O father, Kachar had been sent to gather flowers. Bub he is not to be seen. • It is plain he hath been lost or dead. I tell thee truly, I would not live without him.' •'Sukra hearing this said; ' dairghter, the son of Vrihaa- pati hath gone to the region of the dead. Though revived by my science, he is- thus slain- frequently. What, indeed, am I to do ? - 0' Deva-yani, do not grieve, do not cry. One like thee should not grieve for one that is mortal. Indeed, thou art, O daughter, in consequence of my prowess, wor- shipped thrice a day, during the ordained hours of prayer, by Brahma, Brahmanas, the gods with Jndra, the Vasus, the Aswinas, the Asuras, in fact by the whole universe. It is impossible to- keep hini alive, for revived by me he is as often killed.' To all this Deva-yani replied, 'Why shall' I, fath-er, not grieve for him whose grand-father is old Angira himself, whose father is Yrihaspati — that ocean of ascetic merit, wbo 23& UAHABBABATlt U the grand-son of a Bishi and the son also of a Bislii t, He himself too was a Brahmachari and an ascetic ; always wakeful and skilled in everything. I will starve and follow the way Kacha hath gone. The handsome Kacha is, father, dear unto me !' " Vaisampayana continued, " The great Eishi Kayya (Sukra) then, afflicted by what Deva-yani had -said, then cried ia anger, ' Certainly, the Asuras seek to injure rae, for they slay my disciple that stayeth with me. These followers of Eudra desire to divest me of my character as a Brahmana by making me participate in their crime. Truly this crime hath a terrible end. The crime of slaying a Brahmana would even bum Indra himself.' Having said this, that Brahmana Sukra, urged by Deva-yani, began to summon Kacha who had entered the jaws of death. But Kacha, summoned with the aid of science, and afraid at the consequences to his preceptor, feebly replied from within the stomach of his preceptor. And Kacha said, 'Be graceful unto me, O lord I I am Kacha that worshippeth thee ! Behave unto me as to thy own dearly-loved son.' " Vaisampayana continued, " Sukra then said, 'By what path, O Brahmana, entering my stomach, dost thou stay there? leaving the Asuras this very moment, shall I go over to the gods!' And Kacha then answered, 'By tby grace, memory hath not failed me. Indeed, I do recollect everything as it hath happened. My ascetic virtues have not been destroyed. It is therefore that I am able to bear this insufferable pain. O Kavya, slain by the Asuras and burnt and reduced to powder have I been given to thee with thy wine. When thou art present, O Brahmana, the arts of the Asuras will never be able to vanquish the science of the Brahmana !' "Hearing this, Sukra said, ' O daughter, what good can I do to thee ? It is with my death that Kacha can have back his life ! O I)eva-yani, Kacha is even within me. There is no other way of his coming out except by ripping open my stomach. But Deva-yani replied, ' Both evils shall, like fire, burn me. The death of Kacha and thy own death too are to me as same. The death of Kacha would deprive me of life. If thou algo dieet, I shall not be able to bear life !' Thei^. AOI PAKVA, 237 Sukra said, ' O son of Viihaspati, thou art, indeed, one already crowued with success, because Deva-yaoi regardesb thee so well. Accept now the science that I will today impart to thee, if indeed, thou art no Indra in the form, of Kacha | None can come out of my stomach with lifei. A Brahmana, however, must not be slaiin. Therefore, accept thou the science I impart to thee. Start thou into life as my son t And possessed of the knowledge, having received it from me, and revived by me, look thou that coming o»t of my body thou mayest have in view what gratitude dictateth.' " Vaisampayana continued, " Receiving then the science im- parted to him by his preceptor, ripping open his stomach the handsome Brahmana Kacha came (Kit like the moon at evening in the fifteenth day of the lighted fortnight. And beholding the remains of his preceptor lying like a heap of Brahma, even Kacha revived him with the aid of the science he had received. And worshipping him with regard, Kaeha then said unto hi» preceptor, 'Him who poureth the nectar of knowledge into one's ears, even as thou hast done into, those of myself who am void of all knowledge, him. do I regard both as nay father and mother. And remembering the im^mense service done by him, who is there so ungrateful as to inj^ure him ? They that^ having acquired knowledgej injure theii' preceptor who ia always an obj.ecb of worship, who is the giver of knowledge, who is the most precious of all pi'ecious objects on earth,, become hated on earth and finally go to the regions of the sinful.' " Vaisampayana continued, " The learned Sukra, having been deceived while under wine, and remembering the total loss of consciousness that is one of the terrible consequences of drink, and beheading too before him the handsome Kacha whom he bad, in a state of unconsciousness drunk with his wine, then thought of effecting a reform in the manners of the Brah- manas. The high-souled Usana rising up from the ground in anger then spoke as follows :— ' That wretched Brahmana who from this day will, being unable to resist the temptation, drink wine, shall be regarded to have lost his virtue, shall be reckoned to have committed the sin of slaying a Brahmana, 238 MAHABHARATA. shall be bated both in thia and the other world. I set thi* limit to the conduct and dignity of Brabmanas everywhere,.-, Let the honest, let Brabmanas, let those regardful of their superiors, let the gods, let the three worlds, listen !' Having said these words, that higb-souled one — that ascetic of ascetics then summoning the Danavas who had been deprived by fate of their good sense, then told them these words: — ^'Ye foolish Danavas, know ye that Kacha hath attained his wishes. He will henceforth dwell with me. Indeed, having obtained the valuable knowledge of reviving the dead, that Bfahmana hath become in prowess even as Brahma himself !' " Yaisampayana continued, . " And Bhargava having said so much cufe short his speech. The Danavas were surprised and- went away to their homes. And Kacha too having staid with his preceptor for a full thousand years then prepared to re*- turn to the abode of the celestials after having obtained his preceptor's permission." And thus ends the seventy-sixth Section in the Sambhava of the Adi Parva. Section LXXVII. ( Sambhava Parva continued. ) Vaisampayana said, " After the expiration of the period of* his vow, Kacha having obtained his preceptor's leave was aboub" to return to the abode of the celestials. ■ Just at this time,' Deva-yani, addressing him, said, ' grand-son of the Eisht Angira, in conduct and birth, in learning, asceticism, and humility, thou shinest most brightly ! As the celebrated Rishi Angira is honored and regarded by my father, so is thy father Vrihaspati regarded and worshipped by me ! O thou of • ascetic wealth, knowing this, listen to what I say. Recollect my behaviour to thee during the period of thy vow (of Brahma* charya.) Thy vow hath now been over. It behoveth thee to fix thy affections on me. accept my hand duly with ordained - mantras !' • "Kacha replied, 'Thou art to me an object of regard'" «nd worship even as thy father ! Indeed, thou of faultless ADIPAUVA, 2S9 features, thou art even an object of greater reverence 1 Thou art dearer tha-n life to the high-souled Bhargava ! O amiable ©ne, aa the daughter of my preceptor, thou art ever worthy of my worship, As my preceptor Sukra thy father is ever deserving of my regards, so art thou, Deva-yani ! There- fore it behoveth thee not to say so.' Hearing this Deva-yani replied, 'Thou too art the son of my father's preceptor's son, Therefore, O best of Brahmanas, thou art deserving of my re- gards and worship. O Kacha, when thou wert slain so many times by the Asuras, recollect today the affection ■! showed for thee ! Remembering my friendship and affection for thee, and, indeed, my devoted regard also, O virtuous one, it be- koveth thee not to abaudon me without any fault I I am truly devoted to thee !' " Hearing all this Kacha said, ' O thou of virtuous vows, da not urge me into such a sinful course ! O thou of fair eye-brows, be graceful unto me ! Beautiful one, thou art to me an object of greater regard than my preceptor! Full of vir- tuous resolves, O large-eyed one, of face, besides, as handsome as the moon, the place where thou hadst resided, viz, the body ef Kavya, hath also been my abode. Thou art truly my ^ister ! Therefore, slender- waisted one, do not say so ! Amiable one, happily have we passed the days that we have been together. There is perfect good understanding between us I ask thy leave to return to my abode. Therefore, pro- nounce blessings on me so that my journey may be safe. I must be remembered by thee, when thou dost remember me in connection with topics of conversation, as one that hath not transgressed, virtue! Always attend upon ray preceptor with readiness and singleness of heart ! ' To all this, Devaryani answered, 'Solicited by me, if, indeed, thou dost truly refuse to make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit ! ' "Hearing all this, Kacha said, 'I have refused thy request only because thou art the daughter of my preceptor, and not because thou hast any fault. Nor hath my preceptor in this respect issued any command. Cur^ie me if it please thee ! I fe^ve told thee what the behaviour should be of Rishis. I do not 240 MAHABHAKATA, deserve thy curse, O Deva-yani ! But yet hast thou cursed me, Thou hast acted under the iaflueace of passion and not from a sense of duty. Therefore thy desire sliall not be fulfilled. No Bishi's son shall ever accept thy hand in marriage. Thou hast said that my knowledge shall not bear fruit. Let it be so, But in him it shall bear fruit to whom I may impart it.' " Vaisampayana continued, " That first 6f Brahmanas, Kacha, having said so unto Deva-yani, speedily wended unto the abode of the chief of the celestials. And beholding him arrived, the celestials with Indra ahead, having first worshipp- ed, spoke unto him as follows : — ' Thou hast, indeed, per- formed an act of great good for us. Wonderful hath been tliy achievement! Thy fame shall never die ! And thou shalt be a sharer with^us in sacrificial ofiferings.' " And thus ends, the seventy-seventh Section in the Sambbava of tlie Adi Parva, Section LXXVIII. ( Samhhava Parva continued. ) Vaisampayana said, "The dwellers of heaven became exceedingly glad to welcome Kacha who had mastered the ■wonderful science. And, thou bull of the Bharata race the celestials then learnt that science from Kacha and consi- dered their object as already achieved. And then assembling together they spoke unto him of an hundred sacrifices, saying, ' The time hath come for showing thy prowess. Slay thy foes, O Purandara !' And thus addressed, Magliava, then accom- panied by the celestials, set out, saying 'So be it.' But on his way he saw a number of damsels. These maidens were sporting in a lake in the gardens of the Gandharva Chittra- ratha. And changing himself into wind he soon mixed up the garments of those maidens which they had kept on the bank. A little while after, the maidens getting up from the water approached their garments that had, indeed, been mingled with each other. And it so happened that from the inter- mingled heap the attire of Deva-yani was appropriated by Sharmisbta the daughter of Vrishaparva, from ignorance that ADIPARVA," ,241 it was not hers. And, O king, upon this, between them, Deva- yani and Sharmishta, then occurred a dispute. And Deva-yaiiir said, 'O daaghter of the Asura (chief ), why dost thou take my attire, being, as thou art, ray disciple ? Destitute of good behaviour, nothing good can happen to thee !' Sharmishta, however, quickly replied, ' Thy father occupying a lower seat always adoreth, with downcast looks like a hired chaunter of praises, my father whether when lie sitteth at his ease or reclineth at full length. Thou art the daughter of one that beggeth, one that chaunteth the praises of others, of one that accepteth alms. I am the daughter of one who is adored, one who bestoweth alms instead of ever accepting thein. Beggar woman as thou art, thou ai't free to strike thy breast, to use ill words, to vow enmity to me, to give way to thy wrath. Acceptress of alms, thou weepest tears of anger in vain. Thou art perfectly harmless, whereas, if so minded, I can harm thee. Thou desirest to quarrel. But know thou that! I do not reckon thee as my equal' " Vaisampayana continued, " Hearing these words Deva-yani became exceedingly angry and began to pull at her clothes.- Shaxmishta thereupon threw her into a well, and went*home. Indeed, the wicked Sharmishta believing that Deva-yani waa dead, bent her steps homewards in a wrathful mood. " After Sharmishta had left, Yayati the son of Nahusha soon came to that spot. And the king had been out ahunting. And the couple of horses harnessed to hi car and the other single horses with him were all fatigued. And the king him- self was thirsty. And the son of Nahusha saw a well that was by. And he saw that it was dry. But in looking within it, he saw a maiden who in splendour was like unto the blazing fire. And beholding her witliin it, the best of kings addressed that girl of the complexion of the celestials, soothing her with sweet words. And he said, 'Who art thou, fair one, of nails bright as burnished copper, and with ear-rings decked with celestial gems ? Thou seemest to be greatly anxious. Why dost thou weep in afiftiction ? How, indeed, hast thou fallen into this well covered with creepers and long grass ? And O slender- waia ted girl, answer me truly whose daughter thouiaistl' 31 242 MAHABHABATA, "Deva-yam then answered, ' I am tbe daughter of Sakr^ who brings back into life the Asuraa that are slain by the gods. He doth not know what hath befallen me. This is my right hand, O king, with nails bright as burnished copper. Thou art well-descended ; I ask thee, take it and raise me up there- fore ! I know thou art. of good behaviour, of great prowess, and wide fame ! It behoveth thee, therefore to raise me from this well J'" Vaisampayan a continued, "King Yayati, learning that she was a Brahmana's daughter, then raised her from that well patching hold of her right hand. And the monarch promptly raising her from the pit and speaking to her who was of tapering thighs, sweetly and courteously, returned to his capital. " And when the son of Nahusha had gone away, Deva-yani of faultless features, afflicted with grief, then spoke unto her maid, Ghurnika by name, who met her at the time. And she said, 'G Ghurnika hie thou soon and speak to my father with- out loss of time of everything as it hath happened, I shall not now enter the city of Vrisha-parva.' " Vaisampayana continued, " And Ghurnika, thus command- ed, repaired quickly to the mansion of the Asura chief. And there she saw Kavya and spoke unto him with her perception dimmed by anger. And sh« said, 'I tell thee, O great Brahma- na, that Deva-yani hath been ill-used, fortunate one, in the forest by Shannishta the daughter of Vrishaparva !' And Kavya, hearing that his daughter had been ill-used by Shar- mishta, speedily went out with a heavy heart; seeking for her in the woods. And when he found her in the woods he clasp- ed her with affection and spoke unto her with voice choked yr'iih grief. '0 daughter, the weal or woe that befalleth people is always due to their own faults. Thou hast, therefore, some fault, I ween, which hath been expiated thus !' Hearing this, Deva-yani replied, 'Be it a penalty or not, listen thou to me with attention ! hear all that Sharmishta, the daughter of Vrishaparva, hath said unto me ! Really hath she said that thou art only the hired chaunter of the praises of the Asura king. Even thus hath she — that Sliarmishta, Vrishaparva's daughter, — spoken to me, with red eyes, these piercing and cruel ADIPARVA. words : — " Thou art the daughter of one that ever chauntet)h for hire the praises of others ; of one that asketh for charity: ; of one that accepteth alms; whereas I am the daughter of one that receiveth adorations, of one that giveth, of one that never accepteth anything in gift." These have been the words repeatedly spolcen? unto- me by the proud Sharmishta, the daughter of Vrishaparva, with eyea red in anger. If, O father, I am really the daughter of a hired cha,unter of praises, of one that accepteth gifts, I must offer her my adorations in hopes of obtaining her grace.. 0, of this I have already told her.' " Sukra repliedj "^Thou art, O Deva-yanij no daughter of a hired adorer, of one that asketh for alms and accejptetb gifts ! Tliou art the daughter of one that adores none ; of one that is adored by all. Vrishaparva himself knoweth it, and Indra, and king Yayati tooi, that the inconceivable Brahma, the un-opposable God-head, is my strength. The self-create himself, gratified by me, hath said that I am for aye the lord of that which is in all things on earth or in heaven. I tell thee truly that it is I who poureth rain for the good of crea- tures and who nourisheth the annual plants that sustain all living things.' " Vaisampayana continued, " It was by such sweet words of excellent import that the father endeavoured to pacify his daughter afflicted with woe and oppressed by anger. " And so ends the seventy-eighth Section in the Sambhava- of the Adi Parva. Section LXXIX (^Sambhava Parva continued.) " Sukra continued, * Know then, O Deya-yani, that be that regardeth not the evil sp«eches of others, conqueretb everything ! The wise say that he is a true charioteer who- without slackening holdeth tightly the reins of his horses.^ He, therefore, is the true man that subdueth, without indulg- ing, his rising wrath. Know thou, Deva-yani, that by him is everytlung conquered who calmly subdueth his rising anger. 244 MA,HABBABATA. He is regarded as a man who by having reeourse to forgive- ness casteth off his rising anger like a snake casting off iii» outerskin. He that suppresseth his anger, he that regardeth not the evil speeches of others, he that becometh not angry though 'there be cause, certainly acquireith the four objects for which) we live. (Religion, profit, desire, and salvation.) Between 'him that performeth without fatigac sacrifices every moiath for an hundred years, and him that never feeleth wrath in respecfe of anything, he that feeleth not anger is certainly th& higher. Boys and girls, unable to distinguish between right and wrong, quarrel with each other. The wise never imitate theni.' Deva- yani, hearing this speech of her father, said, 'O father, I 'know, though a girl, what are our dttties and virtues. I know ialso what the difference is between anger and forgiveness as regards the power of each. But when a disciple behaveth dis^ respectfully, he should never be forgiven by the preceptor if •the latter is realy desirous of benefiting the former. Therefore I do not desire to live any longer in a country where evil be- haviour is on the ascendant. Tlie Wise man desirous of good, should not dwell among those sinfully-inclined men who al- aways speak ill of good behaviou not, like the earth, bear fruit immediately. Bu* gradually and secretly do they cut away the roots of their doer. Such fruit is seen ■either in one's own self, in one's son, or in one's grandson. Sins must bear their fruit. Like rich food th^ can never be .digested. And because ye slew the Brahmana _ Kacha, the ^rand-son of Anglra, wb» was virtuous, acquainted with the precepts of religio^n, and attentive to his duties, while Besid- img in my abode, even for this act of slaughter — ^unfit as he wa» for it — and for the mal-tieatment of my daughter too, know, O Vrishaparva, I sball leave thee and thy relatives. Indeed^ O king, for this I can no longer, stay with thee I Dost thou, Asura ebief, think that I am a raving liar ? Thou makest little of thy offence without seeking to correct it.' " Vrishaparva then said, 'O son of Bkrigu, never have I attributed want of virtue or fafeehoood to thee ! Indeed, virtue and truth ever dwell in thee ! Be graceful unto me ! Bhar- gava, if leaving us thou really goest lience, we shall then go into the depths of the ocean. Indeed, there is nothing else for BS to do.' "Sukra then replied, 'Ye Asuras, whether - ye go into the depths of the ocean or fly away in all directions, I care little. 1 am unable to bear my daughter's grief My daughter is ever dear to me. My life dependeth on her. Seek ye to please Jier. As Vrihaspati ever seeketli the good of Indra, so do I always seek thine by my ascetic merits.' •'Vrishaparva then said, 'O Bhargava, thou art the absolute master of whatever is possessed by the Asura chiefs in thia world, their elephants, kine, and horses, of even my own self.' "Sukra then answered, 'If it is true, great Asura, that I am the lord of all the wealth of the Asuras, then go and gratify Deva-yani»' " 246 HAHABHARATA. Vaisampayana continued, "And when the great Kavya had been so addressed by Vrishaparva he then went to Deva- yani and told her all. Deva-yani, however, quickly replied, 'O Bhargava, if thou art truly the lord of the Asura king himself and of all his wealth, then let the king himself come ti) me and say so in my presence,' Vrishaparva then approached Deva-yani and told her, 'O Deva-yani of sweet smiles, what- ever thou desirest I am willing to give thee however difficult it may be to grant the same ? Deva-yani answered, 'I desire ^harmishta with a thousand maids to wait on me. She must also follow me to where my father may bestow me.' " Vrishaparva then commanded a maid-servant in attendance on him, saying, 'Go and quickly bring Sharmishta hither. Let. her also accomplish what Deva-yaiii wisheth.' " Vaisampayana continued, " The maid servant then repair'* ing to Sharmishta told her, 'O amiable Sharmishta, rise and follow me. Accomplish thou the good of thy relatives. Urged by Deva-yani, the Brahmana ( Sukra ) is on the point of leaving his disciples (the Asuras.) O sinless one, thou must do what Deva-yani wisheth !' Sharmishta replied, 'I shaR cheerfully do what Deva-yani wisheth. Urged by Deva-yani Sukra is calling me. Both Sukra and Deva-yani must not leavei the Asuras through my fault.' " Vaisampayana continued, " Commanded by her father thenj Sharmishta, accompained by a thousand maidens, soon camCj in a palanquin, out of her father's excellent mansion. And approaching Deva-yani said, 'With my thousand maids I am thy waiting- woman. And I shall fallow thee where thy father may bestow thee.' Deva-yani replied, 'I am the daughter of one who chaunteth the praises of thy father, and who beggeth and accepteth alms. Thou, on the other handv art the daughter of one who is adored. How canst thou be my waiting woman ? ' "Sharmishta answered, 'One must by all means contribute to the happiness of one's afflicted relatives. Therefore shaH I follow thee wherever thy father may bestow thee !' " Vaisampayana continued, " When Sharmishta had thus promised to be Deva-yani's ■waiting-woman, .the latiJer, ADI PARVA. 247 -king, then spoke unto her father thus :— '0 best of all excell- ent Brahmanas, I am gratified. I shall now enter the Asura capital. I now know that thy science and power of knowledge are not futile.' " Vaisanapayana continued, "That best of Brahmanas, of great reputation, thus addressed by his daughter, then entered the Asura capital in gladness of heart. And the Danavaa worshipped him with great reverence. " And thus ends the eightieth Section in the Sambhava of ihe Adi Earva. Section LXXXI, ( Sambhava Pdrva continued. ) Vaisampayana said, " After some length of time, best of monarchs, Deva-yani of the fairest complexion went into the same woods for purposes of pleasure. And accompanied by Sharmishta with her thousand maids she reached the same spot and began to wander in freedom. And waited upon by all those companions she felt herself supremely happy. And sporting with light hearts, they began drinking the honey of flowers, eating various kinds of fruits and biting some. And just at this time, king Yayati the son of Nahusha, again eame there in course of his wanderings, tired and thirsty, in search of deer. And the king saw Deva-yani and Shar- saishta, and those other maidens also, all decked with celes- tial ornaments and full of voluptuous langour in consequence of the flowery honey they drank. And Deva-yani of sweet smiles, unrivalled in beauty and possessing the fairest com- plexion amongst them all, was reclining at her. ease. And she was waited upon by Sharmishta gently pressing her feet. " And Yayati seeing all this, said, '0 amiable ones, I would 9sk ye both your names and parentage. It seems that these two thousand maids wait on ye two.' Hearing tlie monarch, Deva-yani then answered, 'Listen to me, best of men. Know thou that I am the daughter of Sukra the spiritual guide of ^e Asuras. This my companion is my waiting-woman. She 248 MAHABHARATA. atteodeth on me wherever I go. She is Sharmishta the ■daughter of the Asura king Viishaparva.' " Yayati then asked, 'I am curious to know why is this thy companion of fair eye-brows — tliis maiden of the fairest com- plexion — the daughter of the Asura chief— thy waiting-woman !' Deva-yani replied, ' O best of kings, everything resuUeth irom the fates. Knowing this also to be the result of fat^, cease to wonder at it. Thy features and attire are both like a king's. Thy speech also is fair and correct as that of the Veda. Tell me thy name, whence thou art, and whose soa also !' " The monarch replied, 'During my vow <}f Brahmacharya, the whole Vedas entered my ears. I am known as Yayati, a king's son and a king myself.' Deva-yani then enquired, ^O king, what for hast thou come here ? Is it to gather lotuses, or to angle or to hunt ?' Yayati said, ' amiable one, thirsty in the pursuit of deer have I come hither in search of water. I am very much fatigued. I wait but your commands to leave this spot.' " Deva-yani answered, 'With my two thousand damsels and my waiting^woman Sharmishta, I wait but your commandSi Prosperity to thee ! Be thou my friend and lord !' "Yayati hearing this replied, 'Beautiful one, I do not de- serve thee. Thou art the daughter of Sukra, far my superior. Thy fatlier cannot bestow thee even on great kings.' To this Deva-yani : 'Brahmanas h^ave before this been mixed wiih the Khatrias, and Khatrias with Brahmanas. Thou art the son of a Rishi and a Rishi thyself. Therefore, son of Nahusha, marry thou me ! ' Yayati, however, replied, 'O thou of the handsomest features, the four orders have, indeed, sprung from one body. But tlieir duties and purity are not the same. The Brahmana is truly superior to all !' Deva-yani answered, 'This hand of mine hath never been touched before by any man save thee ! Therefore do I accept thee for my lord. How, indeed, shall any other man touch my hand which hath before been touched by thyself who art a Rishi?' Yayati then said, 'The wise know that a Brahmana is more to be avoided than an angry snake of virulent poison or a A15I PARVA. 249 ■blazing fife of spreading flames.' Deva-yani then told the mon- areh, 'O thou bull amongst men, why dost thou, indeed, say that a Bi'alimana should be more avoided than an angry snake of virulent poison or a blazing fire of spreading flames?' The monarch answered, 'The snake but killeth only one. The sharpest weapon slayeth but a single person. The Brahmana, if angry, destroyeth whole cities and kingdoms. Therefore, O timid one, do I deem a Brahmana as more to be avoided tlian either. I cannot hence wed thee, amiable one, unless thy father bestoweth thee on me ! ' Deva-yani then said, 'Thou art, indeed, chosen by me. And, king, it is understood then, that thou wilt accept me if my father bestoweth me on thee. Thou need'st not fear to accept my i)Oor self if bestowed oa thee. Thou dost not, indeed, ask for me.' " Vaisampayana continued, " After this, Deva-yani quickly sent a maid-servant to her father. The maid represented ttr Sukra everything as it had happened. And as soon as he had heard all, Bhargava came and saw Yayati. And beholding Bhargaya come, Yayati, that lord of the earth, bowing dowa worshipped and adored that Brahmana, and stood with joined hands in expectation of his commands. "And Deva-yani then said, 'This, O father, is the son o£ Nahusha. He took hold of my hand when I was in distress. I bow to thee. Bestow me unto him. I shall not wed any othec person in the wofld !' Sukra exclaimed, '0 thou of splendid courage, thou hast, indeed, been accepted as her husband by this my dear daughter ! I bestow her on thee. Therefore, O son of Nahusha, accept her as thy wife ! ' "Yajati tlien said, 'I beseech the boon, Brahmana, that by so doing, the sin of begetting a mixed caste might not touch me ! ' Sukra, however, assured him by saying, 'I shall absolve thee from sin. Ask thou the boon that thou desirest ! Fear not to wed her. I grant thee absolution ! Maintain virtuously thy wife— the slender-waisted Deva-yani ! Transports of happi- ness be thine in her com[)any. This other maiden, Vrishaparva'a daughter Sharmishta, should ever be regarded by thee. But thou shalt not summon her to thy bed !' " Vaisampayana continued, "Thus addressed by Sukra, Yayati 32 .^SO MAHABHARATA, 'tben walked round the Bralimana. And the king then went fhrough the auspicibus ceremony of marriage according to the rites of the Shastras. And having received from Sukra a rich 'treasure in the excelietot £)eva-yani with Sharmishta and those two thousand maidens, and duly honored also fey Sukta himself and the Asuras, the best of monarchs then, commanded by the higb-souled Bharg^Va, returned to his capital with a joyous heart. Aiid so ends the eighty-first Section in the Sainbhava of the Adi Parva. -Section LXXXII. ( ^a/mbhava Purva continued ) Vaisampiayana s^id, "Yayati then, having returned to hrs -*9.pital which was like unto the city itself of Indra, entered his inner apartments and- established thei* his bride Deva- yani. And the monarch, directed by Deva-yani, established Vrishaparva's daughter Sliarmishta in a mansion especially erec- ted near the artificial forest of Asokas in his gardens. And the king surrounded Vrishaparva's daughter Sharmiishta with a thousand maids and honored her by making every arrange- •tnent regarding her food and garments. But it was with Dieva-yani that the royal son of Nahusha sported like a celes- tial for m'any years in joy and bliss. And when her season came, 'the fair-Beva-yani conceived. And she brought forth as her first child a fine boy. And when thousand years had passed away, Vrishaparva's daughter Sharmisbta having attained tO puberty saw that her season too had come. And she became thoughtful. And she said to herself, 'My season hath arrived. But I have not yet chosen a husband. what hath happened 1 What should I do ! How am I to obtain the fruition of my Wishes ! Deva-yani hatli become a mother. My youth is des- tined to pass away in vain. Shall I choose him also for my husband whom Beva-yani hath chosen ? Indeed, this is my resolve : that monarch should give me a son. Will not the virtuous one grant me an interview in private f " Vaisampayaoa comtiiaued, " While Sharmishta was thus ADIPARVA. 251 busy with her thoughts, the king wandering listlessly camQ to that very forest of Asokas, and beholding Sharaj.>shta before him, stood there in silence. Then Shavmishta of beau^ tiful smiles seeing the monarch before her with nobody to wit' Bess what might pass, approaching the monarch, said, joining ber hands, '0 son of Nahusha, no one can behold the ladie^ that dwell in the inner apartments of Shoma, of Indra, of l^^ishnu, of Yama,.of Varuna, and of thine. Thou knowest, O king, that I am both handsome and well-born. I soliqit thee, king ! My season hath arrived : see that it goetb not in vain. ' "Yayati answered, 'Wei! do I know that the honor of birth is thine, born as thou art in the proud race of the Danavas. Thou art also gifted with beauty. Indeed, I do not see even the speek of a fault in thy features. But Usana commanded me while I was united with. Deva-yani that never should Yi'ishaparva's daughter be summoned to my bed.' "Sharmishta^ then said-. 'R hath been said, king, that it iss not sinful to lie on the occasion of a joke, in respect of .wo- men sought to be enjoyed, on occasions of marriage, in pros- pect of immediate death and of the loss of one's whole fortune. Lying is excusable on these five occasions. king, it is false that he is fallen who speal?a not the truth when asked. Both Deva-yani-and myself have- been called hither as companions to serve the same purpose. When, therefore, thou hadst said that thou wouldst confine thyself to one only amongstus, thajt vras a lie thouihadst spoken.'. Yayati replied, 'A king should ever be a pattern in the eyes of his people. That monarch cer- tainly meets with destruction who speaks- untruths. As for myself; I do- nob dare speak an untruth even if; the greatest toss threatens me.' Sharmishta answered, '0 moBarch, one may look upon h^r friend's husbaad as her own. Otie's friend's marriage is the samo as one's own. Thou hast been ch9s,eiJ8ti by my friend as her husiband. Thou art as much my husband therefore.' Yayati then said, 'It is,, indeed, my vow to al- ways grant what one asketh. Thou askest me. Tberefor.e tell me what am I to do !' Sharmishta then said, 'Absolve me, O king, from sin ! Protect my virtue ! Becpming .a mother 252^ MAHABHAftATA. by thee let me practise the highest virtue in this world. Ifr is said, O kipg, that a wife, a slave, and a son, caa never eara wealth for themselves. That which th«y earn always helong-f eth to him who owneth them. I am, indeed, the slave of of Deva-yani. Tlioii a,rfc Deva-yani's^ master and lord. Thoa art, therefore, Qking, my master and lord as much asDevar yani's. I solicit thee. O fill my wishes !' " Vaisampayana continued, •'Thus addressed by Sharmishta, the monarcb was persuaded tiiat all she spoke was true. He, therefore, honored Sharmishta by protecting her Tirtuei And they passed some time together. And taking an affectionate farewell of each other they then separated, each, returning to whence he er she had come, "And it came to pass that Sharmishta oi sweet smiles and fair eye-brows conceived in consequence of that connec- tion of hers with that best of monarchs. And; O king, that lotus-eyed lady then in due time brought forth a son of the splendour of a celestial child and of eyes like lotus leaves." And thus ends the eighty-second Section in the Sambhava ©f the Adi Parva. Skction LXXXni. (Samhhava Parva continued.) Vaisampayana said, "When Deva-yani of sweet smiles beard of the birth of this child, she became jealous, and, O Bharata, Sharmishta became an object of her unpleasant re- flections. And Deva-yani repairing to her addressed her thus :— ' O thou of fair eye-brows what sin is this thou hast committed by yeilding to the influence of lust ?' Sharmishta replied, 'A certain Rishi of virtuous saul and fully conversant with the Vedas came to me. Capable of granting boons, he was solicited by me to grant my mshes that were baaed on considerations of virtue. O thou of sweet smiles, I would not seek the sinful fulfilment of my desires. I tell tliee truly that this child of mine is by that Rishi.' Deva-yani answered, 'It is all right if that is the case, timid one ! But if the lineage, name, and family of that Brahmana be known to thee, I should like to ADIPARVA. 253:; hear them.' Sharmishta replied, ' thou of sweet smiles, that Rishi, in ascetism and energy is resplendent as the Sua himself. Beholding him, I had not, indeed, the power to make these enquiries 1' Deva-yani then said, ' If this is true, if> indeed, thou hast obtained thy child from such a superior Brahmana, then, O Sharmishta, I have no cause of anger.'" Vaisaropayana continued, " Having thus talked and lauglied •with each other, they separated, Deva-yani returning to the palace with the knowledge imparted to her by Sharmishta. And, king, Yayati also begat in Deva-yani two sons called Yadu and Turvasu who were like Indra and Vishnu. And Sharmishta the daughter of Vrishaparva became mother by the royal sage of three sons in all, named Drahyu, Anu, and Puru. "And, O king, it so came to pass that one day Deva-yanif of sweet smiles accompanied by Yayati went into- a solitary part of the woods (in the king's extensive park.) And there she saw three cliildren of celestial beauty playing with perfect: trustfulness. And Deva-yani asked in surprise, 'Whose child- ren are these, 0' king, so handsome, and so like unto the child- ren of the celestials ? In splendour and beauty they are like, thee I think.' " Vaisampayana contlnu'ed, "And Devayani without waiting for a reply from the king, asked the children themselves, 'Ye children, what is your lineage? "Who is your father ? An- swer me truly. I desire to know all.' Those children then pointed to the king with theis fore-finger and spoke of Shar-. inishta as their mother. "And having said so, the children approached the king tc^ clasp his knees. But the king dared not caress them in the presence of Deva-yani. The boys then left the place weep- ing in grief and going towards their, mother. And the king, at this canduet of the hoys became very much abashed. But Deva-yani, marking the affection of, the children for the king, learnt the secret and addresing Sharmishta said, 'How hasb thou dared to do me an injury, being as thou art dependent; on me ? Dost thou not fear to have recourse once more ta that Asura usage of thiae ?'. 25* MAHABHARATA. "Sharmishfca said, 'O thou, of sweet smiles, all that I told thee of a Riahi is perfectly true. I have acted rightly and' according to the precepts of virtue. Therefore I do not fear thee. When thou hadst chosen the king for thy husband I too chose him for mine. O thou beautiful one, a friend's hus- band is, according to usage, one's own husband also. Thou ait the daughter of a Brabmana and, therefore, deservest my wor- ship and regard. But dost thou not know that this I'oyal sage is held by me in greater esteem still ?' " Vaisampayana said,. " Deva-yani, then, hearing those words of hers, exclaimed, O king, thus : — ' Thou hast wronged me, monarch ! I shali not live here any longer.' And saying this she quickly rose, with tearful eyes, to go- to her father. And the king was grieved to see her thus. And alarmed- great- ly, lie followed her footsteps endeavouring td' appease her wrath. But Deva-yani with eyes red in anger would not desist. Speaking not a word to the king, with eyes bathed in tears, she soon reached the side of her father Usana the son of Kavi.' And beholding her father, she stood' before him after due salu- tation. And Yayati alsoj immediately after, saliited and wor- tf^hipped Bhargavar. "And Deva-yani said, ' father, virtue hath been van- quished by vice. The low have risen, the high have fallen. 1 have been transgressed by Sharmishta the daughter of Vrishaparva. Three sons have been begotten in her by this king Yayati. But, O father, luckless as lam, I have got only two sons ! O son of Bhrigji-, this king is renowned for hia knowledge of the precepts of religion. But, O Kavya, I tell' thee that he hath deviated from the path of rectitude.' " Siikra, bearing all this, said, * 0' monarch, since thou- hast made vice thy loved pursuit though fully acquainted with the precepts of religion, therefore shall invincible decrepitude paralyse tliee.' Yayati answered, ' Adorable one, I was soli- cited by the daughter of the Danavaking to fructify her sea- son. I did it. from a sense of virtue and not from other motives. That male person, wha being solicited by a woman in season- doth not grant her wishes^ is called, O Brahmana, by those cognisant of the Veda as a slayer of the embryo. He who, soli- ADI PAHVA, 253 'clfced in secret by a woman full of desire and in season, goeth not unto her, loseth virtue and is called by the learned a killer of the embryo. son of Bhrigu, for these reasons, tod anxious to avoid sin, I went unto Sharmishta.' Sukra then replied, " Thou art dependent on me. Thou shouldsb have awaited my command. Having acted falsely in the matter of thy dut}^ son of'Nahusha, thou hast been guilty •of the sin of theft.' " Vaisimpayana continued, " And Yayati the son of Nahushaj ►thus cursed by the angry Usana, was then divested of his youth and immediately overcome by decrepitude. And Yayati •said, ' O son of Bhrigu, I have not yet been satiated with youth or with Beva-yani. Therefore, O Brahmana, be grace-* 'ful unto me so that decrepitude might not touch me.' Sukra ■then answered, ' I never speak an untruth. Even now, king, art thou attacked by decrepitude. But if thou likeBt, thou art competent to transfer this thy decrepitude to another. ' Yayati said, ' Brahmana, let it be commanded by thee that) that son of mine who giveth me his youth shall enjoy my king- dom, and shall achieve both virtue and fame.' Sukra replied, '0 son of Nahusha, thinking of me thou mayst transfer tliis thy decrepitude to whomsoever thou likest. That son who shall give thee his youth shall become thy successor on the throne. He shall also have long life, wide fame, and a large progeny.' ■' Thus ends the eighty-third Section in the Sambhava of the Adi Parva. Section LXXXIV. (Sambhava Parva continued.) Vaisampayana said, " Yayati then, having been overcome with decrepitude, returned to his capital, and summoning hia eldest son Yadu who was also the most accomplished, address- ed him thxis :—' Dear child, from the curse of Kavya called also XTsana, decrepitude a;nd wrinkles and whiteness of hair have come over me ! But I haVe not been gratified yet with the enjoyment of youth. Thou, Yadu, take this my weak- ness alon^ with my decrepitude. I shall enjoy with thy youth. 256 MABrABHARA.TA, And when a full thousatia years have elapsed, returning to thee thy youth I shall take back my weakness with this decrepitude.' " Yadu replied, ' There are innumerable inconveniences in decrepitude, in respect of drinking and eating. Therefore, O king, I shall not take thy decrepitude. This is, indeed, my determination. White hair on the head, cheerlessness, a re- laxation of the nerves, wrinkles all over the body, deformities; weakness of the limbs, emaciation, incapacity to work, defeat at the hands of friends and companions, these are the consequen- ces of decrepitude. Therefore, king, I desire not to take it. king, thou hast many sons some of whom are dearer to thee. Thou art acquainted with the precepts of vii-tue : ask some other son of thine to take thy decrepitude.' " Yayati replied, ' Thou art sprung from my heart, son, ,but thou givest me not thy youth. Therefore thy children shall never be kings.' And he continued, addressing another son of his, ' TurVasu, take thou this weakness of mine along with my decrepitude. With thy youth, O son, I like to enjoy the pleasures of life. And after the expiration of a full thou- sand years I shall give thee thy youth, and take back from thee my weakness and decrepitude !' " Turvasu then replied, " I do not like decrepitude, ■father ! It destroyeth all appetites and enjoyments, strength and beauty of person, the intellect, and even life.' Yayati *old him, ' Thou art sprung from my heart, O son ! But thou givest me not thy youth. Therefore, Turvasu, thy race shall be extinct. Wretch, thou shalt be the king of those whose practices and precepts are impure, amongst whom men of inferior blood procreate children in women of superior blood, who live on meat, who are mean, who hesitate not to appro- ipriate the wiyes of their superiors, whose practices are as 4;hose of birds and beasts, who are sinful, and non- Aryan.' " Visampayana said, " Yayati having thus cursed his son Turvasu then addressed Shartnishta's son Druhyu thus : — ' Druhyn, take thou for a thousand years my decrepitude destructive of complexion and personal beauty and give me thy youth. And when a thousand years have passed away I shall return thee thy youth and take baek my own wenknesB, ADI PAUVA. 257 and decrepitude.' To this Druhyu answered, ' king, one that is decrepit can never enjoy elephants and cars and horses and women. Even his voice becometh hoarse. Th(>refore I da not desire (to take) thy decrepitude.' Yayati told him, ' Thou art sprung from my heart, O son. But thou refusest to give me, thy youth. Therefore thy most cherished desires shall never be accomplished. Thou shalt be king, only in name, of that region where there are no roads for the passage of horses and cars and elephants, and good vehicles, and asses, and goata and bullocks, and palanquins; where there is swimming only by rafts and floats.' Yayati next addressed Anu and said, Thou, Anu, take my weakness and decrepitude. I shall with thy youth enjoy the pleasures of life for a thousand years.' To this Anu replied, 'Those that are decrepit always eat like children and are always impure. They can not pour libations on Agni in proper times. Therefore I do not; like to take thy decrepitude.' Yayati told him, 'Thou art sprung from 'my heart. Thou givest me not thy youth. Thou findest so many faults in decrepitude. Therefore shall decrepitude overcome thee. And, O Anu, thy progeny also, as soon as they attain to youth, shall die. And thou shalt also not be able to perform sacrifices before Agni.' " Yayati at last turned . to his youngest child Puru, apd addressing him said, 'Thou art, O Puru, my youngest son. But thou shalt be the first of all. Decrepitude, wrinkles, "and whiteness of hair have come over me in consequence of tlie curse of Kavya called also Usana. I have not yet, how- ever, been satiated with youth. O Puru take thoti this my weakness and decrepitude ! With thy youth I shall enjoy, for some years, the pleasures of life. And when a tliousand years have passed away I shall give thee thy youth and take back my own decrepitude.' " Vaisampayana said, " Thus addressed by the king, Puru answered with humility, 'I shall do, O monarch, as thou bid- dest me. I shall take, king, thy weakness and decrepitude. Take thou my youth and enjoy as thou listeth the pleasures of life. Covered with thy decrepitude and becoming as one old, I shall, as thou commandest, continue to live, giving to 33 ^58 mahabharata; tbee my youth/ Yayati then said, ' O Piiru, I have been gra- tified with thee ! And being gratified I tell thee that the people of thy kingdom shall have all their desires accomplished.' "And having said this, the great ascetic Yayati, thea thinking of Kavya, transferred bis decrepitude unto the body of the bigh-souled Puru. " And thus ends the eighty-fourth Section in the- Sambbasra of the Adi Parva, . .Sectiox LXXXV. ■( Sambhava Pdrva cooitinued. ) Vaisampayana said, "And the excellent monarch Yay»^ the son of Nahusha, having received Puru's youth, became ex- ceedingly gratified. And with it he once more began to in- du-lge in his favorite pursuits to the full extent of his desires and the limit of his powers, according tp season, so as to derive the greatest pleasure therefOTm. And, O king, in nothing ■that he did, he acted against the precepts of his religion as behoved him well. He gratified the gods by his sata-ifices i the fpitris by Sradhas ; the poor by his charities ; all excellent Brahmanas, by ful-fiUing their desire ; all persons entitled to jthe rites of hospitality, by food and drink ; the Vaisayas, by protection; and the Sudras, by kindness. And the king re- pressed all criminals by proper punishments. And Yayati, gratifying all sections of his subjects, protected them vir- tuously like another Indra. And the monarch possessed^ of the prowess of a lion, with youth and every object of enjoy- ment under control, enjoyed unlimited happiness without trans- gressing the precepts of religion. And the king became very happy in thus being able- to enjoy all the excellent olgects of his desife. And he was only sorry when he thought that those thousand years would come to an end. And having -obtained youth for a thousand years, the king acquainted with the mysteries of time, and watching proper Kalas and KasMas, sported with (the celestial damsel) Viswachi, Bometimes in the beautiful gardens of Indra, sometimes in Alaka (the city of Ku vera), and sometimes on the summit ^Qf ADl PARVA, 259 tte mountain Meru on the north; And when tte virtuous monarch saw that the thousand years were full, summoning his son Ptiru he addressed him- thus : — ' O thou oppressor of the foe, with thy youth-, son, I have enjoyed the pleasures of life, each according to its season, to the full extent of my desires, — to the limit of my powers. 0ur desires, however, are never gratified- by indulgence. Oil the other hand, with in* dulgence they only flame up like fire with libations of sacrificial butter. If a single person were owner of everything on earth, — all its yield of paddy and barley, its silver, gold, and gems, its animals and women; he would not yet' be contenti I'hirsb of enjoyment, therefore, should be abandoned. Indeed, true happiness is theirs who- have cast off their thirst for the objects of the earth, — a thirst; which-is difficult to be cast ofi" by the wicked and the sinful, which faileth not with' failing life, and which is truly the fatal desease of manj My heart hath fona full thousand' years been fixed upon the objects-of- desire. My thirst for thesOi however, without abating, inoreaseth day by day. Therefore shall I cast it off, and fixing my mind on Brahma shall' I pass the rest of my day« witiithe innocent deer of the forest, peacefully and' without affection for any worldly object. And, Puru, I have been exceedingly gratified witi thee! Prosperity be thine! Receive back this thy youth. Receive thou also my kingdom. Thou art, indeed, that, son of mine who has done me the greatest. of services.'" Vaisamps^anSr continued, "Aiid^ then Yayati, the son of Nahusha; received back his decrepitude. And his son Purti' also received back his own youth. And Yayati was desirous of installing Para his youngest son on the throne.. But the fouu orders with the Brahmanas at their head then addressed the monarch thus : — ' Oking^, how shalt thou bestow thy kingdom on Puru passing over thy eldest' son Yadu born- of Deva-yani. and therefore the grandson of the great Sukra? Indeed, Yadu is thy eldest son ; after him hath been born Turvasu ; and of Sharmishta's sons, the first is Druhyu, then Anu, and then Punji How doth the youngest deserve the throne passing, all his elder brothers over ? This we represent to thee : 0, conform to virtuous practice !' 260 MAHABBAUATA. " Yayati then said, ' Ye four orders with Brahmanas at •their head, hear ye my words, as to why my kingdom should not be given to my eldest son. ! My commands have been disobeyed by my eldest son Yadu. The wise say that he is no- -sou who dtsobeyebli his father. That son, however, who doth the bidding O'f his parents, whoseeketh their good, who. is agreeable- to theEft,. i^ indeed, the beat of son& I haye been disregard- ed by Yadu, aud-by Turvasu too. Much have I been disre- garded by Druhyu and Anu also. By Paru alone hath my word beea obeyed. By hira have I been, much regarded. There- fore shall the youngest be my heir. Ke took my decrepitude. Indeed,, Puru is (uy friend ! He did what was so- agreeable to^ me ! It liath also-been- commanded by Sukra himself — the "sou, of Kavi, that that son of mine Xvho- should obey me become king after m« and bring the whole earth uiideB- his sway. I therefore beseech ye, let Puru be installed on- the throne !' "The people then said, ' True it is, king, that that son. who is accomplished and always seeketb the ^pod of his pa- rents, deserveth prosperity even if he be the youngest. There- fore- doth Puru, who hath done thee good,, deserve the crovvu^ And as Sukra himself hath commanded it, we have nothing to say to it.' " Vaisampayg thou hast lived for an hundred Ayuta years in. the gardens of Nandana. For what cause, thou foremost of those that flourished in the Krita age, hast thou been compelled to leave that region and come hither ?' Yayati answered, 'Aa kinsmen, friends, and relatives forsake, in this world, those whose wealth disappears, so in the other world,, the celestiala • 2(38 MAHABBARATA. witk Indra as their chief forsake him who hath lost his right- ejusness.' Ashtaka then said, 'I am extremely anxious to know- haw in the other world men can lose virtue. Tell me also, O king; what regions are attainable by what courses of action. Thou art acquainted, I know, with the acts and sayings of great beings !' " Yayati answered, '0 thou pious one, they that speak of their own merits are doomed to suffer the pains of the hell called Bhauma. Though really emaciated and lean, they appear to grow on earth (iu the shape of their sons and grandsons) only to become food for vultures, dogs, and jackals. Therefore, O king, this highly censurable and wicked vice should be re^ pressed. I have now, O king, told thee all. Tell me what more I shall say.' "Ashtaka said, 'When life is destroyed with age, vultures, peacocks, insects, and worms eat up the human body. Where doth man then reside ? How doth he also come again to life ? I have never beard of any hell called Bhauma on earth.' " Yayati answered, ' After the dissolution of" the body, man, according to his acts, re-entereth the womb of his mother and Btayeth there in an indistinct form, and soon after assuming a distinct and visible shape re-ap{)eareth in the world and walketh on its surface. This is that Earth-liell {Bhauma) where he falletb, for he beholdeth not the termination of his existence and acteth not towards his emancipation. Some dwell for siicty thousand years, some for eighty- thousand years in heaven; and then they fall. And as they fall they are attacked by certain Rakshasas belonging to the world in the form of sons, grandsons, and other relatives that withdraw their hearts frona acting for their own emancipation.' "Ashtaka then asked, 'For what sin are beings when they fall from heaven attacked by these fierce and sharp-toothed Rakshasas ? Why are they not reduced to annihilation ? How do they again enter the womb„ furnished with the senses ?' " Yayati answered. ' After falling from heaven, the being becometh a subtile substance living in water. This water becometh the semen which is the seed of vitality. Thence- entering the mother's womb on the womanly season, it de- ADIPAnVA. 269 velopeth into Ihe embryo and next into visible life like the fruit from the flower. And entering trees, plants, and other vegetable substances, water, air, earth, and space, that watery seed of life becometh of quadrupedal or bipedal form. This is the case with all creatures that you see.' " Ashtaka said, ' O tell me, I ask thee because I have my doubts! Doth a being that hath received a human form enter the womb in its own shape or in some other ? How doth it also acquire its distinct and visible shape, eyes and ears, and consciousness as well ? Questioned by me, O explain it all! Thou art, O father, one acquainted with the acts and sayings of great beings !' Yayati answered, ' According to the merits of one's acts, tiie being that in a subtile form co-iniieres in the semen that is dropped into the womb is attracted by atmospher- ic force for purposes of re-birth.. It then developeth there in course of time, first becoming the embryo, and is next furnished' with the visible physical organism. Coming out of the womb in course of time it becometh conscious of its existence as man, and by his ears becometh sensible of sound ; by his eyes, of color and form ; by his nose, of scent ; by his tongue, of taste ; by his whole body, of touch ; and by his mind, of ideas. It is thus, Ashtaka, that the gross and visible body developeth from the subtile essence.' " Ashtaka asked, 'After death, the body is burnt, buried, or otherwise destroyed. Reduced to nothing upon such dissolu- tion, by what principle is he again revived ? Yayati said,. 'O thou lion among, kings, the person that is dead assumeth a subtile form and retaining consciousness of all his acts as in a dream entereth some other form with a spred quicker than of air itself. The virtuous attain to a superior, and the vicious to an inferior form of existence. The vicious become worms and insects. I have nothing more to say, thou of great and pure soul! I have told thee how beings are born after deve* lopment of embryonic forms as four-footed, two-footed, six- footed, and so. What more wilt thou ask me ?' " Ashtaka said, ' How, father, do men attain to those superior regions whence there is no return to earthly life? Is it by asceticism or knowledge ? How also may one 270 MAHABHARATA. gradually attain to felicitous regions ? Asked by me; O tell it in full !' " Yayati answered, ' TFie wise say that for men there are seven gates .through which admission may be gained into Heaven : these are Asceticism, Gift, Quiet of mind,. Self-com- mand, Modesty,. Simplicity,, and Kindness to all creatures. The wise also, say that a person losethall these in consequence of vanity.. That man who having acquired knowledge regard- eth himself as learned and with, his learjiing destroyeth the reputation of others, never attaineth to regions of indestruc- tible felicity. That knowledge ako doth: not make the possessor competent to aittain to Brahma. Study, the vow of silence- worship before fi)!e>. and sacxificesj these four remove alt fear. When however these are mixed with vanity, instead' of renwving, they cause fear.. The wise should never exult on receiving honors ; nor should they grieve at insults. Foe it is the wise- alone that honor the wise ;. the- wicked never act like the virtuous. I have given away so mucli — I have per- formed so many sacuifices — I have studied so much — I have observed these vows, — snch vanity is the root of fear. There- fore thou must not indulge sucb feelings. Those learned mem who acjjept as their support tihe unchangeable, inconceivable Brahma alone that ever showereth blessings on persons virtuous^ as thee, enjoy perfect peace here and hereafter!' " And thus ends the ninetieth Section in the Sambhava 06 the Adi Parva. Section LXLI. ( Sambhava Parva continued..)- Ashtaka said, ' Those congnisant with the Vedas differ in' opinion as to how the followers of each of the four modes of life, viz, Grihastas, Bhikshus, Brahmacharis, and Vana- prashtas, are to conduct themselves in order to acquire religi- ous merit.' " Yayati answered, ' These are what a Brahmachari must do. While dwelling in the abode of his preceptor, he must receive lessons only when his preceptor summons him to da; ADI PARVA. 271 so; he must attend to the service of his preceptor without waiting for the commands of the latter ; he must rise from bed before his preceptor riseth, and go to bed after his precep- tor goetli thereto. He must be humble, must have his passions under -complete control, must be patient, vigilant, and devo- ted to study-. It is then only that he can achieve success. It hath been said in the oldest Upaniahada that a grihasta acquiring wealth by honest means should perform sacrifices ; he should ever give in charity, should perform the rites of hospitality unto all arriving at his abode, and should never use anything without giving a portion thereof to others. A Muni without search for food should live in the woods dependr ing on his own vigour.; should abstain from all vicious acts ; should give away in charity, should never inflict pain on any creature. It is then only that he can achieve success. He, indeed, is a true Bhikshu who doth not support himself by any manual arts, who possesseth numerous accomplishments, who hath his passions under complete cofitrol, who is uncon- nected with all worldly concerns, who sleepeth not under the shelter of a house-holder's roof, who is without wife, and who going a little way every day, travelleth over a large extent of country. A learned man should adopt the Vanaprashta mode of life after performance of the necessary rites, when he hath ■been able to control his appetites for enjoyment and desire of acquiring valuable possessions. When one dieth in the woods while leading the Vanaprashta mode of life, he maketh his ancestors and succesors, numbering ten generations including himself, fuse with the Divine essence.' " Ashataka asked, ' How many kinds of Munis are there, and how many kinds ot Movmis (observers of the vow of silence) ?' " Yayati answered, ' He, indeed, is a Muni who, though dwelling in the woods, hath an inhabited place near, or who, though dwelling in an inhabited place, hath the woods near.' " Ashtaka enquired what it meant. Yayati replied, 'A Muni withdrawing himself from all worldly objects liveth in the woods. And though he miglit never seek to surround himself with those objects that are procurable in inhabited 272 MAHABHARATA. places he might yet obtain them all by virtue of his ascetic power. He may truly be said to dwell ia the woods having an. inhabited place near to himself. Again, a wise man with- drawn fiom all earthly objects might live in a hamlet leading the life of a hermit. He may never exhibit the pride of family, birth, or learning. Clad in the scantiest robes he may yet regard himself as attired in the richest vestments. He may be content with food just enough for supporting life. Such a pei'son, though dwelling in an inhabited place, liveth yet in the woods. " The person again who, with passions under complete con- trol, adopteth the vow of silence, refraining from action and entertaining no desire, achieveth success. Why shouldst tliou not, indeed, reverence the man who liveth on clean food, wlio refraineth from ever injuring others, whose heart is ever pure, who is displayed in the splendour of ascetic attributes ; who is free from the leaden weight of desire, wlio abstaineth from injury even when sanctioned by religion ? Emaciated by austerities, and reduced in flesh,- marrow, and blood, such a one conquereth not only thus bub the highest world as well. And when the Muni sits in yoga meditation becoming indiffer- ent to hai)pines3 and misery, honor and insult, he then leaveth this world and enjoyeth communion with Brahma. When the Muni taketh food like kine and other animals, i. e, without providing for it beforehand and without any relish (like a sleep- ing infant feeding on the mother's pap) then like the all-per- ,vading spirit he becometh identified with the whole univei'se and attaineth to salvation.' " And so fends the ninety-first Section in the Sambhava of the Adi Parva. Section LXLII. ( Samhhava Parva continued ) "Ashtaka asked, 'Who amongst these, king, both exerting constantly like the SXin and the Moon, first attaineth to commu- nion with Brahma, — the ascetic or the man of knowledge ?' " Yayati answered, 'Xhe wise, by help of the Veda aud of AI>I PARVA.. 273- Knowledge, having ascertained the visible universe to be iHu- s(>vy instantly realise the Supreme Spirit as the sole existent independent essence. While they that devote themselvef fo Yoga meditation take time to acquire the same knowledge,, fop it is by practice alone that these latter divest themselves of thq consciousness of duality. Hence the wise attain to salvation first, Then again if the person devoted to yoga findetli not suffi- cient time in one life to attain to success, being led astray by: the attractions of the world, in his next life he is benefited by the progress he hath already made, for regretfully he de- Yoteth himself to the pursuit of success. But the man of Knowledge ever betioldeth the indestructible Unity, and there- fore, though immersed in worldly enjoyments, never affecteth them at heart. Therefore there is nothing to impede his sal- vation. He, however, who faileth to attain to Knowledo-e, should yet devote himself to piety as dependent on action (sacri- fices, &c.) But he that devoteth himself to such piety, moved tliereto by desire of salvation, can never achieve success. His sacrifices bear no fruit and partake of the nature of cruelty. Piety as dependent on action that proceedeth not from the desire of gain, is, in the case of such men, yoga itself.' " Ashtaka said, 'O king, thou lookest like a youth ; thou art handsome and decked wi th a celestial garland. Thy spleuT dour is great ! Whence dost thou come and where dost thou go ? Whose messenger art thou ? Art thou going intp the Earth ?' " Yayatx said, 'Fallen from heaven upon the loss of all my religious merit, I am destined to enter the Earth-hell, Indeed, I shall go there after I have finished my discourse with ye ! Even now the deities of the ten points of the Uni- verse command me to hasten thither. And, O king, I have obtained it as a boon from India that though fall I must upon the Earth yet I should fall amidst the wise and the virtuous. Ye are all wise and virtuous that are assembled here !' " Ashtaka said, ' Thou art acquainted with everything. I ask thee, O king, are there any regions for myself to enjoy in heaven or in the firmament ? If there be, then, thom §UilU aot fall though falling !' / §5 274 MA HA TJ H A-K'A. T A, "Yayati answered, ' king, there are many regions 'f6P thee to enjoy in heaven as there are kine and horses in the earth with the animals in the'wilderness and the hills !' " Ashtaka then said, 'If there are worlds for me to enjoy, as fruits of my religious merits, in heaven, king, I give them all tinto thee ! Therefore, though falling, thou shalfc not fall. take thou soon all these, wherever they be, ia heaven or in the firmament ! Let thy sorrows cease !' " Yayati answered, ' O thou best of kings, a Brahma-know- ing Brabmana alone can take in gift, bat not one like our- eelves ! A;nd, © monarch, I myself have given away to Brah- manas as one should. Let no man not a Srahmana and let not the wife of a learned Brahmana ever live in infamy by accepting gifts ! On Earth I have ever desired to perform virtuous acts ! Having never done so before, how shall I now accept a gift ?' ■ " Pratarddana who was amongst them asked, 'O thou of the handsomest form, I am Pratarddana by name. I ask thee, are there any worlds for me to enjoy as fruits of my religious merits, in heaven or in the firmament? Answer me, thou art acquainted with everything!' " Yayati said, 'O king, numbei-less worlds full of felicity, effulgent like the solar surface, and where woe can never be, await thee. Itthou dwellest in each but for seven days, they Tvould not yet be exhausted.' "Pratarddana then said, 'Tliese then I give unto thee! Therefore though falling thou must not fall ! Let the worlds that are mine be thine ! Whether they be in the firmament or in heaven, Osoon take them'! Let thy woes cease !' "Yayati answered, 'O monarch, no king of equal energy should ever desir-e to receive in gift the religious merits of another king acquired by yoga austerities. And no king who is afflicted with calamity by the fates should, if wise, yet ac6 in a censurable way. A king keeping his eye ever fixed oa virtue should walk in the path of virtue and increase his fame thereby. A person of virtue like myself and knowing what are his duties should not act so meanly as thou directeat. Wtien otlierB desiroue of acquisiug leligiovis juerit do not) kUlBARVA* 275 accept gifts; how c4n I do what they do not V On the conclu' Bion of this speech, tliat best of kings Yayati was then addi-esa- ed by Vasumana in the following words. " Thus ends the ninety-second. Section in- the Sambhava. of the Adi Pai'va. Section LXLIII; (Sambhava Parvacontinuedl) . "Vasumana said,. 'I am. Vasumana, the son of Osadawsa, r would ask thee, O'king, whether, there are aay worids fbc me to enj&y, as fruits of my religious^^merits, in heaven or in the firmament. Thou^art, high-souled one, acquainted with, all holy regions !' Yayati answeredj 'There are a» many regions for thee to enjoy in heavea as the number of places in the firmament, th^ Earth, and the ten points of the universe, illumined by the. Sun.' " Vasumana then said, 'I give them, to thee. Let those re- gions that are for me be thine. Therefore, though fallings tfaou shalt not fall. If to accept themin gift be improper for thee, then, O monarch, buy them with a straw,' "Yayati answered^ 'I. do not remember, ever having bought) and sold anything unfairly.. This has never. been done by other kings. How shall I do it therefore ?' "Vasumana said, 'If to buy. them, king^ bi3 regarded by thee as improper, tlien . take them in .gift from me. For my-, self I answer that I will never go to those regions that are fot me. Let them therefore be tiiine !' "Shi vL then addressed. the king thus: — 'I. am,. 0-king, Shivi by name, the son of Ushinara. father, are there in the firmament or in heaven, any worlds forme to enjoy ? Thou,,, fcnowest every region that one may, enjpy as the fruit of hi^ religious merit !' " Yayati- then said,. 'Thou hast never, by speech or in mind, disregarded the honest and the virtuous that applied to thee^ There are infinite worlds for thee to enjoy in heaven, all blazing like lightning,' Shivi, then said, 'If thou regaidest theic 276 MASABHARATA, purchase as improper, I give them to ye. Take them atl, CF king ! I shall never take them, — those regions where the wise • never feel the least disquiet.' "Yayati then answered, 'O Shivi, thou haist, indeed, obtain>- ed for thyself, possessed as thou art of the prowess of Indfa,^ infinite worlds! But I do iiot desire to- enjoy regions given to uie by others. Therefore, I accept not thy gift.' " Ashtaka then said, 'O king, each of us have expressed our desire to give thee the worlds that each of hs have acquir- ed by our relifjious merit. Thou acceptest net them. But leaving them for thee, we shall descend unto the Earth-hell.' " Yayati answered, *Ye all are irHth-loving aud wise : give me that which I deserve. I shall not be able to do that which I have never done before.' " Ashtaka then said, 'Whose are those five golden cars that we see ? - Do luea that repair to regions of everlasting bliss tide on them ?' " Yayati answered, 'Those five golden cars displayed in glory and blazing as fire, would, indeed, carry ye to the re- gions of bliss.' " Ashtaka said, 'O king, ride those cars thyself, and repair to heaven. We can wait. ■ We will follow thee in time.' " Yayati then said, we can now all go together. Indeed, all of us have conquered heaven. Behold, the glorious path to heaven becomes visible !' " Vaisatnpayana continued, "Then all those excellent mon- archs ridiug on those cars set out fw heaven, for gaining admittance into it, illuminating the whole firmament by the glory of their virtues. " And Aahtaka, again breaking silence, asked, 'I had al- ways thought that Indra was my especial friend, and that I of alt the others, should first obtain admittance into heaven. But hov7 is it thab XJsiuara's son Shivi, hath already left us behind." "Yayati answered, 'This Usinara'ason had given all he poss- essed for attaining to the region of Brahma. Therefore is he foremost among ye. Besides, Shivi's liberality, asceticism, truth, virtue, modesty, good-fortuue, forgiveness, amiability. ABl PARVA. 27T desire of performing good actSj have been so great that none can measure them.' Vaisampayana continued, "After this, Ashtaka, impelled by curiosity, again asked bis maternal grand-father resembling Indra himself, saying, '0 king, I would ask thee, tell mo truly, whence thou art, who thou art, and whose son ? Is there any other Bralimana or Kshatria who hath done; what thou didst on Elarth ?' Yayati answered, 'I tell thee truly,' I am Yayati, the son of Nahusha and the father of Puru.. I was lord of all the Earth. Ye are my relatives i I tell thee truiyi I am the maternal grand-father of ye all. Having conquered the whole Earth, I gave clothes to Brahmanas and also a hua dred handsome horses fit for sacrificial offering. For such acts of virtue the gods become propitious to those that per- form them. I also gave to Brahmanas this whole Earth with her horses and elephants and kine, and gold and all kinds of wealth,, along with an hundred Arbudas of excellent milch cows. Both the Earth and the firmament exist owing to my truth and virtue; fire yet burneth in the world of men owing to my truth and virtue. Never hath word spoken by me beea untrue. It is for this that the wise adore truth. Ashtaka, all I have told thee, Pratarddana, and Vasumana, is the truth itself. I know it for certain that the gods and the Rishis and all the mansions of the blest are adorable only beciiuse of Truth that characterises them all. He that shall without malice duly read to good Brahmanas this account of our ascension to •heaven shall himself attain to the same worlds with us.' " Vaisampayana continued, " It was thus that the illustrious king Yayati of high achievements, rescued by his collateral descendants, ascended to heaven leaving this earth and cover- ing the three worlds by the fame of his deeds. " And so ends the ninety-third Section in the Sambhava of *be Adi Parva. Section LXLIT. (Sambhava Parva cmitinued.) Janamejaya said, " Adorable one, I desire to bear the bis- tories of those kings who were d tanu.' And Shantanu married Ganga. And in her was born a son Deva-brata who was afterwards called Bhisma. And Bhisma moved by the desire of doing good to his father married him to Satyavati who was also called Gandbakali. And in her maidenhood she had a son by Parashara, named Dwaipayana. And in her Shantanu begat two other sons named OhittraDgada and Vichitra-virya. And before they had attained to majo- rity, Obittraingada was slain by the Gandharvas. But Vichi- tra-virya became king. And Yichitra-virya married the two daughters of the king of Kasi, named Amvika and Amvalika- And Yichitra-virya died childless. Then Satyavati began to think how the dynasty of Dushmanta might be perpetuated. And she recollected the Eishi Dwaipayana. The lattef coming before her asked, ' What are thy commands ?' And she Said, ' Thy brother Yichitra-virya hath gone to heaven childless. Beget virtuous children for him.' And Dwaipayana, consent^ ing to this, begat three children, viz, Dhrita-rashtra, Pandu, Vidura. And king Dhrita-rashtra had an hundred sons by his wife Gandhari in consequence of the boon granted by Dwai- payana. And amongst these hundred sons of Dhrita-rashtra, four became celebrated. They were Duryodhana, Dush-sha- sana, Vikarna, and Chittra-sena. And Paudu had two jewels 28fi MAHABHAR'ATA, of wives, viz, Kunti, also called Pritha, and Madri. One day Faudu going out to hunt saw a deer coupling with its mate. .That was really a Rishi in the form of a deer. And seeing the deer in that attitude he killed it by his arrows before its desire had been gratified. Pierced with the king's arrow, the deer quickly changing its form and becoming a Rishi said unto Pandu, '0 Pandu thou art virtuous and acquainted also with the pleasure devived from the gratification of one's de^ sire. Before my desire was gratified thou hast slain me. There- for^ thou also, when in such a state and before thou art grati- fijed, shalt die.' And Pandu hearing this curse became pale, and from that time would not go unto his wives. . And he told them these . words : — ' From my own fault, I have been cursed. But I have heard that for the childless there are no regions hereafter.' Therefore he solicited Kunti to raise offsr pring for him. And Kunti, saying 'Let it be,' raised up. offsr- gring. By Dharma she had Yudhiflhthira ; by Maruta, Bhima ; and by Sakra, Arjuna. And Pandu well pleased with heP, said, 'This thy co-wife is also childless. Therefore cause herte bear children. And Kunti saying 'Let it be,' imparted unto Madii the inaiitra of invocation. And in Madri were raised, by the twin Aswinas, the twins Nakula and Sahadeva. And (one day) Pandu beholding Madri decked in ornaments had bis desire kindled. And as soon as he touched ° her he died. And Madri ascended the funeral pyre with her lord. And she said unto Kunti, 'Let these twins of mine be brought up by thee with affection.' After some time those five Pandavap were taken by the ascetics of the woods to Hastinapore and there introduced to Bhisma and Vidura. And after introducing them the ascetics disappeared in the very sight of all. And after the conclusion of the speech of those ascetics, flowers were show- ered down upon the earth. And the celestial Bundhuvi also rang in the skies. And the Pandavas were then taken ( by Bbisma.) They then represented the death of their father and. performed his obsequial rites duly. And as they were being brought up there Daryodhana became exceedingly jealous of them. And the sinful Duryodhana,, acting like a Rakshasa, tried by various means to dHve them away. But that whicfe ADl PARVA. 287 is to be can never be frustrated. So all Duryodhana's efforts proved futile. Then Dhrita-rashtra sent them, by an act of deception, to Varanavata, and they went there willingly. There an endeavor was made to burn them to death ; but it proved abortive owing to the warning counsels of Vidura. After that, the Pandavas slew Hidimva, and then they went to a town called Eka-chakra. There also they slew a Raks- hasa of the name of Vaka and then went to Panchala. And there obtaining Draupadi for wife tliey returned to Hastina- pore. And there they dwelt for sometime in peace and begat children. And Yudishthira begat Priti-vindhya ; and Bhima, Sutasoma ; and Ai;juna, Sruta-kirti ; and Nakula, Shatanika ; and Sahadeva, Sruta-karma. Besides these, Yudhisthira hav- ing obtained for wife Devika the daughter of Gavashana the king of Shaivya, in a Swaymvara (in which the bride electa her lord from among the assembled princes,) begat in her a eon named Yaudheya. And Bhima also, obtaining for wife Valadhara the daughter of the king of Kasi, offering as dower his own prowess, bega,t in her a sou named Sarvaga. And Arjuna also, repairing to Dwaravati brought away by force Subhadra the sweet-speeched sister of Vasudeva and returned in happiness to Hastinapore. And lie begat in her a son named Abhimanyu endued with all accomplishments and dear to Vasudeva himself. And Nakula obtaining for wife Karema- mati the princess of Chedi begat in her a son named Nira- mitra. And Sahadeva also married Vijaya the daugliter of Dyutimana the king of Madra, obtaining her in Swayamvarai tod begat in her a son named Suhotra. And Bhima-sena had sometime before begat in Hidimva a son named Ghatot-kacba. These are the eleven sons of the Pandavas. Amongst them all, Abhijnanyu was the perpetuator of the family. He married XJttara the daughter of Virata. She brought, forth a dead child whom Kunti took up on her lap at the command of Va- sudeva who said 'I will revive this child of six. months.' And though born before time, being burnt by the fire of (Aswa- thama's ) weapon and therefore deprived of strength and energy, he was revived by Vasudeva and endued with strength, energy, and prowess. And after being revived, Vasudeva said, 288 MAHABHARATA. ' Because this child hath been boin in an extinct race, there- fore he shall be called ParJkshit. And Parikshit manied Madravati thy mother, O king ! And thou art jborji of her, Janamejaja ! Thou iiast also begottea two sons in thy wife Vapustama, named Shatanika and Shankukarna. And ^hatanika also hath begot one son named Aewamedha-datta in the princess of Videha. " Thus have I, king, recited the history of the decendanta of Pura and of the Pandava's. This excellent, virtue iucreaa.- ing, and sacred history should ever be listened to by yow- observing Brahmanas, by Kshatiias devoted to the practices of their order and ready to protect their subjects .; by Vaisyas with attention, and by Sudras with reverence whose chief occu- pation is to wait upon the three other orders. Brahmanaa conversant with the Veda and other persons, who with atten- tion and reverence recite this sacred history or listen to it when recited, subdue the heavens and attain to tlie mansions of the blest. They are also always respected and adored by the gods, Brahmanaa, land other men. This holy history of Bliarata hath been composed by the sacred and illustrious Vyasa. Veda-knowing Brahmanas and other persons who with I'everence and without malice !»ear it recited, eain great re? Ijgious merat and subdue the heavens. Tlvough sinning they, are not yet disregarded by any one. Here occurs a sli^ka, -' Tlus (Bhaitata) is equal umbo the Vedas : it is holy and excellent. It bestoweth wealth, fame, and lif«. Therefor* should it be listened to by men with rapt attention.'" Thus ends the ninety-fifth Section in tli« Sambhava of the Adi Parva. Section LXLVI. (Sambhava Parva continued.) Vaisampayana said, " There was a king known by the name of Mahabbisha born in the race of Iksliaku. He was the lord of all the earth, and was truthful in speech and ■©! true prowess. By a thousand horae-sacrifipes and an hundred ' ADI I'AltVA. 289 'Riijaslinj'as he had gratified the chief of the celc'stialf? and ultimately attained to heaven. • , "One day the celestials had assembled "togetiier and \<'er^ worshipping Brahma. JSiSEany royal sages ahd kitig Mahabhisha also were present on the spot. And Gani^a, the Queen of rivers, also came there to pay her hdor'ationa to the GtHitd- father. And hei'gai'lnentS, wliite as the beams of the mcbfl', became loosened by the action of the wind. And as her petsort \va3 exposed, the celestials bent down their heads. But therojtil sage Maliabh.isha rtldely stared at the Qiieen of the rivers. And "Mababhisha was for this cursed by Bl-ahtha. And Bvahma said; ' Wretch, as thou hast forgcttten thyself at sight of Gauga, thou Shalt be re-born on Earth. But, nevertheless, thou slmlt again attain to these regions. And she too shall be born in the W6rld of men ajid shall do thee injuries. But when thy wrath Shalt be provoked thou shalt thou be freed from my Curse.'" Vaisampayana continued, "And king Mahabhisha then, recollecting all the monarchs and ascetics on Earth, Wished, to be born as son to Pratipa of great prowess. And the Queen of rivers too seeing king Mtahabhisha lose his firmness, went away thinking of him wishfully. And on her way she saw those dwellers of heaven, the Vasus, also pursuing the same path. And the Queen of rivers beholding them in that predicament asked them, ' Why look ye so dejected ? Ye dwellers of Leaven, is everything right with ye?' Those celestials — the Vasiis-r-answered her, saying, 'O Queen of . rivers, we have been cursed for a venial fault by the illustrious Vasbishta in anger. The foremost of excellent Rishis, Viishishtn, had been; engaged in his twilight adorations. Seated as he was sucb that be could not be seen by us, we crossed him in igworanoe.. Therefore in wrath hath he cursed us, saying, — Be born among men, It is beyond our power to frustrate what hath been . said by that utterer of Brahma. Therefore, Q river, thyself becoming a human female make us,. Vasus, thy children ! O amiable one, we are unwilling to entex the womb of any. Ijumaa female.' Thus addressed, the Queen of. rivers .told them 'Be it so," and asked them, 'On Earth, who is .that/ foremosfc. of men whom ye will make your father ?' . :•. 37 290 MAHABHARATA, "The Vasus replied, 'On Earth, unto Pratipa shall be born a son Shantanu who shall be a king of world-wide fame.' panga then said, 'Ye celestials, that is exactly my wish which ye sinless ones have expressed ! I shall, indeed, do good to that Shantanu. That is also your desire as just expressed !' The Vasua then said, 'It behoveth thee to throw thy children, as they are born, into the water, so that, O thou of three courses, (celestial, terrestrial, and subterranean,) we may be rescued soon without having to live on Earth for any length of time.' Ganga then answered, 'I shall do what ye desire. But inorder that his intercourse with me may not be entirely fruitless, provide ye that one son at least may live !' The Vasus then replied, 'We shall each contribute an eighth part of our respective energies. With the sum thereof thou shalt have one son according to thy and his wishes. But this son shall not begat any children on Earth. Therefore that son of thine, endued with great energy, shall be childless.' "The Vasus making this arrangement with Ganga, without waiting went away to the place they liked." Thus ends the ninety-sixth Section in the Sambhava of the Adi Parva. Section LXLVII. (Sambhava Parva continued.) There was a king of name Pratipa who was kind to all creatures. He spent many years in ascetic penances at the source of the river Ganges. And the accomplished and lovely Ganga .one day assuming the form of a beautiful female, rising from the waters, approached the monarch. And the celestial maiden endued with ravishing beauty, approaching the royal sage engaged in ascetic austerities, sat upon his right thigh that was for manly strength a veritable Shal tree. And when the maiden of handsome face had so sat upon his lap, the monarch said unto her, '0 amiable one, what dost thou desire ? What shall I do ?' The damsel answered, *1 desire thee, king, for my husbaad ! thou foremost of the Kurua, be miae ! To refuse a woman coming of her own A.D1 PARVA. 291 accord is never applauded by the wise.' Pratipa then answer- ed, 'O thou of the fairest complexion, moved by lust I never go unto others' wives or women that are not of my order. This, indeed, is my virtuous vow !' The maiden rejoined, •I am not inauspicious or ugly. I am every way worthy of being enjoyed. I am a celestial maiden of rare beauty. I desire thee - for my husband. Refuse me not, O king !' To this Pratipa: 'I am, O damsel, abstaining from that course to which thou wouldst incite me. If I break my vow, sin will overwhelm and slay me. O thou of the fairest complexion, thou hast embraced me sitting on my right thigh. But, O timid one, know that is the seat for daughters and daughters- in-law. The left lap is for the wife, but thou hast not accepted that. Therefore, best of women, I cannot enjoy thee as an object of desire. Be my daughter-in-law. I accept thee for my son.' "The damsel then said, 'O thou virtuous one, let it be as thou sayest. Let me be united with thy son. From my res- pect for thee, I "shall be a wife of the celebrated Bharata race. Ye (of the Bharata race) are the stay of all the mon- archs on earth. I am incapable of numbering the virtues of this race even in an hundred years. The greatness and good- ness of many celebrated monarchs of this race are also limit- less. O lord of all, let it be understood now that when I be- come thy daughter-in-law, thy son shall not be able to judge of the propriety of my acts. Living thus with thy son I shall do good to him and increase his happiness. And he shall final- ly attain to heaven in consequence of the sons I shall bare him, his virtues, and good conduct.' " Vaisampayana continued, " king, having said so, the celestial damsel then and there disappeared. And the king too waited for the birth of his son inorder to fulfill his promise. " About this time Pratipa, that liglit of tlie Kuru race, that bull amongst the Kshatrias, then engaged, along with his wife, in ascetic austerities from desire of offspring. And when they had grown old, a son was born untO' them. This was no other than Mahabhislia. And th« child was called Shantaau because he was born when his father bad controlhed 292 MABABHARAT^A. liis passions hy a,sipetjc penances.- And the best of Kurus, Sbantanu, knowing that regions of indestructible bliss ean be acquired Ipy one's deeds alone, became devoted to virtue, And when Shantanu grew up a youth, Pratipa addressed him and said, 'Sometime, before, Shantanu, a celestial damsel capie to me for thy good. If ^hou meetest that fair- complexioned one in secret and if ehe solicit thee fgr childreD, accept her as thy wife., And, sinless one, judge not of the pr^jfpriety or impropriety of anything she ^oes, and asfe not who she is and whose or whence, but accept tliou her as thy wife jlt my, command.' " ^i" i-" . VaisampJiyana continued, '■ And Pratipa, having thus commanded his son Shantanu and installing him on his throne, then retired into the woods. And king Shantanu endued with gr^t intelligence and equal unto, Indra him- self in splendour became addicted to hunting and passed much of his: time in the woods. And the best of monarchs alvvays slew .deejf and buffaloes. And one day as he iViffit wandering along the banHs of the Ganges 'he eamie upon a region frequented by the sJdddhas (ascetics crowned with suc- cess) and charan&s. And thete . he =^w a lovely maiden of blaziBg beaBty and like unto another Sree herself^ Of faultless atid pearly teeth, and decked with celestial ornaments, she ivaslattited in garments office testum and reseml^led in Bpltodour tho filaments of t,he lotus. And the monarch be- j^olding th^t damsel became surprised, and bis raptures pro- duced instant horripilation. With steadfast gazse^he seeped to be dripking her charms, but repeated draughts faaJed ta quench his thirst. The damsel also, beholding the monarch of blazirtg splendour moving about in ;gi"eafe agitation, was TOOved herijelf and experienced an aflfection for him. She gazed and ga?!Bd and, longed to gaze at hiin evermore. Th^ monarch then in soft .words addressed ber. and said, 'O thou slender-waisted uooe, beeat thou a goddesa O'r the daughter of a Danava, heept thout of the race oi the Gan-; dharvas or Apsaras, beest thou of the Yakahas or of the Nagas, pt beest thou of human origin, thou of eelegtiai be3,i»ty, I selioit thee to be my wife.' " ADl PARVA*. 293 And so ei)ds the ninety-seventh Section in the Sambhava of the Adi parva. Section LXLVIII. (Sambhava Parva, continued.) Vaisampayana said, " The maiden then, hearing those soft and sweet words of the smiling monarch, and remembering her promise to the Vasus, then addressed the king in reply. Of faultless features and sending a thrill of jjleasure into the heart by every word she uttered, the damsel said, 'O king, I shall become thy wife and obey thy commands. B»t, O monarch, thou must not interfere with me in anything I do, be it agreeable or disagreeable. Nor shalt thou ever address me unkindly. As long as thou shalt behave kindly, I promise to live with thee. But I shall certainly leave thee the moment thou interferesb with me or speakest to me an unkind word.' The king answered, ' Let it be.' And thereupon the damsel ©btaining that excellent monarch — the foremost of the Bharata race— ^for het husband, became highly pleased. And .king Shantanu also obtaining her fbr wife enjoyed to his fill the* pleasures of her company. And adhering to his promise he refrained from asking her anything. And the lord of earth; Shantanu, became exceedingly gratified with her conduct, beanty*, magnanimity, and attention to his comforts. And the goddess Ganga also, of three courses (celestial — terrestrial — and sub- terranean) assuming a human form of superior complexion and endued with celestial beauty, lived happily as the wif6 of Shantanu, having obtained for her husband, as the fruit of het' virtuous acts, that tiger among kings equal unto Indra himself in splendour. And she gratified the king by her attractive- ness and affection, her wiles and love, her music and dance, and became gratified herself. And the monarch was so enrap- tured with his beautiful wife tliat months, seasons, and yeara rolled away without his being conscious of them. And the king, while thus enjoying himself with his wife, had eight children born unto him who in beauty were like the very ce- lestials themselves. But, Bharata, these cbildreu one after 294 UAHABHAHATA, another, as soon as they were born, were thrown into the river by Ganga saying, ' This is for thy good.' And the children sank to rise no more. The king, however, could not be pleased with such conduct. But he spoke not a word about it lest his wife should leave him. But when the eighth child was born, and when his wife as before was about to throw it smil- ingly into the river, the king, with a sorrowful countenance and desirous of saving it from destruction, addressed her and said, 'Slay it not ! Who art thou and whose ? Why dost thou slay thy own children ? Murderess pf thy sons, the load of thy sins is great !' " His wife, thus addressed, then replied, ' thou desirous of offspring, thou hast already become the first of those that have children, I shall not slay this child'of thine. But accor- ding to, our agreement, the period of my stay with thee is at an end. I am Ganga the daughter of Janhu, I am ever worshipped by the great sages. I have lived with thee so long for accomplishing the purposes of the celestials. The eight illustrious Vasus endued with great energy had, from. Vashishta's curse, to assume human forms. On earth, besides thee there was none else to deserve the honor of being ,their be- getter. There is no womg,n also on earth except one like me^ a celestial of human form — to become their mother. I assum- ed a human form to bring them forth. Thou also, having be- come the father of the eight Vasus, hast acquired many re- gions of perennial bliss. It was also, agreed between myself and the Vasus that I should free them from human forms as soon as they would be born. I have thus freed them from tlie curse of the Eishi Apava. Blest be tljou. I leave thee, O king ! But rear thou this child of rigid vows. That I should live with thee so long was the promise I gave to the Vasus. And let this child be called Ganga-datta.' " Thus ends the ninety-eighth Section in the Sarabhava of the Adi Farva. Section LXLIX. (Sambhava Parva eontinued.) Shautauu asked, 'What was the fault of the Yasus and who was Apava through whose curse the Vasus had to be >)ora among men ? What also hath this child of thine — Gau- gadatta — done for which he shall have to live among men ? Why also were the Vasus — the lords of the three worlds — con- demned to be born auongst men ? O daughter of Jauhu, tell me all.' " Vaisampayana continued, " Thus addressed, the celestial the daughter of Janhu, Ganga, then replied to the monarch, her husband — that bull amougst men — saying, ' thou best of tht Bharata race, he who was obtained as son by Varuua was called Vashishta— the Muni who afterwards came to be known as Apava. He had his asylum on the side of the king of mountains Meru. The ground was sucred aud abounded with birds and beasts, and there bloomed at all times of the year flowers. of every season. And, thou best of the Bharata race, the foremost of virtuous men, the son of Varuiia, practised his ascetic penances in those woods abounding with sweet roots and fruits and water. " 'Daksha had a daughter known by tlie name of Surabhi, And, O thou bull of the Bharata race, Surabhi, for benefiting the world, brought forth, by her connection with Kasyapa, a daughter (Nandini) in the form of a cow. The foremost of all kine, Nandini, was the cow of plenty (capable ,of granting every desire.) And the virtuous son of Varuna obtained Nandini for his Roma cow. And the cow, dwelling in that hermitage which was adored by Munis, roved fearlessly in those sacred and delightful woods. " 'One day, thou bull of the Bharata race, there came into those woods adored by the gods and celestial Rishis, the Vasus with Prithu as their head. And wandering there with their wives, they enjoyed themselves in those delightful woods and mountains. And as they were wandering there, the slen- der-waisted wife of one of the Vasus, thou of the prowess of ludra, saw ia those wojds Nitadiui the cow of plenty. And 296 MAHA.BHABA.TA. as 8h& saw that cow possessing the wealth of all accomplish- ments, large ey6s, full udt sufiSeient recollection to identify that infant with the youth before his eyes. The youth, howeverj seeing his father knew him at once. But instead of confefising himself, he clouded the king's perception by his celestial powers of ilksibfli and disappeared in his very sight, " King Siiantanu wondering much at what he saw and imagining the youth to be his own son, then addressed Ganga and said, 'Show me that child.' And Oanga, thus addressed, assuming a beautiful form, and holding the boy decked in orna- ments in her right hand, showed him to Shantanu. And Shantanu recognised not that beautiful female bedecked with ornaments and attired in fine robes of white, although he had known her before. And Ganga said, ' thou tiger among men, the eighth son that thou hadst sometime before begot in me is this one. Know that this excellent child is conversant with all weapons. O monarch, take him now. I have reared him with care. And go home, O thou tiger amog men, taking him with thee. Endued with snperior intelligence, he has studied with Vasishta the whole Vedas with the Angas. Skilled in all weapons and a mighty bowman, he is like Xndra him- self in battle. And, Bharata, both the gods and the Asuras look upon him with favor. Whatever branches of knowledge are known to Usana, this one knoweth completely. And so is he the master of all those skastras that the son of Angira (Vrihas- pati) adored by the gods and the Asuras knoweth. And all the weapons known to the powerful and invincible Bama the son cf Jamadagni are known to this thy illustrious son of mighty arms. And, king of superior courage, take home this thy own heroic ciiild given unto thee by me. He is a mighty bowman land cognisant with the interpretation of all treatises on the duties of kings.' And thus commanded by Ganga, Shantanu taking with hiin his child resembling the Sun himself in glory. ADl PABVA. ^01 returned to bis capital. And having reached his city that was like unto the celestial capital itself, that monarch of Puru's line regarded himself as greatly fortunate. And having sum- moned all the Pauravas together, for the protection of his kingdom h« installed his son as his heir-apparent and associate on the thrtOn«. And, O thou bull of the Bharata race, the prince soon gratified by his behaviour, his father, and other members erf the Paurava race, in fact, all the subjects of the kingdom. -And the king of incomparable prowess, lived bappi* ly with that son of his.- *' Four years had thus passed away, when the king one day went into the waods on the banks of the Yamuna (Jumna.) And while the king was racabliiig there he perceived a sweet scent coming firom an unknown direction. And the monarch impelled by the desire of ascertaining tbe cause, wandered hither and. thither. And in course of his rambles he beheld a black-eyed maiden of celestial beauty, the daughter of a €sh«rman. The king addressing her said, ' Who art thou, and whose daughter ? What dost thou do here, timid one !' She answered, ' Blest be thou. I am the daughter of the chief of the fishermen. At his command, for religious merit I am en- gaged in rowing passengers across this river in my boat.' And Shantanu beholding that maiden of celestial form endued with teauty, amiableness, and such fragrance, desired her for wife. And repairing unto her father the king solicited his consent to the pr6posed match. But the chief of the fishermen re- plied to the monarch, saying, ' O king, as soon as my daughter of superior complexion was born, it was, of course, understood that she should be bestowed upon a husband. But listen to the desire I have entertained all along in my heart. O sinless one, thou art truthful ; if thou desirest to obtain this maiden in gift from me, give me thou this pledge. If, indeed, thou givest the pledge, I will truly bestow my daughter upon the^, for truly I can never obtain a husband for her equal to thee.' " Shantanu, hearing this replied, 'When I have heard of the pledge thou askest, I shall then say whether I would' be able to grant it or not. If it is capable of being granted, I shall certainly grant it. If otherwise, how shall I grant it ?' The S02: MAHABHASATA, fisherman then said, ' king, what I ask of thee is this r that the son born of this maiden shall be installed by thee on thy throne and none else shalt thou make thy successor.' " Vaisampayana continued, "O Bharata, when Shautanu heard this, he felt no inclination to grant such a booiir though the fire of desire sorely burnt him within. The kiag, with hi^ heart afflicted by desire, returned to Hastinapere thinking all the way of the fi&herman's daughter. And having returned home, the monarch passed his time in aorrowfal meditation. One day Devabrata approaching hia afflicted father said, ' AU is prosperity with thee ; all chiefs obey thee ; then why is it that thou grievest thus ? Busied with thy own thoughts, thou, speakest not a word to me in reply. Thou goest not out on horse-back now. Thou lookest pale, and emaciated, having lost all animation. I wish to know what is the disease under which thou sufferest so that I may endeavour to apply a re- medy.' Thus addressed by his son, Shantanu then answered, ' Thou sayest truly, O son, that I have become melancholy. I will also tell thee why I am eo. thou of the Bharata lin§, thou art the only scion of this our large race. Thou art aU ways engageid in sports of arms and achievements of prowess, But, son, I am always thinking of the instability of human life. If any danger overtake thee, O child of Ganga, the result is tl;iat we become sonless 1 Truly, alone thou art to me as a century of sons. I do not therefore desire to wed again. I only desire, may prosperity ever attend on thee so that our dynasty may be "erpetuated. The wise say that he that hath one son hath no son. Sacrifices before fire and th,e knowledge of the three Vedas yield, it is true, everlasting re- ligious merits. But all these, in point of religious merit, do not come up to a sixteenth part of the religious merit attainable on the birth of a son. Indeed, in this respect there is hard- ly any difference between men and the lower animals. O thou wi^e one, I do not entertain the shadow of a doubt that one attains to heaven in consequence of having begotten a son. The Vedas which constitute the root of the Puranas and are regarded as authprifcative even by the gods contain numerous proofs of this. thou of the Bharala race, thou ADl PARVA, 303 art,a hero, of excitable temper and always engaged in.exercisea of arms. It is very probable that thou wouldst be slain oa the field of battle. If it so happen', what would be the state of the Bbarata dynasty ? It is this thought that hath made me BO melaacholy. I have now told thee fully the causes of my sorrow.' " Vaisampayana continued, "Deva-brata who was endued with great intelligence, having ascertained all this from the king, reflected within himself for a while. He then went to the old minister devoted to his father's welfare and asked him about the cause of the king's grief. thou bull of the Bba- rata race, when the prince questioned the minister, the latter told him about the boon that was demanded by the chief of the fishermen in respect of his daughter Gandhavati. Then Deva-brata, accompanied by many Kshatria chiefs of venerable a^e, himself repaired to the chief of the fishermen and begged of him his daughter on behalf of the king. The chief of the fishermen received him after due adorations, and, thou of the Bharata race, when the prince took his seat in the court of the chief, the latter addressed him and said, '0 thou bull among the Bharatas, thou art the first of all wielders of wea- pons and the only son of Shantanu. Thy influence is great. But I have something to tell thee. If the bride's father were Indra himself, even he would have to repent if he were to reject such an exceedingly honorable and desirable proposal of marriage. That great man from whose seed this celebrated maiden named Satyavati hath been born is, indeed, equal to ye in virtues. He hath spoken to me on many occasions of the virtues of thy father aud told me that that king alon^ was worthy of marrying Satyavati. Let me tell you that I have even rejected the solicitation? of that best of Brabmarshis — the celestial Rishi Asita — who liad often asked for Satyavati's hand in marriage. I have only one word to say on the part of this maiden. In the matter of the proposed marriage there is only one great objection founded on the tact of a rival exist- ing in a CO- wife's son. thou oppressor of all foes, he hath no security, even if he be an Asura or a Gandharva, who hath a rival in lliee I There is this onl y objection in the proposed 304 MABABHARATA, marriage, and nothing else, Bl^iSb be thOu ! But this is all I have to say in the matter of bestowskl or otherwise.' " Vaisartipayana continued, " O thou of the Bhsl;^a^;a rafig, Dera-brata having heard these v?ordB, and mored by the deSif6 of benefiting his father, thus answered in the h6Ating' of %h6 assembled chiefs. '0 thou foremost of truthful men, listen to the vow I titter. There hath been born no man nor shall be,' who Would harve the coufage to tafee such a vdw ! 1 shall accom- J)Iish all that thcto idemandest ! The sGh that may be born of this maiden shall be out king.' Thus addres^sed, the chief of the fishermen, impelled by dfesirs bf SOvereigilty (on behalf of his daughter's son) to achieve the almost impossible, then said, 'O thou of virtuous soul, thou art come hither as full manager on behalf of thy father Shantanu of fmmeasurable glory. Be thoii also the sole manager on m;y' behalf in the matter of the bestowal of this my daughter. But, amiable One, there is something else to be said, something el'Se to be reflected upon by thee I thou suppressor of the foe, those that have daughters, from the very nature of theif obli- gations, must say what I say. O thou devoted to tfuth, the promise thou hast given in the presence of these clii«fs fof the benefit of Satyavati- hath, indeed, been Worthy of thee. O thou of mighty arms, I have not the least doubt of it3 never b'jing violated by thee. But I have my doubts in respect of the children thou mayst beget.' " Vaisampayana continued, " king, the son of Ganga de- voted to truth havitig ascertained the scruples of the chief of the fishermen, then Said, moved thereto by the desire of bene- fiting his father, ' Chief of the fishermen, thou best of men, listen to what I say in the presence of the assembled kings ! Ye kings, I have before lofrg relinquished my tight to the throne. I shall now settle the mattei? of my children. fisher* man, from this day I adopt' the vow of Brahnmcharya (study and meditation in celebacy. ) If I die sonless, 1 shall yet attain to regions of pef ennial bliss in heaven.' " ' Vaisampayana continued, "Hearing these words of the son of Ganga, all the down of ite fisherman's body stood erect in glee, and he replied, ' I bestow my daughter.' Immediately Abi PAifivA, 305 ifter, the Apsaras and the gods with the tribes of the Rishia began to rain down flowers froin the firmament upon the head of Deva-brata and exclaimed, 'This one is Bhisma ( the terri' ble. )' Bhisma then, for serving his father, addressed the illus- trious damsel and said, '0 mother, ascend this chariot, and let us go unto our house.' " Vaisampayana continued, " Having said this, Bhisma made the beautiful maiden ride on his chariot. And arriving with her at Hastinapore, he told Shautanu everything as it had happened. And the assembled monarchs, jointly and indivi- dually, applauded his extraordinary act, and said, 'He is really Bhisma (the terrible).' And Shantanu also hearing of the extraordinary achievement of his son became highly gratified and bestowed upon the higli-souled prince the boon of death at choice, saying, 'Death shall never come to thee as long as thoii desirest to live. Truly, death shall approach thee, sinless one, having first obtained thy command.' " Thus ends the hundreth Section in the Sambhava of the Adi Parva. Section CI. (Samhhava Parva continued.) Vaisampayana said, " O monarch, after the nuptials were over, king Shantanu established Ids beautiful bride in his household. Soon after was born of Satyavati an intelligent and heroic son of Shan£anu named Ciiittrangada. He was en- dued with great energy and became the foremost of men. The lord Shantanu of great prowess also begat in Satyavati another son named Vichittra-virya who became a mighty bow- man and who became king after his father. And before that bull among men, Vichittra-virya, had attained to majority, the wise kin" Sha:ntanu realised the inevitable influence of Time. And after Shantanu had ascended to heaven, Bhisma, placing himself under the command of Satyavati, installed that sup- pressor of the foe, Chittrangada, on the throne. Chittran- gada soon vanquished by his prowess all monarchs. He con- sidered not any man as his fional And beholding that he 39 MAHABHARATA. pould vanquish men, AsUras, and the very gods, the powerfhl king of the Gandharvas bearing the same name, approached him for an encounter. And between that Gandharva and the foremost ©f the Kurus, who were both very powerful; there occurred on the field of Kurukshetra a fierce combat. And the combat lasted for full three jears on the banks of the Saraswati.' And in that terrible encounter characterised by thick showers of weapons and in which the combatants grinded ^ach other fiercely, the Gandharva who had greater prowess of strategic deception slew the Kuru prince. And having slain Chittrangada — that first of men and oppressor of the foe — ■ the Gandharva ascended to heaven. And when that tiger dmong men endued with great prowess was slain, Bhisma the son of Sbantanu performed, O king, all his obsequial rites. And he then installed the boy Vichittra-virya of mighty arms, yet in his minority, on the throne of the Kurus. And Vi- chittra-virya placing himself under the commands of Bhisma ruled his ancestral kingdom. And, he adored Shantanu's son Bhisma who was conversant with all the tules of religion and law, as, indeed, Bhisma also protected him who was so obedient to the dictates of duty.' " Thus ends the hundred and first Section in the Shambhava of the Adi parva. Section CII. (Sambhava Parva continued.) Vaisampayana said, " 0' thou of the Kuru race, after Chittrangada was slain, his successor Vichittra-virya being a minor, Bhisma ruled the kingdom placing himself under the commands of Satyavati. And when he saw that his brother who was the foremost of intelligent men attained to majority, Bhisma set his heart upon marying Vichittra-virya. At this' time he heard that the three daughters of the king of Kasi, all equal in beauty to the Apsaras themelves, would be mar- ried on the same occasion, electing their husbands in Swyam,', vara. Then that foremost of charioteers, the vanquisher of all foes, at the command of his mother iyent to the city of Bar»« ADIPABVA. 20t nasi with a single cliariot. There Bhiama the son of Shantanu saw that innumerable monavchs had come from all directions ; and there he also saw those three maidens that" would elect their own husbands. And when the (assembled) kings were being mentioned by name, Bhisma then chose those maidens (on behalf of his brother.) And taking them upon bis chai riot, Bhisma, that first of smiters in battle, addressed the kings, O monarch, and said in a voice like the roar of the clouds, 'The wise have directed that after inviting an accom- plished person a maiden may be bestowed on him, decked in ornaments and along with many valuable presents. Others again may bestow their daughters by accepting of a couple of kine. Some again bestow their daughters by taking a fixed sum, and some take away maidens by force. Some wed with the con- sent &f the maidens, some by drugging them into consent,. and some by going unto the maiden's parents and obtaining their sanction. Some again obtain wives as presents, for assist- ing at sacrifices. Of these, the learned always applaud the eighth form of marriage. Kings, however, speak highly of the Swyamvara (the fifth form as above) and themselves wed according to it. But the sages have said that that wife is dearly to be prized who is taken away by force, after slaughter of opponents, from amid the concourse of princes and kings- invited to a Swyamvara. Therefore, ye monarchs, I bear aways these maidens from hence by force. Strive ye to the best of your might to vanquish me or be vanquished ! Ye monarchs, I stand here resolved to fight.' The Kuru prince,: endued with great energy, thus addressing the assembled mon- archs andthe king of Kasi, took up on his car those maidensj And having taken them up, he sped his chariot away, chal- lenging the invited kings to battle. " The challenged monarchs then all stood up, slapping their arms and biting their nether lips in wrath. And loud Avas t;he din produced as in great hurry they began to cast off their ornaments and put on their armours. And the motion of their ornaments and armours, Janamejaya, brilliant as these were, resembled meteoric flashes in tiie sky. And with brows contracted and eyes red in rage, the monarchs moved in impa- S08i Hi.HABHABA.TA. tience, their armours aud war-ornaments dangling or waving ■with their agitated steps. The charioteers soon brought bandT some cars harnessing fine horses thereto. Those splendid warri-, ors then, furnished with all kinds of weapons, rode on those cars, and with upraised weapons pursued the retreating chief of the Kurus. Then, Bliarata, occurred the terrible encounter -between those innumerable mouarchs on the one side and the Kuru warrior alone on the other. And the assembled monarehs threw at their foe ten thousand' arrows at the same time. Bhisma, however, speedily checked those numberless arrows before they could come upon him, by means of a shower of Lis own arrows innumerable as the down on the body. Then those kings surrounded him on all sides and rained arrows on him like masses of clouds showering on the mountain-breast,. But Bhisma arresting by his shafts the course of that arrowy downpour then pierced each of the monarehs with three s.haft8. The latter, on the other hand, pierced Bhisma, each with five shafts. But, O king, Bhisma checked these by his prowess and pierced each of the contending kings with two shafts* The combat became so fierce with that dense shower of arrows and other missiles, that it looked very like the encounter be-, tween tlie celestials and the Asuras of old, and men of courage, who took no part in it were struck with fear to even loook at the scene. Bliisma cut off on the field of battle, by his arrows, bows, and fiag-staffs, and coats of mail, and human heads by. hundreds and thousands. And such was his terrible prowess and extraordinary Kghtness of hand and such the skill with: whicli he protected himself that the contending charioteers,, though his enemies, began to applaud him loudly. Then tliafe foremost of all wielders of weapons having vanquished in war all those monarehs, pursued his way towards the capital of the Bharabas, taking those maidens along with him. " It was then, king, that that mighty charioteer, king. Shalya of immeasurable prowess, from behind summoned Bhisma the son oFShantanu to an encounter. And desirous of obtaining the maidens, he came upon Bhisma like a mighty leader of a herd of Elephants rushing upon another and tearing with his tusks the Jatter's hips at sight of a female ADl PARVA» 309" «lepbant in season. And Shalya of mighty arms, moved by wrath addressed Bhisma and said, 'Stay, Stay.' Then Bhisma, that tiger among men, that grinder of hostile armies, pro- voked by those words, flamed up in wrath like a blazing fire. And with bow in hand, and brow furrowed into wrinkles, he stayed on his car, in obedience to Kshatria usage, having check-* ed its course in expectation of the enemy. And all the mon- archa, seeing him stop, stood there to become spectators of the coming encounter between him and Shalya. And the two began to exhibit their prowess towards each other like two roaring bulls of great strength at sight of a cow in season. Then that foremost of men, king Shalya, covered Bhisma the son of Shantanu with hundreds and thousands of swift-winge^ shafts. And ihose monarcbs seeing Shalya thus covering Bhis- ma at the outset with innumerable shafts, wondered much and uttered shouts of aprplause. Beholding his lightness of hand in combat, the crowd «-f kingly spectator* became vet'y glad and Jipplaluded Shalya greatly. That reducer of hostile towns, Bhisma then, hearing those shouts of the Kshatrias, became very angry, and said, 'Stay, Stay.' In wrath, he commanded his charioteer, saying, 'Lead thou my chariot to where Shalya is, so that I may slay him instantly as Gadura slays a Serpent.' Then the Kuru chief fixed the Varuna weapon on his bow« string. And with it he slew the four horses of king Shalya. And, O tiger among kings, the Kuru chief then, warding off with his weapons those of his foe, slew Slialya's charioteer. Then that first of men, Bhisma the son of Shantanu, fighting for the sake of those damsels, slew with tlie Indra weapon the (other) noble steeds if his adversary. He then vanquished that best of monarchs but left him with his life. thou bull of the Bharata race, Shalya after his defeat returned to his kingdom and continued to rule it virtuously. And, thou conqueror of hostile towns, the other kings also who had come to see the Swyamvara returned to their own kingdoms. " The foremost of smiters, Bhisma then, after defeating those monarchs, set out, with those damsels, for Hastinapore whence the virtuous Kuru prince Vichittra-virya ruled tiie Earth like that best of monarcbs his father Sbanlanu. And, 310 MAHABHAR4TA. O king, passing many forests, rivers, tills, and woods abound*- ing with trees, he arrived (at the capital) in no time. Of immeasurable prowess in war, the son of the ocean-going Ganga, having slain numberless foes in battle without a scratch on his own person, brought the daughters of the king of Kaslii unto the Kurus, as tenderly if they were his daugh-i ters-in-law or younger sisters, or daughters. And Bhisma of mighty arms, impelled by the . desire of benefiting his brother, haVing by his prowess brought them thus, then offered those maidens possessing every accomplishment unt& Vichittra-virya. Conversant with the dictates of virtue, the- Bon of Shantanu, having achieved such an extraordinary feat according to (kingly) custom, then began to make prepara- tions for his brother's wedding. And when everything about the wedding had been settled by Bhisma in consultation witii Satyavati, the eldest daughter of the king of Kashi, softly Smiling, told him these words : 'In my heart I had chosen the king of Sauva for my husband. He had, in his hearfc accepted me for his wife. This was also agreeable to my father. In the swyamvara I would have also chosen him asf my . lord. Thou art conversant with all the dictates of vir-* tue 1 Knowing all this, do as thou likest.' Thus addressed by that maiden in the persence of the Brahmanas, the heroic Bhisma began to reflect upon what should be done. Conver- sant as he was with the rules of -virtue, having consulted with Brahmanas possessing the mastery of the Vedas, he permitted Amva the eldest daughter of the ruler of Kashi to do as shft' liked. But he bestowed with due rites the two other daughters, Amvlka and Amvalika, on his younger brother Vichittra-vlryaj And though Vichittra-virya was virtuous and abstemious, yet proud of youth and beauty he soon became lustful after his marriage. And both Amvika and Amvalika were of tall gtature, and of the complexion of heated gold. And theii* heads were covered with black curly hair, and their finger-^ nails were high and red. And their hips were fair and round, and their breasts full and. high. And endued with every aus- picious mark, the amiable young ladies considered themselves wedded to a husband who was everyway worthy of themselves^ ADI PARVA. ' 3H. And tliey loved and i-espected Vichittra-virya very greatly. And Viohittra-virya also, endued with the prowess of the celes- tials and the beauty of the twinAswinas, could steal the heart of every beautiful woman. And the prince passed seven years uninterruptedly in the companionship of his wives. He was' attacked, while yet in the prime of youth, with pthisis. friends And relatives in consultation with each other tried to- effect a cure. But in spite of all efforts, the Kuru princedied, setting like the evening sun. The virtuous Bhisma then became plunged in anxiety and grief, and in consultation with Satya- vati he caused the obsequial rites of the deceased to be per- formed by learned priests and the several elders of the Kuru race." Thus ends the hundred and second Section in the Sambhava- of the Adi Parva. Section OIII. , ( Samhhava Parva continued.) ' Vaisampayana said, "The unfortunate Satya vati then be-, came plunged in grief on account of her son. And after perr forming with her daughtersrin- law the obsequial rites of the- deceased, consoled as best she could her weeping daughters-in^, law and Bhisma that foremost of all wieklers of weapons. And turning her eyes on religion, and on the paternul and ma- ternal lines (of the Kurus,) she addressed Bhisma and said,, 'The funeral cake, the achievements, and the perpetuation of the line of the virtuous and celebrated Sliantanu of the Kuru dynasty, all now depend on thee ! As the attainment 6£' heaven is inseparable from good deeds, as longevity of life is' i&separable from truth and faith, so is. virtue inseparable from' thee ! O thou virtuous one, thou art well acquainted, in de- tail and in abstract, with the dictates of virtue, with various ^rwtis, and with all branches of the Vedas. 1 know very well that thou art equal unto Sukra and' Angira as rcgarda firmness in virtue, knowledge of the particular ctistoms of families, and readiness of invention under difficulties. There- fore, thou foremost of virtuous men, rfelying on titers greatly 312 MAHAnHARATA. I shall appoint thee in a certain matter. Hearing me, it be- hoveth thee to do niy bidding. thou bull among men, my son and thy brother, endued with energy and dear unto thee, hath gone childless to heaven while still a boy. These wives of thy brother, the amiable daughters of the ruler of Kaahi, possessing both beauty and youth, have become desirous of children. Therefore, thou of mighty arms, at my command raise up offspring in them for the perpetuation of our line. It behoveth thee to guard virtue from loss. Install thyself oii the throne and rule the kingdom of the Bharatas. Wed thou duly a wife. Sink not thy ancestors in hell.' " Vaisampayana continued, " Thus addressed by his mother and friends and relatives, that oppressor of all foes, the vir- tuous Bhisma gave tliis reply conformable to the dictates of virtue, '0 mother, what thou sayest is certainly sanctioned by virtue. But thou knowest what my vow is in the matter of begetting children. Thou knowest also all that transpired in connection with thy dower. Satyavati, I repeat the pledge I once gave, — I would renounce the three worlds, the empire of heaven, or anything that may be greater than that, but truth I would never renounce. Earth may renounce its scent, water may renounce its moisture, light may renounce its attribute of exhibitting forms, the atmosphere may renounce its attribute of being perceivable by the touch, the Sun may renounce his glory, the commet its heat, the Moon his cool rays, space its capacity of generating sound, the slayer of Vitra his prowess, the god of justice his impartiality, but I cannot renounce truth.' Thus addressed by her son endued with wealth of energy, Satyavati then said unto Bhisma, ' O thou whose prowess is truth, I know thy firmness in truth. Thou canst, if so minded, create, by help of thy energy, three worlds other than those that exist. I know what thy vow was on my account. But considering this emergency, bear thou the burden of duty that one oweth to his ancestors. O thou oppressor of the foe, act in such a way that the lineal string may not be broken and our friends and relatives may not grieve !' Thus urged by the miserable and weeping Sa- tyavati speaking such words inconsistent with virtue fron^ ABlPAflVA. 313 grief at the loss of her ion, Bhisma addressed her again and aaid, ' O Queen, take not thy eyes away from virtue ! destroy ua not r Breach of truth in a K.shafria is never applauded in our treatises on religion. I shall sOOn tell thee, Queen, wrhat th©' established Kehatria usage is to which recourse may be had to; prevent Shantanu's line becoming extinct on earth. Hearing ihe, reflect on what should be done, in cossuitation with leafii* €d priesta and those that are acquainted with practices allow- able in times of emergency and distress, forgetling not at the same tiiiftd what the ordinary course of social conduct is.' " And 30 ends the huodred and third Section in the Sam* bhava of the Adi Parva, Section CIV. {Sambhava Pa,rva continued.) "Bhisma continujed, 'In olden ddys, Rama, the son of Ja- ttiadagni, in artger at the death Of his father, slew with his battle-axe tlie king of tliC Haibayas. And Kama by Cutting off the thousand arixls of Arjuna (the Haihaya king) achieved ai^ most difficult feat in the world. Not content with this, he set out 6n his chariot for the conquest of the world, and taking up his bow he cast around his mighty weapons to exterminate the Kshatrias. And the illustrious ScidQ of the Bhrigu race, by means of his swift arrows exterminated the Kshatria tribe for one and twenty times. " 'And wheii the Earth was thus deprived of Kshatrias by that great Rishi, the Kshatria ladies all over the land raised up offspring by means of Brahraanas skilled' in the Vedas. It has been said in the Vedas that the son so raised belongeth to him that had married the mother. And tiie Kshatria ladies went unto the Brahmanas not lustfully but from motives of virtue. Iiideed, it was thus, that the Ksli atria race Was revived. " 'In this Conecfioh there is another old history that J will i^ecite to/ ydu. There was in olden days a wise Rishi of name Utathya. He had a wife of name Mamata whom he dearly loved. One day, tttathya's younger brother, Vrihaspati, thd Furohita of the celestials alnd endued with great energy, 40 ^14 UiiMAUHARJLTjt. approached Mamata. The latter, however, told her husband'st younger brother — that first of eloquent men — that she had con- ceived from her connection with his elder brother and that therefore he should not seek then for the consummation of bis wishes. She continued, — thou illustrious Vrihaspati, the child that I have conceived, hath studied in his mother!? womb the V-edas with the six Angas. Semen tuv/m frustra, •perdi non potest. H«w shall then this womb of mine afford room for two children at the same time ? Therefore it be- hoveth thee not to seek for the consum«nation of thy desire at such a time.^-Tlins addressed by her, Vrihaspati though possessed of great wisdom succeeded not m suppressing hia desire. Quutti autem jam -jam cum illd coitui'us esset, the child in the womb then addressed him and said, — O father, cease in thy attempt ! There is not space here for two. O thou illustrious one, the room is small. I have occupied it before. Semen tuum perdi non potest. It behoveth thee not to afflict me ! — But Vrihaspati without listening to what that ehild in the womb said, sought the embraces of Mamata possessing the most beautiful pair of eyes. Ille tamen Muni, qui in ventre erat, id punctv/m temporis quo humor vitalis jam emiisum, iret providens, viam per quam semen intrara posset pedibus obstruxit. Semen, ila, exlusum, excidit et in terram projectum est. And the illustrious Vrihaspati behold- ing this became indignant, and reproaching Utathya's child cursed him, saying, — Because thou hast spoken to me in the way thou hast, at a time of pleasure that is sought after by all creatures, perpetual darkness shall overtake thee.— And from this curse of the illustrious Vrihaspati, Utathya's child who was equal unto Vrihaspati in energy, was born blind and came to be called Dirghatama (enveloped in per- petual darkness.) And the wise Dirghatama possessing a knowledge of the Vedas, though born blind, succeeded yet, for the sake of his learning, in obtaining for wife a young and handsome Brahmini maiden of name Pradweshi. And having married her, the illustrious Dirghatama, for. the expansion of Utathya's race, begat upon her several children with Gautama as their eldest. These children, however, were all wedded to «.D1 PARVA. 3l!i bovetousneas and folly. The virtuous and illustrious Dlrgha^ taraa possessing complete mastery over the Vedas, soon after learnt from Suravi's son the practices of their order and fear*- lessly betook to those practices regarding them with reverence] {For shame is the creature of sin and can never be where there is purity of intention.) Then those best of Munis that dwelt in the same asylum, beholding him transgressing the limits of -propriety, became indignant, seeing sin where sin was not. And they said, — Oh, this man transgresseth the limits of propriety. No longer doth he deserve a place amongst us. Therefore shall we all cast ofi this sinful wretch. And they said many other things regarding the Muni Dirghatama. And his wife too, having obtained children, became indignant with him. " 'The husband then, addressing his wife Pradweshi, said, — Why is it that thou also liast been dissatisfied with me ? — His wife ansvvered, — The husband is called the Varta because he supporteth the wife. He is called Pati because he proteoteth her. But thou art neither to me ! thou of great ascetic merit, on the other baud, as thou hast been blind from birth, I it is wlio have supported thefe and thy children. I shall not do so in future. — " 'Hearing these ^ords of his wife, the Rishi became indig- nant and said unto his wife with her children, — Take me unto the Kshatrias and thou shalt then be rich ? — His wife re- plied by saying, — I desire not wealth that may be procured by ihee, for that can never bring me happiness! O thou best of Brahmauas, do as thou likest. I shall not be able to main- tain thee as before. — At these words of Iiis wife, Dirghatama said, — I establish from this day the rule that every woman shall have to adhere to one liusband for her life. If the husband be dead or alive, it shall not be lawful for a woman to have connection with ano-ther. And she who may have such con- nection shall certainly be regarded as fallen. A woman with- out husband shall always be liable to be sinful. And even if she hath wealth she shall not be able to enjoy it truly.; Calumny and evil report shall ever follow in her wake.— Hearing these words of her husband, Pradweshi became very angry, and commaoded ber earn, aaying,--^TRirow him into th« waters of the Gangsi.— A»i ^fc tbft conamaBd of thejr mother, the wicked Oautaina and the other brothers, those slaves of covetousnesB and folly, exclaiming, — Indeed, why should we support this old man 1> — tied the Muni on a raft and conamitting him to the mercy of the stream returned home withoiut com- |)unctioB. The bliod old man drifting along the stream on that yaft passed tbroogb the tenritories of Hiany kings. One day a, king of name Vali, conversant with every duty, went into the Qauiges for perfornung hi» ablutions. And as the monarcb was thus engaged, the raft on which the JSisbi was, approached him. And as it caroe, ^he king took up the old man. The virtu- ous Vali, ever devoted to truth, tben le»r»ing who the mao was that was thus saved by him, chose him for raising up oflfa- pring. And VaU said,— tbou illustrious one, it beliovetb thee to raise in iwy wife a few sons that shall be virtuous and wise.' — TbiiJS addressed, the Bishi endued with great energy expressed his willinignesg. Tbereupan kjug Vali sent bjs wifi? Sudeshna unto the RisbJ. But the queen knowing that the latter was blind ai)d old went not unto him. Instead, she sent unto him her nurse. And upon that Sudra woman the virtuous Rishi of passions under full control begat eleven ohild- ren of whom Kakshi van wag the eldest. And beholding tliose .eleven sons with Kskshivan as the eldest, who had studied all the Vedas and wlio like Rishis were utterers of Brahma and possessed of great power, king Vali one day asked the Bishi, Baying.^-Are these children mipe ?— The Rishi replied,-— No, they are mine. Kakshivan a»d otliers have bee» begotten by me upon a Sudra woman. Tby unfortunate queen Sudeshna see- ing me blind and old iasultad me by not Qowiog herself but sending uoto me, instead, her nurse ?'— The kiog tben pacified that best of Rishia a«d sent unto bim bis queen Sudeshna. The Rishi by merely touching her person told ber,~Thou sbalt have five children named Anga, Banga, KuUnga, Fundra, and Sum- bba, who shall be like unto Surya himself in gloi-y. And after their names as many couaitries shall be known on Earth. — It is after their names that; their dominions have come to be called Aiiga, Bauga, Ksliuga, Fu»4«a, and Sui^bba.. ADITARVA." §17 ' " 'Ife was thus that the line of Vali was perpetuatecJ, in days of old, by a great Bishi. And it was thus also that many aaighty bowmen and great charioteers wedded to virtue sprung in the Kshatria tribe from the seed of Brahmanas. Hearing this, O mother, do as thou likest, as regards the matter in hand." " Thus ends the hundred and fourth Section in the Sambhava ,of the Adi Parva. Section CV. (Sambhava Parva continued.) "Bhisma continued, 'Listen, mother, to me as I indicate the means by which the Bharata line may be perpetuated ! Let an accomplished Brahmana be invited by offer of wealth, and let him raise ofifapring upon the Wives of Vichittra-viiya.' " Yaisampayana continued, "Satjavati tlien, smiling softly and her voice broken in bashfulness, addressed Bhisma saying, '0 Bharata of mighty arms, what thou sayest is true. From «iy confidence in thee I shall now indicate the means of perpe- tuatir^g our line. Thou shalt not be able to reject it, conver- sant as thou art with the practices permitted in seasons of dis- tress. In our race, thou art Virtue, and thou art Truth, and thou too art our sole refuge ! Therefore, hearing what I say truly, do what may be proper. " ' My father was a virtuous man. For virtue's sake he had kept a (ferry) boat. One day, in the prime of my youth, I went to ply that boat. It so happened that the great and wise Risiii Farashara, that foremost of all virtuons men, came upon my boat for crossing the Yamuna. As I was rowing him aceross the river, the Eishi became excited with desiare and began to address me in soft words. The fear of my father was uppermost in my mind. But the fear of the Bishi's curae at last -prevailed. And having obtained from him a precious boon, I could not refuse his solicitations. Tiic Kishi by his energy brought me under his complete control, and gratified his desire there and then, having first enveloped the region wtih S^IS MAHABHARATA, a thick fog. Before this there was a revolting fishy o3oi" in my body. Bub tlie Ri&hi dispelling it gave me my preseirt fragrance. The Bishi also told me that bringing forth his child on an island of the river, I wowld continue to be a vir- gin. And the child of Parashara s© born of me in my maiden- hood hath become a great Bishi endued with large ascetic powers and known by the name of Dwaipa^ana (the island- born.) That illustrious Bishi having, by his ascetic powei", divided the Vedas into four parts hath come to be called on earth by the name of Vyasa (the divider or arranger,) and for the darkness of his color, Krishna (the dark.) Truthful in speech, and free from passion, a mighty ascetic who hath burnt all his sins, he went away with his father immediately after his birth. Appointed by me and thee also, that Bishi of incomparable splendour will certainly beget good children upoa the wives of thy brother. , He told me when he went away, — Mother, think of me, when thou art in diflSculty. — I will now recoUeet him, if thou, O Bhisma of mighty arms, so desirest. If thou art willing, O Bhisma, I am sure that great ascetic will beget children in Vichittra-virya's field.' " Vaisampayana continued, "Mention being made of the great Bishi, Bhisma with joined palms said, 'That man is truly intelligent who fixes his eyes judiciously on virtue, profit, and pleasure j wh& after reflecting with patience acteth in such a way that virtue may lead to future virtue, profit to future profit, and pleasure t» future pleasure. Therefore that which hath been said by thee, and which besides being beneficial to us is consistent with virtue, is certainly the best advice and hath my full approval/ And when Bhisma had said this, thou of the Kuru race. Kali (Satyavati) thought of the Muni Dwaipayana. And Dwaipayana who was then engaged in interpreting the Vedas, learning that he was being thought of by his mother, came instantly unto her without anybody knowing it. Satyavati then duly saluted her son and embracing him with her arms bathed him with her tearS) for the daughter of the fisherman wept copiously at the sight of her son after so long a time. And her first son, the great Bishi Vyasa, beholding her weeping, washed her with cool ADl PARVA. 3i9 ■water, and bowing to her, said, ' I have conae, mother, to fulfil thy wishes. Therefore, thou virluous one, commaad Tjcie without delay. I shall accomplish thy desire,' The family priest of the Bharatas then worshipped the great Rishi duly, 9>nd the latter accepted the offerings of worship, uttering the Visual /mantras. And gratified with the worship he received, he took his seat. And Satyavati beholding him seated at his ease, after the usual inquiries, addressed him and said, ' O thou learned one, sons derive their birth both froaa the father and the motlier. They are, therefore, • the common property of both parents. There cannot be the least doubt about it that the mother hath as much power over them as the father. As thou art, indeed, my eldest son according to tlie ordinance, O BrahmaraM, so is Vichittra-virya my youngest son. And as Bliisraa is Viohittra-virya*s brother on the father's side, so art thou his brother on the mother's side. I do not know ■what you may think, but this is what, O son, I think. This Bhisma the son of Shamtanu, devoted- to truth, doth not, for the sake of truth, entertain the desire of either begetting children or ruling the kingdom. Therefore, from affection for thy brother Vichittra-virya, for the pepetuation of our dy^ Hasty, for the sake of this Bhisma 's request and my command,, for kindness to all creatures, for the protection of the people, and from the liberality of thy heart, O thou sinless one, it behoveth thee to do what I say ! Thy younger brother batli left too wiv«s like unto the daughters of the celestials them- selves, endued with youth and great beauty. For the sake of virtue aud religion, they have become desirous of offspring. Thou art the fittest person to be appointed. Therefore, beget upon them children worthy of our race and for the continuance of our line.' " Vyasa, hearing this, said, ' Satyavati, thou knowest ■what virtue is, both in respect of this and the other life. O thou of great wisdom, thy affections also are fixed on virtue. Therefore, at thy command, making virtue my motive, I shall do what thou desirest. Indeed, this practice that ig conformable to the true and .eternal religion is known to. me. I^hall give unto my brother children that shall be like untg 32a MABABSARAtA, Yama and Vanina. Let the ladies theti duly observe ht (me full year the vow I indicate. They shall then be purified. No woman shall ever approach me without - having observed a rigid vow.' " Satyavati then said, ' thou sinless one, it must not b* as ydu say. On the other hadd, take such steps that th© ladies nuay conceive immediately. In a kingdom where there is no king, the people perish from want of protection ; sacri-^ fices and other holy acts are suspended ; the clouds give no showers, and the gjds disappear. How can, O lord, a kingr dom be protected that hath no king ? Therefore, see thou that the ladies conceive. Bhisma will watch over the children as long as they may be in their mother's wobms.' " Vyasa replied, ' If I am to give unto my brother children so unseasonably, then let the ladies bear my ugliness. That of itself shall, in their case, be the austerest of penances. If the princess of Kosbalu can bear my strong odor, my ugly and grim visuge, my attire and body, she shall then conceive an excellent child.' " Vaismpayana continued, "Having spoken thus to Satyavati, Vyasa of great energy again addressed her and said, 'Let thes princess of Koshala in clean attire and decked in ornaments wait for me in her slewing apartments.' And saying this th€ Bishi disappeared; Seltyavati then went to her daughter-in-law. and seeing her in private spoke to her these words of benefi-^ cial and virtuous import: 'O princess of Koshala^ listen tO what I say. It is consistent with virtue. The dynasty of the Bharatas bath become extinct from my misfortune. Behold-^ iug my affliction and the extinction of bis paternal line, the wise Bhisma, impelled also by the desire of perpetuating our race, hath made me a suggestion. That suggestion, how-, ever, for its accomplishment, is dependent on thee. Accom- plish it, O daugiiter, and restore the lost line of the Bharar tas ! O thou of fair hips, bring thou forth a child equal in Splendour unto theelrief of the celestials ! He shall bear the onerous burden of this our hereditary kingdom.' "SatyaVati having succeeded with great difl&culty in pro-* mtiag the assent of hes virtuous d:sugfater-ia-ltector of his relatives and family, and the glory of liisr father's race ? It behoveth thee to' give another king unto bha Kurus ! ' Saying ' So be it, ' Vyasa went away. 41 3^2 MAHABHARATA, And the first princess of Koshala in due time brought ioiih tk blind son. "Soon after Satyavati, O thou suppressor oJF the foe, summoned Vyasa, after having procured the assent of hei daughter-in-law. Vyasa came according to bis promise, and approached, as before, the second wife of his brother. And Amvalika beholding the Eishi became pale with fear. And, O Bharata, beholding her so afflicted and pale with fear, Vyasa addressed her and said, 'Because thou hast been pale With fear at sight of my grim visage, therefore shall thy child be pale in complexion. And, thou of handsome face> the name also of thy child shall be Pandu (the pale). ' Saying this, the illustrious and best of Rishis came out of her cham- ber. And as he came out, he was met by his mother who asked him about the wovild-be child. The Rishi told her that trhe child would be of pale complexion and known by the name of Pandu. Satyavati again begged of the Rishi another child, and the Rishi told her in reply, 'So be it.' Amvalika then, when her time came, brought forth a son of pale com* plexion. Blazing with beauty, the child was endued with all auspicious marks. Indeed, it was this child who afterwarda became the father of those mighty bowmen-^the Pandavaa. " Sometime after, when the eldest of Vichittra-.virya's ■wives again had her season, she was solicited by Satyavati to approach Vyasa once more. Possessed of beauty like unto » daughter of the celestials, the princess refused to do her mother-in-law's bidding, remembering the grim visage and strong odor of the Rishi, She, however, sent unto him, a maid of hers, endued with the beauty of an Apsara and deck- ed in her own ornaments. And when Vyasa arrived, the maid rose up and saluted him. And she waited upon him respectfully and took her seat near him when asked. And, king, the great Rishi of rigid vows was well pleased with her. And when he rose up to go away, he addressed her and said, ' Amiable one, thou shalt no longer be a slave. Thy child also shall be greatly fortunate and virtuous, and the foremost of all intelii- g«nt men on earth.' And, O king, the son thus begotten upon her by Krishna-Dwaipayana was afterwards knowa by the name ADIPARVA. 323 of Vidura. He was thus the brother of Dhrita-rashtra and of the illustrious Pandu. And Vidura was free from desire and passion and conversant with the rules of government, and was the god of justice born on earth under the curse of the illustrious Rishi Mandavya. And Krisbna-Dwaipayana, when he met his mother as before, informed her how he was deceived by the eldest of the princesses and how he had begotten a son upon a Sudra woman. And having spoken thus unto his mother, the Eishi disappeared in her sight. "Thus were born, in the field (wives) of Vichittra-virya, even from Dwaipayana, those sons of the splendour of celes- tial children and expanders of the Kuru race. " Thus ends the hundred and sixth Section in the Sambhava of the Adi parva. Section CVII. ( Sambhava Parva continued.) Janamejaya said, " What did the god of justice do for which he was cursed, ? And who was the Brahmana ascetic from whose curse the god had to be born in the Sudia caste ?" Vaisampayana said, " There was a Brahmana known by the name of Mandavya. He was conversant with all duties and was devoted to religion, truth, and asceticism. That great ascetic used to sit at the entrance of his asylum at the foot of a tree, with his arms upraised in the observance of the vow of silence. And as he had sat there for years and years together, one day there came into his asylum a number of robbers laden with spoil. And, thou bull of the Bharata race, those robbers were then being pursued by a superior body of the guardians of the peace. And the thieves entering that asylum hid their booty there, and in fear concealed them- selves thereabouts before the guards came. But scarcely had they thus concealed themselves, the constables in pursuit came into the spot. The latter, observing the Rishi sitting under the tree, questioned him, O king, saying, '0 thou best of Brahmanas, which way have the thieves taken? Point it out to us so that we may follow it without loss of time.' Thus S24 UAHABHAHATA. questioned ty the guardians of the pf^ace, the ascetic, O king, said not a word, good or bad, in reply. The ofiScers of the king, however, in searching- that asylum soon discovered the thieves concealed thereabouts together with the pionder. Upon this their suspicions fell upon the Muni, and accordingly they seized him with the thieves and brought him before the king. The king sentenced him to be executed along with bis supposed associates. And the ofEoers, acting ia ignorance, carried out the sentence by impaling the celebrated Eishi. And liaving impaled him, they went to the king with tbe booty tbey had recovered. But the virtuous Eishi, thooigb impaled and kept without food, remained in that state for a long time without dying. And the Eishi by his ascetic power not only preserved his life but summoned other Eishis to the scene. And they came there in the night in th« form of birds, and beholding him engaged in ascetic meditation though fixed on that stake, they became plunged in grief. And telling that best of Brah- manas who they were, they asked him saying, '0 Brahmana, we desire to know what hath been thy sin for which thou hast thus been made to suffer the tortures of impalement.'" Thus ends the hundred and seventh Section in tbe Sam^- bbava of the Adi Parva. Section CVIII. ( Sambhava Pdrva continued. ) Vaisampayaoa said, " Thus asked, that tiger among Munra then answered those Eishis of ascetic wealth, ' Whom shall I blame for this ? In fact, none else (than my own self) hath offended against me f After this, O monarch, the officers ©f justice seeing him alive infonned the king of it. The latter hearing what they said, and having consulted with hia advisers, came to the place ami began to pacify the Eishi fixed on the stake. And the king said, '0 Ibou best of Eishis, I have offended against thee in ignorance. I beseech thee, pardon me for tbe same. It behoveth thee not to be angry with me.' Thus address- ed by the king, the Muni wa^ pacified. And beholding him free from wrath, the king took him up with the stake and endea- AOl PABVA, 825 voured to extract it fram his body. But not succeeding there- in, he cut it off at the point just outside the body. The Mu- ni with a portion of the stake within his body walked about, -and in that state practised the austerest penances and con- quered numberless regions unattainable by others. And for tlie circumstance of a part of the stake bein pour rain in season and the trees became full of fruits and flowers. And the draught cattle were all happy and the birds and other animals rejoiced exceedingly. And the flowers be- came fragrant and the fruits became well-flavoured. And the cities and towns became filled with merchants and traders and aii'tisfcs of every description. And the people became brav6, learned, honest, and happy. And there were no robbers then,, nor anybody who was sinful. And it seemed that the golden age had come upon every part of the kingdom. And the people, devoted to virtuous acts, sacrifices, and truth, and regarding each other with love and affection, grew up in pros- perity. And free from pride, wrath, and covetousness, they rejoiced in sports that were perfectly innocent. And the capital of the Kurus, full as the ocean, and teeming w^ith hun- dreds of palaces and mansions, and possessing gates and arches dark as the clouds, looked like a second Amaravati. And men in great cheerfulness sported constantly on riverSj lakes, and "tanks, and in fine groves and charming woods. And the southern Kurus in virtuous rivalry with their northern kins- men walked about in the company of Oharanas and Bishia crowned with success. And all over that delightful country ivhose prosperity was thus increased by the Kurus, there were no misers and no women that were widows. And the well's ADIPARVA. 327 aiid kkes tvere evtv full, and the groves abounded with trees, and the houses and the abodes of Brahtnanas were all full of Wealth. And the whole kingdom was full of festivities. And, O king, virtuously ruled by Bhisma, the kingdom was adorned with hundreds of sacrificial stakes. Aud the wheel of virtue having been set in motion by Bhisma, the country became so delightful that the subj ects of other kingdoms leaving their homes came to dwell there and increase its population. And the citizens and the people wei'e filled with hope upon seeing the youthful acts of their illustrious princes. And, O king, in the houses of the Kuril chiefs as also of the principal qitizens, 'Oive' and 'Eat' were the words that were constantly heard. And Dhrita-rashtra and Pandu and Vidura of great intelligence were from their birth brought up by Bhisma as if .they were his own children. And the children having passed through the usual rites of their order devoted themselves to vows and study. And they grew up into fine youths skilled in the Vedas and all athletic sports. And they became well skilled in exercises of the bow, in horsemansliip, in encount- ers with the mace, sword, and shield, in the management of elephants in battle, and the science of morality. And well- read in history and the Puranas and various branches of learn- ing, and acquainted with the truths of the Vedag and the Vedangas, the knowledge they acquired was versatile and deep. And Pandu possessed of great prowess excelled all men ia the science of the bow, while Dhrita-rashtra excelled all in personal strength ; while in the three worlds there was no one equal to Vidura in devotion to virtue and knowledge of the dictates of morality. And beholding the restoration of the extinct line of Shantanu, the saying became current in all countries, viz, that among mothers of heroes, the daughters of the king of Kashi were the first ; (hat among countries Kuru-jangala was the first ; that among virtuous men, Vidura was the first ; and that among cities Hastinapore was the first. Pandu became king, for Dlirita-rashtra owing to his blindness, and Vidura his birth in a Sudra woman, obtained not the kingdom. One day Bhisma, the foremost of those acquainted with the duties of statesmanship and dictates of morality, 3%8 MAHABHABATA. properly addressing Vidura conversant with the truths :of religion and virtue, said as follows.' " -And so ends the hundred and ninth Section in the Sam- , bhava of the Adi Parva. Section OX. {Savibhava Parva, contirmed.) " Bhisma said, 'This our celebrated racfe, resplendent with every virtue and accomplishment, hath all along exerdsed sovereignty over all other monarchs on earfb. Its glory main- tained and itself perpetuated by many virtuous and illustrious monarchs of old, tl'ie illustrious Krishna (Dwaipsiyana), Satya- vati, and myself have raised ye (three) tip, inorder that it may not be extinct. And it behoveth myself and thee also to take such steps that this our dynasty may expand again as the sea. It bath been heard by me that there are three maidens, wor- thy of being allied to our race. One is the daughter of (Sara- sena of ) the Yadava race ; the other is the daughter of Suva- la; and the third is the princess of Madra. And, son, these maidens are, therefore, all of pure birth. Possessed of beauty and pure blood, they are eminently fit for alliances with our family; thou foremost of intelligent men, I think we should choose them for the growth of our race. Tell me what thou thinkest.' Thus addressed, Vidura replied, 'Thou art our father and thou too art our mother ! ThoU art our res- pected spiritual instructor \ Therefore do thou that which may be best for us in thy eyes !' " Vaisampayana continued, " Soon after Bhisma heard from the Brahmanas that Gandhari the amiable daughter of Suvala having worshipped Hara (Siva) had obtained from "that deity the boon that she should have a century of son*. Bhisma the gtand'-father of the Kurus having heard this, sent messengers unto the king of Gandhara (proposing Dhrita-rashtra's mar* riage with Gandhari.) King Suvala hesitated at first on account of the blindness of bride-groom. But taking into con- sideration the blood of the Kurus, their fame and behaviour, he gave hi» virtuous daughter unto IXhrita-rashtra. And the ADIPAEYA. 329 clvaste Gatidhari learning that Dhrita-rashtra was blind and that her parents had consented to wed her witli him, from love and respect for her future husband bandaged her own eyea ■with cloth gathered into many folds. Then Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhrita-rashtra. And Gandhari was received with great respect and the nup- tials were celebrated with great pomp under Bhisma's direc- tions. And the heroic Sakuni after having bestowed his sistee along with many valuable robes, and having received Bhisma's adorations, returned to his own city. And, thou of the Bharata race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good eondufit ; and ehaste as she was, she never referred, even by words, to men other than her husband- or such superiors." Thus ends the hundred and tenth Section in the Sambhava of the Adi Parva. Section CXI. ( Sambhava Parva continued. ) Vaisampayana continued, " There was amongst the Yada- vas a chief of name Shura. He was the father of Vasudeva. And he had a daughter called Pritha, who in beauty was un- rivalled on earth. An,d, O thou of the Bhavata race, Shura, -always truthful in speech, gave from friendship this his first- born daughter unto his childless cousin and friend the illustri- ous Kunti-bhoja — the son of his paternal aunt — pursuant to former promise. And Pritha in the house of her adoptive father was engaged in looking after the duties of hospitality to Brahmanas and other guests. One day she gratified by her ■attentions the terrible Brahmana of rigid vows, known by the name of Durvasa and who was well-acquainted with the hid- >den truths of morality. And gratified with her respectful ■attentions, the Rishi, anticipating by his spiritual power the -future season of distress (consequent upon the curse to be pro- nounced upon Pandu for his unrighteous act of slaying a deer 42 SS0 MAEIBHARATA, while coupling with its mate) impaTted to her a fottittula of invocation for summoning any of the celestials she liked fot giving her children. And the Rishi «aid, 'Those celestJate that thou shalt summon by this mantra shall certainly ap* proach thee and give thee ■children.' Thus addressed by, the Brahmana, the amiable Kunti (Pritha) became curious, and in hermaiden-liood summoned the god Arka (Sun). And as soon as slie pronounced the inantra, she beheld that eSalgen^ deity — that beholder of everything in the world— approach- ing her. And beholding that extraordinary sight, the maiden of faultless features was overcome with surprise. But the god Vivaswan approaching her said, ' Here I am, O black-eyed girl ! Tell ine what I am to do for thee !' " Hearing this, Kunti said, 'O thou slayer of the foe, a certain Brahmana gave me this formula of invocation as a boon. O lord, I have summoned thee only to test the efficacy of that formula. For this offence I "bow to thee for thy grace. A woman, whatever her offence, always deaerveth pardon,' Surya replied, 'I know that Durvasa hath granted thee this boon. But cast off thy fears, timid maiden, and grant me thy embraces. Amiable one, my approach cannot be futile. It must bear fruit. Thou hast summoned me. If it be for no- thing, it shall certainly be regarded as thy fault.' " Vaisampayana continued, " Vivaswan thus spake unto her many things with a view to allay her fears. But, O Bharata, the amiable maiden, from modesty and fear of her relatives^ consented not to grant his request. And, thou bull of the Bliarata race, Arka addressed her again and said, 'O princess, for my sake, it shall not be sinful in thee to grant my wish.' Thus speaking unto the daughter of Kunti-bhoja, the illustri- ous Tapana— the illuminator of the universe' — ^gratified his wishes. And from this connection was immediately born a son known all over the world as Kama, encased in natural armour and with face brightened by ear-rings. And the heroic Kama was the first of all wielders of weapons, blessed with good fortune, and endued with the beauty of a celestial child. And after the birth of this child, the illustrious Tapana granted unto Pritha her maideu-hood and ascended to heaven, And the princess ADl PARVA, 331 of the VrLshni race, beholdiag with sorrow that son born of her, reflected intently upon what was then best for her to do. And from fear of her relatives she resolved to conceal that evidence of her frailty. And she cast her offspring endueer husband bestowed «n him the name of Vasu-sena (barn with wealth) because he was born with a natural armour and ear-rings. And endued as he was with great strength, as he grew up lie became skill- ed in all weapons. Possessed of great energy, he used to adore the Sun until his baek was heated by his rays {i. e. from dawn to mid-day) ;, and during his hours of worship, there was nothing on earth that the heroic and intelligent Yasu-seua would not give unto- the Brahmanas> And Indra desirous of benefiting his own son Falguni (Arjuna), assuming the form of a Brahmana, approached Vasu-sena on one occasion and asked of him his natural armour. Thus asked, Karna t@ok off his natural armour, and joiaing hia hands in reverence gave it unto Indra in the guise of a Brahmana. And the chief of the celestials accepted the gift and was exceedingly gratified with Kama's liberality. He therefore gave unto him. a fine javelin, saying,. 'That one (and one only) among the celestials, the Asuras, men, the Gandharvas, the Na,gas, and the Raksh- asas, whom thou desii'est to conquen, shall by this j,avelin be 4;ertainly slain.' " 'The son of Surya was before this known by the name of Vasu-sena. But since he cut off his natural armour, he came to be called Kama (the cutter or peeler of his own cover.) " Thus ends the hundred and eleventh Section- in the S&va^ bhava of the Adi Parva. Section CltL ( Sambhava Parva continued. ) Vaisarapayana said, " The large-eyed daughter of Kunti* bhoja — Pritha by name, was endited with beauty and every accomplishment. Of rigid vows, she was devoted to virtue, and possessed every g6»od quality.. But though endued with beauty and youth and every womanly attribute, yet it so hap-^ pened that no king asked for her band. Her father Eunti'- bhoja, seeing this, invited, O be^t of monarchs, the princes and kings of other countries and desired his daughter to elect het husband from among his guests; The intelligent Kunti enter- ing the amphitheatre beheld Pandu — the foremost of the Bha-* ratas — that tiger among kings — in that concourse of crowned heads. Proud as the lion^ broad-chested, bull-eyed, endued with great strength, and out-shining in splendour all othet monarchs, he looked like another IndrSt in that royal assem- bl&.ge. And the amiable daughter of Kunti-bhoja, of faultless features, behholding Pandu-^that best of men — in that assem- bly, became very much agitated. And advancing with mo* desty, all the while quivering with emotion, she plslced' thd nuptial garland round Paftdu's neck. The other monarchs; Seeing Kunti choose Pandu for her lord, returned to tlieir re*' peotive kingdoms on elephants, horses, and cars), aa they came. Tlien, king, the bride's father caused the nuptial rites to be performed duly. The Kuru prince, blessed with great good fortune, and the daughter of Kunti-bhogSi formed a couple like Maghavan and Paulomi (the king and queen of the celestials). And, thotf best of Kuru monarchs, king Kunti-bhoja, after the nuptials were over, presented his son- in-law with much wealth and sent him back to his capital: Then the Kuru prince PandU, accompanied by a large force bearing various kinds of banners and penons, and eulogised by Brahmanas and great Rishis pronouncing benedictions, reached his capital. And arrived at his own palace, he estab- lished his queen therein. " Thus ends the hundred and twelfth Section in the Sam- bhava of the Adi Parva. Section CXIII, ( Sarnhhava Pdrva continued. ) Vsasampayana continued, "Sometime after, Bbismi the in- telligenb son of Shantanu set bis heart upon marrying Fandoj to a secotid wife. And accompanied by an army composed ©J four kinds of force, and also by aged councillors and Brahma-^ nas and great Bishisi, ihe went to the capital of the king of Madrai. And that bull of the Valhikas — 'the king of Madra^— hearin;^ that Bhisma had arrived, went odt to receive hini. And having received him with respect, he caused him to enter \n% palace. And arrived there, the king of Madra gave unto Bhisma a white carpet for seat, water for washiEg his feet, and the usual oblations of various ingredients indicative of respect.* And when he was seated at his ease, the king asked tim the reason of his visit. Then Bhisma— the supportet of the dignity of the Eurus-^addressed the king of Mddra and said, '0 thou oppressor of all foe^i know that I have come for the hand of a maiden. It hath been heard by Us that thou hast a sister named Madri celebrdted fot her beauty and en-! dued with every virtue. I would choose her for Pandu. Thoii art, O kingj evdry way worthy of an alliance with us> and we also are worthy of thee ! Reflecting upon all this, king of Madra, accept US' duly.' The rtiler of Madra, thus addressed by Bhisma, then replied, 'To- my mind, there is none elsa than one of thy family a better one to make alliance with. But: there 13 a custom in our family acted upon by our ances^ tors, which, be it good or be it e^il, lam incapable of trans-' gressing. It is well-kfiown, and therefore is known to theS as well, I doubt not. Therefore, it is not proper for thee ta tell tae,-^Bestow thy sisfon— The custom to which I allude is our family cnstona. That with us is Virtue and worthy ef observance. It is for this only, thou slayer of all foes, I cannot give thee any assurance in th6 matter of thy request.' Hearing thisj Bhisma answered the king of Madra, saiying, ' O- king, this, .no doubt, is virtue. The Self-create himself hath said it. Thy ancestors have observed the custom. Therff S3i MABABHARATA. ia no fault to fiad with it. It is also well-known, O Sha- lya, that this custom in respect of family dignity hath the approval of the wise and the ^ood.' Saying this, Bhisma of great' energy, gave unto Shalya much gold both coined and uncoined, and precious stones of various colors by thousands, and elephants and iiorses, and cars and much cloth and many ornaments, and gems and pearls and corals. And Shalya accepting with a cheerful heart those precious gifts then gave away bis sister decked in ornaments unto that bull of the Kuru race. Then the wise Bhisma, the son of the ocean- going Ganga, rejoiced at the issue of his mission, and takin]^ Madri with him, returned to the Kuru capital named after the «Iephant. " Then selecting an auspioioos day and moment as indicate ed by the wise for the ceremony, king Fandu was duly united ■with Madri. And after the nuptials were over, the Kuru king established his beantiful bride in handsome apartments} And, king of kings, that best of monarehs then gave him'* self up to enjoyment in the company of his two wives as best he liked and to the limit of his desires. And after thirty days had elapsed, the Kuru king, O monarch, started from his capi> tal for the conquest of the world. Amd after reverentially saluting aud bowing to Bhisma and other elders of the Kuru race, and with adieus to Dhrita-rashtra and others of the family, and obtaining their leave, he set out on his grand campaign, accompanied by a large force of elephants, horsesj and cars, and well-pleased with the blessings uttered by all around and the auspicious rites performed by the citizens for his success. And Pandu, accompanied by such a strong force marched against various foes. And that tiger among men — that spreader of the fame of the Kurus^first subju- gated the robber tribes of Dasharna. He next turned his army composed of innumerable elephants, cavalry, infantry, and chariots, with standards of various colors, against, Dhir- gha— the ruler of the kingdom of Maghadha— who, proud of his strength, had offended against numerous monarehs. And attacking him in his capital, Pandu slew him there, and took everything in his treasury and also vehicles and draut^ht ani- ADI PARVA. S3S «aals without number. He then marched into Mithila and subjugated the Videhas. And then, O thou bull among men, Pandu led his a^rmy against Kasi, Sumbha, and Fundra, and by the strength and prowess of his arms he spread the fame of the Kurus. And Pandu — that oppressor of all foes — like unto a mighty fire whose far-reaching flames were represented by his arrows, and splendour by his weapons, began to consume all kings that came in contact with him, And these with their forces, being vanquished by Pandu at the head of his, were made the vassals of the Kurus. And all the kings of the world, thus vanquished by him, regarded him as the one only hero on earth even as the celestials regard Indra in heaven. And the kings of the earth with joined palms bowed to him and waited on him wiih presents of various kinds of gems and wealth — precious stones and pearls and corals, and much gold and silver, and first-class kine and handsome horses and fine cars and elephants, and asses and camels and buffaloes, and goats and sheep, and blankets and beautiful hides, and car- pets made of the skin of the Raaku deer. And the king of Hastinapore accepting those offerings retraced his steps to- wards his capital to the great delight of his subjects. And the citizens and otliers filled with joy, and kings and minis- ters, all began to say, ' the fame of the achievements of Shantanu, that tiger among kings, and -of the wise Bharata, that was about to die, hath been revived by Pandu. They who before robbed the Kurus of both territory and wealth have teen by Pandu — that tiger of Hastinapore — subjugated and made to pay tribute !' And all the citizens with Bhisma at their head went out to receive t!ie victorious king. They did not proceed far when they saw the attendants of the king lad- en with much wealth. And the train of various conveyances laden with all kinds of wealth, and of elephants, horses, cars, kine, camels, and other animals, was so long that they saw not its end. Then Pandu — the sweller of Kausalya's joy — ■ beholding his father Bhisma worshipped his feet and salut- ed the citizens and others as each deserved. And Bhisma too embracing his son who had returned victorious after grind- ing many hostile kingdoms, wept tears of joy, And Pandu 336 MAHABHAB4TA. then iustiUing joy into the hearts of his pe6ple with flouriah of; trumpets and coaches aad kettle-drums, . eatered his, capital. " Thus euds the hundred and thirteeftth Section in the Sam* bhava pf the 4-di Parva. Section CXIV. (Sambhava Parva continued.) Vaisampayana said, " Pandu then, at the command of Phi'itft-rashtra, offered the wealth he had acquired by the prowegs of his arms to Bhisma, their grand-mother Satyavati^ ^nd their mothers, the princesses of Koshala, ^nd he aent et portion of his wealthto Vidura jalso. And the virtuous Panda gratified his other relatives also with similar: presents. Theu ^atyavati and Bhisma and the Koshala princesses were aU gratified with the presents Paiidu made out of the acquisitions qi his prowess. And Amvalika in particular, upon embracing her son of incomparable prowess became as glad as the queea pf heaven upon embracing Jayanta. And with the wealth acquired by that hero, Dhrita-rashtva performed five great facrificgs that were equal unto au hundred great horsp-sacrla fices, in all of which the offerings to Brahpaanas were by hundreds and thouflands. " A little while ^fter, O thou bull of the Bharata race, Paudu who had achieved a victory over sloth and lethargy accompanied by his two wives Kunti and Madri retired inta the woods. Leaving his excellent palaice with its luxurious beds, he become a permanent inhabitant of the . woods, devoting the whole of his time to the chase of the deer. And fixing his abode in a delightful and hilly region: oveVgrotyo with huge §}wil trees, on the southern slope of the Himavat mountains, he roamed about in perfect freedom. The handsome Psndu iu the midst of his two wives wandered in those woods like Airavata in the midst of two she-elephants. And the dwelU ers of those woods beholding the heroic Bharata prince in the company of hi^ wives," armed with sword, arrows, and bow» encased in his beautiful armour, and skilled in all excellen,* jweaponsj re^garded him as a very god wandering amongst thein. ADI PARVA. 337 And at the command of Dhrita-raslitra, people were busy in supplying Pandu in his retirement with every object of pleasure and enjoyment. " Meanwhile the son of the ocean-going Ganga heard that king Devaka had a daughter endued with youth and beauty and begotten upon a Sudra wife. Bringing her from her father's abode, Bhisma married her to Vidura of great wis- dom. And the Kuru prince Vidura begot upon her many children like unto himself in accomplishments. " Thus ends the hundred and fourteenth Section in the Sam- bhava of the Adi Parva. Section CXV. (Sambhava Parva continued.) Vaisampayana said, " Meanwhile, Janamejaya, Dhrita- rashtra begat upon Gandhari an hundred sons, and upon a Vaisya wife another besides these hundred. And Pandu had by his two wives Kunti and Madri five sons who were great charioteers and who were all begotten by the celestials for the perpetuation of the Kuru line. " Janamejaya said, " thou best of Brahmanas, how did Gandhari bring forth these hundred sons and in how many years ? What were also the periods of life alloted to each ? How did Dhrita-rashtra also beget another son in a Vaisya wife ? How did Dhrita-rashtra behave towards his loving, obedient, and virtuous wife Gandhari ? How were also begot- ten the five sons of Pandu — those mighty charioteers — even ttougli Pandu himself laboured under the curse of the great) Rishi (he slew) ? O thou of ascetic wealth and great learn- ing, tell me all this in detail, for my thirst of hearing " every- thing relating to my own ancestors hath not been slaked. " Vaisampayana said, " One day Gandhari entertained with respectful attention the great Dwaipayana who came to her abode exhausted with hunger and fatigue. Gratified with Gandhari's hospitality, the Rishi gave her the boon she asked, viz, that she should have a .century of sons each equal unto her lord in strength and accomplishments, Sometime after, 43 33S MAHABHABATA, Gaadhari conceived. Slie bore the burden in &er womb for two long years without being delivered. And she was greatly afflicted at this. It was then that she heard that Itunti had brought forth a son whose splendour was like unto the morn- ing sun. Anxious that in her own case the period of gesta- tion had been so long, and deprived of reason by grief, with great violence she struck her womb without the knowledge ' V)i her husband. And thereupon came out of her womb, after two years' growth, a hard mass of .flesh like unto an iron ball. "When she was about to throw it away, Dwaipayana learning everything by his spiritual powers, promptly came there, and ■ that first of ascetics beholding that ball of flesh addressed the daughter of Suvala and said, 'What hast tfcou done ?' Gan* dhari without endeavouring to disguise her feelings, addressed the Rishi and said, ' Having heard that Kunti had brought forth a son like unto Surya himself in splendour, I struck in grief at my womb. Thou hadst, O Risbi, granted me the boon that I should have an hundred sons. But hers is only a ball of flesh for those hundred sons.' Vyasa then said, 'Daughter of Suvala, it is even so. But my words can never be futile. I have not spoken an untruth even in jest. I need not speak of other occasions. Let an hundred pots full of clarified butter be brought instantly, and lei them be placed at a concealed spot. In the meantime, let cool water be ■sprinkled upon this ball of flesh.' " • Vaisampayana continued, "That ball of flesh then, sprinkled over with water, became, in time, divided into an hundred 'and one parts, each about the siiae of the thumb. These were then put into those pots full of clarified butter that had been placed at a concealed spot, and were watched with care. The illustrious Vyasa then said unto the daughter of Suvak that she should open the covers of the pots after full two years. And having said this, and made those arrangements, the wise Dwaipayana went to the Himavat mountains for devoting himself to asceticism. " Then, in time, king Duryodhana was born from among thoie pieces of the ball of flesh that had been deposited in those pots. According to the order of birth, king Yudhish- ADl PABVA. 33& ihira was the eldest. The news of Duryoflhana's birth waa carried to Bhisma and the wise Vidura. The day that the haughty Duryodhana was born was also the birth-day of Bhi* ma of mighty arms and great prowess. " As soon as Duryodhana was bom he began to cry and bray like an ass. And hearing that sound, the asses, vultures, jackals, and crows uttered their respective cries responsively. Violent winds began to blow, and there were fires in various directions. Then king Dhrita-rashtra in great fear summoning Bhisma, and Vidura, and other well-wishers and all the Kurus, and numberless Brahmanas, addressed them and said, 'The eldest of tlie princes, Yudhish-thira, is the perpetuator of our line. By virtue of his birth he hath acquired the kingdom. We have nothing to say to this. But shall this my son born after him become king ? Tell me truly what is lawful and right under these circumstances.' As soon as these words were spoken, O Bhai^ta, jackals and other carnivorous animals began ,to howl ominously, And marking those frightful omens all , around, the assembled Brahmanas and the wise Vidura re- plied, 'O king, O thou bull among men, when these frightful omens are noticeable at the birth of tliy eldest son, it is evi- dent that he shall be the exterminator of thy race. The pros- perity of all dependeth on his abandonment. Calamity there must be in keeping him, O king, if thou abandonest him, there remain yet for thee nine and ninety sons ! If thou desirest the good of thy race, abandon him, O Bharata ! O king, do good to the world and thy own race by casting oiff this one child of thine ! It hath been said that the individual shouU be cast off for the sake of the family ; that the family should be cast off for ■ the sake of the village ; that the Tillage may be abandoned for the sake of the whole country ; and that the earth itself may be abandoned for the sake of the soul.' When Vidura and those Brahmanas had said so, king Dhrita-rashtra from affection for his son had not the heart to follow that advice. Then, king, within a month, were born a full hundred sons unto Dhrita-rashtra and a daughter also in excess of this hundred. And during the time when Gandhari was in a state of advanced pregnancy, there was a S40 MAHABHABAiXA. maid-servant of the Vaisya class who used to attend on Dhrita- rashtra. During that year, Oking, was begotten upon her Tby the illustrious Dhrita-rashtra a son endued with great intelligence who was afterwards named Yuyutshu. And be- cause he was begotten by a Kshatriya upon a Vaisya woman, he came to be called a Karana. " Thus were born unto the wise Dhrita-rashtra an hundred sons who were all heroes and mighty charioteers, and a daughter over and above the hundred, and another son Yuyut- shu of great energy and prowess begotten upcfn a Vaisya woman. " So ends the hundred and fifteenth Section in the Sam- bhava of the Adi Parva, Section OXVI. ( Sambhava Parva continued^ ) Janamejaya said, " O sinless one, thou hast narrated to jne from the beginning all about the birth of Dhrita-rashtra's hundred sons owing to the boon granted by the Rishi. But thou hast not told me as yet any particulars about the birth oi a daughter. Thou hast merely said that over and above the hundred sons, there was another son named Yuyutshu begotten upon a Vaisya woman, and a daughter. The great Bishi Vyasa of immeasurable energy had said unto the daugh- ter of the king of Gandhara that she would become the mother of an hundred sons. Illustrious one, how is it that thou sayest, Gandhari had a daughter over and above her hundred sons ? If the ball of flesh had been distributed by the great Bishi only into an hundred parts, and if Gandhari did not conceive on any other occasion, how then was Dush- shala bom ? Tell me this, Bishi ! My curiosity hath been great. " Vaisampayana said, " thou descendant of the Pandavas, thy question is just, and I will tell you how it happened. The illustrious and great Bishi himself, by sprinkling water over that ball of flesh, began to divide it into parts. And as it was being divided into parts, the nurse began to lake them ud ADI PARVA. 341 and put them one by one into those pots filled with clarified butter. While this process was going on, the beautiful and chaste Gandhari of rigid vows realising the affection that one feeleth for a daughter began to think in her mind, 'There ia no doubt that I shall have an hundred sons. The Muni hath said so. It can never be otherwise. But I should be very happy if a daughter were born unto me over and above these hundred sons and junior to them all. My husband ; then may attain to those worlds that the possession of daughter's sons conferreth. Then again, the affection that women feel for their sons-in-law is great. If therefore I obtain a daughter over and above my hundred sons, then, surrounded by sons and daughter's sons, I may feel supremely blest. If I have ever practised ascetic austerities, if I have ever given in charity, if I have ever performed the homa (through the in- strumentality of Brahmanas), if I have ever gratified my su- periors by respectful attentions, then (as the fruit of these acts) let a daughter be born unto me !' All this while that illustrious and best of Eishis, Krishna-Dwaipayana himself was dividing the ball of flesh ; and counting a full hundred of the parts, he said unto the daughter of Suvala, 'Here are thy hundred sons. I did not speak aught unto thee that was false. Here however is one part in excess of hundred intended for giving thee a daughter's son. This part shall expand into an amiable and fortunate daughter, as thou hast desired.' Then that great ascetic bringing another pot full of clarified butter, put the part intended for a daughter into it. " Thus have I, Bharata, narrated urito thee all about the birth of Dush-shala. Tell me, sinless one, what more I am now to narrate. " Thus ends the hundred and sixteenth Section in the Sam- bhava of the Adi Parva. Section CXVII. ( Samhhava Pdrva continued. } Janamejaya said, "Recite, O Brahmana, the names of Dhrita-rashtra's sons according to the order of their births. " Vaisampayana said, " Their names, O king, according to the order of birth, are Duryodhana, Yuyutshu, and Dush- Bhaahana : Dush-saha, Dush-shala, Jalasandha, Sama, Saha ; Vinda, and Anuvinda ; Dud-dharsha, Suvahu, Dushpradhar- Bhana, Durmarshana, and Durmukha ; Dushkama, and Kama,* Vivingsati, and Vikama, Shala, Satwa, Sulochana, Chittra, and Upachittra, Ohitraksha, Charuchitra, Sarasana; Durma- da, and Durvigaha, Vivitshu, Vikatana,na ; Urna-nava, and Sunava, then Nandaka, and Upanandaka ; Chitra-vana, Chit- travarma, Suvarma, Durvilochana ; Ayovahu, Mahavahu, Ohitranga, Chittra-kundala ; Bhima-vega, Bhima-vala, Balaki, Bala-vardhana, Ugrayudha ; Bhima, Kama; Kanakaya, Drida- yudha, Dhrida-varma, Dhrida-kshatra, Soma-^irti, Anudara j Dhrida-sandha, Jarasandha, S9,tya-sandha, Sada, Suvak, Ugra- srava, TJgra-sena, Senani, Dush-parajaya; Aparajita, Kunda- shayi, Vishalaksha, Duradhara ; Dhrida-hasta, Suhasta, Vata- vega, and Suvarchas; Aditya-ketu, Vahvashi, Naga-datta, Agra-yayi; Kavachi, Krathana, Kundi, Kunda-dhara, Dha- nurdhara ; the heroes Ugra, and Bhima-ratha, Viravahu, Alolupa; Abhaya, and Baudra-karma, and then he called Dhrida-ratha ; Anadhrishya, Kunda-bhedi, Viravi, Dhirgha- lochana ; Pramatha, and Pramathi, and the powerful Dhirgha- roma; Dhirgha-vahu, Mahavahu, Vyudoru, Kanakadhajaj 'Kundashi, and Virajas. Besides these hundred sons, there was a daughter named Dush-shala. All were heroes and Ati-rathae, ' and were well-skilled in war. All were learned in the Vedas, and all kinds of weapons. And, king, worthy wives were iji time selected for all of them by Dhrlta-rashtra after proper examination. And king Dhrita-rashtra, O monarch, also bes- towed Dush-shala, in proper time and with proper rites, upon Jayadratha (the king of Sindhu). " Thus ends the hundred and seventeenth Section ia the Sambhava of the Adi Parva. Section CXVIII. ( Sdmbkava Parva continued. ) Janamejaya said, " thou utterer of Brafama, thou hast ffeoited (everything about) the extraordinary births, among men, of the sons of Dhrita-rashtra in consequence of the Rishi's grace. Thou hast also said what their names were, according to the order of birth. Brahmana, I have heard all these from thee. But tell me now all about the Pan- davas. While reciting the incarnations on earth of the celes- tials, the Asuras, and beings of other classes, thou saidst that the Fandavas were all illustrious and endued with \hQ prowess of gods, and that they were incarnate portions of the ■celestials themselves. I desire, therefore, to hear all about those beings of extraordinary achievements, beginning from the moment of their births. O Vaisampayana, recite thou their achievements. " Vaisampayana said, " king, one day Pandu, while roam- iug in the woods (on the southern slopes of Himavat) that teemed with deer and wild animals of fierce disposition, saw a large deer that seemed to be the leader of a herd coupling with its mate. Beholding the animals, the monai'ch pierced them both with five of his sharp and swift arrows winged with golden feathers. O monarch, that was no deer that Pandu struck at, but a Rishi's son of great ascetic merit who ^SiS coupling with his mate in the form of a deer. Pierced ■by Pandu while engaged in the act of intercourse, he fell down on the earth uttering cries that were human and began to weep bitterly. " The deer then addressed Pandu and said, '0 king, even men that are slaves of lust and wrath, and void of reason, and ever sinful, never commit such a cruel act as this ! Individual judgment prevaileth not against the ordinance, the ordinance prevaileth against individual judgment. The wise never sanction anything discountenanced by the or- dinance. Thou art born, Bharata, in a race that has ever been virtuous. How is it, therefore, that even thou, suffer- 344 MAHABHARATA. ing thyself to be overpowered by passion and wrath, losest thy reason ?' Hearing this, Pandu replied, ' O deer, kings behave in the matter of slaying animals of thy species exactly as they do in the matter of slaying foes. It behoveth thee not, therefore, to reprove me thus from ignorance ? Ani- mals of thy species are slain by open or covert means. This, indeed, is the practice of kings. Then why dost thou reprove me? Formerly, the Rishi Agastya, while engaged in the performance of a grand sacrifice, chased the deer, and devot- ed every 'deer of the forest unto the gods in general. Thou hast been slain pursuant to usage sanctioned by such precedent^ Wherefore reprovest us then ? For his especial sacrifices Agas- tya performed the homa with fat of the deer.' " The deer then said, ' king, men do not let fly their arrows at even their enemies when the latter are unprepared^ But there is a time for doing it ( viz, after declaration of hostilities). Slaughter at such a time is not censurable.' " Pandu replied, 'It is well-known that men slay deer by various effective means, without regarding whether the animals are careful or careless. Therefore, deer, why re- provest thou me ?' " The deer then said, '0 king, I do not blame thee for thy having killed a deer, or for the injury thou hast done to me ! But, instead of acting so cruelly, thou shouldst have waited for the completion of my act of intercourse. What man of wisdom and virtue is there that can kill a deer while engaged in such an act ? The time of sexual intercourse is agreeable to every creature and productive of good to all. king, upon this my mate I was engaged in the gratification of my sexual desire. But that effort of mine hath been rendered futile by thee! king of the Kurus, born as thou art in the race of the Pandavas ever noted for white (virtuous) deeds, such an act hath scarcely been fit for thee ! O Bharata, this act must be regarded as extremely cruel, deserving of universal execration, infamous, and sinful, and certainly lead- ing to hell. Thou art acquainted with the pleasures of sexual intercourse. Thou art acquainted also with the teachings of morality and the dictates of duty. Like unto a celestial aa ADIPARVA. 345 thou art, it behoved thea not to do such an act as leadeth to hell ! O thou best of kings, thy duty is to chastise all who act cruelly, who are engaged in sinful practices, and all who have taken leave of religion, profit, and pleasure, aa explained in the Sfmstras, "What hast thou done, O best of men, in killing me who have done thee no offence ! I am, O king, a Muni that liveth on fruits and roots, though disguised as a deer ! I was living in the woods in peace with all. Thou hast killed me yet, king, for which I will curse thee cer- tainly. Cruel as thou hast been unto a couple of opposite sexes, death shall certainly overtake thee as soon as thou feelest the influence of desire. I am a Muni of name Kimin- dama, possessed of ascetic merit. I was engaged in sexual intercourse with this deer because my feelings of modesty do not permit me to indulge in such an act in human society. la the form of a deer I rove in the deep woods in the company of other deer. Thou hast slain me without knowing that I am a Brahmana. The sin of having slain a Brahmana shall not, therefore, be thine. But, senseless man, having killed me, disguised as a deer, at suc"h a tinie, thy fate shall certainly be even like mine ! When, having approached thy wife lustfully, thou art united with her even as I had been with mine, in that very state thou shalt have to go to the world of spirits. And that wife of thine with whom thou mayst be united in intercourse at the time of thy death shall also follow thee with affection and reverence to the domains of the king of the dead which no one can avoid. Thou hast brought me grief while I was happy. So shall grief come to thee while thou art in happiness.' " Vaisampayana continued, " Saying this, that deer, afflict- ed with grief, gave up life ; and Pandu also was plunged iu woe at the sight." Thus ends the hundred and eighteenth Section in tlie Sam- bhava of the Adi Parva. U Section OXIX. (Sambhava Parva continued.) Vaisampayana said, "After the death of that deer, king Pandu with his wives was deeply afflicted and wept bitterly. And he exclaimed, 'The wicked, even if born in virtuous families, deluded by their own passions, are overwhelmed with misery as the fruit of their own deeds. I have heard that my father, though begotten by Shantanu of virtuous soul, was cut off while still a youth, only because he had become a slave of lust. In the soil of that lustful king, the illus- trious Rishi Krishna-Dwaipa)'ana himself, of truthful speech, begot me. Son though I am of such a being, with my wicjsed heart devoted to vice, I am yet leading a wandering life in the woods in the chase of the deer ! Oh, the very gods have forsaken me ! I shall seek salvation now. The great impedi- meats to salvation are the desire to beget children, and the other concerns of the world. I shall now adopt the Brahma- tharya mode of life and follow in the imperishable wake of my father! I shall certainly bring my passions under complete control by severe ascetic penances. Forsaking my wives and other relatives and shaving my head, alone shall I wander over the earth, begging for my subsistence from each of these trees standing here. Forsaking every object of affection and aver- sion, and covering my body with dust, I shall make the shelter of trees or deserted houses my home. I shall never yield to the influence of sorrow or joy, and I shall regard slander andeulogy in the same light. I shall not seek bene- dictions or bows. I shall be in peace with all, and shall not accept gifts. I shall not mock anybody or contract my brows at any one, but shall be ever cheerful and devoted to the good of all creatures. I shall not harm any of the four orders of life gifted with power of .locomtion or otherwise, viz, ovi-parous, vivi-parous, worms, and vegetables, but, on the other hand, preserve an equality of behaviour towards all as if they were my own children. Once a day I shall beg of five or ten families at th& most, and if I do not succeed in obtain- ADI PARVA. 347 iQg alms, I shall then go withoub food. I shall rather stint myself than beg more than once of the same person. If I do not obtain anything after completing my round of seven or ten houses, moved by covetousness I shall . not enlarge my round. Whether I obtain or fail to obtain alms, I shall be equally unmoved like a great ascetic. One lopping off an arm of mine with an hatchet, and one smearing another ■with sandal-paste, shall be regarded by me equally. I shall nob wish prosperity to the one or misery to the other. I shall not be pleased with life or displeased with death. I shall neither desire to live nor to die. Washing my heart of all sins, I shall certainly transcend those sacred rites productive of happiness that men perform in auspicious moments, days, and periods. I shall also abstain from all acts of religion and profit and also those that lead to the gratification of the senses. And freed from all sins and snares of the world, I shall be like the wind subject to none. Treading in the path of fearlessness and bearing myself in this way I shall at last lay down my life. Destitute of the power of begetting child- ren, firmly adhering to the line of duty I shall not certainly deviate therefrom in order to tread in th« vile path of the world that is so full of misery. Whether respected or disrespect- ed in the world, that man who from covetousness (/,asteth on others a begging look, certainly behaveth like a dog. (Desti- tute as I am of the power of procreation, I should not cer- tainly, from desire of offspring, solicit others to give me diildren.) ' " Vaisampayana continued, " The king having wept thus in sorrow, with a sigh looked at his two wives Kunti and Madri, and addressing them said, 'Let the princess of Koshala (my mother), Vidura, the king with our friends, the vener- able Satyavati, Bhisma, the priests of our family, illustrious iSfoma-drinking Brahmanas of rigid vows, and all other elderly ^tizens depending on us, be all informed, after ^being prepared for it, that Pandu hath retired into the woods to lead a life of asecticism.' Hearing these words of their lord who had fixed his heart upon leading a life of asceticfsm in the woods, both Kunti and Madri addressed him in these proper 348 MAHABHARA*rA. words : — '0 thou bull of the Bharata jace, there are many other modes of life which thou canst adopt and in which thou canst undergo the severest of penances along with us thy wedded wives ; in which, for the salvation of thy body (free- dom from re-birth) thou mayst obtain heaven as thy reward, or even become the lord of heaven ! We also, in the company of our lord, and for his benefit, controlling our passions and bidding farewell to all luxuries shall subject ourselves to the severest austerities, king, thou of great wisdom, if thou abandonest us, we shall then this very day truly depart from this world.' " Pandu replied, 'If indeed, this your resolve springeth from virtue, then with ye both I shall follow the imperishable path of my father. Abandoning the luxuries - of cities and towns, robed in barks of trees, and living on fruits and roots, I shall wander in the deep woods practising the severest of penances. Bathing both morning and evening I shall perform the homa. I shall reduce by body by eating very sparingly and shall wear rags and skins, and bear knotted locks on my head. Exposing myself to both heat and cold and regard- less of hunger and thirst, I shall reduce my body by severe ascetic austerities. Living in solitude, I shall give myself up to contemplation. I shall eat fruits ripe or raw that I may find. I shall offer oblations to the pitris and the gods with speech, water, and fruits of the wilderness. I shall not see, far less harm, any of the dwellers of the woods or any of my relatives, or any of the dwellers of cities and towns. Until I lay down this body, I shall thus practise the severe ordinances of the Vana-prastha scriptures, always searching for severer ones that they may contain.' " Vaisampayana continued, "The Kuru king having said this unto his wives gave away to Brahmanas the big jewel on his diadem, his necklace of precious gold, his bracelets, his large ear-rings, his valuable robes, and all tlie ocpaments of his wives. Then summoning his attendants he commanded them saying, 'Return ye to Hastinapore and proclaim unto all that Pandu with his wives hath gone into the woods abandon- ing wealth, desires, happiness, and even sexual appetite.' Then ADlPARVA. 349 those followers and attendants hearing these and other soft words of the king sent forth a loud wail, uttering ' Oh, we are undone !' Then leaving the monarch, with hot tears trick- ling down their cheeks they returned to Hasdnapore with speed, carrying that wealth with them (that was to be distri- buted in charity). Then Dhrita-rashtra, that first of men, hearing from them everything that had happened in the woods, wept for his brother. He brooded over his affliction continually, little relishing the comfort of beds and seats and dishes. "Meanwhile, the Kuru prince Pandu (after sending away his attendants), accompanied by his two wives, and eating of fruits and roots, went to the mountains of Naga-shata. He next went to Chaitra-rathdi and then crossed the Kala-kutd. Finally, crossing tlie Himavat he arrived at Gandhamadana. Protected hy Maka-bhutas, Shidhas, smd grea.t Rishis, Pandu lived, king, sometimes on level ground and sometimes on mountain slopes. He then journeyed to the lake of Indra- dyumna, whence crossing the mountains of Hans'a-kuta he went to the mountain of hundred peaks and there practised ascetic austerities. " Thus ends the hundred and nineteenth Section in the Sam- bhava of the Adi Parva. Section CXX. (Sambhava Parva continued.) Vaisampayana said, " Pandu possessed of great energy then devoted himself to asceticism. Within a - short time he became the favorite of the whole body of the Shidhas and the Charanas residing there. And, Bharata, devoted to the service of his spiritual masters, free from vanity, with mind under complete control iand the passions fully subdued, the prince, becoming competent to enter heaven by his own energy, attained to great (ascetic) prowess. Some of the Rishis would •call him brother, some friend, ; while others cherished him as their son. And, O thou bull of the Bharata race, having acquired after a long time great ascetic merit coupled with 350 MAHABHARATA, complete sinleasness, Pandu became even like a BrahmarsM (though he was a Kshatriya by birth). " On a certain day of the new moon, the great Rishis of rigid vows assembled together, and desirous of beholding Brahma were on the point of starting on their expedition. Seeing them about to start, Pandu asked those ascetics, saying, 'Ye first of eloquent men, where shall ye go V The Eishis answered, 'There will be a great gathering today, in the abode of Brahma, of celestials, Rishis, and Pitris. Desirous of behold- ing the Self-create we shall go there today.' " Vaisampayana continued, " Hearing this, Pandu rose up suddenly, desirous of visiting heaven along with the great Rishis. Accompanied by his two wives, when he was on the point of following the Rishis in a northerly direction from the mountain of hundred peaks, those ascetics addressed him, say- ing, 'In our northward match, while gradually ascending the king of mountains, we have seen on its delightful breast* many regions inaccessible to ordinary mortals ; retreats also of the gods, Gandharvas, and Apsaras, with palatial mansions by hundreds clustering thick around and resounding with th* sweet notes of celestial music; the gardens of Kuvera laid out on even and uneven grounds ; banks of mighty rivers, and deep caverns. There are many regions also on those heights that are covered with perpetual snow and are utterly destitute of vegetable and animal existence. In some places the down- pour of rain is so heavy that they are perfectly inaccessible and incapable of being utilised for habitation. Not to speak of other anitnals, even winged creatures cannot cross tliera. The Gnly thing that can go there is air, and the only beings, Bidha/s and great Rishis. How shall these princesses ascend those heights of the king of mountains ? Unaccustomed to pain, shall they not drbop in affliction ? Therefore, come not with us, thou bull of the Bharata race !' " Pandu replied, 'Ye fortunate ones, it is said that for the Sonless there is no admission into heaven. I am sonless ! In affliction I speak unto ye ! Ye whose wealth is asceticism, I am afflicted because I have not been able to discharge the debt I owe to my ancestors ! It is certain that with the ADI PARYA. 351 dissolution of this my body niy ancestors perish ! Men are born on this earth with four debts, viz, those due unto the (deceased) ancestors, the gods, the Rishis, and other men. In justice these must be discharged. I'he wise have declared that no regions of bliss exist for them who neglect to pay these debts in due time. The gods are paid (gratified) by sacrifices ; the Rishis, by study, meditation, and asceticism ; the (deceased) ancestors, by begetting children and offering the funeral cake ; and, lastly, other men, by leading a humane and inoffensive life. I have justly discharged my obligationa to the Rishis, the gods, and other men. But those others than these three are sure to perish with the dissolution of my body ! Ye ascetics, I am not yet freed from the debt I owe to my (deceased) ancestors ! The best of men are born in this world to beget children for discharging that debt. I would ask ye, should children be begotten in my soil (upon my wives) as I myself was begotten in the soil of my father by the eminent Rishi ?' " The Rishis said, ' king of virtuous soul, there is pro- geny for thee in store, that is sinless and blest with good for- tune and like unto the gods ! We behold it all with our pro- phetic eyes ! Therefore, thou tiger among men, accomplish by your own acts that which destiny pointeth at. Men of in- telligence, acting with deliberation always obtain good fruits. It behoveth thee, therefore, king, to exeit thyself. The fruits thou wouldst obtain are distinctly visible. Thou wouldst really obtain accomplished and agreeable progeny.' " Vaisainpayana continued, " Hearing these words of the ascetics, Pandu, remembering the loss of his procreative pow- ers owing to the curse of the deer, began to reflect deeply. And calling his wedded wife the excellent Kunti unto him, he told her in private, ' Strive thou to raise up offspring at this time 'Of distress ! The wise expounders of the eternal religion declare that a son, Kunti, is the cause of virtuous fame in the three worlds. It is said that sacrifices, gifts in charity, ascetic penanced, and vows observed most carefully, do not confer religious merit on a sonless man I thou of swe^t smiles, knowing all this, I am certain that sonless as I am, I 852 MAHABHARATA. shall not obtain regions of true, felicity | O thou timid one, wretch as I was and addicted to cruel deeds, as a consequence of the polluted life I led my power of procreation hath been destroyed by the curse of the deer. The religious institutes mention six kinds of sons that are heirs and kinsmen, and six other kinds that are not heirs but kinsmen. I shall speak of them presently ; Pritha, listen to me ! Thy are 1st, the son begotten by one's own self upon his wedded wife ; 2nd, the son begotten upon one's wife by an accomplished person from motives of kindness ; 3rd, the son begotten upon one's wife by a person for a pecuniary consideration ; 4th, the son begotten upon the wife after the husband's death ; 5 th, the maiden-bovn son (or putrUcd-putra) ; 6th, the son born of an unchaste wife ; 7th, tlie son given ; 8th, the son bought for a consideration ; 9th, the son self-given ; lOfch, the son received with a pregnant bride ; 11th, the brother's son ; and 12th, the son begotten upon a wife of lower caste. On failure of off- spring of a prior class, the mother should desire to have off- spring of the next class. At times of distress, men solicit off- spring from accomplished younger brothers. The Self-create Manu hath said thAt men failing to have legitimate offspring of their own may have offspring begotten upon their wives by others, for sons confer the highest religious merit. Thereforei, Kunti, being destitute myself of the power of procreation, 1 command thee to raise up good offspring by some person that is either equal or superior to me ! Kunti, listen to the history of the daughter of Shara-dandayana who was appointed by her lord to raise up offspring ! That warrior-dame, when her season came bathed duly and in the night went out and waited at a spot where four roads met. She did not wait long when a Brahmana crowned . with ascetic success came there. The daughter of Shara-dandayana solicited him for oflfspring, and after pouring libations of clarified butter into the fire ( in the performance of the sacrifice known by the name of Punga- havana) she brought forth three sons that were mighty chorio- teera and of whom Durjaya was the eldest, begotten upon her by that Brahmana. thou of good fortune, do thou follow that warrior-dame's example at my command, and speedily ADI PARVA. 353 raise up offspring from th« seed of some Brahmana of liigh ascetic merit' " Tlius ends the hundred and twentieth Section in the Saml)hava of the Adi Parva. Section CXXI. ( Sambhava Parva continued. ) Vaisampayana said, " Thus addressed, Kunti replied unto her heroic lord king Pandu — that bull amongst the Kurus— saying, ' thou virtuous one, it behoveth thee not to say so unto me ! I am, thou of eyes like lotus-leaves, thy wedded ■wife, and devoted to thee ! Bharata of mighty arms, thy- self shalt, in righteousness, beget upon me children endued with great energy. Then shall I ascend to heaven with thee ! prince of the Kuru race, receive me in thy embraces for begetting children ! I shall not certainly, even in imagina- tion, accept any other man except thee in my embraces ! What other man is there in this world superior to thee ? O thou virtuous one, listen to this Pauranic narrative that hatli been, O thou of large eyes, heard by me, and that I shall pre- sently narrate, " ' There was in ancient times a king of the race of Purii, known by the name of Vyushitaswa. He was devoted to truth and virtue. Of virtuous aoul and mighty ai'ms, on one occasion, while he performed a sacrifice, the gods with Indra and the great Rishis came to him. And Indra was so intoxi- cated with the Soma juice he drank, and the Brahraanaa with the large presents they received, that both the gods and the great Rishis began themselves to perform everything appertaining to that sacrifice of the illustrious royal sage. And thereupon Vyushitaswa began to shine above all men like the sun appearing in double splendour after the season, of frost is over. And the powerful Vyushitaswa was endued with the strength of ten elephants. And he soon enough performed the horse-sacrifice, overthrowing, best of mon- archs, all the kings of the East and the Nortli, the West and the South, and exacting tribute from them all. There is a 43 So4 MAdABHARATA. proverb, O thou best of the Kurus, that is sung by all reciters of the Puranas, in connectioa with that first of all men — the illustrious .Vyushitaswa : Having conquered the ■whole earth to the shores of the sea, Vyushitaswa protected every class of his subjects like a father cherishing his own begotten sons. Performing many great sacrifices he presented much wealth to the Brahmanas. And collecting jewels and precious stones without limit, he made arrangements for performing still greater ones. And he performed also the Agni-shloma, and other special Vedic sacrifices, extracting great quantities of Soma juice. And, O king, Vyushitaswa had for his dear wife Vadra, the daughter of Kskshivana and unrivalled on earth for beauty. And it hath been heard by lis that the couple loved each other deeply. King Vjushi- taswa was seldom separated from his wife. Sensual indulgence, however, brou what was agreeable and beneficial to her lor3, then replied unto him, saying, 'In my girlhood, O lord, I was in my father's home engaged in att^ending upon all guests. I used to wait respectfully upon Brahmanas of rigid vows and great ascetic merit. One day I gratified with my attentions that Brahmana whom people call Durvasa, of mind under full control and possessing knowledge of all the mysteries of religion. Pleased with my services, that Brahmana gave me a boon in the form of a mawifra (formula of invocation) for calling to my presence any one of the celestials I liked. And the Rishi addressing me said, — Any one among the celestials whom thou callest by this, shall, girl, approach thee and be obedient to thy will, whether he liketh it or not. And, O princess, thou shalt also have offspring, by his grace.-'— Bharata, that Brahmana told me this when I was in my father's home. The words uttered by the Brahmana could never be fal^e. The time also hath come when they may yield fruit. Commanded by thee, O royal sage, I can by that mantra summon any of the celestials, so that we may have good children. O thou foremost of all truthful men, tell me which of the celestials I shall summon. Know that as regards this matter I await your commands.' "Hearing this, Pandu replied, '0 thou handsome one, strive thou duly this very day to gratify our wishes ! Fortunate one, summon thou the god of Justice ! He is the most virtuous of the celestials. The god of justice and virtue will never be able to pollute ns with sin. The world also, O beautiful princess, will then think that what we do can never be unholy. The son also that we shall obtain from him shall in virtue be certainly the foremost among the Kurus. Begotten by the god of justice and morality, he would never set his heart upon anything that is sinful or unholy. Therefore, O thou of sweet smiles, steadily keeping virtue before thy eyes, and duly observing holy vows, summon thou the god of justice and virtue by the .help of thy solicitations and in- cantations !' " Vaisampayajia continued, " Then Kunti, that best of women, thus addressed by her lord, said, 'So be it' And ADl PARVA. 359 bowing down to liirti arid reverently circumambulating his person, she resolved to do his bidding. " Thus ends the hundred and twenty second Section in the Sambhava of the Adi Parva. Section CXXIII. ( Sambhava Parva continued. ) Vaisampayana said, " Janamejaya, when Gandhari's conception had been a full year old, it was then that Kunti summoned the eternal god of justice to obtain offspring from him. And she offered, without loss of time, sacrifices unto the god and began to duly repeat the formula that Durvasa had imparted to her sometime before. Then the god, over- powered by her incantations, arrived at the spot where Kunti was, seated on his car resplendent as the sun. Smiling he asked, 'O Kunti, what am I give thee ?' And Kunti too, smiling in her turn, replied, 'Thou must even give me offspring !' Then the handsome Kunti was united (in intercourse) with the god of justice in his spiritual form and obtained from him a son devoted to the good of all creatures. And she brought forth this excellent child, who lived to acquire great fame, at the eighth Muhurta called Avijit, of the hour of noon of that very auspicious day of the eighth montli (Kartik) viz, the fifth of the lighted fortnight, when the star JesAiAa in conjunction with the moon was ascendant. And as soon as the child was born, an iucorporeal voice (in the skies) said, 'This child shall be the best of men — the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the Earth. And this first child of Pandu shall be known by the name of Yudhish-thira. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds.' " Pandu. having obtained tliat virtuous son, again address- ed his wife and said, 'The wise have declared that a Kshatriya must be endued with physical strength, otherwise he is no Kshatriya. Therefore, ask thou for an offspring of superior strength.' Thus commanded by her lord, Kunti then invoked 360 MAHABHARATA. Vayn. And the mighty god of wind, thus invoked, came unto her, riding upon a deer, and said, ' What, Kunti, am I to give thee ? Tell me, what is in thy heart V Smiling in modesty, she told him, ' Give me, O best of celestials, a child endued with great strength and largeness of limbs and capable of humbling the pride of everybody !' The god of wind thereupon begat upon her the child afterwards known- as Bliima of mighty arms and fierce prowess. And upon the birth of that child endued with extraordinary strength, an incorporeal voice, O Bharata, as befoi-e, said, 'This child shall be the foremost of all endued with strength.' I must tell youj Bharata, of another wonderful event that occured on the birth of Vrikodara (Bhima). Falling from the lap of his mother upon the mountain's breast, the violence of the fall broke into fragments the stone upon which lie fell without his infant body being injured in the least. And he fell from hi a mother's lap, because Kunti, frightened by a tiger, had risen up suddenly, unconscious of the child that lay asleep on her lap. And as she had risen, the infant, of body hard as the thunder-bolt, falling down upon the mountain's breast, broke into an hundred fragments the rocjsy mass upon which he fell. And beholding this, Paudu wondered much. And it so happened that that very day on which Vrikodara was born, was also, best of Bharatas, the birth-day of Duryodhana, who afterwards became the ruler of the whole earth. " After the birth of Vrikodara, Pandu again began t " It was after a long time that Indra (gratified with such devotion) approached Pandu and addressing him, said, ' I shall give thee, O king, a son who will be celebrated all over the three worlds and who will promote the welfare of Brahmanas, kine, and all honest men. The son I shall give thee will be tlie smiter of the wicked and the delight of friends and rela- tives. Foremost of all men, he will be an irresistible slayer of all foes.' Thus addressed by Vasava, the virtuous king of the Kuru race, well recollecting those words, said unto Kunti, •• Fortunate one, thy vow hath been successful. The lord of the celestials hath been gratified, and is willing to give thee a son such as thou desirest, of super-human achieve- ments and great fame. He will be the oppressor of all enemies and possessed of great wisdom. Endued with a great soul, in splendour equal unto the Sun, invincible in battle, and of great achivements, he will also be extremely handsome, thou of fair hips and sweet smiles, the lord of the celestials hath become graceful to thee. Invoking liim bring thou forth a child who will be the very liome of all Kshatriya virtues !' " Vaisampayana continued, " The celebrated Kunti, thus addressed by her lord, invoked Sakrn, who thereupon came unto her and begat him who was afterwards called Arjuna. And as soon as this child was born, an incorporeal voice, loud and deep as that of the clouds and filling the whole welkin, distinctly ^aid, addressing Kunti in the hearing of every creature dwelling in that asylum, 'This child of thine, O Kunti, will be equal unto Kartyavirya in energy, and Shiva in prowess ! Invincible like Sakra himself, he will spread thy fame far and wide! As Vishnu (the youngest of Aditi's sons) had enhanced Aditi's joy, so shall this child enhance thy joy ! Subjugating the Madras, tha Kurus along with the Somakas, and the peoples of Chedi, Kashi, and Karusha, 46 $$i MAHABHARATl. he will support the prosperity of tlie Kurus. ( Surfeited tfith libations at the sacrifice of king Sliwetaki), Agni will derive great gratification from the fat of all creatures dwell- ing in the Kliandava woods (to be burnt down) by the might ■of this one's arms. This mighty hero, vanquishing all the «ffiminate monarchs of the earth, will, with his brothers, per- form three great sacrifices. In prowess, Kunti, he will be «ven as Jamadagnya pr Vishnu. The foremost of all men endued with prowess, he will achieve great fame. He will gratify in battle (by his heroism) Shankara, the god of gods -((-Mahadeva), and will receive from him the great weapon iiamed Pashupata. This thy son of rriighty arms will also slay, at the command of Indra, those Daityas called the Nivata-kavachas who are the enemies of the gods. He -will also acquire all kinds of celestial weapons, and this bull among* men will also retrieve the fallen fortunes of his race.' " Kunti heard these extraordinary words while in the lying- in room. And hearing those words uttered so loudly, the j ascetics dwelling on that mountain of hundred peaks, and the •Celestials with Indra sitting on their cars, became exceedingly glad. The sounds of the (invisibte) Dwndnvi filled the entire ■welkin. There were shouts of joy, and the whole region was covered with flowers showered down by invisible agents. The Jvarious tribes of celestials, assembled together, began to offer their respectful adorations to the son of Pritlia. The sons of Kadru (Nagas), the sons of Vinata, the Gandharvas, the Apsaras, the lords of the creation, and the seven great Rishis, vie, Bharadwaja, Kasyapa, Gautama, Viswamitra, Jamadagni, Vashishta, and the illustrious Atri who illumined the world .of old when the Sun was lost, all came there. And Marichi, Angira, Pulasta, ?ulaha, Kratu, the lord of creation Daksha, •the Gandharvas and Apsaras, came there also. The various tribes of Apsaras, decked with celestial garlands and every so grieved at the loss of ' her son.' O king, saying this, tha queen, taking the permission of Bhisma also, went to the forest. And arriving there with her two daughters-in-law, she became engaged in profound contemplatioii', and in good time leaving her body ascended to heaven." Vaisampayana continued, " Then the sons of king Pandu, having gone through all the purifying rites prescribed in the Vedas, began to grow up in princely style in the home of their father. Whenever they were engaged in play with the sons of Dhrita-rashtra, their superiority ofstrength was marked. Alike in speed and in securing objects aimed at, alike in consuming articles of food and in throwing up dust, Bhim-sena beat all the sons of Dhrita-rashtra. That son of the wind-god pulled them by the hair and made them fight with one another, laughing all the while. They could not have defeated him had their number been one hundred and one. The second Pandava used to take hold of them by the hair, and tlirowing them on the ground, to rub their faces over the earth. By this, some had their knees broken, some their legs, some their heads. That strong youth sometimes holding ten of them drowned them in water ; and did not release them till they were well nigh dead. When the sons of Dhrita-rashtra got up to the boughs of a tree for plucking fioiits, Bhima used to shake JIDI PARVA. 375 the tree, by striking it with his foot, so that down came the fraita and the fruit-pluckers at the same time. In fact those princes were no match for Bhimain pugilistic encounters, in speed, or in skill. Bhima used to make a childish display of his strength by thus tormenting them. "And seeing these wonderful exhibitions of the might of Bhima, Duryodhana, the powerful eldest son of Dhrita-rashtra, began to conceive hostility towards him. And the wicked and unrighteous Duryodhana, through ignorance and ambition, prepared himself for an act of sin. He thought, 'There- ia no other individual who can compare with Bhima the second son of Pandu in point of prowess, I shall have to destroy him by artifice. Singly, Bhima dares us all one hundred to the combat. Therefore, when he shall sleep in the garden, I shall throw him into the current of the Gangfl. Afterwards, confining his eldest brother Yudish-thira and his younger Arjuna, I shall reign sole king without molestation.' Deter* mined thus, the wicked Duryodhana was ever on the watch to find out the failings of Bhima. And, son of Bharata, at length at a beautiful place called Praman-koti on the banks of the Ganga, he built a palace decorated with hangings of broadcloth and other rich stuffs. And he buil t thii palace for sporting in the water there, and filled it with all kinds of entertaining things, and choice viands. Gay flags waved on the top of this mansion. The iiame of the house was Udakaknranm. Skilful cooks prepared various kinds of viands. When all was ready, the officers gave intimation to Duryodhana. Then the evil-minded prince said to the Pandavas, ' Let us alL go to the banks of the Ganga graced with trees and crowned with flowers, and sport there in the waters.' And on Yudhish-thira agreeing to this, the sons of Dhrita-rashtra, taking • the Pan- davas with them mounted huge elephants and a car resembling a city, and left the metropolis. " On arriving at the place, the princes dismissed their attendants, and surveying the beauty of the grove, entered the palace, like lions entering their dens. On entering they saw that the architects had handsomely plastered thfe walls and the ceilings and that painters had painted them 376 MAHABHARATA. beautifully. The windows looked very graceful, and the arti- ficial fountains were splendid. At places, were tanks of pellucid water in which bloomed forests of lotuses. The banks were decked with various flowers whose fragrance .filled the atmos- phere. The Kauravas and the Pandavas sat down and began to enjoy the things provided for them. They became engaged in play and began to exchange morsels of food with one another. In the meantime the evil Duryo-dhana had mixed hallcvjta (a kind of powerful poison) with a quantity of food,: yiiih. the object of making away with Bhima. That wicked youth (who had nectar in his tongue, and poison in his heart) rose at length, and in a friendly way fed Bhima largely \vith that poisoned food, and thinking himself lucky in hav* ing, compassed his end was exceedingly glad at heart. Then the sons of Dhrita-rashtra and Panda together became cheer-r fully engaged iu sporting in the water. On their sports having been finished, they dressed themselves in white habiliments, and decked themselves with various ornaments. Fatigued with the play, they felt inclined, in the evening to rest in the pleasure house belonging to the garden. Having made the other youths exercise in the waters, the powerful second Paudava was excessively fatigued. So that on rising from the water, he lay down on the ground. He was weary and under the influence of the poison. And the cool air served to spread the poison over all his frame, so that he lost his senses at once. Seeing this, Duryodhana bound him with chords of shrubs, and threw him into the water. The insensible son of Panda sank down till he reached the Naga kingdom, The Nagas, furnished with fangs containing virulent venom, bit Jiim by thousands. The vegetable poison, mingled in the blood of the son of tiie wind-god, was neutralised by the serpent- poison. The serpents had bitten all over his frame, except his chest, the skin of which was so tough that their fangs could not penetrate it. " On regaining his consciousness, the son of Kunti burst his bands and began to bury the snakes under the ground. A remnant fled for life, and going to their king 7asuki, repre* eeuted, ' king ^f snakes^ a man sank uudev the water^ AD I PAUVA. S77 fcound iu chorda of shrubs. Probably he had drunk poison. For when he fell amongst us, he was insensible. But when we began biting him, he regained his senses, and bursting hia fetters, commenced laying at us. May it please your majesty to enquire who he is.' "Then Vasuki, in accordance with the prayer of tha inferior Nagas, went to the place and saw Bhim-sena. Of the serpents, there was one, named Aryaka. He was tha grand-futher of the father of Kunti. The lord of serpents saw his relative and embraced him. Then, Vasuki, learning all, was pleased with Bhima, and said to Aryaka with satis- faction, ' How are we to please him ? Let him have monej and gems in profusion.' "On hearing the words of Vasuki, Aryaka said, ' king of serpents, when your majesty is pleased with iiim, no need of wealth for him. Permit him to drink of 3'our rasa-kundi) (nectar-vessels) and thus acquire immeasurable strength. There is the strength of one thousand elephants in each one of those vessels. Let this prince drink as much as he can.' " The king of serpents gave his consent. And the serpents thereupon began auspicious rites. Then purifying himself care- fully, Bhim-sena sat facing the east, and began to drink the nectar. At one breath, he quaffed off a whole vessel, and in this manner drained off eight successive jars, till he was full. Atlength the serpents prepared an excellent bed for him, on which he lay down at ease. " Thus ends tlie hundred and twenty-eighth Section ia tha Sambhava of the Adi Parva. Section CXXIX. C Sambhava Parva continued. ) Vaisampayana said, " Meanwhile after having thus sported there, the Kauravas and the Pandavas, without Bhima, set oub for Hastiuapore, some on horses, some on elephants, while others preferred cars and other conveyances. And on their way they said to one another, 'Perhaps, Bhima hath gone 43 378 MAHABHARATA. before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy. " The virtuous Yudhish-thira, unacquainted with vice and wickedness himself, regarded others as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, '0 mother, hath Bhima come ? O good mother, I don't find him here ? Where can he have gone ? We long sought for him everj where in the gardens and the beautiful woods ; but found him nowhere. At length, we thought that the heroic Bhima had come before us all. illustrious dame, we come hither in great anxiety. Arrived here, where hath he gone ? Have you sent him any- where ? tell me, I am full of doubts respecting the .miglity Bhima ! He had been asleep and hath not come. I conclude he is no more !' " Hearing these words of the highly intelligent Yudish- Ihira, Kunti shrieked ni alarm, and said, 'Dear son, I have not seen Bhima. He did not come to me. O, return in haste and with your brothers seek for him ! ' " Having said this, in affliction to her eldest son, she sum- moned Vidura, and said, ' illustrious Khatta, Bhima-sena is missing! Where hath he gone ! The other brothers have ■all come back from the gardens, only Bhima of mighty arms doth not come home I Duryodhana liketh him not. The Kaurava is crooked and malicious a.nd low-minded and im- prudent. He coveteth the throne openly. I am afraid lest he have in a fit of anger slain my darling ! This afilicteth me sorely, indeed, burneth my heart!' " Vidura replied, 'Blessed dame, say not so ! Protect thy other sons with care ! If the wicked Duryodhana be accused, he may slay thy remaining sons. The great Muni hath said that thy sona will all be long-lived. Therefore Bhima will surely return and gladden Ihy heart V " Vaisampayana continued, " The wise Vidura having said this unto Kunti returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children. " Meanwhile, Bhima-sen;i awaked from that slumber on the eighth day, and felt himself strong beyond measure in coa- ADI PARVA. S79 sequence of tlie nectar ha haj taten having been all digested. Seeing him awake, the Nagas began to console and cheer hinj, saying, '0 thou of mighty arms, the strength-giving liquoc thou hast drunk will give thee the might of ten thousand elephants ! No one now will be able to vanquish thee in fight ! O thou bull of the Kuru race, do thou bathe in this holy and auspicious water and return home. Thy brothers are disconso- late because of thee.' " Then Bhima purified himself with a bath in those waters, and decked in white robes and flowery garlands of the same hue, ate of the 'paramanna (rice and sugar pudding) offered to him by the Nagas. Then that oppressor of all foes, decked in celestial orna,ments, received the adorations and blessings of the snakes, and saluting them: in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the self-same gardens wherein he had been sporting, and vanished in his very sight. " The mighty Bhiuia-sena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest' brother, and scenting the heads of his younger brothers, that oppressor of all foes was himSelf em- braced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly ex- claimed, 'What joy is ours today, 0, what joy !' " Then Bhima, endued with great strength and prowess, related to his brothers everything about the villany of Duryo- dhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. . Thereupon, Yudhish-thira wisely said, 'Brother, do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.' Thus cautioned .by the righteous Yudhish-thira, they all, with Yudliish-thira himself, became very vigilant from that day. And inorder that no negligence might occur on the part of the sons of Kunti, Vidura continual- ly offered them sage advice. "Sometime after, Duryo-dhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly, But Yuyutsu (Dhritarrashtra's son by a Vysya , wife), ihoved 880 MAHABHARATA, by his friendship for the Pandavaa, informed them &f this^ Vrikodara, however, swallowed it without any hesitation, and digested it completely. And though virulent, the poisou produced no change on Bhima, " And when that terrible poison intended for the destruc- tion of Biiima failed of effect, Duryo-dhana, Kama, and Sakuni, without givtnp; up th«^ir wicked designs, bad recourse to nu- merous other contrivances for accomplishing the death of the Pandavas. And though every one of these contrivances was fully known to the Pandavas, yet in accordance with the advice of Vidura they suppressed their indignation. "Meanwhile, the king (Dhrita-rasbtra) beholdiag the Euro princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them onto him for instruction. Born among a clump of heath, Gautama was well-skilled in the Vedas, and ifc was from him (also called Kripa)that the Kuru princes began to learn the use of arms." Thus ends the hundred and twenty-ninth Section in tbe Sam/bbava of the Adi Parva. Sect>ion CXXX. ( Samhhava Farva continued. ) Janamejaya said, " O Brahmana, it behoveth thee to re- late to me everything about the birth of Eripa ! How did he spring from a clump of heath t And whence also obtained he bis weapons ? " Vaisampayana said, " king, the great sage Gotama had a son named Saradvvan. This Saradwan was born with arrows (in band), O thou oppressor of all foes, the son of Gotama exhibited great aptitude for the study of the Dhanur-veda (science of weapons), but none for the other Vedas. And Saradwan acquired all his weapons by those austerities by which Brahmanas in student life acquire the knowledge of the Vedas. And Gautama (the son of Gotama) by his aptitude for the science of weapons ani by his austerities also made Indra himself greatly afraid of him. Then, O thou of the Kuru race, the chief of the goda summoned a celestial dam- ADl PARVA. : S81 bbI named Jaaa-padi and sent her unto Gautama, saying, 'Do thy beat to disturb the austerities of Gautama.' Repair- ing unto the charming asylum of Saradwan, the damsel began to tempt that ascetic equipped with bow and arrows. Beholdr ing that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of cloth, Saradwan's eyes expanded with delight. At sight of the damsel, his bow and arrow slipped from his hand and his frame shook all over with emotion ; but possessed of ascetic forti- tude and strength of soul, the sage mustered sufficent patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin be- hind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins. " And it happened that a soldier in atttendance upon king Shantanu while the monarch was out ahunting in the woods, came upon the twins. And seeing the bow and arrows and deer- skins on the ground, he thought they might be the ofispring of some Bralimana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what lie found to the king. Beholding them the ting was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Shantanu the son of Pratipa, having brought Gautama's twins into his house, performed in respect of them the usual irites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity {Kripa). The son of Gautama having left his former asylum continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Shan- tanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Kripa became au emiueut professor oi the 382 MAHABHAEATA," Bcience (of atms). And the hundred sons of Dhrita-raabtfay and the Pandavas along with the Yadavas, and the Vrishnjs> and many other princes from various lands, began to receive lessons from him in that science. " So ends the hundred and thirtieth Section m the Sam- bhava of the Adi Parva, Section CXXXI. (Savibhava Parva continued.) Vaisarapayana said, " Desirous of giving his grand-sons a superior education, Bhisma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, thou foremost of the Bharatas, that none who was not possessed of great intelligence, none who was not illustrious or a perfect master of the science of arms, none who was not of god-like might, should be the instructor of the Kuru (princes), the son of Ganga, O thou tiger among inen, placed the Pandavas and the Kauravas under the tuition of Bharadwaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bhisma, that foremost of all men skilled in arms^the'illustrious Drbna of world-wide fame — accepted the princes as his pupils. And Drona taught them the science of arms in all its branches. And, monarch, both the Kauravas and the Pandavas endued with immeasurable strength, in a short time became proficient in the use of all ki'uds of arms. " Janamejaya asked, " Brahmana, how was Drona born ? How and whence did he acquire his arras ? How and why came he unto the Kurus ? Whose son also was he endued with such energy ? Again, how was born his son Ashwa- thama the foremost of all skilled in arms ? I wish to hear all this ! Please recite them in detail. " Vaisampayana said, "There dwelt at the source of the Gan- ges, a great sage named Bliaradwaja, ceaselessly observiig the most rigid vows. One day, of old, intending to celebrate the Agnihotra sacrifice, he went along with many great Rishis to the Ganges to perform his ablations. Arrived at the bank ADI PARVA. 883 of the stream, he saw Ghrltachi herself — that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous langour of attitude, the damsel rose from the water after her ablutions were over. And as she wa? gently treading on the bank, her attire which was loose was disordered. Seeing her attire disordered, the sage was smitten with burn- ing desire. The next moment his vital fluid came out, in con- sequence of the violence of his emotion. The Rishi imme-. diately held it in a vessel called a drona. Then, king, Drona sprang from the fluid thus preserved in that vessel, by the wise Bharadwaja ! And the child thus born studied all the YeJas and Vedangas. Before now Bha,radwaja of great prowess and the foremost also of those possessing a knowledge of arms, had communicated to the illustrious Agnivesha a knowledge of the weapon called Agneya. thou foremost of the Bha- rata race, the Rishi (Agnivesha) sprung from fire now commu- nicated the knowledge of that great weapon to Drona the son of his preceptor. " There was a king named Prishata who was a great friend of Bharadwaja. And ahout this time, Prishata had a eon born unto him, named Drupada. And that bull among Ksha- triyas — Drupada the' son of Prishata — used every day to come to the hermitage of Bharadwaja to play with Drona, and study in his company. monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northern Panchalas. About this time, the illustrious Bharadwaja also ascended to heaven. Drona continuing to reside in his father's hermitage devoted himself to ascetic austerities. And having become well-versed in the Vedas and Vedangas,. and having burnt also all his sins by his asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring, married Kripi— the daughter of Shara- dwan. And the daughter of Gautama, ever engaged in vir- tuous acts and the Agni-hotra and the austerest of penances, obtained a son named Ashwatiiama. And as soon as Aswa- thama was born, he neighed like the (celestial) steed Ucchai- srava. Aud hearing that cry, au invisible being ia the 384 MAHABHARATA. skies said, 'The voice of this child, hath, like the neighing of a horse, been audible all around. The child shall, there- fore, be known by the name of Aswaihama (the horse-voiced),' And the son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. And continuing to reside in that hermitage he devoted himeelf to the study of the science of arms. " king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, the slayer of all foes, the foremost of all wielders of weapons versed in all kinds of knowledge, had expressed his desire of distributing in gifts all his wealth among Brahmanas. Having heard of Bama's know- ledge of arms and of his celestial weapons also, Drona set.hia heart upon them as also upon the knowledge of morality that Bama possessed. Then Drona of mighty arms and endued with high ascetic virtues, accompanied by disciples who were all devoted to vows and ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bhara- dwaja possessed of high ascetic merit, beheld the son of Bhrigu, that exterminator of all foes endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race, Drona giving him his name told him of his birth in the line of Angira. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, ' Know me to have sprung from Bharadwaja, but not in any woman's womb I I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth !' " On hearing him, that illustrious griader of the Kshatriya race replied, ' Thou art welcome, best of Dwijas ! Tell me what thou desirest.' Thus addressed by Rama, the son of Bharadawja replied unto that foi'emost of all smiters desirous of giving away the whole of his wealth, '0 thou of multifarious vows, I am a candidate for thy eternal wealth.' ' thou of ascetic wealth,' returned Rama, ' My gold and whatever other wealth I had, have all been given away unto Brahmanas, ADI PARVA. 385 This earth also to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have also given unto Kasyapa, I have now my body alone and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have. I would give it thee. Say quickly !' " Drona answered, '0 son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them !' " Saying, 'So be it,' the son of Bhrigu gave away all his weapons unto Drona, — indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded, that best of Brahmanas then, glad at heart, set out, for (the city of ) his friend Drupada. " Thus ends the hundred and thirty flrst Section in the Sambhava of the Adi Farva. Section CXXXII. ( Sambhava Parva continued, ) Vaisampayana said, " Then, O king, the miglity son of Bharadwaja presented himself before Drupada, and address- ing that monarch, said, ' Know me for thy friend !' Thus addressed by his friend, the son of Bharadwaja with a joyous heart, the lord of Panchala was ill able to bear that speech. The king, intoxicated with tiie pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, '0 Brahmana, thy intelligence is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend! O thou of dull apprehension, great kings can never be friends with such luckless and indigent wights as thou. It is true there was friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do thou not stick therefore to that worn-off friendship. Think not of it any longer. The 49 386 MAHABHABiTA. friendship I had with thee, O thou first of Brahmanas, was for a particular purpose. Friendship can never subsist be- tween a poor man and u rich man, hetween a man of letfeett and an unlettered hind, between a hero and a coward. Why dost thou therefore desire the continuance of our former friend- ship ? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can never be a friend to one of pure birth ; one who is not a charioteer can never be a friend to one who is SD ; and one who is not a king can never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship ?' " Vaisampayana continued, "Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital, Drona bent his steps towards the capital of the Kurus, named after the elephant. " Thus ends the hundred and thirty-second Section Iq the Sambhava of the Adi Farva. Section CXXXIII. ( Sambhava Parva continued. ) Vaisampayana said, " Arrived at Hastinapore, that best of Brahmanas — the son of Bharadwaja—- continued to live privately in the house of Gautama (Kripa). His mighty son (Aswa- thama) at intervals of Kripa's teaching, used to give the sons of Kunti lessons in the use of arms. But as yefe none knew of Aswathama'a prowess. " Drona had thus lived privately for sometime in the house of Kripa, when one day the heroic princes, all in a company, came out of Hastinapore. And coming out of the city, they began to play with a ball and roam about in gladness of heart.' And it so happened that the ball with which they had been playing fell into a wiell. And thereupoa the princes strove tbeie ADI PARTA, 387 Best to recover it from the well. But all the efforts the princes, made to recover it proved futile. And they begto to eye one another bashfully, and not knowing hov7 to recover it, their anxiety was great. Just at this time they beheld a Brahmana near enough unto them, of darkish hue, decrepit and lean, aanctiiied by the performance of the Agnirhotrai and who had finished his daily rites of worship. And behold- ing that illustrious Brahmana, the princes who had despaired of success surrounded him immediately. Drona ( for thafc Brahmana was no other) seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them said, ' Shame on your Kshatriya might, and shame also on your skill in arms ! Ye have been born in the race of Bharata ! How is it that ye can not recover the ball (from the bottom of this well) ? If ye promise me a dinner to-day, I will, with these blades of grass, bring up not only tlie ball ye have lost but this ring also that I now throw down.' Thus saying-, Drona — that oppressor of all foes — taking off his ring threw it down into that dry well. Then Yudhish-thira, the son of £unti, addressing Drona, said, ' Brahmana, (thou askest for a trifle !) Do thou with Kripa's permission, obtain of us that which would last thee for life !' Tlius addressed, Drona with smiles replied unto the Bharata princes, saying, ' This handful of long grass I would invest, by my mantras, with the virtue of weapons'. Behold, these glades possess virtues that other weapons have not ! I will, with one of these blades, pierce the ball, and then pierce that blade with ano- ther, and that another with a third, and thus shall I, by a chain, bring up the ball.' " . Vaisampayana continued, " Then Drona did exactly what he had said. And the princes were all amsized and their eyes expanded with delight. And regarding what they had wit- nessed to be very extraordinaiy, they said, ' learned Brah- mana, do thou brin^ up the ring also without loss of time.' "Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought up the ring at once. And taking the ring thus. brought up from the well, still pierced with his arrow, he coolly gave it to the astonished 8SS MAHABHARATA, princes. Then the latter, seeing the ring thus recovered, said, ' We bow to thee, Brahmana ! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee V " Thus addressed, Drona replied unto the princes, saying, 'Do ye repair unto Bhisma and describe to him my likeness and skill. That mighty one will recognize me,' The princes then saying 'So be it,' repaird unto Bhisma and telling himi of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhisma at once understood that the Brahmana was none else than Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and ■welcoming him respectfully, brought him over to the palace. Then Bhisma — that foremost of all wielders of arms — adroitly asked him the cause of his arrival at Hastinapore. And asked by him, Drona represented everything as it had happened, saying, ' sir, in times past I went to the great Rishi Agni- vesha for obtaining from him weapons and desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the humble guise of a Brahmachari, with matted locks on my head. At that time, actuated by the same motives, the prince of Pan- ehala — ^the mighty Yajna-sena — also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many many years. O thou of the Kuru race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, always speaking and doing what was agreeable to me. For gratifying me, O Bhisma, he used to tell me — Drona, I am the favorite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine, friend ! This, ihdeed, is my solemn promise. My dominion, wealth, and happiness, shall all be dependent on thee. — At last the time came for his departure. Having finislied his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remem- bered his words ever afterwards. ADI PABVA. 389 "' Sometime after, in obedience to the injunctionB of my father and tempted also by the desire of offspring,- 1 married •Kripi of short hair, who, gifted with great intelligence, had observed many rigid vows, and was ever engaged in the Agni- Aoira-and other sacrifices and rigid austerities. And Gautami, in time, gave "birth to a son named Aswathama of great prow- ess and equal in splendour unto the Sun himself. Indeed, I was joyed on having obtained Aswathama, as much as my father had been on obtaining myself. "'And it so happened that one day the child Aswathama ob- serving some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of direction. Instead of asking him who bad only a few kine- (so that if he gave me one, he would no longer he able to perform his sacrifices -and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for that I wandered from country to country. But my wanderings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of his playmates gave him water mixed with powdered rice. Drinking this, the poor boy, from in- experience, was deceived into the belief that he had taken milk, and began to dance in joy, saying, — 0, I have taken milk, I have taken milk ! — Beholding him dancing with joy amid his playmates smiling at his simplicity, I was exceed- ingly touched. Hearing also the derisive speeches of busy- bodies who said. Fie upon the indigent Drona, who strives not to earn wealth ! "Whose son drinking water mixed with pow- dered rice mistaketh it for milk and danceth with joy, saying, I have taken milk — I have taken milk !^ — I was quite beside myself. Eeproaching myself much, I at last resolved that even if I should live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, •which is ever hateful. Thus resolved, Bhisraa, I went for former friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been ins- talled in the sovereignty ("of the Somakas), I regarded myself as blest beyond compare. Joyfully I went unto that dear friend of mine seated on a throne, rememlaering my former 390 MAHABHABATA, frftndship with him and also his own words to me. And, O illustrious one, approaching .Drupada, I said, — thou tiger among men, know me for thy friend !— Saying this I ap- proached him confidently as a friend should. But Drupada, laughing in derision, oast me off as if I were a vulgar fellow. And addressing me he said, — Thy intelligence scarcely seem- eth to be of a high order, inasmuch as, approaching me suddenly, thou sayest thou art my friend ! Time that im- paireth everything impaireth friendship also. My former friendship with thee was for a particular purpose. One of im- pure birth can never be a friend of one who is of pure l&irtb; One who is not a charioteer can never be a friend of one who is such. Friendship can subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for 6ver in any heart. Time im- paireth friendships, as also anger destroyeth them. Do thou iiot stick, therefore, to that worn-off friendship between us. Think not of it any longer. The friendship I had with thee, O thou best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thOu therefore desire the revival of our former friendship ? thou of simple understanding, great kings can never have friendship with such indigent and •luckless wights as thou ? One who is not a king can never have a king for his friend, I do not remember ever having ■promised thee my kingdom. But, Brahmana, I can now give thee food and shelter for one night. — Thus addressed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, Bhisma, I have been filled with wrath. I come to the Kurus desirous of obtaining intelligent and docile •pupils. I come to Hastinapore to gratify thy wishes. 0, tell me virhat I am to do.' " Vaisampayana continued, " Thus addressed by the son of Bharadwaja, Bhisma said unto him, 'String thy bow, O Brahmana, and make the Kuru pijinces accomplished in arms. Worshipped by thp Kurus, ej^joy with a glad heart to thy ADIPARVA. 391 ■fell every comfort in their abode. Thou art the absolute lord, O Brahmana, of whatever wealth the Kurus have and of their sovereignty and kingdom. The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, Brahmana, obtained by us as the fruit of our great good luck ! Indeed, the favor thou bast conferred upon me by thy arrival is great !' " Thus ends the hundred and thirty-third Section in tke Sambhava of the Adi Parva. Section CXXXIV. ( Sambhava Parva continued, ) Vaisampayana said, "Then worshipped by Bhisma,.Drona^ that first of men — endued with great energy, took up bis quarters in the abode of the Kurus and continued to live there, receiving their adorations. And after he had rested awbile, Bhisma taking with him his grand-sons the Kamrava princes, gave them unto him as his pupils, making at the same time many valuable presents. And the mighty one (Bhisma) also joyfully gave unto the son of Biiaradwaja a house that was tidy and neat and well filled with paddy and every kind of wealth. And that first of bowmen Drona there- upon joyfully accepted the Kauravas, viz, the sons of Pandu and Dhrita-rashtra, as his pupils. And having acceptjed them all as his pupils, one day Drona called them apart and making them touch his feet, told them with a swelling heart, ' I have in. my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.' " Vaisampayana continued, " Hearing these words, the Kuru princes remained silent. But Arjuna, O king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeated- ly, shedding tears of joy all the while. Then Drona endue i with great prowess taught the sons of Pandu ( the use of) many weapons both celestial and human. And, thou bull of the Bharata race, many other princes also locked to that 392 MAH&BHARATA, best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas and princes from various lands and the (adopted) son of Badha of the Suta caste, (Kama), all became pupils of Drona. But of them all, the Suta child Kama from jea- lousy frequently defied Arjuna, and supported by Duryodhana, used to disregard the Pandavas. Arjuna, however, from devo- tion to the science of arms, always stayed by the side of his preceptor, and in skill, strength of arm, and perseverance, excelled all (his class-fellows). Indeed, although the instruc- tion the preceptor gave was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow pupils. And Drona was convinced that none of his pupils would (at any time) be ^ble to equal that son of Indra. " Thus Drona continued giving lessons to the princes in the science of weapons. And vhile he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in- order that much time may be spent in filling them, he gave unto his own son Aswathama a broad-mouthed vessel, so that filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of this, and thereupon filling his narrow- mouthed vessel with water by means of the Varuna weapon, he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha that foremost of all men possessing a knowledge of weapons — had no inferiority to his preceptor's son in respect of excellence. Arjuna's devotion to the service of his preceptor as also to arms was very great, and he soon became the favorite of his preceptor. And Drona beholdijig his pupil's devotion to arms, summoning the cook, told him in secret, ',' Never give Arjuna his food in the dark, nor do thou tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind rose and thereupon the lamp that was burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit going' up to his mouth. His attention being thus called to the force of ADIPARVA. 393 force of habit, the strong-armed son of Ptindu set his heart Upon practising with his how in the night. And, Bharata, Drona, hearing the twang of his how-string in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee hy which there shall not be a bow- m.in equal to thee in the world.' " Vaisampayaiia continued, " Thereafter Drona began to teach Arjuna the art of fighting on horse-back, on the back of elephants, on chariots, and on ttie ground. And the mighty Drona also instructed Arjuna in figliting with the mace, the sword, the tomara, the prasa, and the sahU. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arms, flocked to Drona by thousands. And amongst those that came, there, monarch, was a prince named Ekalavya, who was the son of Hiranya-dhanii, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada, who might (ia time) excell all his high-born pupils. But, O thou oppress- or of all enemies, the Nishada prince, touching Drona's feet with bent head, wended into the forest. And there making a clay image of Drona began to worship it respectfully, as if it were his real preceptor, and practise weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor, and of his devotion also to his purpose, all the three processes of fixing arrows on the bow-string, aiming, and letting off shafts became very easy to him. "And one day, O thou grinder of all foes, the Kuru and the Pandava princes, with Drona's leave, set out on their chariots on a hunting excursion. A servant, O king, followed the party atliesure, with the usual implements and a dog. Having arrived at the woods, they wandered about intent on the pur- pose they had in view. Meanwhile, the dog also, in wandering alone about the woods, came upon the Nishada prince (Eka- lavya). Aud beholding the Nishada of dark hue, of body 50 :394' MAHABHAKATi. besmeared with filth, dressed in blaclr, and beariHg mattei locks on head, the dog hegan hasck to aloud. " Thereupon the Nishada prince, desirous of exhibiting his lightness of hand, struck seven arrows into its mouth ^(before it could shut it). And the dog thus pierced with sevea arrows came back to the Pandavas. And those heroe^, behold- ing that sight, were filled with wonder. And ashamed of their own skill, they began to praise the lightness of hand and precision of aim by auricular perception (exhibited by the un- known archer). And they thereupon began to seek in those woods for tlie unknown dweller thereof (who showed sach skill). And, O king, the Pandavas soon found out the object of their search ceaselessly discharging arrows from the bow. And behold- ing that man of grim visage, who was a total stranger to them, they asked, 'Wlio art thou and whose son ?' Thus questioned, the man replied, ^Ye heroes, I am th« son of Hiranya-dhana king of the Nishadas. Know me also for a pupil of Drona,, labouring for the acquisition of the art of arms.' " Vaisampayana contimied, "The Pandavas then, haviug made themselves acquainted with everything connected with him, returned (. to the city ), and going unto Brona, told him of that wonderful feat of archery which they had witnessed in the woods. But Arjuna, howe-ver, in particular, thinking all the while, O king, of Ekalavya, saw Drona in private and relying upon his preceptor's affection for him, said, 'Thou hadst lovingly told me, claBping me to thy bosom, that no pupil of thine should be equal to me. Why then is there a pupil of thine, viz, the migbty son of the Nishada king, superior to me V " Vaisampayana continu€d, " Hearing these words, Drona reflected for a moment, and resolving upon the course of action he should follow, took Arjuna with him and went unto the Nishada prince. And he beheld Ekalavya with body besmear- ed with filth, matted locks (on head), clad ia rags, bearing a bow in hand and ceaselessly shooting arrows therefrom. And when Ekalavya saw Drona approaching towards him, wending a few steps forward, he touched his feet and prostrat- ed himself on the ground. And the son tif the Nishada king WoraHpping Dlrona/, duly represented Idmself as his pupil, and' clasping his bands in reverence,, stood before him (awaiting his commands). Then Drona, king, addressed Ekalavya, saying, 'If, hero, thou art really my pupil, give me then- Kay fee.' Hearing these words, Ekalavya was very much gratified, and said in reply, 'Q illustrious precep.tO;r, what shall I give ? Command me ;. for there is nothing, O thou foremost ef all conversant with the Vedas, which I may not give unto my preceptor.' Drona answered, ' O Ekalavya, if thou art Mally infceat on, making me a gift,. I s.hould like then, to have the thumb of thy right handJ " Vaisampayana co«ti-nued, " Hearing these cruel words of Drona, who had asked of him his thumb as tuition-fee, Eka- lavya, ever devoted to truth and desirotis also of keeping his promise, with a cheerful face and an unafHicted heaa-t, cut off' without ado his thumb) and gave it unto Drona. After this, ■when the Kishada prince began once more to shoot with the help of his remaining fi,nger8, he found, O king; that he had lost his former lightness of han-d. And Arjuna at this became- happy, the fever (of jealousy)? having left hiiB. " Two of Drona's pupils became very much accomplished in the use. of the mace. These were Duryodhana and Bhima, who were, however, alwa^ys jealous of each other. Aswathama excelled everyone in the mysteries of the (science of arms). The twins (Nakula and Sahadeva) excelled everybody in handling the sword. Yudish-thira excelled everybody as a eharioteer. Arjuna, however, excelled evei-yone in every res- pect ;. surpassing everyone in intelligence, resourcefulness, strength, and perseverance, iiccomplished in all weapons, Arjuna became the foremast of even the feremost of chariot- eers ; and hrs fame spread all over the earth to the verge of the sea. And although the instruction had been equal, yet the mighty Arjuna excelled all (the princes) in lightness of hand. Indeed, in weapons as in devotion to his preceptor, be became the first of them all. And amongst all the princes, Arjuna alone became, an Atiratha (a charioteer capable of fighting at one time with sixty thousand foes). And the wicked sons of Dhrita-rashtra, behalding Bhima-sena endued 396 MAHACHAKATA, with great strength and Arjuiia accomplished in all arms, became very jealous of them. " O thou bull among men, one day Drona desirous of testing the comparative excellence of all his pupils in the use of arms, collected them all together after their education had been completed. And before assembling them together, he had caused an artificial bird, as the ivould-be aim, to be placed on the top of a neighbouring tree. And when they ■were all together, Drona said unto them, 'Take up your bows quickly and stand here aiming at that bird on the tree, with arrows fixed on your bow-strings ; shoot and cut off the bird's' Lead, as soon as I give the order. I shall give each of ye a turn, one by one, my children. " Vaisampayana continued, " Then Drona, that foremost of all Angira's sons, first addressed Yudhish-thira saying, 'O irrepressible one, aim with thy arrow and let it off as soon as I give the order. Yudishthira took up the bow first, as desiredj' O king, by his preceptor, and stood aiming at the bird. But, O thou bull of the Bhaiata race, Drona in an instant, addressing the Kuru prince standing with bow in hand, said, 'Behold, prince, that bird on the top of the tree.' Yudhish- thira replied unto his preceptor, saying, 'I do." But the ins- tant after, Drona again asked him, 'What doat thou now see, O prince? Seest thou the tree, myself, or thy brothers?' Yudhish-thira answered, 'I see the tree, thyself, my brothers,' and the bird.' Drona repeated his question, but was answered as often in the same words. Drona then, vexed with Yudhish- thira, reproachingly told him, 'Stand thou apart. - It is not for thee to strike the aim.' Then Drona repeated the experi- ment with Duryo-dhiina and the other sons of Dhrita-rashtra one after another, as also with his other pupils, Bhima and the rest, including the princes who had come unto him from other lands. But the answer in every case was the same as Yudhish-thira's, viz, ('We behold the tree, thyself, our fellow- pupils, and the bird).' And reproached by their preceptor, they were all ordered, one after another, to stand apart." Thus ends tlie hundred and thirty-fourth Sectiou in the Sambhava of the Adi Furva. Section CXXXV. ( Samhhava Pai^a continued. ) Vaisarapayana said, "When everyone had failed, Drona smilingly called Arj una and said unto him, 'By thee the aim must be shot at ; therefore, turn thy eyes to it. Thou must let fly the arrow as soon as I give the order. Therefore, Q son, stand here with bow and arrow for an instant.' Thus addressed, Aijuna stood aiming at the bird, as desired by his preceptor, with bow bent. An. instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself ?' Arjuna replied, 'I see the bird ' only, but not the tree or thyself.' Then the irrepressible Drona, well pleased with Arjuna, the instant after, again said unto that mighty charioteer amongst the Pandavag, 'If thou seest the vulture, then describe it to. me. And Arjuna said, 'I only see the head of the vulture, not its body. At these words of Arjuna, the down on Drona's body stood on end for delight. And he then said to Purtha. 'Shoot thou.' And the latter instantly let fly (his arrow) and with hia sharpened shaft speedily struck off the head of the vulture on the tree and brought it to the ground. No sooner was the deed done than Drona clasped Falgoona -to his bosom and thought that Dru- pada with his friends had already been vanquished in fight. " Sometime after, O thou bull of the Bharata race, Drona, accompanied by all his pupils, went to the banks of the Ganges to bathe in the sacred stream. And when Drona had plunged in the stream, a strong alligator, as if sent by Death himself, seized him about his thigh. And though quite capable him- self, Drona asked in seeming hurry his pupils to rescue him. And he said, '0 kill this monster and rescue me.' Contem- poraneously with this speech, Vivatsu CArjuna) struck th^ monster within the water with five sharp arrows irresistible in their course, while the other pupils stood confounded each at his place. Beholding Arjuna's readiness, Drona con- sidered him to be the foremost of all his pupils, and be- came highly pleased. The monster, in the meantime, cut 898 uababhabata; into pieces- by the arrows of Arjuna, released tbe tliigfe of the illustrious Drona and gave up the ghost. The son of Bharadwaja. then addressed the illustrious and mighty chariot- eer Arjuna and said,, ' Accept, thou of mighty arms, this, very superior and irresistible weapon called Brahma-sJiiree,. with the methods of hurling and recalling it. Thou must not, however, ever use it against any human foe, for if hurled at any foe endued •with inferior energy, it might burn the whole universe. It is said, child, that this weapon hath not a peer in the three worlds; Keep it therefore with great care, and listen to what I say. If ever,. hero, any foe not human c&ntendeth against thee, then shalt thou employ it against him for compassing his death in battle.' Pledging- himself to do what he was bid, Vivatsu then, with joined hands, received that great weapon. The preceptor then, addressing him again, said, 'None else, in this world, wilt ever become » superior bowman to thee. Vanquished thou' shalt never be by any foe, and thy achievements will be great.' " Thus ends the hundred, and thirty-fifth Section in fch«> Sambhava of the Adi PaJ-va. Section CXXXYI. ( Sambhava Fdrva contvrmed!. ) Vaisampayana said, " thou of the Bharata race, beholJt ing the sons of Dhrita-rashtra and Pandu accomplished iir arms, Drona, monarch, addressed king^ Dhrita-rashtra, in the presence of Kripa, Soma-datta, Valhika, the wise son of Ganga, Vyasa, and Vidura, and said, '0 thou best of Kura kings, thy children have completed their education. With thy permission, king, let them naw show their proficiency.' Hearing him, the king said with a glad heart, '0 thou best of Brahmanas, thou hast, indeed, accomplished a great deed. Command me thyself as to the place and the time where and when and the manner also in which the trial may bo held. Grief arising from my own blindness maketh me envy those men who, blesssed with sight, will behold my children's prowess in arms. O Khatta (Vidura), do all that Drona A.D1 PABVA, 399 •sayetli. thorn devotfed to virtue, I think there is nothing that can be more agreeable to me.' Then Vidura giving th« necessary assurance to the king, went ©ut to do what he waa bid. And Droua, endued with great wisdom, then measured ^ut a piece of land that was void of trees and thickets and -furnished with wells and S:prings. And upon the spot of land so measured out, Drona— that first of eloquent men- selecting a Umar day when the star ascendant was auspicious, -offered up sacrifice unto the gods, in the presence of the citizens assembled by proclamations to witness the same. And then, thou bull among men, the artificers Handsome in features, he 'was possessed of countless accom- plishments. The mighty-armed warrior eyeing a.11 ai'ound thi '404 MAHABHARATA. •arena, bowed Indifferently to Drona and Kripa, And tire entire assembly, motionless and. with steadfast gaze, thought 'Who is he V And they became agitateJ in conaequeuce of -their curiosity to know the warrior. And that foremcst of reloquent men, the offspring of the Sun, in a' voice deep as -that of the clouds, addressed his unknown brother, the son of •the subduer of the Asura Paka (Indra) saying, '0 Partha ! . I shall perform feats before this gazing multitude, excelling all thou hast performed ! BehoUing them thou ehalt bfe amazed !' And, thou best of those blest with speech, he had hardly ended when the spectators stood up all at once, as if uplifted by some instrument. And, tiger among men, Duryodhana was filled with delight, while Vivatshu was ins- tantly all abashment and anger. ' Tiien with the permission of Drona the mighty Kama delighting in battle, there did all -that Partha had done before. And, Bharata, Duryodhana with his brothers thereupon embraced Kama in joy and then Addressed him saying, 'Welcome, O mighty-armed warrior! I have obtained thee by good fortune, O polite one ! Live thou as thou pleasest, and command myself and the kingdom of the Kurus !' Kama replied, 'When thou hast said it, I regard it as already accomplished ! I only long for thy friendship ! And, O lord, my wish is even for a single combat with Arjuna!' Duryodhana said, 'Do thou with me enjoy the good things of life ! Be thou the benefactor of thy friends, and, O thou re- pressor of enemies, place thou thy feet on the heads of all foes.' " Vaisampayana continued, "And Arjuna, after this, deeming timself disgraced, said unto Kama stationed amidst the brothers like unto a cliff, ' That path which the unwelcome in- truder and the uninvited talker cometh to, shall be thine, Kama, being slain by me !' Kama replied, 'Tiiis arena is meant for all, not for thee alone, Falguna ! They are kings who are superior in energy ; and verily, the Kshatriya regardeth might alone. What need of altercation which is the excercise of the weak ! Bharata, speak then in arrows, until with arrows I- strike off thy head today before the ^n-eceptOT himself !' " ADIPARVA. 405 Vaisampayana continued, " And then, tastily embraced ty his brothers, -Partha, that subduer of hostile cities, with the permission of Diona advanced for the combat. On the other side Kama having been embraced by Duryodhana with his brothers, taking up his bow and arrows, stood ready for fight. Then the firmament became enveloped in clouds emitting flashes of lightning, and the colored bow of Indra appeared shedding its effulgent rays. And the clouds seemed to laugh in consequence of rows of white valcas that were then on their wing. And seeing Indra thus viewing the arena from affection (for his son), the Sun too dispersed the clouds from over his own offspring. And Falguna remained deep hid under cover of the clouds, while Kama remained visible, being surrounded by the rays of the Sun. And the sons of Dhrita- rashtra stood by Kama, and Bharadwaja, and Kripa, and Bhisma remained with Partha. And the assembly was divided as also were the female spectators. And knowiug the state of things, Kunti, the daughter of Blioja, swooned away. And by help of female attendants, Vidura, versed in the lore of all duties, revived the insensible Kunti by sprinkling sandal paste and water on her person. On being restored to conscious- ness, Kunti seeing her two sons clad in mail was seized with fear, but she could do nothing (to protect them). And behold- inof both the warriors with bows strung in their hands, the son of Saradwan, Kripa, knowiug all duties and cognisant of the rules regulating duels, addressed Kama, saying, "This Pandava is the youngest son of Kunti. He belongeth to the Kaurava race. He will engage in combat with thee. But, thou mighty-armed one, thou too must tell us thy lineage and the names of thy father and mother ; and the royal line of which thou art the ornament! Learning all this, Partha will fight -with thee or not (as he shall see fit). Sons of kings never fight with men of inglorious lineage.'" Vaisampayana continued, " Thus addressed by Kripa, Kair- na's countenance became like unto a lotus pale and torn with the pelting showers of the rainy season. Duryodhana said, 'O preceptor, verily, the skastras have it that three classes «f perjons can Uy claim to royalty, i/i«/ persons, of the Ijlood 406 HAHABHARi^TA. royal, heroes, and, lastly, those that lead armies. If Falguna is uawilling to fight with one who is not a kmg, I will install Kama king of Anga !' " Yaisampayana said, " And at that very moment, seated on a golden seat, with fried paddy and flowers and water^pots and much gold, the mighty warrior Kama was installed king, by Brahmanas versed in mantras. And the royal umbrella was heli over his head, while chamaras waved around that re- doubted hero of graceful mien. And the cheers having ceased^ king (Kama) said unto the Kaurava Duryodhsina, '0 tiger among monarchs ! What shall I give unto thee that may compare with thy gift of a kingdom ? king, I will do all thou biddest ! And Suyodhana said unto him, 'I eagerly wish for thy friendship !' Thus spoken to, Kama replie'l, 'Be it so.' And they embraced each other in joy, and experienced great happinesSi" Thus ends the hundred . and thirty-eighth Section in the Sambhava of the Adi Farva. Section CXXXIX. ( Samhhava JParva continued. ) Vaisarapayana said, " After this, with his sheet loosely hanging down, Adliiratha entered the lists, perspiring and trembling, and supporting himself on astafE " Seeing him Kama left his bow and impelled by :fili»l regard bowed his head still wet with the water of inauguration. And then the charioteer, hurriedly covering his feet with the end of his sheet, addressed. Kama crowned with success as his son. And the charioteer embraced Kama and from excess of affection bedewed his head with tears, that head still wert with the water sprinkled over it on account of his coronation as king of Anga. And seeing the charioteer, the Pandax* Bhima-sena took Kama for a charioteer's son, and said by way of ridicule, '0 thou eon of a charioteer ! Thou dost »0t deserve death in fight at the hands of Partha ! As befits thy race take thou anon, the whip ! And, worst of ■mortals^ surely, thou art not worthy to sway the kingdom . «f Anga, even as a (Jog doth not dfcserve the^ butter placed •ADIPARVA. 407 before the sacrificial fire. Kama., thus addressed, with slightly quivering lips fetched a deep sigh and looked, at the god of day in the skies. And even as a mad elephant riseth from an assemblage of lotuses, rose the mighty Duryodhana in wrath from among his brothers. And addressing that performer of dreadful deeds, Bhiraa-sena there present, the Kaurava said, '0 Vrikodara ! it behoveth thee not to speak such woi-ds.. Might is the cardinal virtue of a Kehsitriya, and even a Kshatriya of inferior birth deserveth to he fought with. The lineage of heroes, like the sources of lordly rivers, is ever unknown. The fire that covereth the whole world riseth' from the waters. The thunder that slayeth the Danavas was made of a- bone of (a mortal named) Dadhichi. The illustri- ous deity Guha, who combines in his composition the portions of all the other deities, is of lineage unknown. Some call him the offspring of Agni ; some, of Krittika; some, of Rudra; and some, of Ganga. It hath been heard by us that persons born in the Kshatriya order have before becoinie Brahmanas. Viswamitra and others (born Kshatriyas) have obtained the eternal Brahma. The foremost of all wielders of weapons — the preceptor Drona — liath been born in a waters pot, and Kripa of the race of Gotama hath sprung from a clump of heath. Your own births, ye Pandava princes, are known to me. Can a she-deer bring forth a tiger (like Kama of the splendour of the Sun, and endued with every auspi- cious mark, and born also with a natural mail and ear-rings ? This prince among men deservet'i the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my disposition to obey him in everything. If tiiere be anybody here to whom all that I have done unto Kama hath become intolerable, let him ascend his chariot and bend his bow with the help of his feet.' " Vaisampayana continued, " Then there arose a confused iaaurmur amongst the spectators approving of Duryodhaaa'a speech. The sun, however, went down, but prince Duryo- dhana taking Kama's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, ificcompaDied by Dioaa and Kripa and Bbisma, returuud %9 40S HAHABHARATA, their abo3es. .And the people too came away, some naming Arjuna, some Kama, and some Duryodhana, (as tlie victor of the day. ) And Kunli recognisiag her son in Kama by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga was, from motherly affection, very well pleased. And Duryodhana, monarch, having obtained Kama (in this way), banished his fears ari- sing out of Arjuna's profi^ciency in arms. And the heroic Kama, accomplished in arms, began to gratify Duryodhana with sweet speeches, while Yudbish-thira was impressed with the belief that there was no warrior on earth like unto Karna. - Thus ends tlie hundred and thirty-ninth section in the Sambhava of the Adi Parva. Section CXL. {Sa-mbhava Parva continued.) Vaisampayana continued, " Beholding the Pandavas and the sons of Dhrita-rashtra accomplished in arms, Drona. thought the time had come when he could demand the pre- ceptorial fee. An I, O kin^, a=i?enibling his pupils one day together, the preceptor Drona asked of them the fee, saying,, 'Seize ye Drupada the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee I' Those warriors then, answering 'So be it,' speedily ascended , their chariots, and for bestowing upon their preceptor the fee he demanded, marched out accomi)anied by him. Those bulla among men smiting the Panchalas on their way laid siege tO' the capital of the great Drupada. And Duryodhana and Kama and the mighty Yuyutshu, and Dush-shasana and Vikarna and Jala-shanlha and Siilochana-^these and many other foremost of Kshatriya princes of great prowess vied With each other in becoming the foremost in the attack. And the princes riding on first class chariots and followed by cavalry, entering tlie hostile capital, proceeded along the streets. " Meanwhile, the king of Panchala beholding that mighty force aud hearing its loud clamour, cetme out of his palac^ ADi pxnvx, 409 accompanied by his trotliera. And kin^ Jagna-sena wag well- armed. But the Kuru army assailed him with a shower of arrows uttering their war-cry. But Jagna-sena, difficult of being subdued in battle, upon his white cliariot approaching the Kurus began to rain his fierce arrows arround. " Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor — that beat of Brahmanaa — Drona and said, 'We shall exert ourselves after these have displayed their prowess. The king of Panchala can never be taken on the field of battle by any of these !' Having said this, the sinless son of Kuntf, surrounded by his brothers waited ontside the town at a dis- tance of a mile from it. Meanwhile Drupada, beholding the Kuru host, ruslied forward and pouring a fierce sliower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that though fighting unsupported on a single chariot, tlie Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conches and trumpets and drums by thousanda began to ■ be sounded by the Panchalas from their houses (giving the alarm). Tlien there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow- strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirgha-lochana and Dush-shasana, becoming furious, began to shower their arrows upon the enemy. Bub the mighty bowman — Prishata's son — invincible in battle, though very much pierced with the arrows of the enemy, instantly began, O Bharata, to afflict the hostile ranks with greater vigor. And moving over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Kama, and many other heroic princes and numberless warriors, and slaked their thirst of battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. And young And old they all rushed to battle assailing the Kurus with vigor. The Kauravas then, O Bharata, beholding the .battle l^ecoqae frightful, broke and fled wailing towards the Pandaragi 52 419 MAHABHARATA, "The PandaAsas, hearing the terrible wail of the hicaten host, reverentially saluted Drona and ascended th«ir chariots. . Then Arjuna hastily bidding Yudhish-thira not to engage in the ■^ght, rushed forward, appointing the sons of Madri (Nakula and Sahad.eva) the protectors of his chariot wheels, while sBhima-sena, ever fighting in the van, with mace in hand, ran ahead. The sinless Ai-j una, thus accompanied by his brothers, (hearing the :shouts of the enemy, advanced towards them filing (the whole rej^ion with the sound of his chariot-wheels. And like a MaJcara entering the sea, the mighty-armed .Bhima, resembling a second Yama with mace in hand, entered -the Panohala ranks, — fiercely roaring like the ocean in a tempest. And Bhima, mace in hand, iirst rushed .towards the array of elephants m the hostile force, while Arjuna, proficient (in war, assailed that force (in some other point) by the prowess of his axm. And Bhima, like the great destroyer himself, Jbegan rta slay those elephants with his mace. Those hi^e B/nimals like unto mountwns, struck with Bhima's mace, bad .their heads birokeh iuto pieces, and covered with streams of »Moad, began to fall upon the ground like cliffs loosened by 4hundpr. And the Pandava prostrated on the ground ele- iphants and horses and cars by thousands and slew much in- fantry and many charioteers. Indeed, as a herdsman in the woods driveth before him with his staff countless cattle with leaae, so did Vrikodara drive before him the chariots and ele- .j)hants of the hostile force. " Meanwhile Falguna, impelled -by the desire of doing good unto Bharadwaja, assailed the son of Prishata with a ehower of arrows and felled him from the elephant on which lie was seated. And, O monarch, Arjuna, like unto the terrible fire that consumeth at the end of the Yuga, began to ■prostrate on the ground horses and cars and elephants by thou- sand's. The Panchalas and the Srimjayas, on the other hand, thus assailed by the Pandava, met him with a perfect : shower of weapons of various kinds. Ani they sent up a loud shout and fought desperately with Arjuna. The battle ibecame furious and teraible to beholl. Hearing the enemy's ahout, the son of Indra was filled with wrath, Aspiling tha ADI PARVA. 4ll' hoatile host witli a thick shower of arrows, he rushed towai-disj ifc furiously., afflicting it with renewed vigor. They who observed, the illustrious Arjuna at that time could not marie any interval between his fixing the arrows on the bowstring? and letting them off. Loud were the shouts that rose there- upon mingled with cheers of approval. Then the king of Panohala, accompanied by (the generalissimo of his forces). Satya-jit, rushed with speed at Arjuna like the As ura Sain- vara rushing at the chief of the celestials (in days of yorey.- Then Arjuna covered the king of Panchala with a thick shower of arrows. Then there arose a frightful' uproar among the Panchala host like unto the roar of a mighty lion springing the leader of a. herd of elephants. And be- holding Arjuna rushing at the king of Panchala for seizing .him, Satyajit of great prowess rushed at him. And the two warriors, like unto Indra and the Asura Virochana's son ( Vali ), approaching each other for combat, began to grind each other's ranks. Then Arjuna with great force pierced Satyajit with ten keen shafts* at which feat the- spectators were all amazed. But Satyajit without losing any time assailed Arjuna with a hundred shafts. Then that! mighty charioteer, Arjuna, endued with remarkable light-' ness of motion, thus covered by that shower of arrows; rubbed his bow-string to increase the velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of Panchala. But Satyajit quickly taking up a tougher bow pierced with his arrows Partha, his charioti charioteer, , and . horses. Arjuna, thus- assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenched^ left ) fist, charioteer, and th^ attendant at hiaback. Then Satyajit, finding his bows re- peatedly cut in twain and his horses slain as often, desisted) from the fight. " The king of Panchala, beholding his general thus discom- fited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foremost of warriors crowned with success, begaa to .fight furiously. Aad: 412 UAHABBARATA. quickly cutting his enemy's bow in twain na also hla flia.g-9taff« which he caused to fall down, lie pierced his antagonist'^ horses and charioteer also witii five arrows. Then throwing aside his bow, Arjuna, took his quiver, and taking out a scinti- tar and sending forth a loud shout, leaped from his own chariot upon that of his foe.. And standing there with perfect fearlessness he seized Driipada as Gadura aeizeth a~ huge snake after agitating the waters of the deep. At sight of this, the Panchala troops ran away in all directions. " Then Dhananjaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Pancliala ranks. And beholding him returning (^vith his captive) , the princes began to lay waste Drupada'a capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kuru heroes. . Therefore, Bhima, slay not his soldiers ! Let us only give unto our preceptor his fee !'" Vaisampayana continued, "0 king, thus prevented by Arjuna, the mighty Bhima-sena, though unsatiated with the exercise of battle, refrained from the act of slaughter. And, O thou bull of the Bharata race, the princes then taking Dru- pada with them, after having seized him on the field of battle along with his friends and counsellors, offered him untoDrona. And Drona beholding Drupada thus brought under complete control — humiliated and deprived of wealth^remembered that monarch's former hostility and addressing him said, ' Thy kingdom ani capital have been laid waste by me. But fear not for thy life though it dependeth now on the will of thy foe ! Dost thou now desire to revive tliy friendship (with me) ?' Having said this he smiled a little and again said, 'Fear not for thy life, brave king ! We Brahmanas are ever forgiving. Ani, thou bull amongst the Kshatriyas, my affection and love for thee have grown with my growth in consequence of our having sported together in child-hood ih the hermitfcage. Therefore, kiug, I ask for thy friendship again. And as a boon (unasked) I give thee half the king- dom (that was thinej ! Thou loldst me before that none who is not a king could be a king's friend. Therefore is it, ADlPABVA. 413 Jagna-sena, that I retain half thy kingdom ! Thou art the king of all the territory lyiug on the southern side of the Bhagirathi while I become king of all the territory on the north of that river. And, O Panchala, if it pleaaeth thee, knovr me from hence for thy friend !' " Hearing these words, Drupstda answered, ' Thou art of noble soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou dost! I am very much gratified with thee, and I desir.e thy eternal friendship !' " Vaisampayana continued, " After tliis, Bharafa, Drona released the king of Panchala, and cheerfully performing the usual oflSces of regard, bestowed upon him half the kingdom. Thenceforth Dru|)ada began to reside sorrowfully in (the city of ) Kampilya within (tlie province of ) Makandi on the banks of the Ganges filled with many towns and cities. And after his defeat by Drona, Drupada also ruled the southern Pan- chalas up to the banks of the Charmanwati river. And Dru- pada from that day was well convinced that he could not, by Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiiitual) power. And he, therefore, began to wander over the whole earth for finding the means of obtaining a son (who would subjugate his Brahmana foe). " Meanwhile Drona continued to reside in Ahichchatra. Thus, king, was the territory of Ahichchatra, full of towns and cities, obtained by Arjuna, and bestowed upon Drona !" Thus ends the hundred and fortieth Section in the Sam- bhava of the Adi Parva. Section CLXI. (Samhhava Pai'va continued.) Vaisampayana continued, "After the expiration, king, of a year from this, Dhrita-rashtra, moved by kindness for the people, installed Yudhish-thira the son of Pandu as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness, and unswerving honesty of heart. And within a short time Yudhish-thira the eon of Kunfci, by bis good behaviour, manners, and clo§g; 414 MA&ABHARATA. application to business, darkened the deedis of liis fatlier. Antl the second Pandava, Vrikoiara, began to receive continued lessons from Sankarshana (Vala-rama) in encounters with the- sword and the mace and on the chariot. And after Bkitna's' education was finished, he became in strength like unto Dyu- mat-sena himself. And continuing to live in harniony with his brothers he began to exert his prowess. And Arjuna be-' came celebrated for the firmness of his grasp fof weapons); for his lightness 6f motion, precision of aim, and his profi- ciency in the use of the Kakura, Naracha', Valla, and Vipa-^ tha weapons, indeed, of all weapons whether straight, or Crooked, or heavy. And Drona certified that there was none in the world who was equal unto Arjuna in lightness of hand and general proficiency. " One day Drona, addressing Arjuna before the assem-' bled Kaurava princes, said, 'Ther& was a disciple of Agastya in the science of arms called Agni-visha. He was myprecep-' tor and I his disciple. By ascetic merit I obtained from him a weapon called Brahma-shira which can never be futile and which ia like unto thunder itself and capable of con- suming the whole earth. That weapon, BKarata, from what I have done, may now disceud from disciple to disciple'. While imparting it to me, my preceptor said, — son of BharaHwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of small energy ! — Thou' hast, hero, obtained that celestial weapon ! None else deserveth it. But obey thou the command of the Rishi (Agrii- visha). And, behold, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives !' And when Arjuna, hearing this, pledged his word that he would give what tlie preceptor demanded, the latter said, '0 sin- less one, thou must fight with me when I fight with th'ee !' And tliat bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet went away northwardst Then there arose a loud shout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjaya-, 'm enicounters with the maoe and the sword, and oa the chariot, ADIPARVA. 415 as also with the bow, acquired wonderful proficiency. And Sahadeva obtaining the whole science of morality and duties from (Vrihaspati) the spiritual chief of the celestials, contin- ued to live uader .the control of his brothers, ,And Nakala— the favorite -of kis brothers— taught by Drona became known as a skilful warrior and a .great charioteer ( Ati^rath^,); Indeed, Arjuna and the othrer Pandava princes became so powerful that they slew in war th« great Sauv.ira who had performed a sacrifice extending for three years undaunted, by Jiheinroads of the Gandbarvas. And theJiing of the ¥avanas himself whom the powerful Pandu even had failed to bring under subjection was broughit by Arjuna under control. Theia pgain, Vipula, the -king of Sauvira, eniued with great prowess, wiio had iilways shown a disi-egard for the Kurus, was made by the intelligent Arjuna to feel -the edge of his power. And Arjunaalso repressed by means of his arrows (the ,pride of ) , kingSumitra of Sauvixa, also known by the name of Diitta- mitra, who had resolutely sought an encounter with him.' The third of the Pandava princes, assisted by Bhima, withonly a single chariot subjugated all the kings of the East backed- by ten thousand cfhariots. In the same way, having conquer- ed with a single chariot tiie whole of the South, Dhimanjaya sent unto the kingdom of the Kurus a considerable spoil. "Thus did those foremost of men — the illustrious Panda- vas — 'Conquering the territories of other kings extended the limits of their own kingdom. But beholding the great prow- ess anid strength of those mighty bowmen, king Dhrita^ rashtra's sentiraisnts towards the Pandavas :became suddenly poisoned, and from that day the monarch became so anxious t'hat he could not sleep." Thus ends the hundred and forty-first section in the Sam- bhava of the Adi Parva. Section CXLII. (SaTTibhava Parva continued!) Vaisampayana continued, "Hearing that the heroie ions of Pandu endued with excess of energy had hecome so mighty, king Dliriba-rashtra hecame very miserable with anxiety. Then summoning unto his side Kanika — that foremost of ministers — well-versed in the science of politics and expert iii counsels, the king said, '0 best of Brahmanas, the Pandavaa are daily over-shadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them ? Kanika, advise me truly, for I shall do as thou biddest !' " Vaisampayana continued, " That best of Brahmanas, thu& addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science. ' Listen to me, sinless king; as I answer thee ! And, O best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever extend their prowess. Carefully avoiding all flaws themselves, they should ceaselessly watch for the flaws of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him Therefore should the king ever have recourse to chastisement in all he doeth. He should so confluct himself that his foe may noli detect any flaw in him. But by means of the weakness he detectbth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise hiding its body, his means and ends, and he should always conceal his own weaknesses from the sight of others. And having begun a particular act, he should ever accomplish it completely. Be- hold, a thorn, if not extracted wholly, produceth a festering sore ! The slaughter of a foe who doeth thee , evil is always praiseworthy. If the foe be one of great prowess, one should always watch for the hour his disaster and then slay him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O, father, an enem^ ADIPARVA, 417 should never be scorned however contemptible. A spark of fire 18 capable of consuming an extensive forest if only it can spread from one object to another in proximity. K!ng8 should sometimes feign blindness and deafness, for if impotent to chastise they should pretend not to notice the faults that call for chastisement. On occasions such as these let them regard their bows as made of straw. But they should be always alert like a herd of deer sleeping in thei woods. When thy foe is in thy power destroy him by every means open or secret. Do not show him any mercy although he seeketli thy protection. A foe or one that hath once injured thee should be destroyed by lavishing money if necessary, for by killing him thou mayst be at your ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes, completely tearing them up by their roots. Then shouldsfi thou destroy their allies and partisans. The allies and parti- sans can never exist if the principals are destroyed. If the root of the tree is torn up the branches and twiga can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, king, rule thy. kingdom always anxiously watching tliy foes. By maintaining the perpetual fire, by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou hast gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method ih destroying foes, for thou shouldst proceed by the principle of selection. Bear thou thy foe upon thy shoulders till the time coraeth when thou canst throw him down, breaking him into pieces like an earthen pot thrown with violence upon a stony surface. The foe must never be let off even though he addresseth thee most piteously. No pity shouldst thou shew hifn but slay him at once. By the arts of conciliation or 53 378 MAHABHARATA, before us.' And the wicked Duryodhana was glad at heart to miss Bhima, and entered the city with his brothers in joy. " The virtuous Yudhish-thiia, unacquainted with vice and wickedness himself, regarded others as honest as himself. The eldest son of Pritha, filled with fraternal love, going unto his mother, said, after making obeisance to her, '0 mother, hath Bhima come ? O good mother, I don't find him here ? Where can he have gone ? We long sought for him everj where ia the gardens and the beautiful woods ; but found him nowhere. At length, we thought that the heroic Bliima had come before us all. G illustrious dame, we come hither in great anxiety. Arrived here, where hath he gone ? Have you sent him any- where ? O tell me, I am full of doubts respecting the mighty Bhitna ! He had been asleep and hath not come. I conclude •he is no more !' " Hearing these words of the highly intelligent Yudish- thira, Kunti shrieked ni alarm, and said, 'Dear son, I have not -seen Bhima, He did not come to me. O, return in haste and wiith your brothers seek for him ! ' " Having said this, in afHiction to her eldest son, she sum- moned Vidura, and said, ' illustrious Khatta, Bhima-sena is missing ! Where hath he gone ! The other brothers have ■all come back from the gardens, only Bhima of mighty arms doth not come home I Duryodhana liketH him- not. The 'Kaurava is crooked and malicious and low-minded and im- prudent. He coveteth the throne openly. I am afraid lest he have in a fit of anger slain my darling ! This afflicteth me sorely, indeed, burneth my heart !' " Vidura replied, 'Blessed dame, say not so ! Protect thy other sons with care ! If the wicked Duryodhana be accused, he may slay thy remaining sons. The great Muni hath said that thy sons- will all be long-lived. Therefore Bhima will surely return and gladden thy heart I' " Vaisampayana continued, " The wise Vidura having said this unto Kunti returned to his abode, while Kunti, in great anxiety, continued to stay at home with her children. " Meanwhile, Bhima-sena awaked from that slumber on the eighth day, aad felt himself strong beyond measure ia coa- &DI PARVA. 373 sequence of the nectar lia had taten having been all digested. Seeing him awake, the Nagas began to console and cheer hinj. Baying, '0 thou of mighty arms, fhe strength-giving liquor? thou hast drunk will give thee the might of ten thousand elephants ! No one now will be able to vanquish thee in fight ! O thou bull of the Kuru race, do thou bathe in this holy and auspicious water and return home. Thy brothers are disconso- late because of thee.' " Then Bhima purified himself with a bath in those waters', and decked in white robes and flowery garland's of the same hue, ate of the paramcmna (rice and sugar pudding) ofifered to him by the Nagas. Then that oppressor of all foes, decked in celestial orna,ments, received the adorations and blessings of the snakes, and saluting them in return, rose from the nether region. Bearing up the lotus-eyed Pandava from under the waters, the Nagas placed him in the self-same gardens wherein he had been sporting, and vanished in his Very sight. " The mighty Bhima-sena, arrived on the surface of the earth, ran with speed to his mother. And bowing down unto her and his eldest' brother, and scenting the heads of his younger brothers, that oppressor of all foes was himSelf em- braced by his mother and every one of those bulls among men. Affectionate unto one another, they all repeatedly ex- claimed, 'What joy is ours today, 0, what joy !' •' Then Bhima, endued with great strength and prowess, related to his brothers everything about the villany of Duryo- dhana, and the lucky and unlucky incidents that had befallen him in the world of the Serpents. . Thereupon, Yudhish-thira wisely said, 'Brother, do thou observe silence on this. Do not speak of this to any one. From this day, protect ye all one another with care.' Thus cautioned by the righteous Yudhish-thira, they all, with Yudliish-thira himself, became very vigilant from tiiat day. And inorder that no negligence mio-ht occur on the part of the sons of Kunti, Vidura continual- ly offered them sage advice. "Sometime after, Duryo-dhana again mixed in the food of Bhima a poison that was fresh, virulent, and very deadly. But Ynyutsu (Dhritarrashtra's son by a Vysya, wife), ihoved 880 HAHABHASATA, by hia friendship for the Pandavas, informed them of this^ Vrikodara, however, swallowed it without any hesitatiom, and digested it completely. And though virulent, the poison produced no change on Bhiraa, " And when that terrible poison intended for the destruc- tion of Bbima failed of effect, Duryo-dhana, Kama, and Sakuni, without givrnpr up their wicked designs, bad recourse to nu- merous other contrivances for accomplishing the death of the Pandavas, And though every one of these contrivances was fully known to the Pandavas, yet in aeconlance with the advice of Vidura tbey suppressed their indignation. "Meanwhile, the king (Dhrita-rasbtra) beholding the Euru princes passing their time in idleness and growing naughty, appointed Gautama as their preceptor and sent them unto him for instruction. Born among a clump of heath, Gautama was well-skilled in ,the Vedas, and it was from him (also called Kripa) that the Kuru princes began to learn the use of arms. " Thus ends the humdred and twenty-ninth Section in the Sambbava of the Adi Parva. Section CXXX. ( Samhhava Parva continued. ) Janamejaya said, " Brahmana, it behoveth thee to re- late to me everything about the birth of Eripa ! How did he spring from a elump of heath ? And whence also obtained he bis weapons ? " Vaisampayana said, " king, the great sage Gotama had a son named Saradwan. This Saradwan was born with arrows {in band), O thou oppressor of all foes, the son of Gotama exhibited great aptitude for the study of the Dhanur-veda (science of weapons), but none for the other Vedas. And Saradwan acquired all bis weapons by those austerities by which Brahmanas in student life acquire the knowledge of the Vedas. And Gautama (the son of Gotama) by his aptitude for the science of weapons anJ by his austerities also made Indra himself greatly afraid of him. Then, thou of the Kuru race, the chief of the gods summoned a celestial dam- ADIPARVA. 381 Bel named Jana-padi and sent her unto Gautama, saying; 'Do thy beat to disturb the austerities of Gautama.' Repair- ing unto the charming asylum of Saradwan, the damsel began to tempt that ascetic equipped with bow and arrows. Belioldr ing that Apsara, of figure unrivalled on earth for beauty, alone in those woods and clad in a single piece of clolL, Saradwan's eyes expanded with delight. At sight of the damsel, his bow and arrow slipped from his hand and his frame shook all over with emotion ; but possessed of ascetic forti- tude and strength of soul, the sage mustered sufficent patience to bear up against the temptation. The suddenness, however, of his mental agitation, caused an unconscious emission of his vital fluid. Leaving his bow and arrows and deer-skin be- hind, he went away, flying from the Apsara. His vital fluid, however, having fallen upon a clump of heath, was divided into two parts, whence sprang two children that were twins. " And it happened that a soldier in atttendance upon king Shantanu while the monarch was out ahunting in the woods, came upon the twins. And seeing the bow and arrows and deer- ekins on the ground, he thought they might be the offspring of some Brahmana proficient in the science of arms. Deciding thus, he took up the children along with the bow and arrows, and showed what lie found to the king. Beholding them the king was moved with pity, and saying, 'Let these become my children,' brought them to his palace. Then that first of men, Shantanu the son of Pratipa, having brought Gautama's twins into his house, performed in respect of them, the usual tites of religion. And he began to bring them up and called them Kripa and Kripi, in allusion to the fact that he brought them up from motives of pity (KHpa). The son of Gautama having left his former asylum continued his study of the science of arms in right earnest. By his spiritual insight he learnt that his son and daughter were in the palace of Slian- tanu. He thereupon went to the monarch and represented everything about his lineage. He then taught Kripa the four branches of the science of arms, and various other branches of knowledge, including all their mysteries and recondite details. In a short time Eripa became au emineut professor of the 382 MAHABHAEATA," science (of a*ms). And the hundred sons of Dhrita-rashtfa^ and the Pandavas along with the Yadavas, and the Vrishniff, and many other princes from various lands, began to reoeivef lessons from liim in that science. " So ends the hundred and thirtieth Section in the Sam- bhava of the Adi Parva. Section CXXXI. (Sambhava Parva continued.) Vaisampayana said, " Desirous of giving his grand-sons a superior education, Bhisma was on the look-out for a teacher endued with energy and well-skilled in the science of arms. Deciding, O thou foremost of the Bharatas, that none who was not possessed of great intelligence, none who was not illastrious or a perfect master of the science of arms, none who was not of god-like might, should be the instructor of the Kuru (princes), the son of Ganga, thou tiger among men, placed the Pandavas and the Kauravas under the tuition of Bharadvvaja's son, the intelligent Drona skilled in all the Vedas. Pleased with the reception given him by the great Bliisma, that foremost of all men skilled in arras — the'illustrious Drona of world-wide fame — accepted the prinCes as his pupils. And Drona taught them the science of arms in all its branches. And, O monarch, both the Kauravas and the Pandavas endued ■with immeasurable strength, in a short time became proficient in the use of all kinds of arms. " Janamejaya asked, " Brahmana, how was Drona born ? How and whence did he acquire his arms ? How and why came he unto the Kurus ? Whose son also was he endued with such energy ? Again, how was born his son Ashwa- thama the foremost of all skilled in arms? I wish to hear all this ! Please recite them in detail. " Vaisampayana said, "There dwelt at the source of the Gan- ges,, a great sage named Bliaradwaja, ceaselessly observirg the most rigid vows. One day, of old, intending to celebrate the Agnihoira sacrifice, he went along with many great Rishis to the Ganges to perform his ablations, Arrived at the bank ADI PARVA, 883 of the stream, he saw Ghritachi herself — that Apsara endued with youth and beauty, who had gone there a little before. With an expression of pride in her countenance, mixed with a voluptuous langour of attitude, the damsel rose from the water after her ablutions were over. And as she wa3 gently treading on the bank, her attire which was loose was disordered. Seeing her attire disordered, the sage was smitten with burn- ing desire. The next moment his vital fluid came out, in con- sequence of the violence of his emotion. The Rishi imme-. diately held it in a vessel called a drona. Then, king, Drona sprang from the fluid thus preserved in that vessel, by the wise Bharadwaja ! And the child thus born studied all the Yedas and Vedangas. Before now Bharadwaja of great prowess and the foremost also of those possessing a knowledge of arms, had communicated to the illustrious Agnivesha a knowledge of the weapon called Agneya. thou foremost of the Bha- rata race, the Rishi (Agnivesha) sprung from fire now commu- nicated the knowledge of that great weapon to Drona the son of his preceptor. " There was a king named Prishata who was a great friend of Bharadwaja. And about this time, Prishata had a son born unto him, named Drupada. And that bull among Ksha- triyas — Drupada the' son of Prishata — used every day to come to the hermitage of Bharadwaja to play with Drona, and study in his company. monarch, when Prishata was dead, this Drupada of mighty arms became the king of the northera Panchalas. About this time, the illustrious Bharadwaja alsa ascended to heaven. Drona continuing to reside in hia father's hermitage devoted himself to ascetic austerities. And having become well-versed in the Vedas and Vedangas, and having ■burnt also all his sins by his asceticism, the celebrated Drona, obedient to the injunctions of his father and moved by the desire of offspring, married Kripi — the daughter of Shara- dwan. And the daughter of Gautama, ever engaged in vir- tuous acts and the Agni-hotra and the austerest of penances, obtained a son named Ashwathama. And as soon as Aswa^ thama was born, he neighed like the (celestial) steed Ucchai- srava. And hearing that cry, au invisible being in the 384 UAHABHARATA. skies said, 'The voice of this child, hath, like the neighing of a horse, been audible all around. The child shall, there- fore, be known by the name of Aswaihama (the horse-voiced).' And the son of Bharadwaja (Drona) was exceedingly glad at having obtained that child. And continuing to reside in that hermitage he devoted himeelf to the study of the science of arms. " king, it was about this time that Drona heard that the illustrious Brahmana Jamadagnya, the slayer of all foes, the foremost of all wielders of weapons versed in all kinds of knowledge, had expressed his desire of distributing in gifts all his wealth among Brahmanas. Having heard of Rama's know- ledge of arms and of iiis celestial weapons also, Drona set hia heart upon them as also upon the knowledge of morality that Rama possessed. Then Drona of mighty arms and endued with high ascetic virtues, accompanied by disciples who were all devoted to vows and ascetic austerities, set out for the Mahendra mountains. Arrived at Mahendra, the son of Bhara- dwaja possessed of high ascetic merit, beheld the son of Bhrigu, that exterminator of all foes endued with great patience and with mind under complete control. Then, approaching with his disciples that scion of the Bhrigu race, Drona giving him his name told him of his birth in the line of Angira. And touching the ground with his head, he worshipped Rama's feet. And beholding the illustrious son of Jamadagni intent upon retiring into the woods after having given away all his wealth, Drona said, ' Know me to have sprung from Bharadwaja, but not in any woman's womb I I am a Brahmana of high birth, Drona by name, come to thee with the desire of obtaining thy wealth !' " On hearing him, that illustrious grinder of the Kshatriya race replied, ' Thou art welcoine, best of Dwijas ! Tell me what thou desirest.' Thus addressed by Rama, the son of Bharadawja replied unto that foremost of all smiters desirous of giving away the whole of his wealth, '0 thou of multifarious vows, I am a candidate for thy eternal wealth.' ' thou of ascetic wealth,' returned Rama, ' My gold and whatever other wealth I had, have all beea given away uuto Brahmanaa, ADI PARVA. 385 This earth also to the verge of the sea, decked with towns and cities, as with a garland of flowers, I have also given unto Kasyapa. I have now my body alone and my various valuable weapons left. I am prepared to give either my body or my weapons. Say, which thou wouldst have. I would give it thee. Say quickly !' " Drona answered, '0 son of Bhrigu, it behoveth thee to give me all thy weapons together with the mysteries of hurling and recalling them !' " Sa.ying, 'So be it,' the son of Blirigu gave away all hia weapons unto Drona, — indeed, the whole science of arms with its rules and mysteries. Accepting them all, and thinking himself amply rewarded, that best of Brahmanas then, glad at heart, set out, for (the city of ) his friend Drupada; " Thus ends the hundred and thirty iirat Section in the Sambhava of the Adi Parva. Section CXXXII. ( Sambhava Parva continued. ) Vaisampayana said, " Then, king^ the miglity son of Bharadwaja presented himself before Drupada, and address- ing that monarch, said, ' Know me for thy friend !' Thus addressed by his friend, the son of Bharadwaja with a joyous heart, the lord of Panchala was ill able to bear that speech. The king, intoixicated with the pride of wealth, contracted his brows in wrath, and with reddened eyes spake these words unto Drona, '0 Brahmana, thy intelligence, is scarcely of a high order, inasmuch as thou sayest unto me, all on a sudden, that thou art my friend ! O thou of dull apprehension, great kings can never be friends with such luckless , and indigent wights as thou. It is true there was friendship between thee and me before, for we were then both equally circumstanced. But Time that impaireth everything in its course, impaireth friendship also. In this world, friendship _ never endureth for ever in any heart. Time weareth it off and anger destroyeth it too. Do thou not stick therefore to that worn-off friendship. Think not of it any longer. The 49 586 MABABHARATA. friendship I had with thee, thou first of Brahmanas, was for a particular purpose. Friendship can never subsist be- tween a poor man and a rich man, between a man of lettei^ and an unlettered hind, between a hero and a coward. Why dost thou therefore desire the continuance of our former friend- ship ? There may be friendship or hostility between persons equally situated as to wealth or might. The indigent and the affluent can neither be friends nor quarrel with each other. One of impure birth can nev«r be a friend to one of pure birth ; one who is not a charioteer can never be a friend to one who is S3 ; aad one who is not a king can never have a king for his friend. Therefore, why dost thou desire the continuance of our former friendship ?' " Vaisampayana continued, "Thus addressed by Drupada, the mighty son of Bharadwaja became filled with wrath, and reflecting for a moment, made up his mind as to his course of action. Seeing the insolence of the Panchala king, he wished to check it effectually. Hastily leaving the Panchala capital, Drona bent his steps towards the capital of the Kurus, named after the elephant. " Thus ends the hundred and thirty-second Section in the ^ambhava pf the Adi Farva. Section CXXXIII. ( Sambhava Parva continued. ) Vaisampayana said, " Arrived at Eastinapore, that best of Brahmanas — the son of Bharadwaja- — continued to live privately in the house of Gautama (Kripa). His mighty son (Aswa- thama) at intervals of Kripa's teaching, used to give the sona of Kunti lessons in the use of arms. But as yet none knew of Aswathama's prowess. " Drona had thus lived privately for sometime in the house of Kripa, when one day the heroic princes, all in a company, came out of Hastinapore. And coming out of the city, they began to play with a ball and roam about in gladness of heart. And it so happened that the ball with which they had been' playing fell into a well. And thereupon the princes strove their ADI PARTA, S87 Pest to recover it from the wel^ But all the efforts the princes made to recover it proved futile. And they began to eye one another bashfully, and not knowing how to recover it, their anxiety was great. Just at this time they beheld a Srahmana near enough unto them, of darkish hue, decrepit and lean, sanctified by the performance of the Agni-hotra, and who had finished his daily rites of worship. And behold- ing that illustrious Brahmana, the princes who had despaired pf success surrounded him immediately. Drona ( for thafc Brahmana was no other) seeing the princes unsuccessful, and conscious of his own skill, smiled a little, and addressing them Baid, ' Shame on your Kshatriya might, and shame also on your skill in arms ! Ye have been born in the race of Bharata ! How is it that ye can not recover the ball (from the bottom of this well) ? If ye promise me a dinner to-day, I will, with these blades of grass, bring up not only tiie ball ye have lost but this ring also that I now throw down.' Thus sayingj Drona — that oppressor of all foes — taking off his ring threw it down into that dry well. Then Yudhish-thira, the son of Kunti, addressing Drona, said, ' Brahmana, (thou askest for a trifle !) Do thou with Kripa's permission, obtain of us that which would last thee for life !' Tlius addressed, Drona with smiles replied unto the Bharata princes, saying, ' This handful of long grass I would invest, by my m/mtrds, with the virtue of weapons; Behold, these [blades possess virtues that other weapons have not ! I will, with one of these blades, pierce the ball, and then pierce that blade with anor ther, and that another with a third, and thus shall I, by a chain, bring up the ball' " ^ Vaisampayana continued, " Then Drona did exactly what he had said. And the princes were all amazed and their eyes expanded with delight. And regarding what they had wit- nessed to be very extraordinai-y, they said, ' O learned Brah- mana, do thou brina up the ring also without loss pf time.' " Then the illustrious Drona, taking a bow with an arrow, pierced the ring with that arrow and brought np the ring «tonce. And- taking the ring thus brought up from the well, still pierced with his arrow, he coolly gave it to the astonished 388 MAHABHARATA, princes. Then the latter, seeing the ring thus recovered, said, ' We bow to thee, Brahmana ! None else owneth such skill. We long to know who thou art and whose son. What also can we do for thee V " Thus addressed, Prona replied unto the princes, saying, 'Do ye repair unto Bhisma and describe to him my likeness and skill. That mighty one will recognize me.' The princes then saying 'So be it,' repaird unto Bhisma and telling himi of the purport of that Brahmana's speech, related everything about his (extraordinary) feat. Hearing everything from the princes, Bhisma at once understood that the Brahmana was none else than Drona, and thinking that he would make the best preceptor for the princes, went in person unto him and •welcoming him respectfully, brought him over to the palace. Then Bhisma — that foremost of all wielders of arms — adroitly asked him the cause of his arrival at Hastinapore. And asked by him, Drona represented everything as it had happened, saying, ' sir, in times past I went to the great Rishi Agni- vesha for obtaining from him weapons and desirous also of learning the science of arms. Devoted to the service of my preceptor, I lived with him for many years in the bumble guise of a Brahmachari, with matted locks on my head. At that time, actuated by the same motives, the prince of Pan- chala — ^the mighty Yajna-sena — also lived in the same asylum. He became my friend, always seeking my welfare. I liked him much. Indeed, we lived together for many many years. O thou of the Kuru race, from our earliest years we had studied together and, indeed, he was my friend from boyhood, ftlwoys speaking and doing what was agreeable to me. For gratifying me, O Bhisma, he used to tell me — Drona, I am the favorite child of my illustrious father. When the king installeth me as monarch of the Panchalas, the kingdom shall be thine, friend ! This, ihdeed, is my solemn promise. My dominion, wealth, and happiness, shall all be dependent on thee. — At last the time came for his departure. Having finished his studies, he bent his steps towards his country. I offered him my regards at the time, and, indeed, I remem- bered his words ever afterwards. Am FAST A. 3819 "' Sometime' after, in obedience to the injunctiona of my father and tempted also by the desire of offspring,- 1 married Kripi of short hair, who, gifted with great intelligence, had observed maiiy rigid vows, and was ever engaged in the Agni- Aoira«and other sacrifices and rigid austerities. And Gautami, in time, gave "birth to a son named Aswathama of great prow- ess and equal in splendour unto the Sun liimself. Indeed, I was joyed on having obtained Aswathama, as much as my father had been on obtaining myself. '"Aud it so happened that one day the child Aswathama ob-. serving some rich men's sons drink milk, began to cry. At this I was so beside myself that I lost all knowledge of direction. Instead of asking him who bad only a few kine- (so that if he gave me one, he would no longer he able to perform his sacrifices and thus sustain a loss of virtue), I was desirous of obtaining a cow from one who had many, and for tliat I wandered from country to country. But my wandex-ings proved unsuccessful, for I failed to obtain a milch cow. After I had come back unsuccessful, some of his playmates gave him water mixed with powdered rice. Drinking this, the poor boy, from in? experience, was deceived into the belief that he had taken milk, and began to dance in joy, saying, — 0, I have taken milk, I have taken milk ! — Beholding him dancing Avith joy amid his playmates smiling at his simplicity, I was exceed,- ingly touched. Hearing also the derisive speeches of bOsy- todies who said. Fie upon the indigent Drona, who strives not to earn wealth ! "Whose son drinking water mixed with pow- dered rice mistaketh it for milk and danceth with joy, saying, I have taken milk — I have taken milk ! — I was quite beside myself. Reproaching myself much, I at last resolved that even if I should live cast off and censured by Brahmanas, I would not yet, from desire of wealth, be anybody's servant, ■which is ever hateful. Thus resolved, Bhisma, I went for form-er friendship, unto the king of the Somakas, taking with me my dear child and wife. Hearing that he had been ins- talled in the sovereignty (of the Somakas), I regarded myself as blest beyond compare. Joyfully I went unto that dear friend of mine seated on a throne, remembering my former 390 MIHABHARA'TA. frftndahip with him and also his own words to me. And, O illustrious one, approaching .Drupada, I said, — Q thou tiger among men, know me for thy friend ! — Saying this I ap- proached him confidently as a friend should. But Drupada, laughing in derision, cast me off as if I were a vulgar fellow. And addressing me he said, — Thy intelligence 'scarcely seem- eth to be of a high order, inasmuch as, approaching me Buddenly, thou sayeat thou art my friend ! Time that im- paireth everything impaireth friendship also. My former friendship with thee was for a particular purpose. One of im- ■pure birth can never be a friend of one who is of pure l&irtlr. One who is not a charioteer can never be a friend of one who is such. Friendship can subsist between persons that are of equal rank, but not between those that are unequally situated. Friendship never subsisteth for 6ver in any heart. Time ini- 'paireth friendships, as also anger destroyeth them. Do thou not stick, therefore, to that worn-off friendship between ua. Think not of it any longer. The friendship I had with thee, O thou best of Brahmanas, was for a special purpose. There cannot be friendship between a poor man and a rich man, between an unlettered hind and a man of letters, between a coward and a hero. Why dost thou therefore desire the revival of our former friendship ? thou of simple understanding, great kings can never have friendship with such indigent and -luckless wights as thou ? One who is not a king can never have a king for his friend. I do not remember ever having ■promised thee my kingdom. But, Brahmana, I can now give thee food and shelter for one night. — Thus a>ddres8ed by him, I left his presence quickly with my wife, vowing to do that which I will certainly do soon enough. Thus insulted by Drupada, Bhisma, I have been filled with wrath. I come to the Kurua desirous of obtaining intelligent and docile -pupils. I come to Hastinapore to gratify thy wishes. O, tell me what I am to do.' " Vaisampayana continued, " Thus addressed by the son of Bharadwaja, Bhisma said unto him, 'String thy bow, O Brahmana, and make the Kuru pi;inces accomplished in arms. Worshipped by the Kurus, enjoy with a glad hea,rt to thy Am PABYA. 391 fill every comfort in their al)0(]e. Thou art the absolute lord, O Brahmana, of whatever wealth the Kurus have aod of their sovereignty and kingdom. The Kurus are thine (from this day). Think that as already accomplished which may be in thy heart. Thou art, Brahmana, obtained by us as the fruit of our great good luck ! Indeed, the favor thou liast conferred upon me by thy arrival is great 1' " Thus ends the hundred and thirty-third Section in the Sambhava of the Adi Parva. Section CXXXIV. ( Sambhava Parva continued. ) Vaisampayana said, "Then worshipped by Bhisma, Drona— that first of men — endued with great energy, took up his quarters in the abode of the Kurus and continued to live there, receiving their adorations. And after he had rested awhile, Bhisma taking with him his grand-sons the Kamrava princes, gave them unto him as his pupils, making at the same time many valuable presents. And the mighty one (Bhisma) also joyfully gave unto the son of Bliaiadwaja a house that was tidy and neat and well filled with paddy and every kind of wealth. And that first of bowmen Drona there- upon joyfully accepted the Kauravas, viz, the sons of Pandu and Dhrita-rashtra, as his pupils. And having accepted them all as his pupils, one day Drona called them apart and making them touch his feet, told them with a swelling heart, ' I have in my heart a particular purpose. Promise me truly, ye sinless ones, that when ye have become skilled in arms, ye will accomplish it.' " Vaisampayana continued, " Hearing these words, the Kura princes remained silent. But Arjuna, king, vowed to accomplish it whatever it was. Drona then cheerfully clasped Arjuna to his bosom and took the scent of his head repeated- ly, shedding tears of joy all the while. Then Drona endue i with great prowess taught the sons of Pandu (the use of ) liitiny weapons both celestial and human. And, thou bull of the Bbarata race, many other princes also flocked to that 892 MAHABHARATA. best of Brahmanas for instruction in arms. The Vrishnis and the Andhakas and princes froiii various lands and the (adopted) son of Radha of the Suta caste, (Kama), all became pupils of Drona. But of them all, the Suta child Kama from jea- lousy frequently defied Arjuna, and supported by Duryodhanst, used to disregard the Pandavas. Arjuna, however, from devo- tion to the science of arms, always stayed by the side of hia, . preceptor, and in skill, strength- of arm, and perseverance, excelled all (his class-fellows). Indeed, although the instruc- tion the preceptor gave was the same in the case of all, yet in lightness and skill Arjuna became the foremost of all his fellow pupils. And Drona was convinced that none of his pupils would (at any time) be able to equal that son of Indra. " Thus Drona continued giving lessons to the princes in the science of weapons. And vhile he gave unto every one of his pupils a narrow-mouthed vessel (for fetching water) in- order that much time may be spent in filling them, he gave unto his own son Aswathama a broad-mouthed vessel, so that filling it quickly, he might return soon enough. And in the intervals so gained, Drona used to instruct his own son in several superior methods (of using weapons). Jishnu (Arjuna) came to know of thisj and thereupon filling his narrow- moutlied vessel with water by means of the Varuna weapon, he used to come unto his preceptor at the same time with his preceptor's son. And accordingly the intelligent son of Pritha that foremost of all men possessing a knowledge of weapons — had no inferiority to his preceptor's son in respect of excellence. Arj Una's devotion to the service of his preceptor as also to arms was very great, and he soon became the favorite of his preceptor. And Drona beholdijig his pupil's devotion to arras, summoning the cook, told him in secret, ',' Never give Arjuna his food in the dark, nor.do thou tell him that I have told thee this.' A few days after, however, when Arjuna was taking his food, a wind rose and thereupon the lamp that was burning went out. But Arjuna, endued with energy, continued eating in the dark, his hand, from habit going' up to his mouth. His attention being thus called to the force of ■' ADIPARVA. 393 force of habit, the strong-armed son of Pandu set his heart Upon practising with his bow in the Dijiht. And, Bhavata, Drona, hearing the twang of his bow-string in the night, came to him, and clasping him, said, 'Truly do I tell thee that I shall do that unto thee by which there shall not be a bow- man equal to thee in the world.' " Vaisampayaiia continued, " Thereafter Drona began to teach Arjuna the art of figiiting on horse-back, on the back of elephants, on chariots, and on the ground. And the mighty Drona also instructed Arjuna in fighting with the mace, the sword, the tomara, the prasa, and the sakti. And he also instructed him in using many weapons and fighting with many men at the same time. And hearing reports of his skill, kings and princes, desirous of learning the science of arras, flocked to Drona by thousands. And amongst those that came, there, O monarch, was a prince named Ekalavya, who was the son of Hiranya-dhanu, king of the Nishadas (the lowest of the mixed orders). Drona, however, cognisant of all rules of morality, accepted not the prince as his pupil in archery, seeing that he was a Nishada, who might (ia time) excell all his high-born pupils. But, thou oppress- or of all enemies, the Nishada prince, touching Drona's feet with bent head, wended into the forest. And there making a clay image of Drona began to worship it respectfully, as if it were his real preceptor, and practise weapons before it with the most rigid regularity. In consequence of his exceptional reverence for his preceptor, and of his devotion also to his purpose, all the three processes of fixing arrows on the bow-string, aiming, and letting off shafts became very easy to him. " And one day, thou grinder of all foes, the Kuru and the Pandava princes, with Drona's leave, set out on their chariot^ on a hunting excursion. A servant, king, followed the party atliesure, with ttie usual implements and a dog. Having arrived afc the woods, they wandered about intent on the pur- pose they had in view. Meanwhile, the dog also, in wandering alone about the woods, came upon the Nishada prince (Eka- lavya). And beholding the Nishada of dark hue, of body 50 S94' HAHABHAEATA, i)esmeared with filth, dressed in black, and bearing matted 'locks on head, the dog began bark to aloud. "Thereupon the Nishada prince, desirous ©f exliibiting Lis lightness of band, struck seven arrows into its mouth known to me. Can a she-deer bring forth a tiger (like Kama of the splendour of the Sun, and endued with every auspi* eious mark, and born also with a natural mail and ear-rings ? This prince among men deservet'i the sovereignty of the world, not of Anga only, in consequence of the might of his arm and my disposition to obey him in everything. If tiiere be anybody here to whom all that I have done unto Kama hath become intolerable, let him ascend his chariot and bend hia bow with the help of his feet.' " Vaisampayana continued, "Then there arose a confused murmur amongst the spectators approving of Duryodhana's speech. The sun, however, went down, but prince Duryo- dhana taking Kama's hand led him out of the arena lighted with countless lamps. And, O king, the Pandavas also, itccompanied by Droaa and Kripa and Bbisma, returuud t9 408 UAHABHARATA, their abo3es. And the people too came away, some naming Arjuna, some Kama, and some Duryodhana, (as the victor of the day. ) And Kunti recogniaing her son in Kama by the various auspicious marks on his person and beholding him installed in the sovereignty of Anga was, from motherly aflfection, very well pleased. And Duryodhana, monarch,, having obtained Kama (in this way), banished his fears ari- sing out of Arjuna's profi.ciency in arms. And the -heroic Kama, accomplished in arms, began to gratify Duryodhana with sweet speeches, while Yuilhish-thira was impressed with the belief that, there was no warrior on earth like unto Kama.. , Thus ends the hundred and thirty-ninth section in the Sambhava of the Adi Parva. Section CXL. {Sambhava Parva continued.) Vaisampayana continued, " Beholding the Panda vas and the sons of Dhrita-rashtra accomplished in arms, Drona thought the time had come when he could demand the pre- ceptorial fee. Ani, king, assembling his pupils one day together, the preceptor Diona asked of them the fee, saying,, 'Seize ye DrupaJa the king of Panchala in battle and bring him unto me. That shall be the most acceptable fee 1' Those. Warriors then, answering 'So be it,' speedily ascended their chariots, and for bestowing upon their preceptor the fee he demanded, marched out accompanied by him. Those bulla among men smiting the Panchalas on their way laid siege to the capital of the great Dnipada. And Duryodhana and Kama and the mighty Yuyutshii, and Dush-shasana and. "Vikarna and Jala-shanlha ami Sulochana-^these and many other foremost of Kshatriya princes of great prowess vied ■t^ith each otlier in becoming the foremost in the attack. And the princes riding on first class chariots and followed by cavalry, entering tlie hostile capital, proceeded along th* streets. " Meanwhile, the king of Panchala beholding that mighty force and hearing its loud clamour, came out of his palacei. ADIPARVA. 409 accompanied by hla brothers. And kin^ Jagna-sena was well- armed. But the Kuru army assailed him with a shower of arrows uttering their war-cry. But Jagna-sena, difficult of being subdued in battle, upon his white chiiriofc approaching the Kurus began to rain his fierce arrows arround. "Before the battle commenced, Arjuna, beholding the pride of prowess displayed by the princes, addressed his preceptor — that best of Brahmanaa — Drona and said, 'We shall exert ourselves after these have displayed their prowess. The king of Punchala can never be taken on the field of battle by any of these!' Having said this, the sinless son of Kuntf, surrounded by his brothers waited ontside the town at a dis- tance of a mile from it. Meanwhile Drupada, beholding the Kuru host, rushed forward and pouring a fierce shower of arrows around, terribly afflicted the Kuru ranks. And such was his lightness of motion on the field of battle that though fighting unsupported on a single chariot, the Kurus from panic supposed that there were many Drupadas opposed to them. And the fierce arrows of that monarch fell fast on all sides, till conches and trumpets and drums by thousands began to be sounded by the Panchalas from their houses (giving the alarm). Tiien there arose from the mighty Panchala host a roar terrible as that of the lion, while the twang of their bow- strings seemed to rend the very heavens. Then Duryodhana and Vikarna, Suvahu and Dirgha-lochana and Dush-shasana, becoming furious, began to shower their arrows upon the enemy. But the mighty bowman — -Prishata's son — invincible in battle, though very much pierced with the arrows of the enemy, instantly began, Bharata, to afflict the hostile ranks with greater vigor. And moving over the field of battle like a fiery wheel, king Drupada with his arrows smote Duryodhana and Vikarna and even the mighty Kama, and many other heroic princes and numberless warriors, and slaked their thirst of battle. Then all the citizens showered upon the Kurus various missiles like clouds showering rain-drops upon the earth. And young and old they all rushed to battle .assailing the Kurua with vigor. The Kauravas then, Bharata, beholding the battle becoqae frightful, broke and fled wailing towards the Pandavag. 52 410 MAHABHARATA. "The Pandavas, hearing the terrible wail of the b«aten host, reverentially saluted Drona and ascended their chariots. . Thea Arjuna hastily hidJing Yudhiah-thira not to engage in the •^ght, rushed forward, appoiating the sons of Madri (Nakula and Sabadpva) the protectors of hie chariot wheels, while ^Bhima-sena, ever fighting in the van, with mace in hand, ran /ahead. The sinless Aguna, thus accompanied by his brothers, fbearing the shouts of the enemy, advanced towards them filing the whole reirion with the sound of his chariot-wheels. 'And like a MaJcara entering the sea, the mighty-armed Bhima, cesembling a second Yama with mace in hand, entered -the Panohala ranks, — fiercely roaring like the ocean in a .'tem ness of motion, thus covered by that shower of arrows; rubbed his bow-string to increase the velocity of his shafts. Then cutting in twain his antagonist's bow, Arjuna rushed at the king of Panchala. But Satyajit quickly taking up a tougher bow pierced with his arrows Partha, his chariot, charioteer, and . horses. Arjuna, thus assailed in battle by the Panchala warrior, forgave not his foe. Eager to slay, him at once, he pierced with a number of arrows his antagonist's horses, flags, bow, clenchtyL( left ) fist, charioteer, and the attendant at his back. Then Satyajit, finding his bows re- peatedly cut in twain and his horses slain as often, desisted from the fight. " The king of Panchala, beholding his general thus discom- fited in the encounter, himself began to shower his arrows upon the Pandava prince. Then Arjuna, that foiemost of warriors crowned with success, began to fight furiously. And 412 UABABHARATJL. quickly cutting his enemy's bmv in twain ns also his flag-stsffg which he caused to fall down, he pierced his antagonist's horses and charioteer also witli five arrows. Then throwing aside his bow, Arjuna, took his quiver, and taking out a scimi- tar and sending forth a loud shout, leaped from his own chariot upon that of his foe._ And standing there with perfect fearlessness he seized Driipada as Gadura eeizeth a huge snake after agitating the waters of the deep. At sight of this, the Panchala troops ran away in all directions. " Then Dhanaiijaya, having thus exhibited the might of his arm in the presence of both hosts, sent forth a loud shout and came out of the Pancliala ranks. And beholding him returning (yirith his captive), the princes began to lay waste Drupada's capital. Addressing them Arjuna said, 'This best of monarchs, Drupada, is a relative of the Kiiru heroes. . Therefore, Bhima, slay not his soldiers ! Let us only give unto our preceptor his fee !'" Vaisampayana continued, " king, thus prevented by Arjuna, the mighty Bhima-sena, though unsatiated with the exercise of battle, refrained from the act of slaughter^ And, O thou bull of the Bharata race, the princes then taking Dru- pada with them, after having seized him on the field of battle along with his friends and counsellors, offered him unto Drona. And Drona beholding Drupada thus brought under complete control — humiliated and deprived of weal th-^remembered that monarch's former hostility and addressing him said, ' Thy kingdom anl capital have been laid waste by me. But fear not for thy life though it dependeth now on the will of thy foe ! Dost thou now desire to revive thy friendship (with me) ?' Having said this he smiled a little and again said,^ 'Fear not for thy life, bi-ave king ! We Brahmanas are ever forgiving. And, O thou bull amongst the Kshatriyas, my. affection and love for thee have grown with my growth in. consequence of our having sported together in child-hood m the hermittage. Therefore, king. I ask for thy friendship again. And as a boon (unasked) I give thee half the king- dom (that was thine; ! Thou toldat me before that none who is not a king could be a king's friend. Therefore is it; ADl PARVA. 413 Jagna-sena, that I retaia half thy kingdom ! Thou art the king of all the territory lying on the southern side of the Bhagirathi while I become king of all the territory on the north of that river. And, O Panchala, if it pleaseth thee^ know me from hence for thy friend !' "Hearing these words, Drupnda answered, 'Thou art of nohle soul and great prowess. Therefore, O Brahmana, I am not surprised at what thou dost ! I am very much gratified with thee, and I desire thy eternal friendship !' " Yaisampayana continued, " After this, Bharata, Drona released the king of Panchala, ani cheerfully performing the usual oflSces of regard, bestowed upon him half the kingdom. Thenceforth Dru|)ada began to reside sorrowfully in (the city of ) Kampilya within (the province of ) Makandi on the banks of the Ganges filled with many towns and cities. And after his defeat by Drona, Drupada also ruled tlie southern Pan- chalas up to the banks of the Chnrmanwati river. And Dru- pada from that day was well convinced that he could not, Iby Kshatriya might alone, defeat Drona, being very much his inferior in Brahma (spiritual) power. And he, therefore, began to wander over the whole earth for finding the means of obtaining a son (who would subjugate his Brahmana foe). " Meanwhile Drona continued to reside in Ahiohchatra, Thus, king, was the territory of Ahichchatra, full of towns and cities, obtained by Arjuna, and bestowed upon Drona !" Thus ends the hundred and fortieth Section in the Sam- bhava of the Adi Parva. Section CLXI. (Sambhava Pai'va continued.) Yaisampayana continued, "After the expiration, king, of a year from this, Dhrita-rashtra, moved by kindness for the people, installed Yudhish-thira the son of Pandu as the heir-apparent of the kingdom on account of his firmness, fortitude, patience, benevolence, frankness, and unswerving honesty of heart. And within a short time Yudhish-thira ithe son of Kunti, by his good behaviour, manners, and clo^ 414 MAHABHARA-TA. application to businesa, darkened the deeds of his father. Antj the second Pandava, Vrikoiara, began to receive continued- lessons from Sankarshana (Vala-rama) in encounters with the- sworl and the mace and on the chariot. And after Bhiina'd- education was finished, he became in strength like unto Dyu- mat-sena himself. And continuing to live in harnrony with his brothers lie began to exert his pvowess. And Arjuna be-' came celebrated for lihe firmness of his grasp ('of weapons); for his lightness of motion, precision of aim, and his profi- ciency in the use of the Kshura, Naracha', Valla, and Yipa-^ iha weapons, indeed, of all weapons whether straight, ot Crooked, or heavy. And Drona certifiied tliat there was none in the world who was equal unto Arjuna in lightness of hand and general proficiency. " One day Drona, addressing Arjuna before the assem- bled Kaurava princes, said, 'Tliere^ was a disciple of Agastya in the science of arms called Agni-visha. He was my- precep- tor and I his disciple. By ascetic merit I obtained from him' a weapon called Brahma-shira which can never be futile and which is like unto thunder itself and capable of con- suming the whole earth. That weapon, Bharata, from what I have done, may now discend from disciple to disciple! While imparting it to me, my preceptor said, — O son of Bharadwaja, never shouldst thou hurl this weapon at any human being, especially at one who is of small energy ! — Thou' hast, hero, obtained that celestial weapon ! None else deserveth it. But obey thou tlie command of the RIshi (Agni- visha). And, behold, Arjuna, give me now the preceptorial fee in the presence of these thy cousins and relatives !' And when Arjuna, hearing this, pledged his word tiiat he would give what tlie preceptor demanded, the latter said, '0 sin- less one, thou must fight with me when I fight with thee!' And tiiat bull among the Kuru princes thereupon pledged his word unto Drona and touching his feet; went q,way northwards! Then there arose a loud siiout covering the whole earth bounded by her belt of seas to the effect that there was no bowman in the whole world like unto Arjuna. And, indeed, Dhananjayai in encounters with the maoe and the sword and oa the chariot;, ADIPARVA. 415 as also with the tow, acquired wonderful proficiency. And Sahadeva obtaining the whole science of morality and duties from(Vrihaspati) the spiritual chief of the celestials, contin- jued to live imder .the control of his brothers. And Nakala— the favorite .of his brothers — taught by Drona became known as a skilful warrior and a ^leat charioteer ( Ati-ratha). Indeed, Arjana and the other Pandava princes became so powierful that they slew in war the great Sauv.ira who had performed a sacrifice extending for three years undaun.ted.by ]the inroads of the Gandbarvas. And theMng of the Yavanas himself whom the powerful Pandu even had failed to bring, under subjection was brought by Arjuna under control. Them rgain, Vipula, the king of Sauvira, eniued with great prowess, wii'O had always shown a disregard for the Kurus, was made by the intelligent Arjuna to feel the edge of his power. And Arjuna'alsor&presaed by .means of his atrrows (the pride of) king.Sumitra of Sauvrra, also known by the name of Datta- mitra, .who had resolutely sought an encounter with him. The third of the Pandava princes, assisted by Bhima, withonly a single chariot. subjugated all the kings of the Ela'st backed.. by ten thousand Chariots. In the same way, having conquer- ed with a single chariot th« whole of the South, Dhimanjaya sent onto the kingdom of the Kurus a considerable spoil. " Thus did those foremost of men — the illustrious Panda- vas — -conquering the territories of other kings extended the limits of their own kingdom. But beholding the great prow- ess and strength of those migbty bowmen, king Dhrita- rashtra's sentiments towards the Pandavas :became suddenly poisoned, and from that day the monarch became so auxiousf t'hat he could not sleep." Thus ends the hundred and forty-first section in the Sam* b'hava of the Adi Parva. Section CXLII. (Sambham Parva continued.) Vaisampayana continued, "Hearing that the heroic sons of Paniu endued with excess of energy had become so mighty, king Dhrita-rashtra became very miserable with anxiety. Then summoning unto his side Kanika — that foremost of ministers — well-versed in the science of politics and expert in counsels, the kfng siiid, '0 best of Brahmanas, the Pandavaa are daily over-shadowing the earth. I am exceedingly jealous of them. Should I have peace or war with them? O Kanika, advise me truly, for I shall do as thou biddest !'" Yaisampayana continued, " That best of Brahmanas, thud addressed by the king, freely answered him in these pointed words well-agreeing with the import of political science. - ' Listen to me, O sinless king; as I answer thee ! And, best of Kuru kings, it behoveth thee not to be angry with me after hearing all I say. Kings should ever be ready with uplifted maces (to strike when necessary), and they should ever extend their prowess. Carefully avoiding all flaws them«ielves, they should ceaselessly watch for the flaws of their foes and take advantage of them. If the king is always ready to strike, everybody feareth him Therefore should the king ever have recourse to chastisement in all he doeth. He should so conduct himself that his foe may nob detect any flaw in him^ But by means of the weakness he detecteth in his foe he should pursue him (to destruction). He should always conceal, like the tortoise hiding its body, his means and ends, and he should always conceal his own weaknesses from the sight of other?. And having begun a particular act, he should ever accomplish it completely. Be- hold, a thorn, if not extracted wholly, produceth a festering sore ! The slaughter of a foe who doeth thee , evil is always pr&iseworthy. If the foe be one of great prowess, one should always watch for the hour his disaster and then slay him without any scruples. If he should happen to be a great warrior, his hour of disaster also should be watched and he should then be induced to fly. O, father, an enemy ADIPARVA. 417 should never be scorned however contemptible. A spark of fire 13 capable of consuming an extensive forest if only it can spread from one object to another in proximity. Kings should sometimes feign blindness and deafness, for if impotent to chastise tliey should pretend not to notice the faults that call for chastisement. On occasions such as these let them regard their bows as made of straw. But they should be always alert like a herd of deer sleeping in the! woods. When thy foe is in thy power destroy him by every means open or secret. Do not show him any mercy although he seeketli thy protection. A foe or one that hath once injured thee should be destroyed by lavishing money if necessary, for by killing him thou mayst be at your ease. The dead can never inspire fear. Thou must destroy the three, five and seven (resources) of thy foes. Thou must destroy thy foes, completely tearing them up by their roots. Then shouldsd thou destroy their allies and partisans. The allies and parti- sans can never exist if the principals are destroyed. If the root of the tree is torn up the branches and twigs can never exist as before. Carefully concealing thy own means and ends, thou shouldst always watch thy foes, always seeking their flaws. Thou shouldst, king, rule thy kingdom always anxiously watching thy foes. By maintaining the perpetual fire, by sacrifices, by brown cloths, by matted locks, and by hides of animals for thy bedding, shouldst thou at first gain the confidence of thy foes, and when thou hast gained it thou shouldst then spring upon them like a wolf. For it hath been said that in the acquisition of wealth even the garb of holiness might be employed as a hooked staff to bend down a branch in order to pluck the fruits that are ripe. The method followed in the plucking of fruits should be the method in destroying foes, for thou shouldst proceed by the principle of selection. Bear thou thy foe upon thy shoulders till the time coraeth when thou canst throw him down, breaking him into pieces like an earthen pot thrown with violence upon a stony surface. The foe must never be let off even though ha addresseth thee most piteously. No pity shouldst thou shew hioi but slay him at once. By the arts of conciliation or 53 418 MAHABBABATA. the expenditure of money should the foe be slain. By produ- cinw disunion amongst his allies or by the employment bi force, indeed, by e^ery means in thy power shouldst thou destroy thy foe.' " Dhrita~rashtra then said, 'Tell me truly how can a foe be destroyed hy the arts of conciliation or the expenditure of money, or by j)roducing disunion or by the employment •of force.' " Kanika repUed, 'Listen, O monarch, to the history «f a jackal dwelling in days of yore in the forest and fully acquainted with the science of politics. There was a wise jackal, mindful of his own interests, who lived in the company of four friends, viz, a tiger, a mouse, a wolf, and a mon- goose. One day tliey saw in the woods a strong deer — the leader of a herd— whom, howeTer, they could not seize for his fleetness and strength. They thereupon called a council for consultation. The jackal, opening the proceedings, said, — O •tiger, thou hast made many an effort to seize this deer, but all in vain, simply because this deer is young, fleet, and very intelligent. Let now the mouse go and eat into its feet when it lieth asleep. And when -this is done, let the tiger approach and seize it. Then shall we all, with great pleasure, feast over it. — Hearing these words of the jackal, they all set to work very cautiously as he directed. And the mouse ate into the feet of the deer and the tiger killed it as anticipated. And beholding the b3dy of the deer lying motionless on the ground, the jackal said unto his •companions, — Blessed be ye! Go and perform your ablutions. In the meantime I will look after the deer. — Hearing what the jackal said, they all went into a stream. And the jackal waited there, deeply meditating •upon what he should do. And tlie tiger, endued with great strength, returned first of all to the spot after having per- formed his ablutions. And he saw the jackal there plunged in meditation. The tiger said, — Why art thou so sorrowful, O wise one ! Thou art the foremost of all intelligent persons. Let us enjoy ourselves today by feasting on this carcase. — The jackal said, — Hear, mighty-armei one, what the mouse bath said. He hath even said,— '0, fie on the strength of the ADl PARVA.' 419* king of tlie beasts ! This deer hath Been slain by me ! By the might of my arm heywill today gratify his hunger !' — When lie hath boasted in such language, I, for my part, do- not wis^h to- touch this food. — The tiger replied,^— If, indeed, the mouse hath said so, my sense is now awakened. I shall,, from this d^y, slay, with the might of my own arm, creatures ranging the forest and then* feast on- their flesh. — Having sai(J thiSj the tiger went away. "'And after the tiger had left the spot, the mouse came,- And seeing the mouse come, the jacka'l addressed him* and said; — ^Blest be thou, O mouse, but listen to- what the mongoose htah said. He hath even ssrid, — 'The carcase of this deer is poison (the tiger having touched it with hig claws). I will not eat of ft. On the other hand, if thou, jackal, permittest it, I will cTen slay the mouse and feast on him !' Hearing this the- mouse became alarmed and quickly entered his hole; And after the mouse had gone, the woff, Oking, came there having performed his ablutions. And seeing the wolf come, the Jackal said unto him, — Tiie king of the beasts ha?th been angry with thee ! Evil is certain to overtake thee ! He is expected here with his wife. Do as thou pleasest I- — Thus was the wolf also, fond of animal meat, got rid off by the jackal. And the wolf fled contracting his body into the smallest dimen- sions. It was then that the mongoose came. And, king, the jackal, seeing him come,, said, — By the might of my arm have I defeated the others who have already fled. Fight with me first and then eat of this meat as you please ! — ^The mongoose replied; — When, indeed, the tiger, the wolf, and the intelli- gent mouse, have all been defeated by thee, heroes as they are, thou seeme&t to be a greater hero still ! I do not desire to fight with thee. — Saying this, the mongoose also went away.' " Kanika continued, 'When they all had thus left the place, the jackal, well-pleased at the success o( his policy, alone ate of that meat. If kings ever act in this way, they can be happy. Thus should the timid by exciting their fears, the courageous by the arts of cojiciliation, the covetous by gift of wealth, and equals and inferiors by exhibition of prowessj 420 HAHABHABATA. be brought under thy sway. Besides all this, O king, that I have said, listen now to something else that I say.' "Kanika continued, 'If thy son, friend, brother, father, or even spiritual preceptor, becometh thy foe, thou shouldst, if desirous of prosperity, slay him without scruples. By curses and incantations, by gift of wealth, by poison, or by decep- tion, the foe should be slain. He should never be neglected from disdain. If both the parties be equal and success uncer- tain, then he that acteth with deligence groweth in prosperity. If the spiritual preceptor himself be vain, ignorant of what should be done and what left undone, and vicious in his ways, even he should, be chastised. If thou art angry, show thyself as if thou art not so, speaking even then with smiles on thy lips. Never reprove any one with indications of anger (in thy speech). And, Bharata, speak soft words before thou smiteth and even while thou art smiting ! After the smiting is over, pity the victim, and grieve for him, and even shed tears. Comforting thy foe by conciliation, by gift of wealth, and smooth behaviour, thou must smite him when he walketh not aright. Thou shouldst equally smite the heinous offender who hath since been living in the practice of virtue, for the garb of virtue simply covereth his offences like black clouds covering the mountains. Thou shouldst burn the house of that person whom thou punishest with death. And thou shouldst never permit beggars and atheists and thieves to dwell in thy kingdom. By a sudden sally or pitched battle, by poison or by corrupting his allies, by gift of wealth, by any means, in thy power, thou shouldst destroy thy foe. Thou mayst act with the greatest cruelty. Thou shouldst make thy teeth sharp to bite with fatal effect. And thou shouldst ever smite so effectually that thy foe may not again raise his head. Thou shouldst ever stand in fear of even one from whom there is no fear, not to speak of him from whom there is fear. For if the first be ever powerful he may destroy thee to the roots (for thy unpreparedness). Thou shouldst never trust the faithless, nor trust too much those that are faithful, for if those in whom thou confidest prove thy foes, thou art cer- tain to be annihilated. After testing their faithfulness thou ADI PARVA. 421 shouldst employ spies in thy own kingdom and in the king^ doms of others. Thy spies in foreign kingdoms should be apt deceivers and persons in the garb of ascetics. Thy spies should be placed in gardens, places of amusement, temples and other holy places, drinking places, streets, and with the (eighteen) ihirthas (viz, the minister, the chief priest, the heir- presumptive, the commander-in-chief, the gate-keepers of the court, persons of the inner apartments, the jailer, the chief purveyor, the head of the treasury, the general executant of orders, the chief of the town police, the chief architect, the chief justice, the president of tiie council, the chief of the punitive department, the commander of the fort, the chief of the arsenal, the chief of the fi'Ontier guards, and the keeper of the forests), and in places of sacrifices, near wells, on mountains and rivers, in forests, and in all places where people congregate. In speech thou shouldst ever be humble, but let thy heart be ever sharp as the razor. And when thou art engaged in doing even a very cruel and terrible act, thou shouldst talk with smiles on thy lips. If desirous of pros- perity, thou shouldst adopt all arts, — humility, oath, conci- liation, worshipping the feet of others by lowering thy head, inspiring hope, and the like. A person conversant with the rules of policy is like a tree decked with flowers but bearing no fruits ; or, if bearing fruits, these must be at a great height not easily attainable from the ground ; and if any of these fruits seem to be ripe, care must be taken to make them appear as raw. Conducting himself in such a way, he shall never fade. Virtue, wealth, and pleasure have botli their evil and good effects closely knit together. While extracting the effects that are good, those that are evil should be avoided. Those that practise virtue (incessantly) are made unhappy for want of wealth and the neglect of pleasure. Those again in. pursuit of wealth are made unhappy for the neglect of tiie two others. And so those who pursue pleasure suffer for their inattention to virtue and wealth. Therefore shouldst thou pursue virtue, wealth, and pleasure, in such a way that thou mayst not have to suffer therefrom. "With bumiliatioa and attention, without jealousy and solicitous pf 422 MAHABHARATA. accomplishing thy purpose, shouldsfc tboa, in all sincerity, consult with the BrahmanaSi When thou art fallen, thou shouldst raise thyself by any means, gentle or violent ; and after thou hast thus raised thyself, thou shouldst practise Tirtiie. He that hath never been afflicted with calamity can never have prosperity. This may be seen in the life of one who surviveth his calamities. He that is afflicted with sorrow should be consoled by the recitation of the history of persons of former times (like those Of Nala and Eama). He- whose heart hath been unstrung by sorrow should be consol- ed by hopes of future prosperity. He again who is learned and wise should be consoled by pleasing offices presently rendered unto him. He who having concluded a treaty with an enemy reposeth at ease as if he hath nothing more to do, is very like a person who awaketh having fallen down from the top of a tree whereon he had slept, A king should ever conceal his counsels without fear of calumny, and while beholding everything with the eyes of his spies, he should take oare to conceal his own emotions before the spies of his enemies. Like a fisherman who becometh prosperous by catch- ing- and killing fish, a king can never grow prosperous without tearing the vitals of his enemy and without doing some violent deeds. The might of thy foe, as represented by his armed force, should ever be completely destroyed, by ploughing it up (like weeds) and mowing it down and otherwise afflicting it by disease, starvation, and want of drink. A person in want never approacheth (from love) one in affluence; and when one's purpose hath been accomplished he hath no need to approach him whom he had hitherto looked to for its accomplishment. Therefore when thou dost anything never do it completely, but ever leave something to be desired for by others (whose services thou mayst need). One who is desirous of prosperity should with diligence seek allies and means, and carefully conduct his wars. His exertions in these respects should always be guided by prudence. A pradeut king should ever act in such a way that friends and foes may never know his intent before the commencement of his acts. Let them know all when the act bath been commenced or ended, As long as ADIPARVA. 428 danger doth not come so long only shalt thou act as if thou art afraid, But when it hath overtaken thee, thou must grapple with it courageously. He who trusteth iu a foe "who hath been brought under subjection by force, suramoneth his own death aa a she-mule by her act ■of conception. Thou ^houldst always reckon the act that is future as already arrived (and concert measures for meeting it), else, froip want of calmness caused by haste, th<}u mayst even overlook an important point iu meeting it when it is before, thee. A person desirous of prosperity should always exert with pru- dence adapting his measures to time and place.. He should also act with an eye to destiny as capable of being regulated by mantras and sacrificial rites, and to virtue, wealth, and pleasure. It is well-known that time and place ( if taken into consideration) always produce the greatest good. If the foe is insignificant, he should not yet be despised, for he may soon grow like a palm tree extending its roots, or like a spark «f fire in the deep woods that may soon flame up into an ex- tensive conflagration. As a li-ttle fire gradually fed with faggots soon becometh capable of consuming even the biggest blocks, so the person who increaseth his power by making alliances and friendships soon becometh capable of subjugating even the most formidable foe. The hope thou givest unto thy foB' should be- long deferred in the filling; and when the time Cometh for its fulfilment, invent some pretext for deferring it still. Let that pretext be shown as founded upon some rea- son, and let that reason itself be made to appear as founded on some other reason. Kings should, in the matter of destroy-; ing their foes, ever resemble razors in every particular: un- pitying as these are sharp, hiding their intents as these are concealed in their leathern cases,, striking when the oppor- tunity cometh as these are used on proper occasions, sweeping off their foes with all allies and dependents as these shave the head or the chin without leaving a single hair. O thou "supporter of the dignity of the.Kurus, bearin'g thyself towards the Pandavas and others also as policy diclateth, act in such a way that thou mayst not haj?e to grieve in future. Well do I know that thou art endued with every blessing, and 424 MA'HABHABATA, possessed of every mark of good fortune. Therefore, O king, protect thyself from the sous of Pandu ! Q king, the sona of Pandu are stronger than their cousins (thy sons): therefore, O thou oppressor of all foes, I tell thee plainly what thou shouldst do. Listen to it, king, with thy children, and having listened to it, exert yourselves (to do the needful). O king, act in such a way that there may not be any fear unto thee from the Pandavas. Indeed, adopt such measures in consonance with the science of policy that thou mayst not have to grieve in the future.' " Vaisampayana continued, " Having delivered himself thus, Kanika returned to his abode, while the Kuru king Dhrita- rashtra became pensive aud melancholy. " Thus ends the hundred and forty-second Section in the Sambhava of the Adi Parva. Section CLXIII. (Jatu-griha Parva.) Vaisampayana said, " Then the son of Suvala (Sakuni^, ■ king Duryodhana, Dush-shasana, and Kama, in consultation with each other, formed an evil conspiracy. With the sanc- tion of Dhrita-rashtra the king of the Kurus, they resolved to burn to death Kuuti and her (five) sons. But the wise Vidura, capable of reading the heart by external signs, ascertained the intention of those wicked wights by obser- ving their countenances alone. Then the sinless Vidura, of soul enlightened by true knowledge, aud devoted to the good of the Pandavas, came to the conclusion that Kunti with her children should fly away from her foes. And pro- viding for that purpose a boat furnished with engines and flags and strong enough to withstand both winds and waves, he addressed Kunti and said, 'This Dhrita-rashtra hath been born for destroying the fame and offspring of the (Kuru) race. Of wicked soul, he is about to cast off eternal virtue ! O blessed one, I have kept ready on the stream a boat capable of withstanding both winds and waves. By it escape thou with thy children from the net that Death hath spread around ye I* A.D1 PARVA. 425 Vaisarapayana continued, 'Hearing these words, the illus- trious Kunti was deeply grieved, and with her children, thou bull of the Bharata race, stepped into the boat and went over the Ganges. Then leaving the boat according to the advice of Vidura, the Pandavas took with them the wealth that had been given to them (while at Varanavata) by their enemiea and safely entered the deep woods. In the house of lac, however, that had been prepared for the destruction of the Paniavas, an innocent Nishada woman who had come there for some purpose, was, with her children, burnt to death. And that worst of Mlechchas — the wretched Purochana — (who was the architect employed in building the house of lac) was also burnt in the. conflagration. And thus were the sons of Dhrita-rashtra with their counsellors deceived in their expec- tations. And thus also were tiie illustrious Pandavas, by the advice of Vidura, saved with their mother. But the people (of Varanavata) knew not of their safety. And the citizens of Varanavata, seeing the house of lac consumed (and believ- ing the Pandavas to have been burnt to death) became ex- ceedingly sorry. And they sent messengers unto king Dhrita- rashtra to represent everything that had happened. And they told the monarch, 'Thy great end hath been achieved ! Thou hast at last burnt the Pandavas to death ! Thy desire fulfilled, enjoy with thy children, king of the Kurus, the kiniydom !' Hearing this, Dhrita-rashtra with his children, made a show of grief, and along with, his relatives, including Khatta (Vidura) and Bhisma the foremost of the Kurus, per- formed the last rites of the Pandavas. " Janamejaya said, '0 best of Brahraanas, I desire to hear in full this history of the burning of the house of lac and the escape of the Pandavas therefrom. That was a cruel act of theirs (the Kurus) acting under the counsels of the wicked (Kanika). Recite tliou the history to me of all that happened. I am burning with curiosity to hear it ! " Vaisampayana said, " thou chastiser of all foes, listen to me, monarch, as I recite the (history of the) burning of the house of lac and the escape of the Pandavas. The wicked Daryodhana, beholding Bhima-sena surpass (every, 54 426 MAHABHARATA, body) in strength and Arjuna highly accomplished in arms, became pensive and sad. Then Kama the offspring of the Sun and Sakuni the son of Suvala endeavoured by various means to compass the death of the Pandavas. Tlie Pandavas too counteracted all those contrivances one after another, and in obedience to the counsels of Vidura, never spoke of them afterwards. Then the citizens, beholding the sons of Pandu possessed of all accomplishments, began, O Bharata, to speak of them in all places of public resort. And assembled in courtyards and other places of gatherinig, they talked of the eldest son of Pandu (Yudhish-thira) as possessed x>i the quali- fication for ruling the kingdom. And they said, 'Dhrita- rashtra, though possessed of the eye of knowledge, being (born) blind, obtained not the kingdom before. How can he (therefore) become King now ? Then Bhisma, the son of Shantanu, of rigid vows and devoted to truth, having for- merly relinquished the sovereignty, would never accept it now. We shall, therefore, now install (on the throne) with proper ceremonies the eldest of the Pandavas endued with youth, accomplished in war, versed in the Vedas, and truthful and, kind. Worshipping Bhisma the son of Shantanu and Dhrita- rashtra conversant with the rules of virtue, he will certainly maintain both the former and the latter with his children in every kind of enjoyment.' " The wretched Duryodhana, hearing these words of the prating partisans of Yudhish-thira, became very much dis- tressed. And afHicted deeply, the wicked prince could not put up with those speeches. Inflamed with jealousy he went unto Dhrita>rashtra, and finding him alone he sainted him with reverence, and distressed at (the sight of ) the partial- ity of the citizens for Yudhish-thira, he addressed the mon- arch and said, 'O father, I have heard the prating citizens \itter words of ill omen. Passing thee by, and Bhisma too, they desire the son of Pandu to be their king ! Bhisma will sanc- tion this, for he will not rule the kingdom ! It seems, there- fore, that the citizens are endeavouring to inflict a great injury on us ! Pandu obtained of ol4 the ancestral kingdom by virtue of his own accomplishments. Thou, from blindness^ km P ARTA, 427 ©ttainedst not Ihy kingdom though fully qualified to hava it. If Pandu's son now ohtaineth the kingdom as his inherit tance from Pandu, then hia son will obtain it after him and that son's son also, and so on will it descend in PSindu's line. In that case, O king of the world, ourselves with our children^ excluded from the royal line, shall certainly Be disregarded «f all men \ Therefore, monarch, adopt thou sach coun- sels that we may not suffer perpetwal distress Becoming dependents on others for our food. O king, if thou hadst obtained the sovereignty before, we would certainly have suc- ceeded to it, however much the people m^ight be umfavourable to us !' " Thus ends the hundred and fbrtsy-thiird Section in the Jatu^ griha of the Adi Parva. Section- CXLIT. (Jatu-griha Parvdi continued'. ) Vaisampayana continued, " King Dhrita-rashtra whose kowledge was his only eye, hearing these words of his_ sort and recollecting everything that Kanika had said unto him, became afflicted with sorrow. And his mind also thereupon began to waver. Then Duryodhana and Kama and Sakuni the son of Suvalaand Dush-shasana the fourth held a consul- tation together. Then prince Duryodhana said unto Dhrita- rashtra, 'Send, O father, by some clever contrivance, the Pan- davas to the town of Varanavata ! We shall then have no fear of them r Dhrita-rashtra; hearing these words uttered by his son, reflected for a moment and then replied unto Duryodhana, saying, 'Pandu, ever devoted to virtue, always behaved dutir fully towards all his relatives but particularly towards myself. He cared very little for the enjoyments of the world, but devotedly gave everything unto me, even the kingdom. His son is as much devoted to virtue as he, and is possessed of every accomplishment. Of world-wide fame, he is again the favorite of the people. Possessed of allies, how can we by force exile him from his ancestral kingdom ? The counsellors and soldiers (of the state) and their sons anJ grandsons have 42d MAHABBABATA, all been cherished and maintained by Pandu. Thus benefited of old by Pandu, shall not, O child, the citizens slay us witK all our friends and relatives now on account of Yudhish-thira?' " Duryodhaaa replied, 'What thou sayest, father, is perfectly true. But in view of the evil that is looming ii^ the future as regards thyself, if we conciliate the people with wealth and honors, they would assuredly side -with us for these proofs of our power. The treasury and the ministers of state, O king, are at this moment under our control. Therefore, it behoveth thee now to banish, by some gentle means, the Pandavas to the town of Varanavata, And, king, when the sovereignty shall have been vested in me, then, Bharata, may Kunti with her children come back from that place.' " Dhrita-rashtra replied, 'This, Duryodhana, is the very thought existing in my mind. But from its sinfulness I have never giyen expression to it. Neither Bhisma, nor Drona, nor Khatta, nor Gautama (Kripa), will ever sanction the exile of the Pandavas, In their eyes, dear son, amongst the Kjirus both-ourselves and the Pandavas are equal. Those wise and •virtuous persons will make no difference between us. If^ therefore, we«beliave so towards the Pandavas, shall we not, O son, deserve death at the hands of the Kurus, of these illustrious personages, and of the whole world V " Duryodhana answered, 'Bhisma hath no excess of affeCT tion for either^ide and will, therefore, be neutral (in case of a dispute). The son of Drona (Aswathama) is on my side. There is no doubt that where the son is, there the father will also be. Then Kripa the son of Saradwan must be on the side on which Drona and Aswathama are. He will never abandon Drona and his sister's son (Aswathama). Khatta (Vidura) is dependent on us for his means of life though he is covertly with the foe. But siding the Pandavas, alone he can do us no injury. Therefore, exile thou the Pandavas to Varana- vata.without any fear. And take such steps that they may go thither this very day. By this act, father, extinguish thou the grief that consumeth me like a blazing fire, tliat robbeth me of sleep, and that hath pierced my heart even lilte a terrible dart !' " ADIPARVA, ' 429 Thus ends the hundred and forty-fourth Section in the Jatu-griha of the Adi Farva. Section CXLV. (Jatu-griha Parva continued.) Vaisampayana said, " Then prince Duryodhana along with his brothers hegan gradually to win over the people.'to his side by grants of wealth and honors. Meanwhile, some clever coun- cillors instructed by Dhrita-rashtra, one day began to describe (in court) the town of Varanavata as a charming place. And they said, 'The festival of Pashupati (Siva) hath commenced in the town of Varanavata. The concourse of people is great and the procession is the most delightful of all ever witnessed on earth. Decked with every ornament, it charmeth the hearts of all spectators.' Thus did those councillors, ins- tructed by Dhrita-rashtra, speak of Varanavata, And whilst they were so speaking, the Pandavas, O king, entertained the desire of going to that delightful town. And when the king (Dhrita-rashtra) ascertained that the curiosity of the Pandavas had been awakened, the son of Amvika addressed them, saying, 'These men of mine often speak of Varanavata as the moat delightful town in the world. If, therefore, ye children desire to witness that festival, go ye to Varanavata with your followers and friends and enjoy yourseltes there like the celestials. And give ye away pearls and gems unto the Brahmanas and the musicians (that may be assembled there). And sporting there for sometime as ye please like the resplend- ent celestials and enjoying as much hapiness as ye like, return, ye to Hastinapore again !' " Vaisampayana continued, " Yudhish-thira, fully under- standing the motives of Dhrita-rashtra and considering that he himself was weak and friendle&s, replied unto the king, saying, 'So be it.' Then addressing Bhisma the son of Shan- tanu, the wise Vidura, Drona, Valliika, the Kaurava Soma- datta, Kripa, Aswathama, Bhuri-srava, and the other rever- end councillors, and Brahmanas and ascetics, and the priests, and the citizens, and the illustrious Crandbari, Yudhish-thira 430 MA.BABHABATA. said slowly and humbly, 'With our friends and followers we go to the delightful and populous town of Varanavata at the command of Dhrita-rashtra ! Cheerfully give us your bene- dictions so that acquiring prosperity therewith we may not be touched by sin !' Thus addressed by the eldest of Pandu's sons, the Kaurava chiefs all cheerfully pronounced blessings on them,, saying, 'Ye sons of Pandu, let all the elements bless ye along your ways and let not the slightest evil befall, ye !' "The Pandavas, having performed propitiatory rites for obtaining (their share of ) the kingdom, and finishing their preparations, set out for Varanavata." Thjis ends the hundred and forty-fifth Section in the Jatu-griha of the Adi Parva, Section CXLVI. ( Jatu-griha Parva continued. ) Vaisampayana said, " The wicked Duryodhana became very much pleased when the king, O Bharata, had said so unto the Pandavas. And, thou bull of the Bharata race, Dur- yodhana then summoning his counsellor Purochana in private took hold of his right hand and said, '0 Purochana, this world, so full of wealth, is mine ! But it is thine equally with mine ! It behoveth thee, therefore, to protect it ! I have no more trustworthy counsellor than thee with whom to consult. Therefore, father, keep my counsel and exter- minate my foes by a clever device. O do as I bid thee ! The Pandavas have, by Dhrita-rashtra, been sent to Varanavata, They will, at Dlirita-rashtra's command, enjoy themselves there during the festivities. Do that by which thou mayst this very day reach Varanavata upon a chariot drawn by swift mules ! Repairing thither, cause thou to be erected a quad- rangular palace in tlie neighbourhood, of the arsenal, rich in materials and furniture, and guard thou the mansion well (from prying eyes) ! And use thou (in erecting that house) hemp and resin and all other infiammable materials that are procurable. And mixing a little earth with clarified butter and oil and fat and a large measure of lac, make thou ADl PARVA. .431 a plaster for lining the walls. And scatter th6u all arounJt that house hemp and oil and clarified hutter and lac and wood in such a way that the Pandavas, or any others, may not, even with scrutiny, heboid them there or conclude the house to be an inflammable one. And haying erected such a mansion, cause thou the Pandavas, after worshipping them with great reverence, to inhabit it, with Kunti, and all their friends. And place thou there seats and conveyances and beds, all of the best workmanship, for the Pandavas, so that Dhrita-rashtra may have no reason to complain. And thou must also so manage it all tliat none of Varanavata may know anything till the end we have in view is accomplished. And assuring thyself that the Pandavas are sleeping within in confidence and without fear, thou must then set fii-e to that mansion beginning at the outer door. The Pandavas thereupon must be burnt to death, but the people will, say that they have been burnt in (an accidental) conflagration of their house.' "Sajing 'So be it* unto the Kuru prince, Purochana repaired to Varanavata on a car drawn by fleet mules. And going thither, O kingj without loss of time, obedient to the instructions of Duryodhana he did everything that that prince bade him do. " Thus ends the hundred and forty-sixth Section in the Jatu-. griha of the Adi Parva. Section CXLVII. ( Jatu-griha Parva continued. ) Vaisampayana said, " Meanwhile the Pandavas ascended their chariots yoking thereto some fine horses endued with the speed of the wind. And while they were on the point of riding on their cars, they touched, in great distress, the feet of Bhisma, of king Dhrita-rashtra, of the illustrious Drona, of Kripa, of Vidura, and of the other elders of the Kuru race. Thus saluting reverentially all the older men, and embracing their equals, and receiving the farewell of even the children, an4 taking leave of all the venerable ladies of 432 MAHABHARITA. their household and walking round them respectfully, and bid- ding farewell unto all the citizens, the Pandavas, ever mindful of their vows, set out for Varanavata. And Vidura of great wisdom and the other bulls among the Kurus and the citizens also, in great affliction followed those tigers among men for some distance. And some amongst the citizens and the country- people who followed the Pandavas, afflicted beyond measure at beholding the sons of Pandu in such distress, began to say aloud, 'King Dhri^a-rashtra of wicked soul seeth not things with an equal eye ! The Kuru monarch casteth not his eye on virtue ! Neither the sinless Yudhish-thira, nor Bhima the foremost of mighty men, nor Dhananjaya the (youngest) son of Kunti, will ever be guilty of (the sin of waging a rebellious war). And when these will remain quiet, how shall the illustrious sons of Madri do anything ? Having inherited the kingdom from their father, Dhrita-rashtra could not bear them. How is it that Bhisma, who suffers the exile of the Pandavas to that wretched place, sanctions this act of great injustice ? Vichitra-virya'the son of Shantanu and the royal sage Pandu of the Kuru race both cherished us of old with fatherly care. But now that Pandu — that tiger among men — hath ascended to heaven, Dhrita-rashtra cannot bear these princes — his children. We who do not sanction this exile shall all go, leaving this excellent town and our own homes, to where Yudhish-thira will go.' " Unto those distressed citizens talking in this way, the virtuous Yudhish-thira, himself afflicted with sorrow, reflect- ing for a few moments said, 'The king is our father, worthy of regard, our spiritual guide, and our superior ! To do with unsuspicious hearts whatever he biddeth is, indeed, our duty. Ye are our friends ! Walking round us and making us happy by your blessings, return ye to your abodes ! When the time Cometh for anything to be done for us by ye, then, indeed, accomplish all that is agreeable and beneficial to us !' Thus addressed, the citizens walked round the Pandavas and blest them with their blessings and returned to their respective abodes. " Aiid after tlie citizens ceased following the Pandavas, ADI PARVA. 433 Vidura, conversant with all the dictates of morality, desirous of awakening the eldest of the Pandavas (to a sense of hia dangers) addressed him in these words. The learned Vidura, conversant with the jargon (of the Mleohchas), addressed the learned Yudhish-thira also* conversant with the jargon (of the Mleohchas) in words of the Mleohcha tongue so as to be unintelligible to all except Yudhiah-thira. And he said, 'He that knoweth the schemes his foes contrive in accordance with the dictates of political science, should, knowing them, act in such a way as to keep himself off from/ all danger. He that knoweth that there are sharp weapons capable of cutting the body though not made of steel, and understandeth also the means of warding them off, can never be injured by his foes. He liveth who protecteth himself by the knowledge that neither the consumer of straw and wood nor the drier of the dew burneth the inmates of a hole in the deep woods. The blind see no way nor have any know- ledge of direction. They who have no patience never acquire prosperity. Remembering this, keep thyself alert. The per- son who aocepteth an inflammable abode assigned to him by his foes can escape from fire by making his abode like unto that of a jackal (having many outlets). By wandering a man can acquire the knowledge of ways, and by the stars he caa ascertain the directions, and he who keepeth his five (senses) under control can never be oppressed by his enemies.' " Thus addressed, Pandu's son Yudhish-thira the just replied unto Vidura the foremost of all learned men, saying, 'I have understood thee.' Then Vidura, having instructed the Pandavas and followed them (thus far), walked around them and bidding them farewell returned to his own abode. And when the citizens and Bhiama and Vidura had all ceased following, Kunti approched Yudhish-thira and said, 'The words, that Khatta said unto thee in the midst of many people, so indistinctly as if he said not anything, and thy reply also 'to him in similar words . and voice, we have not understood. If it is not -improper for us to know them I should then like -to hear everything that passed between him and thee !' "Yudhish-thira replied, 'The. virtuous Vidura said unto 55 434 MAH1SHABAT&, me that we should know the mansion (fot our accommodation nt Varanavata) hath been built of inflammable materiala. He also said unto me,— the path of escape too shall not be unknown to thee, — and, further, that — those that can control their senses can acquire the sovereignty of the whole world.— The reply that I gave unto Vidura was, — I have understood thee.—'" Vaisampayana continued, " The Pandavas set out on the eighth day of the . month of Falgoona when the star Rohiny was ascendant, and arriving at Varanavata they beheld the town and the people." Thus ends the hundred and forty-seventh Section in the Jatu-griha of the Adi Parva. Section CXLVIII. (Jatu-griha, Parva.Continued.) Vaisam{)ayana said, " Then all the citizens (of Varana- vata), hearing that the sons of Pandu had come, and filled "with joy at the tidings, with great actvifcy came out of Vara- navata, on comreyances of various kinds by thousands, and taking with them every auspicious artiple, as directed by the Shastras, to receive those foremost of men. And the people of Varanavata having approached the sons of Kunti blessed them by uttering the word Jaya and stood surrounding them. That tiger among men — the virtuous Yudhish-thira — thus Siurrounded by them looked resplendent like him having the thunder-bolt in his hands (Indra) in the midst of the celestials. And those sinless ones welcomed by the citizens and welcom- ing the citizens in return then entered the populous town of Varanavata decked with every ornament. And entering the town, those heroes first went, monarch, to the abodes of Brahmanas engaged in their proper duties. Those foremost of men then went to the abodes of the Sutas and of the Vaisyas and even of the Sudras. And, thou bull of the Bharata race,' thus adored by the citizens, the Pandavas at last went, with Purochana walking before them, to the palace that had been built for them, And Purochana then began ADl PARVA. *S5 to pkce before them food and drink and beds and carpets*, all of the first and most handsome kind. And the Pandavaa, dressed in costly attire, continued to live there, adored by Purochana and the people having thfeir homes in Varanavata. " After the Pandavas had thus lived for ten nights, Puro- chana spoke to them of the mansion (he had built) called 'The blessed home,' but in reality the cursed house. Then those tigers among men attired in cpstly dresa, entered that mansion at Parochana's word, like Guhyakas entering the palace (of Shiva) on the Kylasa mount. The foremost of all virtuous men — Yudhish-thira — inspecting the house said .unto Bhima that it was really built of inflammable materials. And scenting the smell of fat mixed with clarified butter and preparations of lae, he said unto Bhima, '0 thou oppressor of all enemies, this house is truly built of inflammable materials ! Indeed, it is apparent that such is the case ! The enemy, it is evident, by the aid of trusted artists well-skilled in the construction of houses have finely built this mansion, after procuring hemp, resin, heath, straw, and bamboos all soaked in clarified butter. This wicked wretch, Purochana, acting under the instructions of Duryo-dhana, stayeth here with the object of burning me to dqath when he seeth me trustful. But, O son of Pritha, Vidura of great intelligence- knew this danger and, therefore, hath apprised me of it beforehand. Knowing it all, that youngest uncle of ours, ever wishing our good, from affection hath told us that this house so full of danger hath been constructed by the wretches under Duryo-dhana acting in secrecy.' " Heaving this, Bhima replied, 'If, sir, you know this house to be so inflammable, it would then be well for us to- return thither where we had taken up our quarters first.' Yudhish-thira replied, 'It seemeth to me that .we should rather continue to live here in seeming unsuspiciousness but all the while with caution and our senses .-•wide«'m and of the daughter of Kuntiraj ! Let also the Jboneg of the decease^ 56 iii HAHABHAn&TA. be sanctified by the usual rites, and let a\l the beneficial and great acts (usual on such occasions) be performed. Let the friends and relatives of those that have be^n burnt to death repair thither. Let also whatever otter beneficial acts that ought, under these circumstances, be performed by us for the Pandavas and Kunti be accomplished by weahh.' *• Having said this, Dhrita-rashtra the son of Amvika, surrounded by his relatives, offered oblations of water to the sons of Pandu. And all of them, afflicted with excessive Sorrow, bewailed aloud, exclaiming, 'Oh Yudhish-thira 1 Oh prince of the Kuru race I — while others cried aloud, ' Oh Bhima ! — Oh Falgoona !' — while some again, 'Oh the twins ! — Oh Kunti ! — Thus did they bewail the Pandavas and offei* oblations of water unto them. The citizens also wept for the Pandavas, but Vidura did not weep much because he jcnew the truth. '' Meanwhile, the Pandavas endued with great strength, with their mother forming a company of six, going out of the town cff Varana-vata, arrived at the banks of the Ganges. They then speedily teached th« "opposite bank aided by the strength of the boatmen's arms, the rapidity of the river's current, and a favorable wind. Leaving the boat they pro- ceeded in a southern direction finding their way in the dark- ness by the light of the stars. After much sufiPering they iat last reached, O king, a dense forest. They were then tired and thirsty and sleep was closing their eyes every moment. Then Yudhish-thira, addressing Bhima endued with great energy, said, 'What can be more painful than this ! We are now in the deep woods. We know not which side is which. Nor can we proceed much further. We do not kuow whether that wretch Purochana hath or liath nob been bnrnt to death. How shall we escape from these dangers — unmarked by others ? O Bharata, taking us on thyself, proceed thou as before ! Thou alone amongst us art strong and swift as the wind !' " Thus addressed by Yudhish-thira the just, the mighty Bhima-sena, taking up on his body Eunti and his brothers, began tc proceed with great celerity." ADI PAUTA. 443 Thiig ends the hundred and fifty-seccmd Sectioa in th* Jatu-griha of the Adi Parva?. Section CLIII (Jatu-griha Parva continued. ) Vaisampayana said, " As the migthy Bhima proceeded^ by the clasp of his breast the whole forest with its trees and their branches seen*ed to tremblei The motion of his legs raised a wind like unto that whkh bloweth during the months of Ja/ishtha and Askara. And tlie mighty Bhima proceededj making a path for, himself, by treading down the trees and creepers before him. In fact,, he broke Cby the pressure of his body) the large trees and plants with their flowers and fruits standing on his way. Even so passeth through, the woods, breaking down mighty trees, a leader of a herd of elephants, of the age of sixty years, angry and endued, with excess o£ energy, during the season of rut when the liq,uid juice tricketh down the three parts of.its body; Indeed, so great was the force with which Bhima endued with the speed o£ Gadura or of Maruta (the god of wind) proceeded that the Pandavas seemed to faint in consequence. Frequently swimming accross streamy difficult of being crossed, the Pandavas disguised themselves on their way from fear of the sons of the Dhrita-rashtra. .And Bhima carried on his shoulders his illustrious mother of delicate sensibilities along the uneven banks of rivers. Towards the evening, O thou bull of the Bharata race, Bhimai (bearing liis brothers and mother on his back) reached a^ terrible forest where furits and roots and water were scarce and which was i-esounding with the terrible cries of birds and beasts. The twilight deepened, the cries of birds and beasts became fiercer, darkness surrounded everything from the view, and an untimely wind began fo blow that broke and laid low many a tree large and small and many of creeper with dry leaves and fruits. Tiie Kaurava princes, afflicted with fatigue and thirst and heavy with slee]), -were unable to proceed further. They then all sat down in tha t forest without food and drink. Then Kunti afflicted with thirst said unto hesr 444 MAH&BaAR&TA. sons, 'lam tlie mother of the five Pandav&s and am now in theii- midst! Yet am I burning with thirst!' Kunti repeatedly said this unto -her aons. Hearing these words, from affection for hig mother Bhima'a mind was warmed by compassion and he resolved to go ( along as before ), Then Bhima, proceeding through that terrible and extensive fbrest without a living soul saw a beautiful banian with wide^'Sprfeading brattioheS. Causing his brothera and mother, O thou bull of the Bharata race, to alight there, he said unto •thefti. Rest ye here, while I go in quest of water. I hear the sweet cries of acquatic fowls. I think there must be a large pool hete:' Oommanded, Bhatala, by his eldest brbthtel- -who skid unto him "Oo," Bhima proceeded in th« direfctiOn -W^h-tenbe th* cries of those acqnabic fowls were coming. Attd, thou bull of the Bharata race, he soon came upon a pool, and bathed and slaked his thirst. And affectionate tinto hi^ brothers, he brought for them, O Bharata, watet %y soaking his uppfer garments. Hastily retracing his way ■ovter those fotir miles he came unto where Lis mother was ftttl behbldiog her he wa^ afflicted with sorrow and began to telgh like a snake. Distressed with grief at seeing his mother and brothers adleep on the bare ground, Vrikodara began to tve'ep. 'bh wretch that I am, who heholdeth his brothers asleep 'on the bare ground, what can befall unto me more "pain'fnl than this I Oh, they who formerly at Varanavata •bOiiM not sleep on the softest and most valuable beds are ^ow fesfeep on the bare ground! Oh, what more pain's!! Sight shall I ever "behold than that of Kunti,— t'he sister 6f VitsudeVa that grinder of hostile hosts, — the daughter of KHntiraj^,"^hfer8'e'lf dedced -with every auspicious mark, — 'the dattghfrer-in4aw of Vichitraviirya,— the wife of the illua- Irious Pan'da,' — ;the 'moth:er of us (five brotheis),-^re8plendant as the filaments of the lotas, and delicate and tender and fit to Bleep on the tnost costly beds, — thus asleep, as she should never be, on the bare ground? Oh, she •who hath ^rott^ht fc*th these sons by Dharma and Indra and Maruta — 'she w^o h'ath ever slept within palaces-^now sleepeth fatigued 'On the 'bare 'ground'! What 'more painful sight shall ever be ADl P4RVA. 445' beheld by me than that of these tigers ^arao'nginen (my brothers) asleep oa the ground I Oh, the virtuous Yudhish- tbira who deserveth the sovereignty of the three worlds Sleepeth fatigued, like an ordinary man, on the bare ground i This Arjuna of darkish hue, like unto that of the clouds of heaven, and unequalled amongst men, sleepeth an the groundl Kke an ordinary -perso-n ! Oh, what can be more painful than this ? Oh, the twins who in beauty are like the twin Aswinas amongst the celestials are asleep like ordinary mortals on the bare ground! He who hath no jealous and evil-minded relatives, Jiveth in happiness in this world like a single tree in a, village. The tree that standeth single in a village with its leaves and fruits, from absence of others pf the eame species, beeometh sacred aad is worishipped and venerated by all. They again that have many relatives but aJl heroic aad virtuous, live happily is the world withoufc Borrow of any kind. Themselves powerful and growing in prosperity a,nd always gladdening their friends and" relatives,, they live idepending on eachtither lilte tall trees "rowing in iin^ same forest. We, howeisrer, have been foieed into exile by 4he wicked Dihrita-raahtra wlhh his sons, having escaped with difficulty, from sheer good fortanej » fiery death. Having eseSiped from that fire we are now resting in the sjaade iof this tree ! Having akeady suffered so much, where now are we to go ? Ye sons of Dhrifea-rashtra of little fore-sight, ye wicked wights, ^'oy your temporary success! The ^ods are iceTi itainly aiuspicious bo ye ! But ye wicked wretches, ye are alive yet only because Yuihish-thina doth not command me 4o take your lives ■! Else this very day, filled as I am with wrabb, I would send thea, (Duryodhana) to the ■ regions of -Yama with thy cbildxen and friends and brothers, and Karnas and fSakuni) tJhe son of Suvala ! Bat what can ;I d-o ! For ye •sinful wretches, the vii^tuous king YudMsh-tlii^a — the eldest -of the Panda.vas — is not yetam^ry with ye !' '" Having said this, Bhima of mighty arms, fired by wrath), -began to squeeze his palms, sighing deeply in affliction. Excited again in wrath like an extinguished fire blazing up all OH a sudden, Vriko-dara gnoe more ^beheld bis brotheus 416 MAHABHAR^TA.' sleeping on tlie ground like ordinary p«rson« sleeping ia< trustfulness. And Bhima, said unto Mmself, 'I thinic there is some town not far oif from this forest. These all are asleep,, so I will sit awake. And these will slake their thirst after they rise refreshed from sleep !' Saying this, Bhim sat there awake, keeping watch over bis sleeping mother and brothers." Thus ends the hundred and fifty-tbird Section in the Jatu-griha of the Adi Parva. Section CLIV. (Hidiinva-badha Parva.) Vaisampayana said, " Not far from the place where th» Fandavas were asleep, a Eakshasii of name Hidimva dwelt on a Simla tree. Possessed of great energy and prowessj he was cruel cannibal of visage grim in consequence of his sharp and long teeth. He was now hungry and longing for human fool. Of long shanks and a large belly, his locks and beard were both red" in hue. His shoulders were broad like the neck of a tree, his ears were Hke unto arrows, and his features were frightful. Of red eyes and grim visage-, the monster beheld, in casting his glances around, the sous of Faudu sleeping in those woods. He was then hungry and longing for human flesh. Shaking his dry and grizzly locks and scratching them with his fingers pointed upwards, th« large-mouthed cannibal repeatedly looked at the sleeping sons of Pandu, yawning wishfully at times. Of huge body and great strength, of complexion like a mass of clouds, of teeth long and sharp-pointed and face emitting a sort of lustre^ he was ever pleased with human food. And scenting the odor of man, be addressed his sister, saying, 'O sister, ib is after a long time that such agreeable food hath ap- proached me ! My tongue is moistened with saliva owing to the anticipated relish of such food. My eight teeth, so sharp-pointed and incapable of being resisted by any subs- tance, I shall today, after a long time, dip into the most deli- cious meat. Attacking the human throat ani even opening the veins, I shall (today) drink a plentiful quantity of human blood, hot and freab and frothy. Go thou aud ascertain \Yhd ADIPARVA. iiiT fhese ar6 lying asleep In these woods ! The strong scent of man pleaselh my nostrills. Slaughtering all these men bring them unto ine. Tliey sleep within my dominion. Thou needst have no fear of them. Do my bidding soon, for we shall then together eat their flesh tearing it off their bodies according to our pleasure. Anl after feasting to our fill on human meat we shall then dance tonjether to various measures.' " Thus addressed by Hidimva in those woods, Hidimva, the female cannibal, at the command of her brother, went, thou bull of the Bharata race, to the spot where the Pandavas were. And going there she beheld the Panda- vas asleep with their mother and the invincible Bhima-sena sitting awake. Arid beholding Bhima-sena unrivalled on earth for beauty and like unto a vigorous Shal tree, the Rakshasa woman immediately fell in love with him. And she sail to herself, 'This person of hue like heated gold and mighty arms, of broad shoulders as the lion, and soresplen- dant, of neck marked with three lines like a shell and eyes like lotus leaves, is worthy of being ray husband. I shall not obey the cruel mandate of my brother. ^ woman's lov6 for her husband is stronger than her affection for her brother. If I slay him, my brother's gratification as well as mine will only be momentary. But if I slay him not, I can etjoy with him for ever and ever.' Thus saying, the Rakshasa woman, capable of assuming any form at will, assumed an excellent human form and began to advance with slow steps towards Btiima of mighty arms. Decked in celestial ornaments, she advanced with smiles on her lips and a modest gait, and addressing Bhima, said, '0 thou bull amongst men, whence hasfc thou come here and who art thou ? Who, besides, are these persons of celestial beauty sleeping here ? Who also, O thou sinless one, is this lady of transcendent beauty sleeping so trustfully in these woods as if she were lying in her own chamber ? Dost thou not know that this forest is the abode of a Rakshasa ? Truly do I say, here liveth the wicked Rakshasa called Hidimva ! Ye beings of celestial beauty, 1 have been sent hither even by that Rakshasa — my brother . with the cruel intent of killing ye for his food ! But I tell as MAHABBARATA. ijiee truly that beholding thee resplendent as a celestial, even I would have none else for my husband save thee! Thou who art acquainted with all duties, knowing this, do unto me what is proper! My heart as well as body hath been pierced by (the shafts of ) Kama ! O, desirous as lam of obtaining thee, make me thine ! O thou of mighty arms, I will rescue thee from the Bakshasa who eateth human flesh! sinless one, be thou my husband ! We shall then live on the breasts of mountains inaccessible to ordinary mortals. I can range the air and I do so at pleasure. Thou mayst enjoy great felicity with me in those regions !' " Hearing these words of hers, Bhima replied, '0 Rak- shasa woman, who can, like a Muni having all his passions uuder complete control, abandon his sleeping mother, and elder and younger brothers? What man like me would go to gratify his lust leavinor his sleeping mother and brother& as food for a Bakshasa ?' " The Raksha woman replied, '0 awaken all these, and 1 shall do unto ye all what is agreeable to thee ! I shall certainly rescue ye all, from my cannibal brother!' " Bhiina then said, '0 Rakshasa woman, I will not from fear of thy wicked brother awaken my brothers and motlier sleeping comfortably in the woods 1 timid one, Rakshasas are never able to bear the prowess of my arms ! And, thou of hanisome eyes, neither meuj nor Gandharvas, nor Yakshas are able to bear my might. O thou amiable one, thou mayst stay or go as thou likest, or mayst even send thy cannibal brother, O thou of delica.te shape, I care not !'" . Thus ends the hundred and fiifty-fourtb Section in tbq liidimva-badha of the Adi Parva. Skction CLV. ( Hidimva-badha Parva continued.) Vaisampayana said, " Hidimva, the chief of the Raksh* asas, seeing that his sister returned not soon enough, then aliglited from the tree and proceeded quickly to where the Pandavas were. Of red eyes and strong arms and the hair ADIPARTA, 449 of his head standing erect, of large open mouth and boiy like unto a mass of dark clouds, and teeth long and sharp- yoiuted, he was terrible to behold. And Hidimva, beholding her brother of frightful visage alight from the tree, became very much alarmed, and addressing Bhima said, 'The wicked cannibal is coming hither in wrath ! I entreat thee, with thy brothers do as I bid thee ! thou of great courage, endued as I am with the powers of a Rakshasa I am capable of going whithersoever I like. Mount ye on my hips, I will carry ye all through the skies ! And, O thou chastiser of all foes, awaken these and thy mother sleeping in comfort. Taking them all on my person I will convey ye through the skies.' " Bhima then said, '0 thou of fair liips, fear not anything, I am sure that as long as I am here, there is no Rakshasa capable of injuring any of these. thou of 'slender waist, I will slay this (cannibal) in thy very si^jht ! This worst of Rakshasas, O timid one, is no worthy antagonist of mine. 'Neither can all the Rakshasas . together bear the strength of my arms. Behold these strong arms of mine, ^ach like unta the trunk of an elephant ! Behold also these thighs of mine like unto iron maces and this broad and adamantine chest I O thou beautiful one, thou shalt today behold my prowesa like unto that of Indra, thou of fair hips, contemn me not thinking that I am a man !' " Hidimva replied, saying, '0 thou tiger among men, O thou of the beauty of a celestial, I do not cettainly hold thee in contempt !• But I have seen the prowess that Raka« hasas exert upon men.' " Vaisampayana continued, "Then, Bharata, the wrathful Rakshasa eating human flesh heard those words of Bhima ■who had been talking in that way. And Hidimva beheld his sister disguised in human form, her heal decked with garlands of flowers and her face like the full moon and her eyebrows and nose and eyes and ringlets all of the hand- somest description, and her nails and complexion of the most delicate hue, and herself wearing every kind of orna.- meat and attired in fine transparent robes. And the canni» 57 450 MAj&ABHABA^A. bal, beholding her ia that charming. Human form, suspected, that she was desirous of carnal iatercourse and became iadig-f nant. And, O thou best of the Kurus, becoming angry jvith his sister, the Rakshasa expanded his eyes and address- ing" her said, 'What senseless creature wishes to throw obs^ Jaeles in my path now that J. am so hungry ? Hast thou become so senseless, Hidimva, that thou fearest not my wrath ? Fie on thee, unchaste woman ! Thou art even now i^esirpus of carnal intercourse and solicitous of doing me an injury ! Thou art ready to sacrifice the good name and honor of, all the Rakshasas. thy ancestors! Those with ^ho83 aid thou wpuldst do me this, great injury, I will, even now, slay along with thee !' Addressing his sister thus, Hidimva, with eyes red in anger and teeth pressing against teeth, ran at her for killing her then and there. But be» holding him to rusb at hjs sister, Bhima that foremost of smiters endued with great energy rebuked hinx and said, 'Stop,' 'Stop,' " , Vaisampayana continued, " And Bhima beholding th* Rakshasa angry with his sister, smiled ( in derision }, and addressing him said, '0 Hidimva, what need is there for thee to awaken these persons sleeping so conifortably, thou wicked cannibal, approach me first without loss of time ! Smite me first, — it behoveth thee not to kill a woman, especially when she has been sinned against instead of eianing ! This girl is scarcely responsible fq-r her act in desiring intercourse with me ! She bath in this been moved by the deity of desire; that pervadeth every living form J Thou wicked wretch and the most infamous of Rakshasa4 thy sister came here at thy command ! Beholding my person §he deaireth me. In that th,e timid girl«|i^h no injury t^ thee ! lb is the deity of desire that -l^P^ ofifended. It behoveth thee not to injure her for bis off^ilce ! wicked wretch, thou shqiU not slay a woman when I,,am here ! Come with me, thou cannibal, ,and fight ,with mjself singly ! Singly shall I send thee today to the abode of Yama! Pikshasa, let thy head today, pressed by my might, be i ■mndeci to pieces, as if pressed by the tread of a mighty Abl PARVA,' 451 elephant; Slairi by me on the field of battle, let heronS and hawks and jackals tear in glee thy limbs today on the ground ! In a moment I shall today make this forest desti- tute of Rakshasas, — this forest which had so long been polluted by thee the devourer of human beings. Thy sister, Rakshasa, shall today behold thyself, huge though thou art like a mountain, repeatedly dragged like a huge elephand by a lion. O thou worst of Raksliasas, thyself slain by me, »ien ranging these woods will henceforth do so safely and ■without fear !' " Hearing these words, Hidimva said, 'What need there, O man, of this thy vaunt and this thy boast ! Accomplish it aU first, and then by thy deed mayst thou vaunt. Therefore delay thou not. Thou knowest thyself to be strong and en-' dued with prowess. Thou shait rightly estimate thy strength today in thy encount;er with me. Until that I will not slay these (thy brothers), let th€m sleep comfortably. Bub 1 will, fool as thou art and the utterer of evil speeches, siay thee first ! And drinking the blood of thy body I will slay these also, and then, last of all, this (sister of mine)' that hath done me an injury.' " • Vaisampayana continued, " Saying this, the cannibal ecctenJiug his arms ran in wrath towards Bhima-seua that) chastiser of all foes. Then Bhima of terrible prowess quickljr seized, as if in sport, with great force the extended arms of the Rakshasa who had rushed at him. Then seizing the struggling Rakshasa with violence, Bhima dragged him from that spot full thirty two cubits, like a lion dragging an/ little animal. Then the Rakshasa, thus made to- feel the weight of Bhima's strength, becamei very angry and clasping^ the Pandava sent ; forth a terrible yell. The mighty Bhima then dragged with force the Rakshasa to a further distance ' leist his yells should awake his brothers sleeping in comfort. Clasping and dragging each other with great force, both Hi- dimva and Bhima-sena put forth their prowess. Fighting like two full-grown elephants mad With anger, they then began to break down the trees and tear the creepers that grew around. And at those sounds, those tigers ainoDg men (the 4,52 UAHABBAKATA, sleeping Pandavas) woke up with their mother, and saw Hidimva sitting before them, " Thus ends the hundred and fifty-fifth Section in the Hidimva-badha of the Adi Parva. Section CLVI. ( Hidimva-badha Pdrva continued.) Vaisampayana said, " Roused from sleep, those tiger* among men with their mother, beholding the extraordinary beauty of Hidimva, were filled with wonder. And Kunti, gazing at her and filled with wonder at her beauty, addressed her sweetly and gave her every assurance. And she asked, 'O thou of the splendour of a daughter of the celestials, whose art thou and who art thou ? O thou of the fairest complexion, (or what buisness hast thou come hither and ■whence hast thou come ? If thou art the deity of these woods, or an Apsaia, tell me all regarding thyself and also why thou dost stay here !' Hearing these words, Hidimva replied, 'Tliis extensive forest that thou seest, of the hue of blue clouis, is the abode of a Bakshasa of name Hidimva aa also of mine. O handsome lady, know me as the sister of that chief of the Rakshasas. Reverend dame, I had been sent by that brother of mine to kill thee with all thy children.' But arrived here at the command of that cruel brother of mine, I beheld thy mighty son of color like pure gold. Tiien, blessed lady, I was brought under the control of thy son by Manmatha (the deity of love) that pervadeth tlie nature of every being ! I then (mentally) chose that mighty son of thine as my husband ! I tried my best to convey ye hence, but I could not (because of thy sons opposition). Then the cannibal seeing my delay came hither to kill all these thy children. But he hath been dragged henje with force by that mighty and intelligent son of thine — my husband. Behold now that couple — a man and a Rakshasa — both endued with great strength and prowess, engaged in combat, grinding each other and filling the whole region Avith their shoute,' " ADIPARVA. 453; Vaiaampayana cpntinued, " Hearing those words of hers, Yudhish-thira suddenly rose up and Arjuna also and Nakula, and Sahadeva of great energy. And they beheld Bhima and the Rakshasa already engaged in fight, eager to OTercome each otlier and dragging each other with great force, like two lions endued with great might. The dust raised by their feet in consequence of that encounter looked like the smoke of a forest-conflagration. And covered with the dust their huge bodies resembled two tall cliffs enveloped in mist. Then Arjuna, beholding Bhima rather oppressed in the fight by the Rakshasa, slowly said, with smiles on his lips, 'Fear not, Bhima of mighty arms ! (We had been asleep) and (therefore) knew not that thou wast engaged with a terrible Rakshasa and tired in fight ! Here do I stand to help thee. Let me slay tiie Rakshasa, and let Nakula and Sahadeva protect our mother.' Hearing him, Bhima said, 'Look on this encounter, O brother, like a stranger ! Fear not for the result ! Having come within the reach of my arms, he shall not escape with life.' Then Arjuna said, 'What need,. O Bhima, for keeping this Rakshasa alive so long ? O thoq oppressor of all enemies, we are to go hence, and cannot stay, here longer. The east is reddening, the morning twilight is about to set in. Rakshasas become stronger by break of day,- Therefore, hasten, Bhima ! Play not (with thy victim), but slay the terrible Rakshasa soon. During tiie two twilights Rakshasas always put forth their powers of deception. Use. all the strengtii of thy arms.' " Vaisampayana continued, " At this speech of Arjuna, Bhima, flaming up with anger, summoned the miglit that (his father) Vayu puts forth at the time of the universal dissolution. And filled with rage, he quickly raised high in the air the Rakshasa's body blue as the clouds of heaven and whirled it an hundred times.. Then addressing the cannibal Bhima said, '0 Rakshasa, thy intelligence was given thee in vain, and in vain hast thou grown and thrived on unsanctified meat ! Thou deservest, therefore, an unholy death and I shall reduce thee today to nothing ! I shall • make this forest blessed today, like one without prickly isi mahabharatA, plants. Ami, O Raksliftsa, thou slialfc no longer slay Tinman beings for thy food!' Arjnna, at this juncture said, '0 Bhima, if thou thirikest it a hard task for thee to overcome this Rakshasa in combat, let me render thee help! Else; slay him thyself without loss of time ! Or, O Trikodara,' let me alone slay the Eakshasa ! Thou art tired, and hast' almost finished the affair. Well dost thou deserve rest !' " Vaisampayana continued, " Hearing these words of Arjuna,' Bhima was fired with rage and dashing the Rakshasa on the ground with all his might' slew him as if he were an animal. The Rakshasa, while dying, sent forth a terrible yell that filled' the whole forest, and deep as the sound of a wet drum. Then the mighty Biiima, holding the body with his hands, bent i-t double and breaMng it in the middle greatly gratified his brothers. They, beholding Hidimva slain, became ex- ceedingly glad and lost no time in offering their congratu*; IS,tions to Bhima that ehastiser of all foes. Then Arjuna,-' worshipj3ing the illustrious Bhima of terrible prowess, ad--' dressed him again and said, 'Reverend signer, I think there' is a town not far off from this forest. Blest be thou, le^ lis go hence soon so that Dn«yodhana may not trace us.' ' " Then all those mighty charioteers, — -those tigers among- men — saying, 'So be it,' proceeded along with their mother,: followed by Hi'dimva the Rakshasa woman. " Thus ends the bundi-ed and fifty-sixth Section in the Hidimva-badha of the AdiParva. Section CLVII. (Hidimva-badha Parva continued.) Vaisampayana said, '• Bhima, beholding HidimVa follow- ing them, addressed her, saying, the Rakshas revenge them- selves on their enemies by adopting deceptions that are' incapble of being penetrated. Thexefore, O Hidimva, go thou the Way on which thy brother hath gone !' Then Yudhish-thira, beholding Bhima in rage, said, '0 Bhima,' O thou tiger among men, however enraged, do not elay a woman! Paudara, the observance of virtu* is a higher- , ADl PARVA. ■^35 duty than the protection of life! Hidimva who bad come Vith the object of slaying ua thou bast already slain. Thi» woman is the sister of that Rakshasa. What can she doj to us even if she were angry ?' " Vaisampayana continued, "Then Hidimva, reverentially saluting Kunti and her son Yudiush-thira also, said, with joined palms, '0 reverend lady, tliou knowegt the pangs'^ that women are made to feel at the hands of Ananga (the. deity of love) ! Blessed dame, those pangs, of which Bhima- ^ena hath been the cause, are torturing me ! I had hitherto borne those insufferable pangs, waiting for the time (when, thy son could assuage them). That time is now come, when I expected I would be made happy ! Casting off my friends and relatives and the usages of my race, I have, blessed lady, chosen this son of thine — this tiger among men — as my husband ! I tell thee truly, illustrious lady, that if I am cast off by that hero or by thee either, I will no longer bear this life of mine ! Therefore, thou of the fairest complexion, it behoveth thee to show me mercy, thinlsing me either as very silly or thy obedient slave ! O^illustrious ^ame, unite me with this thy son and my husband ! Endued as he is with the form of a celestial, taking him with me, l§t me go wherever I like. Trust me, O blessed lady, I will again bring him back unto ye all ! When ye think of me I will come to ye immediately and convey ye whither- soever ye may command I I will rescue ye from all dangers and carry ye across inaccessible and uneven regions | I will carry ye on my back whenever ye desire to proceed with swiftness. be graceful unto me and make Bhima accept me 1 It hath been said that in a season of distress one should protect his life by any means. He that seeketh to discharge that duty should not scruple about the means. He that in a season of distress keepetli bis virtue is the foremost of virtuous men. Indeed, distress is the greatest danger, to virtue and virtuous men. It is virtue that protecteth life,' Jiherefofe, is virtue called the giver of life. Hence, the means by which virtue or the observance of a duty is secured, jjaa never be censurable/ 456 mahabharXta. " Hearing tliese words of Hidimva, Yudbish-thira said, •It is even so, O Hidimva, as thou sayest. There is no doubt of it. But, thou of slender-waist, thou must act even as thou hast said j Bhima" will, after he hath washed hinaself and said his prayers and performed the usual propitiatory rites, pay his attentions to thee till the sun sets. Sport thou with him as thou likest, during the day, thou endued with the speed of the mind j But thou must bring Bhima-sena hither every day at nightfall.' " " Vaisampayana continued, " Then Bhima, expressing his assent to all that Yudhis-thira said, addressed Hidimva, Baying, 'Listen to me, O Rakshasa woman j Truly do I make this engagement with thee that I will stay with thee, thou of slenfler waist, until thou ohtainest a son f Then Hidimva, saying, 'So be it,' took Bhima upon her body and sped through the skies. On mountain peaks of picturesque scenery and regions sacted to the gois, abouning with dappled herds and echoing with the melodies of feathered tribes, herself assuming the handsomest form decked with, every ornament and pouring forth at times mellifluous strains, Hidimva sported with the Pandava and studied to make him happy. So also in inaccessible regions of forests, and on mountain-breasts overgrown witli blossom- in'^' trees, on lakes resplendent with lotuses and lilies, islands of rivers and their pebbly banks, on sylvan streams with beautiful banks and mountain currents, in picturesque woods with blossoming trees and creepers, in Himalyan bowers, and various caves, on crystal pools smiling with lotuses, on sea-shores shining with gold and pearls, in beauti- ful towns and fine gardens, in woods sacred to the gods and on hill-sides, in the regions of the Guhyakas and of ascetics, on the banks of the Manasasarawara abounding with the fruits and flowers of every season, Hidimva, assuming the handsomest form, sported with Bhima and studied to make him happy. Endued with the ^peed of the mind, she S[)orted with Bhima in all these regions, till, in time, she canceiveil and brought forth a mighty son begotten upon her by the Paniava. Of terrible eyes aud large mouth and ADl PABVA. 457 straight arrowy ears, the child was terrible to behold. Of lips brown as copper and sharp teeth and loud roar, of mighty arms and great strength and excessive prowess, this &hild became a mighty bowman. Of lopg aope, broad chest, frightfully swelling calves, celerity lof ■^otj,op And exc^s^ye streU'gth, be h,ad nothing ihutnan in h^s cpunj^nfyice though born of man. And .he excelled )(-in ^tjce^gjih- and prowess) all Fi&hachas aad kindred tribs? as well as aU,']^akghasas. And, O monarch, though an infai;it hp (grew: up a youth the very hour he was born. The mighty hero soon acquired high proficiency in all weapons. The Rakshasa wom«n bring forth the very .day they concfiiye, and capable , of assunjing any form at will, they always change .their fornjs (for the purposes at.hand). And the bald-headed ehild-r-that mighty bowman— soon after his birth, bowing down to h's mother touched her feet and touched the feet - a}sp jof, his .father. His pfarenits then bestowed upon him a, natijie. ; His. mother having remarked that his head. waS({baild) like/unto a QhoiAa (water-pot), both his parents thereupon called him QhatotlcfLGhst («'he potAeaded). And iGhaftot.kacba was exceedingly devoted to the Pandavas. Aad he became a great f^iyoilte with them!, indaed, almost one of ithem. "Then Hidimva, tnowing that the period of her stay (with hsr hiisband) hsiid come to an end, sajuted the Pandavas and (making a new appointment with thejn went away whither* jsoever she liked. And .Ghatotkaciia alsot — ;that foremost of Rakshaaaa — ^^promising unto his fathers tha^s he woiuldx come ■when wanted Ar busiiness, sallutei (them and went awaytuorith- -wards. Inideed, it was the illufitrious Indra wlio created.'(by tending a portion of himself ))th6 mighty charioteer £rhatot^' kacha as a fit antagonist for Kama of unrivalled energy;, ig,;; 'consequence of the Shalcti (mssi>le')* Indra iiad -giv^u .-ttaj^^..; •Kama (and which was sure to kill the person against iyho»a^.i4 would-be hurled)." --. ^ Thus ends the .hundred and fifty-sevenh Section in-the Hidimva-badha of the Adi Pawa. ; 58 Section CLVIII. (Hidimva-hadha Parva Continued.) Vaisampayana said, " Those migVity charioteers — the hero- ic Pandavas— -then went, O king, from forest to forest, killing deer and many animals (for their food). And in course of their wanderings they saw the countries of the Matsyas, the Trigartas, the Panchalas, and then of the Kichakas, and also many beautiful woods and lakes therein. And they all had matted locks on their heads and were attired in barks of trees and the skins of animals. Indeed, with Kunti in their campany, those illustrious heroes were in the garb of ascetics. And those mighty charioteers some- times proceeded in haste, carrying their mother on their backs ; and sometimes they proceeded in disguise, and some- times again with great celerity. And they used to study the Ric and. the other Vedas (treating of the Deity and his attributes), and also all the Vedangas as well as the science of morals and politics. And the Pandavas, conversant with the science of morals^ met, in course of their wanderings^ their grand-father (Vyasa). And saluting the illustrious Krish- na- Dwai pay ana, those oppressors of all enemies, with their mother, stood before him with joined hands. " Vyasa then said, 'Ye princes, I knew in my mind before about this affliction of ye in that ye have been exiled so unjustly by the sons of Dhrita-rashtra. Knowing this, I have come unto ye, desirous of doing ye some great good. Do not grieve for what hath befallen ye. Know that all this is for your happiness. Undoubtedly, both the sons of Dhrita-rashtra and ye all are equal in my sight. But men are always partial to those who are in misfortune or of tender years. It is -therefore that my affection for ye is greater now. And in consequence of that affection I desire to do ye good. Listen to me I Not far off before ye is a delightful town where no da-nger can overtake ye. Live ye there in disguise waiting for my return |' " Vaisampayana continued, " And Vyasa the son of Satya- \ati, thus comforting the Pandavas, led them into the town ADIPARVA. 459 of Elcachakra. And the master also comforted Kunti, saying, 'Live, O daughter! This son of thine, Yudhish-thira, ever devoted to truth, this illustrious bull among men, having by his justice conquered the whole world, shall rule over all the other raonarchs of the earth ! There is little doubt that having by means of Bliiraa's and Arjuna's prowess conquered the whole earth with her belt of seas, he will enjoy the sovereignty thereof. Thy sons as well as these of Madri — mighty charioteers all — will cheerfully sport as pleaselh them in their dominions. And these tigers among men will also perform various sacrifices such as the Raja-suya and the Horse-sacrifice in which the presents unto the Brahmanas are very large. And these thy sons will rule their ancestral kingdom, maintaining their friends and relatives in luxury and affluence and happiness.' " Vaisampayana continued, " With these words Vyasa intro- duced them into the dwelling of a Brahmana. And the island- born Rishi addressing tlie eldest of the Pandavas said, 'Wait ye here for me ! I will come back to ye ! By adapting your- self to the country and the occasion ye will succeed in becom- ing very happy !' " Tlien, O king, the Pandavas with joined hands said unto the Rislii, 'So be it.' And the illustrious master — the Rishi Vyasa — then went away to the region whence he came." Tlius ends the hundred and fifty-eighth Section in the Hidimva-badha of tlie Adi Jarva. Section OLIX. ( Vaha-hadhd Parva.) Janamejaya asked, " thou first of Brahmanas, what did the Pandavas — bliose mighty charioteers — the sons of Kunti — do after arriving at Ekachakia ? " Vaisampayana said, " Those mighty charioteers — the sons of Kunti — arriving at Ekachakra lived for a short time in the abode of a Brahmana. Leading an eleemosynary life they beheld (in course of their wanderings) various delightful forests and earthly regions, and many rivers and lakes. And 460 MAHABHAR^tTA. they beeame great favorites o? the inhafeitants- of that town in consequance of theif Own accomplishihents. At nightfall they placedbefore Kunti all they acquired in thieir mendicant tours. And Kunti used to divide the whole amongst them, each taking what was alloted to him. And those heroic chastisers> of all foes, along with their mbther together took one moiety of the whole, while the mighty Bhima alone took the other moiety. In tslris way, O theu' bull of the Bharata race, the illu'strious Pahdavas lived there for sometime. One day ■ *hile those bulls of the Bharata race were out on their tour of mendicancy, it so happened that Bhima was (at home) with (his mother) Pritha. That day, Bharata; Kunti heard a loud and heart-rending wail of sorrow coming from • within the apartments of the Brah- mana. And hearing the inmates of the Brahmana's house wailing 'and indulging in piteoiis lamemtations, Kdnfi, king, from compassion and the goodness of her heart, could not bear it with indifference. Afflicted with sorrow, the araiahle Pritha addressing Bhima said theSe words full of ■compassion : — 'Our woes assuaged, we are, son, living happily in the house of this Brahmana respected by him and unknown to Bhrita-ra^htra's sons ! son, I always- think of the good I should do to this Brahmana, like what they do that live happily in others' abodes ! child, he is a true man upon whom favors are never lost. He payeth lack to others more than what he. receiveth at their hands. There is no doubt some affliction hath overtaken this Brah- mana. If we could be of help to him we would then be requiting his service3.' " Hearing these words of his mother, Bhima said, 'Ascer- tain, mother, the nature of the Brahmana's distress and ■whence also hath it arisen. Learning all about it, relieve it I will however difficult may the task prove.' " Vaisampayana continued, " While mother and son were thus talking with each other, they heard again, king* another wiiil of sorrow proceeding from the Brahmana and his wife. Then Kunti quickly entered the inner apartments of that illustrious Brahmana, like unto a cow running towards A.D1PARVA. ' 461 her tethered calf. , And she beheld the Brabmana, with his wife, son, and datighter, sitting with a woeful face. And Kunti heard the Brabmana saying, '0- fie on this eatthly life that is hollow as the reed and sa fruitless after all, that is based on sorro/W and hath no freedom, and that hath misery for its loti Life is sorrow and disease, life is truly a record of misery ! The soul is one ; but it hath to pursue virtue, wealth, and pleasure. And 'because these are pursued at one and the same time, there frequently occureth a dis- agreement that is the source of much misery. Some say that salvation is the highest object of our wishes. But I believe it can never be attained^ The acquisition of wealth is hell : the pursuit of wealth is attended with misery ; there is more misery after one hath acquired it. For one loveth his possessions, and if any mishap befalleth them the possessor becometh aiSictei with woe. I do not see by what means I can escape from this danger, nor how I can fly hence ■with my wife to some region free from danger. Hera ember, O wife, that I endeavoured to migrate to some other place ^here we could be happy. But thou didst not then listen to me ! Though frequently sollcifced by me, Thou, simple woman, told me,^I have been born here, and here; have I grown old. This is nvy ancestral homestead ! — Thy venerable father, O wife, and thy mother also, had, a long time ago, ascended t;o heaven. Thy relations also had all been dead. why then didst thou yet like to live here? 'L'eiiby affection for thy relatives thou didst not then hear what 1 said. But the time is' now come when thou art to witness the death of a relative. liow sad is that spectacle for me ! Or, perhaps, the time is cotne for my own death, for I shall never be able to abandon cruelly one of my own as long as I myself am alive! Thou art my helpmate in all good deed's, self-denying, and always affectionate to me as a mother. The gods have- given thee to me- as a true friend and thou art ever my chief stay; Thou hastji by my ■ parents, been made the participator- in: .nay, domestic concerns. Of pure lineage and good disposition, the mother of childr€Ln, devoted to me, and £o innocent, having chosen and wecl 462 UAHABHARATA. thee witli due rites, I cannot abandon thee, — ihy wife, constant in her vows, — to save my own life ! How shall I myself be able to sacrifice my son — a child of tender years and yet without the hirsute appendages (of manhood) ? How shall I sacrifice my daughter whom I have begotten myself, — who hath been placed, as a pledge, in my hands by the illustrious Creator himself for bestowal on a husband, — and through whom I hope to enjoy, along, with my ancestors, the regions attainable by those only that have daughter's sons? Some people think that the father's affection for a son is greater. Others tliat his affection for a daughter is greater; mine, however, is equal. How can I be prepared to abandon the innocent daughter upon whom rest the regions of bliss (obtainable by me in after life) and my own lineage and perpetual happiness ? If, again, I sacrifice myself and go to the other world, I would scarcely know any peace, for, indeed, it is evident that left by -me these would not be able to support life. The sacrifice of any of these would be cruel and censurable. On the other hand; if I sacrifice myself, these, without. me, will certainly perish i The distress into which I have fallen is great ; nor do I know the means of escape. Alas, what course shall I take toiay with my near ones ! It is well that I should die with all these, for I can no longer live !' " Thus ends the hundred and fifty-ninth Section in Ihe Vaka-badha of the Adi Parva. Section CLX. (Vaka-badha Parva continued.) Vaisampayana said, " Hearing these words of the Brah- mana, his wife said, 'Thou shouldst not, O Brahmana, grieve like an ordinary man. Nor is tliis the time for mourning. Thou hast learning. ■ Thou kuowest that all men are sure to die ! None should grieve for that which is inevitable ! Wife, son, and daughter, these all are sought for one's own self. Possessed as thou art of a good under- standing, kill thou thy sorrows. I will myself go there. ADl PARVA. 453 This, indeed, is the highest and the eternal duty of women, viz, that sacrificing their lives they should seek the good of their hushands. Such an act done by me will make thee happy, and hring me fame in this world and eternal bliss in the world hereafter ! This, indeed, is the highest virtue that I tell thee. And thou mayst, by this, acquire both virtue and happiness. The object for which one desireth a wife hath already been achieved by thee through me.. I have borne thee a daughter and a son and thus beea freed from the debt I owed thee. Thou art well able to support and cherish the children. I, however, can never support and cherish them like you. Thou art my life, wealth, and lord ! Bereft of thee how shall these children of tender years, how also shall I myself exist ? Widowed and raasterless, with two little children depending on me, how shall I, without thee, keep alive the pair, myself leading an honest life ? If this daughter of thine is solicited (in marriage) by persons dishonorable and vain and unworthy of contracting an alliance with thee, how shall I be able to protect the girl ? Indeed, as brids seek with avidity for meat that hath been thrown away on the ground, so do men solicit a woman that hath lost her husband. And, O thou best of Brahmanas, so- licited by wicked men I may waver and may not be able to fcontinue in tlie path that is desired by all honest men. How shall I be able toplace this sole daughter of thy house — this innocent girl — in the way along which her ancestors have always walked. ? How shall I then be able to impart unto this child every desirable accomplishment to make him virtuous as thyself, in that season of every want when I am masterless ? ■Overcoming myself who shall be raasterless, unworthy persons will demand (the hand of ) this daughter of thine, like Sudras desiring to hear the Vedas. And if I bestow not upon them tliis girl possessing thy blood and qualities, they may even take her away by force like crows taking away the sacrificial butter. And beholding thy son become so unlike to thee, and thy daughter placed under the control of some unworthy per- son, I shall be despised in the world by even persons tliat are dishonorable, and scarcely knowing myself I will certainly 464 MAHABHARATl^ die ! And these childiseji also, bereft of me aiid thee their father, will, I doubt not, perish like fish wlien the water drieth. Thei'e is no doubt that bereft of thee, three will perish. Therefor* it behovieth thee to sacrifiee tn^J : O BraJi- mana, persons coaversant with- morals have said that lor wo- men that have borne children, to predecease their lords is an act of the highesb merit. B&ady am I to ab^iO-cion this son and this daughter, these imy reflaAiow, and life itself for thee ! For woman to be ever employed in doing agrg^eable offices to her lord is a higher duty than sacrifices, asceticism, ¥Ows, and charities of every description. The act, therefore, which I intend to perform is consonant with the highest virtue and is for tliy good and that of thy race. The wise have declared that children and relatives and wife ahd all thing? held dear are cherished for the purpose of liberating one'^. self from danger and distress. One must guard his wealth for freeing one's self from danger, and it is by his wealth that he should cherish and protect his wife. But he must protect his own self both by means of his wife and his wealth.. The learned haYe enunciated the truth that one's wife, sod, wealth, and house, are acquired with the intention , of pro-- Viding for accidents, foreseen or unforeseen. The wise hayd also said that all ome's relations weighed against one's own Self would not be equal iiato lOne's self. Therefore, reverend teir, protect thy own self by abandoning me. give me leave to sacrifice myself. Cherish thou my children. Those 1;hat are conversant with morals have, in , their treatises, isaid, that women should never be slaughtered and that ■Rakshasas are not ignorant of the rules ,of morality. There- fore, while it is certain that the R.ikshasa will kill a mag, it is doubtful whether he will kill a woman. It behovetji thee, therefore, conversant as thou art with the rules of ■morality, to place me before the Eakshasa. I have enjoyed much happiness, have obtained much that is agreeable to me, and have also acquired great religious merit. I have -also obtained from thee children that are so dear to me. Therefore it gri«veth me not to die. I have borne thee children and have also grown old. I am ever desirous pi A.T1IPATIVA. 465 ioing good to thee. Remembering all this I have come to tliis resolution. O rfiverend sir, abandoning me thou mayst obtain another wife. By her thou 'mayst again acquire religious merit. There is no sin in this, Polj'gamy in men is an act of merit. In woman it is very sinful to betake to a second husband after the first. Considering all this and remembering too that sacrifice of thy own self is censurable, P liberate today without loss of time thy own self, thy race, jand these thy children, (by abandoning me) !' " ; Vaisaippayana continued, " Thus addressed by her, Bhai- rata, the Brahmana embraceil her and they both began tO weep in silence, afflicted with grief. " Thus ends the hundred and sixtieth Section in the Vak*- badha of the Adi Parva. Section CLXI. ( Vaka-badha Parvq, continiled.) Vaisampayana said, " Hearing these words of her afflicted parents, the daughter was filled with grief, and she addressed them saying, 'Why are ye so afflicted and why do ye so weep as if ye have none to look after ye ? 0, listen to me and .then do what may be proper ! There is little doubt that ,ye are bound in duty to abandon me at one time. Sura to be abandoned once, abandon me now and save every- thing at the expense of myself alone ! Men desire to have children thinking that children would save them (in this aa well as the region hereafter). cross ye the stream of your difficulties by means of my poor self as if I were a raft! A child rescueth his parents in this and the other region ; therefore is the child called by the learned Puttra (rescuer). The ancestors desire daughter's sons from me (as a special means of salvation). But (without waiting for my children) I myself will rescue them by protecting the life of my Either ! This my brother is of tender years. There is little doubt that he will perish if thou diest now. If thou my father diest and my brother too followeth thee, the funeral ^a\ra nf tViA P'i'/Wo ixrill Ko QiianAndpd gnrl tVi^v will Tna 456 HAHIBHIRATA, greatly wronged. Left behind by my father and brother, and by my mother also (for she will not survive her hus- band and Bon), I shall, plunged deeper and deeper in ^yoe, ultimately perish in great distress. There can he little doubt that if thou eercape from this danger as also my mother and infant brother, both thy race and the (ancestral) cake will be perpetuated. The son is one's own self; thi ■wife is one's friend ; the daughter, however, is the source of trouble. Do thou save thyself, therefore, by sacrificing thU source of trouble, and do thou thereby set me in the patl^ of virtue. A gid as I am, father, destitute of thee 1 shall be helpless and plunged in woe, and shall have to go •everywhere. It is therefore that I am resolved to rescue my father's race and to share the merit of that act by accomplishing this difficult task.* If thou, best of Erah- manas, goest thither (unto the Rakshash a) leaving me here, then I shall be very much pained. Therefore, O father, be kind to me ! O thou best of men, for our^ake, for that of virtue, and also of thy race, save thyself, abandoning me whom at one time thou shalt be constrained, to abandon ! There need be no delay, O father, in doing that which is inevitable. What can be more painful than that when thou hast ascended to heaven we shall have to go about begging our food, like dogs, from strangers? But if then art rescued with thy relations, from these difficulties, I shall then live happily in the region of the celestials ! It hath been }iea,td by us that if after bestowing thy daughter in this way thou offierest oblaptions to the gods and the celes- tials, they will certainly be propitious to thee !' " Vaisampayana continued, " The Brahmana and his wife, hearing these various lamentations of their daughter, becam« gadder than before and the three began td weep together. Their son then of tender years, beholding them and their daughter thus weeping together, lisped these words ia Bweet tones, his eyes expanding with delight. 'Weep hot, father, nor thou, mother, nor thou, O sieterf And smil- ingly the child approached each of them, and at last taking up » blade of grass said in glee, 'With this I will slay that Bak« ADIPABVA. • 467 Bbasa that eateth human beiags !' And although they all had been plunged in woe, yet bearing what the child lisped so sweetly, joy appeared on their faces. Then Kunti, think- ing that to be the proper opportunity, approached the group and said these words. Indeed, her words revived them as nectar reviveth a person that is dead. " Thus ends the hundred and sixty-first Section in the Vaka- . badha of the Adi Parva. Section OLXII. ( Yaka-hadJia Parva continued. ) " And Kunti said, 'I desire to learn from ye what is the cause of this grief fgr I will remove it if it is capable of being removed.' " The Brahmnna replied, '0 thou of ascetic wealth, thy speech is, indeed, wojrthy of thee ! But this grief is incapable of being removed by any human being. There liveth a Raks- hasa of name Vaka not far off from this town. That cannibal is. th^ lord of this country and town. Thriving on human flesh, that wretched Rakshasa endued with great strength ruleth this country. He is the chief of the Asuras. This town and the country in which it is situate are protected by the might of that Rakshasa. We have no fear from the machina- tions of any enemy, or, indeed, from any living soul. The "■fee, however, fixed for that Rakshasa is his food which con- sists of a cart-load of rice, two bu%loes, and a human being -wbojcansijyeth them unto him. 066 after another, the house- holders have to send him this food. Difficult of being kept, the turn, however, comebh to a particular family at intervals j]f many long years. If there are any that seek to avoid it, the Rakshasa slayQth them with their children and wiVed and devoureth them all. There is, in this country a city c&lled Y^trakiya where liveth the king of these territories. He ia^ ignorant of the science gf government. Possessed of little intelligence he adopts not with care any measure by which these territories may be rendered safe for all time ■to come. But we certainly deserve it all inasmuch aa vtq 4,6^ MAHABHABATA, ii*e within the doiniiiions of that wretched and weak mon-r; arch in perpetual anxiety. Brahmanas can never be made to dwiell permanently within the dominions of any one, foE they are dependent on nobody. They live rather like birds hanging all countries in perfect freedom. It hath been sai4 that one must secure a (good) king, then a wife, and the? Trealthi It is by the acquisition of these three that one can rescue his relatives and sons. But as regards, the acqui- eitiou of these three the course of my actions hath been contrary. Hence, plunged in a sea of danger, I am suffering Borely. That turn, destructive of one's family, hath now come for me. I shall have to give unto the Bakshasa as hia ^ee the food of the description I have already said . aqd one Jiuman being besides. I have no wealth to buy a man. I cannot by any means consent to part with any of my fami)]^ Nor do I see any way of escape from ( the clutches of.) that Rakshasa. I am now sunk in an ocean of grief from which there is no escape. I shall go to that Rakshasa today attended •by all my family in order that that wretch might dovour u^ all at once.' " Thus ends the hundred and sixty-second Section in the Yaka-badlia of the Adi Parva. Section CLXIII. . ( Vaka-badha Parva continvbed. ) " Kunti said, 'Grieve not at all, Brahmana, on account of this danger ! I see a way by which to rescue thee from that Rakshasa. Thou hast only one son, who, besides, is of very tender years. Thou hast also one only daughtei', young knd helpless. I do not like that any of these; or thy wifci or even thyself, should go unto the Rakshasa ! I have five sons, Brahmana! Let one of them go carrying' in thy behalf the tribute of that Rakshasa !' " Hearing this the Brahmana replied, *For saving my own life I shall never suffer this to be done ! I shall never, sacrifice for saving myself, the life of a Brahmana or of a guest ! Indeed, even those that are of low origin and sinful practices refuse to do (what thou askest me to do) ! It is ' ADI PAUVAi i6f said that one should sacrifice himself and his offspring for the benefit of a Brahmaaa. I regard this advice as excellenb and I like to follow it too. When -I have to choose between the death of a Brahmana and that of my own, I would prefer the latter. The killing of a Brahmana h the highest sin. There is no expiation for it. I think a reluctant sacrifice of one's own self is better than sacrificing a Brahmana against) one's will. O blessed lady, in sacrificing myself I do not become guilty of self-destruction. No sin can attach to me when another will take my life. But if I deliberately consent tb the death of a Brahmana, it would be a cruel and sinful act from the consequences of which there is no escape. The learned have said that the abandonment of one who hath come to thy house or sought thy protection, as also the killing of one who seeketh death at thy hands, is both cruel and sinful. The illustrious among those conversant with the prac- tices allowable in seasons of distress have before now said that one should never perform an act that is cruel and censurable; It is well for me that I should today perish myself with my wife. I would never sanction the death of a Brahmana.' " Eunti said, 'I too am firmly of opinion, O Brahmana^ that Brahmanas should ever be protected, As regards myself, no son of mine would be less dear to me even if I had an hundred sons instead of the five I have. But this Bakshasa will not be able to kill my son. For that son of mine ia endued with great prowess and energy and skilled in mantras. He will faithfully deliver to the Eakshasa his food, but will, I know to a certainty, rescue himself. I have seen before many mighty Rakshasas of huge bodies engaged in combat with my heroic son and killed too by him. But, Brahmana, do not disclose this fact to anybody, for if it is known, persons desirous of obtaining this power, will, from curiosity, always trouble my sons. The wise have said that if my son imparteth any knowledge, without the assent of his preceptor, unto any person, my son himself will no longer be able to profit by that knowledge.' " Thus addressed by Pritha, the Brahmana with his wife became exceedingly glad and assented to Kunti's speech 474 UA'HABHARX'TA. which was unto them as nectar. Then Kunti accompanied }>f' the Brahmana went unto the son of Yayu (Bhima) and asked him to accomplish (that difficult task). Bhima replied unto them, saying, 'So be it." Thus ends the hundred and sixty-third Section in thes Vaka-badha of the Adi Parva. Section CLXIV. ( Vaka'badhd Parva continued. ) Vaisampayana said, " After Bhima had pledged himself to accomplish the task, saying 'I will do it,' the Fandavas, O Bharata, returned home with the alms they had obtained during the day. Then Yudhish-thira the son of Fandu, from Bhima's countenance alone, suspected the nature of the task he had undertaken to accomplish. Sitting by the side of his mother, Yudhish-thira asked her in private, 'What id this task, mother, that Bhima of terrible prowess seeketh to accomplish ? Doth he do so at thy command or at his owa will ?' Kunti replied, 'Bhima the oppressor of all foes wilt, at my command, do this great deed for the good of the Brah- mana and the liberation of this town.' " Yudhish-thira said, 'What rash act hast thou done, O mother ! It is difficult of being performed and almost amounteth to suicide ! The learned never applaud one's abandonment of one's own child. Why dost thou, O mother, wish to sacrifice thy own child for the sake of another's ? Thou hast, mother, by this abandonment of thy child, acted not only against the course of human practices but also against the teachings of the Vedas ! That Bhima relying on whose arms we sleep happily in the night and hope to recover the kingdom of which we have been deprived by the covetuous son of Dhrita- rashtra, that hero of immeasurable energy remembering whose prowess Duryodhana and Sakuni do not sleep a wink during the wbole night and by whose prowess we werei rescued from the palace of lac and various other dangers, that Bhimii who caused the death of Furbchana, and relying on whose might we regard ourselves as having already slain the sons of ADI PARTA. 171 Plirita-raslitra and acquired this earth with all her wealth, upon what considerations, mother, hast thcu resolved upon his abandonment ? Hast thou been deprived of thy reason ? Hath thy understanding been clouded by the calamities thou hast undergone V " Hearing these words of, her son, Kuiiti said, '0 Yudhish-< thira, thou needst not be at all anxious on account of Yriko^ dara. Nor have I come to this resolve owing to any weakness of understanding. Respected by him and our sorrows assuaged, we have, son, been living in the house of this Brahmana, unknown to the sons of Dhrita-rashtra ! For requiting, O son, that Brahmana I have resolved to do this ! He, in- deed, is a man upon whom good offices are never lost. The measure of his requital also becometh greater than the measure ef the services he leoeiveth. Beholding the prowess of Bhima on the occasion of (our escape from) the house of lac, and from the destruction also of Hidimva, my confidence in Vri- kodara is great. The might of Bhima's arm is equal unta that of ten thousand elephants. It was, therefore, that he succeeded in carrying ye all, each heavy as an elephant, from Varanavata. There is no one (on earth) equal unto Bhima in might. He may even overcome that foremost of warriors— the holder of the thunder-bolt himself. Soon aftei^ his birth he fell from my lap on the breast of the mountain. By the weight of his body the mass of stone on which he fell broke into pieces. — Erom this also, son of Paudu, I have come to know Bhima's might. For this reason have I resolved to set him against the Brahmana's foe. I have not in this acted from foolishness or ignorance or motives of gain; I have deliberately resolved to do this deed of virtue. By thia act, O Yudhish-thira, two objects will be accomplished ; one is a requital of the services rendered by the Brahmana and the other is the acquisition of high religious merit. It is my conviction that the Kshatriya who rendereth help unto a Braht mana in anything acquireth regions of bliss hereafter. So also a Kshatriya who saveth the life of a Kshatriya achieveth great fame in this as well as the other world. A Kshatriya rendering help unto a Vaisya also on this earth, certainly 472 UAHABHARITA, becometh popular in the wliole world. One of the kingly tribe should protect even the Sudra who cometh to him for protection. If he doth 80, in his next life he receiveth hia brith in a royal line commanding prosperity and the respect of other kings. O scion of the Puru race, the illustrious Vyasa of wisdom acquired by hard ascetic toil had told me so in days gone by. It is, therefore, that I have resolved upon accomplishing this !' " '• Thus ends the hundred and sixy-fourth Section in th« Vaka-badha of the Adi Parva. Section CLXV. ( YaJea-badha Parva continued. ) " Hearing these words of his mother, Yudhish-t hira said, 'That which thou, mother, hast deliberately done, movecl' by compassion for the afflicted Brahmana, is, indeed, excel- knt ! Bliima will certainly come bacfk with life, after having slain the cannibal, inasmuch as thou art, mother, always compassionate unto Brahmanas ! But tell thou the Brahmana^ O mother, that he doth not anyttiing whereby the dwellers of this town may know all about it, and make him promise to obey thy request !' " Vaisampayana continued, " Then when the night passed away, Bhima-sena the son of Pandu taking with him the Rakshasa's food set out for the place where the cannibal lived'. ■ And the mighty son of Pandu approaching the forest where the Rakshasa dwelt, began to eat himself the food he carried, calling loudly the Rakshasa by his name. And the Rakshasa; inflamed with anger at Bhima's words, came out and approach"^ ed the place where Bhima was. Of huge body and great strength, red eyes, red beard, and read hair, he was terrible to behold. And he came pressing deep the earth with his tread. The opening of his mouth was from ear to ear, and his ears themselves were straight as arrows. Of grim visage; his forehead was furrowed into three lines. Beholding BhimsL eating his food, the Rakshasa alvanced, biting his nether lip and expanding his eyes in wrath. And addressing Bhima he said, 'Who is this fool, who desiring to go to the abode of AD I parVa'. 473 Yama, eateth in my very sight the fuod intended for me ? Hearing these words Bliima, however, Bharata, smiled iil derision, and disregardinoj the Rakshasa continued eating with averted face. Beholding this, the cannibal uttered a frightful yell and with both arms iiprais6d ran at Bhima deilf- ing to kill him then and there. Even then disregarding the Rakshasa and casting only a single glance at him, Vrikodara— thiit slayer of hostile heroes — continued to eat the Rakshasa'a food. Filled with wrath at this, the Rakshasa struck, from behind, with both his arms a heavy blow on tlie back of Vri- kodara the son of Kunti. Bub Bhima,, though struck heavily by the mighty Rakshasa with both his hands, did not even look up at the Rakshasa but continued' to feat as before. Theh the mighty Rakshasa inflamed with ^Vath tore up a tree and ran at Bhima for striking him again. Meanwhile the mighty Bhima — that bull among men — had leisurely eaten up the whole of that food and washing himself stood* cheerfully for fiirht. Then, Bharata, possessed of great 'energy, BhiMafc, smiling in derision, caught by his left haiid the tree hurled at him by the Rakshasa in anger. Then that mighty Rakshasa, tearing up many more trees hurled them at Bhima, and the Bandava also hurled as many at the Rakshasa. Then, king, the combat with trees, between that human being and this Rakshasa, became so terrible that the region around sdob became destitute of trees. Then the Rakshasa saying that he was none else than Vaka sprang upon the Pandava an'd seized the mighty Bhima with his arms. That mighty hero also, clasping with his own strong arms the strong-armed Rali- Bhasa, and exerting himself actively, began to drag him violent- ly. Dragged by Bhima and dragging Bhima also, the canuibsti was overcome with great fatigue. The earth itself began to tremble in consequence of the strength they both exerted, and large trees even that stood there broke into pieces. Then Bliima, beholding the cannibal overcome with fatigue, pressed him down on the earth with his knees ani began to strike liim with great force. Then placing one knee on the middle of the Hakdhasa's back, Bhima seized hid neck with his right hand and the ploth on his waist with his left, and befit 60 4^4 MAHABHABATA. bim double with great force. The cannibal then roared frights folly.. And, monarch, the Rakshaaa also began to vomit) t>lood while he was being broken on Bhima's knee. " Thus ends the hundred and sixty-fifth Section m tht- "V[aka-badha of the Adi Parva,. Section CLXVI. (VaJca-badha Parva continued'.) Vaisampayana said, " Then Vaka, huge as a mountain, Ithus broken (on Bhima's knee), died uttering frightful yells. Terrified by those sounds, the relatives of that Rakshasa came Qut, king, with their attendants. Then Bhima — that foremost of smiters — seeing them so terrified and deprived of reason — comforted th&m, and made them promise (to give up cannibalism) saying, 'Do not ye ever again kill human beings. If ye kill men, ye will have to die even as Vaka !' Those Bakshasas hearing this speech of Bhima said, 'So be it,' and gave, king, the desired promise. From that day, Bha- rfita, the Rakshasas (of that region) were sees by the inhabi- tants of that town to be very peaceful towards mankind. !rhen Bhima, dragging the lifeless cannibal placed him at one of the gates of the town and went away unobserved by | siny one. The kinsmen of Vaka, beholding him slain by the might of Bhima, became frightened and fled in different directions. " Meanwhile Bhima, having slain the Rakshasa, returned to the Brahmana's abode and recited to Yudhish-thira all that bad happened in detail. The next moraing the inhabitants Ghritachi^ who had come before, standing oa the shore. after her ablution* were over. And it so happened that a wind arose and dia? robed the Apsara standing there. And the Eishi beholding ber thus disrobei felt the influence of desire. Practising th? ■vow of chastity from his very youth, as soon as he. felfc the influence of desire, the Eishi's vital fluid came out. And a^ it came out, he held it in a pot (DroTia). And from that fluid thus preserved in a pot was born a son who came to bp called ^rona (the pofc-born). And Drona studied all the Vedas an(| their several branches. And Bharadwaja had a friend named Pfishata who was the king of the Panchalas. And abouj the time that Drona was born, Prislsata also obtained a so^ named Drupada. And that bull amongst Kshatriyas— Prisha^ ta's son — going every day to>that asylum of Bharadwaja played and studied with Drona. And after Prishata's death, Drupad^ succeeded him on the throne. Drona about this time heard that (the great Brahmana hero) Rama (on the eve of bis retiring into the woods ) was .resolved to give away aU his wealth. Hearing this, the son of Bharadwaja repaired nnto Rama who was about to retire into the woods, and ad- dressing him said, — -0 thou best of Brahmanas, know me to be Drona who hath came to thee for obtaining thy wealth !— Jlama replied, saying, — I have given away everything. All that I now have is this body of mine fand my weapons) ! O Brahmana, thou mayst ask of me one of these two, eitheiE my body or my weapons ! — Then Drona, said, — It behoveth thee, sir, to give me all thy wenpons together with (the mys- teries of ) their use and withdrawal. — ' " The Brahmana continued, 'Then Rama the scion of Bhri- gu's race, saying, — So be it, — gave all his weapons unto Drona. And Drona obtaining them regarded himself as crowned with success. And Drona, obtaining from Rama that most exalted of all weapons called Brahma-weapon, became exceedingly glad and acquired a decided superiority over all men. Then the son of Bharadwaja, endued with great prowess, xyent to ^ing Drupada, and approaching the monarch, that tigisr .umang men said. — Know me for thy friend '.—Hearing thiar. ^7S M£HABHASiTi.. Drupada saiJ, — ^One of low birth can never be the friend of one whose lineage is pure. Nor can one who is not a charioteer ■own a charioteer for his friend. So also one who is not a Jking^ cannot have a king for his friend. Why dost thou there* fore desire (to revive our) former friendship ? — ' '.' The Brahmana continued, 'Drona, gifted with great in- iielHgence, was extremely mortified at this, and settling in his mlud some means of humiliating the king of the I^nchalaSi the Bralimana went to tlie cai)ital of the Kurus, called after the name of the elephant. Then Bhisma taking with him hia grandsons presented them unto the wise son of Bharadwaj* -as his pupils for instruction, along with various kinds o£ -wealth. Then Drona, desirous of humiliating king Drupada called together hia disciples and adlressing them said, — Ye sinless ones, it behoveth ye, after ye have been accomplished in arms, to give me as preceptorial fee something that I ohferish in my heart ! — Then Arjima and the others said unto their preceptor, — ^So be it. — After a time when the Fandavas became accomplished in arms and sure of aim, Drona demand"- ing of them his fee again told thera these words : — Drupada the Son ofPnshata is the Icing of Chchatravati. Taking away from him his kingdom, give it unto" me! Then the Pandavas, de- feating Drupaia" in battle and taking him prisoner along with his miiiisters, offered him utito Droaa. And Drona beholding the vanquished monarch said, — king, I again solicit thy friendship I And because none who is not a king deserveth to be the friend of a king, therefore, Jajna-sena, I have Tesolved to divide thy kingdom amongst ourselves. White tliou art the king of the country to the south of the Bhagi»- rathee (Ganges) I rule the country to the north. — ' " The Brahmana continued, ' The king of the Panchala^, thus addressed by the wise son of Bharadwaja; told that best of Brahmanas and foremost of all persona conversant with vreapons, these words: — thou ■ higVsouled son of-Bhara- clwaja! Blest be thou, let it be so! Let there be eternal friendship between us as thou desirest ! — Thus addressing each other and establishing a permaneut bond between themselves, Drona and the king of the Ptmchulas both of them chasti&erj of ADIPARVA, 479 all foee — went away to the places they came from. But the thought of that humiliation did not leave the king's. mind for a single moment. Sad at heart, the king began to waste away.' " > Thus ends the hundred and sixty-eigh'th Seobioa ia th&- Qhaitra-ratha of the Adi Parva. Section CLXIX. (Chaitra-ratha Parva vordinued.) " The Brahmana continued, 'King Drupada .(after this),: distressed at heart, wandered among many asylums of Brah-, mana3 in search of superior Brahmanas well skilled in sacri-/ ficial rites. Overwhelmed with grief and eagerly coveting children, the king always said — Oh I have no offspring sur- passing all in accomplishments! — And the monarch, from, great despondency, alwa3's said, — Oh fie on those children that I have and on my relatives ! — And ever thinking of revenging, himself on Drona, the monarch sighed incessantly.. And tha,b- best of monarchs, Bharata, eveu after much deliberation,, saw no way of overcoming, by his.Kshatriya might, the prow- ess and discipline and training and accomplishments of Drona. And wandering along the banks of the Jumna and. the Ganges, the monarch once came upon a sacred asylum of. Brahmanas. ' There was in that asylum no Brahmana who was not a SnataJca, no one who was not of rigid vows, and none who was not virtuous in a high degree. And the king. Baw there two Brahmana sages named Yaja and- Upayaja,. both of rigid vows and souls under complete control and be-: longing to the most superior order.. And they were both devo- ted to the-studyof the ancient institutes and sprung from the- race of Kasyapa. And tliose best of Brahmanas were w.e.U able to help the king in the attainment of his object. The king, then, with great assiduity and singleness of. purpose began to court this pair of excellent Brahmanas. And ascertaining the superior accomplishments of the younger of the two, the! king courted in private Upayaja of rigid vows, by the offer of every, desirable acquisition. Employed in paying homage to the feet 480 MAHAnHARA.TA, of Upayaja, always speaking sweet words and offering every cibject that is desired by men, Drupada, after worshippini^ that Brahnaana, addressed liim (one day), eayin^, — Upayaja,, O Brahmana, if thou performest those sacrificial rites by (vir» tue of )which I may obtain a son who may sla,y Drona, I pro- mise thee ten thousand kiae! Or whatever else may be agreeable to thee, first of Brahmanas, truly am I ready to bestow on thee ! — Thus adlressed by the king, the Rishi re« plied, saying, — I cannot (perform any -such rites). — But Dru- pada without accepting tliis reply as final once more began to serve and pay homage unto that Bralimana. Then, after the Expiration of a year, Upayaja that first of Brahmanas, O mon- arch, addressing Drupada in sweet tones, said, — My elder brother (Yaja) one day in wandering through the deep woods took up a fruit that had fallen upon a spot tlie purity of which he cared not to enquire. I was following him (at the time) And observed this unworthy act of his. Indeed, he entertains no scruples in accepting things impure. In accepting that (•particular) fruit he saw not any impropriety of a sinful nature. Indeed, he who observeth not purity fin one ins* tance) is not very likely to observe it in other instances. When he lived in the hosuse of his preceptor, employed in studying the institutes, he always used to eat the (impure^ remains of other people's feasts. He always speaks appro* vingly of food and entertains no abomination for anything. Arguing from these, I believe that my brother coveteth earthly acquisitions. Therefore, O king, go to him ; he will perform spiritual offices for thee! — Hearing these words of Upayaja, king Dfupala though entertaining a low opinion of Yaja nevertheless went to his abode. And worshipping Yaja who ivas (still) worthy of homage, Drupada said unto him, master, perform thou spiritual offices for me ! I give thee iaighty thousand kine ! Enmity for Drona burneth my heart ! It behoveth thee to cool that heart of mine ! Foremost of those conversant with the Vedas, Drona is also skilled in the Brahma weapon. For this, Drona hath overcome me in a contest arising from (impaired) friendship. Gifted with great! jntelligeneo, the son of Bharadwaja is (now) the chief pre» ADlPAftVA, 48l ceptor of th6 Kuriis. There is no Kslialriya in this world superior to Mm, His bow is full six cubits long and looks *fery grand. Abd hii ehiafta are Capable of slaying every living &eing. Th^t great bowm^d— th& high'souled don of Bhflra- dwajsi-'-i-liabited fes aBrahmana is destroying the KshdtHyi diight iill over th:^ ©arth. Ind'eftdi hfe i% like a second Jama- dagaya intended for feh« exteirttiiriation of the Kshatriya race; There is no man on earth Who can bviercome the terrible force of his weapons. Like a blazing fire fed with clarified butter, Ordna possedseth Brahtaa mightj and utiiting it with. Kshatriya hiight he coiisumeth every antagonist in wdr. But (iBy) Brahma force is greateV in itsdlf thiati (Drbaa's) Brahma force united with Kshtfiya might. Therefore, iiif^ribr as I 4m (to Drona) in consequdnc^ of my pOsSessioh of Kshatriya flight alone, I Solicit the aid of tby Brahiria forbe haviiig obtained thee so superior tb Drona iri knowledge o^ Brahma, Ttaja, perform thou that sabrifice by rtieans of whifch I ftiay ebtain a son invincible in war and cap^blS of slaying Droiia ! Meady aria I to give thee teH thousand kin6 !^-^Hearing thes6 words of Dtupada, Yaja gai(1,^^So be it- And Yaja then began t(i fecoUect the various cererflohi63 appertaining to the partifeillaf ^acrifioei And knbwing the affair tb bs a very grave oile, he Askei the assistance of Upayaja who coveted nothing. Thbit Yaija promised to perform the sacrifice for the destructioii of Drona* Theii that great ascetib tfpayaja Spoke ubto kin^ Drupada of everything ifeqiiited for the grand sacrifice (by aid 6f fire) frbifl which the king waS to obtain off^spring; And he said, — king, a child shall be bbrh unto thee, endUed^ as thou desirest, with great prowess, great energy, and greai itrength !— ' " The Bi-ahmana continued, 'Then king Drupada, impelled by the desire of obtainihg a son whO was to^ slay Drona, begart, for the success of his wish, to make the necessai'y pr6i paratiotis. (And When everything was complete) Yaya,aftei! having pouted libations of clarified butter into the sabr'ificiai fire, cbftimanded Drupada's- queen, sayihg, — Gome hither, O queen, O daughter-in-law of Pri'shata ! A Son and dau-i ghter have arrived for thee !— Hearing this, the queeh said,— 61 i$2, MAHABBARilTA. Brahmana, my mouth is yet filled with saffron ^ud other perfumed things. My body also beareth many sweet scents. 1 am not fit for accepting the (sanctified butter which is to give me) offspring; Wait for me a little,. O Yaja ! Wait for that happy consummation ! — Yaja, however, replied,— lady, whether thou comest or waitest, why should not the object of this sacrifice be accomplished, when the oblation hath already been prepared by me and sanctified by Upayaja's invocations ! — ' "The Brahmana continued, 'Ha vfaig said this, Yaja poured the sanctified libation into the fire, whereupon arose fronsi those flames a child resembling a celestial. Possessing the effulgence of fire, he was terrible to behold. With a crown pn his head and his body encased in excellent armour, swordi in hand and bearing a bow and arrows, he frequently seni forth loud roars. And immediately after his birth he ascended, an excellent chariot and went about on it for sometime. Thea the Panchalas in great joy shouted excellent, excellent. The very earth seemed ^at the time unable to bear the weight of the Panchalas mad wi-th joy. Then, marvellous to say, the voice of some invisible spirit in the skies said,— 2%is prince hath been born for the desrtuction of Dronm. He will dispell all the fears of the Panchalas and spread their fame. He will also dispell the sorrows of the Icing. — And there arose, after this, from the centre of the sacrificial platform, a daughter also, called Panchali. Blest with great good fortune she was exceedingly handsome. Her eyes were black and large as lotus leaves, her complexion was dark, and her locks were blue and curly. Her nails were beautifully convex and bright as burnished copper, her eye-brows were fair, and her bosom yiaa deep. Indeed, she resembled a veritable daughter of the celestials born among men. Her body emitted a fragrance as that of a blue lotus, perceivable from a distance of full two miles. Her beauty was such that she had no equal on earth. Like a celestial herself, she could be desired [in marriage] by a celestial, a Danava, or a Yaksha. And when this girl of fair hips was born, an incorporeal voice said, — This dark-complex- ioned girl \yill be the first of all women, and she will be the AD I PARVAi 4^5 eause of the desttuctlbn of many Kshatriyas. and tliis slender^ •waisted one will, iu time, accomplish the purposes of the gods. And from her many dangers will overtake the Kaura* vas. — Hearing these words the PStnchalas uttered a loud roat as that of the lion. And the earth was unable to hear the weight of that joyous concourse. Then beholding the boy and the girl; the daughter-in-law of PrisHata,' desiring to have them, approached Yiija and said, — Let not these know any one else except myself as their mother. — Yaja, desii:ing to do gool unto the- king- said, — SO be it. — Then the Brahraanaa (present there), their expectations fully gratified, bestowed names upon the new born pair. — Let this son of king Dm* pada, — they said, — be called Dhrista-dyumna because of his excessive audacity and because he hath been born like Dyum- na with a natural mail and weapons. — And they also said — Because this daughter is so dark in complexion^ she should be called Krishna (the dark),' — " The Brahmana continued, thus were born those twins ia the great sacrifice of Drupada. And the great Drona bringing the Punchala prince into his own abode taught him all wea- pons in requital of half the kingdom he had formerly taken from Drupada. The high-souled son of Bharadwaja, regarding destiny to be inevitable, did what would perpetuate his owa great deeds.' " Thus ends the hundred and sixy-ninth Section ia tha Chaitra^ratha of the Adi Parva. Section CLXX. ( Chaitra-ratha Parva, continued. ). Vaisampayana said; " Hearing these words of the Brah- mana, the sons of Kunti seemed to be, as it were, pierced with darts. Indeed, all those mighty heroes bst their peace of mind. Then the truthful Kunti, beholding all her sons list- less and inattentivej addressed Yudhish-thira and said, 'We have now lived for many nights in the abode of this Brah- inana. We have passad our time pleasantly in this town, living on the alms we obtained from many honest emd illustri- 48^ M^HABHABATA. 0U8 persons. Q ihou oppr^so;^ of ajl e^nemies, we hay^ nffivjf seen often a,i:icl of(^i^ all 6he a,gi:e£able a^oqc^s aacl gai;(le^.that ave in this part/ o( the countiry. To, s^e them a^^in would] np loijger give any pleajau?^. An^, heroic scion of the Kui'u race, alips, ?il^o, are noj; now ob-tain^^hle here so esji^ily a? hjefore, 3[f tlioji, wi^host, it W9,ij,l(i be well for lis now to go to '^anciha\^, Vf^ have i^ot S;^en the qoiii^t^ry before. It \ylH no doul^t, Q Ijjero, prov? (Jelightful to us. j^«^, O thou m,ower of all foes, it hath been he^d- bj us, th%fc,alraa are, obtainable in. I^ho; coun,- trj of the Pancha,las, and that Yajjna,--sen«^ the ^iij,g thereof ^8 deyoteiJ to Brah,ma, ^ am of 9j»ini,oji that it is not well tq live long ib pne place, therefore, O so;), if thou likest, it.ig ive^ll- for us, to go there.' " Hearing these words,, Y^dhjsh-thjira saidi 'It is our dutj to obey, thy comflaand, which, bjesjljdes, must be foi;. our good, I do not, l(0\j^ever( knpw whether my younger' brothers, are will- ing to go or not.' " Thus ends t,\ie. hundred and seven,ti^et.h Section, im the Chaitr^-r^tha of th.e A(S, ^^r^a. SECTION CLXXI. (Chaitra-rathOf Pqrva, ContiifMed^) Vaisampayana continued, " Then Kunti spoke unto Bhimar sena and Arjuha and the twins regarding the journey to Pan- chala. They all said, 'So be it.' Then, O kiiig, Kunti with her sons saluted the Brahmana (in whose house they had dwelt) and set out for the delightful town of the illustrious Drupada. " Vaisampayana said, " While the illustrious Fatidavas had leenliviiQg disguised in. the abode of the Brahmana, there came Vyaaa the son of Satyayati to see them. Then those oppressors of all foes, beholding him coming, rose up and step- ped towards to receive him, Saluting him reverentially and worshipping him also, the Panda vas stood- in silence with join-, ed hands. Thiia worshipped, by them the Muni became grati- fied. Me then asked t^iem to be sealed and cheerfully adr dressing them aaidj 'Ye slayers of all foes, are ye living in the path of virtue and gkCCQrdmg to the Shastras'i Do ye worship the Brahmanas ? Ye. a?e not,, I boip*,. deficient i» paying homage unto those that deserve your homage ?' The illustrious Rishi, after this, s.poke many words of virtuous, import, and after discoursing upon many topics of great inter- est, addressing them sai;d, 'An illustrious Rishi, living in a certain hermittage, h9,d a daughter of slender waist, fair hips, fine eyebrows, and possessing every accomplishment. As ^ consequence of her own acts (of a past life) the fair mj^id, be? came very unfortun9,te. And though chaste and beautiful th^ damsel obtained not a husband. W^ith a sorrowful heart she tjb^reupon began to practise ascetic penances with the objeict of obtaining a. husband. She soon gratified by her severe asceticism the god Sainkara (Mahadeva). And the, possessor pfi six attributes becpniing propitious unto ber said unto thaii yiustrioMa damseli,: — Ask thou the., boon, thou desirest ! Blest be thou, ! I am Sa,nkara prepared to give thee what thou wilt^ ask, ! — iDesUous of benefiting herself, the maiden repeatedly- 5aid unto thei supreme lojrd,-:-0 giva me a husband enduedi with every aBComplishnien,t,-:-1!hen Isana (Mahadeva) the forg- ^losttjf all speakers replied unto her, saying, — Q blessed one,, thou shalt have five husbands from among the Bharata princes., — rThus told, the maiden said unto the god, who, had given her that boon,— ^O lord> I desire to have one only husband, by thy, grace !-^The god then, addressed her again and said these ex- cellent woi;ds r-rllbou hast, O girl, said full five times, — Give, me (a) husiband.. Thou shalt, therefore, in another life have fivQ husbands.-^Ye princes of the Bharata line, that damsel, of celestial beauty hath been born in, the race of Drupadai, The faultless Krishna of Prishata'a line hath been appointed: to be thejwife of ye all! Ye mighty ones, go, tberefoj-e to thet capital of; the Panchalas and dwell ye there ! There is no< doubt that; having obtained her as wife ye shall, be vei;y, h^ppy.' " Yaisampayana continued, " Hfiying said so unto th^ Panda.: Mas, the illustrious and blessed grandfather then bade them fp,rewell. The great ascetic then left them, going to the pUce wheuce.he came, " 48$ HA-EMBBABATA, Thus ends the hundred and seventy-first Section la tfi^ Chaitra-ratha of the Ada Farra. SECTION CLXXII. ( Chaitra-ratha Pa/rvA continued'. ) Vaisampayana said, " After Vyasa had gone away, thosfr bulls among men — the i^ndavas— saluting the Brahmana and bidding him farewell, proceeded (towards Panchala),with joyous hearts and with their mother waiting Before them. Those slayers of all foes, inorder to reach their destination, proceed- ed in a due northerly direction, walking day and night, tilt they reached the sacred shrine of Shoma-srayayanam {the shrine of Siva with the crescent mark on his brow). Then those tigers among men — the sons of Pandu — arrived at the hanks, of the Ganges, Dhananjaya, that mighty charioteer; walking^ before them, torch in hand for showing the- way and protect- ing them (against wild animals). And it so happened that at that time the proud king of the Gandharvas with his wives ■was sporting in that solitary region in the delightful waters of the Ganges. And the king of the Gandharvas heard the- tread of the Pandavas as they approached the river. And hearing the sounds of their footsteps the mighty Gandharva was inflamed with wrath. And beholding those chastisers of all foes — the Pandavas — approaching towards him with (heir- mother, the Gandharva, drawing his frightful bow to a circle,' said, 'It is known that excepting the first forty second's the grey twilight preceding nightfall hath been appointed for the wanderings of the Yakshas, the Gandharvas, and the Rak- shasas, capable of going everywhere at will. The rest of the time hath been appointed for man to do his work. If there-' fore men, wandering during those momepts from greed of gain, come near us, both we and the Rakshasas slay those fools. Therefore persons acquainted with the Vedas never applaud those men — not even kings at the head of their troops that then approach any piece of water. Stay ye at a distance. Ap- proach me not. Know ye not that I am bathing in the waters of the Blislgirathee ? Know that I am Angara-parna the Gan- ADIPARVA. 487 'iS.harva, ever depending on my own strength ! I am proTid and haughty and am the friend of Kuvera. This mine forest on thft banks of the Ganges, where I sport to gratify all my sen- ses, is called Angarparna after my own name. Here nc'ither gods, nor Kapalikas, nor Gandharvas, nor Yakshas can come. How dare ye approach me who am the brightest jewel on the diadem of Kuvera.' "Hearing these words of the Gandharva, Arjuna said, 'Block-head, whether it be day, night, or twilight, who can bar others from the ocean, the sides of the Himalayas, and this river? O thou ranger of the skies, whether the stomach be empty or full, whether it is night or day, there is no special time for any body to come to the Ganges — the foremost of all rivers ! As regarls ourselves, endued with might, we care not when we disturb thee ! Wicked being, those men that are weak in war worship ye ! This Ganga issuing out of the golden peaks of the Himavat, falleth into the waters of the ocean being distributed into seven streams. Tiiey who drink the waters of these seven streams, vis, Ganga, Yamuna, Sara- swati, Vithastha, Sar-ayu, Gomati, and Gandaki, are cleansed of all their sins. Gandharva, this sacred Ganga again, flowing through the celestial regions, is called there the Alakananda. It hath, again, in the region of the Pitris be- come the Vaitarani, difficult of being crossed by sinners, Krishna-Dwaipayana himself hath said so. This auspicious and celestial river, capable of leading unto heaven (those that' touch its waters), is free from all dangers. Why dost thou then desire to bar us from it ? This act of thine is not consonant with eternal virtue ! Disregarding thy words, why shall we not touch the sacred waters of the Bhagirathee free from all dangers and from which none can bar us V " Vaisampayana continued, " Hearing these words of Arjuna, Angaraparna became inflamed with wrath and drawing his bow to a circle began to shoot his arrows like venomous snakes at the Pandavas. Then Dhananjaya the son of Fandu, wield- ing a good shield and the tordh he held in his hands soon ward-> ed off all those arrows. Addressing the Gandharva, Arjuna again said, '0 Gandharva., seek thou not to terrify those that 488 HAHABHARATA^ iare skilled, in We^p^Ds, ior weapons hurled at them yanifh like froth. I think, O Gandharrva^ that ye are superior, (ia prowess) to men. Therefore shall I fight with thee with celestial weapons and not by any crooked ways. This fiery weapon (that I shall hurl at thee), ^Vrihaspati th« reverebd. preceptor of Indra gave unto Bharadwaja. From Bharadwaja it was obtained by Agni-veshya, and froih Agni-veshya by my pVeceptor. That foremost of Brahmahas'^Dronar-^gave it Un- to me.' " Vaisampayana continued, " Saying these words, the Pan-* dava in wrath hurled at the Gandharva, that blazing w6apoa made of fire. And it burnt the Gahdharva's chariot in a trice. Deprived of consciousness by the force of the weapon, the niighty Gandharva was falling, head downwards, from hia chariot. Just then Dhananjaya Seized him by the hair of his head adorned with garlands of flowers. Thus seizing him the Pandava dragged the unconscious Gandharva towards his bro- thers. Beholding this,, that Gandharva's wife, Kumbhinasij desirous of saving her husband, ran towards Yudhish-thira and sought his protection. And the Gandharvi said, 'O thou exalted one, extend to me thy protection ! set my husbaid free ! O lord, I am Kurabhinasi by name, the wife of this Gandharva, who seeketh thy protection !' Beholding her (so afflicted) the mighty Yudhish-thira addressed Arjuna and said, 'O thou slayer of all foes,. O child, who would slay a foe who hath been vanquished in fight, who hath been deprived of feme, who is protected by a woman, and who hath no prowess?" Arjuna replied, saying, 'Take thou thy life, Gandharva ! Go hence, and grieve not ! Yudhish-thira the king of the Kurus commaudeth me to sliow thee mercy !' " The Gandharva, replied, 'I have been vanquished by thee. I shall, therefore, abandon my former name Angar-parna (the blazing-vehicled). I have been vanquished by thee. I shall, therefore, abandon my former name. In name alone I should not be boastful when my pride of strength hath been over- come. I have been fortunate in that I have obtained thee— * Arjuna — the wielder of celestial weapons ! I like to impart •to thee the poWet of (producing) illusions which Gandhar- ACiPAarA. 489 tfts alone have. My excellent and virieg&teS chariot hath been burnt by means of thy fiery weapons. I who had formerly been called after my excellent chariot should now he called after my burnt chariot. The science (of producing illusions) that I have spoken of was formerly obtained by me by ascetic penances. That science I will today impart to the ffiver of my life— thy illustrious self I What good luck doth he not deserve who, after overcoming a foe by his might, giveth him life when that foe asketh for it? This science is called Chakakusi. It was communicated by Manu, unto Shoma and by Shoma, unto Viswavasu, and lastly by Viawa- vasu unto me ! Communicated by my preceptor, that scieDcer having come unto me who am without energy, is gradftally becoming fruitless. I have spoken to thee about its origin and descent. Listen now to its power I One may see (by its aid) whatever one wisheth to see, apd in whatever wajCfie liketh (generally or particularly). One can acquire this science only after standing on one leg for six months. I shall, how- ever, communicate to thee this science without thyself be- ing obliged to observe any rigid vow. king, it is for this knowledge that we are superior to men. And capable as we are of seeing everything by spiritual insight, it is for this that we are equal to the gods. thou best of men, I intend to give thee and to each of thy brothers an hundred horses born in the country of the Gandharvas. Of celestial color and endued with the speed of the mind, these horses are employed in carrying the celestials and the Gandharvas. They .may be lean-fleshed but they tire not, nor doth their speed jiuffer on that account. In days of yore the thunder-bolt was created fpr the chief of the celestials inorder that he might slay (the Asura) Vitra with it. But hurled at Vitra's head it broke into a thousand pieces. The celestials worship with reverence those fragments of the thunder-bolfc. That which is known in the three worlds as glory is a portion of the thun- der-bolt The hand of the Brahmana with which he poureth libations into the sacrificial firfc, the chariok upon which the Kshatriya fighteth, the charity of the Vaisya, and the service the lSudr« rendereth unto the three other classes, are all frag- 62 MAHABHARiTA. rhents of the fhunder-boU. It hath been said that these horses ivhich form a portion -of the . Kshatriya'a chariot are on thafe account incapable of being "slain. The horses which form a portion of the Kshatriya's chariot are the offspriag of VadaVa. Those amongst them that are born in the region of the Gan- dharvas can go everywhere and assume any hue and speed at the will of their owners. These horses of mine that I give thae will always gratify thy wishes.' " Hearing these words of -the Gandharva, A-rjuna said, 'O Gandharva, if from satisfaction at having obtained thy life at my hands in a situation of danger, thou givest me thy soienoid and these horses, I would not accept thy gift.' The Gandharva replied, sayings 'A meeting with an illustrious person is ev«r a source of gra'tification. Besides, thou hasl given me my life. Gratified with thee, I will give thee my science. That the obligation, however, may Bot all be on one side, I will take from thee, Vivatsu-^thou bull of the Bharata race — • thy excellent and eternal weapon of fire !' "Arjuna. said, 'I would accept thy horses in exchange for my weapon ! And let our friendship last for ever ! O friend^ tell us for what we human beings have to stand in fear oif the Gandharvas ! Chastlsers of all foes that we are, virtuous and conversant with th'e Vedas, tell us, Gandharva, why in tra- velling through the night we have been censured by thee !' " The Gandharva said, 'Ye are without wives (though ye •have completed the period of study) ! Ye are without a par- ticular asrama (mode of life) ! And, lastly; ye are out with- out a !^ahmana walking before ye ! Therefore, ye sons of Pandu, have ye been censured by me ! The Yakshas, Rak- ehasas, Gandharvas, Pishachas, Uragas, and Danavas, are pos- sessed of wisdom and intelligence, and are acquainted with the history of the Kuru race. hero, I too have heard from Naradaani other celestial Rishis the good deeds of your wise ancestors! I myself too, while roaming over the whole earth bounded by her belt of seas, witnessed the prowess of thy great race! Arjuna, I have personal knowledge of thy preceptor— the illustrious son of Bharadwaja — celebrated throughout the three worlds for his knowledge of the Vedsts . ADJPABVA, and. bhe sciBnce of arms ' thou tig.er of. tlie Kuru race, O i?on of Pritha, I also know Dharma, Vayu, Sakra, the twin Aswinas, and Panda, — these six perpetuators of tlie Kutu Kace,: — these excellent celestial and human progenitors of ye all ! I also know that ye five br^jthers are learned and high- Eouled, that ye are foremost of all wielders of weapons, that ye are brave. and virtuous and observant of vows. Knowing that your understandings and heai^ts are excellent and your behaviour faultless, I have yet censured ye. For, thou of the' Kuru race, it behoveth- no- man endued with might of arms to bear with patience any ill usage in the. sight of his wife ! Especially as, son of Kunti, our. might increaseth during ther hours of darkness, accompanied as I was by my ■wife I was filled with wrath ! O thou best of vow-observing men, I have, however, beea vanquished by thee in battle. Listen to me as I tell thee the- reasons that have led to my discomfiture I The Brahmachary.a is a very superior mode ©f life. Thou art in that mode now. It is for this, Partha, that I have been defeated by thee in battle I thou chastiser ef all foes, if any married Kshatriya fight with us in the eight, he can never escape with life ! But, O Partha, a married Kshatriya, who is sanctified with Brahma, and who hath assigned the cares of his state to. a priest, might vanquish all wanderers of the night,. child of Tapati, men should, therefore, ever employ learned priests possessing self-command for the acquisition of every good luck they desire. That Brah^ mana is worthy of beiog the king's priest who is accomplished in the Vedas and the six branches thereof, who is pure and truthful, who is of virtuous, soul and possest of self-command. That monarch, becometh ever victorious and finally earneth heaven who hath for his priest a Brahmana conversant with th^ rules of morality, who is a master of words, and who is pure and good-behavioured. The king should always select an ac- complished priest inorder to acquire what he hath not and pro- tect what he hath. He who desireth his own prosperity should ever be guided by his priest, for he may then obtain even the whole earth surrounded by her belt of seas. O son of Tapati, ;». kiag wko ia without a Brahmema, caa never acquire auy id% MABABBARATA. land by hia bravery or prestige of birth alone ! Know, there- fore, thou perpetuator of the Kuru race, that that kingdom lasteth for ever in which Brahmanas have power.' " Thua ends the hundred and Seventy-second Section tn fch« Chattra-ratha 6f the Adi Patva. Section CLXXIII. {Ghaitra-ratha Parva continued.) " Aijuna said, 'Thou hast addressed me (more than once) as Tdpatya. I wish to know what the precise significatioa of this word is. O virtuous Gandharva, being sons of Kunti we are, indeed, Kaunteyas. But who is Ta^aU that we should be called TapMya V " Vaisampayana continued, " Thus addressed, the Gandhaiv va recited to Dha,nanjaya the son of Kunti the (following^ story celebrated in the three worlds, " The Gandharva said, '0 son of Pritha, thou foremost of allintelligent men, 1 will duly recite to you in full this charm- ing narration. O listen with attention to what I say ia explanation of why I have addressed thee as Tapatya ! Thab one in heaven who pervadeth by his light the whole firmament had a daughter named Tapati equal uato himself. And Tapati the daughter of the god Vivaswan was the younger sister of Savitri. And she was celebrated throughout the three worlds and devoted to ascetic penauces. There was no woman amongst the Celestials, the Asuras, the Yakshas, the Rakahasas, the Apsaras, and the Gandhavvas, who was equal to het in beauty. Of perfectly symmetrical and faultless features, of black and large eyeB, and beautiful attire, the girl was chaste and exceedingly well conducted. And, O Bharata, seeing her, Savita (the Sun) thought that there was none in the three ■worlds who for his beauty, accomplishments, behaviour, and learning, deserved to be her husband. Beholding her attain to the age of puberty and, therefore, worthy of being bestowed on a husband, her father knew no peace of mind, always thinking of the person he should select. At that time, Boa of Kunti, Rikaha'fl son — that bull amongfrt the Karta— th* ADI FASVA. 493 mighty king Samtarana, was duly worshipping Surya with offers of the Arghya and flowery garlands and scents, and with vows and fasts and ascetic penances of various kinds. Indeed, Samvarana was worshipping the Sun confest in all his glory, with devotion and humility and piety. And behold- ing Samvarana conversant with all rules of virtue and un- equalled on earth for beauty, Surya regarded him as a fit hus- band for his daughter Tapati. And, thou of the Kuru race, Vivaswan then resolved to bestow his daughter on that best of kingS' — Samvarna — the offspring of a race of world-wide fome. As the Sun himself in the heavens fiUeth the firmar ment with his splendour, so did king Samvarana on the earth fill every region with the splendour of his good achievements. And as utterers of Brahma worship the Sun confest in all hia ^lory, so did, O Partha, all men except Brahmanas worship Samvarana ! Blest with good luck king Samvarana excelled Soma in soothing the hearts of friends and the Sun in burning the hearts of his foes. And, O Kaurava, Tafana (Surya) him- self resolved upon bestowing his daughter Tapati upon king Samvarana who was possessed of such virtues and accomplish- ments. " 'Once on a time, O Parlha, king Samvarana, endued whh beauty of person and immeasurable prowess, went on a hun- ting expedition to the under-woods on tbe mountain breast. While wandering in quest of deer, the excellent steed the king rode, overcome, Partha, with hunger, thirst, and fatigue, died on the mountains. Abandoning the steed, the king, O Arjuna, began to wander upon the mountain-breast on foot. And in course of his wanderings the monarch saw a maiden of large eyes and unrivalled for her beauty. And that grinder of hostile hosts— ^that tiger among kings — himself without a companion, beholding there that maiden without a companion, Bt6od motionless, gazing at her steadfastly. For her beauty, the monarch for some moments believed her to be'(the goddess) Sree herself. Next he regarded her to be the embodiment of the rays emanating from the Sun. In splendour of body she resembled a flame of fire, though in benignity and loveliness , 8h6 resembled & spotless digit of the moon. And standing 494 UABABHA^BATA, on the mountain breast the black-eyed maiden appeared lik^ a bright statue of gold., And the mountain itself with ilg creepers and plants, in consequence of the beauty and attire of that damsel, seemed to be converted into gold. And the sight of that maiden inspired the monarch with a contempt for all women that he had seen before. And looking at her, the king regarded his eye-sight truly blessed. Nothing the king had seen from the day of his birth could equal, he thought, the beauty of that girl. And the king's heart and eyes were capti> vateJ by that damsel, as if they were bound in ropes, and he remained roofed to that spot, deprived of his senses. And th« monarch thought that the artificer of so much beauty had •created it only after churning the whole world of gods, Asu^ ras, and human beings. Entertaining these various thoughts, king Samvarana regarded that maiden, unrivalled in the three •worlds for wealth of beauty. "'And the monarch of pure descent, beholding the beautiful maiden, was pierced with Kama's shafts, and lost his peace of mind. And burnt by the strong Same of desire the king asked "that charming maiden, still innocent though- in her full youtly, saying, — thou of tapering thighs, who art thou and whose:? Why also dost thou stay here ? O thou of sweet smiles, why dost thou wander alone in these solitary woods ? Of every fear ture perfectly faultless, and decked in every ornament, tho^ seemest to be the coveted ornament of these ornaments them- fielves ! Thou seemest not to be of celestial or Asura or Yaksha .or Rakshasa or Naga or Giniharva or human origin. excel,- .Icnt lady, the best of women that I have seen or heard of, would not come up to thee in beauty. thou of hand- some face, at sight of that face of thine, lovelier than the moon an,d furnished with eyes like lotus-leaves, the god of desire is grinding me ! — " 'Thus did king Sanivarana address that damsel in the forest. She, however, spoke not a word unto the monarch burning with desire. Instead, like lightning in the clouda, that large-eyed maiden quickly disappeared in the very sighi of the wishful monarch. The king then wandered throu<'h the whole forest like one out of his geosea in search of that ADIPARVA. 493 gM of eyes like I'otus-leaves. And failing to fiud her, that teat of mon'archa indulged' in copious lamentations, aad for a time stood motionless in grief.'" Tlius ends the hundred, and seventy-third Seotionin the Ghaitra-ratha of the Adi Parva. Section OLXXIV. { Chaitra-ratha Parvd contiv/ued. ) " The 'Gandharva continuei, 'When that maiden disappear- ed, that feller of hostile ranks, deprived of his senses hy Kama, ■himself fell down on the earth. And as the monarch fell Sown, that maiden of sweet smiles and swelling and round hips appeared again unto him. And smiling sweetly, Tapati •■said anto that perpetuator of the Kuru race these honeyed words :— Rise, Else, O thou oppressor of all foes! Blest be tiio'u, it behoveth thee not, O thou tiger among kings, to lose thy reason, celebrated as thou art in the world! — Addressed in these honeyed words,' the king opened his eyes and saw before him that «ame girl of swelling hips. The monarch who was burning with tli« flame of desire then addressed that black-eyed damsel in accents weak with emotion, and said, — Blest be thou, O excellent woman of black eyes ! Burning as I am with desire and paying thee court, accept me ! My life is ebbing away. thou of large eyes, for thy sake it is, O thou of th« filaments of the lotus, that this Kama inces- , santly piieroeth me with his keen shafts without stopping for a moment. amiable and cheerful girl, I have been bitten by Kama who is even like a venomous snake. thou of ,8well- mg and large hips, have mercy on me j O thou of handsome •and faultess features, thou of face like unto the lotus Or the inoon,-0 thou of voice sweet as that of singing Kinnaras, m'y life now depends on thee ! Without thee, timid one, I am unable to live ! thou of eyes like lotus-leaves, this Kama is piercing me incessantly. large>eyed girl, be merciful unto me ! It behoveth thee not, black-eyed maid, to cast me off. hanisome "irl, it behoveth thee to relieve me from such afflic- tioD, by giving m e thy love! At the first sight thou bast at- 496 MABABHARATA, tracted my heart. My mind wanderelth ! Behdidiiig thee I likd not to oast my eyes on any other woman ! Be merciful, I am thy ohedient slave, thy adorer ! accept me ! O beantiful lady, O large-eyed girl, at sight of thee, the god of desire hath entered my heart and is piercing me with his shafts. thou of lotus eyes, the flame of desire burneth within me ! O extinguish that flame by throwing on it the water of thy love ! O beautiful lady, by becoming mine pacify thou the irrepress- ible god of desire who hath appeared here armed with his dead- ly bow and arrows and who pierceth me incessantly with those keen shafts of his ! thou of the fairest complexion, wed me according to the Gandharva form, for, thou of tapering hips, of all forms of marriage the Gandharva hath been said to be the best ! — ' " The Gandharva continued, 'Hearing these words of the monarch, Tapati, answered, — king, I am not the mistress of my own self ! Know that I am a maiden ruled by her father! If thou really entertainest an affection for me, demand me of my father ! Thou sayest, king, that thy heart hath been rob- bed by me. But thou also hast, at first sight, robbed me of my heart ! I am not the mistress of my body. Therefore, best of kings, I do not approach thee. Women are never indepen- dent. What girl is there in the three worlds who would not desire thee for husband, kind as thoti art unto all thy depen- dents and born as thou art in a pure race ? Therefore when the opportunity comes ask my father Aditya for my hand, with worship, ascetic penances, and vows! If my father bestoweth me upon thee, then, king, I shall ever be thy obedient wife ! My name is Tapati, and I am the younger sister of Savitri, and the daughter, thou bull of the Kshatriya race, of Savita the illuminator of the universe. — ' " Tims ends the hundred and setenty-fourth Section iu the Chaitra-ratha of the Adi Parva. Section CLXXV. (Ghaitra-ratha Parva continued.) " The Gandharva continued, 'Saj'ing this, Tapati of fault- lijss features asceaded the skies. The monarcli, upon this, again fell down on the earth. His ministers and followers searchin-g for him throughtout the forest at last came upou him lying in that solitary spot. And beholding that excellenft king, that mighty bowman, thus lying forsaken on the ground, like a rainbow dropped from the firmament, his minister-in- chief became li'/e one burnt by a flame of fire. And advan- cing hastily with affection and respect, the minister raised tha best of monarchs lying prostrate on the ground deprived of his senses by desire, like a father raising the fallen form of his son< Old in wisdom as in age, in achievements as in politics, tha minister, after having raised the prostrate monarch, becama easy. And addressing the king in sweet words that were also for his good, said, — Blest be thou, sinless one ! Fear not, thou tiger among kings ! — The minister thought that tha monarch had been lying on the ground overcome with hungci*, thirst, and fatigue, — he who was the great feller of hostile ranks in battle. The old man then sprinkled the crownlesa head of the monarch with water that was cold and rendered fraorant with lotus leaves. Slowly regaining his consciousness, the mighty monarch sent away all his attendants with the ex- ception of his minister alone. And after those attendants haJ retired at his command, the king sat npon the mountain breast. Purifying himself duly, the king sat upon that chief of mountains, and with joined hands and upturned face, began to worship the Sun. And king Samvarana, the smiter of all foes, also thought of his chief priest Vashishta — that best of Rishis. And after the king had staid thus on the same spot day and jiight without intermission, the Bratimana sage Vashishta came there on the twelfth day. And the great Rishi, of soul under perfect command, knew at once by his ascetic power that the monarch had lost his senses in consequence of Tapati, And that virtuous and be.'^t of Munis, as soon as he kuevY this, desirous of benefiting the monarch ever observaufc 63 498 MAHABHAEATl, of vows, addressed him and gave him every assurance, And the illustrious Rishi, in the very sight of that monarch ascended upwards to interview the Sun, himself possessing the splendour of that luminary. Aiji the Brahmana then ap- proached with joined hands the god of a thousand rays and' represented himself cheerfully unto hinj, saying, — I am Va- B^ishta. — Then Yivaswan of grea,t energy said unto that test of Rishis, — Welcome art thou, great Rishi ! Tell me what is in thy mind, thou of grealj good fortune, whatever ^hou demandest from me, thou foremost of eloquent men, I will confer on thee, however diifl^qult it may be for me ! — Thus addressed by the Sun, the Rishi of gre^t ascetic merit,, bowing unto the god of light, replied, saying,— Vivavasu,, this thy daughter Tapati, the younger sister of Savitri, I ask, pf thee for Samvarana ! That monarch is of mighty achieve- ments, conversant with virtue, and of high soul. O thou wa>nderer of the firmament, Samyarana will make, a worthy husbaind for thy daughter ! — Thus address^ej by the Rishi» yivakava, resolved upon bestowing his daughter upon Samva-; rana, saluted the Rishi and replied unto him saying, — MunL $amvarana is the best of monarchs, thou art the best of Ris-his, and Tapati is the best of women. What can be done, therefore, but to bestow her on Samvarana ?■:— Saying this, the, god Tapana himself gave his daughter Tapati of every featura perfectly faultless unto the illustrious Vashishta for bestowal Tjipon Samvarana. And the great Rishi then accepted the girl Tapati, and taking leave of the Sun came back to the spot where that bull amongst the Kurus of celebrated achievements was. And king Samvarana, possest by Kama and with his heart fixed on Tapati, beholding that celestial maiden, of swe^t. smiles led by Vashishta, became ex;ceedingly glad. And Tapati of fair eyebrows came down from the firmament like lightning from the clouds dazzling the ten points of heaven. And the illustrious Rishi Vashisiita of pure soul approached the mon^ arch after the latter's twelve nights' vow was over. It wns thus that king Samvarana obtained a wife, after having wor- shipped with ascetic penances the propitious lord Vivaswan, by the help of Viishishta's (ascetic) power. Au4 Samvarana-tbaH Ibull amdng iri-en^ — witli due rites took Tapatl's haml an thafc mountain breast which ^as resorted to by the celestials and the Gandharvas. And the royal sage, with the permission o£ Vashishta, desired to s^ort with his wife on that mountain. And the king- caused Vashishta to be proclaimed his regent in his capital and kingdom, in the woods and gardens. And bid- ding farewell unto the monarch, Vashishta left him and went away. And Samvarana sported on that mountain like a celes- tial. And the monarch sported with bis wife in tlie woods and the under-woods on that mountaia for full twelve years.. And, O thou best of the Bharatas, the god of a thousand eyes poured no rain for twelve years in the capital and, kingdom of that Eflonarch. Then, D thou oppressor of all enemies, when that season of drought commenced, the people of that kingdom as also the trees and lower ajiimals began to die fast. And duriaig the continuance of that dreadful drought, not even a drop of dew fell from the skies and no corn was grown. And the inhabitants in despair, afflieted with the fear of hunger; left their hooies and fled awa>y ih/ all directions. And the famished people of the capital and the country began to aban- don their wives and children and grew reckless of one another. And the people being afflicted with hunger, without a morsel of food, and reduced to skeletonsj the capital looked very much like the city of the king of the dead filled only with - ghostly beings. And beholding the capital reduced to such a state,, the illustrious and virtuous and best of Rishis — Vashish- ta — resolved upon applying a remedy. And the Rishi brought back into the city thsut tiger among kings — Samvarana — along with his wife, after he had passed so long a period in solitude and seclusion. And after the king had entered his capital, things became as before. For when that tiger among kings came back to his own, the god of a thousand eyes — the slayer of Asuras — ^poured rain in abundance and caused corn to grow. And revivified by that foremost of monarchs of virtu- ous soul, the capital and the country became glad with exceed- ing joy. And the monarch with his wife Tapati once more performed sacrifices for twelve years, like the lord laira per- fo^rming sacrifices with his wife Sliachi,' 600 MAHABHARATA, " The Gandhavva contiouei, 'This, Partha, is the hisbory of Tapati of old, the daughter of Vivaswan ! And it is for her that thou art Tdpatya ! King Samvarana begat upon Tapati a son named Kuru who was the foremost of ascetics. Born in the race of Kuru, thou art, O Arjuna, to be called Tdpatya t " Thus ends the hundred and seventy-fifth Section in the Chaitra-ratha of the Adi Parva. Section CLXXVI. (Chaitra-ratha Parva Continued.) Vaisampayana said, " That bull among the Bharatas — Ar- juna — hearing these words of the Gandharva was inspired with a feeling of devotion and stood confest like the moon in full. And that mighty bowman^that foremost of the Kurus — having his curiosity greatly excited by what he had heard of Vashishta's ascetic power, asked the Gandharva, saying, 'I desire to hear of the Rishi whom thou hast mentioned as Viishishta. O tell me in full about him ! Q chief of the Gan- dharvas, tell me who this illustrious Rishi was who was the priest of our forefathers!' The Gandharva replied, 'Vashish- ta is Biahma's spiritual son and Arandhati'a husband. Ever difficult of being conquered even by the immortals, Desire, and Wrath, conquered by Vashishta's ascetic penaiices, usel to shampoo his feet. Though his wrath was excited by Viswa- mitra's offence, that high-souled Rishi did not yet exter- minate the Kaushikas (the tribe whose king Viswamitra was). Afflicted at the loss of his sons, as if powerless though fully capable, he did not do any dreadful deed for the destruction of Viswamitra. Like the ocean transgressing not its continenfs, Vashishta transgressed not (tiie lawsof)Yama for bringing back his lost children from the domains of the king of the dead. It was by obtaining that illustrious one who had conquered his own self that Ikshaku and other great monarchs acquired (lie whole earih. And, O prince of the Kuru race, it was by obtaining as their priest Vashishta — that best of Rishis — that those mouaic'is performed many graud sacrifices. And, O^ A.D1 PARVA. 501 tilou best of the Panilavas, that Brahraana Riahi assisted those monarchs in the performance of tlieir sacrifices like Vrihaspati himself assisting the immortals. Therefore, look ye for some accomplished and desirable Brahmana conversant with the Vedas and in whose heart virtue prevaileth, to be your priest! A Kshatriya of good lineage, desirous of extending his domi- nions by conquering the earth, should, Partha, first appoint a priest ! He who is desirous of conquering the earth should have a Brahmana before him. Therefore, Arjuna, let some accomplished and learned Brahraana, having his senses under complete control and conversant with Bharma, Artha and Kama, be your priest !' " Thus ends the hundred and seventy-sixth Section in the Chiiitra-ratha of the Adi Parva. Section CLXXVII. ( Chaitra-ratha Parva continued. ) Vaisampayana continued, " Hearing this, Arjuna said, '0 Gandharva whence arose the hostility between Viswamitra and Vashishta both of whom dwelt in a celestial hermittage ? O, tell U3 all about it.-' " The Gandharva replied, '0 Partha, the story of Vashishta is regarded as a Purana in all the three worlds. Listen to me as I recite it fully ! There was, in Kanyakuvja, O thou, -bull of the Bliarata race, a great king celebrated throughout the world named Gadhi the son of Kushika. And the virtu-, ous Gadhi had a son named Viswamitra — that grinder of all foes — possessing a large army and many animals and vehicles.. And Viswamitra accompanied by his ministers used to roam in quest of deer through deep woods and over picturesque marshes, killing deer and wild boars. And once on a lime while out in quest of deer, the king was weak with exertion and thirst. And the monarch arrived in that state at the asylum of Vashishta. And the blessed and illustrious Rishi beholding him arrive reverenced with his homage tliat best of men king Viswamitra. And, O Bharata, the Rishi saluted tlie monarch by offering him water to wash his feet, and tho^ 50^ UAHABHAKATA, Arghya, and water to wash his face, and wild fruits, and clarf- fied butter. For the illustrious Rishi had a cow yielding ererything that was desired of her. And when she was ad- dressed,— griw, — she ever yielded the article that was sought'. And she yielded various fruits and com both wild and growii in gardens and fields, and milk, and many, excellent nutritive viands filled with the six different kinds of juice and like untof nectar itself, and various other kinds of enjoyable things;. O Arjilna, of ambrc«ial taste, for drinking and eating, and for lapping and sucking, and also many precious gems and robes^ of Various kinds. And with these desirable objects in profu- sion the monarch was worshipped. And with his ihinisters- and troops the king became highly pleased. Aud the monarch» wondered much beholding that cow With six elevated limbsj' and beautiful flanks and hips^ andfive limbs that were broad^ and eyes prominent like those of the frog, and of beauti- ful size, high udders, faultless make, straight and apraised ears,, handsome horns, and well-developed head and n6ck. " And, prince, the son of Gadhi, gratified with every-, thing and applauding the cow named Nandini, addressed th* Rishi saying-r^O Brahmana, great Muni, give me thy Nandini: in exchange for ten thousand kine or my kingdom either.. Enjoy thou my kingibm (giving me thy cow) ! — " 'Hearing these words of Viswamitra, Vashishta said, — O sinless One, this cow hath been kept by me for the sake of the gods, guests, and the Pltris, as also for my sacrifices. I cannot give thee this Nandini in exchange for even thy king- dom ! — Viswamitra replied, — I am a Kshatriya, but thou art a Brahmana devoted to asceticism and study. Is there any energy in Brahmanas who are peaceful and who have their souls under perfect command ? When thou givest me not what I desire, in exchange even for ten thousand kine, I will not abandonthe practices of my order. I will take thy cow even by force ! — Vashishta said, — Thou art a Kshatriya endued with might of arms ! Thou art a powerful monarch ! O do in haste what thou desii-est, and stop not to consider its propriety.' " The Gandharva continued, 'Thus addressed by Vashishta Viawaoiitra, Partha, then forcibly seized Naudini—lhat cow ADI PARVA. 503 (white) as the swan or the moon— and attempted to take her a,wsvy, afflicting her with stripes an 3 persecuting her otherwise, T^he innocent Nandini then began, O Partha, to low piteooslj', ajid approaching the illustrious Vashishta stood before liim with uplifted face. And though persecuted very cruelly she refused to leave the Rishi'a asylum. " 'Beholding her in that plight, Vashiahta said, — amiable o,ne, thou art lowing repeatedly and I hear thy cries !■ But, O Nandini, even Viswaijaitra is taking tkee away by force What can I do in this matter ! I am a forgiving Brahmana ! — ' " The Gandharva continued, 'Then, O thou bull of the Biiarata race, Nandini, terrified at sight of Viswamitra's troops and alarmed by Viswamitra himself, approached the IKishi still closer. And she said, — illustrious one, why art? thou so indifferent to my poor self afflicted with the stripes Qf the cruel troops of Viswamitra and crying so piteously as if lam masterless ? — Hearing even these words of the cryinor and persecuted Nandini, the great Rishi lost not his patience nor departed from his vow of forgiveness. And he replied, — The Kshatriya's might lay in personal prowess, the Brahmana's in forgiveness. And because I cannot cast off forgiveness, go thou, Nandini, if thou choosest ! — Nandini answered, — 'Castest me away, O illustrious one, that thou sayest so ? If thou dost not cast me off, I cannot, Brahmana, be taken away by force. — Vashiahta said, — lucky one, I do nob cast thee off ! Stay, if thou canst ! yonder is thy calf, tied with a stout cord, and even now being weakened by it ! — ' , " The Gandharva continued, 'Then that cow of Vashiahta, hearing the word Stay, raising her head and neck upwards, feecame terrible to behold. With eyes red in anger and low- ing repeatedly, that cow .then attacked Viswamitra's troops on all sides. Afflicted with their stripes and running hither and thither with those red eyes of hers, her wrath increased. Blazing with auger, she soon became terrible to behold like unto the Sun in his mid-day glory. And from her tail she began to rain showers of burning coals all around, iindsome moments after, from her tail she brought forth an army of Palhavas ; and from her udders, of Diavidas and Shakas ; and 50^ MAHABHARATA, from her womb, of Yavanas; and from her dung, of Shavaraaj and from her urine, of Kanchis, and from her aides, of Sliavaras again. And from the froth of her mouth came out hosts of Paundras and Kiratas, Yavanas and Singhalas, and the bar- barous tribes of Khasas and Chivukas and Pulindas and Chins and Huns with Keralas, and numerous -other Mlech- chas. And that vast army of Mlechchas in various uniforms and armed with various weapons, as soon as it sprang into life, deploying in the very sight' of Viswamitra, attacked that monarch's soldiers. And so numerous was the Miechcha host that each particular soldier of Viswamitra was attacked by bands of five or seven of their enemies. And assailed with a imighty shower of weapons, Viswamitra's troops broke and fled panic-sticken in all directions, in his very sight. But, O bull of the Bharata race, the troops of Vashishta, though ex- cited with wrath, took not the life of any of Viswamitra'a troops. Nandini simply caused the monarch's army to be routed- ani driven off. And driven (from the asylum; full twenty-seven miles, panic-stricken they shrieked aloud and- beheld not any one who could protect them. And Viswamitra beholding this wonderful feat which resulted from Bralimana prowess, became disgusted with Kshatriya prowess and said, — • O fie on Kshatriya prowess ! Brahma prowess is true prowess ! In judging of strength and weakness, I see that asceticism is true strength. — And saying this, the monarch, abandoning bis large domains and regal splendour and turning his back upon all pleasures, set his mind on asceticism. And crowned with success in asceticism and filling the three worlds with the heat of his ascetic penances, he afflicted all creatures and finally became a Brahmana. And the son of Kushika at last drank Soma with Indra himself (in the heavens),' " Tlius ends the hundred and seventy-seventh Sectioa in the Ohaitra-ratha of the Adi Parva. Section CLXXVIII. ( Ghaitra-ratha Parvd continued. ) " The Gaudharva, continued, 'There was, O Partha, a king in this worll, of name Kalmashpada. And he was of the race Of Iksliaku and was unequalled on earth for prowess. One day the king went from his capital into the woods for purposes ©f hunting. And that grinder of all foes pierced (with hia arrows) many deers ani wild boars. And in those deep woods the king also slew many rhinoceroses. And engaged in sporfl far some length of time the moaarch became very much fatigued, and at last gave up the chase desiring to rest awhile. 'The great Viswaraitra endued with energy had, a little time before, desired to make the monarch his disciple. And as the monarch, afflicted with hunger and thirst, was proceed- ing through the woods, he met that best of Rishis^the illus- trious son of Vashishta— coming along the same path. And the kinc, ever victorious in battle, saw that Muni bearing the name of Shaktri — that illustrious perpetuator of Vashishta'a fj^ce the eldest of the high-souled Vashishta's hundred sonf? —coming along an opposite direction. And tiie king, behold- in* him, said, — Stand out of our way. The Rishi addressing the monarch in a conciliatory manner said unto him sweetly, king, this is my way. This is the eternal rule of mora- lity indicated in every treatise on duty and religion that a king should ever yield the way to Brahmanas. — Thus did they address each other respecting their right of way. Btand aside, Stand aside, were the words they said unto each other. And the Rishi who was in the right did not yield. Nordic! the king yield to the Muni, from a sense of pride and anger, •And that best of monarchs, enraged at seeing the Rishi refuse to yield him way, acting like a Rakshas^ struck him with hia whip. Thus whipped by the monarch, that best of Rishis — ■ the son of Yashishta was deprived by anger of hiis senses and speedily cursed that first of monarchs. And he said,— ■ O thou worst of kings, since thou persecutest like a Rakshasa au ascetic, therefore shalt tUou, from this day be a Rakshas* 64, SOS MAHABHAHATli eating of human flesh. Go heijce, thou worst of kings! Thou shalt wander over the earth, affecting human flesh!' Thus did that Rishi Shaktri endued with great prowess speak unto /^ing Kahna8hi)ada. At this time Viswamitra, between whom and Vashishta there was a dispute about the discipleship of king Kalmashpada, approached the place where that monarch and Vashishta's son were. And, Partha, that Eishi of severe ascetic penances. Viswamitra of great energy, approached the pair (knowing by his spiritual insight that they were thus quarreling with each other). And after the curse had been pronounced, that best of monarchs knew that Rishi to be Vashishta's son and equal unto Vashishta himself in energy. And, Bharata, Viswamitra, desirous of benefiting himself, remained in that spot, concealed from the sight of both by making himself invisible. Then that best of monarchs, thus cursed by Shaktri, desiring to propitiate the Rishi began to humbly court him. And, O thou best of the Kurus, Viswa- mitra ascertaining the disposition of the king (and fearing that the difference might be made up) ordered a Rakshasa to enter the body of the king. And a Rakshasa of name King- kara then entered the monarch's body, obedient to Shaktri's curse and Viswamitra's command. And knowing, thou oppressor of all enemies, that the Rakshasa had possessed the monarch, that best of Rishis, Viswamitra, then left the spot and went away. 'Shortly after, O Partha, the monarch having been possest by the Rakshasa and terribly afflicted by him, lost ail hja senses. At this time a Brahmana beheld the king in those woods. And afflicted with hunger that Brahmana begged of the king some food with meat. The royal sage — Kalmash- pada — tliat cherisher of friends — answered the Brahmana, say- ing, — Stay thou here, O Brahmana, for a moment ! Return- ing I wi.ll give thee whatever food thou desirest. — Having said this, the monarch went away, but the Brahmana continued to stay there. The high-minded king, having roved for sometime at pleasure and according to his wishes, at last entered bis inner a jartmeuts. Then waking at midnight and remember- itig his promise, he summoned his cook aud told Lim of «Di parva:. SOTi tats promise unto the Bralimana staying in the forest. And he^ commanded him, saying, — Hie thee to that forest. A Brah-- laana waiteth-for me inhope^ of food. Go and entertain him- with' food raixei with meat, — ' ■ " The Gandharva continued, 'Thus commanded, the cook; went out in search of meat.. And distressed at not having') found any, h« informed the king of his failure. The monarch,, liowever, possest as he was by the Eakshasa, repeatedly said' without scruples of any kind, — Feed him with human meat. — • The cook, sa^ying .sa be it, then- went to the-place- where the: (king's)- executioners were, and thence taking human meat* and washing; and cooking i^/ duly- and covering it with boiled, rice offered it unto that Jiungry Brahmana devoted to ascetic- penances. But that best of Brahmanas, seeing with his spiri-- tual sight that the- food was unholy and therefore miworthy of being! eaten', said- these words with eyes red in anger. — Be- cause that worst of kings offereth- me food- that is unholy aa(fe unworty of being taken, therefore shall that wretch have him- self a fondness for such food.. And- becoming fond of human meat as cursed by Shaktri of old, the wretch shall wander over the earth alarming- and otherwise troubling all creatures, r— The' curse, therefore, on that king being thus- repeated a second tim-e, became very strong, and the king, possest by Hakshasa disposition soon lost all his senses. 'A little- while- after, Bharata, that best of monarchs de-:. prived of all his senses by the Rakshasa within him, behold- hi ed by them, said. Ye children, I have not robbed ye of your eye-sight, nor am I angry with ye ! This child, however, of the Bhrigu race hath certainly been angry with ye. There is little doubt, je children, that ye have been robbed of your sights by that illustrious child whose wrath hath been kindled at the remembrance of the slaughter of his race ! Ye children, while ye were destroying even the embroys of the Bhrigu race, this child was held by me in my thigh for a hundred years ! And inorder that the prosperity of Bhrigu's race might be restored, the entire Veda with its six branches came unto this one even while he was in the womb. It is plain that that scion of the Bhrigu race, enraged at the slaughter of his fathers, desireth to slay ye ! It is by his celestial energy that your eyes have been scorched ! Therefore, ye children, pray ye unto this my excellent child born of my thigh ! Propitiated by your homage, he may restore your eye-sights ! 'Vashishta continued, — Hearing these words of the Brahr- mana lady, all those princes addressed the thigh-born child. Baying, Be propitious ! And the child became propitious unto them. And that best of Brahmana Bishis, in consequence of his having been born after tearing open his mother's thigh, came to be known throughout the three worlds by the name of Aurva (thigh-born). And those princes regaining tlieir eye-sights went away. But the Muni Aurva of the Bhrigu race resolve! upon overcoming the whole world. And the high- ADI PARVl. 515 souled Risti set his heart, O' child, upon the destruction of every creature in the world ! And that scion of the Bhrigu race, for paying homage (a» he regarded) unto- his slaughtered ancestors, devt>-ted himself to the austerest of penances with the object of destroying the whole world t And desirous of gratifying his ancestors, theRishi afflicted^ by his severe asceti- cism, the three world's with the celestials, the Asuraa, and human beings. The Pitris then, learning what the child of their race was about, all came from their own- region unto the Rishi and addressing him said, Aurva. O son, fierce thou bast been in thy asceticism!' Thy power hath been witnessed by us I Be propitious unto the three worlds ! O control thy wrath ! child, it was not from: incapacity tha»t the Bhrigus of souls under complete control were, all of them, indifferent to their own destruction at the hands of the murderous Kshatriyas ! child, when we grew weary witb the long periods of life allotted to us, it was then that we desired our own destruction through the instrumentality of the Kshatriyas ! The wealth that the Bhrigus hud placed in their houses under-ground had been placed only with the object of enraging the Kshatriyas and raising a quarrel with them. O thou best of Brahmanas, de- eirous as we were of heaven, of what use could wealth be to us ? The treasurer of heaven (Kuvera)^ had kept a large trea- sure for us ! When we found that death could not, by any means, over-ta^e us all, it was then, O child, that we regarded this as the best means (for compassing our desire) ! They who commit suicide never attain to- regions that are blessed. Re- ftecting upon this, we abstained from self-destruction. That which, thereforei thou desirest to do is not agreeable to us ! Restrain thy mind, therefore, from the sinful act of destroying the whole world ! O child, destroy not the Kshatriyas, nor the seven worlds ! O kill this wrath of thine that staineth. thy ascetic energy I—' " Thus ends the hundred and eighty-first Section in the Ghaitra-ralha of the Adi Farva. Section CLXXXII. ( ChaUra-7'atha Parva continued. ) " The Gandharva said, 'Vashishta after this continued the narration, saying, — Hearing these words of the Pitris, Aurv^ O child, replied unto them to this effect : — Ye Pitris, the vow I have made from anger for the destruc- tion of all the worlds, must not he in vain! I cannot consent to be one whose anger and vows are futile ! Like fire consu* ming dry wood, this rage of mine will certainly consume me if I do not accomplish my vow ! The man that represseth his wrath that hath been excited by (adequate) cause, becometh incapable of duly compassing the three ends of life (viz, reli- gion, profit, and pleasure). The wrath that kings desirous of subjugating the whole earth exhibit is not without its uses. It serveth to restrain the wicked and to protect the honest. While lying unborn within my mother'a thigh, I heard the doleful cries of my mother and the other women of the Bhriga race that was then being exterminated by the Kshatriyas. Ye Pitris, when those wretches of Kshatriyas began to exter- minate the Bhrigus together with the unborn children of their tace, it was then that wratli filled my soul ! My mother and the other women of our race, each in a state of advanced preg- nancy, and. my fathers, while terribly alaimed, found not in all the worlds a single protector ] Then when the Bhrigu women found not a single protector, my mother held me in one of her thighs ] If there be a punisher of crimes in the worlds, no one in all the worlds would dare comit a crime. If sin findetli not a punisher, the number of sinners becometh lai'ge. The man who having the power to prevent or punish sin doth not do so knowing that a sin hatli been commited, i? himself defiled by that sin. When kings and others, capable of protecting my fathers, pj:otected them not, postponing tiiajb duty to the pleasures of life, I have just cause to be enraged with them | I am the lord of the creation (capable of punishj ing its iniquity) ! I am incapable of obeying your command ! Ciipablt! as I am of punisEiiig ll\ii3 crime, if I abstain from ADIFAUVA. S17 'doing so, men will once more have to undergo a similar per- secution ! The fire of my wrath too that is ready to consume the worlds, if repressed will certainly oousume, by its own energy, my own self! Ye masters, I know that ye ever seek the good of the worlds. Direct me therefore as to what may benefit both myself and the worlds ! ' Vashishta continued.^The Pitris replied, saying, O throw this fire that is born of thy wrath and that desireth to consume the worlds, into the waters. That will do thee good. The worlds, indeed, are all dependent on water (as their elemen- tary cause). Every juicy substance con taineth water : indeed, the whole universe is made of water. Therefore, thou best of Brahmanas, cast this fire of thy wrath into the waters. If, therefore, thou desirest it, Brahmana, let this fire born o'f thy wrath abide in the great ocean, consuming the wa(ei*a thereof, for it hath been said that the worlds are made cff water. In this way, O thou sinless one, thy word will bfe rendered true, and the worlds with the gods will not be destroyed- ! — 'Vashishta continued, — Then, child, Aurvya cast the fire • of his wrath into the abode of Varuna; And that fire con- eumeth the waters of the great ocean. And that fire becami like unto a large horse's head which persons conversant with the Vedas call by the name of Vadavd-mukha. And emitting itself from that mouth it consumeth the waters of the mighty ocean ! Blest be thou ! It behoveth not thee, therefore, to destroy the worlds, Parashara, thou who art acquainted with the higher regions, thou foremost of wise men ! — ' " Thus ends the hundred and eighty-scond Section in the Chaitra-ratha of the Adi Parva. Section CLXXXIII. ( Chaitra-ratha Parva continued. ) " The Gandharva continued, 'The Brahmana sage (Para- ,shara) thus addressed by the illustrious Vashislita controlled his wrath from destroying the worlds. But the Eishi Para- shara endued with great energy— the son oi Shaktri— th'e 5l8 UAHA.BHARXTA. foremost of all persons acquainted with the Vedas — ^performed a grand Raksliasa sacrifice. And remembering the slaughter of (his father) Shaktri, the great Muni began to consume the Baksbasas, young and old, in the sacrifice he performed. And Vashishta did not restrain him from this slaughter of the Eakshasas, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice the great Muni Farashara sat before three blazing fires, himself like unto a fourth fire. And the son of Shaktri, like the Sua just emerged from the clouds, illuminated the whole firma- ment by that stainless sacrifice of his in which large were the libations poured of clarified butter. Then Vashishta and the other Bishis regarded that Muni blazing with his own energy as if he. were a second Sun. Then the great Bishi Atri of liberal soul, desirous of ending that sacrifice, — an achievement highly difficult for others, — came to that place. And there also came, O thou slayer of all foes, Pulastj'a and Fulaha and Eratu the performer of many great sacrifiees, al) influenced by the desire of saving the Baksbasas. And, O thou bull of the Bharata race, Fulastya then, seeing that many Baksbasas had already been slain, told these words iinti» Farashara that oppressor of all enemies. ' There is no obstruction, I hope, to this sacrifice of thine, O child ? Takeat thou any pleasure, O child, in this slaughter of even all those innocent Baksbasas that know nothing of thy father's death ? It behoveth thee not to destroy my crea- tures thus ! This, child, is not the occupation of Brah- manas devoted to asceticism. Peace is the . highest virtue. Therefore, Farashara, practise thou peace ! How hast thou, O Farashara, being so superior, engaged thyself in such a einful practice ? It behoveth not thee to transgress against Shaktri himself who was well acquainted with all rules of morality ! It behoveth not thee to exterminate my creatures ! O descendant of Yashishta's race, that which befell thy father was brought about by his own curse ! It was for his own fault that Shaktri was taken hence unto heaven I O Muni, no Bakshasa was capable of devouring Shaktri ; he himself pro- vided for bis own death I And, FAi&dhara, Yiswamitr* ADIPARVA. 519 was only a blind instrument in that matter. Both Shaktri and Kalmftsbpada, having ascended to heaven, are enjoying great happiness. And the other sons also of the great Rishi Vashishta who were younger to Shaktri, are even now enjoying themselves with the celestials. And, O child, offspring of Vashishta's sOn, thou hast also been, in this sacrifice, only aa instrument in the destruction of these innocent Rakshasas | blest be thou \ Abandon this sacrifice of thine. Let it come to an end ! — *' " The Gandharva continued, ' Tims addressed by Pulastya as also by the intelligent Vashishta, that mighty Muni-^the son of Shaktri — then brought that sacrifice to an end. And the Rishi cast the fire that he had 'iguited for the purposes of the Rakshasa sacrifice into the deep woods on the north of the Himavaf. And that fire may be seen to this day consuming Rakshasas and trees and stones in all seasons.' " Thus ends the hundred and eighty-third Section in the Chaitra-ratha of the Adi Farva. Section CLXXXIV. (Chaitra-ratha Parva contimied.) " Arj una asked, ' For what cause, O Gandharva, did king Kalmaspada command his queen to go unto that foremost of all persons conversant with the Vedas, — the master Va- shishta ? Why also did that illustrious and great Rishi Va- Shishta himself who was acquainted with every rule of mora- lity know a woman he should not have known ? friend, was this an act of sin on the part of Vashishta ? It behoveih thee to remove the doubts I entertain and refer to thee for solution !' " Tlie Gandharva replied, saying, ' irrepressible Dhanan- jaya, listen to me as I answer the question thou hast asked in respect of Vashishta and king Kalmashap&da that cherisher of friends ! O thou best of the Bharatas, I have told thee all about how king Kalmashapada was cursed by Shaktri the illustrious son of Vashishta. Brought under the influence of the curse, that smiter of all foes — king Kalmashapada — with 52d MAQABHARATA. ejyes whirling in anger went out of his capital accrompanied by his wife. And entering with his wife the solitary woods the king began to wander around. And one day while the king under tlie influence of the curse was wandering through that fprest aboun-ding in several kinds of deer and various other apimals and overgrown with numerous large trees and shrubs and creepers and resounding with terrible cries, he became exceedingly hungry. And the monarch thereupon began to search for some food. Knawed with hunger, the king at last saw, in a very solitary part of the woods, a Brahmana and his wife coupling with each other. Alarmed at beholding the, monarch, the couple ran away, their desires unfulfilled. Pur- suing the retreating pair, the king forcibly seized the Brah- mana. Then the Brahmani, beholding her lord seized, address- ed the monarch, saying, — rListen to what I say, O monarch of excellent vows ! It is known ail over the world that thou art horn in the Solar race, and that thou art ever vigilant in the practice of morality and devoted to the service of thy superi- ors ! It behoveth thee not to commit sin, O thou irrepressible one, deprived though thou hast been of thy senses by (the Rishi's) curse j My season hath come, and wishful of my husband's company I was united with him. I have not been gratified yet. Be propitions unto us, O thou best of kings | Liberate my husband | — The monarch, however,, without list- ejiing to her cries cruelly devoured her husband like a tiger, devouring its desirable prey. Possest with wrath at this sight, the tears that woman shed blazed up like fire and consumed everything in that place. Afflicted with grief at the calamity that overtook her lord, the Brahmani in anger cursed the royal sage, Kalmashpada, saying,— Vile wretch, since thou hast today cruelly devoured in my very sight my illustrious husband dear unto me, even before my desires have been gratified, therefore shalt thou, O wicked one, afflicted by my curse, meet with instant death when thou unitest thyself with thy wife in season \ A,nd thy wife, wretch, shall bring forth a son, uniting herself with that Rishi Yashishta whose children have been devoured by tliee \ And that child, worst of kings, shhll be the perpetuator of thy race 1. i ADIPARVA, 521 And cutaing the monarch thds, that lady of Angira's house beating every auspicious mark, entered the blazing fire in the very sight of the monarch. And, thou oppressor of all foea; the illustrious and exalted Vashishta, by his ascfe'tic power anct spiritual insight, immediately knew all. And long after this, when the king became freed from his ciirse, he approached his wife Madayanfci when her season' came. But Madayanti softly sent him aw'ay. Under the influence of desire the mon- arch had no recollection of that curse. Hearing, however, the words of liis wife, the best of kings becaMie terribly al- armed. And recollecting the curse he repented bitterly of what he had done. And it was for tliis reason, thou best of men, that the monarch, stained with the Brahmani^s curse, appoint- ed Vashishta to beget a son upon his queen.' " Thus ends the hundred and eighty-fourth Section in the Chaitra-ratha of the Adi Parva. Section CLXXXV. (Chaitra-ratha Parva continued.) "Arjuna asked, '0 Gandharva, thou art acquainted with everything ! Tell us, therefore, what Veda-knowing Brahmana is worthy to be appointed as our priest I' " The Gandharva replied, 'There is in these woods a slirine of the name of Utkochaka. Dhaumya the younger brother of Devala is engaged there in ascetic penances. Appoint him, if ye desire, your priest !' " Vaisslmpayana said, "Then Arjuna, highly pleased with everything that had happeiied, gav6 unto that Gandharva hia weapon of fire with befitting ceremonies. And addressing him, the Pandava also said, 'O thou best of Gandharvas, let the horses thou giveat us^ remain with thee for sometime. Wbea occasion cometh; we will take them from theel Blest be thou !' Then the GandharVa and th^ Pahdavas, respectfiilly saluting each other, Ifeft the delightfhl banks of the Bhagi- rathee and Went whithersoevei" they desired. Then, O Bha- rata, the Pahdavas wending to tJtkochaka the sacred asylum of Dhaumya installed Dhaumya as their priest. And Dhau- 66 522 MAHABHARATA, mya the foremost of all conversant with the Veclas, receiving them with presents oi wild fruits and roots, consented to be- come their priest. And th« Pandavas with their mother form^ ing the sixth of the company, having obtained that Brahmana as their priest regarded their sovereignty and kingdom a3 already regained and the daughter of the Panchala king as already obtained in the Svayamvara. And -those bulls of the Bharata race, having ohtained the master Dhaumya as their priest, also regarded themselves as placed under a powerful protector. 'And the high-souled Dhaumya, acquaiated, with the true meaning of the Vedas and every rule of morality, becoming the spiritual preceptor of the virtuous Pandavas, made them his Yajamanas (spiritual disciples). And that Brahmana, beholding those heroes endued • with intelligence and strength and perseverence like unto the celestials, regard- ed them as already restored, by virtue of these their t)wci accomplishments, to their sovereignty and kingdom. Then those kings of men, having had benedictions uttered upon them by that Brahmana, resolved to go, accompanied by him, to the Svayamvara of the princess of Panchala. " Thus ends the hundred and eighty-fifth Section in the Chaitra-ratha of the Adi Parva. Section CLXXXVI. ( Svayamvara Parva. ) Vaisampayana said, " Then those tigers among men — those brothers — the five Pandavas, set out for Panchala to behold that country and Draupadi and the festivites (in view of her marriage). And those tigers among men— those oppressors of all enemies — in goiijg along, with their mother, saw on the way numerous Brahmanas proceeding together. And those Brahmanas who were all Brahmacharins beholding the Panda- vas, O king, asked them, 'Where do ye go ? Whence also are ye come ?' And Yudhish-thira replied unto them, saying, 'Ye bulls among Brahmanas, know ye that we are uterine brothers proceeding together with our mother. We are coming even from Ekachakra,' The Brahmauas thea said, 'Go ye this very t©l PAR^A, 623 ^y to the atode of Drupadu in the country of the Pa,ncfaalas ! A' gte&t' Svayatiivara takes place there, on which a large sum of money will be spent. We also are proceeding thither. Let us go together. Extraordinary festivities will take place (in Drupada's abode).. The illustrious Yajna.-sena,. otherwise called I>rupadaj hath a daughter risen from the centre of the sacri- ficial altar. Of eyes like lotus leaves and features that are faultless, endued with youth and intelligence, she is extreme- ly beautiful. And the slender-waisted Draupadi of every feature perffectly faultless, and whose body emitteth a fragrance like unto that of the blue lotus for full two miles around, is the sister of the strong-armed Dhrishta-dyumna ■gifted with great prowess — the (would-be) slayer of Drona — who was- born with naturar mail and sword and bow and arrows from the Blazing fire, himself like unto a second fii-e. Abd that daugh- ter of Yajna-sena will elect a husband from among the invited princes. And we are repairing thither to behold her and the festivities on- the occasion, like unto the festivities of heaven. And to that S'uayamvara ^i\l come from various lands kings and princes who are performers of sacrifices in which the pre- sents to the Btahmanas are large ; who are devoted to study, are holy, illustrious, and of rigid vows; -who are young and hand- some; and who are mighty charioteers and accomplished in arms. And desirous of winning^ the maiden, those monarchs will all give away much wealth and kine and food and other articles ofenjoyment. And' taking allthat they will give away, and beholding the /Sfvaj/amvara, andenjoying the ffestivities, we shall go whithersoever we like. And there will' also come unto that Svayamvara, from various countries, actors, and bards singing the panegyrics of kings, and dancers, and reciters of Puranas, and' heralds, and powerful athletes. A"nd beholding all these sights and taking what will be giv«n away, ye illus- trious ones, ye will return with us. Ye are all- handsome and like unto the celestials !" Beholding ye, Krishna may, by chance, choose some one amongst ye superior to the rest.' This thy brother of mighty arms, and handsome and endued -with beauty also, engaged iu (athletic) encounters, may, by -chance, earn great wealth !' 52^ HAHABBAKATA. " Hearing these words of the Brahmanas, YudMeh-thira rcr plied, ' Ye Brarhmanas, we all will go with ye to behold that maiden's Svayamvara — ^that excellent jubilee.' " Thus ends the hundred and eightj'Sixth Section in the Svayamvara of the Adi Parva. Section OLXXXVII. {Svayamvara Petrvd contiwaed.) Yaisampayana said, " Thus addressed by the Brahmanas, the Pandavas, O Janamejaya, proceeded towards the country of the southern Panchalas ruled over by king Drnpada. An(J on their way those heroes beheld the illustrious Dwaipayana — that Muni of pure soul and perfectly sinless. And duly salu- ting the Rishi and saluted by him, after their conversatioB was over, commanded by him they proceeded to Drupa,da'3 abode. And those mighty charioteers proceeded by slow stages, staying for sometime within those beautiful woods and fine lakes that they beheld along their way. Devoted to study;, pure in their practices, amiable, and sweet-speech ed, the Panda- vas at. last entered the country of the Panchalas. And beholding the capital as also the fort, they took up their quarters in the house of a potter. And adopting the Brahmanical profession, they began to lead an eleemosynary life. And no men recog- nised thosp heroes during their stay in Drupada's capital. " Yajna-sena always cherished the wish of bestowing his daughter on Kiriti (Arj una) the son ofPandu. But he never Bpoke of this wish to anybody. And, Janamejaya, the king of Panchala thinking of Arjuna, caused a very stifE how to be made that was incapable of being bent by anybody except A.rjuna. And causing some machinery to be erected in the sky, the king set up a mark attached to that machinery. And, Drupada said, 'He that will string this bow and with these well- adorned arrows shoot the mark above the machine shall obtain my daughter.' " Vaisampayana continued " With these words king Drupada proclaimed the Svayamvara. And hearing them, O Bhaxata, the kings of other lands came to his. capital. Aud there came am PARVA. 525" also many illtstrious Rishis desirous of beliolding the Svayaifri^ vara. And there came also, O king, Dnryodliana and the Kurua accompanied by Kama. And there also came many Buperior Brahmanas from every country. And the monarchs vrho came there were all received with reverence hy the illus- trious Drupada. And desirous of beholding the Svayamvarsl, the citizens, roaring like the sea, all took their seats on the platforms that were erected around the amphitheatre. And the monarch entered the grand amphitheatre by the north-eastern gate. And the amphitheatre itself had been ejected on an auspicious and level plain to the north-east of Drupada's capitals And it was surrounded on all sides by beautiful mansions. And it was enclosed on all sides with high walls and a moat with arched door-ways here and there. And the vast amphitheatre was also shaded by a canopy of various colors. And resounding with the notes of thousands of trumpets, it was scented with the black aloe and sprinkled all over with water mixed with san- dal paste and adorned with garlands of flowers. And it was sur- rounded on all sides by high mansions perfectly white and resem-' "bling the cloud-kissing peaks of Kailasa. And the windows of those mansions were covered with net- works of gold, and the? walls were set with diamonds and precious stones. And the staircases were easy of ascent and the floors were covered with' costly carpets and cloths. And all those mansions were adorned with wreathes and garlands of flowers and rendered fragrant' with excellent aloes. And they were all white and spotless, like unto the necks of swans. And their fragrance could be per- ceived from the distance of a, Yojana. And' they were each furnished with a hundred doors wide enough to admit' a'crowd of persons. And they were adorned with costly beds and car»-' pets; and' beautified with varioils metals, they resembled the peaks of the Himavat. And in those seven-storied houses of va-' rious sizes dwelt the monarchs that were invited by Drupada — • their persons adorned with every ornament and possessed witfe the desire of excelling one another. And the denizens of the city and the coutltry who had come to behold Krishna and" taken their seata on the excellent platfbrms erected aroundj beheld seated .witliia those maasions those lions among kings 526 HAHABHARATA, who were all endued with the energy x>i great souls, AjicR those exalted sovereigns were all adorned with the fragranS paste of the hlack aloe. Of great liberality, they were all devo- ted to Brahma and they protected their kingdoms against all foes. And for their own good deeds they were the loved of the whole world. "ThePandavas too, entering that amphitheatre, sat with the Brahtnanas and beheld the unrivalled affluence of the king of the Panchalas. And that concourse of princes, Brahmanas, and others, looking gay with the peformances of actors and dancers and in which large presents- of every kind of wealth, were constantly made, began to increase day by day. And it lasted, king, for several days, till oa the &ixteen,th dayr when it was at its full, the daughter of Drupada, thou bulk of the Bharata race, having washed herself clean, entered that amphitheatre, richly attired and adorned with every ornament- and bearing in her hand a golden dish (whereon were th& usual offerings of the Arghya) and a garlan,! of flowers. Then, the priest of the Lunar race — a holy Brahmana conversanfef with all mantras — igniting the sacrificial fire poared witb due rites libations of clarified butter into it. And gratifying* Agni by those libations and making the Brahmanas utter the- auspicious formula of benediction, stopped the musical instru- ments that were playing all around^ And, when that vast amphitheatre, O monarch, became perfectly still, IMirishta-/ dyumna possessing a voice deep as that of the kettle-drunr oir the clouds, taking hold of bis sister's arm stood in the midst 06 that concourse, and said, with a voice loud and deep as that of the clouds, these charming words of exeellent import : 'Hear ye assembled kings, this is the bow, that is the mark,; and these are the arrows! Shoot the mark through the orifice of the machine by means of these five sharpened arrows !, Truly do I say, that possessed of lineage, beauty of person, and, strength, he that achieveth this great feat shall obtain today this my sister Krishna as his wife!' Having spoken unto, the assembled monarchs thus, Drupada'a son then addressed his sister, reciting unto her the names and lineage and ahievements of those assembled loids of the earth, " ADI PARVA. ' S27 Thus «nds the hundred and eighty-seventh Section ia the Svayamvaia of the Adi Farva. Skction CLXXXVIII. (Svayamvarci' Parva continued.) "Dhrista-dyumna said, 'Duryodhana, Durvishaha, Durmukha and Dushptadharshana ; Vivingsati, Vikarna, Saha, and Dus- shasana ; Yuyutsu and Vayuvega and Bhima-vegrava ;, Urgra- yudha, Valaki, Kankayu, and Virochana, Sukundala, Chitra- sena, Suvarcha, and Kanaka-dhaja ; Nandaka, and Vahusali, and Tuhunda, and Vikata; these, sister, and many other mighty sons of Dhrita-rashtra— heroes all — accompanied with Kama, have come for thy hand 1 Innumerable other illus- trious monarcha — all bulls among Kshatriyas — have also come -for thee ! Sakuni, Sauvala, Vrishaka, and Vrihadvala, — these sons of the king of Gandhara — have also come. Foremost of all wielders of weapons — the illustrious Aswathama and Bhoja -»-adarned. with every ornament have also come for thee ! Vrihanta, Manimana, Danda-dhara, Sahadeva, Jayat-sena, Megha-sandhi, Virata with his two sons Sankha aiid Uttara, Vardha-kshemi, Susharma, Sena-vindu, Suk«tu with his two sons Sunama and Suvarcha, Suchitra, Sukumara, Vrika, Satya- d-liriti, Suryadhajai Rochamana, Nila, Chitrayudha, Angsu- mana, Chekibana, the mighty Srenimana, Chandra-sena the mighty son of Samudra-sena, Jalasandha, Vidanda and Danda —the father and son, Paundraka, Vasudeva, Bhagadatta endued with great energy, Kaiinga, Tamralipta, the king of Pattaaa, the mighty charioteer Salya the king of Madra with his son the heroic Rukmangada, Rukma-ratha, Somadatta of the Kuru race with his three sons, all mighty charioteers and heroes, viz, Bhuri, Bhurisrava, and Shala, Sudhakshina, Kstmvoja, Dhridadhanva of the Puru race, Vrihadvala Sushena, Shivi the son of Usinara, Patach-charanihanta, the king of Karusha, Sankarsana (Valadeva), Vasudeva (Krishna), the ttiighty son of Rukminy, Shamva Charudeshna, the son of Pradyumna with Gada, Akrura, Satyaki, the high-souled Vdhava, Kritavarm^ the sou of Hridika, Prithu, Viprithu, 52S M&HABHARJLTA, Viduratha, Kauka, Sankha with Gavesliana, Asavaba, Amrudli3| Samika, Sarimejaya, the heroic Vata,pati, Jhilli, FindEraka,, the powerful Usinara, — all these of the Vrishni race, Bhagiratha, Vrihatkshatra, Jayadratha the king of Sindhu, Vrihadratha, Valhika, the mighty, charioteer Srutayu, Uluka, Kaitava, Ohitrangada and Suv^ngada, the highly intelligent Vatsa- raja, the king of Koshala, Shishupala and the powerful Jar^- sandha,. these and many other great kings— all Kshatriyaa celebrated throughout the world — have come, blessed one,, for thee ! Endued with prowess, these will shoot the mark., And thou shalt clioose him for thy husband who amongst these will shoot the mark !' " Thus ends the hundred and eighty-eighth Section iu the Svayamvara of tlie Adi Parva. Section CLXXXIX, ( Svayamvara Pavvd continued. ) Vaisampayana said, "Then those youthful princes adorneoL with ear-rings, vieing with one another and each regarding himself accomplished in arms and;gifted with might, stood up* l:^ranlishing their weapons. And intoxicated with the pride of beauty, prowses, lineage, knowledge, wealth, and youthj they were like Himalyan elephants in the season of rut with crowns split from excess of temporal juice. And beholding each other with jealousy and influenced by the god of Desire, they sudden- ly rose up from their royal seats, exclaiming 'Krishna shall be mine.' And the Kshatriyas assembled in that amphitheatrey e3,ch desirous of winning the daughter of Drupada, looked Hke the celestials (of old) standing round Uma the daughter of the King of mountains. Afflicted with the shafts of the god of the flowery bow and with hearts utteriy. lost in the contemplation of Krishna, those princes descended into the amphitheatre for winning the Panohala maiden and began to regard even their best friends with jealousy. And there came also the celestials on their cars, with the Kudras and the Adi- tyas, the Vasus and the twin Aswinas, the Sadhyas and all the ^arutas, and Kuvera with Yama walking ah«ad. And there came also the Daityas and the Suparnas, the great Nagas and the celestial Rishis, the Guhyakas and the Charanas, and Vis- wavasu and Narada and Parvata, and the principal Gan- dharvas with the Apsaras. And Halayaudha (Vala-deva) ami Janarddana (Krishna) and the chiefs of the Vrishni, Andha- ka, and Yadava tribes who obeyed the leadership of Krishnaj were also there, viewing the scene. And beholding those elephants in rut— the five (Pandavas) — attracted towards Draupadi like mighty elephants towards a lake overgrown with lotuses, or like fire covered with ashes, Krishna the foremost of Yadu heroes began to reflect. And he said unto RamA (Valadeva), — 'That is Yulhish-thira ; that is Bhima with Jish- nu (Arjuna) ; and those are the twin heroes.' And Rama surveying them slowly cast a glance bf satisfaction on Krishna;. Biting tiieir nether lips in wrath, the other heroes there— ^ sons and grandsons of kings — with their eyes and hearts and thoughts set on Krislina, looked with expanded eyes on Draupadi alone without noticing the Pandavas. And the sons of Pritha also, of mighty arms, and the illustrious twin heroes, beholding Draupadi, were all likewise struck by the shafts of Kama. And crowded with celestial Rishis and Gandharvas ani Suparnas anl Nagas and' Asuras and Si- dhyas, and filled with celestial perfumes and scattered over with celestial flowers, and resounding with the kettle-drum and the deep hum of infinite voices, and echoing with the softer music of the flute, the Vina; and the tabor, the cars of the celestials, could scarcely find a passage through the firma- ment. Then those princes — Kama, Duryodhana, Shalva, Shalya, Aswathama, Kratha, Sunitha, Vakra, the rulers of Kalinga and Banga, Paiidya, Paundra, the ruler of Videha^ the chief of the Yavanas,-^aad many other sons and grandsons of kings, — ■ sovereigns of terribi>ries with eyes like lotus leaves, — one after another began to exiiibit their prowess for (winning) that mailen of unrivalled beauty. Adorned with crowns, garlands, bracelets, and other ornaments, endued with mighty arm*, possest of prowess and vigor and bursting with strength. and energy, those princes coulJ not, even jq imagination, string that bow of extraordinary stiffness. 67 530 llA,HABHilRA.TA. " And (some amongst) those kings in exerting with swelU ing lips — each according to his strength, education, skill, and energy, — to string that bow, were tossed on ithe ground 9,nd lay perfectly motionless for sometime. Their strength spent and their crowns and garlands loosened jfrom their persons, they began to pant for breath and their ambition of lYlnning that fair maiden was coqled. Tossed by that tough ]b6w, and their garlands and bracelets and other otnamenta ^i$ordered, they began tp utter exclamations of woe. And ,that assemblage of mouarchs, their hope of obtaining Krishna gone, looked sad and woeful. And :beholding the plight;Of those znonarchs, Kama that foremost of all wielders ^of tbe bo,w went to where the bow was, and quickly raising it stringed it soon and placed the arrows on the string. And behold- ing the son of Surya — Kama of the Suta tribe — like unto fire, pr Soma, or Surya himself, resolved to shoot the mark, those foremost of bowmen — the sons of Fandu — regarded the ^ark as already shot, and brought down upon the ground. But seeing Kama, Draupadi loudly said, 'I will not elect ^ Suta for my lord !' Then Kama, laughing in vexation and casting a glance on the Sun, threw aside the bow already jdrawn to a circle. " Then when all those Kshatiyas gave up the task, the heroic king of the Chedis — mighty as Yama himself-^the illustrious and determined Shishupala the son of Damaghosa, ^u endeavouring to string the bow, himself fell upon his knees on the ground. Then king Jarasandha endi^ed with great strength and powers, approaching the bow stood there for some moments fixed and motionless like a mountain. Tossed il>y the bow, he too fell upon his knees on the ground. And rising up, the monarch left the amphitheatre for return- ing to his kingdom. Then the great hero Salya the king jo^f M^idra, endued with great strength, in endeavouring to .string the bow fell upon his knees on the ground. At last when in that assembluge consisting of highly respectable JJieopJe, all the monarchs had become the subjects of derisive talk, tliat foremost of heroes — Jishnu the son of Kunti — de« sired to string the bow and place the arrows on the bowstring." ADl PARVA. 5M Thus ends the hundred and eijfhty-ninth Section in th* Sto string; the bow which he is even now desirous of doing from vanity, ohildish darinor, or mere restlessness.' Others replied, 'We shall not be ridiculous, nor shall we incur the disrespect of anybody or I the dUspleasure of the sovereigns/^ Some remark- ed, 'Xhisi Jiandsome youth who is even like the trunk of a' migh't^y elephant, whose shoulders^ and arms and'thighs'are^ sp well-built,, who in patience looks like the'Himavat, whosQf gftit is e^en like that of the lion, and whose prowess-seems to* ba like that of an elephant in rut, and wlio is so resolute; will it is probable, accomplish this feat. He has strength/ and) resolution. If ho had none, he would never go of his owQi accord. Besidesy there is nothing, in the three, worlds that^ Brahmanas of all mortal men cannot accomplish. Abstaining: from all food or living uppn air or eating. of fruits,' persev&awg.; ia their vows, aud emaciated and weak, Brabmauas are^eve]^- 532-, Ma:ha.bhara.ta. strong in their own energy. One should never disregard a Brahmana whether his acts he right or wrong, byrsupposing- tim incapable of achieving any task that is great or little, or that is fraught with bliss or woe. Bama the £"on of Jaraa- dagnya defeated in battle all the Kshatriyas. A-gastya by his Brahma energy drank the fathomless ocean. Therefore, say ye^ — Let this youth bend the bow and string it with ease. — ' Many said, 'So be it.' And the Brahmanas continued speaking unto one another these and other words. Then Arj una approach- ed the bow and stood there like a mountain. And walking - round that bow, and bending his head unto that giver of boons — the lord Isana, — and remembering Krishna also, he took it up. And that bow which Rukma, Sunitha, Vakra, Badha's - son, Duryodhaaiv, ShMya, and many other kings accomplished in tlie science and practice of arms, could not, even with great exertion, string, Arjuna the son of Indra, that foremost of all persons endued with ene.rgy and like un- to the younger brother of Indra (Vishnu) in might, stringed- witliin the twinkling of an eye. And taking up the five" arrows he shot the mark and caused it to fall down on the ground through the hole in the machine above which it had been placed. Then there arose a loud uproar in the firma- ment, and the amphitheatre algo resounded with a loud cla- mour. And the gods showered celestial flowers on the head of Paftha that slayer of foes. And thousands of Brahmanas began to wave their upper garments in joy. And all around, the mouarchs who had been unsuccessful, uttered exclama- tions of grief and despair. And flowers were rained from the skies all over the amphitheatre. And the muscians struck up. in concert. Bards and heralds began to chaunt in sweet tones the praises (oi the huro who accomplished the feat). And beholding Arjuna, Drupada' — that slayer of foes— was filled with joy. Aad the monarch desired to assist with his forces the hero if occasion arose. And when the uproar was at: its height, Yadhish-thira the foremost of all virtuous men, accompanied by those first of men the twins, hastily left the amphitheatre for returning to his temporary home. And Kriehiia beholding the mark shot and behoUliog Partlia also,: AD I PARVA. S33' like unto Indra himself, who had shot the mark, was filled with joy-, and approached the son of Kunti with a white rohe and a garland of flowers. And Arjuna the accomplisher of inconcei- vable feats, having won Draupadi by his success in the amphi-' theare, was saluted with reverence by all the Brahmanas. And he soon after left the lists followed close by her who thus ■ became Jiis wife." Thus ends the hundred and nintieth Section in the Svayamvara of the Adi Parva. Section CLXLI. ( Svayamvara Parva continued. ) Vaisampayana said, " When tJie king (Drupada) expressed his desire of bestowing his daughter on that Brahmana (who' had sliot the mark), all those monarchs who had been invited to the Svayamvaro,, looking at one another, were suddenly ' filled with wrath. And they said, 'Passing us by and regard- * ing the assembled monarchs as straw this Drupada desireth ' to bestow his daughter — that first of women — on a Brah- mana! Having planted the tree he cutteth it down when it is about to bear fruit. The wretch regardeth us not : therefore let us slay him ! He deserveth not our respect, nor, the vene- ration due to age. Owing to such qualities of his, we shall therefore, slay this wretch that insulteth all kings, along with ■ Lis son ! Inviting all the monarchs and entertaining them with excellent food, he disregarJeth us at last. In this assemblage- of monarchs like unto a conclave of the celestials, doth he not- eee a single monarch equal unto himself ? The Vedic declar- ' ationis well-known that the /S-yayamvara is for the-Kshatri-' yas. The Brahmanas have no claim in respect of an election of ' husband by a Kshatriya damsel. Or, ye kings, if this damsel' desireth not to elect any one of us as her lord, let us cast her into the fire and return to our kingdoms. As regards this' Brahmana, although he hath, from ofEicousness or avarice,' done this injury to the monarchs, he should not yet be slain ;' for our kingdoms, lives, treasures, sons, grandsons, and what-' ever othej wealtb we have, all exist for Brahmanas. Some- 531% UABABBABiMFA^ thing must be d6ne h€re (even unto hiiM) so tliat frota feiH- of. disgrace and the desire of maintaining what properly belongetb unto each order, other Bvayafnvara may- net tepi xainateinthisi way/ "Having addressed one< another thus, those tigers among : monarcUs/endued with arms like unto spiked iron maeas; took up their weapons and rushed at Drupada for staying him then < and there. And. Di'upada. beholding those m>ouarchs all at once rushing towards him in anger with bow and. arrows, sought,, from fear, the protection of- tbs B4-ahman!is> But those mighty bowmen (Bhima and Arjiuna) of the Pandavas, capable of chastising all foes, advanced to oppose those monarchs rusli- iDg towards them inpefeuoiisly lik& elephants in the season of rut.. Then the raonarclia with fingers cased- iit' leather and i^praised weapons rushed in anger at the Euru princes Biiimal and Arjuna for slaying tbem. Then the mighty Bhima of' extraordinary achievements^ endued with the- streng'thi of> thunder, tore up like an elephant a large tree and divested it' of it5 leaves, And with thattree,, the strongharmed Bhima the- son, of EiitUajT-thatvgrinderof all foes>— ^-stood, like uafco the- n»aiCie.ibeatring.kingi of the Dead (Yama) armed with his fierce i iiaaoe>, near: that, bull, amongst men Arjuna. Ana beholding that feat of his brother, Jishnu . of extraordinary Intdligenoe-. apd ; himselfi also of i ineonoeivable feats^ wondeted much. Awd. equal unto Indfa; himself in aDhieyements,.! castingioff all; fear he stood, with, his bow ready to receive those assailants.' And: beholding thoseT feats of both Jishnu and. his brother;, !D,a!(no,d!ar»< (Kjcishna) of supeihuman intelligence and. incon» ceivalde . feats, addressing, his brother, Halayudba (Valadeva).^ oi; ^erc^ energy, said, 'That hero there, of tread, like i that i of, amig^tylion, who draweth thedarge bow in, his hand fuU/ four cuibits in length,; isAitjuna! There.ds no doubt, Sankar- sbana, in.thiSii if I am .Vaaudeva! That other hero who having speedily, torn, up the tree: lialh suddenly become ready to* drive , off the f manarchs,) is, Vrikodara ! For no one in the world, exicep^ Yrikodarai could today perform such afeatia> tbe-field .of. battle ! Andj. Achyuta, that other youthof eyest' like un;to lQ.tus leaves, of , full four cabitii' height, of gait like* APIPAnVA.. 535 (hat of a mighty lion, aud humble withal, of fair cmplexion and proiuineat aad shining nose, who hath, a little before, left the amphitheatre, is iDharma's son (Yudbish-thira). Tlie two other youths, dike unto Kartikeya, are, 1 suspect, t'be sons of the twin Aswinas. I 'h>eard that 'the 'sons of Fandu 'along with their mother Pritha had ull eseaped fion the conflagra-^ tiou of the house of lac' Then Halayudha of complexion like unto that of clouds uncharged with rain, addressing his younger brother (Krishna), said with great satisfaction 'G, I am happy to hear, as I do from sheer .good'fortune, that our father's isister Pritha with the foremost of the Kaurava prin- ces hawe alLeflcaped (fr^m death) !' " Thus ends the hundred and niuety-firat Section in the Svayamvara of the Adi Parva. Section CLXLII. (^Svayamvara Parva continued. ) Vaisampayana said, " Then those bulls among Brahmanas shaking their deer-skins and water-pots made of cocanut-shells exclaimed, 'Fear not, we will fight the foe!" Arjuna smilingly addressing those Brahmanas exclaiming thus, said, 'Stand ye asside as spectators (of the fray) Showering hundreds of arrows furnished with straight points even I shall check, like snakes with mantras, all those angry monarchs.' Having said this, the mighty Arjuna taking np the bow he had obtained as dower accompanied by his brother Bhima, stood immovable as a mountain. And beholding those Kshatriyas who were ever furious in battle with Kama ahead, the heroic brothers rushed fearless^ly at them like two elephants rushing against a host of hostile elephants. Then those monarchs eager for the fight fiercely exclaimed, 'The slaughter in battle of a Braltamana desiring to fght is permitted.' And saying this, the monarchs suddenly rushed agsinst the Brahmanas. Aud Kama endued with great energy rushed against Jishnu for fight. And Salya the mighty king of the Madras rushed against Bhima like one elephant rushing against another for the sake of a she- elphaat in season; while Duryodhona and others, engaged widi $36 MAHAnHAnATA, the Brahmanas, skirmished with them lightly and carelessly. Then the illustrious Arjuna beholding Kama the son of ■^iUartana (Surj'a) advancing towards him, drew liis tough bow and pierced him with his sharp-arrows. And the impe- tus of those whetted arrows furnished witli . fierce, energy made Radheya (Kama) faint.. Recovering consciousness Kama attacked Arjaua with greater care than before. Then Kama and Aajuna, both foremost of victorious warriors, desirous of vanquishing each other, fought madly on. And such was the lightness of hand they both displayed that (each, enveloped by the other's shower of arrows) they both became invisible (unto the spectators of their encounter). 'Behold the strength of my arms,'— 'Mark, how I have counteracted the feat,' — those were the words — intelligible to heroes alone — in which they addressed each other. And incensed at finding- the strength and energy of Aijuna's arms unequalled on earth, Kama the son of Surya fought with greater vigor. And par- rying all those impetuous arrows shot at him by Arjuna, Kama sent up a loud shout. And this feat of his was applauded by all the warriors. Then addressing his antagonist, Kama said, '0 thou foremost of Brahmanas, I am gratified to observe the energy of thy arms that knoweth no relaxation in battle and. thy weapons themselves fit for achieving victory. Art thou the embodiment of the science of weapons, or art thou, Rama thab best of Brahmanas, or Indra himself, or Indra's younger bro- ther Vishnu called also Achyuta, who for disguising himself hath assumed the form of a Brahmana and mustering such energy of arms fighteth with me ? No other person except the husband himself of Shachi or Kiriti the son of Pandu is capable of fighting with me when I am angry on the field of battle. 'Then hearing those words of his, Falgoona replied, saying, '0 Kama, I am neither the science of arms (per- sonified), nor Rama endued with superhuman powers ! I aiu only a Brahamana who is the foremost of all warriors — of all wielders of weapons. By the grace of my preceptor I have become accomplished in ■the Brahma and the Paurandara weapons. I am here to vanquish thee in battle. Therefore^ O hero, wait a little!'" ADIPARVA. 53t Valaamjiayana contirlueol, " Thua aidresaed (by Arjuna), Kama the adopted sou of Badha desisted from the fight, foi: that mighty charioteer thought that Brahma eoergy is eveE invincible^ Meanwhile on another part of the field, the mighty haroea Shalya and Tvikodara, well-skilled in battle andl poaaessod of gireat strength and proficiency, challenging each other, engaged in fight like two elephants in the season of rut ! And they struck each other with their clenched fiat^ and knees. And sometimes pushing each other forward and aometimea dragging each other near, sometimes throwing each Other down face downwards and sometimes on the sides, they fought on, striking each other at times with their clenched fists. And 6nQ0«ntering each othqr with blows hard as the clash of two masses of granite, the lists rang with the sounds of their combat. Fighting with each other thus for a fe^r seconds, Bbima the foremost of the ICuru heroes taking up Shalya on his arms hurled him to a distance, And Bhima-aena '—that hull amongst men— surprised all (by the dexterity of his feat) for though he threw Shalya on the ground he did ig without hurting him much. And. when Shalya was thua thrown down and Karn^ was struck with fear, the other mon- archs were all alarmed. And they hastily surrounded Bhima, and exolaimed, 'Surely, these bulla amongst Brahmanaa are excellent (warriors) j Ascertain in what race bave they beea born and where they abide. Who can encounter Kama the aoiu of Radha in fight, except Rama, ]>rona, or Kiriti the son o£ Pandu ? Who also can encounter Duryo-dhana in battle ex- cept Krishna tlie son of Devaki, and Kripa the son of Shara- dwan ? Who also can overthrow in battle Shalya — that first o£ mighty warriors — except the hero Valadeva, or .Vrikodara the eon of Pandu, or the haroic Duryodbana ? Let us, therefore, desist from this fight with the Brahmanas. Indeed, Brahmanas, however offending, should yet be ever protected. And first] let us ascertain who these are; for after we have done that we may cheerfully fight with them.'" Taisarapayana continued, " And Krishna, having beheld that featP of Bhima, believed Ihem both to b^ the sons of Kuatii Aud gently addressing tbe aaaembled, monarchs, say- 6S 533 U;AHABHA.RAtA. ing, 'This maiden hath been justly acquired -(by the Bralbm^ ana), ' he induced them to abandon the fight. Accomplished in battle, those monarchs then desisted from the fight. Ani tbose best of monarchs then retarned to their respeotlTS kingdoms, wondering much. And those -who came there went away saying, 'The festive scene bath terminated in the victory of the Brahmanas. The princess of Panchala hatb "become the bride of a Brahmana.' And surrounded 'by Brah- manas dressed in skins of deer and other wild animals, Bhima and Dhananjaya passed with difficulty out of the throng. And those heroes among men, mangled by the enemy and followed "by Erishnl, having at last escaped from that throng, looked like the moon in full and the sun emerged from the clouds. " Meanwhile Kunti seeing that her sons were late in re- turning from their eleemosynary Tound, -was filled with anxi- ety. And she began to think of various evils 'having over- taken her sons. At one time sbe thought that the sons ot l)hrita-rashtra having recognised her children had slain them. Next she feared that some cruel and strong Bakshasas endued with powers of deception had slain them. And she asked herself, ' Could the illustrious Vyasa himself (who had direct- ed my sons to come to Panchala) have been guided by per- verse intelligence ?' Thus reflected 'PrithS, in consequence of her affection for her children. Then in the stillness of the late afternoon, fishnu, accompanied by a body of Brahtnanas, entered the abode cff the potter, like the cloud-covered sua appearing in a cloudy day.^' Thus ends the hundred and ninety-second Section in the Svayamvara of the Adi Parva. Section CLXLIII. ( Snayamvara Parvd oontiniied. ) Vaisampayana said, ■' Then those illustrious sons of Pritha, returning to the potter's abode, approached their mother. And those first of men represented Yajna-seni unto their mother as the alms they had obtained that day. And Knnti who was there within the room and saw not her sons, I'eplied, ADIPARVli S39 Saymgi 'Enjoy ye all (what ye have obtained) !' The moment s^ter, she beheld Krishna and then she said, 'Oh, what have X saidJ'. And anxious with the fear of sin and reflecting how every one could he extricajted fiom. the situation, she took the cheerful Yajna-seni by the handy and approaching Yudhish- tiiira said, 'This daughter of king Yajaa-sena upon being represented to me by thy younger brothers as the alms they had obtained, from ignorance, king, I said what was proper, ads, Enjoy^ye all whckt hath been obtonnedi. thou bull of the Kuru race, tell me how my speech may not become un- true, how siA may not touch th© daughter of the king of Sauchalai and. how also she may not become uneasy !' " , Vaisampayana continued, " Thus addressed by his mothev, that hero among men, that foremost scion of the Kuru race, the intelligent king (Yudhish-thira), reflecting for a moment, «5finsoled,Kunti, and addressing Dhananjaya, said, 'By thee, Ealgoona, hath Yajna-seni been. won. It is proper, therefore, that thou shouldst wed her, O thoa withstander of all foee, igniting the sacred fire take thou her hand with due rites !' "Arjuna, hearing this, replied, ' king, . do not make me ft' participator in sia ! Thy behest is not conformable to virtue ! That is -the path follo^wed by the sinful. Thou shouldst wed first, then the strong-armed Bhima of inconceivable feats, then myself, then Nakula, and last of all, Sahadeva endued with great activity. Both Vrikodara and myself, and the twins and this maiden also, all await, O monarch, thy commands ! When such is the state of things, do that, aftep reflection, which would be propei? conformable to virtue, pro- ductive of fame, and , beneficial unto the king of Panchal^. All of us are obedient to thee.: 0, command us as thou likest!'" Vaisampayana continued, "Hearing. these words of Jishnu, 80 full of respect and afl"ection, the Pandavas all cast their eyes upon the princess of Panchala, And the princess of Panchala also looked at them, all. And casting their glances, on the illustrious Krishna, those princes looked at one another* , And taking their seats, they began to think of Draupadi . alese, Indeed; after, those prinpjga of immeasurable energy 540 HAEABHAflATA, had looked at Draupadi, tbei god 6f Desire mVaded ihth. hearts and continued to grind all their senses. The ravishing heauty of Fanchali bad been modelled by the Creator himself, and superior to that of all other women on earth it could captivate the heart of every creature. And Yudhish-thira the son of Kunti, beholding his younger brothers, uaderstood what was passing in their minds. And that bull among men immediately recollected the words of Krishna^Dwaipayana. And the king then, from fear of a division amongst the brothers, addressing all of them, said, ' The auspicious Drau- padi shall be the common wife of us all !' " Vaisampayana continued, " The sons of Pandu then, hear* ing those words of their eldest brother, began to revolve them in their minds in great cheerfulness. Then the hero of the Vrishni race (Krishna) suspecting the five persons he had seen in the Stiayairnvara to be none else than the heroes of the Kuru race, came, accompanied by the son of Rohifty (ValS- ideva), to the house of the pottet where those foremost of men had taken up their quarters. And arrived there, Krishna and Valadeva beheld seated in that potter's house Ajata-shatru ( Yudhish-thira ) of well-developed and long arms, and his younger brothers possessing the splendour of fire sitting around him. Then Vasudeva approaching that fofemost udaVa«, beholding Krishna and Vala- deva, began to express great delight. And, thou foremost of the Bharata race, those heroes of the Yadu race thereafter touched also the feet of (KUnti) their father's sister. And Ajata-shatru — that foremost of the Kuru race — beholding Krishna enquired after his welUbeittg and asked, 'How, O Vasudeva, liast thou been able to trace us, living as we are in disguise?' And Vasudeva, smiling, answered, 'O kfng, fire, even if covered, can be known. Who else, among men, than the Pandavas could exhibit such might ? Ye resisters of all foes, ye sons of Panda, by sheer good fortune have ye escaped from that fierce fire ! And it is by sheer good forfcuue aloae &D1 EAUTA. til that the Wretched son of Dhrita-rashtra and his counsellors have not succeeded in accomplishing their wishes. Blest be ye ! And grow ye in prosperity like a fire in a cave gradually grow- ing and spreading itself all around ! And lest any of th6 Monarchfl recojstnise ye, give us leave to return to our tentl' Then, obtaining Yudhish-thira'e leave, Krishna of prosperity knowing no decrease, accompanied by Valadeva, hastily went away from the potter's abode." Thus ends the hundred and ninety-third Section in the Svayamvara of the Adi Farva. Section CLXLIV. C Svayamvara Parva continued. ) Vaisampayana said, " When the Kuru princes (Bhima and Arjuna) were wending towards the abode of the potterj Dhrishta-dyumna the Fatichala prince followed them. And Sending away all his attendants, he concealed himself id some part of the pdttet's house, unknown to the PandavaSi Then Bhima, that grinder of all foes, and Jishnu, and the illustrious twins, returning from their eleemosynary rbund in the evening, cheerfully gave everything unto Yudhish-thira Then the kind Eunti addressing the daughter of Drapada said, 'O amiable ohe, take thou first a portion from this and devote it to the gods and give it away to BrahmanaSj and feed those that desire to eat and give unto those who have become our guests. Divide the rest into two halves. Give 6ne of these unto Bhima, O amiable one, for this strong youth of fair oomplexion-^equal unto a king of elephants — this hero alw'ays eateth much. And divide the other half into six parts, four for these youths, one for myself, and one for thee.' Then the princess hearing those excellent words of her Mother-in-la^r, oheerfully did all that she had been directed to do. And those heroes then all ate of the food prepared by Krishna. Then Sahadeva the son 6f Madri, endued with great activity, spread on the ground a bed of Kusa grass. Then tihose heroes, each spreading thereon his deer-skin, laid themselves down to sleep.' And those foremost of the Kuru ii^ MJcHABHABiLTA,' princes- laid tliemselvea down with heads towards the souttfl And Kunti laid herself down along the line of their heads). and Krishna along that of their feet. And Krishna; though, she lay with the sons of Fandu on that hed of- Kusa grass along the line of their feet as if she were their nether pillow, grieved, not in her heart nor thought disrespectfully of those bulls amongst the Kyrus. Then those heroes^ began to converse with .each other. And the conTersation of thosa princeis, each worthy to- lead an army, was- exceedingly interesting, being upon celestial weapons, and cars, and ele-l phants, and swords, and arrows, and battle-axes. And the son of the Panchala king listened. (from. his ^place of concealment)! unto all they said. And all those who- were with him beheld: Krishna in that statej "When morning camej the prince Dhriahta^dyumnai' set* cut from his place (^concealment with great haste inorder to report to Drupada in' detail all that had happened at the pottei''s abode and all that he had. heard those heroes to say amongst . one another during the night. The king of Panchala had been, sad because he knew not as I'andavaS' those who- had taken away his daughter. And the illus- trious monarch asked Dhrishta-dyumna on his return, 'Oh,, where hath Krishna gone- ? Who hath taken, her away ? Hath' any Sudra or anybody of m^an descent, or hath a tribute? paying Vaisya, by taking my daughter away, placed his^ dirty foot on my head ? Q son, hath that wreathe of flowers been thrown away on a grave-yard ? Hath any Kshatriya of higlv brith, or any one of the superior order (Brahmana) obtained my daughter ? Hath any one of mean descend;, by having won. Krishna, placed his l«ft foot on my head ? I would not, son, grieve but feel greatly chappy, if my daughter hath been united with Eai-tha that foremost of men | 0>thou exalted one, tell me truly, who hath won my daughter today ! 0> are thesons of ' that foremost of the Kurus — Vichjtra-virya's son — ^\ive ? Was it Partha (Arjuna) that took up the bow and shot the mark ?' 'f Thus ends the hundred and ninety-fourth Section in the Svayamvara of the Adi Parva, Section CLXLV. ( Vaiisahihiii Parva.) Vaisarapayana said "Thus addressed, Dhrislita-dyumaaj that foremost of the Lunar princes, cheerfully said unto hia fether all that had happened and by whom had Krishna been won. And the prince said, 'With large, red, eyes, attired in deer-skin, and resembling a celestial in beauty, the youth who stringed that foremost of bows and brought down on earth the mark set on high, was soon surrounded by the foremost 6i Brahmanas who also offered him their homage for the feat he had achieved. Incapable of bearing the sight of a foe and endued with great activity, he began to exert hia prowess. And surrounded by the Brahmanas he resembled the thunder-wielding Indra standing in the midst of the celestials and the Rishis. And like a she-elephaut following the leader of a herd, Krishna cheerfully followed that youth catching hold of his deer-skin. Then when the assembled monarchs incapable of bearing that sight rose up in wrath and advanced for fight, there rose up another hero who tear- ing up a large tree rushed against that concourse of kinga felling them right and left like Yama himself smiting down creatures endued with life. Then, monarch, the assembled kings stood motionless looking at that couple of heroes, while they, resembling the Sun and bhe Moon, taking Krishna with them, left the amphitheatre and wended unto the abode of a potter in the suburbs of the town. And there at the potter's sat a lady like unto a flame of fire who, I ween, is their mother. And around her also sat three other foremost of men each of whom was like unto fire. And the couple; of heroes having approached her paid homage unto her feet, and they said unto Krishna also to do the same. And keeping Krishna with her, those foremost of men all went out on a tour of eleemosynation. Sometime after when they returned, Krishna taking from them what they had obtained in alma, devoted a portion thereof to the gods, and gave another por- 5M UAHABHARATA. tion away In gift to Brahmanas. And of what remained after this, she gave a portion to that venerable lady, and distributed the rest amongst those five foremost of men. And she took a little for herself and ate it last of all. Then, O monarch, they all laid themselva down for sleep, Krishna lying along the line of their feet as their nether pillow. And the bed, oa which they lay was made of Kiisa grass upon which waa apvead their deer skins. And before goiug to sleep they tiilked on diverse subjects in voices deep as of black clouds.' And the talk of those heroes was such that neither Vaisyas. nor ^udras, nor Brahmanas, would talk in that way. With* out doubt) monarch, they are all bulls amongst Kshatriy as, their t^lk having been on military subjects. It seems, 0. father, that our hope hath fructified, for we have heard that, the sons of Kunti all escaped from the conflagration of the bou^e of lac. From the way in which the mark was shot down by that youth, and the strength with which the bow waa 5|iriBged by him, and the manner in which I have heard them talk with one another, it U certain, monarch, thab they are the sons of Fritha, wandering in disguise,^ " Hearing these words of his son, king Drupada became exceedingly gl^i, and he sent unto them his priest directing him to, ascertain who they were and whether they were thQ sons of the illustrious Fandu. Thug directed, the king's- priest went unto them and applauding them all, delivered theking'^ message duly, saying, ' Ye who are worthy of preference iu everything, the boon-giving king of the earth-^Drupa^a«^ig| desirous of asoertaiaing who ye are ! Beholding this one who hath shot down the mark, his jpykiUQweth no bounds. Giv- ing us all parbiculam of your fan^ily and tribe, ptace ye youc feet on the heads of your foes and gladden th» hearts of th9 king of Fanchala and hia men ^nd mine alsft 1 King Fandu waa tlia dear friend of king Drupada and regarded by him a9 hi^ counter self. And Drupada had all ^ong cherished the det sire of bestowing this daughter of his upon Fandu as hif daugbter-in-Iaw. Ye heroes of features perfectly faolUesSt king Drupada hath all along cherished this delco in his heatt that Arjuna of strong and long arms might wed this daiUghte^r ADI PAR\*A, 545 of his according to the ordinance. If that hath become possible, nothing could be better, nothing more beneficial, nothing more conducive to fame and virtue, so far as Drupada is concerned.' " Having said this, the priest became silent and humbly waited for an answer. And beholding him sitting thus, the king (Yudhish-thira) commanded Bhiina who sat near, saying, 'Let water to wash his feet and Arghya be offered unto this Brahmana. He is kiiig Drupada's priest and therefore worthy of great respect. We should worship him with more thau ordinary reverence.' Then, monarch, Bhima did as directed. And accepting the worship thus offered unto him, the Brahmana with a glad heart sat at his ease. Then Yudhish-thira addressed him and said, 'The king of Panchala haf h, by appoint- ing a special kind of dower, given away his daughter according to the practice of his order and not freely. This hero hath, by satisfying that demand, won the princess. King Drupada;. therefore, hath nothing ndw to say in regard to the race, tribe, family, and disposition of him. who hath performed that feat. Indeed, all his queries hive' been answered by the string- ing of the bow and the shootiiig down of the mark. It is by doing what he had directed thE(t this illustrious hero hath broughli away Krishna from among the assembled monarchs. Under these circumstances, the king of the Lunar •race should not indulge in any regrets which can only make him unhappy (without mending matters in the least). The desire that king Drupada hath all along cherished will be accom [dished, for this handsome princess beareth, I ween, every auspicious mark I None that is weak in strength could string that bow, and none of mean birth unaccomplished in arms could have shot down the mark. It behoveth not, therefore, the king of Panchala to grieve for his daughter today. Noc can anybody in the world undo' thaf act of shooting down the mark. Therefore, the king should not grieve for what must tako its course. ' " While Yudhish-thira was saying all this, another messen- ger from the king of Panchala, coming thither iii haste, eaia ;The (auptial) feast is i'eady."_; 63 &ld. UABABBABA,T&. Tihm enos ibe hundred and niaety*fifth Section in tb«, y^ivahika of the Adi Parva. Section CLXLVI, (Vaiv^Hka Parvep continued.) ■Vaisampayana contiaued, "Th« messenger said, 'King Dru-< padsk hath ia view of feis daughter's nuptials, prepared a goad feast f^r thp fcride-groom's party. Cooae ye thither after fioisU- ing your daily rites. Krishna's wedding will take place there. Delay ye not. These chariots adorned with golden lotuses and filrawxi by excglleal horses are worthy of kingg. Biding oa them, ye all come into the' abode of the king of Panchala."' . Vaisampayana continued, 'Then those bulls among the ^orus, dismissing the priest and causing Kunti and Krishna to ride together upon one of those ears, themselves ascended those splendid vehifsles and proceeded towards Drupada's palace. Meanwhile, Bharata, hearing from his priest the word* titiat Yudhish-thira the just had said, king Drupada, inorder to asceritain the order to which those heroes belonged, kepi asady a large collection of articles (required under the ordi*^ ance for the wedding of each of the four orders). And he kept ready fruits, sanctified garlands, and coats of mail, and shields, aod carpets, and kiae, and seeds, and various other mrticles and implements of agriculture. And the king also collected, O iMonarchj every article appertaining to other arts, sind various implements and apparatus of every kind of sport. And he also collected excellent coats of mail and shining :')Bhields, and swords and scimitars of fine tempei*, and beautiful chariots and horses, and first-class bows and well adorned arrows, and various kinds of missiles ornamented with gold. And he also kept ready darts and rockets and battle-axes and various utensils of war. And there were in that collection beds and carpets and various fine things, and cloths of various kind^. And when the party went to Drupada's abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. And the ladies of the king's household with joy- 0U8 hearts worshipped the queea ,qf the Kurus, . And behold- tng, moriarcli, thdse fftremtyab of men, eatfh pflsaeaslag the active gait of the lion, with deer-skinls for their upper gar taentg, eyes like uato those of mighty bulls, broad shouldersf, and long hanging arms like unto the bodies of mighty snakes, the king, and the king's minister, and the king's son, and the king's friends, and attendants, became exceedingly glad. And those heroes sat on excellent seats furnished with foot-stools without any awkwardness and hesitation. And those foremost! of men sab with perfect fearlessness on those costly seats one after another accorling to the order of their ages. And after those heroes were seated, well dressed servants, male and female, and skilful cooks brought excellenb and costly viands worthy of kings on gold and silver plates. Then those fore- most of men dined on those dishes and became well pleased. And after the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. And beholding this, Drupada's son and Drupacla himself along with all his chief ministers oi state, understanding the sons of Kunti to be all of royal bloOd» .became exceedingly glad. " Thus ends the hundred and ninety-sixtb Seetiou in the Vaivahika of the Adi Parva. Section CiXLVII. - ( Vaivahika Pawd contirmed, ) V^Isampayana said, " Then the illustrious king of Fancha- lai, addressing prince Yudhis-thira in the form applicable to Brahmanas, cheerfully asked that illustrious son of Kuntr, fealying, 'Are we to know ye as Kshatriyais, or Brahmanas, ot accomplished Vaisyas, or as born in the race of Sudras ? Or, lire we to know ye as celestials who disguising themselves as Brahmanas are r^ilging the earth and come hither for the hand of Krishna ? tell us truly, for we have great doubts J Shall we not be glad when our doubts have been resolvfed ! O liiou oppressor of all enemies, have the fates been propiCioiri liilto lis ? Tell u« the tmth willingly ! Tru'th beeoaiethi iBonarchs better than sacrifices and dedications of - taiife. ^Therefore, tell us aot^ what is untrue ! O thou of the heaufc^ ■. of a celestial, thou oppressor of enemies, hearing thy reply I , ehall arrange for my daughter's wedding, according to the order , to which ye belong ! ' "Hearing these words of Drupada, Yudhish-thira answered, saying, 'Be not cheerless, O king! Let joy fill thy heart! The desire cherifehed by thee hath certainly been accomplished ! We are Kshatriyas', O king, and sons of the illustrious Pandu. Know me to be the eldest. of tlie sons of Kunti, and these to be Bhima and Arjuna! By these, O king, was thy daughter won amid the concourse of monarchs! The twins (Nakula and Sahadeva) and Kuati wait where Krishna is. O thou -bull amongst men, let grief be dispelled from thy heart, for we are Kshatriyas ! Thy daughter, O monarch, hath like a lotus been only transferred from one lake into another ! O king, *liou art our reverend superior and chief refuge. I have told thee the whole truth !'" . ; Vaysampayana continued, '/Hearing those words, king .Drupada's eyes rolled in ecstasy, and filled with delight the king could not (for some moments) answer Yudhish-lhira. Suppressing his joy with great exertion, that oppressor of all foes at last replied unto Yudhish-thira in proper words. And the virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. And the son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. And hearing ev6r3'thing that the son t)f Kunti said, king Drupada censured Dhrita-rashtra that yuler of men. And the monarch gave every assurance unto Yudliish-thira the son of Kunti, And that foremost of elo« quent men there and then vowed to restore Yudhish-thira oa his paternal throne, "Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, all took up their quarters ia a palace. And they continued, king, to reside there treated? by Yajna-sena with every respect. Then king I^upada along. with his sons, assured by all that had happened, approaching: Yudhish-thira, said, 'O thou of mighty arms, let the Kuru prince .Arjuna take, with due rites, the hand of my daughter ADIPARVI. •S'49 tills auspicious day, and leb him, tlierefore, perfoi'm the usual initiatory rites of matriage.' " t, > Vaisainpayana continued, " Hfearing these words of Dru- pada, the virtuous king Yudhish-thira replied, saying, ' O great king, I also shall have to marry !' Hearing him IJru- pada said, 'If it pleasest thee, take thou the hand of my daugh'- ter thyself with due rites ! Or, give thou Krishna in marriage with whomsoever of thy brothers thou liktest !' Yudhish- thira said, ' Thy daughter, king, shall he the common wife ©f us all ! Even thus it hath been ordered, O monarch, by flur mother j I am unmarried still, and Bhima also amongsfi the sons of Pandu. This thy jewel of a daughter hath beea won by Arjuna. This, O king, is the rule with us : to ever enjoy equally a jewel that we may obtain ! O thou beat of monarchs, that rule of conduct we cannot now abandon! Krishna; therefore, shall become the wedded wife of us alU Let her take our hands, one after another, before the fire.' "Drupada answered, '0 scion of the Kuru race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many bus* bands! son ofKunti, pure as thou art and acquainteij with the rules of morality, it behoveth thee not to commit an ^ct that is sinful and opposed both to usage and- the Vedas { Why, O prince, hath thy understanding become so ?' Yu* dhiah-thira said in reply ' monarch, morality is subtle. We do not know its course. Let us follow in the way that hath been trod by the illustrious ones of former ages. My tongue never uttereth an untruth. My heart also never turneth to what is sinful. My mother commandeth so ; and my heart also approveth of it. Therefore, O king, this is quite con^ foroiab.le to virtue. Act according to it, without any scriiples. Entertain no fear, king, in this matter !' "Drupada said, ' son of Kunti, thy mother, and my son Dhrishta-dyumna, and thyself, settle amongst yourselves as to what should be done. Tell me the resuUof your delibeia- tions and hereafter I will do what is proper." " ; Vaisampayana continued, "After this, Bharata, Yudhisb- thira, Kunti, and Dhiishta-dyumna discoursed upoa thia i55Q UAHABBAKITA. iMatter. Jasfc at tliat time, however, Dwai pay an a, monarch, came there in course of his wanderiugSi" Thus ends the hundred and niiiety-setenth Section in the Vaivahika of the Adi Parva. Section CLXLVIII. ( Vaivahika Parva continue^. ) Vaisampayana said, " Then all the Pandavas and the illus- trious king of Panohala and all others there present stood up and saluted with reverence the illustrious Eishi Krishna (-Dwaipayana). And the high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. And commanded by Krishna. (.-Dwaipayana) of im* measurable energy, those foremost of men, all sat down oa costly seats. A little while after, O monarch, the son of Prishata in sweet accents asked the illustrious Bishi about the wedding of his daughter., And he said, 'How, O illus- trious one, can one woman become the wife of many men without being defiled by sin ? O, tell me truly all about this ?' And hearing these words, Vayasa replied, 'This prac- tice, king^ being dpposed. to usage and the Vedas, habh' be- come obsolete. I desire, however, to hear what the opinion ei each of ye is uipon this matter.' " Hearing these words of the Eishi, Drupada epeke first; sayitig, 'The practice is sinful in my opinion, being oppOsted to both usage and the Vedas. Thou best of Brhmaoas,- no- where have I seen many men ha,ving one wife. The illu*. trious ones also of former ages never had such an usage amongst them. The wise should never commit a sin. I, there- fore, can never make up my mind to act in this way. This practice always appeareth to me of doubtful morality.' r "After Drapada had c^S/Sed, Dhrishfa-dyumna spoke, say- ing, '0 thou bull amongst Brahmanas; O thou of ascetic wealth, how can, O Brahmjiaa, the elder brother, if h6 is of good disposition, approach the wife of his younger brother? The ways of inorality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable AD1PA.RTA. 651 to morality and wuat not. We canaot tlo such a deed, there- fore, with a safe conscieuce. Indeed, O Brahmana, I cannob Bay — Let Draupadi become the common wife of five brothers.' " Yudhishthira thea spoke, aaying, 'My tongue never utter-' eth au untruth, and my heart never incliueth to what is sin-, ful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatilaj-^the for«most of all virtuous women, — ^belonging to the race of Gotama had married seven Bishis. So also an ascetic's daughter born of a tree had in former times united herself in marriage with ten brothers bearing the same name of Pracheta and ■who were all of souls exalted by asceticism, thou fore- most of all who are acquainted with the rules of morality, it is said that obedience to superiors is ever meritorious. Amongst all superiors, it is well known that the mother is the foremost, Eyeu she hath commanded us to enjoy Draupadi as we do any- thing obtained as alms. It is for this, best of Brahmauas, that I regard the (proposed) act as virtuous.' " Kunti thea said, 'The fact is even so as the viituous yudhish-thira hath said,. I greatly fear, Brahmana, lest my speech becometh untrue ! How shall I be saved from untruth !' When they had all finished speaking, Vyasa said, 'O ami- able one, thou shalt be saved from the consequences of untruth ! Even this is the eternal virtue ! I will not, king of Panchala, discourse of this before ye all. But thou alone shalt listen to me when I disclose how this practice hath been estahliahed jand why it is to be regarded as old and eternal. There is n^ doubt that what Yudhish-thira hath said is quite conformable to virtue.' " Vaisampayana continued, "Then the illustrious "Vyas^T-^ the inaster Dwaipayana — rose, and talking hold of Drupada'a hand led him to a private apartment. And the PanJavas and Kunti and Phrishta-dyumna of Pcishata's race sat there wait- ing for the return of Vyasa and Drupada. Meantime Dwai- payana began his discourse with that illustrious mpnacph for texplaiBing how the practice of polyandry could not be regarded" tas^ siaful, " 552 MAHABHARATA. Thus ends Ihe hundred and ninetj-eighth Section in the Vaivahika of the Adi Par.va. Section CLXLIX. ( Vaivahika Parva Gontiny^d. ) Vaisampayana said, " Vj'asa continued, 'la days, of yore/ the celestials had once commenced a grand sacrifice in the forest of Naimlsha. And in that sacrifice, king, Yama the son of Vivas wun became the slayer of the devoted animals. And Yama being thus employed in that sacrifice,' he did not, king, slay a single one amongst human beings. And death teing suspended in the world, the numher of human beings increased very greatly, Then Soma and Shakra and Varuua and Kuvera, the Sadhyas, the Rudras, the Vasus, the twin Aswinas, — these and other celestials went unto Prajapali the Creator of the universe. And struck with fear at the increase of the human population of the world, they addressed the m ister of the creation and said, — Alarmed, O lord, at the increase of human beings on earth, we 60me to thee for relief ! Indeed, we crave thy protection 1-^And hearing those words, the Grand-father said, — Ye have little cause to be frightened at this increase of human beings. Ye all are immortal ! It beliovetii ye not to take fright at human beings j — The celestials replied, — The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to thee inordet thalt thou mayesfc distinguish us from them!-^ The Creator then said, — The son of Vivaswan is even now en- gaged in the gniud sacrifice. It is for this that men are not dying. But when Yama's work in connection with the sacrifice terminates, men will once more begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants of the earth who will scarcely have then any energy left in them.' " Vyasa continued, 'Hearing these words of the first-born deity, the celosbials returned unto where the grand sacrifice "-as being performed, And. the mighty ones sittin'g by the ADIPARVA. 553 Side of the Bliagiratheesaw a (golden) lolius carried along the current. And beholding that (golden) lotus, they wondered much. And amongst them, that foremost of celestials — Indra-r* desirous of ascertaining Avhence.it came, proceeded along thd source of the Bhagirat.hee. And reaching that spotwhere the goddess Qanga issues perennially, -Indra beheld a womau possessing the splendour of fire. And the woman desirous of fetching water? was washing herself in the stream, weeping all the while. And the tear-drops she shed, falling on tlia stream, were being transformed into golden lotuses. Arid the vrielder of the thuader-bolb beholding that wonderful sightj approached that woman, and asked her, saying, — Wlio art thou, amiable lady ? Why also dost thou weep? I desire to kaov? the truth. O tell me everything ! — ' " Vyaaa continued, 'The woman hearing this, answered,-— Shakra, thou mayst-khow who I am, and why, unfortunatei that I am, do I weep, if only, O chief of the celestials, thoii comest with me as I lead the way. Thou shalb then see whafe it is I weep for.r^-^Hearing these words of the lady, Indra followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seat« ed on a throne placed on one of the peaks of the Himavat, and playing with dice. And beholding that youth, the chief of the celestials said, — Know, intelligent youth, that this uni« verse -is under my sway ! — And seeing that the person address- ed was so abstracted withdice that he took no notice of what he said, Indra was possessed with anger and repeated,— I am the lord of the universe ! — And the youth who was none else than the god Mahadeva, seeing Indra filled with wrath, only smiled, having cast a glance upon him. And at that glance the chief of the celestials was at once paralysed and stood there like a stake. And when the game of dice was over, Isana ad- dressed the weeping woman, saying, — Bring Shakra hither, for 1 shall soon so deal with him that pride may not again enter his heart. — And as soon as Shakra was touched by that woman, with limbs pralysed by that touch the chief of the celestiala fell down upon the earth. And the^llustrious Isana of fierce energy swd unto him,— Act not, Sliukra, ever agg,iu isj thia 70 55* MAftABHinATA, way. Take up this huge atone, for thy strength and energy are both immeasurable, and enter the hale (it will disclose) j ivhere await some others possessing the splendour of the sun and who are all like unto the6,^^And Indra on removing that stone beheld a cave on the breast of that king of mountains^ within which were four others resembling Indra himself. And beholding their plight, Shakra was possessed with grief aj»d exclaimed, — Shall I be even like these ?— Then the god Oirisha (Is&na), looking full at Indra with expanded eyes, said in anger,— *0 thou of a hundred sacrifices, enter this cave without loss of time, for thou hast, from folly, insulted me iieforc my eyes.— 'Thus addressed by the lord IsSna, the chief of the celestials, in consequemce of that terrible imprecation, vaa deepjy pained, and with limbs weakened by fear he trembled like the wind'Sbaken leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, address- ed that fierce god of multiform manifestations, saying,— <• Thou art today, O Bhava, the foremost of the infinite universe ! ^Hearing these words, the god of fiery energy smiled and «aid,— Those that are of disposition like thine never obtain my grace. These others (within the cave^ had atone time been like thee. Enter thou this cave, therefore, and lie there ^6r some time. The fate of ye all shall certainly be the aame. All of ye shall have to take your births in the world t>f men, where having achieved many difficult feats and slay- ing a large number of men, ye shall again, by the merits of your respective deeds, regain the valued region of Indra. Ye dhall accomplish all I have said and much more, besides, ♦f other kinds of work !— Then those Indras, divested of their glory, said, — We shall go from our celestial regions even unto the region of man where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Ytyu, Maghavsn, and the twin Aswinas beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.—" " VyS.8tt continued, 'Hearing these words of the former, Zmdrfts, the wielder of the thunder-boll) onc« more ad^rcsw^ tTi« foremost of the goda, saying,— Instead of gofflg myaelC I shall, with a portion of my energy, cveate from myself a- person for the accomplishment of the task (thou assignest), to- form the fifth among these. — Viswabhak, Bhuta-dhama, Sliivi of great energy, Shanti the fourth, and Tejaswi, theses ' it. ia said, were the five Indraa of old. And the illustrious gOd of the formidable bow, from hia kiadness, granted unto the five Indras the desire they cherishei. And he also appointed that womaa of extraordinary beauty, and who was none else than the «elegtial Sree herself, to be their oommon wife in. the world of men. And accompanied by all those Indras, the god Isansi then went unto Narayana of ioe^raeas arable energy, — the In- finite, the Immaterial, the Increate, the Old, the Eternal, and the Spirit of this universe without limits. And Narayaria appvoved of every thing. And those Indras then took their birth ia the wOrld of men. And Hari (NSrayaria) took up two- hairs from his body. And one of these liairs was black and the Other White. And those two hairs entered the wombs of tw'o- of the dames of the Yailu race, of name Devaki and Rohini, And one of these hairs, viz, that which was white, became Valadeva. And the hair that was black becam« born as Keshava'a self, Krishna, And those Indraa of old who had b^etk confined in the cave on the Himavat were none else than the sons of Pandu all endued with great energy. And Arjuua of tl»« Paniavas, called also Savya-sachi (using both hands witl» equal dexterity) is a portion of Shakra.' " Vyasa continued, ' Thus, O king, they who k&vd been born as the Pandatas are none else than those Indras Of old. And the celestial Sree herself who had been appointed as their wife is this Diaupadi of extraordinary beauty. How oould she whose effulgence is like that of the sun or the moon, whose fragrance spreadeth for two miles around, take her birth' in any other than an extraordinary way, idz, from within the earth, by virtue of thy sacrificial rites ? Unto thee, en, accom- pUshed one, I behold thee become the mother. of a son!'" Vaisampayana continued, "And after the sons of Fandu were married, Hari (Krishna) sent unto them (as presents) vari- ous golden ornaments set with pearls and black gems (lapis laztdi). And Madhava (Krishna) also sent unto them costly robes mauufactured in various countries, and many beautiful s^d soft blankets and hides of great value, and many costly, beds and carpets and vehicles. And he also sent them vessels by huadreds, set with gems and ,d>amonds. And Krishna also gave them female servants by thousands,, brought from various coujitries, and endued with beauty, youth, and accomplishments, and clad in every ornament. And he also gave them many weU-traiued elephants brought from the country of the Madras, and many excellent horses iu costly harness, cars drawn by hprses of excellent colors and large teeth. A"d the slayer of Madhu, of immeasurable soul, also sent them coins of pure gold by crorps upon crores in separate heaps. And Yudhia^- tliira the just, desirous of gratifying Govinda,. accei)ted all those presents with great jo|.'f Thus ends the two btitK|re(J and first Section ia the Vaivahika of the Adi ParvA. Section CCII. (Viduragamana Parva continued.) Vayarapayana said, " The news was carried unto all the raonarchs (who had come to the Svayamvara of Draupadi) by their trusted spies that the handsome Draupadi had been united in marriage with the sons of Pandu. And they were . also informed »hat the illustrious hero who had bent the bow and shot the mark was none else than Arjuna, that foremost of victorious warriors and first of all wielders of the bow and arrow. And ib became known that the mighty warrior who had dashed Shalya, the king of tlie Madras, on the ground, and who in wrath had terrified the assembled monarchs by means of the tree (he had uprooted), and who had taken his stand before all foes in perfect fearlessness, was none else than Bhima — that feller of hostile I'anks, whose touch alone was sufficient to take the life out of all foes. And the monarch?, upon being informed that the Fandavas had assumed the guise of peaceful Brahmanas, wondered much. They had heard that Kunti with all her sons had been .burnt to death ia the conflagration of the house of lac. They, therefore, now regarded the Fandavas in the light of persons who bad, after death, come back to life. And recollecting (he cruel scheme contrived by Furochana, they began to say,— 'O fie on Bhiama, fie on Dhrita-rashtra of the Kuru race i' "And after the Svayamvara was over, all the monarcha (who had come thither), bearing that Draupadi had been united with the Fandavas, set out for their own dominions. . "And Duryodhana, hearing that Draupadi had elected Shwe- ta-vahana ('Arjuna) as her lord, became greatly depressed. And accompanied by his brothers, Aswat-thama, his unela (Sakuni), Kama, and Kripa, the prince set oiit with a heavy beart for his capital. Then Dush-shasana, blushing with shame, addressed his brother softly and said, 'If Arjuna had not disguised himself as a Brahmana, he could never have succeeded in obtaining Draupadi. It was for this disguise, king, that no oue could recognise him as Dhananjaya. Destiny, 71 ^g2 MARiKHAnATA, 1 ween, is supreme. Exertion is fruitless ; fie on our exertions, •O brother ! The Pandaijas are still alire !' Speaking uii» to one another thus and blaming Purocbana (for his care- lessness), tliey then entered the city of -Hastinapore, -with >^tlicerless and sorrow ful beaTts. ^ud beholding the mighty sans of Pritba, out -of the birrniiig bouse of lac and allied with Drupada, and thinking of Dhrishta-dyunina and Shikhandi and thti other sons of Drupada all accomplished in fight, they were srtuck with fear and overcome witfc despair. '■ Then Vidura, having lenrnt that Draupndi had been won by the Pandavas and that the sons of Dhrita-rantra bad come Tback (to Hastinapore) in shame — their p-ide hnniiliated, be- came filled with joy. And, king, apinroaching Dbrita-rasbtra, Kshatta said, 'The Kurus are proaperrng by good luck !' And hearing these words of Vidora, the soxi of Vichitra-TiTyA (Dhrita-raBhtra) wondering, said in great glee, 'Wiiat good luck, 'O ¥idura I What good luck ?' And from ignorance, the blind monarch understood that his eldest son Duryo-dhana bad been elected by Drupada's daughter as her lord. And the king immediately ordered various ornaments to be made for Drau- padi. Aijd be commanded that bdth Draupadi and his soa buryodhana should be brought with pomp to Hastinapore. It was then that Vidura told the monarch that Draupadi had elected the PandaTas for her lords, and that those heroes were all alive and in peace, and that tbey had been received with gr#at respect by king Drupada. And he also informed I)|i}rji«^rashtra that the Faudayas had been united with many l»IatiT«« and friends of Drupada, each owning large armiess, and with many others who had come into that Svayamvara. " Heaving these words of "Vidura, Dhrita-rashtra said, 'Those children are to me, O Kshatta, as much as they are to Pandu. Nay more. O listen to me why my affection for them now is even greater 1 The heroic sons of Pandu are well and in peace. They have obtained many friende. Their relatives, and others whom they have gained as allies, are all endued with great strength. Who, O Kshatta, amongst monarchs in prosperity or adversity, would not like to have Drupada with hia relatives as ally ?"' km PARVx. 56B' Valsampayana contiauei, "Hearing these words of th» monarch, Vidura said, '0 king, let thy understanding remain ao without change for a hundred years!' And having said this, Vidura returned to his own abode. Then, O naondrcfa, there cam« uhto Dhrita-vashtra, Dtiryodhana and the 80>i of Eadha (Kama). And. addressing' the naonnrch they i^aid, 'We cannol, O Idng, speak of any transgression in the presence of Vidura ! We have now found thee alone, and will, therefore, say all we like! What is this that thou hast, O monarch, desired to do? Dost thou regard the prosperity of thy foes as if it were thy own, that thou haidsfc been applauding the Paiidavas, O thou foremost of men,, in- the presence of Vidura ? O thou sinless one, thou actest not, O' king; in the way thou shouldst ! O father, we should now act every day in such. « way as to weaken the strength of the Pandavas ! The tiitfe- Jjath com«, Q father, for us to take counsel together-, so thab the Pandavas may not swallow lis all with our children and forces and friends and relatives !' " Thus ends the two hundred and second. Section in th*- Viduragamana of the Adi Pai-v;u Section CCIII. ( Viduragamana P'arva continued. ) Vaiaampayana said, "Dhrita-rashtra replied, saying, 'Id*-- sire to do exactly what you would recommend. But I wish not to inform Vidura of it even by a changfi of muscle. It was, therefore, O son, that I was appfetuding the Pandatas ia Vidura's preseinoe, so that he ooight not know even by a sign what is in my mind. Now that Vidura hathi gone away, this is the time, Suyodliana, for teHing me' what thoit hast hit upon, and what, EMheya, thou tdo- hast hit upon t' "Duryodbana said, 'Let us, father, by means of trusted and skilful and adroit Brahmanas, seek to produce diss^nsiofis between the sons of Kunti and those of Madri. Or let king Di'upadft and bis sobs;- and sill his miuistera of »iiite be tempt- S61 UAHABHABATA. ed by presents of large wealth, so that he may abandon the cause of Yudhish-thira, the son of Kunti. Or let our spies induce the Pandavas to settle in Drupada's dominions, by des- cribing to them, separately, the inconveniences of residing in Hastinapore, so that, separated from us, they may per- manently settle in Fanchala. Or let some clever spies, full of resources, sowing the seeds of dissension among the Pan- davas, make them jealous of one another. Or let them incite Krishna against her husbands. She has many lords and this will not present any difficulties. Or let some seek to make the Pandavas themselves dissatisfied with Krislma, in vrhich case Krishna also will be dissatisfied with them. Or let, king, some clever spies repairing thither, secretly compass the death of Bhima-sena. Bhima is the strongest of them all. Belying on Bhima alone, the Pandavas used not to regard us of old. Bhima is fierce and brave and the (sole) refuge of the Pandavas, If he is slain, the others will be deprived of strength an.d energy. Deprived of Bhima, who is their sole refuge, they will no longer strive to regain their kingdom. Arjuna, king, is invincible in battle, if Bhima protecteLh him from behind. Without Bhima, Arjuna is not equal to even a fourth part of Radheya. Indeed, O king, the Pan- davas conscious of their own feebleness without Bhima and of our strength would not really strive to recover the kingdom. Or, if, O monarch, coming hither, they prove docile and . obedient to us, we would then seek to repress them according to the dictates of political science (as explained by Kanika). Or we may tempt them by means of handsome girls, upon which the princess of Panchala will get annoyed with them. Or, O Radheya, let messengers be despatched for bringing th^n Iiither, so that, when arrived, we may through trusted agents, '■ by some of the above methods, cause tbera to be slain. Strive, O father, to employ any of these ( various ) methods that may appear to thee faultless. Time passeth I Till their confidence in king Drupada—^that bull amongst kings — is established we may succeed, O monarch, to encounter them. But after their confidence bath been established in Drupada, we should fail. These; father, are the views eatertaiQed by.me for the dia- ADl PARVA, ,565 comfiture of the Pandavas. Judge, whether tbey/be good or bad ! What, O Kama, dost thou think !' " Thus eads the two hundred and third Section, in the Viduragamana of the Adi Parva. Section COIV. (Widuragamana Parva continued. ) Vaisarapayana said, "Thua addressed by Duryodbana, Kama said, 'It doth not seem to me, Duryolhana, that-tby reasoning is well-founded. O thou perpetuator of the Kuru race, no method will succeed against the Pandavas !. Brave prince, thou hadst before, by various subtle means, striven to compass thy wishes. But ever hast thou failed to slay thy foes. They were then living near thee, king I They were then unfledged and of tender years [ Thou couldst not injure them then. They are new living at a distance, grown up, full-fledged. The sons of Kunti, O thou of firm resolution, cannot now be injured by any subtle contrivances of thine, This is my opinion. Aided as they are by the very fates, and desirous as they are of regaining their ancestral kingdom, we can never succeed in injuring them by any means in our power. It is impossible to create disunion amongst tkem. Tliey can never be disunited who have all taken to a common wife. Nor can we succeed in estranging Krishna from the Pandavas by any spies of ours. She chose them as her lords when they were in adversity. Will she abandon them now that they are in prosperity ? Beside?, women always like to have many husbands. Krishna hath obtained her wish. She can never be estranged from the Pandavas. The king of Panchala is boneafj and virtuous. He is not avaricious. Even if we offer Mm our whole kingdom, be will not abandon the Pandavas. Drupada'fS son also possesseth every accomplishment, and is attached.to the Pandavas. Therefore, I do not think that the I^andavas can now be injured by any subtle means iu thy power. But, O thou bull aiuoiigat men, this is what is good and advisable fbr us now, via, as loog as the Pandavas, O king, are not.exter- miusijeil) so losg should we attack aud smite them ! Let this, 566 MlHABHAltlTA. course recommead ifcself to thee! As long as dur party iV strong and that of the k'tn-a of P&,iichala is weak, so long- strike them without a/ny scruples. O' son- of Gaudhari, as long as their innumerable vehicles and animals, friends, and friendly tribes, are not mastered together, continue thou, O' king, tot exibit thy prowess ! As long as the k-ing of the Panchalas together with his sons gifted with great prowess, ictteth not his heart upon fighting; with- us-, so long, O king, exibit thy pi-oweas ! And, ■(> king, exert thy prowess till he- of the Vrishni race (Krishna) c.ometh with the Yadava host into the city of Dl:upada, carrying everything before iiims- to restore the Pandavas ta their paternal kingdom. Wealth; every arliole of enjoyment, kingdom, there is nothing thafr Krishrta may not sacrifice for the sale 6f the Pandavas. The- illustrious Bhnrata had accquired the whole earth by hii prowess alone. Faka-sbasana (Indra) hath acquired the sover^ eignty of the three worlds by prowess alone. - 0' king, prowess- is always applauded in tiie Kshatriya. thoti bull amongst Kshatriyas, prowess is the cardinal virtue of th^ br&ve. Lefe u9, therefore, O monarch, with our latge arhiy consisting of foiir kinds, of forces, grinding DrupadA without loss of timei. ■faring hither the Paddavas. Irrieei, the Pandavaa are in- capable of being discomfitted by any policy of cbnciliatioii-,^ of gift of wealth and bribery^ or of disunion. Vanquish then* therefore, by thy prowess.) And Vanquishing them by thy prowess, rule thou this wide earth ! monarch, I see not any other means by which we may accomplish our end.'" Vaisampayana continued, "Hearing thes6 words of Radhey* Dhrita-rashtra endued with gi-eat strength, applauded him highly. The monarch then addressed him and said, 'Thou', O Bon of Siibta, art gifted with great wisdom and accotnplish- ed in arms. This speech, therefore, favoring the exhibitioji of prowess suiteth thee well ! But let Bhisma, and Drona, and "Vidura, and ye two, take counsel together and adopt that proposal which may lead to our benefit.' " Vaisampayana continued, "Thfea king Dhrita-rashtra called unto him all those celebratisd ministers and book counael with them."J . . A.J)l PAUTA, 567 Thus ends the two hundred and fourth Section in th« Viduragamana of the Adi Parva. Section CCV. (Vidu7'agamana Parva continued. ) Vaisampayana said, " Asked by Dhrita-rashtra to gire his •opinion, Bhisma replied, '0 Dlirita-rastra, quarrel with tlie i'andavas is what I can never approve. As thou art to me, so is Pandu without doubt. And the sons of Gandhari are to me as those of Kunti. I should protect them as well as I should thy sons, Dhrita-rashtra ! And, king, the Padavaa are as much near to me as they are to prince Duryoihana or to all the other Kurus. Under these circumstances, a quarrel ■with them is what I never like. Concluding a treaty with those heroes, let half the land be given unto them. This is, -without doubt, the paternal kingdom of those foremost of the Kurus also. And, O Durj'odhana, like tliee who lookest upoci this kingdom as thy paternal property, the Pandavas also look upon it as their paternal possession. If the. renowned sons of Pandu obtain not the kingdom, how can it be thine, or of any other descendant of the Bharata race ? If thou regardest thyself as lawfully come into the possfeSsion of the kingdom, I think they have lawfully come into the possession of this kingdom before thee ! Give unto them half the kingdom, in peace. This, thou tiger among men, isbeneficialto all; If thou actest otherwise, evil will befall us all. And thou too shalt be covered with dishonor. Duryodhana, strive thou to maintain thy good name. A good name is, indeed, the source of one's strength. It hath been said that one livelh in vain whose reputation hath gone. A man, Kaurava, doth not die so long as his fariielasteth ! .One liveth as long as onp's fame lasteth, and dieth when one's fame is gone ! Follow thou, O son of Gandhari, the practice that is worthy of the Kur.u race. thou of mighty arras, imitate thou tliy own ancestors! We are fortunate that the Pandavas have not perished. We are fortunate that Kunti too liveth. We are furtiinate bkat ,.the wretch Purqchana withoat. bei&g a^e to 5CS UAHABHARATA. accomplish his purpose hath himself perished. From that time when I heard that the sons of Kunti-bhoja's daughter were burnt to death, I was, son of Gandhari, ill able to meet any living creature. And, thou tiger among men, hearing of the fate that overtook Kunti (and her sons), the world doth not regard Purochana so guilty aa it regardeth thee ! And, O king, the escape, therefore, of the sons of Pandu with life froia tliat conflagration, and their reappearance, do away tvith thy evil repute ! And know, O thou of the Kuru race, that as long as those heroes live, the wielder jof thunder himself can- not deprive them of their ancestral 8%ire in the kingdom ! The Pandavas are virtuous anl unite* Wrongly are they being kept out of their equal share in the kingdom. If thou shouhlst act rightly, if thou shouldst do what is agreeable to me, if thou shouldst seek the welfare of all, give half the kingdom unto them f " Thus ends the two hundred and fifth Section in the Vidura- gamana of the Adi Parva. Section CCVI. {Viduragamana Parva coniinued.) Vaisampayana said, " After Bishma had concluded, Drona spake, saying, '0 king Dhrita-^rashtra, it hath been heard by us that friends summonei for consultation should always speak what is right, true, and conducive to fame. And, father,.! am of the same mind in this matter with the illustrious Bhisma ! Let a share of the kingdom be given unto the Pandavas. This is eternal virtue. Send, Bharata, unto Drupada without losft of time some messenger of agreeable speech, carrying with him a large treasure for the Pandavas. And let the man go unto Drupada carrying costly presents fur both the bride-grooms and the bride, and let him speak unto that monarch of thy increase of power and dignity arising from this new alliancfl with liim. And, O monarch, let the maij also say that both thyself and Duryodhana have become exceeding- ly glad in coneequence of what hath happened. Let him flay ttia repeatedly unto Drupada and. DhrisU-dyumna, An4 ADIPARVA, 669 let him speak ialso. about the alliance as Laving been exceed- ingly proper, ■ and agreeable unto thee, and thyself being worthy of it. And let the man repeatedly propitiate tha sons of Kunti and those of Madri (in proper words). And att thy command, king, let plenty of ornaments of pure gold be given unto Draupadi. And let, thou bull of the Bharata race, proper presents be given unto all the sons of Drupada* Let the niessenger then propose the return of the Pandavaat to Hastinapore. And after the heroes have been permitted (by Drupada) to come hither, let Dush-shasana and Vikarna go out with a handsome train to receive them. And whea they have arrived at Hastinapore, let those foremost of men be received with affection by thee. And let them then be installed on their paternal throne, agreeably to the wishes of the people of the realm. This, O monarch of the Bharata race, is what I regard should be thy behaviour towards the Pandavas who are to thee even as thy own sons !' " Vaisampayana continued, " After Drona had ceasecJ, Kama spoke again, saying, 'Both Bhisma and Orona hava been pampered with wealth that is thine and favors conferred by thee ! They ^ are also regarded by thee as ever thy trusted friends. What can, therefore, be more amusing than thab they both should give thee advice that is not for tiiy good ? How can the wise approve that advice which is pronounced aa gox)d by a person speaking with wicked intent but taking cara to conceal the wickedness of his heart ? Indeed, during a season of distress, friends ^an neither benefit nor injure. Every one's happiness or the reverse dependeth on destiny. He; that b wise and he that is a fool, he that is young in years and ha that is old, he that has allies and he that is without allies, all become, it is seen everywhere, happy or unhappy at times. Id hath been heard by us that there was of old a king of name Ambu-vicha. Having his capital at Kaja-griha he was the king of all the Magadha chiefs. He never attended to hig affairs. All his exertion consisted in inhaling, and exhaling the air. All his affairs were in the hands of his minister. And 'his minister, of name Mahakarni, became the supreme author- 4ty io the stat9i And regardicg himself allpowerful, he lej S70 MAHABHARATA. gan to disregard the king. And the wretch himself appro*' priated everything belonging unto the king,— ^his queens audi treasures and sovereignty. But the possession of all these, instead of isatisfying hia avarice, only served to inflame it the more. Having appropriated everything belonging unto th© king, he even coveted the throne. Bub it hath teen heard by us that with his best endeavours he succeeded not ia ilcquiriug the kingdom of the monarch his master even though the latter was inattentive to all business at>d content with only inhaling and exhaling the air. What else can be Btiid than that, O king, that monarch's sovereignty was de- pendent on destiny? If, therefore, O king, this kingdom be established ia t^ee by destiny, it will certainly continue in thee, even if the whole world were to become thy foe. If, however, destiny hath ordained otherwise, howsoever mayesb lihou strive, it will not laSt in thee ! learned one, remem-t bering all this, judge thou of the honesty or otherwise of thj*! advisers ! And ascertain thou also who aimongst them are wicked and who have spoken wisely and well.' " Vaisampayana continued, " Hearing these wwds of Kama, Drona replied, 'Wicked as thou art, it rs evident thou sayesb BO in consequence of the wickedness of thy intents. It is foe injuring the Fandavas that thou findest fault with us. But know, Kama, that wiiat I have said is for the good of all and the prosperity of the Kuru race. If thoxi regai^est all this as productive of evil, declare thyself what is for our good. If the good advice I have given be not followed, I think the Kurus will be exterminated in no time.' " Thus ends the two hundred and sixth Section in thft Yiduragamaua of the Adi Farva. Section OCVII. ( yidurageunaua Parvd eontinned. ) Yaiflampayana said, " After Drona had ceased, Vidura spoke, saying, '0 monarch, thy friends, without doubt, say unto thee what is for thy good. But unwilling as thou art ttt liBteu tQ what tbey say, tieir words scarcely fiad a placgi ADlPARVAi IT^' jn tliy ears. What tliat foremost of the Kurus, Bhisma the son ©f S^hantanu, hath said; is excellent and for thy good. Bu6 thou dost not listen t* it. The preceptor Drona also hath said much that is for thy good; which, however, Kama the son of Radha doth not regard so, But, Oking; reflecting hard I da- not find any one who is a better friend to thee than these twn- lioo6 among men (Bhisma and Drona)? or any one who excelfe fehem in wisdom. These two, old in years, in wisdom, and: in Ifearning, always regard thee, king, and the sons of' Fanduj with eqjixal eyes. And without doubt, king 6f the Eharata race, they are both, in virtue and truthfulness, not inferior to R&ma th« son. of Dasaratha-, and Gaya (of old),. Never before did they give thee any evil advice. Thou also, O monarch, ha&t never done them any injury. Why shoul(J, therefore, these tigers among men, who are ever truthful, give thee wicked advioe, when especially thou hast never injured them ? Endued with wisdom; these foremost of men in this world, O king, will never give thee coimeete that are trobked. O scion of the Kuru race, this i& my firm conviction that these two, aeqttai»ted as they are with all rules- of morality, will never, tempted by w.e&,Ith, utter anything betraying a spirit of partisanship. What they have said, O Bharata, I regard as highly beneficial ta thee ! Without doubt, O jnouarcb, the Pandavas are thy sons as much as Duryodhana and oithers are. Those minister^, therefore, that give thee any counsels fraught with evil unto the Pandavas, do not really look after thy imtevests. If there is any partiality in thy heart, king, for thy own children^ they who by their couni* sels seek to bring it out, certainly do thee no good> There~ fore, O king, these illuStrioiis persons endued with great splett- dour, have not, I thiak, said anything that leaieth to evil. Thou, however, dost not understand it. What these bullfi amongst men have said regarding the invinciblenesss of the Pandaras is perfeetly true. Think not otherwise of it, Q tiger among men | Bleat be thou ! Can the handsome Dhau- anjaya the son of Pandu, using both right and left han^ with e:qual activity, be vanquished in battle even by Ms^ha- \m himself ! Cau the great Btiima-sena of strong arms, S73 UAHABHiajtri; possessing the might of ten thousand elephants, Be Tanquis&J ed in battle by the immortals theniBelves ? Who also thafe desireth to live can overcome in battle the twins (Nakula and Bahadeva) like unto the sons of Yama himself, and well skill-, ed in fight ? How too can the eldest of the Pandavas (Yu- dhish-thira) in whom patience, mercy, forgiveness, truth, and prowess are always present, be vanquished ? They who bave Eama (Valadeva) as their ally, and Janarddana (Krishna) as their counsellor, and Satya^ki as their partisan, whom have they Bot already defeated in war ? They who have Drupada for their father-in-l&,w, and Drupada's sons — the heroic brothers X)hrishta-dyumna and others of Prisbata's xace — for their Jbrbthers-in-law, are certainly invincible. Eemembering this, O monarch, and knowing that their claim to the kingdom is even prior to thine, behave thou virtuously towards them. 5fhe stain of caluniny is on thee, monarch, in consequence of the act of Purochana. Wash thyself of it now, by & kindly behaviour towards the Pandavas. This kindly behavi- our of thine, O monarch, towards thee Pandavas will be sn act of great benefit to us, protecting the lives of us all iielonging to the Karu race, and leading to the growth of the 'T^hole Kshatriya race. We had formerly warred with king Drupada. If we can nQw secure him as an ally, it will streng^ then our party. The Dasharhas are, O king, numerous and strong. Know that where Krishna is all must be, and where -Krishna is, there victory must be. And, O king, that which can be effected by conciliation, who, unless cursed by the ■gods, would seek to effect by means of war ,? :.Hearing that the sons of Pritha are alive, the citizens and other subjects of the realm have become exceedingly glad and eager for be- holding them. O monarch, act in a way that is agreeable, to them. Duryodhana and Kama and Sakuni the son of Suvala, are sinful, foolish, and young. Listen not to them [ Possessed of every virtufr as thou art, I have long ago told thee, O monarch, that for Duryodhana'a fault, the subjects of this kingdom will be exterminated.' " Thus ends the two hundred and sereuth S^ctioa tU iht ^idui»ga,maiia of the Adi Psava, skction covin, (Vidtoraffamana Parva continued. ) Vaisampayana said, " Hearing these various speeches, Dhrita-rashtra spoke, saying, 'The learned Bhisma son of Shantanu, and the illustrious Eishi Drona, and thyself also {0 Tidura), have said the truth and what also is most bene- ficial to me. Indeed, as those mighty charioteers — the heroic sons of Kunti — are the children of Pandu, so are they, with- out doubt, my children according to the ordinance. And as ray sons are entitled to this kingdom, so are the sons of Pandu, •without boubt, entitled to it. Therefore, hie thee, Kahatta, and bring hither the Pandavas along with their mother, treat- ing them with affectionate consideration. And, O thou of the Bharata race, bring also Krishna of celestial beauty along with them. From sheer good fortune the sons of Pritha are alive ; and from good fortune alone those mighty charioteers have obtained the daughter of D.rupada ! It is from good fortune alone that our strength hath increased, and it is from good fortune alone that Purochana hath perished. And, O thou of great splendour, it is from good fortune that my great grief hath been dispelled.' " Vaisampayana continued, " Then Vidura, at the command of Dhrita-rashtra, repaired, Bharata, unto Yajna-sena and the Pandavas, And he repaired thither, carrying with bin) numerous jewels and various kiads of wealth for Draupadi and the, Pandavas and Yajna-sena also. And arrived at i)rupada's abode, Vidura, conversant with every r\ile of mo- rality and deep in every science, properly accosted the monarch and waited beside him. And Drupada also received Vidura in proper form arid they then both enquired after each other's; welfare. And Vidura then saw there the Pandavas and Vasu- deva. And as soon as he saw them he embraced them from affection and enquired after their welfare. And the Pandavas also, with Vasudeva, in due order worshipped Vidura of imf measurable intelligence. But Vidura, O king, in the name of Dhrita-rashtra repeatedly eoquire^l with great affection 574 UAHIEHARATI.' after their welfare. And he then gave, O monarcli, unto th© Pandavas and Kunti and Draupadi, and unto Drupada and Drupada's sons, the gems and various kinds of wealth that the Kauravas had sent them through him. And' possessed of immeasurable intelligence, the modest Vidura then, in the presence of the Pandavas and Keshava^ addressed the wellt behaved Drupada thus ; — 'With thy ministers and sons; O monarch', listen to vihati I say I King Dhritarrasbtra, with hia ministers, sons, and- friends, hath with a joyous heart, 0> king; repeatedly enquiredi; after thy welfare! And,^ O monarch, he hath been highly pleased in consequence of this alliance with thee ! So alsO)^ O king, Bhisma of great wisdom, the son of Shaatahu, witlK all the Kurus, enquireth of thy welfare, in every respect,; And Drona also of great wisdom, the son of Bharadwaja and thy dear friend, embracing thee in imagination, enquireth of; thy happiness. And, king of Panchalas, Dhrita-rashtra and all the Kurus, in conseqence of this alliance with thee, rega,r() themselves supremely blest. And, O Yajna-sena, the aequisi* sltion of this alliance with thee bath made them happier than: if they had acquired a new kingdom. Knowing all tliis, O monarch, permit the Pandavas to revisit their anscestral kingdom. The Kurus are exceedingly eager to behold the sons of Pandii ! These bulls ainong men have been absent Itog (from their kingdom). They as well as Piritha must h& very eager to behold their city. And all the Kuru ladies and. the citizens and our sujects are eagerly. waiting to behold Krishna the Panchala princes. This, therefore, is my opinion,; G monarch, that thou shouldst, without delay, permit thfit, Pandavas to go thither with their wife 1 And after the illus- trious Pandavas, king, have received thy permission to go thither, I shall send information unto Dhrita-rashtra by quicl^ messengers. Then, king, will the Pandavas set out with Kunti and Krishna.' " Thus ends the two hundred and ei;ghth Section in the; yiduragamana of the Adi Parva. Section OCIX. ( Viduragamanei Parva continued, ) ' Vaisampayana contiQued, "Hearing these words of Vidura, Drupada said, 'It is even so as thou, Vidura of great wis- dom, hast said. Venerable one, I too have been exceedingly bappy in consequence of this alliance. It is higlily proper that these illustrious ones should ireturn to their ansestral kingdom. But it is not proper for me to say this myself, if the brave son of Kuuti Yudhish-thira, if Bhima and Arjuna, if those bulls among men — the twins, themselves desire to go/ and if Bama (Valadeva) and Krishna both acquainted with every rule of morality, be of the same mind, then let the' Panda vas go thither. For these tigers among men (Rama and Krishna) are ever engaged in doing what is agreeable and liieneficial to the sons of Fandu.' "Hearing this, Yudhiah-thira said, 'We are now, O monarcH, with all our younger brothers, dependent on thee ! We shall •cheerfully do what thou art pleased to command !' " Vaisampayana continued, " Then Vasudeva said, 'I am of opinion that the Fadavas should go. But we should all abide by the opinion of king Drupada who is conversant with every rule of morality." " Drupada then spoke, saying, I certainly agree with what the foremost of men, the heroic Dasarha of strong arms think- etb, having regard to the circumstances. For as the illustrious sons of Fandu now are to me, so are they, without doubt, to Vasudeva. And the son of Kunti Yudhish-thira himself doth nob seek the welfare of the Fandavas so earnestly as doth Keshava this tiger among men.' " Vaisampayana continued, " Commanded by the illustrious Drupada, the Fandavas then, king, and Krishna and Vidu- ra, taking with them Krishna the daughter of Drupada, and the renowned Kunti, journeyed towards the city called after the elephant, stopping at various places along the way for purposes of pleasure and enjoyment. And king Dbrita-rashtra* Hearing those heroes hadaeared the capital, sent out the 576 UAnABHARATA, l^auravaa to receive them. And they who were thus sent oui) were, O Bharata, Vikarna of the great bow, and Chitra-sena, and Drona that foremost of warriors, and Kripa of Gautama's line. And surrounded by these, those mighty heroes, their splendour enhanced by that throng, slowly entered the city of Hastinapore. And the whole city became radiant aa ib were, with the gay throng of sightseers impelled by curio* Bity. And those tigers among men gladdened the hearts of all who beheld them. And the Pandavas, dear unto the bearts of the people, heard, as they proceeded, various excla* mations which the citizens, ever desirous of doing the pleasure of those princes, loudly uttered. And some exclaimed, 'Hero returns that tiger among m@n, conversant with all the rule» Q;f morality, and who always protects us as if we were hi* nearest relatives !' And elsewhere some said, 'It seems that Uing Pandu — the beloved of his people — returneth today from the forest, doubtless to do what is agreeable to us !' And there were some who said, 'What good is not done to us today when the heroic sons of Kunti have come back to our town ? If we have ever given away in charity, if we have ever poured, hbatious of clarified butter into the fire, if we have any ascetic merit, by virtue of all those acts let the Pandavas stay^ i-u our town for a hundred years 1' " At last the Pandavas arriving at the palace, worshipped, the feet of Dhrita-rashtra, as also of the illustrious Bhisma, And they also worshipped the feet of everybody also who deserved that honor. And they enquired after the welfare of every citizen (there present). At last at the command of Dhrita-rashtra they entered the chambers that had been assigned to them. " And after they had rested there for some time, they wera sumnioned (to the court) by king Dhrita-rashtra and Bhisma the son of Santanu. And when they came, king Dhrita- rashtra addressing Yudhish-thira, said, 'Listen, son of Kunti, with thy brothers, to what I say ! Repair ye to Khandava-, prastha so that no difference may- arise again (between ye and your cousins) ! If ye take up your quarters there, no one will be aljle to do ye any injury! Protected by Partha Am PAHVA, S7f mass of clouds. "And when the city was built, there came, king, uu- Dserous Brahmanas well acquainted with all lihe Vedas and conversant with every language, wishing to dwell there. And t^ere came also unto that town numerous merchants from eyery direction, in hopes of earning wealth. And there also came numerous persons well-skilled in all the arts, wishing to take up their abode in that city. And around the city were laid out many delightful gardens adorned with numerous trees bearing both fruits and flowers, And there were Am^ fas a.ad Avm'atakas, and Kadamvas and Asoleas, and OAcim- pakas I and Punnagets and Nongaa and Lahuchus and Panasas; ♦vnd Shalas and Talas and Tamalaa and Vakulas, and Ketakas •with their fragrant loads; beautiful and blossoming and grand Amalakas with branches bent down with the weight of fruits, and Lodhras and blossoming AnJcolas ; and Jamhus and Pata- las and KunjeiJcas and Atimuktas ; and Karaviras and Pari' ^atas: and numerous other kinds of trees, always adorned with powers and frnjts and thronged with feathered creatures of vatious tribes. And those verdant groves always resounded witk the notes of maddened peacocks and Kokilas. And there were VArious pleasure-houses bright as mirrors, and numer- ous bowera of creepers, and charming and artificial hillocks, ■and many lakes filled to the brim with crystal water, and .delightful tanks fragrant with lotuses and lilies and adorned :with swans and ducks and chakravakas. And there were many delicious pools overgrown with fine acquatic plan^ And there were also diverse ponds of great beauty and large dimensions. And, king, the joy of the Pandavas increased • from day to day, inconsequence of their residence in that large kingdom that was peopled with pious men. " Thus after the virtuous behaviour of Bhisma and kin^ Dhrita-sashtra towards them, the Pandavas took up their abode in Ehandava-prastha. And adorned with those five mighty warriors, each equal unto ludra himself, that forcmosb . of cities looked like the capital of the ueth^r kingdom (Bhoga< vatlj ftdorned with the Nagaa, Ani, monarch, having settled the Pandavas there, the heroic Krishna, having ob- taining their leave, came hack with Butna to Dwaravati." Thu3 ends the two hundredand ninth Section in the Rajya^? t&va of the Adi, Patva. Section CCX. , • t ( Rajyalava Parva continued, ) •Tanamejaya said, "0 thou of the wealth of asceticisQJy what did those great soulSj my grand-sires, the illustrioiia Suudavas, do, after having obtained the kingdom of India- prastha ? How did their wedded wife Dranpadi obey th«iu all ? How is it also that no dissensions arose amongst those illustrious rulers- of men, all attached to one wife ; Krishna"! thou of the wealth of asceticism, I wish to hear everything in detail regarding fehe behaviour towards one another of those rulers of men- after their union with Krishnar!" Vaysampayanft said, " Those oppressors of all foes, the Pandavas, having obtained' their kingdom, at the command of Bhrita-rashtra parsed their days in- joy and happiness a* Khandava-prastha with Krishna. And Yiidhish-thira, endued with great energy and ever adhering to truth, having obtain- ed the sovereignty, assisted by his brothers virtuously ruled the land. And the sons- of Pandu, endued with greatr wisdoia and devoted to trutltand virtue, having vanquished all their foee, continued to live there in great happiness. And- these bulls among men, seated on roj^al] seats of great value, used tO' discharge all the duties of government. And one day while all those illustrious heroes were seated, there came unto them the celestial Rishi Narada in course of his waoderinge^k And beholding the Rishi, Yudhish-thira gave himhis own> handsome seat. And a'fter the celestial Rishi had been seated, the wise Yudhish-thira duly offerfed him the Arghya with hia own hands. And the king also informed the Rishi of the state of his kingdoHK And the Rishi accepting the worship became well pleased. And eulogising him with benedictions, the Rishi .commauded the king to take his seat. And commanded by 5'80 MABABHARATA, the Risti the king took Ids seat. And the king sent word un- to Krishna (in the inner apartments) of the arrival of the ih lustrious one, And hearing af the Rishi'a arrival^ Sraupadi, purifying herself properly, came with a respectful attitude to- l/vhere Narada was with the Paudavas, And the virtuouis princess of Panchala, worshipping the celestial Bishi's feet, Btood with joined hands before him, properly veiled. And the illustrious Narada, pronouncing various benedictions oq her, commaadjjd the princess to retire. Aiid after Krishna had retired, the illustrious Kishi, addressing in private all the Palidavas with Yudhish-thira at their bead, said, 'Tlie re- nowned princess of Pahchala is the wedded wife of ye all. Establisli ye a rule amongst yourselves so that disunion may not arise amongst ye. There were, in former days, celebrated throughout the three worlJts, two brothers named Sunda and Upasunda living together and incapable of beiug slain hf anylsody except themselves. They ruled the same kingdom, lived in the same bouse, slept on the same bed, sat on thfe iSclme seat, and ate of the same dish. And yet they killed (each other for the sake of Tilottama. Thei-efore, Yudhisb- ibira, preserve your friendship for one another and do that which may not produce disunion amongst ye ! ' " Hearing tbis, Yudliish-thira asked, '0 great Muni, whose Sons were those Aanras called Sunda and Upasunda ? Whence arose that dissension amongst them, and why did tliey slay each other ? Whose daughter also was tiiis Tilottama, for itvhoselove the maddenel brothers killed each other ? Wate she an Apsara or the daughter of any celestial ? O thou whose wealth is asceticism, we desire, O Bralimana, to hear in detail everything a.s it had happened! Indeed, our curio- sity hath become gretit ! ' " Thus ends the two hundred and tenth Section iu th'e Rajya-lava of the Adi Ptuva. Section CCXL ( Raj.ya-lava Parva cmtinii.fd.) Tajsampayana. said, "Hearing these words of Yudhiab-tTuT ra, Naratda replied, 'O son of Pritha, with thy brothers listea to me as I recite this aid story, O Yudhish-thira, exjictly as everything happened ! In olden days, a mighty Daity* ©f name Nikutnb)ia, enluei with great energy and strengthj was bora in the race of the great Asura, Hininya-kashipUi Unto this Nikamhha were born two sons Hamed Sunda and TJpasunda. And both of them were mighty Asuras endued with great energy anl fc&rriUe prowess. And the brothers were both fierce and possessed wicked hearts. Aud theae |)aityas were both of the same resolution, and ever engagecj in achieving the same tasks and ends. And they were eve? sharers with each other in happiness as well as in woe.. Ani each speaking anl doing what was agreeable to the other, the l^cothers never aibe unless they were together^ and never went anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts?,, And endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. And always entertaining the same |iurpoae, desirous of sub- jugating tiie three-worlds, the brothers, ^fter due iniiiatiop, went; to the mountains of Vindhya. And wending there, ser Tere were the ascetic penances they performed. And exhaustr ei with hunger and thirst, with matted locks on their heads and attired in barks of trees, long was the time after which they acquired sufficient ascetic merit,. Besmearing Ihemselteg with dirt from head to foot, living upon air alone, standing on their toes, they offered pieces of the flesh of their bodies into the fire. With arms upraised, and eye-lids fixed, l.ong,wa^ the period for which they observed their vows. And during the course of their ascetic penances, a wonderful incident happened there.^ For^. the mountains pf Vindhya, heated fo^j a long course of years by thgpQWer of their aecetic austerities, Ijegan to emit vapours from every part of their body. _4§^ fi8£ MA.ffABHi.RAT*. Bebolding the severily of their austerities, the celestials Be* came alarmed. And the gods began to offer numerous oh-' structions for impeding the progress of their- asceticism. And the celestials repeatedly tempted the brothers by means of every precious possession and the mos* beautiful girls. But firmly wedded theretoj the brothers broke not their vow9. Theii the celestials once more manifested, before the illustrioua brothers, their powers of illusion. For it seemed their sisterst; mothers, wives, and other relatiires, with dishevelled hair and' ornaments and robes, were running towards them in terror/ pursued and struck down by a Bakshasa with a lance in hand.' And it seemed that the women implored the help of the brothers, crying. O'Save us ! Bat all this went for nothing, for firmly wed the illustrious Sthanu (Mahadeva) were the only ones who- succeeded in preserving theii^ tranquillity ©f mind. And ex-^ eeedingly desirous as "Mahadeva was (of beholding Tilottama), when that damsel (in her progress round the celesfial conclave)- was at his side, another face like a fuII-bloomed lotua appeared ©n the southern side of his body. And when she was at his back, another face appeared on the west» And when the. damsel was on the northernj side of the great god, a fourth face appeared on the norther-n side of his body. And Mahendrai^ also (who was eager to behold the damsel) came to have on his back, sidies, and in front, a thousand eyes, each large and flightly reddiah, And it was thus that Sthanu tbc gi;eat gOi|^ 5SS' MAHABHAR4T** came to have four faces, and the slayer of Vala, a th6uga,ncl eyesj And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama? walked round them. And excepting the god — the Grand-sir* himself, the glances of those illustrious personages, even of all o them, fell upoa Tilottama's body. And when Tilottama set bub (for the city of the Asuras), all the celestials and the great Rishis, be-holding the wealth of her beauty, regarded the task as already accomplished. And after Tilottama had gone away, the great god who was the First cause of the universe, dis- Biissed all the celestials and the Rishis. ' " Thus ends the two hundred and thirteenth Section in th& Rajya-lava of the Adi Parva. Section CCXIT. ( Rapja-lava Parva continued. ) Tarsampayana said, "Narada continued, 'Meanwhile the Asura brothers having subjugated the earth were withovifr- a rival. And their fatigue of exertion past, bringing the three ■worlds under equal sway, they regarded themselves as having- nothing more to do. And having brought all the treasures of Ihe gods, the Gandharvaa, the Yakshas, the Nagas, the Bakshasaa, and the kings of the earth, the brothers began to. pass their days in great happiness. And when they saw they- tad no rivals (in the three worlds); giving up all exertion, they devoted their time to pleasure and merriment, like the celestials. And they experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes, and floral wreaths, and viands, and drinks^ and many other agreeable objects, all in plenty. And in, houses and woods and gardens, in hills and in forests, where- ever they liked, they passed their time in pleasure and amuse- ment, like the immortals.. And it so happened that one day they went for purposes of pleasure to a table-land of the Vindhya range, perfectly level and stony, and overgrown with, blossoming trees. And after every object of desire, all of the^, most agreeable kind, had beea brovight, the brothers eat oi^ iDIPAUVA, 5§ff in excellent seat, with Kappy hearts and accompanied lay bandr some women. And these damsels, desirous of pleasing the brothers commenced a dance ia acco-mpanimenfc with music, and sweetly chaunted many a song in praise of the mighty pair. " ' Meanwhile, Tilottama attired in a single piece of red silk that exposed all her charms, eame along, plucking wild flowers along; her way. And she slowly advanced to where those mighty Asuraswere, gathering, as she walked, karni- haras from the trees that grew along the river-side. And the Asura brothers, intoxicated with the large potations thsy had imbibed, were smitten upon beholding that maiden of trajiscen- 4ant beauty. And leaving their seats they went quickly to where the damsel was. And both of them being under the influence of desire, each sought tlie maiden for himself. And Sunda seized- that maid of fair brows by her right hand, while Upasunda caught hold of Tilottama by her left hand. And intoxicated with the boons they had obtained, with physical might, with the wealth and gems they had gathered from every quarter, and with the wine they- had drunk, and maddened with all- these, and influenced by desire, they addressed each other, each contracting his brow in anger. She is m/y wife amd, therefore-, your sv/periori said Sunda. She is my wife and, therefore,^ your dauffhter-in-law, replied TJpasunda. And they said un- to each other, She is mine, not yours. And soon they were under the influence , of rage. And maddened by the beauty- of the damsel, they soon forgot their love and affection for. each other. And both of them, deprived of reason by de- sire, then took up their fierce maces. And each repeating^. I was the first, I was the first (in tak'iog hev hand), struck each other. And the fierce Asuras, struck, by each other with- the mace, fell down upon the ground, their bodies bathed in blood, like two suns loosened from the firmament. And be- holding this, the women that had come there, and the other Asurag there present, all fled away, trembling in grief and fear, and took refuge in the nether regions. And the Grand- sire ' himself, of pure soul, then came there, accompanied by. the celestials and the great Bishis. And the illustrious Grand-. sire applauded Tilottama aad expressed his wish of granting. S9d UAHABrAfiATi. her a boon. ' And the Supreme Deity, before Tllottama.spolces desirou3 of granting her a boon, cheerfully said, — O beauti-. ful damsel, thou shalt roam in the region of the Adityas. And thy splendouE. shall be so great that nobody will ever be abla. to look at thee for any length of time. — And the Grand-sir© of all, granting this'boon unto her, and establishing the three: worlds on Indra as before, returned to his own region. ' " Narada continued, 'It was thus that those Asuras, ever united and ever inspired by the same purpose, slew each other in wrath for the sake of Tilottama. Therefore, from affectioa I tell ye, ye best of the Bharata line, thatJf ye desire ta do anything agreeable to me, make some such arrangement' that ye may nob quarrel with one another^ for the sake of" Draupadi ! ' " Vaisampayana continued, " The illustrious Pandavas, thus addressed by the . great Rishi Narada, consulting with one another, established a rule amongst themselves, in the pre- sence of the celestial Rishi himself endued with immeasurable energy.. And the rule they made was that when one of them would be sitting with Draupadi, any of the other four who would see that one thus rnust retire into the forest for twelve years, passing his days as a Brahmacharin^ And after the virtuous Pandavas had established that rule amsSligsb themselvesi the great Muni, Narada, gratified with them, went to the. place he wished. Thus, O Janameyaja, did the Pandavas, urged by Narada. establish a rule amongst themselves in regard to their common wife. And it was for this, Bharata> that no differences arose between them. " Thus ends the two hundred and fourteenth Section in thai^ E|:jya-lava of the Adi Parva. Section CCXV. ( Arjijma Vanavasa Parva, ) Vaisampayana said, "The Pandavas, having establisjiect! such a rule, continued to reside there. And by the prowesa of their arms they brought many kings under their sway,. And Krishna became obedieAt unto all the five. sons of Piitha,:. ADIPARTA, FOI those lions among men, of immeasurable energy. And like the river Saraswati decked with elephants, and the eleplianta taking pleasure in that stream, Draupadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceed* ingly virtuous in their practices, the whole race of Kurus, free from sin and happy, grew' in prosperity. "After sometime, O king, it so happened' that certain robbers lifted the cattle of a Brahmana. Aod while the robbers were carrying away the booty, the Brahmana, de- prived of his senses by anger, repairing to Khandava-prastha began to reprove the Pandavas in accents of woe. And the Brahmana said, 'Ye Pandavas, from this your dominion, my kine are even now being taken away by force, by despicable and wicked wretches! Pursue ye the thieves I Alas,' the sacrificial butter of a peaceful Brahmana is being taken away by the crows ! Alas, the wretched jackal invadeth the empty cave of the lion ! A king that taketh the sixth part of the produce of the land' without protecting the subject, hath been called by the wise to be the most sinful person in the whole world! The wealth of a Brahmana is being taken away by robbers ! Virtue itself is sustaining a diminution ! Take me up by the hand, ye Pandavas, for I am plunged in grief!'" Vaisampayana continued, "Dhananjaya the son of Kunti heard those accents of the Brahmana weeping in bitter grief. And as soon as he heard those accents, he loudly assured th© Brahmana, saying, — 'No fear!' But it so happened that the charaher where the illustrious Pandavas had their weapons was then occupied by Yudhish-thira the just with Krishna. Arjuna, therefore, was incapable of entering that chamber,' or going alone with the Brahmana, though repeatedly urged ( to do either ) by the weeping accents of the Brahmana* Summoned by the Brahmana, Arjuna reflected with a sorrow- ful heart, 'Alas, this innocent Brahmana'a wealth is being robbed 1 I should certainly dry up his tears. He hath come to our gate and is weeping even now. If I do not protect :jiim, the kiflg will be touished with sia in consequence of my 992 MAHilBHARATA, indifference, our own irreligiousness will be established through- out the kingdom, and we shall be incurring a great sin. If dis- regarding the king, L enter the chamber, without doubt I shall be behavinj^ untruthfully towards that monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body, and lasteth after the body hath perished.' Dhananjaya, arriving at this resplution, entered the chamber and talked with Yudhish-thira. And coming out with the bow, he cheerfully told the Brahmana, 'Proceed, O Brah^ mana, with haste, so' that those wretched robbers may not distance us much. I sliall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves !' Then Dhananjaya, using both his arns with equal skillj armed with the bow and cased in mail and riding on his ivar- chariot decked with flagstaffs, pursued tlie thieves, and piercing them with his arrows, compelled them to give up the booty. And benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero return- ed to the capital. And bowing unto all the elders, and con- gratulated by. every body, Partha at last approached Yudhish- thira, an& addressing him, said, 'Give me leave, O lord, to observe the vow I tookl In beholding thee sitting with Draupadi, I have violated the rule established by ourselves* I shall, therefore, go into the woods, for even this is our un- derstanding! ' Then Yudhish-thira, suddenly hearing thosfl painful words, became afflicted with grief, and said in aa agitated voice, 'Why !' A little while after, king Yudhish-thira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words : — 'O thou sinless one, if I am an authority worthy of regard, listen to what I say 1 hero, full well do I know the reason why thou badst entered my chamber and didst what thou regardest au act disagreeable to me ! But there is no displeasure in. my iliiindt The younger brother may, without fault, enter thq 4|hamber where the elder .ji)rt)ther sitteth nith his wife, It i^ 4DIPARTA. SD3 only the elder brother that acts against the rules of propriety by entering the rooin where the younger brother sitteth with his wife. Therefore, thou of mighty arms, desist from thy purpose ! Do what I say ! Thy virtue hath sustained no dimi- nution; Thou hast not disregarded me ! ' " Arjiina, hearing this, replied, 'I have heard even froni thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon ! ' " Vaisampayana continued, " Obtaining then the king's per- mission, Arjuna prepared himself for a life in the woods. And he went tp the forest to live there for twelve years. " Thus ends the two hundred and fifteenth Section in the Arjuaa-vanavasha of the Adi Parva. Section CCXVI. ( Aiyunix-vcmmcishd PciiFva continued. ) Vaisampayana said, "And when that spreader of the re- nown of the Kuru race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that jUustrious hero for a certain distance. And followed by Brahmanas conversant with the Vedas and Vedangas and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by teciters of Puranas, by narrators of sacred stories, by devotees leading celebate lives, by Vanaprasthas,' by Brah- manas sweetly recitirig celestial histories, by these and various classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Marutas. And, thou of the Bharata race, that bull of the Bharatas saw, as he journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and sacred places of pilgrimslge. And at last arriving at the source of the Ganges, the mighty hero thouglit of settling there,' "Listen now, Janameyaja, to a wonderful feat which that foremost of the sons of Pandu, of high soul, did while there ! When that son of Kunti, O Bharkta, and the Brahmanas who had followed him, took up their residence sit that region, the Srabmauas performe(f iunumerable Agni-hotraSi (sacrificftl ritef 75 594 HAHABHARAT&i by igniting the fire). And, O king, in consequence of those learned, vow-observing, and illustrious Brahmanas, who never deviated from the right path, daily establishing, and ig&iting with mantras on the banks of that sacred stream, after perform* ance of their ablutions, iires for their saerifices, and pouring libations of clarified butter into the same, and worshipping those fires with offerings of flowers, tltat region itself where the Ganges entered the plains became exceedingly beautiful ! And one day that bull, amongst the Pandavas, while residing in that region in the midst of those Brahmanas, descended (as usual) into the Ganges for performing his ablutions. And after his ablutions had been over, and after he had offered the (usual) oblations of water unto bis deceased ancestors, as he he was about to rise up from the stream desirous of perform- ing his sacrificial rites before the fire, the long-armed hero, O king, was drawn away into the bottom of the water by XJlupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Fandu was carrieol |iito the beautiful mansion of Kauravya the king of the Nagas. And Aijun^' saw there a sacrificial fire ignited for himself. And beholding that fire, Dhananjaya, the son of Xnuti, per- formed his sacrificial rites with devotion. Atxd Agni was much gratified with Arjuna for lihe fearlessness with which tliat hero poured libations into, his manifested form. And after he had performed his rites before fire, the son of Kunti, beholding the daughter of the king of the Kagas , addressed her smilingly and said, '0 handsome girl, what act of rashness is this that thou hast performed, O timid one ! Whose is this fceautifal^region, who art thou and whose daughter ? ' "Hearing these words of Arjuna, Ulupi answered, 'There 18 a Naga of name Kauravya, born in the line of Airavata, I am, O prince, the daughter of that Kauravya, and my name is Ulupi. And, O thou tiger among men, beholding thee descended into the stream for performing thy ablutions, I was deprived of reason by the god of desire ! O thou sinless one, I am still unmarried. Oppressed as I am by the god of desire on account of thee, thou of the Kuru race, gratify ma tod»y by giving thyself up to me ! ' km parvaI 595 "Arjuna replleol, 'Commanded by king Yudtiish-thira, O amiable one, I am undergoing the vow of a Brahmacharin for twelve years ! I am not free to act in any way I like. Bat, tbou ranger of the waters, I am willing yet to do thy pleasure (if I cany. I have never spoken an untruth before. Tell me, therefore, O Naga maid, how I may act so, that while doing thy pleasure Z may not be guilty of any untruth or breach of duty ! ' " Ulupi answered, 'I know, O son of Pandu, why thoit wanderest over the earth, and why is it that thou hast been commanded to lead the life of a Brahmacharin by thy superior ! Even this was the understanding to which all of ye had been pledg.ed, viz, that amongst ye all owning Drupada'st daughter as your common wife, he who should from ignorance enter the room where one of ye should be sitting with her, should lead the life of a Brahmacharin in the woods for twelve years ! The exile of one another of ye, therefore, is only for the sake of Draupadr. Thou art but observing the duty arising from that vow^ Thy virtue cannot sustain- any dimi- mtion (by acceding to my BoUcitation). Then again, thou «f large eyes, it is- a duty to relieve the diatreissed ! Thy Tirtue suflFereth no diminution by relieving me ! Or, if {by: this act) Q Arjunsi, thy virtue suffereth a minute diminution, thou wilt acquire great, merit by saving my life. Know me for thy worshipper, Partha! Therefore yield thyself up to- me ! Even this, O lord, is the x)pinion of the wise, (viz, thab one should accept a woman that wooeth herself); If thoudost not act in- this way, know that I will destroy myself. O thou of long^ arms, earn thou great merit by saving- my- life I 1 seek thy shelter, O- thou best of men ! Tliou protectest al- ways, O son of Kunti, the affiicted and the masterless | I seek thy protection, weeping in sorrow. I woo thee, being' filled with desire* Tlierefore, do what is agreeable to me f It behovetb thee ta gratify my wish by yielding thyself' up to me ! Vaisampayana, said, "Thus addressed^ by the daughter of the king of the Nagas, the son of Kunti did everything she desired^ making virtoe his motive, And the powerful Arjuna^ 596 MABABHARATAi spending the night in the mansion of the Niga, rose with the Bun in the morning. And accompanied by Ulupi he came back from tlie palace; of Kauravya to the region where the Ganges entereth the plains, And the chaste Ulupi taking leave of him there, returned to h^r own abode. And, Bhara- ta, she granted unto Arjuna a boon making him invincible in water, saying, 'Every amphibious creature shall, without doubt, be vanquishable by thee ! ' " Thus ends the two hundred and sixteenth Section in the Arjuna-vanavaaa of the Adi Farva. Section CCXVII. ( Arjuna vanavasa Parvd continued. ) Vaiaampayana said, " Then the son of tlie wielder of the thunder-bolt, having narrated everything unto those Brahma- nas (residing with him there), set out for the side of the Himavat. And arriving at the spot called Agastya-vata.he next went to Vashishta's peak. And thence the son of Kunti pro- ceeded to the peak of Bhrigu, And purifying himself with ab- lutions and other rites there, that foremost of the Kurus gave away unto Brahmanas many thousands of kine and many houses. And thence that best of men proceed€d to the sacred asylum called Himyavindu, And performing his ablutions thei'ie, that foremost of the sons of Fandu saw many holy regions. And descending from those heights, that chief of men, O Bharata, accompanied by the Brahmanas, journeyed towards the east, desiring to behold the regions that lay in that direc- tion. And the foreflaost of the Kuru race saw many regions of sacred waters one after another. And beholding in the forest of Naimisha the delightful river Utpalini (full of lotuses) and the Nanda and the Apara Nanda, the far-famed Eausiki, and the jnighty rivers Gaya and Ganga, and all the eegions of sacred waters, he purified himself, Bharata, (with the usual rites), and gave away many kine unto Brahmanas. And whatever regions of sacred waters and other holy places there were in Anga, Vanga, and Kalinga, Arjuna went to all of them. And seeing them all with due ceremonies, he gave away much wealth. And^ ADl PARVA. 597 Bharata, all those Brahmanas who had gone thither follow- ing the son of Fandu, bade him farewell at the gate of the kingdom of Kalinga and desisted from following him further. And the brave Dhananjaya, the son of Kunti, obtaining their leave, went towards the ocean accompanied by only a few attendants. And crossing the country of the Kalingas, the mighty one proceeded, seeing on his way many countries and sacred spots and delightful mansions and houses. And beholding the Mahendra mountains adorned with the ascetics (residing there), he went to Manipur, proceeding slowly along the sea shore. And beholding all the regions of sacred waters and other holy places in that province, the strong- armed son of Pandu at* last went, king, to the virtuous Chitra-vahna, the ruler of Manipur. And tli£ king of Manipur had a daughter of great beauty named Chitrangadg,. And it so happened that Arjuna beheld her in her father's palace wandering at pleasure. Anid beholding the handsome dau- ghter of Chitra-vahana, Arjuna desired to possess her. And going unto the king '(her father), he represented unto him what he sought. And he said, 'Give unto me thy daughter, O king ! I am an illustrious Kshatriya's son.' And hearing this, the king asked him, 'Whose Son art thou ?' And Arjuna re- plied, 'I am Dhananjaya, the son of Pandu and Kunti.' And the king, hearing this, spoke unto him these words in sweet accents : — 'There was in our race a king of the name of Prabhanjana. He was childless. To obtain a child, he un- derwent severe ascetic penances. And by his severe ascetism, O Partha, he gratified that god of gods, Mahadeva, the hias- band of Uma, that supreme lord holding the (mighty bow called) Pinaka. And the illustrious lord granted him the boon that each successive descendant of his race should have one child only. And in consequence of that boon, one child only is born unto every successive descendant of this race. All my ancestors (one after another) had each male children.. I, how- ever, have only a daughter to perpetuate my race. But, O thou bull amongst men,, t/his daughter of mine I ever look upon as my son. And, thou bull of the Bharata race, I have duly made her a PttfriM. Therefore, one amongst the sons tha); £98 uabibbarita: may be begotten upon her by thee, O Bharata, shall be thff perpetuator of my race. And that son is the dower for which I may give away my daughter. O son of Pandu, if thou choos- est, thou canst take her upon this understanding.' Hearing these words of the king, Arjuna accepted them all, saying, *So be it/ And taking Ghitra-vahana's daughter (as his wife), the son of Kunti resided in that city for three years. And when Chitrangada gave birth to a son, Arjuna embraced that handsome princess affectionately. And taking leave of the king (her father), he set out on his wanderioga again. " Thus ends the two hundred and seventeenth Section in- the Arjuna-vanava^a of the Adi Farva, Section COXVm. ( Arjuna-vanavasa Parva continued. ) Yaisampayana said, " Then that bull of the Bharata race itrent to the regions of sacred water on the banks of the southern ocean, all adorned with the ascetics residing ther». And there lay scattered five regions of sacred water around, where also dwelt- many ascetics. But those five pieces of water themselves were shunned by all of them. And those sacred Waters were called Agastya, and Saubhadra, and Pauloma of great holiness, and Karandhama of great propitiousness yielding the fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja, that great washer of sins. And that foremost of the Kurus beholding those five sacred waters, and seeing them uninhabited, and ascertaining also that they were shunned by the virtuous ascetics dwelling around, asked those pious tnen with joined hands, saying, 'Why, O ascetics, are these five sacred waters shunned by the utterers of Brahma ? ' And hearing him, the ascetics replied, 'There dwell in these waters five large crocodiles which take away the ascetics (that may happen to bathe in them.) It is for this, G son of the Kuru race, that these are shunned !' " Yaisampayana continued, " Hearing these words of th-a ascetics, that foremost of men endued with mighty arms^^ though dissuaded by them, went to behold those waters^ Aud arrived &DI PARVA, 599 at the excellent sacred water called Saubhadra called after a great Rishi, the brave oppressor of all foes suddenly plunged iato it for taking a bath. -Ani as aeon as that tiger among men had plunged into the water, a great crocodile that wa a in it seized him by the leg. But the strong-armed Dhananjaya the son of Kunti,— that foremost of all men endued with might,— 'Seized that struggling ranger of the water, and dragged it forcibly to the shore. But dragged by the re- nowned Arjuna to the land, that crocodile became (trans- formed into) a beautiful damsel decked in every ornament. And, O king, that charming damsel of celestial form seemed to shine for her beauty and complexion. And Dhananja3'a the son of Kunti, beholding that strange sight, asked that damsel with a pleased heart, 'Who art thou, O beautiful one ? What for hadst thou been a ranger of the waters ? Why also . didst thou commit such a dreadful sin ?' The damsel replied, saying, 'I am, mighty-armed one, an Apsara sporting in the celestial woods. I am, O mighty one, Varga by name, and ever dear unto the celestial treasurer (Kuvera). I have four other companions, all handsome and capable of going every- where at will. Accompanied by them I was one day going to the abode of Kuvera. On the way we beheld a Brahmana of rigid vows, and exceedingly handsome, studying the Vedas in solitude. The whole forest (in which he was sitting) seemed to be covered by his ascetic splendour. He seemed to have illuminated the whole region like the Sun himself. And be- holding his ascetic devotion of that nature and his wonderful beauty, we alighted in that region, in order to disturb his ascetic meditation. Myself and Sauraveyi and Samichi and Vudvuda and Lata, approached that Brahmana, Bharata, at the same time. And we began to sing and smile and other- wise tempt that Brahmana. But, hero, that Brahmana (youth) set not his heart even once upon us. His mind fixed on pure meditation, that youth of great energy suffered nob bis heart to waver. And, 4) thou bull of the Kshatriya. race, the glance he cast upon us was one of wrath. And he said looking at us, — Becoming crocodiles, range ye the waters for a hundred years ,—^" 600 MAHABHABATA, Thus ends bhe two buddred and eig^hteenth Section in the Arjuna-vanavasa of the Adi Parva. Section CCXIX. ( Arjuna-vanavasa Parva continued, ) Vaisampyana said, "Varga continned, 'We were then, O thou best of tlie Bharata race, deeply distressed at this curse, We sought to propitiate that Brabmana of ascetic wealth de- parting not from his vows. And addressing him we said,-;- Inflated with a sense of our beauty and youth, and urged by the god of desire, we have acted very improperly. It be- hoveth thee, O Brabmana, to pardon us ! Truly, Brahma- na, it was death to us that we had at all come hither to tempt thee of rigid vows and possest of sufiScieney of ascetic wealth } The virtuous, however, liave said that women should never be slain. Therefore, grow thou in virtue ! It behoveth thee not to slay us so ! Conversant as thou art with virtue, it hatb been said that a Brabmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true ! The eminent always protect those that seek protection at their hands. We seek thy protection. lb behoveth thee to grant us pardon I — ' " Vaisampayana continued, " Thus addressed, that Brabma- na of virtuous soul and good deeds and equal in splendour, O hero, unto the Sun or the Moon, became propitious Unto them ] And the Brahmana said, 'The words hundred and hundred, thousand are all indicative of eternity. The word Jiw/hdred, however, as employed by me is to be understood as a limited period and not indicative of a period without end. Ye shall, therefore, becoming crocodiles seize and take away men (for only an hundred years as explained by me). At the end of that period, an exalted individual will drag ye all from the water to the land. Then ye will have back your real forms. Never before have I spoken an untruth even in jest. Therefore all that I have said must come to pass. And those sacred waters (within which I assign ye your places), after ye have been delivered by that iadividual, will become known all HOI PARVA* 601 OTer the world by the name of Nari-thirthas (or saol-ed waters connected with the sufferings and deliverance of females). And all of them shall become sacred and purifying in the eyes of the virtuous and the wise. ' " Vaisampayana continued, " Varga then, addressing Arjuna," finished her discourse, saying, 'Hearing these words of the Brahmana, we saluted him with reverence and walked round him. Leaving that region we came away with heavy hearts, thinking as we proceeded, — Where shall we all soon meet with that man who will give us back our own forms (after the trans- formation) ? — And as we were thinking of it, in albaost a moment, O Bharata, we beheld even the eminent celestial Rishi Narada. And beholding the celestial Rishi of im- measurable energy our hearts were filled with joy. And saluting him with reverence, Partha, we stood before hira with blushing faces. And he asked us the cause of our sorrow and we told him all. - And hearing what had happened, the Rishi said,— In the lowlands bordering on the southern ocean, there are five regions of sacred water. They are de- lightful and eminently holy. Go ye thither without delay. That tiger among men, Dhananjaya the son of Pandu, of pure soul, will soon deliver ye, without doubt, from this sad pliglit, — O hero, hearing the Rishi's words, we all came hither. And, O sinless one, true it is that I have today beea delivered by thee I And those four friends of mine are still within the other waters here. O hero, do thou a good deed by delivering them also !' " Vaisampayana continued, " Then O monarch, that foremost of the Pandavas endued with great prowess, cheerfully de- livered all of them from that curse. And rising from the waters they all regained their own forms. And those Apsaras then all looked, king, as before. And freeing those regions of sacred water (from the dangers for which they had been ■noted), and giving the Apsaras leave to go where they chose, ■Arjuna became desirous of once more seeing Chitranga,da. He, therefore, proceeded towards the city of Manipur. And arrived there he beheld on the throne the son he had begotten upon Chitrangada, and who was called by the name of VabhrU- 76 60^ tIAlABHABATA> valiana. And seeing Chitrangada onee more, Arjuna pr«HJeed« ed, O raohareh, towards the spot called Gokarna. " Thus ends the two haudred and nmeteenth Section ia the> Arjuna- vanavasa of the Adi Parva, Section COXX. C Arjuna-vanavasa FarvA continued. ) Vaisampayana said, "Then Arjuna of immeasurable pro-wessj saw, one after another, all the regions of sacred water and othef boly places that were on the shores of the Western ocean, Vivatshu reached the sacred spot called Prabhasa. And when the invincible Ai-juna had arrived at that sacred and delightful region, the slayer of Madhu, ( Krishna ) beard of it. And" Madhaba soon went there to see bis friend the son of Euuti. And Krishna and Arjuna met together and embracing each ©ther enquired after each other's welfare. And those dear friends who were none else than the Rishi Nara and Nara- ySna of old sait themselres down, Vasudeva asked- Arjuna about hia travels, saying, 'Why, O Pandava, art thou wander< ^ng Over the earth beholding all the regions of sacred water aad other holy places?' Then Arjuna told him everything that had happened. And hearing all, the lord Yarshneya said^ 'This is as it should be.' And Krishna and Arjuna, sport- ing as they liked, for sometime in PrabhSsa, went to the ' Baivataka mountain for passing some days there. And before they arrived at Eaivataka, that mountain had, at the command of Krishna, been well adorned by many artificers. And much iood also had, at Krishna's command, been collected there. And Arjuna enjoying everything that had been collected there ■for him, sat with Vasudeva to see the performances of the actors and the dancers. Then the high-souled Pandava, dis- missing them all with proper rfispect, laid himself down on a well-adorned and excellent bed. And as the strong-armed One Jay oa that excellent bed, he described unto Krishna every- thing about the regions of sacred water," the lakes and the mountains, the rivers and the forests, that he had seen. And .while he wa^ speaking of these, stretched upon that celestial ADIPARVA. 603 l)e(i, sleep, O Janamejaya, stole upon him. And he rose^in the aiorning, awakened with sweet songs and the melodious notes of the Vina and the panegyrics and benedictions of the bards. And after he had gone through the necessary acts and ceremoniesj he was affectionately accosted by him of the Vrishni race. And riding upoa a golden car, the hero then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya, for honor- ing the son of Kunti, the city of Dwaraka was well-adorned, i^ven all the gardens and houses within it. And the citizena of Dwaraka, desirous of beholding the son of Kunti, began to pour eagerly into the public thoroughfares by hundreds of thousands. And in the public squares and thoroughfares, hun- dreds and thousands of women mixing with the men swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas, that had collected there. And Arjuna was welcomed witli respect by all the sons of the Bhojas, the Vrishnis, and the Andhakas. ;Aad he worshipped those who deserved his wor- ship and received their blessings. And the hero was welcomed with affectionate reception by all the young men of the Yadava tribe. And he repeatedly embraced all who were equal to bim in age. And wending then to the delightful mansion of Krishna filled with gems and every article of enjoyment, he took up his abode there with Krishna for many days. " , Thus ends the two hundred and twentieth Section in tk@ J^rjuna-vauavasa of the Adi Farva. Skction CCXXL (Suhhadra-hardna Parva.) Vaisampayaaa said, " O best of monarchs, within a few ^ays after this, there commenced on the Raivataka mountain-, a grand festival of the Vrishnis and the Andhakas. And in that mountain festival of the Bhojas, the Vrishnis, and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. And, O king, the region around that hill was adorned with many a man- sion decked with gems and many an artificial tree of gaudy iJiue» And the musiciana struck up in coDcert and the danceie 604 UAHJkBHABATA, began to dance and the vocalists to sing. And the youths of the Viishni race, endued with great energy, adorned with every ornament and riding on their gold-decked cars, looked extreniely handsome. And the Citizens, some on foot and Bome on excellent oars, with their wives and followers went there by hundreds and thousands. And there was the lord' Haladhara (Valarama) too roving at will, excited with drink and accompanied by (his wife) Bevati and followed by many musicians and vacalists. And there also came Ugra-sena the powerful king of the Vrishni race, accompanied by his thou- sand wives and followed by sweet singers. And Raukmineya and Shamva also, ever furious in battle,: were roving there, excited with drink and adorned with floral wreaths of great beauty, and costly attire, disporting themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru and Nishat-ha, and Charu-deshna and Prithu and Viprithu, and Satyaka and Satyaki, and Vanga-kara and Maliarava, and Hardikya and Udhava and many others whose names are not given, accompanied by their wives and followed by bands of singers, adorned that mountain festival. And whefl that delightful festival of great grandeur set in, Vasudeva and Partha went about, together beholding everything around. And while they were wandering there, they saw the handsome daughter of Vasudeva — Bhadra by name — decked in every ornament in the midst of her maids. And as soon as Arjuna beheld her, he was possest by the god of desire. And, O Bha- »"ata, that tiger among men, Krishna, observing Partha con- template her with absorbed attention, said with smiles, 'How - is this ? Can the heart of one that rangeth the woods be agitated by the god of desire ? This is my sister, Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra, and she is the favorite daughter of my father. Tell jne if thy heart be fixed upon her, for I shall then speak to my father myself. ' "Arjuna answered, 'She is Vasudava's daughter and Vasudeva's sistei". Endued with so much beauty, whom can she not fascinate? If this thy sister, this maid of the Viishni race, becometh my wife, truly may I win prosperity &D1 PAaVA, 605 in everything ! Tell me, O Janarddana, by what means I may obtain her ! I will achieve anything that is achievable by man, to obtain her ! ' • " Vasudeva answered, '0 thou bull amongst men, the Swayamvara hath been ordained for the marriage of the Kshatriyas. But that is doubtful (in its consequence),^ Par- tha, as we do not know this girl's temper and disposition. In the case of Kashatriyas that are brave, a forcible abduction for purposes of marriage is applauded, as the learned have said; Therefore, O Arjuna, carry away this my beautiful sister by force, for who knows what she may do in a Swayamvara?*' Then Krishna and Arjuna, having thus settled about what should be done, sent some speedy messenger unto Yudhish- thira at Indraprastha, informing him of everything. And the- strong-armed Yudhish-thira, as soon as he heard it, gave his assent to it. " Thus ends the two hundred and twenty-first Section in the Subhadra-harana of the Adi Farva. Section CCXXII. ( Suhhadra-hxravd Parva continued. ) " Vaisampayana said, 'Then Dhananjaya, inforpied of the^ assent of Yudhish-thira, and ascertaining, O Janaraejaya, that the maiden had gone to the B,aivataka hill, obtained the assent of Vasudeva also, after having settled in consultation with him about what shonld be done. And that bull of the Bharata. race, that foremost of men,, with Krishna's assent, riding on his well- built car of gold furnished with rows of small bells and equipped- with every kind of weapon, — and the clatter of whose; wheels was like unto the roar of the clouds and whose splendour, was like unto that of blazing fire and which struck terror into the hearts of all foes and unto which were yoked the horses Saivya and Sugriva, — himself accoutred in mail and armed with the sword and his fingers encased in leathern fence, set out as if on a hunting iexpedition. Meanwhile Subhadra, having paid her homage unto that prince of hills Eaivataka, and having worshipped the deities and made the Brahmanas utter benedic- 506. BAHABHAKATA. tions upon her, and having also walked round the hill, waa coming towards Dwaravati. And the son of Kunti, afflicted with the shafts of the god of desire, suddenly rushed towards that Yadava girl of faultless features and forcibly took her up on his car. And that tiger among men, having seized that girl of sweet smiles, proceeded on his car of gold towards hiai own city (Indra-prastha). Meanwhile, the armed attendants of Suhhadra, beholding her thus seized .and taken away, all ran crying towards the city Dwaraka. And they all together reaching the Yadava court called by the name of Sudharma, represented everything about the prowess of Partha unto- the chief officer of the court. And the chief officer of the' court, hearing every thing, from those messengers, blew his gold- decked trumpet of loud sound, calling all to arm?» Stirred up by that sound, the Bhojas, Vrishnis, and Andhakas began to pour in from all sides. Those that were eating left their food,' and those that were drinking left their drink. And those tigers among men — those great warriors of the Vrishni and' Andhaka tribes — took their seats upon their thousand thrones of gold covered with excellent carpets and variegated with gems and corals and possessed of the lustre of blazing iire. And they'took their seats upon those thrones, like fire taking unto itself the faggots lying around. And after .they were seated in that court which was like unto a conclave of the celestials themselves, the chief officer of the court assisted by those that stood at his back, spoke of the conduct of Jishnu, And the proud Vrishni heroes, of eyes red with wine, as soon as they heard of it, rose up from their seats, unable to bear what Arjuna had done. And some amongst them said, ' Yoke^ o,ur cars ;' and some, 'Bring our weapons;' and some said, 'Bring^ our costly bows and strong coats of mail ;' and some loudly called upon their charioteers to yoke their cars, and some, from impatience, themselves yoked their horses decked in- gold unto their cars. And while their cars and armours and Btandarda were being brought, loud became the uproar of those heroes. Then Valadeva, white and tall as the Kylasa cliff, decked in garlands of wild flowers and attired in blue; robes, and proud and intoxicated with drink; said these words ;— ADl PARVA. 607 * 'Ye senseless men, what are ye doing, when Janarddana sitteth silent ? Without knowing what is in his mind, vainly do ye roar in wrath ! Let the high-souled Krishna give out what he purposeth. Accomplish ye with activity what he desiretli to do !' Then all of them, hearing these words of Halayudh* that deserved to be accepted, exclaimed 'Excellent !' 'Ex- cellent !' They then all heoame silent. And silence having heeu restored by the words of the intelligent Valadeva, they tools their seats once more in that assembly. And Kama, that oppressor of all foes, then spake unto Vasudeva, saying, 'Why, O Janarddana, sittest thou gazing without speaking ? • O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honored by us ! It seemeth, however, that vile wretch deserved not our homage. What man is there born of a respectable family that would break the plate after having dined off it ? Even if one desireth to contract such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that would act so rashly ? That Pandava, disregarding us and thee toe, hath today ravished Suhhadra, desiring to compass his own death. He hath placed his foot on the crown of my head. How shall I, Govinda, tamely bear it ? Shall I not resent it, even like a snake that is trod upon ? Alone shall I today make the earth destitute «f Kauravas ! Never shall I put up with this transgression of Arjuna !' Then all the Bhojas, VrishniSi and Andhakas, pressing there approved of everything that Valadeva had said deeply roaring like unto a kettle-drum or the clouds. " Thus ends the two hundred and twenty-second Section in the Subhadra-hal-ana of the Adi Parva, Section CCXXIII, ( Harana-harana Parva, ) Taisampayana said, " When the heroes of the Vrishni race began- to speak rapeatedly - in this strain, Vasudeva thea uttered these words of deep import and consistent with true morality. 'Guda-kesha (the conqueror of sleep or he of the -curly hair), by what he hath done,- hath not insulted our family, 60S UAHABHARATA, He hath, without doubt, rather enhanced our respect. Parlha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a Swayamvara as douhtful in its results. Who also would approTC of accepting a bride in gift as if she were an animal ? What man also is there on earth who would sell his offspring ? I think Arjuna seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadi:a is a renowned girl. Partha too possesseth renown. Perhaps, thinking of all this Arjuna hath taken her away by force. Who is there that would not desire to have Arjuna for a friend born in the race of Bharata and of the renowned Shantanu, and the son also of the daugh* ter of Kunti-bhoja? I do not see, in all the worlds with Indra and the Rudras, the person that can by force vanquish Partha in battle, except the three-eyed god Mahadeva. His car is well-known. And yoked thereunto are those horses of mine. Partha as a warrior is well-known, as also his lightness of hand. Who shall be equal to him? Even thia is my opinion : Go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will he gone. There is no disgrace, however, in conciliation.' Hearing, monarch, these words of Vasudeva, they did as he directed. And stopped by them, Arjuna returned to Dwaraka and was united in marriage with Subhadra. And worshipped by the sons of the Vrishni race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka. And the last years of his exile the exalted one passed at the sacred re- gion of Pushkara. And after the twelve years were complete, he came back to Khandava-prastha. And he approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. And Drau- padi from jealousy spake unto him, saying, 'Why tarriest thou here, son of Kunti ! Go where the daughter of the Satwata race is ! A second tie always relaxeth the first ohq upon a bundle !' And Krishna lamented much in this strain, -But Dhananjaya pacified her and repeatedly asked for forgive* ADI PARVA. 609 nesg. And returning soon unto where Subhadra was, attired in rei silk, Aijuna eeiit her into the inner apartments dressed (not as a queen but) in the simple garb ' of a cowherd woman. But arrived at the palace the renowned Subhadra looked hand- somer in that dress. And the renowned Bhadra of large and slightly red eyes first worshipped Pritha. And Kunti from excess Of affection smelt the head of that girl of every feature perfectly faultless, and pronounced infinite blessings upon her. Then that girl of face like the full moon hastily went unta Draupadi and worshippel her, saying, '1 am thy maid t' And Krishna rose up hastily and embraced the sister of Madhava from affection, and said, 'Let thy husband be without a foe 1" And Bhadra with a delighted heart said unto Draupadi, 'So ba it !' And from that time, O Janamejaya, those great warriors—' tbe Pandavas — began to live in happiness, and Kunti also' becatne very bappy. " Vaisampayana continued, " When that oppi-essor of all foes, Keshava of pure soul and eyes like lotus leaves, heard that the foremost of the Pandavas, Arjuna, had reached bis owa excellent city of Indraprastha, he came there accompanied by Rama and the heroes and great warriors of the Vrishni and Andhaka tribes, and by his brothers and sons and many otheE brave warriors. And Sauri came accompanied by a large army that protected him. And there came along with Sauri, that oppressor of all foes, the exceedingly liberal Akrura of great! intelligence and renown, the somraander of the brave Vrish-« ni host. And there also came Anadhrishti of great prowess, and Uddhava of great renown, of great intelligence, of greati soul, and a disciple of Vrihaspati himself (in morals). And there also came Satyaka and Satyaki and Kritavairma and Satwata; and Pradyumna and Nishatha andShankafa; and Cbarudeshna, and Jhilli of great prowess, and Viprithu also.; and Sarana, and Gada of mighty arms and the foremost of learned men. These and many other Vrishnis and Bhojas and Andhaka« came to Indraprastha bringing with them many nup- tial presents. Aiid king Yudhish-thira, hearing that Madhava had arrived, sent (>he twins out to receive Tiim. Atid received by them, the Vrishni host of great prosperity entered KLau* 77 glO; UAHABHARATA. daTsi-prastha well-adoirned with flags and ensigns, Alid the streets were well-swept and watered, and decked with floral wreaths and bunches. And they were sprinkled over with sandal wood water that was fragrant and cooling. And every parb of the town was filled with the sweet scenfr of burning aloes. And the city was full of joyous and healthy people and adorn- ed with merchants and traders. And that best of men; Kesha- va of mighty arms, accompanied by Kama and many of the Vrishnis, Andhakas, and Bhojas, having entered the town, w^a worshijiped by the citizens and the Brahmanas by thousands. And he at last entered the palace of the king which was like unto the taansion of Iradra himself. And beholding Rama, yddhish-thira received him with due ceremonies. And the king smelt the head of Keshava and embraced him with both his arms. And Govinda, gratified with the reception, humbly worshipped Yudhish-thira. And he also paid homage unto' Bhima, that tiger aiaong men. And Yudhish-thira the son of Kunti also received tlie oth^ principal men of the Vrishni and Andhaka tribes with dae ceremonies. And Yudhish-thira reverentially worshipped some as his superiors, and welcomed others as equals. And some he received with affection and by eome he was worshipped with reverence. And Hrishikesha of great renown then gave unto the party of the bridegroom much wealth. And unto Subhadra he gave the nuptial presents that had been given to her by her relatives. And Krishna gave unto the Pandavas a thousand cars of gold furnished with rows of bells, and unto each of which were yoked four horses driven by well-traihed charioteers. And he also give unto them tea thousand kine belonging to the country of Mathura, and yielding much milk and all of excellent complexion. And Janarddana well-pleased, also gave them a thousand mares with gold-harnesses and of color white as the rays of the moon. And he also gave them a thousand mules, all well-trained and possessing the speed of the wind, and of white color with black manes. And he of eyes like lotus leaves also gave unto them a thousand damsels well-skilled in assisting at the opera- tions of : bathing and at drinkibg-, young in years and virgins «11 before their first season, well-attired and of excellent complexion, eact wearing a hundred pieces of gold around her Beck, without the hirsute growth of youth, decked ia every oraament) and well-skilled in every kind of -personal service. And Janarddana also gave unto them hundreds of thou- sands of draught horses from the country of the Valhikat as Subhadra's excellent dower. And Janarddana of the Da- sarha race also gave unto Subhadra aa her pecculium tea earrier-loads of first class gold possessing the splendour of fire, both purified and in a state of ore. Kv^d Rama havr ing the plough for his weapon and always loving bravery gave unto Arjuna as nuptial present a thousand elephants with the juice flowing in three streams from the three parts of their bodies (the temple, the ears, and the anus), each large as a mountain suimmit, irresistible in battle; decked with ■coverlets and ever ringing bells, well-adorned -with other golden ornaments, and furnished with excellent howdas (thrones on the back). And that largfe wave of wealth and geraa thab the Tadavas presented, together with the cloths and blanket^ that represented its foam, and the elephants its alligators an«I sharks, and the flags its floating plants, swelling to large proportions, mingled with the Pandu ocean and filled it to the brim to the great, sorrow of all foes. And Yudhish-thira accepted all those presents and worshipped all those great warriors of the Vrishni and Andhaka races. , And those illus- trious heroes of the Kuru, Vrishni, and Andhaka races passed their days^^ in pleasure and merriment there like virtuous men (after death) in the celestial regions.- And the Kurus and the Vrishnis with joyous hearts amused themselves there, sending up at times loud shouts mixed, with clappings of the hand. And- thus spending many days in sports and merriment there, and worshipped by the Ku«us all the while, those Vrishni heroes «ndued with great energy then returned to the city of Dwarar Tati., Ahd, the great warriors af the Vrishra and the Andhaka race set out witk jEama in the van, carrying with them those ■ (gems of the purest rays that had been given them by the best) ©f the Kurus. And,, O Bharata, the. high-souled Vasudev* remained there with Arjuna in that delightful city of.Indrar ji rastha, And the . illustrious one wandeced over the. banl^ 612 UAHABBARAIA, of the Ysfmiiiia in search of dfeen And he sported with Kiribt (Arjuna) piei'cmg with hSs shafts deer and wild boarSr Thea Subhadra the favorite sister of Keshava gave, birth to an ilU ustrious son, like Puloma's daughter (the queen of heaven) bringing forth Jayaata. And the son that Subhadra brought forth was of long arms, broad chest, and eyes large as tliose of a bull. And that hero and oppressor of all foes came to be called Abhimanyu. And -the son of Acjuna, that grinder of foes and bull among men, was called Abhimanyu, because he was fearless and wrathful. And that great warrior was begotten upon tbe daughter of the Satwata race by Dhananjaya, like iire produced in a sacrifice from within the shami wood by th« process of rubbing. And upon the birth of this child, Yudhish» thira the powerful son of Kunti, gave away unto the Brahmanas ten thousand kine arid coins of gold. And the child from his earliest years became the favorite of Vasudeva and of his father and uncles, like the moon unto all the people of the earth. And upon his birth, Krishna performed the usual rites of infancy. And the child began to grow up like the moon in the lighted fortnight. And that grinder of foes soon became conveilsant with the Vedas and adqtiired from; his father the science of weapons both celestial and human, consisting of four branches and ten divisions. And endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at hiirt by others, and lightness of hand, and fleetness of motioft forwards and backwards and transverse and wheeling. And Abhimanyu became like unto his father in knowledge of the Shastras and rites of religion. And Dhananjaya, beholding his Boti, became filled with joy. And like Maghavan beholding Arjuna, the latter beheld his son Abhimanyu and became excee- dingly happy. And Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. And he "was invincible in war and broad-shouldered as the bull. And possessing a broad face as (the hood) of the snake, his pride was as that of the lion. And wielding k large bow, his prowess was like that of an elephanft in rut. And possest of a face hand- some as the full moon, and a voice deep as that of the drum iDlPARVA. 613 or of the clouds, he was . equal unto Krishna in bravery and energy, in beauty and fSAtures. And tfie auspicious Panchali also, from her five husbands, obtained fiye. sons who were all heroes of the foremost rank and immovable in battle like fivehille. Pratibindhya by Yudhish-thira, Sutasoma by Y^iko- dara, Srutakarma by Arjiina, Shataaika, by Nakula and Srutar sena by Sahadeva,— rthese were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityas. And the Brahmanas, from their fore-knowledgq, said unto Yudhish-thira, that because that son of his would be capable of bearing like the Yindhya mountain the weapons of the fde, therefore should he called Prativindhya. And be* cause the child that Draupadi bore to Bhima-sena was borq after Bhima had performed. a thousand /Sfoma sacrifices, became to be called Sutasoma. And because Arjuna's son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called Sruta-karma, And Nakula named his son Shatanika after & royal sage oi that name in the illustrious race of Euru. And because the son that Draupadi bore to Sahadeva was born under the con< stellation called Yahni-daivata (Kirtika), therefore was he called, after the generalissimo of the celestial host, Sruta-sena (Kartii keya). And the sons of Draupadi were born, each at the interval of one year. And all of. them became renowned and much attached to one another. And, monarch, all their rites of infancy and child-hood such as Ghuda-karana and Upanayana (shaving of the head with but one lock and in^* vestiture with the sacred thread) were performed by Dhaumya according to the ordinance. And all of them, of excellent behaviour and vows, after having studied the Vedas, acquired, from Arjuna knowledge of all weapons celestial and human. And,. O thou tiger among kings, the Pandavas, having obtain-> ed sons all of whom were equal unto the children of the celes-i tials and endued with broad chests, and all of whom became great warriors, were filled with joy !" Tha's ends the two hundred and twenty-fchird Section in the Harana-harana of the Adi Parva. Section CXXIT. ( Khandava-daha Parva . ) Vaisampayana said, " The Pandavaa, after they had take» up their abodle at Indra-prastha at the command of Dhrita~ rashtra and Bhisma, began to bring other kings under their fiway. And all the subjects* ( of the kingdom) lived most happily, depending upon Yudhish-thira the just, like a soul living happily, depending upon a body blest with auspiciou* marks and pious deeds. And, O thou bull of the Bharata race, Yudhish-thira paid homage unto virtue, pleasure, and profit,' in judicious proportion, as if each were a friend dear unto him' like his own self. And it seemed as if the three pursuits — ■ virtue, pleasure, and profit — became personified on earth and amongst whom the king shined as a fourth. And the sub- jects having obtained Yudhish-thira as their king, obtained in? him one that was devoted to the study of the Vedas, one that was a performer of great sacrifices, and one. that was the pro- tector of all good people. And in consequence of Yudhish- thira's influence, the good fortune of all the monarchs of thei earth became stationary, and their hearts became devoted to* the meditation of the Supreme spirit, and virtue itself began to grow every way all around. And in the midst of and assisted by his four brothers, the king looked more resplendent (than if he were alone), like a great sacrifice depending upon and- assisted by the four Vedas. ^i^d many learned Brahmanas with. Dhananjaya at their head, each like unto Vrihaspati, waited surrounding the monarch, like the celestials waiting around tha Lord himself of the creation. And from exeess of affectionv the eyes and hearts of all the people equally took great de- light in Yudliish-thira who was even as the full moon withou* a stain. And the people took delight in him not only because he was their king but also from true affection. And the king always did what was agreeable , unto them. And the sweet- speeched Yudhish-thira of great intelligence never uttered anything that wus improper or untrue or unbearable oy, disagreeable, And that best of moaarchs of the Bharata race, ADl PARVA. 61a endued with great energy, passed his days happily in seeking the good of everybody as his own. And his brothers also, htringing by their energy other kings under their sway, passed their days in happiness without a foe to disturb their peace. ' "After a few days, Vivatshu, addressing Krishna; said, 'The slimmer days have set in, O Krishna ! Therefore, let us go to the banks of the Yamuna. And, slayer of Madhu, sportingf there in the company of friends, we will, O Janarddana, return in the evening !' Hearing this, Vasudeva said, '0 son of Kunti, this also is my wish. Let us, Partha, sport in the waters as we like, in the company of friends !' " Vaisampayana continued, " Then, Bharata, having con- sulted thus with each other, Partha and Govinda, with Yu-* dhish-thira's leave, set out surrounded by friends. And reach- ing a fine spot (on the banks of the Yamuna) fitted for pur- poses of pleasure, that was overgrown with numerous tall trees and where had been erected several high mansions thafc made the place look like the celestial city, and within which bai been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and varions perfumes, the party entered without delay the inner apartments that were all Adorned with many precious jewels of pure rays. And entering those apartments, everybody, Bharata, began to sport accord-i ing to his pleasure. And the women of the party, all of full rotund hips and fine and deep bosoms and handsome eyes and. gait unsteady with wine, began to sport there at the command of Krishna and Partha. And some amongst the women sport- «d as they liked in the woods, and some in the waters, and some within the mansions, as directed by Partha and Govinda. And Draupadi and Subhadra, exhilarated with wine, began to give away unto the women so sporting there costly robes and ornaments. And some amongst those women began to dance in joy, and some began to sing ; and some amongst them began to laugh and jest, and some to drink excellent wines. And some began to obstruct" one another's progress and some to •fight with one another, and some to discourse with one another in private, Aud those mansions and the woods, filled' with the 616 MAHABHAttATA. charming music of flutes and guitars and kettle-drums, be- came the scene of prosperity itself. "And when such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not remote from the place where the others were. And, monarch, the high-souled Krishna, and Aijuna that subjugator of hostile cities, going thither sat themselves down upon two very costly seats. And Maihava and Partha amused them- selves there in discoursing upon many past achievements of prowess and upon many other topics. And unto Vasudeva and Dhananjaya happily sitting there like the twin Ashwinaa in heaven, a certain Bralimana came. And the Brahmana that came there was like unto a tall shal tree. And his com- plexion was like unto molten gold. And his beard wag bright yellow tinged with green. And the height and the thickness df his body were in just proportion. Of matted locks and dressed in rags, in splendour he resembled the morning sun. Of eyes like lotus leaves and of a tawny hue, he seemed to b* blazing in splendour. And beholding that foremost of Brah-> manas blazing in splendour, approach towards tbem, both Arjuna and Vasudeva, hastily rising from their seats, stood waiting (for his commands). " Thus ends the two hundred and twenty-fourth Section in th« Khandava-daha of the Adi Parva. Section CCXV. ( Khandava-daha Parva. ) Vaisampayana said, "Then that Brahmana, addressed Arjuna. and Vasudeva of the Sattwata race, saying, 'Ye who are now staying so near unto Kliandava are the foremost heroes oa earth ! I am a voracious Brahmana that alvvays eateth muchi O thou of the Vrishni race, and Partha, I solicit ye to gratify me by giving me sufficient food!' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him;.. feiyitig, 'O tell us what food will gratify thee, so that we may endeavour to give it thee!' The illustrious Brahmana, thus re- plied to, said unto those heroes whO' were enquiring after th« ADIPARV^., 617 kitul of food be sought, 'I do not desire to eat ordinary food. Know that I ana AgQi ! Give me that food which suiteth; me. Tbiia forest of ICha,adaya ia always prot^ct^d hy Indra. And pot^Qted as it is by the illM^trious one (Iiidra.), I always fail in consuming it, There always dwell^th, with hia follower^ and ftiiniily, a N|ga called Takahaka who is the frierid of Indra. It is for him that the wielder of the thuuder-bqlb protect^tl^ Ihia forest. And mapj^ other creatures are thua being protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra'a prowess. Beholding me bla;zing forth, he always poureth upon me water from the clquds. Therefore I succeed not in coa« pumiqg the forest pf IChanda,vai, although I very much desire ttt do so. I now haye come to ye,-^ye who are both skilled in weapons, If ye help me I will sorely consume this forest : foe even this is the food that is desired by me. Conversant as y^ are with excellent weapons, I pr^y ye to prevent those showera fronj descending aud any of the creatures from escaping, when I begin to consume thjs forest !' " Janamejaya said, " Why did the illustrious Agni dqsire to consume the forest of Kbandava that was filled with various Hying creatures and, protected by the chief of the celestials I (When Agni consunted. in wrath the forest of Khandaya, it ia jevident there was a grave cause. I desire, O Brahnaana, to hear all this in detail from thee ! Tell me, Muni, how the Khandava forest was consumed in days of yor6 ! " Vaisampayana said, " chief of men, narrate to me the atory of the destruction of Kliandava as told by I^ishis in the Puraria. It hath been heard, king, in the Purana that there was a celebrated king of the name of Swetaki who was enduad with strength and prowess and who was equal unto Indra him- self. There is no one on earth equal unto him in sacrifices, charity, and intelligence.. And Swelaki performed the five > great sacrifices and many others, in all of which the preseata unto Brahm anas are large. And, O king, the heart of thafi motiareh was always set upon sacrifices, religious .rites^ and rgifts of all kinds, And kiujg Swetaki Q:f great intelligence, assisted by tti? MUmjn^. pei-fomed. aa^rifiges for pgiafiy ioag 78 eiS HAH&BHARjiTA. years, till those sacrificial prieata with syes afSicted by the continued smoke and tecoming Tery weak, left that monarchy wishing never more to assist at his sacrifices. The king, how- ever, repeatedly asked those Bitwij€is to come to him. But they come not to his sacrifice in consequence of the painful istate of their eyes. The king, therefore, inviting at the command of his own Mitwij'os others like unto them, complet- ed the saerifico tliat he had begun. And after some days had elapsed, king Swetaki desired to perform another sacrifice wliich should extend for an hundred years. But the illus- trious monarch obtained not any priests to assist him at this 'sacrifice. That celebrated king then with his friends and re- latives casting off all sloth, repeatedly courted his priests ■with great persistence by bowing down unto them, by conci- liatory speeches, and by gift of wealth. All of them, how- ever, refused to accomplish the purpose which that king of immeasurable energy had in view. Then tbat royal sage, ^getting angry, addressed those Brahmanas sitting in their asylums, and said, 'If, ye Brahmanas, I were a fallen person, 'or if I tvere wanting in homage and serviee to ye, I should then deserve to be abandoned without scruples by ye and fey other Brahmanas at the same time t But as I am neither de- graded nor wanting in hemage to ye,- it behoveth ye not to obstruct the performance by i^^ ®f n^y sacrifice or to aban- 'don me thus, ye foremost of Brahtnanas, without adequate reason ! I seek, ye Brahmanas, your protection ! It beho- • veth ye to be propitious unto rae I But, ye foremost of Brahmanas, if ye abandon me from enmity alone or any im- -proper motive, I shall go unto other priests for their assistance in this saceifiee of mine, and conciliating them by sweeb words and gifts, I shall represent unto them the business I . have on hand, so that they may accomplish it. Having aaid ■■ this, the monarch became silent. And, O thou oppressor of all foes, when those priests well knew that they could not assist at the king's sacrifice, they pretended to be angry, and addressing that best of monarchs, said, '0 thou best of kings, .thy sacrifices are incessant. By assisting thee always, we and' smilingly said, 'We do not ourselves "assist at sacrifices. But. as thou, O- king, hast undergone severe penances desirous of obtaining a. boon, I will, O thou oppressor of all- foes, assist at thy sacrifice upon, O king, this condition!' And Rudra continued, 'If, Oking^^ of kings, thou canst, foi: twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the while the life of aBrahmapharin witbrapt attention, then thou shalt ob- tain from, me wbat thou aakeat !', And: king Swetaki, thus addressed by Rudra, did all that he was directed to da by the wielder of the trident. And after twelv@ years bad elapsed, be again came unto Maheswara. And 3aakara-— t^e creatoix of the "worlds-i-upon Jseeitig Swetaki that exfieUerit of uaon- archS'^immedtately daid, va great gratification, 'I have h^en gratified by thesj of besfe bif kings, witii tkis thy own act I ^lit, oppressor of all foes, the duty of assisting at sacrifio^s prdperly belotbgeth to Brahiuanas.^ Thet«fore, O oppressor of &li foed, t will not myself assist at thy sacrifice to*day ! Thec^ is on elEirth an exalted Brnhinana who is even a portion of my bwn self! He is known by th6 namie of Durvasa> Even that Brahmana' endued 'with great energy will assist at thy aacrificei Let, therefore, every preparation be made for thy sacrifice P And hearing these words uttered by Rudra, the king, return'!' ing unto his own capital, b^gail to collect all that was necesi sary. And after eterything had been collected, the monarck iigain presented himself before Budi^ii and said, 'Etery neces^^ Bary article hath been ooUecteJ, and all my prepanations are eotuplete, by thy grace, O god of gods ! Let me, therefore^ he initiated in the sacrifice to-morrow !' And hearing thesd Vords of that illustrious king, Budra sutamoned Durvasa be- fore him and said, 'This, O Durvasa, is that best of monarch^ called Swetaki, At my comcaabd, O thou beet of Bm^tna* nas, assist even this king in his sacrifice !' And the Kishi DurvasS. said unto Budrd>, "So be it ? Then the sacrifice 6m 'which king Swetaki had made those preparation^, took placet And the illusti'ioxis monarch's Sacti&c6 was performed accords Jug to the ordinance and in proper season. And the gifts, in that saclrifice, unto the BrahmahSs were large. And after that liaonarch's sacrifice had cOme to ian end, the other priests who had come to assist at it al) went away with Burvasa's leave. And all other Saddsyds also, of immeasaYabte energy, who had beet initiated in that sacrifice, then went aWay. And that exalted Inonarch also, then entered his own palace, worshipped by exalt*- ed Brahmanas conversant with the Vedas, eulogised ty (shaxinfei- «rs of panegyrical hymns and congfatulated by the citizens. '■ Such was the history of that best of monarchs— thfc toyhl sage Swetaki, who when the time came, ascendeti hfeaven, having won great renown on earth, and accompanieB by the Bitwijas a,nd the ndava to-day in the very sight of Indra ! O Yivavasu, those old deities, Nara and Nai4- jana, have become incarnate in the world of men to accom- plish the business of the celestials. And they are called on earth Arj una and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consum- ing that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will cerkinly prevent the population of Khandava from escaj>idg, and thwart Indra also (from aiding any one in the escape). I have no doubt in thisw' And hearing these words, Agni came with haste unto Krishna and Partha. And, king, I have already told thee what he said - having approached the illustrious pair. Aad, tiger among kings, hearing those words of Agni wh<> waa desifous of con- fuming the forest of Khandava against the will of Indna, Vivatshu said unto him these words well suited to the occasion. '1 have numberless excellent celestial weapons with which I can fight even many wieldera of the thunder-bolt Bu^ O exalted one, I hav6 no bow suited to the etreogbh of my arms, and AOIPARVA, 623 capable of beadng the strength I may put forth in battle. la consequeuce of the lightness of my baad also, I require arrows that must not be exhausted. But my car is scarcely able to bear the load of arrows that I would desire to keep by me. I desire also celestial horses of pure white, possessing the speed of the wind ; and a car poesessing the splendour of the Sua aal the roar of whose wheels should be as that of the ftlouds. Tkea again, there is no weapon suited to Krishna's eaergy and with which Madhava cau slay Nagas and FisachaSi O exalted oae, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra from pouriug his showers upon that extensive forest. O Favaka, we are ready to do all that manliness and prowess may d5. But, exalted one, it behoveth thee to give us the adequate means !' " Thus eudeth the two hundred and tweuty-sixth Section in the Khaudava-daha of the Adi Parva. Section CCXXVII. ( Xhcmdava-daha Parva continued. ) Vaisampayana said, " Thus addressed by Arjuna, the smoke- bannered Hutashana, desirous of an interview with Varuna, recollected that son of Aditi, — that deity protecting one of the points of the heavens and having his home ia the waters and ruling that element. And Yaruaa knowing that he was beiag thought of by Favaka (Agni), immediately appeared unto that deity. Aad the amoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokaf polos, said unto that eternal god of gods, ' Give me without loss of time that bow and quiver, and that ape- bannered car also, which were obtained from king Soma! Fartha will achieve a great task with the Gandiva, and Vaaudeva also with the discus ! Give both, therefore, unto me to-day !' Hearing these words, Varuna replied unto Favaka, saying, 'I am giving.' And he then gave (unto Arjuna) thai wonderful jewel of a bow that was endued with great energy. And that bow was the enhancer of fama and achievements, aad was incapable of being 624 UARABRARATA, injured by any weapon, And it was the chief of all weapons, and the grinder of them all. And it was the smiter of ho3'< tile hosts, and was alone equal to an hundred thousand bows. And it waa the enhancer of kingdomst and was Tariegated with excellent colors. And ib was well-adorned aud beauti- ful to beliold and without a mark of weakness or injury any'< where. And it was worshipped both by the celestials and the Gandharvas for ever. And Yaruna also gave (unto Arjuua) two inexhanstable quivers. And he also gave (unto Arjuna) a car furnished with celestial weapons and whose banner bore a larga ape. And yoked unto that car were horses white as silver or the fleecy clouds, and born in the region of the Gandharvas, and decked in golden harness, and resembling in fleetness the %ittd or the mind. And it was furnished with every utensil of war, and was incapable of being vanquished by the celestials 6r the Asuras. And its spWdour was great and the sound of its wheels was tremendous. And it delighted the heart of evei'y creature that looked, on it, And ib had been created by Viswakarma, archibeet* of the universe and one of the lords of the creation, alter severe ascetic medidation. And its splendour, like that of the sun, was so great that no one could gaze at it. And ib was the very car riding upon which the lord Boma had vanquished Danavas. And resplendent with its beauty, it looked tike an evening cloud reflecting the effulgence of the (letting sun. And it was furnished with an excellent flag-staff of golden color and great beauty. And there sat upon that flag- staff a celestial ! ape of form fieroe like that of a lion or a tiger. And stationed on high, the ape seemed bent upon burning every thing if beheld. And upon the ( other ) flags were Jrarious creatures ot l^rge si^e, whose roars and yells caused the enemy's soldiers to faint. And Arjuna, accoutered ih mail and armed with the sword, and his Angers cased in leather, j^hen walking round that excellent car adorned with numerous ^ags and bowing down unto the gods, ascended it like a vir- tuous man riding upon the celestial car that carries him to heaven. And taking up that celestial and first 9f bows creat- ed by Brahma, of old and called Gandiva, Arjuna was filled with joy. And bowing down unto Hutasliaua, Fai'tba endued ADI P ARVA, 623 ■witli great energy, took up the bow and stringed it forcibly. And those who heard the noise that was made while the mighty Pandava stringed that bow, quaked, with fear. And having obtained that ear and that bow and the two inexhaustible quiver?, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron stick attached to a hole in the centre, which was a fiery weapon and became his favorite* AhJ having obtained that weapon, Krishna also became equal to the task. And Pavaka then addressing Krishna said, 'With this, slayer of Madhu, thou shalt be able without doubt tgi vanquish in battle even foes that are not human. And with this weapon, without doubt, thou shalt be superior in battle to men and gods, and Bakshasas and Pishachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, Madhava, hurled by thee, in battle at thy foes, this weapon irresistibly slaying the enemy will again coma back into thy hands.' And the lord Varuna, after this, gave unto Krishna a mace of name Kaumadaki, capable of slaying; every Uaitya and producing when hurled a roar as that of the thunder. Then Arjuna and Achyuta, filled vith glad- ness, said unto Pavaka, '0 exalted ' one, furnished with arma and knowing their use, possessed of cars with flags and flag-staiFs, we are now able to fight with even all the celestials and the Asuras (drawn up together), let alone the wieWer o£ the thunder-bolt desirous of fighting for the sake of the Naga (his friend Takshaka).' And Arjuna also said, '0 Pavaka^ while Hrishikesha, endued with abundant energy, moves oa the field of battle with this discus in hand, there is nothing ia the three worlds that the powerful Janarddana will not be able to consume by hurling this weapon. And having ob« tained the bow Gandiva and this couple of inexhaustible quivers, I am also ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able to help thee!'" ■ Vaisampayana continued, " Thus addressed.both by Dasarha and Arjuna, the illustrious god then putting forth hia most 79 g2Q MAHABHARATA, energetic form, prepared to consume that forest. And surround-* iog it on all sides with his seven flarnes, he begaai to consume the forest of Khandava, exhibiting his- .all-consuming form as at the end of the Yuga. And, O thou bull of the Bharata. face, surrounding that forest and catching iboa all sides, with a roar as «that of the clouds, Agni made ever^ creature within it tremble. And, Bharata, that burning forest then looked Sesplendent like the king of mountains, Meru, refulgent witli the rays of the sun fallen thereupon. " Thus ends the two hundred and twenty-seventh Section ia the Khandava-daha of the Adl Parva. Section OCXXVIII. (jRhandava-daha Parva continued. ) Vaisampayana said, " Then those foremost of charioteers (■Krishna and Arjana), riding on their chariots and placing themselves on opposite sides of that forest, began a greab slaughter on all sides, of the creatures dwelling in Khandava. And at whatever point any of the creatures residing in Kliau- dava could be seen attempting to escape, thither rushed those jmighty heroes (for preveflting its flight). And the chariot* themselves were moving so fast around that forest that the inmates of Khandava saw not an interval of space (betweea them). Indeed, those two excellent cars seemed to be bub <»ne, and the two warriors also on them but one indivi* dual. And while the forest was burning, hundreds and thou- sands of living creatures, uttering frightful yells, began to I'un about in all directions. And some had particular limbs burnt and some were scorched with excesive heat and some were withered therewith. And the eyes of some came out, and some ran about in fear. And some clasping their childrea and some their parents and brothers, died calmly without, from excess of affection , being able to abandon those that were dear unto them. And many there were who biting their nether lips rose upwards and soon fell whirling into the blaz» ing element below. And some were seen to roll on the ground with wings, eyes, aad feet scorched and bui^at, Aud thesfe ADl PARTA, 62? Gi'ealures were all seen to perish there almost soon enough. And the tanks and ponds within that forest, heated with the fire around, began to boil, and the fishes and the tortoises in them were all seen to perish. And during that great daught- er of living creatures in that forest, the burning bodies of various animals looked as if fire itself had assumed many forms. And the birds tliat took to their wings for escaping from that conflagration were pierced by Arjuna with his shafts, and cut into pieces they fell dawn into the burning element below. And pierced all. over with Arjuna's shafts, the birds dropped down upon the burning forest, uttering loud cries. And the dwellers of the forest, struck with those shafts, began to roar and jeH. And the clamour they caused waa like unto the frightful uproar that had been, heard during the churning of the ocean (in days of yore). And the mighty flames of the blazing fire, reaching the firmament, caused great anxiety amongst th« celestials themselves. Then aU the illustrious dwellers of heaven went in a body unto him of a»n hundred sacrifices and thousand eyes, viz,: their chief, tha* grinder of Asuras. And approaching Indra, the celestials sai(^ -Why, O lord of the immortals, doth Agni burn these creatures below ? Hath the time come for the destructionof the worlds V " Vaisampayana continued, "Hearing these words of the giixls, and himself beholding- what Agni was doing, the slayer of Vritraset out for the protection of the forest of Khandava* And Vasava — the chief of the celestials — soon covering the sky with masses of clouds of every kind, began to shower upon, the burning forest. And these masses- of clouds by hundreds and thousands, commanded by Indra, began to pour rain upon Khandava in showers thick as the- fiag-staffs of chariots. But the showers were all dried up in the sky itself by the heat of the fire and could^ not, therefore, reach the fire at all. Then- the slayer of Namuchi, getting angry with Agni, collected more masses of clouds and caused them to yield a heavy down-pour. Then with the flames contending with those heavy showers, and with masses of clouds over- head, that forest, filled with smoke and flashes of lightnings, became terribk to behold, " ; r .623 UAHABHAnATA. Thus ends the two hundred and twenty^eightb Section ia the Kandava-daha of the Adi Parva, Section CCXXIX. {Khandava-daha Parva continued. ) Vaisampayana said, "Then Vivatshu the son df Panda, displaying his excellent weapons, prevented that shower of rain by ladra, by means of a shower of bis own weapons. And Arjuna of immeasuvable soul soon covered the forest of Khandava with innumerable arrows like the moon covering the atmospihere with a thick fog. And when the sky above that forest was thus covered with the arrows Arjuna shot, no living creature could then escape from below. And it BO happened that while that fo>rest was burning, Taksliaka the chief of Nagas was not there, he having gone at the time to the field of Kurukshettra. But the mighty son of Takshaka, Aswasena was there. And be made great efforts to escape from that fire. But confined by Arjuna's shafts he Bucceeded not in finding a way. It was then that bis mother-^ the daughter of a snake, — determined to save him by swal- lowing him first. And his mother first swallowed his head and then was swallowing his tail. And desirous of saving her json, the she-snake rose up (from the earth) while still em- ployed in swallowing her son's tail. But Arjuna, as soon as hfe beheld her escaping, severed; her head from her body by means of a sharp aiid keen-edged arrow. Indra saw all this, and desiring to save his friend's son, the wielder of the thunder* tolt, by raising a violent wind, deprived" Arjuna of his cons- ciousness. And during those few moments, Aswa-sena suceed- ed in effecting his escape. And beholding that manifestation of the power of illusion, and deceived by that snake, Arjuna was much angered. And he forthwith cut every animal seeking to escape by the skies into two, three, or more pieces. And Vivatshu all in anger, and Agni, and Vasudeva also, cursed the snake that had escaped so deceitfully, feajiag, 'Never shalb thou be famous !' And Jiahuu, remembering the deception prac- tised upon him, became angry and covering the firmament with ADI PARVA. 629 a cloud of arrows sought to fight with him of a tliousand eyes. Aad the chief of the celestials also, seeing Arjitna in anger, sought to fight with him, and hurled his own fierce weapons, covering the wide expanse of the firmament. Then the winds making a loud roar and agitating all the oceans brought to- gether masses of clouds in tiie sky charged with torrents of rain. Then those masses of clouds began to vomit thunder and terrible flashes of lightning charged with the thunder-rattle. Then Arjuna possessing a knowledge of means, hurled the excellent weapon called Vayavya with proper mantras, fo» dispelling those clouds. And by that weapon the energy and force of Indra's thunder-bolt and of those clouds were destroyed* And the torrents of rain with which those clouds were charged were all dried up, and the lightning that played amongst them was also destroyed. And within a moment the sky was cleared of dust and darkness, and a delicious cool breeze began to blow and the disc of the sun resumed its normal state. Then the eater of clarified butter (Agni), glad because none could baffle him, assumed vai-ious forms, and sprinkled over with the fat exuded by the bodies of creatures, blazed forth with all his flames, filling the universe with his roar. Then numerous birds of the Gadura tribe bearing excellent feathers beholding that forest protected by Krishna and Arjuna, filled with pride descended from the upper skies desirous of striking those heroes with their thunder-like wings, beaks, and clawa. And innumerable Nagas also, with faces emitting fire, descendiag from high approached Arjuna, vomitting th« most virulent poison all the while. And Arjuna, beholding them approach, cut them into pieces by means of arrows steeped in the fire of his own wraths Then those birds and snakes, deprived of life fell into the burning element below. And there came also, . desirous of battle, innumerable Asuras with Qandharvas and Yakshas and Rakshasas and Nagas sending forth terrific yells. And armed with machines vomitting from their throats iron balls and bullets, and catapults for propelling huge stones, and rockets, they approached for striking Krishna and Partha, their energy and strength increased by wrath. And though they rained a perfect shower of weapons, Vivatshu, addressing them reproach- 630 UAHABBAaATA, fully, struck off their heads with his own sharp arrows. An«i, that slayer of all foes, Krishna also, endued with great energy^ made a great slaughter of the Daitya and the Danava hosts ■with his discus. And many Asuras of immeasurable might, pierced with Krishna's arrows and smitten with the force of his discus, became motionless like waifs and strays stranded on the bank by the violence of the waves. Then Shakra the lord of the celestials, riding on his white elephant, rushed at; those heroes, and taking up his thunder-bolt which could never go in vain, he hurled it with great force. And the slayer; of Asuras said unto the gods, ' These two are slain.' An4 beholding the fierce thunder-bolt about to be hurled by their chief, the celestials all took up their resi>ective weapons. And, king, Yama took up the death-dealing mace, and ■ Kuvera his spiked club, and Varuna his. noose and beautifu^^ missile. And Skanda (Karti-keya) took up his long lance and stood motionless like the mountain of Meru. And the Aswi-. nas stood there with resplendent plants in their hands. Anol Dhata stood bow in hand, and Jaya with a thick club.. And. Tashta of great stength took up, in wrath, a huge mountain. And Surya stood with a bright shaJdi, and Mrityu with a battle-axe. And Aryama stalked about with a terrible blud- geon furnished with sharp spikes. And Mitra stood there with a discus sharp as a razor. And, monarch, Pusha ands Bbaga and Savita, in wrath, rushed at Krishna and Partha- with bows and scimitars in hand. And the Rudras and th^ Vasus, the mighty Marutas and the Viswadevas and the Saddhyas, all resplendent with their own energy, — these andf many other celestials, armed with various weapons rushed,, against those exalted of men, Krishna and Partha, for smiting' them down. Then were seen in that- great conflict wonderful omens all around, robbing every creature of his sense, and resembling those that may be seen at the time of the universal dissolution. But Arjuna and Krishna, fearless and- invincible in battle, beholding Shakra and the other celestials- prepared for fight, camly waited bow in hand. And skilled in' battle, those heroes in wrath assailed the advancing host of fcelestiala with their own thunder-like arrows, And the celes'* ADIPARVA. 631 tj5(.ls, repeatedly routed by Krishna aud Arjuna, at last left the field of battle ia fear and sought the protection of Indra. And Uie Munis who were witnessing the battle from the skies, beholding the celestials defeated by Madhava and Arjuna, were frUed with wonder. And Sliakra also, repeatedly witnessing their prowess in battle, became exeedingly gratified, and once more rushed to the assault. And the chastiser of Paka (Indra) fehen caused a heavy shower of stones desiring to ascertain the prowess of Arjuna using both his hands with equal skill. And Arjuna in great wrath, dispelled with his arrows that thick shower. Then he of an hundred sacrifices (Indra), be- holding that shower baffled, once more caused a thicker shower of stones. But the son of the chastiser of Paka (Arjuna) gratified his father by baffling, that shower also with his swift arrows. Then Shakra desirous of smiting down the son of Pandu tore up with his hands a large peak from the Mandara with tall trees on it, and hurled it against him. But Arjuna divided that mountain peak into a thousand pieces by his swiffc- going, fire-raonthed arrows. And the fragments of that moun- tain in falling through the skies looked as if the sun and the Hioon and the planets, loosened from their positions, fell down on the earth. And that huge peak fell down upon that forest, and in falling killed numerous living creatures that dwelt in Khandava. " Thus ends the two hundred and twenty-ninth Section ia the Khandava-daha of the Adi Parva. Section CCXXX. ( Khandava-daha Parvoi continued, ) Vaisampayana said, " Then the inhabitants of the forest of Khandava, — the Danavas and Rakshas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes, and deer and buffaloes by hundreds, and birds, and various other creatures, — frighten- ed at the ' falling stones and extremely anxious, began to fly in all directions. And they saw the forest (burning all around) aud Krishna and Arjuna also ready with their weapons. And 632 HARABHARATA. fi'ightened at the terrible sounds that were audible all arouncf, those creatures lost their power of locomotion. Aiid behold- ing the forest burning in innumerable places and Krishna also ready to smite them down with his weapons, they all set up a. frightful roar. And with that terriblie clamour as also with the roar of firie, the whole welkin resounded, as if with the voice of portentous clouds. Then Keshava of dark hue and mighty arms, for compassing their destruction, hurled at them his large and fierce discus resplendent with its own energy. The dwellers of the forest, including the Dahavas and the Rakshas, afflicted by that weapon, were cut into hundreds of pieces and fell into the mouth of Agni. And mangled by Krishna's discus, the Asuras were covered with blood and fab and looked like evening clouds. And, Bharata, he of the Vrishni race moved about like Death himself, slaying Pishachas and birds and Nagas and other creatures by thousands. And the discus itself, repeatedly hurled from the hands of Krishna, that slayer of all foes, came back to his hands after slaughter- ing numberless creatures. And the face and form of Krishna -^that soul of every created thing — became fierce to behold while he was thus employed in the slaughter of the Pishachas, Nagas and Kakshas. And no one amongst the celestials who had mustered there could vanquish in battle Krishna and Arjuna. And when the celestials saw that they could not protect that forest from the might of Krishna and Arjuna by extinguishing that conflagration, they retired from the scene. And, monarch, he of an hundred sacrifices (Indra), behold- ing the immortals retreat, became filled with joy and applaud- ed Krishna and Arjuna. And when the celestials gave up the fight, an incorporeal voice, deep and loud, addressing him of an hundred sacrifices, said, 'Thy friend Takshaka, that chief of snakes, hath not been slain ! Before the conflagration commenced in Khaniava he had gone to Kurukshetra. Know from my words, Vasava, that Vasudeva and Arjuna are incapable of being vanquished in battle by any one ! They are Nara and Narayana — those gods of old heard in heaven ! Thou knowest what their energy is and what* their prowess. Invincible in battle, these best of old Rishis are incapable of 4D1PARVA, £33 being vanquished by any one in all the worlds ! . They deserve the most reverential worship of all the celestials and Asuras, of Yakshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O Vasava, it behoveth thee to go hence with all the celestials ! The destruction of Khan- dava hath been ordained by fate !' Then the chief of the immortals, ascertaining those words to be true, forsook his wrath and jealousy, and went back to heaven. And the dwellers of heaven, monarch, beholding the illustrious Indra abandon the fight, followed him with all their soldiers. Then those heroes Vasudeva and Arjuna, when they saw Iha chief of the celestials retreat accompanied by all the gods, set up a leonine roar. And, Gimonarch, Kesliava and Arjuna, after Indra had left the scene, became exceeding glad. And those heroes then fearlessly assisted at the conflagration of the forest. And Aijuna, scattering the celestials like the god of wind scattering the clouds, slew by his showers of arrows numberless creatures that dwelt in Khandava. And cut off by Arj Una's arrows, no one amongst the innumerable creatures could escape from the burning forest. And let alone fighting •with him, none amongst even the strongest creatures mus- tered there could look at Arjuna whose weapons were never ■futile. And Arjuna sometimes piercing hundred creatures with one shaft and sometimes a single creature with hundred Bhafts, the creatures themselves deprived of life began to fall into the mouth of Agni as if struck down by Death himself. On the banks of rivers or on uneven plains or on cremation grounds, nowhere did the creatures (dwelling in Khandava) find any case, for wherever they sought shelter they were afflicted by the heat. And crowds of creatures roared out in pain, and elephants and deer and wolves set up a yell of affliction. And at that sound the fishes of the Ganges and the sea, and the various tribes of Vidyadharas dwelling in that forest, all became frightened. And, thou of mighty arms, let alone battling with them, no one could even gaze at Arjuna or Janarddana of dark hue. And Hari slew with his discus those Rakhasas and Danavas and Nagas that were rushing at him in bands. Of huge bcdies, their heads and trunks were 80 £ut off by tlie ; s^wift motion of the ^iscus, and deprived of life they fell down into the tlazing fire. , And gratified wit,h large quantities of flesh, of .blood, and fat, the flames rose up to a great heiglit without a curling wreath of smoke. And Huta- «hana with blazing and oopper-oolored eyes, and with flaming tongue and large mouth, and hair on crown all of fire, drinking with th3 help of Krishna and Arj una that uectar'like stream of animal fat, became filled with joy. And gratified greatly, Agni derived much happiness. " And it so happened that the elayer of Madhu suddenly 'beheld an Asui'a of the name of Maya escaping from the abode -of Taksbaka. An^i Agni having Yayu for his charioteer, assum- ing a body with matted locks on head, and roaring like the clouds, was pursuing the Asura, desirous of consuming him. And beholding the Asura, Vasudeva stood with his weapon up- Taised, ready to smite him down. And beholding the.diacus up- raised and Agni pursuing from behind to burn him, Maya said, ' Eun to me, O Arjuna, and protect me !' And hearing 4iis afi"iighted voice, Arjuna said, 'Fear not l' And that voice of Arjuna, O Bharata, seemed to give Maya his life, And thp merciful son of Fritba having said unto Maya that th^re waa nothing to fear, he of the Dasarha race no longer desired tp slay Maya who was the brother of Namuchi, — and Agni also burned him not. " Vaisampayana continued, " Protected from Indra by Krish- na and Partha, Agni, gifted with great intelligence, burned that forest for five and ten days. And while the forest burned, Agni burned not six only of its dwellers, w», Aswa-sena, Maya, and four birds called SharngaJeas. " Thus ends the two hundred and thirtieth Section in the Khandaya-daha of the Adi Parva. Section, COXXXI. ( Khandava-daha Parva continued. ) Janamejaya said, "0 Brahmana, tell me why, when that forest was burning in that way, Agni consumed not the birda ijaUed $h(imgak(is ? Thou liast, Brahman*, jrecited (to u«) ADIPARTA. ^3S the cause ofAswa-aena and the Danava Maya not having been consumed. But as yet thou hast not said what the cauSa was of the escape of the Sharngakas ! The escape of thos^ birds, O Brahtoana, ap^eareth t(J me to he wonderful. Tell iis why they wei'e not destroyed in that dreadful conflagration !" Vaisampayana said, " O slay 6r of all foes, I shall tell thea ill about why Agni did nob consume those birds during that conflagration. There was, O king^, a great Rishi known by the name of Mandapala, conversant with ^1 the shastrm, oi rigid vows, devoted to asceticism, and the foremost of all virtuous persons. And, Q monarch,^ following in the wako of Rishis, who had drawn up their vita»l fluid, that ajscetic-, with every sense under complete control, devoted himself t>» study and virtue. And, Bhilrata, having reached the oppo- site shores of asceticism,; he left his human form and wen6 to the region of the Fitris. But going thithee he failed to obtain the (expected; fruit of his acts. He then asked the celestials that were sitting around the king of the dead as to the cause of hi-s treatment. And Mandapala said, ' Why have ihese reg^iona become unattainable to me, regions that I had thought had been acq^uired by me by my ascetic devotions ? "Have I n«t done those acts whose fruit are these regions ? Ye dwellers of heaven, tell me why these regions are shut .against; me ! I will do that which will give me the fruit o£ my ascetic penances !^ " The celestials answered, 'Bear, O Brsuhmana, of those acts and things on account of which men are born debtors! With- out doubt, it i« for religious, rites, study according to the ordii- nancG, and pjogeny,. that men are born debtors. These debts are all discharged by sacrifices; asceticism, ofifepring; Thou ■art an ascetic and bast also 'performed sacrifices. But thoti hast no offspring. These regions are shut against thee only fbar want of children. Beget thou children, therefore ! Thou slialt then enjoy mraltifariousr regions of felicity. The Vedas have de- clared, that the son rescueth the father from a hell called Put. Then, O best of Brahmanas, strive thou to beget off- spring f" Yaisaiupayaua coatinued, " Mai»dala<, having heard tb«^ 63^ UAHiBHARATAi words of the dwellers of heaveti, reflected how best Be could obtaia offspring within the shortest time and many in number.i' And the Eishi after reflection came to know that of all crea-* tures birds alone were blest with fecundity. And assuming the form of a Sharngaka, the Rishi had connection of a female bird *f the same species called by the nam6 of Jarita. And he begat upon her four sons who were all riciters of the Veda. And leaving all those sons of ' his with their mother in that forest while they were still within eggs, the Muni went to ( another wife called by the name of ) Lapita. And, O Bharatai when the exalted Muni went away for the company of Lapita, moved by affection for her offspring Jarita became very thoughtful. And though forsaken by their father in that forest! of Khandava, Jarita, anxious in her affection for them, could not forsake her offspring — those infant Rishis encased in eggs. And moved by parental affection, she brought up those children born of her, herself following the pursuit proper to het own species. And sometime after, the Rishi, in wandering ovet that forest in the company of Lapita, saw Agni coming towards Khandava to burn it down. Then that Brahmana Manda- pala, knowing the intention of Agni and remembering also that his children were all young, moved by fear gratified the god of the burning element — that LoJiapala of great energy. And he jdid this, desiring to put in a word for his unfledged offspring. And addressing Agni, the Rishi said, 'Thou art, O Agni, the mouth of all the worlds I Thou art the can-ier of the eacrificial butter ! And, O purifier (from all sins), thou movest invisibly within the frame of every creature ! The learned have spoken of thee as One, and again as possest of triple nature ! The wise perform their sacrificfes before thee, taking thee as consisting of eight (mouths) ! The great Rishis declare that this universe hath been created by thee ! And, O thou who feedest on sacrificial butter, without thee this whole -universe would be destroyed within a single day ! Bowing to thee, the Brahmanas, accompanied by their wives and children, go to eternal regions won by them by help of their own deeds ! Agni, the learned represent thee as the clouds 'in the heavens charged with 'lightning! And, Ag^i/ the ADlPARVAiv 637 flames put forth by thee consume every creature j And, thou o£ great splendour, thia universe hath been created by thee! The Vedas are thy Word ! And all creatures, mobile and immobile, depend upon thee ! Water primarily dependeth on thee, and the whole of this universe also! All offerings of clarified butter and oblations of food to the pitris have been established in thee ! And, O god, thou art the consumer, thou the creator, and thou Vrihaspati himself ( in intellii gence)! Thou art the twin Aswinas, thou art Surya, thoa: art Soma, and thou art Vayu !' " Yaisampayana continued, "O monarch, thus panegyrised fey Maniapala, Agni was gratified with that Rishi of im- measurable energy ! And the god, well-pleased, replied, 'What good can I do thee ?' Then Mandapala with joined hands said unto the conveyer of clarified butter, 'While thou burnest th& forest of Khandava, spare thou my children !' The illus- trious coaveyer of clarified butter replied, 'So be it.' It was, therefore, O monarch, that he blazed not forth, while consum- ing the forest of Khandava, for the destruction of Mandapala'a children. " Thus ends the two hundred and thirty-first Section in the Khaudava-daha of the Adi Farva. Skction CCXXXII. ( Khandava-daha Parva continued, ) Yaisampayana said, " When the fire blazed forth in tha forest of Khandava, the infant ShqmgaJcas became very much distressed and afllicted. And filled with anxiety, they saw nolj any means of escape. And their mother, the helpless Jarita,, knowing that they were too young to escape, was filled with sorrow and wept aloud. And she said, 'Oh, the terrible conflag- ration, illuminating the whole universe and burning the forest down, approacheth towards us, increasing my woel These infants with immature understandings, without feathers^ and feet, and the sole refuge of our deceased ancestors, aflaicb me ! Oh, this fire approacheth, spreading fear all around^ and licking with its tongue the tallest trees I But my unfledged; 1B3S IIAHABHAR&TA. ehildren aife inca'pable of effecting their esc'ape! I aoiyseS' ^m not capable of escaping, taking all of these with me I I^or am I capable of abandot^ing them, foi? my heart fs dis* tressed on their account. Whom, amongst my sons, shall I leave behind, ^nd'whom shall I carry with me?' What act should. I liow do that is consistent with duty? What also dot ye, my in-fanrt sons, think?, I d* ' mot, even on refieetion, see* any way of escape for ye ! I shall even; cover ye with my wings and die* with ye ! Your cruel father left' me sometime before' Saying. — Upon this Jaritari, bedause he is eldest of my sons, will toy race depend.' My second. Sarisrikka, will beget prog'eny for the expansion of my ancestor's race. My third, Stamva-' mitra, will be devoted to asceticism, and my^ youngest, Drona^ •will become the foremost of those acquainted with the Vedasg •—Bat now this terrible calamity hath overtaken us. Wbom, shall I take with me ? Depnved of judgment as I am, what should I do that is consistent with duty? I do not see, ia the exercise of my own judgment, the escape of my childrenl from fire !' " Vaisampayana said, " Unto their mother indulging io these lamentations, the infant ones said, '0 mother, relinquish- ing thy affection for us, go thou to a place where there is no fire. If we are killed here, thou mayst have other children born to thee ! If thou art, O mother, billed, we can have no more ,childEen in our race. Eeflecting upon both these calamities, the time hath come for thee, mother> to do that which is beneficial to our race. Do not be influenced by affection for thy offspring, which promises to destroy both us and thee ! If thou savest thyself, our father who is even desirous of winning regions of felioity, may have his wishes' gratified !' " Hearing what those infants said, Jarita replied, ' There is a hole here in the ground near tO this tree, belonging to a mouse. Enter ye this hole without loss of time. Ye shall have then no fear of fire. After ye have entered it, I shall, ye children, cover its mouth with dust. This is the only means of escape that I see from the blazing fire. Then when the fire will be quenched, I shall return hither to remove the dust. Follow ye my advice if ye are to escape from the con* fiagration.' , i i " The infant birds replied, 'Without feathers we are but so many balls of flesh. If we enter the hole, certain it i3 that the carnivorous mouse will destroy us all. Beholding this danger before us, we cannot enter this hole. Alas, we da oot see any means by which we may escape from fire or from the mouse. We do not see how our father's act of procrea* tion may not turn futile, and how also our mother may b6 saved ! If we enter the hole, the mouse will destroy us ; if we remain where we are, the sky-ranging fire will destroy us. Reflecting upon both these calamities, a fiery death is pre» ferable to death by being eaten up. If we are devoured by the mouse within the hole, that death is certainly ignoblei whereas the destruction of the body in fire is approved by the wise.' " Thus ends the two hundred and thirty-second Section ia ^he Khandava-daha of the Adi Parva. Section CCXXXIII. ( Khandava-daha Parva continued. ) Vaisampayana said, " Hearing these words of her sons, Jarita continued, 'The little mouse that had come out of this hole was seized by a hawk with his claws and carried away hence. Therefore, ye may fearlessly enter tbs hole.' The young ones replied, 'We are not by any means certain of that mouse having been taken away by the hawk. There may be other mice living here. And from them we have every fear. Whereas it is doubtful whether fire at all approacheth here. Al- ready we see an adverse wind blowing the flames away. If we en* ter the hole, death is certain at the hands of the dwellers of the hole. But if we remain where we are, death is uncertain. O mother, a position in which death is uncertain is better than that in which it is certain. It is thy duty* therefore, to escape •thyself, for, if thoulivest, thou shalt abbain other children as good !' 640 , UAHABHARATA. " Their mother then said, ' Ye children, I myself saw the mighty hawk — that best of birds — swoop down and fly away with the mouse from the hole. And while he was flying away swiftly, I followed him behind and pronounced blessings on him for his havihg taken away the mouse from the hole. I said unto him, — king of hawks, because thou art flying away with Our enemy, the mouse, in thy claws, mayst thou without a foe live in heaven with a golden body ! — Afterwards when that hawk devoured the mouse, I came away, obtaining his leave. Therefore, ye children, enter ye this hole trust- fully, Ye have nothing to fear. The mouse that was its in- mate hath been seized and taken away by the illustrious hawk in my sight. The young ones again said, 'O mother, we do not by any means know that the mouse hath been carried away by the hawk. We cannot enter this hole in the ground without being certain of the fact.' Their mother said, 'I know to a certainty that the mouse hath been carried away by the hawk. Therefore, ye children, ye have nothing to fear. Do what I say ! ' The young ones again said, 'We do not, mother, say that tliou art dispelling our fears with a false story t For whatever is done by a person when his reason hath been disturbed can scarcely be said to be that person's deliberate act. Thou hast not been benefitted by us, nor dost thou know who we are. Why dost thou, therefore, strive to project us at so much cost to thyself ? Who are we to thee ? Thou art young and handsome, and capable of seeking out thy husband. Go thou unto thy husband. Thou shalt obtain good children again. Let us by entering the fire attain to regions: of felicity. If, however, fire consumeth us not, thou mayst come back and obtain us again j' " Vaisampayana said, " The parent bird then, thus address- ed by her sons, left them in Khaadava and hastily went to the spot where there was no fire and where there was safety. Then Agni in haste, and with fierce flames approached the spot where the sons of Mandapala were. The young Sharngaa saw the blazing fire come towards them. Then Jaritari, the oldest of those four, iu the hearing of Agni begau to epeak. " AT)i PAnyi, 641 Thus ends the two hundred and thirhy-third Section in the Kandava-daha of the Adi Parva, Section CCXXXIV. {Khandava-daha Parva continii^d. ) '' Jaritari said, 'The man that is wise remaiueth wakefat' in view of death. Accordingly, when the hour of death approacheth, he fe«Ieth no pangs. But the man of perplexed soul who remaineth not awake, when the hour of death ia come, feeleth the pangs of death and never attaineth salvation.' " The second brother, Sarisrikka, said, 'Thou art patient and intelligeat. The time is come when our lives are threaten- ed. Without doubt, one only amongst many becometh wise and brave !' " The third brother, Stamva-mitra, said, 'The eldest brother is called the protector. It is the eldest brother that rescueth (the younger ones) from danger. If the eldest himself faileth to rescue them, what can the younger ones do V " The fourth and youngest brother, Drona, said, 'The cruel god of fire, with seven tongues and seven mouths, quickly com- eth towards 6ur habitation, blazing forth in splendour an Vaisampayana said, " O thou of the Kuru race, the Rishi Mandapala became very anxious ab&ut his children, although he bad spoken of them to the god of fierce rays, Indeed, hfa mind was not in peace. Distressed on account of his sons, he addressed Lapita (his second wife with whom he then was), saying, '0 Lapita, incapable as my children are of the power 'of moving, how are they ? When the fire will grow in strength and the wind begin to blow violently, my children will "Scarcely be able to save themselves ! How shall their mother be able to rescue them ? That innocent woman will be afflict- ed with great sorrow when she will find herself unable to save her offspring ! Oh, how she will hover uttering various lamentations on account of my children who are all incapabfe of taking to their wings or rising up in the air ! Ob, how is Jaritari my son, and how Saiisrikka, and how Stamva-mitra, and bow Drona, and how also their helpless mother !' "Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata, thus replied, under the influence of jea- lousy. ' Thou hast no anxiety on account of thy children who, •thou hast assured me, are all Rishis endued with energy and prowess ! They can have bo fear from fire. Didst thou ho6 644 UXHABHARATJ., sjJeak lo Agni iu my presence, oa their behalf? Has aot the illustrious deity promised to save them ? A Lokapala as Agni is, he will never falsify hid speech. Thou bast no anxi<- ,ety, nor is thy heart indlined towards benefiting fri«tids. It is only by thinking of her — my enemy*— (Jarita) that thou art eo distracted. Certain it is that the lore thou bearest to me is not equal to what thou hudet for her at first. He that hath two parties dividing his atteiitidn, can easily behold one O'f these buffer all sorts of pangs ; but he should not disregard the party that is next to his heart. Then go thou to Jariti, for whom thy heart is sorrowing. As for m3ma»fe>in foi'oign countries and pnndits !a other presidencies of India, and replies, have to be waited for, before Iwtbtfttl points '5. Bengalee translatioa of Harivansa, 1st Edition — ( Ditto Ee. J.-1Q )>' jfebTAF CHUNDBA ROY. Datavya BT^atoM Karyalaya. Axrstr OF SOME 0*" the Patrons aki> Donors of the Bhaeata Karyalaya : — His Highness the Matiarajali of Cashmere. His Highness the late Maharajah of Burdvvan, Nawah Khajeh. Abdul Gani Bahadoor, C, s» I. - Maharanee Sarnamayee, C. s. I. ""^ ;, ' - Babu Narendra Nath'Sen, Editoi;, Indian, Mirror. Raja Surya Kanta Acharjya Chaudhurl Bahadoor, B.aja Govinda Lai Roy, Raja Harendra Krishna. Bahadoar. The Hon'ble Durga Charan Lai^r. Raja Mahima Ranjan Roy. ~ Raja Rajendralal MuUick. Maharanee Sarat Soondaree. BaibuSambhiuChandar Mookerjea, Editor, Reis andRti^yd. Raja Krisrieiidra Roy Bahadoor. The Hon'ble Kristodas Pal, Editor, Hindoo Patriot. Professor P. Max MuUer, M. A.- Prbfessoi; Hermann Jacobi of, Westphalia. ' ' Kasl Nath Ti-imbak Telaiig Esqr. -^ Babu Sishir Koomar Ghosh, Editor, .4mrto Bazar Patril!0* His Highness the Maharajah oi' Durbhanga. . . - His Grace the Right Hon'ble the Marquis of Hartirigton, M. P. Raja Com. Saurindro Mohan Tagore, Mug. Doctor, etc. etc. Dhundo Sharara'o Garud Esqr. Chief Justice of Holkar. W. Riaqh Esqr. 'E,A\\QXi Statesman and Friend, of India. Lala Banabihari Karpur, Dewaii to tlieMaharajah of Bardwauiv B.L. Gupta Esqr. C. s. ' , / 3. W. Furrell Esqr. Ejditor of the Englishman. The Hon'ble Maharaja Sir Joteehdra Mohan Tagore Bahadoor, K, c, s. t. His Hi^ghness the Guikwar of Baroda. Part HI. — ^ I . I IIMIM 11 ■■!■ IIMI— ^il^M. Ill - III I wm II Milgw— ■ THE MAHABHARATA KRISHNA-DW^IPAYA^A VYASA TRAWBLATED ENGLISH PEOSE. Publishecl and Distributed jyrffliis VY '-■■'-■ PROTAP CHUNDRA ROY, AD I PAR F.4. ( Sections LV— LXXV.) CALCUTTA: BH^RATA PRESS. No. 367, Upper GftiTPOjaE RoAp.. ;' 1883..: -': .;.■:/-.- ^ (The right of tramlalion is reserved. J A RtSPYifU|flJ^FOrTli^EJ|RA}rHll tUmmW The cimiiMtaocea au3er-:#lji2h "I'tmdier;^^. tar-eataii^h) thg'D&,tss vya Bliarata Karyalaya f 'towerw^on afcwttnfe of'^^.;Ka(^ ha^e i^cjeSe^idHith^-topiI- couldr^ devote ifl(ys6tf soiey and wtg^ly -tp- i t. -JlfeHpefortb' ^.,p5»tiDa 6f tm^'^Seutipn^ will/fee claiinei^ by c^Bei^. 'I am >fe,6^|[BSMfi^^raldi; ^Owfia undenxiiniBg 'myhej®lb " My great fear- fe- that i|erflaaneut Success. The idea has-been aiigg^tei to me by Mencb' tha*- 1 should make air- effi*!. toekablish a: ^egerfe f^dLpn**^ back m -caafe pf;ae©dr,.t Should like to iear ftoin all my pa^x^^ ffieiids^'acquaintapees, in fact, ;#roE(i all iater(^ted;'M"thfr itermsjaefiie. of tiitDatavy^Eharata XaivMava. tpuehiiig this befere-Taao^ any ste^iye^kteps PRCKFAP OHAIir»RA mt A List <»F'^riE ©iFTH^; PATfeONSAND^BONQES &F THE B^ARAa-A KaivyajaA ri jrr- His .Higltaess tliS: JMaJra-pa/fah of Gaslimere-. - His liigh;iess tiie liifce Mahaluyab rf EatdASftaiv. , i^avvab- Kliajeh' Ab^iil Gani ,§afi'avind"a l^r ita^. Jv? J^aja Haieodhi KrisLua, BWhadoor;' ^ife^Hpit^k Btfrga Ofiaraij .liavev ;j^fa~M*hJnjia RaiiJah;-Eio)';\ <\, ; Ikga :I6ijeii4raifil;,]!iiilliGfe,: MahaVaoee^^arat ^oorKtatee..,; iBfilwi Saasbha CJliaadisa Mookeljea, EditQX, Se0:and Ruyy:et.. ;^i&g BoQ't)Je Kfi^l^iiis fill, .Edifeer,^ ^Z^^ PtoCessdr HesriiEtaS'ii'laieobi ofc W^sliffhsBliai:"' Kast'^feb TriiaJb^fe 3^a% Esf r. ] ;: r" J ^ His HigKuesa-tfee Ma'h|'?!9iii&^^ ^^ '■."': Hi's 'feiiee-'tlie Righ t Hotarld&^l i e Matqws; ef Harfcitigt^i!pj%,fe Rsya Conii. : Siattriij^^ Mabafli"Tai|fMfc' M W- Doctor ,:etc. efcc. Dhdnd'o Sit*aT»pa>,(5iijE!»^^^^ C^ief Justiee of Holkar. : W. Ri^a^^E^cjjv Editor of India.' "Jt "L- ■G'!(ipt;a''"B%K.''e:-' S. ■:-- '■' ' ' .-y • :■■ ^-,^;^;.;iir' . '" ^Ite^ jHoil'Ulg^MaUaiaja^ ^^ iToteeu^^ii Slohaii 'J'agore :''l;;'.';'- --,:-'--/'■ _''"-'^^-/' "/;■■," -^■'' ''^'^'^^ -', Baiiailopr,|l£/ C.-S.^ i.- 'Hi^ Highness, tbIJGuikwaV of .-Baroda. v " ; . ~ SisHighjiespf fcheSitahafajaivof Tr^va^^^ '5^; xfi,ost 1Esc{r.4%l>rariaii, Ifid THE itAHABTtARATi OF VJASA Transloterl Puhlished ( in -partsj -by -No -367, tl()pef Chftpore RftadV €ofcW.f#a. ' ' ' Ag^nt; — - r '* ' //'... , WltTtlAJI-& XoRQA*rE,4; H«nri«tta Si, Coveirt-parclfin, Lhi4o%. -''- '-__- - • afeo 2Q.';%'i4tli Frederick^treet, .&'?T«*ii.T^IC,c • ' ^ '" B?skfes aboirt ,1 thousaml copies intended 'for gratuitous^ disfribution ia India, Eiifope, and Ameiica,^a number of copieaj is ofetaiwabie by the general ptrWic atjj;g&;50. and Ss 12. in.' India, and J^g 65 and Rs 25, oat or#Miia,:'«iccOr4irg to the circunast:fnces yf tljfe applicants. _ ^ , ' • ' -.« $f. B. The higher^ rates are pa^pi^]:^ in two. i^^^talmen^s ; • the lower in one instalment; »Bofflk;§r*re 3upj)lre4''rt,fc^^^ rat^ when the, circtimstanees of thfe appliciifiLt;life cer^fied %- anjr respectable person. ' V v' Each part cohsi&ts of l-Q Formes, Octavo,^ . demy. Qne pari) Js issued every two myaths, though under favorable pirciuas- t»'iajie3 parts may; 1>6 issued*;?Lt shorter interv.ii&.;- ; A liflt of the publications of the Datavya Bharata. Kai7ul:ija in course of distribution :-t— , ' . 1. TJie Sauskrib Mahabharata, 1st Edition— (Posfcr^re KS. 6-'6)' 2. Bengalee trtinslatioH of DO. 4th Edition — ( Ho. Do.) 3. The llamayana of Vaiuiiki (Sati.sUrit, J,ST EditioD)-(n6.HS.4.) 4. .Bengalee translation rof: Do., Tst Editiou^— (Do. Do.) 5. Bengalee Do. of Hsirivansa, 1st Edition — ( po. RS. l-iO.) '■ ■ PROTAP CHANDRA ROY.^ Secy, to the Datavya Bharata JCaryaloya Part IV. THE MAHABHARATA OF , . KRISHNA-DWAIPAYANA^ VYASA TRANSLATED INTO ENGLISH PROSE. Published and Distributed gratis BY PROT'AP CHUNDRA ROY. ADI PA RVA. (Sections LXXVI^CIII. ) CALCUTTA : BHARATA PRESS. No. 367, ITpper OnrrijORE Road. 1883, (The riylit of translation is reserved.) 8 JTHE MAHABHARATA' ' [ ' vyA§A.,',;-; Translated ; INTO - ENGLISH prose: : PiihlisliedX in parts ) by - , PROTif, Chandra Roy No 3G7, Upper Ohitpere' Koacjr O^huttd.^ ' WiLlilAH & NoJRGATE, % Henrietta St. Co vent-Gar Jen, Londo7t\ also 20," South Frederick Street, £din%urgJC Besides about ji thousand copies intefided for gratuibau* distribaiion in India, Europe, and America, a number of copiea are obtainable fcy the general public at, Rs 50 and Rs 12 in India, ami R-s-65 and Rs 25 out. of India, aceprding to^tbe circumst:mces of the applicants. - N. B. The higher rates are payable in two instalm©ats ; the lower in; one- instalment. Books are supplied at the Jower rates when the^ circumstances of the applicant are certified by anj' respectable person. - „ . Each part consists bf.lO Formes^ Octavo, demy. One; part is issued ev^ry two months, though under favorable circums-^ tances parts may be issued at shorter intervals. ' A list of the pTiblicatioBS of the Datavya Bharata Karyalaya in course of distribution : — 1. The'Saasiirit^Mahabharata, 1st Edition — (Postofl'e ES. 6-6) 2.' Bengalee translation of Do. .4th Edition — ( Do. ^ Do.) 3. The Ramayana of Valmiki (Sanskrit, lST-EditiGB)-(Do.RS.4.) 4. Bengalee traiislation of-poC, Isi Edition— (Do. Do.) 5. Bengalee Do. of Hurivansa, 1st Edition — ( Do. RS. 1-10.^ PROTAP CHANDRA ROY. Secy, to the Datavya Bharata Karyalaya, A LIST OF SOME OF THE PaTROKS AND DONOES OfTHE 2AKATA -KARYALAYA : — " His Highness the Maharajah of Cashmere. His HJighness the late Maharajah of Bufcdwan. Nawab Khajeh Akdnl Gani Ba^adoor, c. s. K. Maharanee Sarnamayee, V.M. l. BaJ)u ,]Sfarendia Nath- Sen, Editor, Indian Mirror. Slaja Surya Eauta Achaijya ChaudhuiiEahadoor. Baja Govinda Lai Roy. Raja Ha^efidra Krishna Bahadoor, The Hon'ble J>U'r«a Charan Law. Raja Mahirna Banjan Roy. Raja Rajendralal Mullick. ' _ MaharaneS Sarat Sbondaree; ; BabuSanabhu Chandra Mookerjea, Editor, Reisdnd Rayyett Raja Krisnendra Roy Bahadoor. , The Hon'hle Kvistodas Pal, Editor, Hindoo Patriot. Professor F.' Max Muller, M. A. ■' Professor Hermann Jacobi of Westphalia. itasi Nath Trimbak Telang Esqr. ^ : - Ba,bu Sishii- Koomar Ghose, Editor, Amrita Bazar Patxikd, His Highness the Maharajah of Durbhanga, His Grace the Bight Hon'ble the Mg,rqiais of Hartington, m.p. Raja Com. Saurindro Mohan Tagore, Mus. Doctor, etc. etc. Dhundo Sham.rao Garud Esqr. Chief Justice of Hollrar. W. Riach Esqr. Eilitor, Statesman; and Friend of India. Lala Bariabihari Karpur, Dewan to the'Mpiharajah of Burdwaiii B. L. Gupta Esqr.,c. s.^,; J. W. Furrell Esqr. Editor of the Englishman. The Hon'ble Maharajah Sir Joteendra Mpban Tagore . . Bahatloor, K. c. s. l; His Highness the Guilnvar of Baroda. His Highness the Maharajah of Travancore.* R. Rosi Esqr. Librarian, India Office. , • A. Macdonald Esqr. Editor, '-8ind Gazette. : We have been faviared witli the following letter .from E. Windisch, Professor, University of Leipzig :-^ . : Leipzig, - , 3rd September, 1883. •'Sir, — I received your kind letter and the two Gppi6&off> Part 1 of your English Translation of the Mababharata.' My best thanks for both. > I take a very great interest in your undertaking and I am of opimOn, that a complete and trust- worthy translation of the Mahabharata is a gre^t want anc^ ought to be favofed by the assistance ^ttid sympathy of the political authorities aad leading men in your country both Indian and English. I have now my vacations and naust do Somethiag for my health, therefore I am obliged to put off a- more careM examination of your translation till next month, but I intend to give a short account of it either in the Journal of the German Oriental Society of which I am the editor, or in the Literaristhes Central bliitt of Leipzig. Next to the Law books of old ludia (iCanava Dharmashastra) the Mahabharata is the most important work which . mufit be studied, if one wants to know the character and genius of the Hindoos, For j this purposfr I think the Mahabharata still of greater import-^ ance than even the Veda, because it is a popular book up to the present day.. I do not doubt that you will find aeknow- ledgrnent and tlianks from all sides. . - Yours truly Professor Dr. E. Wind ISCH," " We acknowledge witli thanks the receipt of the English Translation of the Mahabhai^ta, Part III;, published by Babu Protap Chunder Roy. This is an enterprise hitherto, un^ attempted in this or any other Country, which has any regard for the sacred classic^ of India. It was almost recklessness oa the part of a single individuatin the position of the pub- lisher to launch uport such a vast national undertaking as this, but it is enterprising individuals of his stamp, who by their unflagging industry, indomitable- energy, and single-minded zeal and devotion do the work of a nation. We cannot tiiere* fore sufficiently admire the enterprising spirit of Babu Protap Chaudra Roy. We hope the discerning public will lend hini help and co-operation;" Hindoo Patriot. October 1, 1883, ," ft[RT V, THE MAHABHAaA^TA - OF KRISHNA.DWAIPAYANA VYASA TRAWBLATED ■ INTO'- '" - ENGIilSH PROSE. Published arid Diatfibuted gratis BY PROTAP CHANDBA ROY. A DI PA RV A. ( Sections^CIV— CXXXIV. ) CALCUTTA: BHARATA. PRESS, No., 3€7, Upper Chitpore Road. 1883. (The rif/ht of translation is reserved.) THE MAHABHARATA OF '¥YASA. Translated INTO ENaLISH PRQSE PnWished ( in parts ) by PaoTAP Chajidra Roy - No 367, Upper Chitppre Road, Caicutta. William & Norgate, ^ Heapietta St. Covent-Gatien, London^ ' si]s&^0, Soxith'Erederlbk &treH, Edinh^rgk. Besides about a thousand copies intended for gratijitouj. distribution in India, Europe, and America, a n^iinaber of copies are obtainable by fcbe general public at Bs 50 and Es 12 in India, and Rs 65 and Rs 25 out of India, 4cqo>rding to the circumstances of the applicants. N. B, The higher rates are payable in two instalments ; the lower in one instalment. Books are supplied at the lower rates when the circumstances of the applicant are certified by; any respectable person. ' , Each part consists of 10 FormeSj Octavo, demy. One part; is issued every two months, though uiider favorable circums- tances parts, may be issued at shorter inte^rvals* A list of the publications of the Datavya Bharata K.aryal(iy»; in course of distribution :— 1. The Sanskrit, Mahabharata, Ist' Edition — (Postage ^s. 6-6} 2. Bengalee translation of Do. 4Tli Edition-r-( Do. Do .) 8. The Rariteyana of Valmiki (Sanskrit, 1ST Edition)-(Do.RS.4,) 4, Bengalee translation of Do.j 1ST Edition — -('^Ov Do.). 5.. Bengalee Do. of Harivansa, 1st Edition — (do. RS. I-IO,) PROTAP CHANDRA ROY, Secy. tO' the Datavya Bhoivata ^((I'ifalayt^. A LIST OP SOME OP THE PaTRONS AND DONORS OF TflE iHARATA. KaEYALAYA : — His Highness the Maharajah of Cashmere. His Hiojhness the late Maharajah of Burdwan. Nawab Khajeh Ahdul Gani BahadooV, C S. 1. Maharanee Sarnamaj'ee, C s. i. BabuNarendra Nath Sen, Editor, .J%(^iaH. Ifirrof. !Rfija'Surya Kanta Achaijj'a Chaudburi Bahadoor/ B.aja Govinda Lai Roy. Haja Harendra Krishna Bahadoor. T^he Hon'ble Durga Oharan Law, Raja M9,hima Banjan Boy. Baja Rajendralal MuUick. Maharanee Sarat Soondaree. Babu Sambhu Chandra Mobkerjea, Editor, Rets and Rayi^ei. Raja Krishiiefldra Roy Bahadoor. The Hon*ble Kristodas Bal, Edifor, Hindoo Patnot Brofessor F. Max Muller, M. a. ; '' Professor HefEfiann Jacobi of Wfestpkalia. . Kasi Nath Trimbak Telang, Esq. Babu Sishir Koomar Ghose, Editor, AmritaBasar Patrika, His Highness the Maharajah of Durbhanga. His Grace the Right Hon'ble the Marquis of Hartington, m.p. Kaja Com. Saurindro Mohan Tagore, Mus. Doctor, etc. etc, Dhundo Shamrao Garud, Esq., Chief Justice of Holkar. W, Riach, Esq., Editor, Statesman and Friend of India. Lala Banabihkri Karpur, Dewan to tlie Maharajsili of Bard wan^ B. L. Gupta, Esq., C S. . J. W. Furrell, E^q., Editor, Englishnian. The Hon'ble Maharaja,h Sir Joteendra Mohan Tagore _ Bahadoor, K. C. S; I, His Highness the Guikwar of Baroda. His Highness 'the Maharajah of Travanppre. R. Rost, Esq., Librarian, India Office. A, Macdonald, Esq-, Editor, Bind Gazette. As the Da%a.vja 3harata Kar^'alaya belon|;s ip the pi^hUc, we think it iacumb^iit oa ug to pay our respects to the puhlic, ou resuming out work after the expiratioii of the blessed Bijayd. Our prayer is that. through the blessings of Maha- mwi/a every one may enjoy health aad happiness:; and that the DataijyQL Kaxyalaya may proye a permaaent institution of the couufry. May the Incatnation of jSa/fiii— thispi^ritual energy that keeps ago the mundane system of thihgsr^breathe fr6sh force into our fallen country f May Bharata thus inspired by Her grace, w'th new-born h|^pe and vigor address- herself to recover her lost glory "! May victory and prosperity ever attend our gracious Queen-Empress Victoria^ uffder'wjiose benign rule we have been able to carry on tjie work of this institution williQut interruption iFor the past eight yeai-s ! May Bhagahati bless the illustrious Statesman who now hold* ■^he' helm of state in this our Queen-Empress^ great dejien- dency, and who by his wise, just, and righteous admiriistra- lion has endeared himself to the cbildren of the soil! May *he Qoddess vouchsafe to rain Her choicest graces on those crowned lieads and Qhiefs and Zamindars who have "lent their sympathy and support to the Karyalaya ! May She smile graceously on those high officials of ■government who have wa,rm1y espoused the sacred cause, of the Kaiyalaya ! May She bless with newer a»d newer Spirilual light the illustrious Prof; Max Muller and those other Savants of the West wha have encouraged us in our labours ! JVIay the Indian youth be ever inspired with high and noble sentiments, and may the old spend the latter part of their lives in holy meditation ! May harmony alwiiys reign between the subject and the sovereign ! May every liouse enjoy the blesalags of peace ! May we brethren air join hands and with united will and force try our best to recover our lost light ! May not a single discor- dant string ever mar the music of our hearts ! And, finallj', may thousands of iustitufcious like this be established through the length and breadth of the land, and augment the fame of- Bharata, and may men freely, and With alacrity render aid to such institutions ! ■ pUnr VI THE MAHABHARA.TA OP KRl^ttKA-DWAI?X.YANA VYASA TRANSLATED - INTO ■ ■ feiSKJLlSfl PROSE; tt (•(:■ tiiblis^ieil and Didtributey grdtis ' BY PROTAS aH'ANDEA ROY A DI PA RV.A. (Sections CXXXV— CLXIff ) CALCUTTA : . BHARATA MeSS. l^o. 367, Uppek Chitpobe Road. 1884. (The rigfit of translation is reserved.) THE MAHABHARATA OF VYASA Translated INTO ENGLI&H PROSE Published i( in parts ) by Pkotap Chandra. Eoy J^Fo 367, Upper Chitpore Head, Calcutta. Agent— "WaUAM & NoRQATB, 4 Henrietta St. Covent-Qardcn, London also 20, South Frederick Street, Udmbur^. Besides about a thousand oopIcB intended for gratuitoua distribution in India, Europe, and America, a numbeJr of copies are obtainable by the general public dt fia 50 and Ss 12 in India, and Ub 65 and Es 25 out of India, according to th« «ircumstances of the applicants. N. B. The higher rates are payabto in tm> instalments ; the lower in one instalment. Sooks ore supplied at the lower rates when the circumstances of the appficm-ta are certified by any respectable person. Each part consists of 10 Formes, Octavo, demy. One part is issued every two months, though under favorable eircums- tances pans may be issued at shorter intervals. A list of the publications of the Datavj-a Bharata Karyabya in course of distribution : — 1. The Sanskrit Mahabharata, 1st Edition — (Postage ^s. 6-6) 2. Bengalee translation of Do. 4 th Edition — ( Do. Do.) 5. The Bamayana of Valmiki (Sanskrit, 1st Edition)-(po.RS.4.) 4. Bengalee translation of Do., 1ST Edition — ( Do. Do.) 6. Bengalee do. of Harivansa, 1st Edition — { do. es. 1-10.) PROTAP CHANDRA ROY,^ Secy, to the Datavya Bharata Karyalaya. A LIST OF SOME OI';raE PATRONS AND DONORST OF TB3L Iharata. Karyalaya :— His Highness the Maharajah of Cashmere. His Highness the late Maharajah of Burdwan. Nawab Khajph Abdul Gani Bahadoor, c. s. i. Maharanee Saruamayee, -c. s. I, Babu Narendra Nath Sen, Editor, IndAan Mirror. ilaja Surya Kanta Acharjya Chaudhuri Bahadoor. Raja Govinda Lai Roy. Rajai Harendra Krishna Bahadoor. The Hon'ble Diirga Charau Law. Raja Mahiraa Ran j an Roy. Raja Rajendralal Muflicfc. Maharanee Sarat Soondaree. Baba Sambhu Chandra Mookerjea, Editor, Reia and Bayyei, Raja Krishnendra Roy Bahadoor. The Hon'ble Kristodas Pal, Editor, Hindoo Patriot. Professor F. Max Muller, M. A. Professor Hermann Jacobi of Westphalia. Kasi Nath Trimbak Telang, Esq. Babu Sishir Koomar Ghose, Editor, Amrita Bazar Patrika, His Highness the Maharajah of Durbhanga. His Grace the Right Hon'ble the Marquis of Hartington, M.P. Raja Com. Saurindro Mohan Tagore, Mus. Doctor, etc. etc, Dhundo Shamrao Garud, Esq., Chief Justice of Holkar. W. Riach, Esq., Editor, Statesman and Friend of India. Lala Bauabihari Karpur, Dewan to tlie Maharajah of Bardwan B. L, Gupta, Esq., c. s, J. W. Furrell, Esq., late Editor, Ertglishman. The Hon'ble Maharajah Sir Joteendra Mohan Tagore Bahadoor, K. C s. i. His Highness the Giiikwar of Baroda. His Highness the Maharajah of Travancore. R. Rost, Esq., Librarian, India Office. A. Macdonald, Esq., late Editor, Sind Gazette. 58A. TtJFNELL Park Road, Dear Sie, Holloway {London) N. Accept my best thanks for your valu«»ble book*, .received last week. They are, indeed, welcome treasures. If I had the riches of Croesus.how gladly would I send a golden donation to help ^rou in carrying out your Hoble Work, But that gift is withhfeld ; so 1 can only aid you ^b^' making known your work, and by distributing the papers you have^nt. • I should be afraid of lending the t«)ofts, fearing that they might cothe to grief,— I thoroughly enjoy reading them.— ^he Bainayana is full of poetry and Sitaoae of the sweetest; types of womanhood that I have ever read. Tlie M^liabharata is different— but the characters are splendidly portrayed. It ia a thoroughly martial poem, and one can enter into the battles between the Pandus and Kurus. , . , Ydurs sincerely. Ikm^vberUKl^S^. .:. (Si.) Maey Scott, Dear Sir, December 18, 1883. ♦ * * * I have received 3 parts of your translation of the Mahabharata, which I have examined closely and eriti- cally, I find the translation, a very gooid one ; the language is ever cbar, perspicuous, and well expressed, the diction is smooth and flowing, while the explanatory interpolations -pdv parmthese largely eobanoe the value of the work to those not conversant with the details of Hindu theok gy and philosophy. I rejoic much that an English version of the immortal epic ia being given to the world, and I regard it as a public benefaction that tb« " Karyalaya " has engaged in this laudable undertak- ing. Many times during the past few years have I wished that I were blessed with great wealth, so that I could haive this wM-k and the many other valuable Sanskrit and Pali wOTks yet ejtistiiig only i" the originals, translated into English and other European tongues, Foucaux's French tranelation of the Mahabharata is so, inaccurate as to be almost valueless to the critical or exact scholar. * * . Very truly Yours Wm. Emmette Coleman, Presidio of San Francisco, California, U. s, America. rABT , VII. THE &AH ABHARATA OF KHISHNA-DWAIPAYASrA VYASA TRANSLATED INTO' ENGLISH PROSE. Published and Distrlljutetl gratis BY- PBOTAP CHANDRA ROY A^ I^P A R V A. # ■ . ■ (Sections CLXIV— CLXLIX. ) CAIMTTA: BHARATA PRESS. , Nx). 367, Uppek Ghitpore RoAi), {TU right of translation is reserved.) The fiftli part of the English translatiou of the Malia- Wiarata of Krishna-Dwaipayana Vy^sa has juat beeit issued frodi the Bharata Press. This readering into English prose of the famous Sanscrit poem id advancing &t a rate of progress whidi eoablea tfae pu'blic tofbrm ajudgiu'ent as to what its value will probab.l|fc Iwiu the work of educating the Anglo-In- . dians, who, in tbe future, will be required to i)erforrn official work in ^is country. lu ■ the case of those who have not sufficient leisure to acquire a scholarly and critical knowledge of Sanscrit, the possibility Qf studying in English a classical «pic which fully Illustrates tlie working of the Hindu mind— • aait kaa been crystal Used foi- long centuries — will, be of great ■value. And even in the case of the systenaatic stident of Sanscrit, the value ol what, in an English public school, would ibe called a " crib, " is not inconsiderable ; inasmuch' as the comparison of a fairly literal tcai^slation witli the original is -often the easiest mefchioioT acquiring knowledge of vocables. 3^ tas% of producing the Eaglidi version of the Mababharata has hitherto been voluntarily assume(Lby a society named the ""Datavya Bharata Karyalaya, " and which has for its object the gratuitous distribution, of the great Sanscrit works of antiquit}'. The question arises, however, having regard to 1;he educational a Ivantages. which will ^ bestowed upon the Indian Civil Service by the pnblication of the English tran- «ktion of the Mahabharala — which entails an -enormous cost— lyhether tfie assistance of the Grovernment might not fairly be given to the scheme. Tj'here are certain funds at the disposal of the Education department wh^ch are available fur such pur- poses ; and a portion of them might be worse disposed than in {iroinotiug the circiilation of pure Sanscrit literature in an English dress. — Englishman, 19th January, 1884, ^ The Daily Tribune, S.ilt Lake Clly, Su'bday Morninrf, Feby., 188*, A rare work from the Sanskrit.— I have just received from Calcutta, India, the first four parts of the Englidli, translation ef the famous Hindoo work called the Maliabharata, " Sanskrit Literature, " sent to me bj^ tlie Babpo Prp^p Chundra Rqv, who is its pabljsher and Secretary of a sociely called the Datavya Bharat Karjalaj'a; composed of leariied.Native Hin- does, >hich has been iij^operation atout fieven years, and during" that time has published and distributed over 6000 copies pf the Mahablrarata in Bengalee translation, and 3000 copies of the Harivansa. Several other works have been -taken in hand by this energetic body, for the purpose of bringing to light the beauties of Sanskrit lore; and by careful examination the unprejudiced mind cannot" but admit that Hindoo is the parent of the-literature and the theology of the world. The re- searches and inveatigationsmaie in Sanskrit language, " which was once spoken in that country "by scholars like Max MuUer, Jaccolliot, Sir Wm. Jones and others, have found in- the an- cient record of India the strongest proofs that thence were drawn many or nearly all the favorite dogmas which latter theologians have -adopted, and tiie strongest proof shows to the thoughtful student that th« ancient Hindoos were neitlier the practisers of idolatory nor the unlearned, uncivilized, bar- baric race they have usually been thought, but a people en- joying a measure of inspiration that might be envied by more pretentious nations. And I have not the least doubt that these translations of ancient Hindoo literature will confound the so-called modern civilizations ; that they will igok upon India as a century flower once tnore coming into full bloom, wafting forUi ite delicious fragrance, a;id will beg for a slip from its branches, and the only way' to obtiiin it wiU be from those that have cherished, "fed and cultivated it, and that, will be the Datavya Bharata Karyulaya. '■Salt Lake City "(U S. A.) " Febv. 20, 1814. rW. D. :Brown. § Fenwicks Euildingg, Lindsa)' St., CsiIcuUa,. ISih April, 1884. My Dear Sie, X havci great pleasure in sending 3'ou a donation of Eupees Three hunifed ( Rs 300 ) on behalf of Sis Highness Mubafaijali H )lkar, in aid of your publication of t^g Mahabhatat ia Sanskrit, English and Bengalee. You are rendering a great public service by diffusing a knowledge of the wis lorn of our early sages amongst readers of all classes; and like all works of a similar nature, it in- volves great |)ecaniary risk. Hoping that you will be able to, carry out your undertaking to its completion and wi&bing, you every success, Believe me Yours very truly * D. S. Garnd, Agent to H. H. Maharnjuh Holkar To BABOO PHOTAP CHUNDRA ROY. The Oen-lury, 109 East Fifteenth Street,, -4' New York, U. S. America, 15tb Feby. 1884, PROTAP OHUNDER ROY, Esquire. Secy, batavya Bharut Karyalaj'a. My Dear Sir, Accepfiuy kindest thanks for your invaluable translation of the Mahahharata, of whicb parts 1 to 5 have coine safely to hand. I feef that it gives me my first adequate acquaintance with the *ork.- The.great Indian writer has been translated here-to-fore, as you well say in your preface, "not as he is, bub as he should be, to please the' narrow taste of tlaQse unacquaint- ed with him. " In every page of your translation I feel the breath of the ifindoo spirit and gfow in the international fellowship of mind, which is my dearest intellectual object, Faithfully 3'ours ( Sd. ) Titus Mvnson Coax,^ psm vin. THE MAH ABHAEATA OP KBISaESA.>IKnrAXPATANA VTASA TRANSLATED INTO ENGLISH PROSE. Published and Distributed gratis BY PROTAP CHANDRA ROY ADI PARVA. (Sections 00— COXXX.) CALCUTTA : BHARATA PRESS. No. 367, Upper Chitpore Road, 1884. (The right of translation is reserved.) 'AN APPEAL, Through the mercies of an All-ruling Providence the Dixta'i^i Bharata Karyalaya has completed the eighth year .of its exist- ence. During the last eight years, it has not been an altogether inconsider!|l;lp in^strument in assisting at, the ,cjilt)ire and de- Telopmeot of the Indian mind. From small beginnings the institution has gradually wide^i^d and swelled into respectable proportions. The labors of the Bharata Karyalaya comprise two editions of the Mahabharata in Bengali translation, one edi- tion of the Harivansa jm Bengali translation, a continuing edition of the Mahabharata (both text and Bengali trans- lation), and a continuing edition of the Bamayana (both text and Bengali translation) nearly complete. In addition to all these the Bharata Karydtaya has of late been engaged in aa English translation of the Mahabharata, with the viewof supply- ing a want felt by both savants and general readers. An English version of such a colossal work as the Mahabharata, it should be confessed, is an unique undertaking in the history of Indian publications, considering the gigantic proportions of the work itself, as well as the many and various difficulties that lie in the way of its exeoution. It can be fairly said that the task tliat was undertaken by Mr Griffith of giving to the, world a poetical version of the Bamayana sinks into insigni- ficance when compared with the task the Bharata Karyalaya has imposed upon itself. The services that the Bharata Karyalaya has done the country and the world at large have contributed to raise ib iu the esteem of persons of the highest position and attain- ments, in Incjia, Europe, and (we take pleasure in mention- ing it) America. I have already acquainted the public with the warm sympathy manifested on bel^alf of this institution by Professor Max Muller and His Grace the Marquis of Harting- ton. My acknowledgnnents are no less due to Professor Jacobi and Mr. Emmette Coleman of America, — indeed, I cannot suffi- ciently express the innate worth and nobility of heart of the latter gentleman. The Datavya Karyalaya has been for- tunate enough in enlisting the sincere sympathy of that august personage the Maharaja (if Cashmere. The Maharaja of Tra- vancore who yeilds to none among Indian princes in intelli- , gence, attainments, and liberality, has smiled upon the institu- tion. I bsiiYe also beeu fg^tuiuate irx securing the sympi^tbj of That I haye met with such success is entirely owing to th« liberality of my eulighteneol countrymen. The illustrious Maharajas aiid Rajas, and many of the Zemindars of Bengal promptly came forward to support the cause of Hindu religion SiUvi f