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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<irva. 

Hidimva  is  inspired  with  desire  on  seeing  Bhinia     .  447 

Bhima  encounters  Hidimva  and  slays  him  ■,  451 
Bhima  goes  to  kill  Hidimva  and  is  dissuaded 

by  Yudhishthiia    ^                ,                .                 .  454) 

Hidimva  takes  Bhima   with  her               .                ,  45Q 

Birth  of  Ghatotkacha               ...  ib 

Vahx-badha  Parza. 

The  Pandavas  dwell  in  Ekachakra             .                .  459 

Life  of  the  Pandavas  at  Ekachakra  .  .  ib 
Bhima  and  Kunti  heai?  the  wail  of  the  Brahraana 

and  his  wife            .                 ,                 ,                 .  460 

Speech  of  the  Brahraana           .                .                .  461 

Speech  of  his  wife       .....  462 

Speech  of  his  daughter               .                .                 .  465 

Converse  of  Kunti  with  the  Bralimana    .                 .  467 

Bbima's  vow  to  slay  the  Raksbasa  Vaka  .                .  470 

Bhima  goes  to  \[aka  with  his  food            .                .  '  472 

He  fights  with  and  slay-s  Vaka  .  .  ,  47^ 
Return  of  Bhima  dragging  the  body  of  Vaka 

to  the  town-gate  ....  474 
Concourse  of  the  citizens  in  the  raprning  to  see 

the  body  of  the  Raksbasa  .  .  .  ib 
Arrival  of  the  Brahmanas  of  Ihe-tovvn  at  frhe  house 

where  the  Pandavas  dwelt    .                 .                 .  475 

Story  of  Bharadwaja  ....  576 

Drona  obtains  all  th*  weapons  of  Hama    .              .  477 

Drupada  cekbrates  a  sacrifice  to  obtain  a  sou         ,  481 


Vlll  CONTENTS, 

PAGE, 

A  son  arises  from  the  sacrificial  fire          .                •  482 

Origin  of  Drupadi      ....  ib 

Dhrishtadyumna  learns  the  use  of  arms  .                .  483 

The  Pandavas  set  out  for  Panchala            .                ,  484 

Their  meeting  with  Vyasa         .                .                .  ib 
On  the  way  they  meet  with  the  Gandharva  Angaraparna 

on  the  banks  of  the   Ganges               •.                .  486 

Fight  with  the  Gandharva         .                 .                .  487 

The  Gandharva's  defeat              .                .                .  488 

The  Gandliarva  exchanges  gifts  with  Arj  una            .  489 

Story  of  Tapati           ....  492 

King  Samvarana  sees  Tapati       .                .                .  493 

Disappearance  of  Tapati             .                .                .  494 

Taj)ati'8  reappearance                  .                .                .  495 

Tapati  relates  her  history            .                .                .  496 

She  again  disappears    ....  497 

Marriage  of  Sumvarana  and  Tapati           .                .  498 

Story  of  Vasishtha      ....  600 

Story  of  Viswamitra  ....  501 
Viswamilra  attempts  to  carry  away  by  force 

Vasishtba^s  cow  named  Naudini          ..                ,  502 
Viswamitra!!)  discomfiture  at  tUe  hands  the  mlechcha  liost 

sprung  from  the  different  parts  of  the  cow's  body  503 

His  ascetic  austerities                 .                .                .  504 
Sliaktri  curses  king  Kalmashapada  to  be  possessed 

with  a  Kakshasha  .                .                ,                .  505 

A  certain  Bralim.tna  ^sks  tlie  king  for  meat              .  506 

The  king  gives  him  liumaii  flesh  to  eat      .'                .  507 

The  king  cursed  by  the  Brahmana            .                 .  ib 

The  Raksasha-possessed  king  devours  Vasishtha's  sons  ib 

The  Rishi  resolves  to    kill  himself            .                 ,  508 

Speech  of  Adrishyanti                .                .                .  509 

Vashishta  with  his  daughter-in-law  sees  Kaliaaslipala  510 

KaUuashapada  is  freed  from  the  curse        .                ,  ib 

Birth  of  Parashara     .                .                .                ,  512 

His  intention  of  destroying  ail  the  worlds                ,  jb 

Story  of  Kaitavirya  ,               ,                ,               ,  ij, 


^               CONTENTS*  ii 

'  PAGE. 

The  persecution  of  the  Bhrigu  race         I              I  513 
History  of  Aurva      .11,,  614 

Origin  of  the  vadava  fire          .                .                1  Sit 

Farashara  celebrates  the  Rakshaga  sacrifice             ■  518 

Fulastya  and  others  stop  it        ,                ,                ,  519 
Vashishta  begets  a  son  upon  king  Kalmashapada's  wife       621 

The  Pandavas  take  leave  of  Angaraparna               ,  ib 

They  appoiat  Dhaumya  as  their  priest    ,               ,  522 

Sawayamvcl^a  Parva. 

The  Pandavas  see  Vyasa  on  their  way  to  Panchala  .  522 
Arriving  at  Panchala  they  dwell  in  the  house  of  a  potter      524 

Description  of  Draupadi's  Swayamvara  .               .  ib 
Enumeration  of  the  princes  that  came  to  the  Swayamvara  521 

Krishna  recognises  the  disguised  Pandavas             ,  523 

The  discomfiture  of  the  kings  in  stringing  the  bow  630 

Kama  is  declared  ineligible  to  bend  the  bow          ,  ib 

The  kings  desist  from  stringing  the  bow                  .  ib 

Arjuna  goes  towards  the  bow    ,               ,               ,  ib 

The  Brahmanas  dissuade  him    .               ,               ,  631 

Arjuna  strings  the  bow  and  hits  the  mark                ,  532 

The  wrath  of  the  invited  kings                ,                ,  533 

The  kings  attempt  to  slay  Drupada          ,                .  534 

Arjuna  and  Bhima  prepare  for  fight         .                .  ib 

Krishna's  recognition  of  them  .                .                ,  ib 

Arjuna  fights  with  Kama  and  defeats  him              ,  536 

Bhima  fights  with  Shalya  and  overthrows  him        ,  531 

The  kings  wonder  at  this           .                .                .  ib 

Krishna  induces  the  monarchs  to  abandon  the  fight  538 

Arjuna  and  Bhima  depart  with  Draupadi                 .  ib 

Kunti's  anxiety           ....  ib 

Conversation  of  Kunti  ,yith  Yudliishthira               .  539 

Yudhishthira  asks  Arjuna  to  marry  Draupadi          .  ib 

Arjuna's  reply            ....  ib 

Bama  and  Krishna  visit  the  Pandavas  ,  .  540 
Dhrishtadyumna  comes  secretly  to  the  abode  of  the  potter  541 
The  Pandavas  talk  on  different  subjects  after  having 

taken  their  meals ,               <               ■               ■  i^ 


COSTENTS, 
VmvahiJm  Parva. 


rxas. 


DlirishtadyumTia  having  heard  the  talk  of  the  Blndavas 

'  informs  Drupada  of  it  on  his  return    .  < 

Drupada  sends  a  priec^t  to  the  Fandavas  .               ^  ^^^ 

-Bpeech  of  ¥udhish-thira             .               ,                .  S45 

Arrival  of  Drupada's  messeB^er  there      .               .  >!' 

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, 
0  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,  '  0  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,  0  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  :— '  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,. 

0  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,   0  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,  0  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,  0  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,  0  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, 

0  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,  0  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,  0  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 

0  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,  0  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,  0  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,  0  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, 

0  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,  0  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,  0  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, 
0  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,   0   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,  0  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  : — '  0  Rama,  O  blessed  Rama,  0  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,  0  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<I  the  sons  of  Pkndu;  tp'  Varanavata; 
and  the  other  dark  counsels  of  the  sons  of  Dhrita-rastra  ia 
regard  tO'  the  P&jidavas  ;  then  the  advice  administered  ta>- 
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,  0  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,  0  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<id<iha.  Tarry  thou  a  littlp.  And  Utanka  replied, 
'  Yea,  I  will  tarry,  and  beg  that  the  clean  provisions  that  are 
ready  may  be  soon  brought  in.'  And  the  Raja  having  signified 
,bis  a,saent,  he  entertained  Utanka  duly.  And  Utanka  seeing 
jthat  the  food  placed  before  him  had  hair  in  it,  and  also  that  it 
.was  cold,  thought  it  unclean.  And  he  said  unto  Paushya, 
•  Thou  givest  me  food  that  is  unclean,  therefore  shalt  thou 
Ipse  thy  sight,'    And   Paushya  in  answer  said      'And  because 


AD  I  PARVA.  S'5 

9ost  thou  impute  uncleanness  to  food  that  is  clean,  therefore 
shalt  thou  be  without  issue.'  And  Utanka  thereupon  rejoined; 
'  It  behoveth  thee  not,  after  having  offered  me  unclean  foodj 
to  curse  me  in  return.    Satisfy  thyself  by  occular  proof.' 

"  And,  Paushya  seeing  the  food  alleged  to  be  unclean  satis- 
fied himself  of  its  uncleanliness.  And  Paushya  having  ascer- 
tained that  the  food  was  truly  unclean,  being  cold  and  mixect 
with  hair,  prepared  as  it  was  by  a  woman  with  unbraided 
hair,  began  to  pacify  the  Eishi  Utanka,  saying  '  Sir,  the  food 
placed  before  thee  is  cold,  and  doth  contain  hair,  having  been 
prepared  without  sufficient  care.  Therefore  I  pray  thee  pardon 
me.  Let  me  not  become  blind. '  And  Utanka  answered,  'what 
I  say  must  come  to  pass.  Having  become  blind,  thou  mayst, 
however,  recover  thy  sight  before  long.  Grant  that  thy  curse 
also  doth  not  take  effect  on  me. '  And  Paushya  said  unto  him, 
'  I  am  unable  to  revoke  my  curse.  For  my  wrath  even  now  hath 
not  been  appeased.  But  thou  knowest  not  this.  For  a  Brah- 
mana's  heai't  is  soft  as  new-churned  butter,  even  though  his 
words  bear  a  sharp-edged  razor.  It  is  otherwise  in  respec?t  of 
these  with  the  Kshetriya;  His  words  are  soft  as  new-churned 
Ibutter,  but  his  heart  is  as  a  sharp-edged  tool.  Such  being 
the  case,  I  am  unable,  because  of  the  hardness  of  my  heart,  to 
neutralise  my  curse.  Then  go  thou  thy  ways. '  To  this  Utanka 
made  answer,  'I  showed  thee  the  uncleanness  of  the  food  offer- 
ed to  me,  and  I  was  even  now  pacified  by  thee^  Besides,  saidst 
thou  at  first  that  because  I  imputed  uncleanness  to  food  that 
was  clean  I  should  be  without  issue.  But  the  food  being  truly 
unclean,  thy  curse  cannot  affect  me.  Of  this  I  am  sure. '  And 
tJtanka  having  said  this  departed  with  the  ear-rings. 

"  On '  the  road  Utanka  perceived  coming  towairds  him  a 
naked  idle  beggar  sometimes  coming  in  view  and  sometime^ 
disappearing.  And  Utanka,  having  occasion,  put  the  ear* 
tings  on  the  ground  and  went  for  water.  In  the  meantime  the 
beggar  came  quickly  to  the  spot  and  taking  up  the  ear-rings 
ran  away.  And  Utanka  having  completed  his  ablutions  in 
water  and  purified  himself  and  having  also  reverently  bttwed 
down  to  the  gods  and  his  spiritual  masters  pursued  the  thief 
with  the  utmost  speed,    And  having  with  great  difficulty  oveiv 


56  MAHABHARATA. 

taken  him,  lie  seized  him  with  force.  But  at  that  instant  the 
person  seized,  quitting  the  form  of  a  beggar  and  assuming  his 
real  form,  viz,  that  of  Takshaka,  Speedily  entered  a^  large  hole 
open  in  the  ground.  And  having  got  in,  Takshaka  proceeded  lo 
his  own  abode,  the  region  of  the  serpents. 

"  Now,  Utanka,  recollecting  the  words  of  the  Eani,  pursued 
the  Serpent,  and  began  to  dig  open  the  hole  with  a  stick  but 
was  unable  to  make  much  progress.  And  Indra  beholding 
his  distress  sent  his  thunder-bolt  (Vajra)  to  his  assistance. 
Then  the  thunder-bolt  entering  that  stick  enlarged  that  hole. 
And  Utanka  began  to  enter  the  hole  after  the  thunder-bolt. 
And  having  entered  it  he  beheld  the  region  of  the  Serpents 
infinite  in  extent,  fiUea  with  hundreds  of  palaces  and  elegant 
mansions  with  turrets  and  domes  and  gateways,  abounding  with 
wonderful  places  for  various  games  and  entertainments.  And 
Utanka  then  glorified  the  serpents  by  the  following  slokas : — 

Ye  Serpents,  subjects  of  King  Airavata,  splendid  in 
battle  and  showering  weapons  on  the  field  like  lightning-charge 
ed  clouds  driven  by  the  winds !  Handsome  and  of  various 
forms  and  decked  with  many-colored  ear-rings,  ye  children  of 
Airavata,  ye  shine  like  the  Sun  in  the  firmament !  On  the 
northern  banks  of  the  Ganges  are  many  habitations  of  serpents. 
There  I  constantly  adore  the  great  serpents.  Who  except  Ai- 
ravata-would  desire  to  move  in  the  burning  rays  of  the  Sun  ? 
When  Dhrita-rashtra  (  Airavata's  brother  )  goes  out,  twenty- 
eight  thousand  and  eight  serpents  follow  him  as  his  attendants. 
Ye  who  move  near  him  and  ye  who  stay  at  a  distance  from  him, 
I  adore  all  ye  that  have  Airavata  for  your  elder  brother. 

'  I  adore  thee  also,  to  obtain  the  ear-rings,  0  Takshaka,  who 
formerly  dwelt  in  Kurukshetra  and  the  forest  of  Khandava  ! 
Takshaka  and  Aswasena,  ye  are  constant  companions  who 
dwell  in  Kurukshetra  on  the  banks  of  the  Ikshumati  !  I  also 
adore  the  illustrious  Srutasena,  the  younger  brother  of  Takshaka, 
who  resided  at  the  holy  place  called  Mahadyuman  with  a  view 
to  obtain  the  Chiefship  of  the  Serpents.' 

"  The  Brahmana  Rishi  Utanka  having  saluted  the  chief 
serpents  in  this  manner,  obtained  not,  however,  the  ear-ring8«. 
And  he  thereupon  became  very  thoughtful.    And  when  he 


ADI  PA.RVA...  57 

saw  that  he  obtained  not  tlie  ear-rings  even  though  he  had 
adored  the  serpents,  he  then  looked  about  liim  and  beheld 
two  womeli  over  a  loom  weaving  a  piece  of  doth  with  a  fine 
shuttle  :  and  in  the  loom  were  black  and  white  threads.  And 
he  likewise  sa:^  a  \^he6l,  with  twelve  spokes,  turned  by  sik 
Ijoys.  And  he  also  saw  a  man  with  a  handsome  hoSrse.  Aiid 
he  began  to  address  them  the  following  mantras  : — 

'  This  wheel  whose  circuniference  is  marked  by  twenty  fouir 
idivisions  rbpresenting  as  many  lunar  changes  is  furnished  with 
th^e  hundred  spokes  !  It  is  set  in  continual  motion  by  six 
boys  (  the  seasons  )  !  These  damsels  representing  universal 
tiature  are  weaving  without  interlnission  a  cloth  with  threads 
black  iahd  white,  and  theirteby  ushering  into  existence  thfe 
manifold  worlds  and  the  feeings  that  inhabit  them  !  Thoii 
wielder  of  the  thunder,  the  protector  of  the  universe,  ihe  slayet 
of  Yritra  and  NatnUchi,  th6u  illustrious  one  who  wearest  the 
black  cloth  and  displayeth  truth  and  untruth  in  the  univers^ 
thou  who  ownest  for  thy  carrier,  the  horse  received  from  thfe 
depths  of  the  ocean,  and  which  is  but  another  form  of  Agni 
(  the  god  of  fire  ),  I  bow  to  thee,  thou  supreme  Lord,  thoti 
LoM  of  the  three  worlds,  D  Purandara !' 

"  Then  the  man  with  the  horse  said  unto  tJtanka,  '  I  am 
gratified  by  this  fey  adoration.  What  gbod  shall  I  do  to  thee  ?' 
And  Ufcanka  replied,  '  even  let  the  serpents  be  brought  lindei" 
my  control.'  Then  the  man  rejoined,  'Blow  into  this  horse.'  And 
Utanka  blew  ihtcJ  that  horse.  And  from  the  horse  thus  blowh 
into,  thfei^e  issued,  from  every  aperture  of  his  body,  flames  of  fire 
with  smoke,  by  which  the  region  of  the  Nagas  was  about  to  b6 
consumed.  Aiid  Takshiaka,  isurprised  beyond  measure  and  terri- 
fied by  the  hfeafc  of  the  fire,  hastily  came  out  of  his  abod4 
taiing  the  ear-rings  with  him,'  and  said  unto  Utanka,  '  Pray, 
^if,  take  back  the  ear-rings.'    And  Utanka  took  them  back. 

"But  Utahk^  Hkvifag  recovfered  his  ear-rings  thought,  '0  this 
is  that  sacred  day  of  my  |)i?eceptress.  I  am  at  a  distance, 
JHow  can  I,  therefore,  show  mjf  regard  for  her  ?'  And  when 
Utanki  was  ftnxioufe  kbout  this,  the  man  kddressed  him  and 
said,  '  Ride  this  horse,  Utanka,  and  he  will  in  a  moment 
carry  thee  to  thy  Blaster's  abode, '    Aiid  Utahka  having  signii 

8 


58 


MAHABHAKATA. 


fied  his  assent,  mounted  the   horse   and  presently  reached  hig 

preceptor's  house. 

"  And  his  preceptress  that  morning,  after  having  bathed  was 
dressing  her  hair  sitting,  thinking  of  uttering  a  curse  on  Utanka 
if  he  should  not  return  within  time.  But  in  the  meantime 
Utanka  entere,d  his  preceptor's  abode  and  paid  his  respects  to 
his  preceptress  and  presented  her  the  ear-rings.  '  Utanka,'  said 
she,  'thou  hast  arrived  at  the  proper  time  at  the  proper 
place.  Welcome,  my  child !  Thou  art  innocent  and  therefore 
I  do  not  curse  thpe  !  Good  fortune  is  even  before  thee.  Let 
thy  wishes  be  crowned  with  success  !'  ' 

"  Then  Utanka  waited  on  his  preceptor.  And  his  preceptor 
said,  '  Thou  art  welcome !  What  hath  occasioned  thy  loiig 
absence  ? '  And  Utanka  replied  to  his  preceptor,  '  Sir,  in  the 
execution  of  this  my  business  obstruction  was  offered  by 
Takshaka  the  King  of  serpents.  Therefore  had  I  to  go  to  the 
region  of  the  Nagas.  There  I  saw  two  damsels  sitting  over  a 
loom,  weaving  a  fabric  with  black,  and  white  threads.  Pray,  what 
is  that  ?  There  likewise  I  beheld  a  wheel  with  twelve  spokea 
ceaselessly  turned  by  six  boys.  What  too  doth  that  import  ? 
Who  also  is  the  man  that  I  saw  ?  And  what  the  horse  of 
extraordinary  size  likewise  beheld  by  me?  And  when  I  was 
on  the  road  I  also  saw  a  bull  with  a  man  mounted  thereon, 
by  whom  I  was  endearingly  accosted  thus — -Utanka,  eat  of 
the  dung  of  this  bull,  which  was  also  eaten  by  thy  master. — §o 
I  ate  of  the  dung  of  that  bull  according  to  his  words.  Who 
also  is  he  ?  Therefore,  enlightened  by  thee,  I  desire  to  hear 
all  about  them., ' 

"And  his  preceptor  thus  addressed  said  unto  him,  'The 
two  damsels  thou  hast  seen  are  Dhata  and  Vidhata  ;  the  black 
and  white  threads  denote  night  and  day  ;  the  wheel  of  twelve 
spokes  turned  by  the  six  boys  signifieth  the  year  comprising  six 
seasons.  The  man  is  Parjanya,  the  deity  of  rain  ;  and  the  horse 
is  Agni,  the  god  of  fire.  The  bull  that  thou  hast  seen  on  the 
road  is  Airavata,  the  king  of  elephants ;  the  man  mounted 
thereon  is  Indra  ;  and  the  dung  of  the  ,bull  which  was  eaten  by 
thee  was  Amrita.  It  was  certainly  for  this  (last)  that  thou  hast 
mot  met  with  death  in  the  region  of  the  Nagas,;   and  Indra 


ADIPARVA.  59 

who  Is  my  friend  Having  been  mercifully  inclined  showed  thee 
favor.  It  is  for  this  that  thtxu  returnset  safe,  taking  the  ear- 
rings with  thee.  Then,  0'  thou  amiable  one,  I  give- thee- leave 
to  depaa-t.     Thou  shalt  obtain  good  fortune.' 

"  And  Utanka,  having  obtained  his-  master's  Ifeave,-  moved  by 
anger  and  resolved  to  revenge  himself  on  Tkkshaka,  proceeded 
towards  Hastinapura.  That '  excellent  Brahmana  soon  reached 
Hastinapura.  And  Utanka  then  waited  upon  King  Janamejaya 
whohad  sometime  before  returned  victorious  from  Takshashiht. 
And  Utanka  saw  the  victorious  monarch  surrounded'  on  all'  sides 
by  his  ministers.  And  he  pronounced  benedictions  on  him  in 
proper  form;  And  Utankaf  addressed  the  monarch  at  the 
proper  moment  in  speech  of  correct  accent  and  melodious 
sounds,  saying,  '  O  thou  best  of  monarchs  !'  How  is  it  that 
thou  spendest  thy  time  Irke-adifld  when  there  is  another  matter 
that  urgently  demandeth  thy  attention  T '  " 

Sauti  said : — "  The  monarch  Janamejaya,  thus  addressed, 
saluting  that  excellent  Brahmana.  replied  unto  him,  'In  cherish- 
ing these  my  subjects  I  do  discharge  the  duties  of  my  noble 
tribe.  Say,  what  is-  that  business  to  be  done  by  me  and  whiclk 
Eath  brought  thee  hither.' 

"  That  foremost  of  Brahmanas   and   distanguishett  beyond 
all  for  good  deeds,  thus  addressed  by  the  excellent  monarch   of 
large  heart,  replied   unto  him,  '  0  King  !  the   business  is  thy 
own  that  dem-andeth  thy  attention  ;  therefore  do-  it  please;     O 
thou  King  of  kings  !  thy  Mher  was  deprived  of  life  by  Taksh- 
aka  :    therefore  6x3  thou-  avenge-  thy  father's  dfeatb  on  that 
vile  serpent.     The  time  hath  come,  I  ween,  for-  the  act  of  ven- 
geance ordained  by  the  fatesi    Gfo  then  and  avenge   the   death 
of  thy  magnanimous  father  who,  unoflfending  being  bitten  by 
that  vile  serpent,   was  reduced  to  the  five  elements  even  like 
a  tree  stricken  by  thunder.     The  wicked  Takshaka,  vikst  of 
the  serpent  race,  intoxicated   with   power  committed  an  un- 
necessary act  when  he  bit  the   King,  thy  god-like  Mber,  the 
protector   of  the'  race  of  royal   saints.     Wicked  in  his  deeds, 
he  even  caused   Kasyapa  '(  the  prince  of  physicians  )  to  turn 
back  when   he  was   coming   for  the  relief   of  thy  father.     It 
behoveth.  thee  to   burn  the  wicked  wretch  in  the  blazing  fire 


g^  KAHA5HARA,lAi 

Of  a  Smhe-sacrijice-    Q  ^i^S'    ^""^  instapt,  orders  fo?  trb^- 
sacriAce.     It  is  thus  tMt  thou  oa^st  avenge  the  death  of  thy - 
father.    M.d  a  very    great  favour  shall  have  a,l80  been  showa 
to  me.    For  by  that  malignaafc  wretch,  0   virtuous  Princ^^j 
my  business  also  was  on  one  occasion  obstructed  whil_e  proceed- 
ing on  ?iGcount  of  my  preceptcH-.'" 

Sauti  continued : — "The  monarch  having  heard,  these  words, 
\yas  enraged  with  Takshaka.  The  speech  qF  Utanka.  infla,med 
the  prince,  even  as  the  sacrificial  fire  with  clarified  butter. 
M;oved;  by  grief  also,  in  tha  presence  of  Ut^nka  himself  the 
prince  Mked  his  ministers  the  particulars  of  his  father's  journey 
to  the-  regions  of  the  blessed,  A^d  when  he  heard  all  the. 
circumstances  of  his  father's  death  from  the  lips  oi.  Utanka, 
be  was  overcome  with  pain  and  sorrow.  " 

And  thus  ends  the  section  called  Paiushya  of  the  Adi  Parva. 
of  the  blessed  Mahabbarata. 


Section  IV. 

(Pauloma  Pa/rva). 

Ugrasrava  Santi,  the  son  of  Lomahajghana,  versed  in  the 
Puranas,  being  in  the  forest  of  Nsimisha,  at  the  twelve 
gears'  sacrifice  of  Saunaka  sumamed  Kalapati,  stood  befOTe  the' 
i^ishis  in  atteiidance.  Having  studied  the  Puranas  with  great 
pains  and  thei'efore  acquainted  with  them  thoroughly,  with 
jpified-  hands  he  addressed  them  thus, "  I  have  graphically  des- 
cribe to  ye  the  history  of  Utanka  which  is  one  of  the  causes 
o_£  I^ing  Jananfejaya'a  Snake-sacrifice.  What,  reverend  Sirs, 
4p  ye  wish  to  hear  ?  What  shall  I  relate  to  ye  %  "  The  holy 
men  replied,  "0  son  of  Lomaliarshana,  we  shall  ask  thee  and 
thou  wilt  reply  unto  us  anxious  to  hear,  recounting  some  ex- 
cellent sjiories.  Saunaka  our  Beverend  master  is  at  present 
ajtteijding  in  the  apartment  of  the  holy  fire.  He  is  acquainted 
with  those  divine  stories  which  relate,  to  the  gods  and  Asuraa. 
He  adequat,ely  knowi^th  the  histories  of  men,  serpents,  and 
Gandharvas.  Further,  O  Sauti^  in  this  sacrifice  that  learned 
Brahmana  is,  the  chief.  He  is  able,  faithful  to  his  vows,  wise< 
a  master  of  the  shastras  and    the  Aranyaka,  a  speaker,  of 


tnitli,  a  lover  of  pgaQe,  a  inoptifier  of  tbe  iesh,  aaitJ  an  observer  ■ 
QiS  th©  pe^Kiiioes  aecosdittg  to,  thei  ordinance.    He  is.  respected 
bgr^  OS,  aJiL    It  behoyea  us  fcherefoore  ta.wait  for  bim.    And  when 
he,  is  seated  oa  bis  highly  respected  seafct,  thou  wilt  aiiswer  what  > 
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,  0  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.  0  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  !  0  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.  0  thou 
best  of  Rakshasas,  falsehood  is  never  respected  in  this  world.'  " 


Section  VI. 

(  Pauloma  Parvd  continued.  ) 

Sauti  said  : — "  0  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  ?  0  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,  '  0  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, 0  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,  '  0  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.  0  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,  0  fire,  art  the  suprema 
energy  born  of  thy  own  power.  Then,  0  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,  0  Brahmana  sao-e,  Viswa- 
vashu,  the  King  of  the  Gandharvas,  it  is  said^  knew-  Menaka 
the*celestial  dancing-girl.  And  the  Apsara,  Menaka,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  '  0  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. 
'  0  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,  '  0  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,  0  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  ?  0  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,  "  0  best  of  speakers,  the  story  of  Astika  to 
which  you  have  alluded  is  long.  I  will  relate  it  in  full, 
0  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,  0  Saunaka,  since  thou 
askest  me,  I  will  narrate  the  history  of  Astika  exactly  as  I 
heard  it.   0  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, 

0  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;  0  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  tbousan<l 
years,  and  not  destroy,  by  breaking  the  other  egg  through, 
irapatieace,  the  illustrious  child  within  it,  or  render  it  half- 
developed,  be  will  deliver  thee  from  slavery.  And  if  thou  wouldsb 
have  the  child  strong,  thou  must  take  tender  care  of  the  egg  for 
all  this  time.'  And  thus  cursing  his  mother  the  child  rose  to 
the  sky.  O  Brahmana,  even  he  is  the  charioteer  of  the  Sun^ 
always  seen  in  the  hour  of  morning. 

"Then  at  the  expiration  of  the  five  hundred  years,  bursting 
open  the  other  egg,  out  came  Gadura,  the  serpent-eater.  0 
tiger  of  theBhrigu  race,  immediately  on  seeing  the  light,  the 
son  of  Vinata  left  his  mother,  and  the  lord  of  birds  feeling 
hungry  mounted  on  his  wings  to  seek  for  the  food  assigned 
to  him  by  the  great  ordainer  of  all.  '' 


78  MAHABHARATA. 

Aad  SO  enda  the  sixteenth  Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XYII. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  0  ascetic,  about  this  time  the  two  sisters  saw 
Uchchaisrava  approaching  near, — that  Uchchaisrava  of  com- 
placent appearance  who  was  worshipped  by  the  ^ods,  that  best 
of  steeds,  who  at  the  churning  of  the  Ocean  for  nectar 
arose,  divine,  graceful,  perpetually  young,  creation's  masterpiece, 
of  irrisistible  vigor,  and  blest  with  every  auspicious  mark. " 

Saunaka  asked,  '  Why  did  the  gods  churn  the  ocean  for 
nectar  and  under  what  circumstances  (on  which  occasioa, 
as  you  say,  sprang  that  best  of  steeds  so  pawerftd  and  resplen- 
dent) was  it  undertaken  I" 

Sauti  said,  "  There  is  a  mountain  named  Meru  of  blazing  ap- 
pearance, and  looking  like  a  huge  heap  of  effulgence.  The  raya 
of  the  sun  falling  on  its  peaks  of  golden  lustre  are  dispersed  by 
them.  Abounding  with  gold  and  of  variegated  tints,  that 
mountain  is  the  haunt  of  the  gods  and  the  Gandharvas.  It  is 
immeasurable,  and  unapproachable  by  men  of  manifold  sins, 
Dreadful  beasts  of  prey  inhabit  its  breasit,  and  it  is  illuminated 
with  divine  herbs  of  healing  virtue.  It  standetb  kissing  the 
heavens  by  its  height  and  is  the  first  of  mountains.  Ordinary 
people  cannot  so  much  as  think  of  ascending  it.  It  is  graced 
with  trees  and  streams  and  ]resoundeth  with  the  charming  melody 
of  winged  choirs.  Standing  high  for  infinite  ages,  upon  it  once 
all  the  mighty  celestials  sat  them  down  and  held  a  conclave. 
They  came  in  quest  of  amrita,  they  who  had  practiced  penances 
and  observed  the  rules  according  to  the  ordinance.  Seeing 
the  celestial  assembly  in  anxious  consultation,  Narayana  said 
to  Brahma,  '  Do  thou  churn  the  Ocean  with  the  Suras  (  gods  ) 
and  the  Asuras.  By  doing  so,  amrita  shall  be  obtained 
together  with  all  drugs  and  all  gems.  O  ye  gods,  churn  ye  the 
Ocean,  and  ye  shall  discover  amrita,'  " 

And  so  ends  the  seventeenth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XVIII, 
C  Astikd,  Parva  continued.  ) 

Sauti  said,  "  There  is  a  mountain  of  name  Mandara  adorned 
with  peaks  like  those  of  the  clouds.  It  is  the  best  of  mountains, 
and  is  covered  all  over  with  intertwining  herbs.  There  no  end 
of  birds  pour  forth  their  melody,  and  there  beasts  of  prey  roam 
about.  The  gods,  the  Apsaras,  and  the  Kinnaras  visit  the  place. 
Upwards  it  riseth  eleven  thousand  yojanas,  and  descendeth 
downwards  as  much.  The  gods  failed  to  tear  it  up  and  they 
came  to  Vishnu  and  Brahma  who  were  sitting,  and  said, 
■  devise  you  some  efficient  scheme.  Consider,  ye  gods,  how 
Mandara  may  be  upraised  for  our  good.  " 

Sauti  continued,  "  And  Vishnu,  with  Brahma,  assented  to  it, 
O  son  of  Bhrigu  !  And  the  lotus-eyed  one  laid  the  hard  task  on 
the  mighty  Ananta,  the  prince  of  Snakes.  And  the  mighty 
Ananta,  directed  thereto  both  by  Brahma  and  Narayana, 
O  Brahraana,  upraised  that  mountain  with  the  woods 
thereon  and  with  the  dwellers  of  those  woods.  And  the  gods 
came  to  the  shore  of  the  Ocean  with  Ananta,  and  addressed 
the  Ocean  saying,  '  0  Ocean,  w^e  have  come  to  churn  thy 
waters  for  obtaining  nectar. '  And  the  Ocean  replied,  '  be 
it  so,  as  I  am  to  have  a  share  of  the  nectar.  I  am  able 
to  bear  the  agitation  of  my  waters  by  the  mountain.'  And 
the  gods  went  to  the  king  of  the  tortoises  and  said  to 
him,  '  0  Tortoise-king,  thou  shalt  have  to  hold  the  mountain 
oh  thy  back. '  The  tortoise-king  agreed,  and  Indra  placed 
the  mountain  on  the  former's  back  by  means  of  instruments. 

"  And  the  gods  and  the  Asuras  made  Mandara  their  churn- 
ing staff  and  Vasuki  the  cord,  and  set  about  churning  the  main 
for  amrita.  The  Asuras  held  Vasuki  by  the  hood  and  the  goda 
by  the  tail.  And  Ananta  who  was  for  Narayana,  at  intervals  raised 
the  Snake's  hood  and  suddenly  lowered  it.  And  in  consequence 
of  the  friction  he  received  at  the  hands  of  the  gods  and  the 
Asuras,  black  vapours  with  flames  issued  out  of  his  mouth 
which  becoming  clouds  charged  with  lightning  poured  down 
showers  to  refresh  the  tired  gods.  And  blossoms  beginning  to 
rain  on  all  sides  of  the  gods  from  the  trees  on  the  whirling 
Mandara,  also  refreshed  them. 


so  MAHABHAKATA. 

"  And,  0  Brahmana,  out  of  the  deep  then  came  a  tremendous 
i-oar,  like  unto  the  roar  of  the  clouds  at  the  universal  dissolu- 
tion. Various  aquatic  animals  were  crushed  by  the  great 
mountaia,  aftd  gave  up  their  being  in  tlie  salt- waters.  And 
jsaaay  dwellers  of  the  lower  regions  and  inhabitants  of  the 
world  of  Varuna  were  kilkd.  From  the  revolyiog  Mandd.rft, 
iarge  trees  were  torn  up  by  the  roots,  and  flying  into  the  air 
like  birds,  they  fell  into  the  water.  And  the  mutual  friction 
of  the  trees  produced  a  fire  which  surrounded  the  mountain. 
And  the  mountain  looked  like  a  mass  of  dark  clouds  charged  with 
lightning.-  0  Brahmana,  tlie  fire  increased,  and  burnt  the  lions, 
elephants  and  other  creatures  that  were  on  the  mountain.  And 
carcasses  of  no  end  of  animals  floated  down  the  waters.  Then 
Indra  extinguished  that  fire  by  descending  showers. 

"0  Brahmana,  after  the  churning  had  gone  on  for  sometime, 
the  gums  of  various  trees  and  herbs  mixed  with  the  waters 
of  the  Ocean.  And  the  celestials  attained  immortality  by 
drinking  of  the  waters  mixed  with  those  gums  vested  wilh  the 
properties  of  amrita,  and  with  the  liquid  extract  of  gold.  By 
degrees,  the  milky  water  of  the  agitated  deep  produced  clai-ified 
butter  by  virtue  of  the  gums  and  juices.  But  nectar  did  not 
rise  eVen  then.  And  the  gods  appeared  before  boon-granting 
Brahma  seated  on  his  seat  and  said,  '  Sir,  we  are  spent,  we  have 
not  strength  left  to  churn  further.  Nectar  hath  not  yet  arisen. 
So  that  now  we  have  no  resource  save  Narayana.' 

"Hearing  them,  Brahma  said  to  Narayana,  '  Lord,  vouchsafe 
to  grant  the  gods  strength  to  churn  afresh  the  deep.' 

"  And  Narayana  agreeing  to  grant  their  various  prayers, 
Said,  '  0  wise  ones,  I  grant  ye  sufficient  strength.  Go,  insert 
the  mountain  and  churn  the  waters.' 

"  Re-equipped  with  strength,  the  gods  began  the  churning 
again.  After  a  while,  the  mild  Moon  of  a  thousand  rays 
emerged  from  the  ocean.  Thereafter,  Lakshmi  diessed  in  white, 
iind  wine,  the  white  steed,  and  then  the  celestial  gem  Kaus- 
tiiva  which  graces  the  breast  of  Nardyana.  Lakshmi,  wine, 
and  the  steed  fleet  as  the  mind,  all  came  before  the  gods  on 
high.  Then  arose  the  divine  Dhanwantari  himself  with  the 
white   vessel   of  nectar   in    his  hand.     And   seeing   him,   the 


ADt  PARVA. 


81 


Asilras  set  tip  a  loud  cry,  saying,   "  Ye  have  taken  all,  he  must 
be  ours.' 

"  And  at  length  rose  the  great  elephant,  Aii'avata,  of  huge ' 
body  and  with  two  pairs  of  white  tusks.  And  him  took  the 
holder  of  the  thunder-bolt.  But  the  churning  still  went  oui 
so  that  poison  at  last  appeared,  and  began  to  overspread  the 
earth,  blazing  like  a  flame  mixed  with  fumes.  And  at  the 
scent  of  the  fearful  Kalakuta,  the  three  worlds  were  stupefied. 
And  then  Mahadeva  of  the  Mantra  form,  solicited  by  Bralima, 
to  save  the  creation  swallowed  the  -poison  and  Iield  it  in  hia' 
throat.  And  it  is  said  that  the  god  from  that  time  is  called  Nila^ 
kantha  (blue-throated.  )  Seeing  all  these  wondrous  things, 
the  Asuras  were  filled  with  despair^  and  prepared  to  enter 
i&to  hostilities  with  the  gods  for  the  possession  of  Lakshmi  and 
nectar.  Thereupon  Narayana  called  Iiis  bewitching'  Maya 
to  his  aid,  and  assuming  a  ravishing  female  form,  coiuetted  with; 
the  Asuras.  And  the  Daityas,  ravished  with  her  charms,  lost 
their  reason  And  unanimously  placed  the  nectar  in  the  hands  of 
that  fair  woman. " 

So  ends   the  eighteenth  Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XIX. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  Then  the  Daityas  and  the  Danavas  with  first 
class  armours  and  various  weapons  [lursucd  the  gods.  In  the 
meantime  the  valiant  Ixord  Vishnu  accompanied  by  Nara  took 
away  the  nectar  in  his  hands  from  those  mighty  Danavas. 

"And  then  all  the  tribes  of  the  gods  during  that  time  of 
great  fright  drank  the  nectar  receiving  it  from  Vishnu.,  And 
ynhile  tlie  gods  were  drinking  that  nectar  after  which  they  had 
so  much  hankered,  a  Danava  named  Raliu  was  drinking  it  in 
the  guise  of  a  god.  And  when  the  nectar  had  only  reached 
Eahu's  throat,  the  Sun  and  the  Moon  (  discovered  him  and  ) 
communicated  the  fact  to  the  gods.  -  And  Narayana  instant- 
ly cut  off  with  his  discus  the  well-adorned  head  of  the 
Danava  who  was  drinking  the  nectar  without  permission.    And 

11 


82  JIAHABHARATA. 

the  huge  head  of  the  Danava  cut  off  by  the  discus  and  re- 
sembling a  mountain-peak  then  rose  to  the  sky  and  began 
t»  utter  dreadful  cries.  And  the  Danava's  headless  trunk 
falling  upon  the  ground  and  rolling  thereon  made  the  Earth 
tremble  with  her  mountains,  forests,  and  islands.  And  from 
that  time  hath  arisen  a  long-standing  quarrel  between  Rahu'a 
bead  and  the  Sun  and  the  Moon.  And  to  this  day  it  swalloweth 
the    Sun   and  the  Moon,  (causing  the  eclipses.) 

And  Narayana  quitting  his  ravishing  female  form,  and  hurl- 
iag  many  twrible  weapons  at  them,  made  the  Danavas  tremble. 
And  thus  on  the  shores  of  the  sea  of  salt-water,,  commenced  the 
dreadful  battle  ©f  the  gods  and  the  Asuras.  And  sharp-pointed 
javelins  and  lances  and  various  weapons  by  thousands  began 
to  be  discharged  on  all  sides.  And  mangled  with  the  discus  and 
wounded  with  swords,  saldis,  and  maces,  the  Asuras  in  large 
numbers  voraitted  blood  and  lay  prostrate  on  the  earth.  Cut  off 
from  the  trunks  with  sharp  double  edged  swords,  heads  adorn- 
ed with  •'bright  gold  fell  continually  on  the  field  of  battle.  Their 
bodies  drenched  in  gore,  the  great  Asuras  lay  dead  everywhere. 
li  seemed  as  jf  red-dyed  moun^in  peaks  lay  scattered  all 
around.  And  when  the  sun  rose  in  his  splendour,  thousands  of 
warriors  striking  one  another  with  their  weapons,  the  sounds 
'Alas!'  and  'Oh!'  were  heard  everywhere.  The  warriors 
fighting  at  a  distance  from  one  another  brouglit  one  another 
down  by  sharp  iron  missiles,  and  those  fighting  at  close  quarters 
^lew  one  another  by  blows  of  the  fist.  And  the  air  was  filled 
with  shrieks  of  distress.  Everywhere  were  heard  the  alarming 
sounds,  'cut  off,'  'pierce,'  'after,'  'hurl  down,'  'advance.' 

"And  when  the  battle  was  raging  fiercely,  Nara  and  Nara- 
yana entered  the  field.  And  Narayana  seeing  the  heavenly  bow 
in  the  liand  of  Nara,  called  to  his  mind  his  own  weapon — ^the 
Danava-destroying  discus.  And  lo  !  the  discus,  Sudarshana, 
destroyer  of  enemies,  like  to  Agni  in  effulgence,  and  dreadful 
in  battle,  canae  from  the  sky  as  soon  as  thought  of.  And  when 
it  came,  Achyuta  of  fierce  energy,  of  arms  like  the  trunk  of  an 
elephant,  hurled  with  great  force  the  weapon,  effulgent  as  flam- 
ing fire,  dreadful,  and  of  extraordinary  lustre,  and  capable  of 
destroying   hostile  towns.   And  that  discus  bla  liag  like  tha  fire 


ADI  PARVA.  eo 

that  burneth  all  things  at  the  end  of  time,  hurled  with  force 
from  the  hands  of  Narayana,  falling  constantly  everywhere 
destroyed  the  Daityas  and  the  Danavas  by  thousands.  Some; 
times  it  flamed  like  fire  an'd  consumed  them  all,  sometimes  it 
struck  them  down  as  it  coursed  through  the  sky ;  and  some- 
times, falling  oo.  earth,  like  a  goblin  it  drank  their  life  blood. 

?  And  on  their  side,  the  Danavas,  white  as  the  clouds  from 
which  the  raia  batb  been  extracted',  possessing  great  strength 
and  bold  hearts,  ascended  the  sky  and  hurling  down  thousands 
of  mountains  continually  harassed  the  gods.  And  those  dreadful 
mountains,  like  masses  of  clouds,  with  thei^r  trees  and  flat  tops, 
falling  from  the  sky,  collided  with  one  anotber  and  produced  a 
tremendous  roar.  And  when  thousands  of  warriors  shouted 
without  intermission  on  the  field  of  battle  and  the  mountains 
with  the  woods  thereon  began,  to  fall  around,  the  Earth.withber 
forests  trembled.  Then,  the  divkte  Nara  coming  to  that  dread- 
ful conflict  of  the  Asuras  and  the  G^nas  (the  followers  otf 
Budra),  reducing  to  dust  those  rocks  by  means  ofiihis,  gold- 
headed  arrows  covered  the  heavens  with  the  dust.  '  And  dis- 
comfitted  by  the  gods,  and  seei«g  the  furious  discua  scour- 
ing, the  fields  of  heaven  1^1.6  a  blazing  flame^  the  mighty  Dana- 
vas entered  the  bowels;  of  the  Earth,  while  others  plunged  into 
the  sea  of  salt  waiters.. 

"  And  having  gained  the  victot-y^the  gods  offering  due  respect 
to  Mandara  placed  him  on  his  own  base.  And  the  nectar-bear- 
ing gods  making  theLjieaveas.  resound  with,  their  shouts,  went  to 
their  ovwil  abodes.  Aad  the  gods  returning  to  the  heavens  re- 
joiced greatly,  and  the  vessel  of  nectar  Indra  and  the  other 
,  gods  made  over  to  Nara  for  careful  keep.  " 

And  so  ends  the  nineteenth  Section  in  the  Astiia  of  the- 
Adi  Parva. 


Segtion  XX. 

(  Astihd  Pan'vd  continued.. } 

Sauti  said  :—"  Thus  have  I  recited  to  you- all  about  how 
amrita  (nectar)  was  churned  out  of  the  Ocean,  and  on  which 
occasion,  the  horse  UchcbaiBrava  of  great  beauty  and  in  com- 


g^  MAHABHARATA, 

parable  prowess  was  obtained.  It  was  this  horse  seeing  whom 
Kadi-U  asked  Vinata,  '  Tell  me,  amiable  sister,  without  taking 
much  time,  of  what  color  is  Uchchaisrava  ? '  And  Vinata 
answered,  '  that  king  of  horses  is  certainly  white.  What  dost 
thou  think,  sister  ?  Say  thou  what  is  its  color.  Let  us  lay  a 
wager  upon  it.'  And  Kadru  replied,  '  O  thou  of  agreeable 
smiles,  I  think  that  horse  is  black  in  its  tail.  Beauteous 
one,  bet  with  me  that  she  who  losebh  shall  be  the  other's 

glave.' " 

Sauti  continued,  "Thus   wagering  with  each  other  about 
menial  service  as  a  slave,  the  sisters   went   home  resolved   to 
satisfy  themselves  by.  examining  the  horse  the  next  day.    And 
Kadru  bent  upon  practising  a  deception,   ordered  her  thousand 
sons   to  transform  -themselves   into  black   hair  and  speedily 
cover  the  horse's  tail  inorder  that  slie    might  not    become  a 
elave.     Buther  sons  the  snakes  refusing  to   do  her  bidding, 
Bhe  cursed  them,  saying,  '  during  the  snake-sacrifice  of  the 
wise  king  Janamejaya  of  the  Pandava  race,  fire  shall  consume 
ye.'    And    the   Grand-father  (Brahma)  himself  heard  this  ex- 
ceedingly cruel  curse   denounced   by   Kadru   impelled  by  the 
fates.     And   seeing  that   the   snakes  had  multiplied  exceed- 
ingly, the  Grand-father  moved  by   kind   consideration  for  his 
creatures  sanctioned  with   all   the   gods  this  curse  of  Kadru. 
Indeed,  of  flaming  poison,  great   prowess,   excess   of  strength, 
and  ever  bent  on  biting  other  creatures,  in  consequence  of  such 
poison  and  for  the  good  of  all  creatures  Jjfie   conduct  of  their 
mother  towards  those  persecutors  of  all  creatures  was  very 
proper.    Fate  always  inflicts  the  punishment  of  death  on  those 
who  seek  the  death  of  other  creatures.    The  gods  having 
exchanged  such  sentiments  with  each   other  then  applauded 
Kadru  (and   went  away.)      And   Brahma  calling  Kasyapa  to 
him  spake  unto   him   these   words :  « 0   thou  pure   one  who 
overcomest   all   enemies,    these    snakes   of  flaming  poison,  of 
huge  bodies,   and   ever  intent  on  biting  other  creatures,  that 
thou  hast  begot,  have  been  cursed  by  their  mother.     Child,  do 
not  grieve  for  it  in  the  least.     The  destruction   of  the   snakes 
in  the  saoiifioe  hath,  indeed,   been  indicated   in  the   Puranas.' 
.Saying  this,  the  divine  Creator  of  the  universe  propitiated 


ADIPAUTA.  Sa 

the  Prajapati  (Lord   of  creation,  Kasyapa)  aind  bestowed  on 
that  illustrious  one  the  knowledge  of  neutralising  poisons. " 

And  so  ends  the  twentieth  Section  in  the  Astika  of  the  Adi 
Parva. 


Section  XXI. 

(Astika  Parva  continued). 

Sauti  said,  "Then  when  the  night  had  passed  away  and  the 
sun  had  risen  in  the  morning,  0  thou  whose  wealth  is  ascetism, 
the  two  sisters,  Kadru  and  Vinata,  having  laid  a  wager 
about  slavery,  with  haste  and  impatience  went  to  view  the 
horse  Uchchaisrava  from  a  near  point.  On  their  way  they 
saw  Ocean,  that  receptacle  of  waters,  vast  and  deep,  agitat- 
ed and  in  a  tremendous  roar,  full  of  fishes  large  enough 
to  swallow  the  whale,  and  abounding  with  huge  Tnakaras 
and  creatures  of  various  forms  by  thousands,  and  rendered 
inaccessible  by  the  presence  of  other  terrible,  monster-shaped,' 
dark,  and  fierce  aquatic  animals  ;  abounding  also  with 
tortoises  and  crocodiles,  the  mine  of  all  kinds  of  gems,  th's 
home  of  Varuna  (the  water-god),  the  excellent  and  beautiful 
residence  of  the  Nagas,  the  lord  of  rivers,  the  abode  of  the 
subterranean  fire,  the  friend  (or  asylum)  of  the  Asuras, 
the  terror  of  all  creatures,  the  grand  reservoir  of  waters, 
knowing  no  deterioration.  It  is  holy;  beneficial  to  the  gods, 
and  the  great  mine  of  nectar ;  without  limits,  inconceivable; 
sacred,  and  highly  wonderful.  Dark,  terrible  with  the  voice 
of  aquatic  creatures,  tremendously  roaring,  and  full  of  deep 
whirl-pools.  It  is  an  object  of  terror  to  all  creatures. 
Moved  by  the  winds  blowing  from  its  shores  and  heaving  high 
with  agitation  and  disturbance,  it  seems  to  dance  everjrwhere 
with  uplifted  hands  represented  by  its  surges.  Full  of  heav- 
ing billows  caused  by  the  waxing  and  waning  of  the  moon,  the 
parent  of  (Vasudeva's  great  conch  ealled)  Panchajanya,  the 
great  mine  of  gems,  its  waters  were  formerly  disturbed  in  con- 
sequence of  the  agitation  caused  within  them  by  the  Lord 
Govinda  (Vishnu)  of  immeasurable  prowess  when  he  assumed 
■the  form  af  a  wild-boar  for  raising  the  (submerged)  Earth,    Its 


86  MAHABHARATA. 

bottom  lower  than  the  nether  regions  the  vow-abssrving 
Brahmarshi,  Atri,  could  not  fathom  after  (toiling  for)  a  hundred 
years.  It  becomes  the  bed  of  the  lotus-naveled  Vishnu  when 
at  the  dawn  of  every  Yuga  that  deity  of  itnmeasurable. power 
enjoys  the  deep  sleep  of.  spiritual  meditation.  It  is  the  refuge 
of  Mainaka  under  the  fear  of  falling  thunder,  and  the  retreat 
of  the  Asuras  overcome  in  fierce  encounters.  It  offers  water 
as  sacrificial  butter  to  the  blazing  fire  emitted  from  the  mouth 
of  Vadava  (th^  ocean-mare).  It  is  fathomless  and  without 
limits,  vast  and  immeasurable,  the  lord  of  rivers. 

"And  they  saw  that  unto  it  rushed  mighty  rivers  by  thousands, 
in  pride  of  gait,  like  competitors  in  love,  eacb  eager  for  a  meet- 
ing forestalling  the  others.  And  they  saw  that  it  was  always  full^ 
and  always  dancing  with  the  waves.  And  they  saw  that  it  was 
deep  and  abounding  with  fierce  timis  and  makaras^  And  {t 
roared  constantly  with  the  terrible  sounds  of  aquatic  creatures. 
And  they  saw  that  it  was  vast,  and  wide  as  the  expanse  of  space, 
unfathomable,  and  limitless,  and  the  grand  reservoir  of  waters. " 

And  so  ends  the  twenty-first  Section  in  the  Astika  of  the 
Adi  Farva. 


Section  XXII. 
(  Astika  Parva  continued.  ) 

"The  Nagas  after  a  debate  arrived  at  the  conclusion  that 
they  should  do  their  mother's  bidding,  for  if  she  failed  in  obtain- 
ing her  desire  she  tnight  burn  them  all  abandoning  ber  affection; 
on  the  other  hand  if  she  were  graciously  incliued,  the  magnanir 
mous  one  mi^ht  free. them  from  her  curse.  They  said,  'We  will 
certainly  render  the  horse'd  tail  black.'  And  it  is  said  that  they 
then  went  and  became  as  hairs  in  the  horse's  tail. 

"In  the  meantime,  the  two  co-wives  had  laid  the  wager. 
And  having  laid  the  wager,  O  excellent  of  Brahmanas,  the  two 
sisters,  Kadru  and  Vinata,  the  daughters  of  Daksha,  proceeded 
in  great  delight  alongf  the  sky  to  theother  side  of  the  ocean. 
And  on  their  way  they  saw  the  Ocean,  that  receptacle  of  waters, 
incapable  of  being  easily  disturbed,  mightily  agitated  alt  on  a 
sudden  by  the  wind,  and  roaring  tremendously.    Abounding  witfa 


ADl  PARVA,  87 

fislies  capable  of  swallowing  the  whale  (^mi)  and  full  of 
makaras  ;  containing  also  creatures  of  various  forms  computed  by 
thousands ;  frightful  from  the  presence  of  horrible  monsters,  in-- 
accessible,  deep,  and  terrible ;  the  mine  of  all  kinds  of  gems ;  the 
home  of  Varuna  (the  water-god),  the  wonderful  habitation  of  the 
Niigas ;  the  lord  of  rivers ;  the  abode  of  the  sub-terraneaa  fire ; 
the  residence  of  the  Asuras  and  of  many  dreadful  creatures ;  the 
reservoir  of  waters ;  not  subject  to  decay ;  romantic,  and  wonder- 
ful ;  the  great  mine  of  the  amrita  of  the  celestials ;  immeasurable 
and  inconceivable ;  containing  waters  that  are  holy ;  filled  to  the 
brim  by  many  thousands  of  great  rivers ;  dancing  as  it  were  in 
waves ;  such  the  ocean,  full  of  liquid  waves,  vast  as  the  expanse 
of  the  sky,  deep,  of  body  lighted  with  the  flames'  of  sub-terraneaa 
fire,  and  roaring,  which  the  sisters  quickly  passed  over." 

And  so  ends  the  twenty-second  Section  in  the  Aatika  of  th  e 
Adi  Parva. 


Section  XXIII. 
(  Astiha  Parva  continued.  ) 

Sauti  said,  "Having  crossed  the  ocean,  Kadru  of  swift  speed, 
accompanied  by  Vinata,  soon  alighted  at  the  vicinage  of  the 
horse.  They  tlien  both  beheld  that  foremost  of  steeds,  of  great 
fleetness,  with  body  white  as  tlie  rays  of  the  moon  but  (tail)  having 
black  hairs.  And  observing  many  black  hairs  in  the  tail,  Kadru 
put  Vinata  who  was  deeply  dejected  into  slavery.  And  thus 
Vinata  having  lost  the  wager  entered  into  a  state  of  slavery  and 
became  exceeding  sorry. 

"And  in  the  meantime,  bursting  the  egg  without  (the  help  of 
his)  mother,  Gadura  also,  of  great  splendour,  when  his  time 
came,  was  born  enkindling  all  the  points  of  the  universe, — that 
mighty  being  endued  with  strength,  that  bird  capable  of 
assuming  at  will  any  form,  of  going  at  will  everywhere,  and  of 
calling  to  his  aid  at  will  any  measure  of  energy.  Effulgent  like 
a  heap  of  fire,  he  blazed  terribly.  Of  lustre  equal  to  that  of 
the  fire  at  the  end  of  the  Yuga,  his  eyes  were  bright  like  the 
lightning  flash.  An.d  soon  after  birth  that  bird  grew  in  size 
and  increasing  his  body  ascended  the  skies.     Fierce  and  fiercely 


^g  MAHABHAIlAfA. 

Mating,  he  was  terrible  like  a  second  ocean-fire.  And  all  the 
aeities  seeing  him,  sought  the  protection  of  Bibhavasu  (Agni.) 
And  they  bowed  down  to  that  deity  of  manifold  forms  seated 
■6n  '  his  seat  and  spake  unto  him  these  words : — '0  Agni,  extend 
aot  thy  body.  Thou  wilt  not  consume  us  ?  Lo !  this  huge 
heap  of  thy  flames  is  spreading  wide '  And  Agni  replied, 
*0  ye  persecutors  of  the  Asuras,  it  is  not  as  ye  imagine.-  This  is 
Gadura  oif  great  strength  and  equal  to  me  in  splendour,  endued 
with  great  energy,  and  born  to  promote  the  joy  of  Vinata. 
Even  the  sight  of  this  heap  of  effulgence  hath  caused  this 
delusion  in  ye.  He  is  the  mighty  son  of  Kasyapa,  the 
destroyer  of  the  Nagas,  engaged  in  the  good  of  the  gods,  and 
the  foe  of  the  Duityas  and  the  Rakshasas.  Be  not  afraid  of 
it  in  the  JeaSt.  Come  with  me  and  see. '  And  thus  addressed, 
the  gods  along  with  the  Rishis  wending  towarfs  Gadura 
adored  him  from  a  distance  with  the  following  words.- 

"  The  gods  said,  '  Thou  art  a  Rishi  (i.  e.,  cognisant  of  all 
mantras),  sharer  of  the  largest  portion  in  sacrifices,  ever 
displayed  in  splendour,  the  controller  of  the  bird  of  life,  the 
presiding  spirit  of  the  animate  and  the  inanimate  universe ! 
Thou  art  the  defetroyer  of  all,  the  creator  of  all;  thou  art 
Brahma  of  the  Hiranyagarva  form;  thou  art  the  lord  of 
creation  in  the  form  of  Daksha  and  the  other  PrajapaUs ;  thori 
art  Indra  (the  king  of  the  gods),  tliou  art  the  steed-necked 
incarnation  of  Vislmu ;  thou  art  the  arrow  (Vishnu  himself, 
as  Ire  became  such  in  the  hands  of  Mahadeva  on  the  burning  of 
Tripnra);  thou  art  the  lord  of  the  universe;  thou  art  the 
mouth  of  Vishnu ;  thou  art  the  four-facfid  Padmaja;  thou  art 
a  Brahmaha  (i.e.)  wise),  thou  art  Agni,  Pavana,  &c.,  (i.e.,  the 
presiding  deities  of  every  object  in  the  universe).  Thou  art 
knowledge;  thou  ar.t  the  illusion  to  which  we  are  all  subject; 
thou  art  the  all-pervading  spirit,  thou  art  the  lord  of  the  gods; 
thou  art  the  great  truth;  thou  art  fearless;  thou  art  ever 
unchanged ;  thou  art  the  Bra/tma  without  attributes ;  thou  art 
the  eneri^ies  of  the  Sun,  &c, ;  thou  art  the  intellectual  functions-; 
thou  art  our  gi-eat  protection ;  thou  art  the  ocean  of  holiness; 
thou  art  the  pure ;  thou  art  bereft  of  the  attributes  of  darkness, 
&c. ;  thou  art  the  possessor  of  the  six  high  attributes ;  thou  art 


AD  I  PAnVA.  89 

he  who  cannot  be  withstood  in  contest  I  From  thee  liave 
emanated  all  things ;  thou  art  of  excellent  deeds ;  thou  art 
all  that  hath  not  been  and  all  that  hath  been  !  Tiiou  art  pure 
knowledge  ;  thou  displayest  to  us,  as  the  Sun  by  his  rays,  thia 
animate  and  inanimate  universe ;  darkening  the  splendour  of 
the  Sun  at  every  moment,  thou  art  the  destroyer  of  all ;  thou 
art  all  that  is  perishable  and  all  that  is  imperishable  !  0  thou 
<of  the  splendour  of  Agni,  thou  biirnest  all  even  as  the  Sun  i» 
his  anger  burneth  all  creatures  !  0  thou  terrible  one,  thou  risesC 
even  as  the  fire  at  the  final  dissolution  of  the  creation  !  Thou 
destroyesfc  even  him  that  destroyeth  all  at  the  revolutions  of 
the  Yugas  !  Having  reached  thee,  0  mighty  Gadura,  who  mov^ 
est  in  the  skies,  we  seek  thy  protection,  0  lord  of  birds,  whose 
energy  is  great,  whose  splendour  is  that  of  fire,  whose  bright- 
ness is  as  that  of  lightning,  whom  no  darkness  can  approach,  who 
reachest  the  very  clouds,  who  art  both  the  cause  and  the  effect, 
tlie  dispenser  of  boons,  and  invincible  in  prowess  !  O  Lord,  thia 
whole  universe  is  rendered  hot  by  thy  splendour  briglit  as  the 
lustre  of  heated  gold !  Protect  these  liigh-souled  gods,  who, 
overcome  by  thee  and  terrified  withal,  are  flying  along  the 
heavens  in  different  directions  on  their  celestial  cars  !  O  thou 
best  of  birds,  thou  lord  of  all,  thou  art  the  son  of  the  merciful 
and  high-souled  Rishi  Kasyapa ;  therefore,  be  not  wroth  but 
have  mercy  on  the  universe !  Thou  art  supreme,  0  assuage 
thy  anger,  and  preserve  us !  At  thy  voice,  loud  as  the  roar  ^f 
thunder,  the  ten  points,  the  skies,  the  heavens,  this  earth,  and 
our  hearts,  0  bird,  are  continuously  trembling !  0  diminish 
this  thy  body  resembling  Agni !  At  the  sight  of  thy  splendour 
resembling  that  of  Yama  (the  great  destroyer)  in  wrath,  our 
hearts  losing  all  equanimity  are  quaking !  0  thou  lord  of  birds, 
be  propitious  to  us  who  solicit  thee  \  0  thou  illustrious  one, 
bestow  on  us  good  fortune  and  joy !' 

"And   that  bird  of  fair  feathers,  thus  adored  by  the  deities 
and  the  tribes  of  the  Rishis,  diminished   his  own  energy   and 

sjilendour." 

And   thus   ends   the   twenty- third  Section  in  the  Astika  of 

the  Adi  Parva, 


Section  XXITi 

(Astika  Parva  contirmed.) 

SaUti  said,  "Then  having  heard  about  and  beholding  his  owa 
Jbody,  that  bird  of  beautiftil  featliers  diminished  his  size. 

"  And  Qadura  said,  det  no  creaUne  be  afraid ;  and  as  ye 
also  are  in  a  fright  at  sight  of  my  ffcecrible  form,  I  -will  diminish 
my  energy.' " 

Sauti  continued,  "Then  that  bird  capable  «f  going  eveiy- 
where  at  will,  that  ranger  of  the  skies  capuble  of  calling  to  his 
4id  any  measure  of  energy,  bearing  Aruna  on  his  back  wended 
&omhis'fathesr's  heme  and  arrived  at  his  mother's  side  on  the 
other  shore  of  the  great  ocean.  And  lie  placed  Aruna  of  great 
splendour  in  the  eastern  region,  when  the  Sun  had  resolved  to 
burn  the  worlds  with  his  fierce  rays. " 

Saunaka  said,  "  What  for  did  the  worshipful  Sun  resolve  at 
that  time  to  burn  the  worlds  ?  What  wrong  was  done  to  him 
by  the  gods  which  provoked  his  ire  f  " 

Sauti  said.  "  O  thou  sinless  one  '  when  Rahu  in  the  act  of 
drinking  nectar  was  "diseov^ed  to  the  gods  by  tite  Sun  and  the 
Moon,  the  former  from  that  •time  conceived  an  enmity  towards 
those  deities.  And  upon  the  Sun  being  sought  to  be  devoured 
by  that  affiicter  (Bahu),  he  became  wreth,  and  thought,  '  0 
this  enmity  of  Bahu  towards  me  hati)  sprung  from  my  desire  of 
benefitting,  tlie  gods.  And  this  sore  evil  I  alone  have  to  sustain. 
Indeed,  at  this  pass  help  I  obtain  not.  And  the  dwellers  of  the 
heavens  see  me  about  to  be  devoured  and  suffer  it.  And  there- 
fore for  the  destruction  of  the  worlds  must  I  sit.*  An4  with 
this  resolution   he   went  to  the  mountains  of  the  west. 

"  And  from  that  place  he  began  to  scatter  his  heat  around 
for  the  destruction  of  the  worlds.  And  then  the  great  Bishis 
approaching  the  gods  spake  unto  them :  '  Lo  !  in  the  middle  of 
-the  aight  sprisgeth  a  great  heat  striking  terror  into  every 
heart,  and  destructive  of  the  three  worlds*.  And  then  the 
-gods  accompanied  by  the  Bishis  wended  to  the  Grand-father, 
and  said  unto  iiim,  '  0  what  is  this  great  heat  to-day  that 
causeth  such  panic  ?    The  Sun  hath   not   yet   arisen,  still   the 


ADI  PARVA.  191 

destruction  (of  tlie  world)  is  obvious.  0  Lord,  what  shall  it 
be  when  he  doth  arise  ? '  And  the  Grand-father  replied,  '  In- 
deed, the  Sun  is  prepared  to  rise  to-day  for  the  destruction  of 
the  worlds.  As  soon  as  be  appeareth  he  will  bum  everything: 
into  a  heap  of  ashes.  By  me  hath  been  provided  the  remedy 
beforehand.  Tiie  intelligent  son  of  Eysyapa  is  known  to  all 
by  the  name  of  Aruna.  He  is  huge  of  body  and  of  great, 
splendour ;  he  shalt  stay  at  the  front  of  the  Sun,  doing  the 
duties  of  charioteer  and  taking  away  all  the  energy  of  the 
former.  And  this  will  secure  the  welfare  of  the  worlds;  of  the 
Bishis,  and  of  the  dwellers  of  the  heavens.' " 

And  Sauti  continued,  "  And  Aruna,  ordered  by  the  Grand- 
father, did  all  that  he  was  ordered  to  do.  And  the  Sun  rose 
veiled  by  Aruna's  person.  I  have  told  thee  ail  about  why  the 
Sun  was  in  wrath,  and  how  Aruna  also  was  appointed  as  the 
Sun's  charioteer.  Now  hear  of  that  other  question  propounded 
by  thee  a  little  while  ago.  " 

And  so  ends  the  twentyfourth  Section  in  the  Astika  of  the 
Adi  Parva. 


SECTioif  xxr. 

(  Astikd  Pat'va,  continued.  ). 

Sauti  said,  "  Then  that  bird  of  great  strength  slnd  energy 
and  capable  of  going  at  will  into  every  place  repaired  to  his 
mother's  side  on  the  other  shore  of  the  great  ocean.  For 
thither  was  Vinata  in  affliction,  defeated  in  wager  and  put 
into  a  state  of  slavery.  And  sometime  after,  on  a  certains 
occasion,  Kadru  calling  Vinata  who  had  prostrated  herself 
to  the  former,  addressed  her  these  words  in  the  presence  of  her 
son :  '  O  gentle  Vinata,  there  is  in  the  midsfe-^  the  ocean,  itf 
a  remote  cjuarter,  a  delijjhtful  and  fair  region  inhabited  by  thd 
Nasas.  Bear  me  thither.'  And  then  the  mother  of  that  bird 
of  fair  feathers  bore  (on  her  back  or  shoulders)  the  mother  of 
the  snakes.  And  Gadura  also',  directed  by  his  mother's  words, 
carried  (on  his  back)  the  snakes.  And  that  ranger  of  th^ 
skies  born  of  Vinata  began  to  ascend  towards  the  Sun.  And 
thereupon  the  snakes,  scorched  by  the  rays  of^  fete  San,  swoon- 


82  MAH»ABHARATA, 

ed  away.     And  Kadru  seeing   her   sons   in   that  state   adoretJ 
Indra,   saying,     '  I   bow   to  thee,   thou  lord  of  all  the  deities  ; 
I  bow  to  thee,  thou  slayer  of  (the  Asura)  Vala  1  I  bow  to  tbee; 
thou  slayer  of  Namucbj,  O  thou  of  thousand  eyes,  thou  lord  of 
Shachi  !    By  thy  showers,   be  thou  the  protector  of  the  snaked 
scorched  by  the  Sun  !    O   thou   best  of  the  deities,   thou  art 
our  great  protection  !     O   thou   Purandara,   thou   art  able  td 
grant  rain  in  toiTents  !    Thou  art  Vayu  (the  air),  thou  art  the 
clouds,  thou  art  fire,   and  thou  art  the   lightning  of  the  skiea  1 
Thou  art  the  propell-er  of  the  clouds,   and   thou  hast  been 
called  the  great  cloud  (i.  e.  that  which  will  darken  the  universe 
during  the  end  Df  the  Yugd)  !  Tliou  art  the  fierce  and  incom- 
parable thunder,   and  thou   art  the  roaring   clouds  !    Thou  art 
the  creator  of   the  worlds  and   their    destroyer !     Thott  art 
unconquered  !     Thou   art  the  light   of  all  creatures,   thou  art 
Aditya,  thou   art    Vibhavasu,  thou  art  the  highest  knowledge, 
thou   art   wonderful,   thou  art  the   greatest  being  !    Thou  art 
Wonderful  and   thou  art  a  King  !     Thou   art   the   best  of  the 
deities  !    Thou  art  Vishnu  !     Thou   hast  thousand   eyes,  thewi 
art    a  god,   and   thou   art   the   final    resource  I      Tliou    art, 
O  deity,  all   ainrlta,  and   thou   art   the   most   adored  Soma 
(juice)  !    Tliou  art  the  moment,  thou  art  the  lunar  day,  thou 
art  the  lava  (  minute ),   thou  art  the  Jeshana  (4  minutes^ 
Thou  art   the   fortnight  of  the   full  moon  and   the  fortnight 
of  the  new  moon  !  Thou  art  the  kala,  thou   the  kashtha,  and 
thciu   the  Truti.    (These  are  all  divisions  of  time.)    Thou  art 
the  year,  thou  the  seasons,  thou  the  months,  thou   the  nights, 
thou   the  days  !    Thou  art  the  f^ir  Earth  with  her  mountains 
and  forests  !    Thou  art  also  the  firmament  resplendent  with 
the  Sun  !    Thou    art  the  great  Ocean  with   heaving  billows 
and  abounding  with   timis,  swallowers   of   timis,   makaras, 
and  various  fishes !    Thou  art  of  great  renown,  always  adored 
by  the  wise,  and  by   the  great   Rishis  with  minds  rapt  in 
contemplation  !     Thou    drinkest,  for   the  good   of   creatures, 
the  Soma  juice  in  sacrifices  and   the   clarified   butter   offered 
with  Vashats  (mantras   of  a  kind).     Thou   art  always   wor- 
shipped  in   sacrifices    by  Brahniana«  moved  by  desire  of  fruit. 
0  thou  incomparable  mass  of  strength,  thou  art  sung  in  the 


ADI  PARVA.  9^ 

Vedangas  I  It  is  for  tliat  reason  that  the  learned  Brahmanas 
bent  upon  performing  sacrifices  study  the  Vedangas  with 
every  care.' " 

And  so  ends  the  twenty-fifth  Section  in  the  Astika  of  the 
Adi  Parva, 


Section  XXVI. 
(  Astika  Parvd  continued.  ) 

Sauti  continued,  "And  then  the  illustrious  one  having 
the  best  of  horses  for  his  bearer,  thus  adored  by  Eadro, 
covered  the  entire  firmament  with  masses  of  blue  clouds; 
And  he  commanded  the  clouds,  saying,  'pour  ye  your  vivifying 
and  blessed  drops. '  And  those  clouds  luminous  with  light-* 
ing,  and  incessantly  roaring  against  each  other  in  the  welkin^ 
poured  abundant  water.  And  the  sky  looked  as  if  the  end  of 
the  Yuga  had  come,  in  consequence  of  those  wonderful  and 
terribly-roaring  clouds  that  were  incessantly  begetting  vast 
quantities  of  water.  And  in  consequence  of  myriads  of  waves 
caused  in  the  falling  torrents,  the  deep  roar  of  the  clouds,  the 
flashes  of  lightning,  the  violence  of  the  wind,  and  the  general 
agitation,  the  sky  looked  as  if  dancing  in  madness.  And  tlien 
the  sky  became  dark,  the  rays  of  the  sun  and  the  moon  totally 
disappeaing  in  consequence  of  the  incessant  downpour  by 
those  clouds. 

"And  upon  Indra's  causing  that  downpour,  the  Nagas 
became  exceedingly  delighted.  And  the  Elartb  was  filled  with 
water  all  around.  And  the  cool  clear  water  reached  even  the 
nether  regions.  And  there  were  countless  watery  waves  al! 
over  the  Earth.  And  the  snakes  with  their  mother  reached 
(in  safety)  the  island  called  Ramaniaka.  " 

And  so  ends  the  twenty-sixth  Section  ia  the  Astika  of  the 
Adi  Parva. 


Section  XXVII. 
(  Astika  Parva  continued.  } 

Sauti  said,  "And   then  the  Nagas  wetted  with  the  shower 
became  exceedingly  glad.    And   borne   by   that   bird  of  fair 
feathera,   they  soon   arrived   at  the  island.    And   that  island 
had   been   appointed   by    the   creator   of  the^  universe  as  the 
abode  of  the  maharas.    They  had  seen  in  that  island  on 
a  former  occasion  the  fierce  Asura   of  the  name  of  Lavana. 
And  arrived   there  with  Gadura,     they  saw  there  a  beautiful 
forest,  washed  by  the  waters  of  the  sea  and   resounding  witlj' 
(the  music  of )  winged  choirs.    And    there  were  clusters  of 
trees  all  around  with  various  ■  fruits  and  flowers.     And  therc^ 
were  also  fair  mansions  all  around  ;  and   many   tanks  abound-^ 
ing  with   lotuses.    And  it   was   also  adorned   with  many  fair 
lakes  of  pure  water.     And  it  was  refreshed  with  pure  incense- 
breathing  breezes.     And  it  was  adorned   with  many  a  tree 
that  grows  only   on   the  hills  of  Malaya  (sandal  wood)  which 
seemed  by  its  tallness  to  reach  the  very  heavens,  and  which 
shaken  by  the  breeze   dropped  showers  of  flowers.    And  there 
were  also  various  other  trees  whose  flowers  were  scattered  all 
around  by  the  breeze.    And  it  seemed  as  if  these  bathed  the 
Nagas  arrived   there  with    showers   of  rain   represented  by* 
their  dropping  flowers.     And  that  forest  was   charming  and 
dear  to   the    Gandiiarvas   and   always    gave   them  pleasure. 
And  it  was  full  of  bees  mad  with   the  honey   they  sucked. 
And  the  sight  of  its  appearance  was  exceedingly  delightful. 
And  in  consequence  of  many  things  there  capable  of  charminf|{ 
everybody,  that  forest   was  fair,   delightful,  and  holy.    And 
echoing  with  the  notes  of  various  birds,  it  delighted  greatly 
the  sons  of  Kadru. 

"And  then  the  snakes  having  arrived  at  that  forest  begati 
to  enjoy  themselves.  And  they  commanded  the  lord  of  birds, 
Gadura,  of  great  energy,  saying,  '  convey  us  to  some  other  fair 
island  with  pure  water.  Thou  ranger  of  the  skies,  thou 
must  have  seen  many  fair  regions  in  thy  course  (through  the 
ttir.)'    And  Gadura,  after  reflecting  for  a  few  momenta,  asked 


ADIPARVA.  96 

«fals  motlier  Viaata,  'why,  mother,  am  I  to  do  the  Indiling  of 
the  snakes .?'  Ami  Vinata  thus  questioned  by  him  thus  spake 
unto  that  ranger  of  the  skies,  her  son,  invested  with  every 
>virtue,  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.  0  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,  0  child,  engaged  in  beneficial  ceremonies, 
shall  sit  here  to  give  thee  prosperity.  Go  then,  0  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,  '  0  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  0  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<S.  And;  remembering  tlie 
words  of  his  father,  tba,t  ranger  of  the  skies  possessed  of  great 
swiftness  of  motion  seized- the  elephant  and  the  tortoise,  one 
HI  each  claw.  And  that  bird  then  soared  high  into  the  air. 
.And  he  came  upon  a,  sacred  place  called  Alamva  and  sa^ 


lOd  MAHABHABATA. 

many  divine  trees.  And  struck  by  the  wind  raised  by  hia 
■Vfintfs,  those  trees  began  to  shake  with  fear.  And  those  di- 
vine trees  growing  on  golden  sunamits  feared  that  they  would 
break.  And  the  ranger  of  the  skies  seeing  that  those  trees 
capable  of  granting  every  wish  were  quaking  with  fear,  went  to 
other  trees  of  iacom{iarable  appearance.  And  those  gigaotui 
trees  were  adorned  with  fruits  of  gold  and  silver  and  branches 
of  precious  gems.  And  they  were  washed  with  the  waters  of  the 
sea.  And  there  was  a  large  banian  among  them  grown  into 
gigantic  proportions,  that  then  spoke  unto  that  lord  of  birds  whik 
coursing  towards  it  fleet  as  the  mind  :  '  Sit  thou  on  thiss  large 
branch  of  mine  extending  a  hundred  yojanas  and  eat  thou  the 
elephant  and  the  tortoise.'  And  when  that  best  of  birds  of  great 
swiftness,  and  of  body  resembling  a  mountain,  quickly  alighted, 
that  banian,  the  resort  of  thousands  of  birds,  shook  and  that 
branch  also  full  of  leaves  broke. " 

And  so  ends  the  twenty-ninth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXX. 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  The  moment  the  arm  of  the  tree  was  touched 
by  Gadura  of  great  might  with  his  feet,  it  broke.  And  as  it 
broke,  it  was  supported  by  Gadura.  And  as  he  cast  his  eyes 
around  in  wonder  after  having  broken  that  gigantac  branch,  he 
saw  that  a  tribe  of  Rishis  called  Valakhilyas  were  suspmded 
therefrom  with  heads  downwards.  And  having  seen  those 
Brahmarshis  engaged  in  ascetic  practices  suspended  thOTefrom, 
Gadura  said  unto  himself,  '  Indeed,  there  are.  Rishis  suspended 
from  it :  I  will  not  kill  them. '  And  reflecting  that  if  that 
branch  fell  down,  the  Rishis  would  'be  slain,  the  mighty  one 
held  by  his  claws  the  elephant  and  the  tortoise  yet  more  firmly. 
And  the  king  of  birds,  from  fear  of  slaying  the  Rishis  and 
desirous  of  saving  them,  held  that  branch  in  his  beaks  and  rose 
on  his  wings.  And  great  Rishis  seeing  that  act  of  his  which 
was  beyond  even  the  power  of  the  gods,  Iheir  hearts  moved  by 
wonder,  gave  that  mighty  bird,  a  name.    And.  thpy  eaid,  '  A* 


ADIPARVA.'  101 

this  ranger  of  the  skies  rises  on  its  wings  bearing  a  heavy 
burden,  therefore  let  this  foremost  of  birds  having  snakes  for 
his  food  be  called  Oadwra  (bearer  of  heavy  weight.)' 

"  And  shaking  the  mountains  by  his  wings,  Gadura  leisurely 
coursed  through  the  skies.  And  as  he  soared  witli  the  elepha-nt 
and  the  tortoise  (in  his  claws),  he  beheld  various  regiionis  under^ 
Death.  And  desiring  as  he  did  to  save  the  Valakhilyas,  he  8a# 
not  a  spot  whereon  to  sit.  And  at  last  be  wended  to  the 
foremost  of  mountains  called  Gandhamadana.  And  he  saw 
there  his  father  Kasyapa  engaged  in  ascetic  devotions.  And 
Kasyapa  also  saw  his  son — that  ranger  of  the  skies,  of  divine 
form,  possessed  of  great  splendour,  energy,  and  strength,  ani 
endued  with  the  speed  of  the  wind  or  the  mind,  huge  as  a 
mountain  peak,  a  ready  smiter  like  the  eui-se  of  a  Brahmana, 
inconceivable,  indescribable,  frightful  to  all  creatures,  endued 
with  great  prowess,  terrible,  of  the  splendom-  of  Agni  himself, 
and  incapable  of  being  overcome  by  the  deities,  Danavas,  and 
invincible  Rakshasas,  capable  of  splitting  mountain  summits 
and  of  sucking  the  ocean  itself  and  of  destroying  the  worlds, 
fierce,  and  looking  like  Yama  himself.  And  then  the  illus- 
trious Kasyapa  seeing  him  approach  and  knowing  also  his 
motive,  spake  unto  him  these  words. 

"  And  Kasyapa  said,  '  O  child,  don't  commit  a  rash  act,  for 
then  thou  wouldst  have  to  suffer  pain.  The  Valakhilyas,  sup- 
porting themselves  by  drinking  the  rays  of  the  Sun,  might,  ff 
angry,  consume  thee.'  " 

Sauti  continued,  "  And  Kasyapa  then  propitiated,  for  the 
sake  of  his  son,  the  Talakhilyas  .of  exceeding  good  fortune 
and  whose  sins  had  been  destroyed  by  ascetic  penances.  And 
Kasyapa  said,  '  Ye  whose  wealth  is  asceticism,  the  essay  of 
Oadura  is  for  the  good  of  all  creatures.  The  task  is  great  that 
he  is  striving  to  acCoinpliBh.  It  behoveth  ye  to  accord  him 
your  permission  ? '  " 

Sauti  continued,  "  The  Mtihis  thus  addressed  by  the  illusr 
trious  Kasyapa  abandoned  that  branch  and  wended  to  the 
sacred  mountain  of  Himavata  for  purposes  of  ascetic  penances. 
And  upon  those  Eishis  going  away,  the  son  of  Yinata,  with  voice 
obstructed  by  the  branch  in  his  beaks,  asked  his  father  Kasyapa, 


102  MAHABHARAIA. 

'  0  thou  illustrious  one,  where  am  I  tO'  throw  tlik  arm  of  th6 
iree  ?  Illustrious  one,  indicate  to  me  some  region  that  is  with- 
out human  beingSi'  And  then  Kasyapa  spoke  of  a  mountain 
without  huiman  beings,  with  caves  and  dales  always  covered 
■with  snow  and  incapable  of  approach  by  ordinary  creatures 
even  in  thought.  And  the  great  bird  bearing  that  branch, 
the  elephant,  and  the  tortoise,  then  proceeded  with  great  speed 
towards  that  mountain  of  broiad  waists  And  the  great  arm 
®f  the  tree  with  which  that  bird  of  huge  body  flew  away  could 
not  be  girt  round  with  a  cord  made  of  a  hundred  (cow) 
hides.  And  Gadura,  the  lord  of  birds,  then,  flew  away  for 
hundred  thousands  of  yojanas  within  thq  shortest  time*  And 
.going  according  to  the  directions-  of  bis  father  to  that  moun- 
tain almost  in  a  moment,  the  ranger  of  the  skies  let  fall 
the  giganti<!  branch..  And  it  fell  with  a  great  noise..  And 
that  king  of  rocks  shook,  struck  with  the  stor^n.  raised  by  Ga- 
dura's  wings.  And  the  trees  thereon  dropped  showers  of  flowersi 
And  the  clifls  of  that  mountain  decked  with  gems  and  gold 
and  adorning  that  great  mountain  it§elf,  were  loosened  and 
fell  down  on  all  sides.  And  the  falling  branofe  struck  down 
numerous  trees  which  with  their  golden  flowers  amid  theit 
dark  foliage  shone  there  like  clouds  charged  with  lightningi 
-And  those  trees,  bright  as  gold,  falling  down  upMi  the  ground 
and  becoming  dyed  with  mountain  metala,  shone  as  if  they 
were  bathed  in  the  rays   of  the  sun. 

"  And  the  best  of  birds,  Gadura,  perching  on  the  summit 
of  that  mountain  then  ate  both  the  elephant  and  the  tortoise. 
And  he  the  son  of  Tarlchya,.  endued  with  great  speed,  having 
eat  of  the  tortoise  an<J  the  elephant,  then  rose  on  hk  wingS 
from  the  top  of  the  mountain  summit. 

"  And  various  omens  began  to  appear  among  the  gods  fore«- 
boding  fear.  Indra's  favorite  thunder-bolt  blazed  up  in  a  fright. 
And  meteors  with  flames  and  smoke,  loosened  froin  the  welkiir, 
shot  down  during  the  day.'  And  the  respective  weapons  of 
the  Vasus,  the  Rudras,  the  Adityas,  6f  all  of  them,  of  the 
Sadhyas,  the  Marutas,  and  of  all  the  other  tribes  of  the  gods, 
began  to  spend  their  foree  against  each  other.  And  such 
things  had  never  happened  even  in  the  war  of  the  gods  and  the 


ADl  PARVA.  103 

Asurag.  And  the  winda  blew  accompanied  with  thunder,  and 
meteors  fell  by  thousands.  And  the  sky,  although  it  was 
qloudless,  roared  tremendously.  And  even  he  who  was  the 
god  of  gods,  dropped  showers  of  blood.  And  the  lustre  of  the 
flowery  garlands  on  the  necks  of  the  gods  was  dimned.  And 
their  prowess  suffered  a  diminution.  And  terrible  masses  of 
clouds  dropped  thick  showers  of  blood.  And  the  dust  raised 
by  the  winds  darkened  the  splendour  of  the  very  coronets  of 
the  gods.  And  he  of  a  thousand  sacrifices  (Indra),  with  the 
other  gods,  'perplexed  with  fear  at  sight  of  these  dark  disasters, 
spake  unto  Vriliaspati  thus  i  '  Why,  O  worshipful  one,  have 
these  dark  disasters  suddenly  arisen  ?  No  foe  do  I  behold  whq 
would  oppress  us  in  war. '  And  Vrihaspabi  answered,  '  0  thou 
chief  of  the  gods,  thou  of  a  thousand  sacrifices,  it  is  from  thy 
fault  and  carelessness,  and  owing  also  to  the  ascetic  penances  of 
of  the  high-souled  great  Rishis,  the  Valakhilyas,  that  the  son 
of  Kasyapa  and  Vinata,  a  ranger  of  the  skies  endued  with 
great  strength  and  possessing  the  capacity  to  assume  at  will 
any  form,  is  approaching  to  take  away  the  Soma.  And  thati 
bird,  foremost  among  all  endued  with  strength,  is  able  to  rob 
ye  of  the  Soma.  Every  thing  •  is  possible,  I  ween,  in  hiin  : 
the  un-achievable  he  can  achieve.'  " 

Sauti  continued,  "And  Indra  having  heard  these  wordg 
then  spoke  unto  those  that  guarded  the  amnta  :  '  A  bird 
endued  with  great  strength  and  energy  has  set  his  mind  on 
taking  away  the  amrita.  I  warn  ye  beforehand  so  that  he  may 
not  succeed  in  taking  it  away  by  force.  Vrihaspati  has  told 
me  that  his  strength  is  immeasurable.'  And  the  gods  hearing 
of  it  were  amazed  and  took  precautions.  And  they  stood 
surrounding  the  amrita,  and  Indra  also  of  great  prowess,  th§ 
wielder  of  the  thunder,  stood  with  them.  And  the  gods  wore 
curious  breastplates  of  gold,  of  great  value  and  set  with  gems, 
and  bright  leathern  armour  of  great  toughness.  And  the 
mighty  deities  wielded  various  sharp-edged  weapons  of  terrible 
shapes,  countless  in  number,  emitting,  even  all  of  them,  sparky 
of  fire  mixed  with  smoke.  And  they  were  also  armed  with 
many  a  discus  and  iron  mace  furnished  with  spikes,  and  trident, 
aiud   battle-axe,  various  kinds   of  sharp-pointed   short  missile^ 


104  MAHABHARATA. 

and  polished  swerds  and  maces  of  terrible  forms,  all  befitting 
tbeir  respective  bodies.  And  decked  with  celestial  ornaments 
and  resplendent  with  those  bright  arms,  the  gods  waited  there, 
tlieir  fears  allayed.  And  the  gods,  of  incomparable  strength, 
^ergy,  and  splendour,  resolved  to  protect  the  amrita,  capable 
of  splitting  the  towns  of  the  Aauras,  all  displayed  themselves 
in  forms  resplendent  as  the  fire.  Thus  the  gods  having  stood 
there,  that  [would  be]  battle-field,  in  consequence  of  hundred 
thousands  of  maces  furnished  with  iron  spikes,  shone  like 
another  suddenly  arrived  sky  illumined  by  the  rays  of  the  sun.  " 
And  so  ends  tlie  thirteeth  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXXI. 
(  Astika  Parva  continued.  ) 

Saunaka  said,  "  O  Son  of  Suta,  what  was  Indra's  fault, 
what  his  act  of  carelessness  ?  How  was  Gadura  bora  in  conse* 
quence  of  the  ascetic  penances  of  the  Valakhilyas  ?  Why  also 
had  Kasyapa — a  Brahmana— the  king  of  birds  for  his  son  ?  Why 
too  was  he  invincible  of  all  creatures  and  un-slayable  of  all  ? 
Why  also  was  that  ranger  of  the  skies  capable  of  going  into 
every  place  at  will  and  of  mustering  at  will  any  measure  of 
energy  ?  If  these  are  described  in  the  Purana,  I  should  like 
to  hear  them  !" 

Sauti  said,  "  What  thou  askest  me  is,  indeed,  the  subject 
of  the  Purana.  O  twice-born  one,  listen  as  I  briefly  recite  it 
alll 

"Once  upon  a  time,  when  the  Prajapati,  Kasyapa,  was 
engaged  in  a  sacrifice  from  desire  of  offspring,  the  Rishis,  the 
gods,  and  the  Gandharvas,  gave  him  help.  And  Indra  was 
appointed  by  Kasyapa  to  bring  the  sacrificial  wood;  and  with 
him  those  ascetics — the  Valakhilyas,  and  all  the  other  deitiesi 
And  the  lord  Indra  taking  up  according  to  his  own  strength  a 
weight  that  was  mountain-like,  brought  it  without  any  fatigue. 
And  he  saw  on  the  way  some  Rishis,  of  bodies  of  th*  measure 
of  the  thumb,  together  carrying  one  single  stalk  of  the  Ptdasha 
(Butea  frondosa)  leaf,  And  those  Rishis  were,  from  want  of  foodf 


ADIPARVA.  103 

veify  lean-fleshod  as  if  merged  into  their  own  bodies.  And  they 
were  so  weak  that  they  were  much  afflicted  when  sunk  in  the 
water  that  colkcted  in  an  indentation  on  the  road  caused  by  the 
hoof  of  a  cow.  And  Purandara,  proud  of  his  strength,  belield 
them  with  surprise,  and  laughing  at  them  in  derision  soon  left 
(hem  behind,  insulting  them  besides  by  passing  over  their 
heads.  And  tliose  Rishis  were  at  this  possessed  with  rage  and 
sorrow.  And  they  made  preparations  for  a  great  act  at  which 
ladra  was  terrified.  Hear  thou,  O  Saunaka,'of  the  wish  for  the 
accomplishment  of  which  those  vow-observing,  wise,  and  excellent 
ascetics  poured  clarified  butter  on  the  sacrificial  fire  with 
loudly  uttered  mantras  !  '  There  shall  be  another  Indra  of  all 
the  gods,  capable  of  going  everywhere  at  will  and  of  muster- 
ing at  will  any  measure  of  energy,  imparting  fear  unto  the  (pre- 
sent) king  of  the  gods.  By  the  fruit  of  our  ascetic  penances, 
let  one  arise,  an  hundred  times  greater  than  Indra  in  courage 
and  strength,  fleet  as  the  mind,  and  fierce  withal.'  And  the 
king  of  the  gods,  he  of  a  hundred  sacrifices,  having  come  to 
know  of  this,  became  very  much  alarmed  and  sought  tlie  pro- 
tection 0f  the  vow-obsefving  Kasyapa.  And  the  Prajapati, 
Kasyapa,  hfearing  everything  from  Indra  went  to  the  Valakhi- 
lyas  and  asked  them  if  their  act  had  been  successful.  And 
those  truth-speaking  Rishis 'replied  to  him,  saying,  'Let  it  be  as 
thou  sayest. '  And  the  Prajapati,  Kasyapa,  pacifying  them,' 
spake  unto  them  as  follows  :— '  By  the  word  of  Brahma, 
this  one  hath  been  made  the  lord  of  the  three  worlds.  Ye 
ascetics,  ye  also  have  been  striving  to  create  another  Indra  ! 
Ye  excellent  ones,  it  behoveth  ye  not  to  falsify  the  word  of 
Brahma  !  Let  not  also  this  purpose  for  (accomplishing)  which 
}e  are  striving  be  rendered  futile.  Let  there  spring  an  Indra 
(Lord)  of  winged  creatures,  endued  with  excess  of  strength. 
Be  gracious  unto  Indra  who  is  a  suppliant  before  ye  !'  And  the 
Yalakiiilyas,  thus  addressed  by  Kasyapa,  after  reverenc- 
ing that  first  of  Munis,  the  Prajapati,  Kasyapa,  spake  unto 
him. 

"The  Valakhilyas  said,  '0  Prfijapati,  this  essay  of  us  all 
is  for  an  Indra.  Indeed,  this  essay  hath  been  also  meant  for 
a  ^on   being  born  unto  thee.     Let  this  Miccessful   act  then  be 


^Qg  MAHABEABATAi 

accepted  by  Uiee  !  And  in  this  matter  appoint  thou  whatso' 
ever  thou  -seest  is  good  and  proper,' " 

Sauti  contiai^ed,  "  Meanwhile,  moved  by  the  desire  of 
'offspring,  the  goad  daughter  «f  Dak^a,  tJie  vow-observing, 
amiable,  and  fortunate  Vinata,  her  ascetic  penances  over, 
having  purified  herself  with  a  bath  in  that  season  when  connu- 
bial intercourse  might  prove  fruitful,  approached  her  lord. 
And  Kasyapa  spake  unto  her,  '  Eespected  one,  tke  sacrifice 
commenced  by  me  hafth  borne  Aiut :  what  hath  been  desired  by 
thee  shall  come  to  pass.  Two  heroic  sons  shall  be  born  unto 
tliee,  the  lords  of  the  three  worlds.  And  by  the  ascetic  pea- 
ances  of  the  ¥alakhilyas  and  by  virtue  of  the  desire  with 
which  I  had  commenced  my  sacrifice,  those  sons  shall  be  of 
exceeding  good  fortune  and  worshipped  of  the  three  worlds.' 
And  the  worshipful  Kasyapa  spake  unto  her  again,  '  Bear  thou 
these  auspioieus,  seeds  with  great  care.  These  two  shall 
be  the  lords  of  all  winged  oreatures.  And  the  beroic  rangers 
of  the  sky  shall  be  respected  of  the  worlds,  and  capable  of 
assuming  at  will  any  form.' 

■"  And  the  Prajapati,  gratified  with  aH  that  took  place, 
tlien  addressed  Mm  of  a  hundred  sacrifices,  saying,  'Thou 
$halt  liave  two  brothers  of  great  energy  and  prowess,  who  shall 
be  to  thee  even  as  thy  help-mates.  And  from  them  no 
injury  shall  r'esult  unto  thee.  Let  thy  sorrow  cease  ;  thou  shalt 
c«ntinue  as  the  lord  of  aH.  By  thee  also  let  not  the  utterera 
ef  Brahma  (the  Veda)  be  ever  again  slighted.  Nor  by  thee  also 
let  the  v€ry  wrathful  ones  whose  words  are  even  as  the  thunder-> 
bolt  be  ever  again  instiited. '  And  In<fra,  tima  addressed,  went 
to  heaven,  his  fears  dispelled.  And  Vinata  also,  her  purpose 
fulfilled,  was  exceeding  glad.  And  she  gave  birth  to  two  sons, 
Aruna  and  Gadura.  And  Aruna  of  undeveloped  body  became 
the  f«re-runner  of  the  Sun,  And  Gadura  was  vested  with  the 
lordship  of  the  birds.  0  thou  of  the  race  of  Bhrigu,  hearken 
now  to  the  mighty  achievement  of  Gadura !  " 

And  so  ends  tlie  thirty-first  Section  in  the  Astika  of  the 
Adi  Parva. 


Section  XXXir. 
(  Astika  Parva  continued.  )] 

Sauti  said,  "0  thou-  foremost  of- Bi*ahmanas,  upon  the 
gods  having  stood  prepared  for  war  in  that  way,  Gadura  the 
king  of  birds  soon  came  upon  those  wise.  ones.  And  the 
gods  beholding  him  of  excessive  strength  began  to  quake 
with  fear,  and  strike  one  another  with  all  their  weapons.  And 
amongst  those  that  guarded  the  Shoma  i  was  Bhavmana  (tlie 
celestial  architect),  of  measureless  might,  effulgent  as  the 
electric  fire,  and' of  great  energy.  And  after  .a  terrific  encoun- 
ter of  only  a  moment,  mangled  by  the  lord  of.  birds  with 
his  taloas,  beak)  and- wings,  he  lay  as  dead  on  the  field..  And 
that  ranger  of  the  skies  dajfkening  felie  worlds  by  the  dust 
raised  by  the  hurricane  of  liia  wings,  overwhelmed  the  celes- 
tials witLit.  And  the  celestials  overvichelmed  by  thai  dust 
swooned'  away.  And  lo,  the  immortals  who  guarded  the 
amritd,  blinded  by  that  dust,  could  not  see  Gadura  !  And 
Gadura  thus  agitated  the  region  of  the  heavens.  And  he 
mangled  the  gods  thus  with,  the  wounds  inflicted  by  his  wings 
andibeaksi 

"Andithen  the  god  of  thousand'  eyes-  commanded  Vayu 
(4lie  god  of  wind),  saying,  '  dispell  thou  this  shower  of  dust 
soon.  O  Maruta,  this  is,-  indeed,  thy  work  !'  And  then  the 
mighty  Vayu. soon  dispelled. that  dust.  And  when  the  dark- 
Bess  had  disappeared,  the  celes-tials  attacked  Gadura.  And 
as  he  of  great  might  was  attacked  by.  the  gods,  he  began  to 
j»ar  loudly,  lifce  tiie  great  cloud  that  appeareth<in  the  sky  at 
the  end  of  the  Ywga^,  frightening  ev«ry-  creature.  Aiid  that 
king  of  birds  of  great  energy  and>  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,  '  0  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,  0  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,  0  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,  '  0  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,  0  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.  0  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  <Jf  Himavat.  And  he  passed  his  days  in  those  sacred 
Regions,  some  of  which  were  sacred  for  their  waters  and  others 
for  their  soil,  in  the  rigid  observance  of  his  vows,  with  a 
*ihgleness  of  aim  and  his  passions  in  complete  control.  And 
the  Gfand-father  of  all  saw  him — that  ascetic  with  knotted 
fiair  and  clad  in  rags,  his  flesh,  skin,  and  sinews  dried 
ixp,  owing  to  the  hard  penances  he  was  practising.  And 
the  Grand-father  addressmg  him — that  penance-praotising 
one  of  firm  fortitude,  sal^^  'What  is  this  that  thdu  doest, 
O  Shfesha  ?  Let  the  welfare  of  the  creatures  of  the  worlds  also 
engage  thy  thoughts.  O  thou  sinless  one,  thou  art  afflicting 
all  creatures  by  thy  hard  penances.  O  Shesha,  tell  me 
the  desire  that  is  implanted  in  thy  breast.' 

"And  Shesha  replied,  'My  uterine  brothers  are  all  of 
wicked  hearts.  I  do  not  desire  to  live  amongst  them.  .  Let 
this  be  sanctioned  by  thee.  Like  enemies,  they  are  always 
jealous  of  one  another.  I  am  therefore  engaged  in  ascetic 
flevotions  :  I  will  not  see  them  even.  They  never  show  any 
kindness  for  Vinata  and  her  son.  Indeed,  Vinata's  son, 
capable  of  hinging  through  the  skies,  is  another  brother  of 
ours.  They  always  envy  him.  And  he  too  is  much  stronger, 
from  the  be6to\jkl  of  the  boon  by  our  father — the  high-souled 
Kasyapa.    For  these,  I  am  engaged  in  ascetic  penances,  and  I 


ADI  PABVA.  115 


^ 


Tfill  cast  off  this  body  of  mine,  so   that  companiolij^ip  with 
them  I  may  avoid,  even  in  another  state  of  life;' 

"  And  the  Grand-father  spake  unto  Shesha  who  had  said 
soj  "^O  Shesho,  I  know  the  behaviour  of  all  thy  brothers,  and 
feheir  great  da^nger  owing  ta  their  offence  against  their  mother. 
But,  O  Snake;  a  remedy  hath  been  provided  by  me  even 
before-hand.  It  behoveth  thee  not  to  grieve  for  thy  brothers,. 
O  Shesha,  aslc  then  of  me  the  boon  that  thou  desirest.  I  have 
feeen  highly  gratified  with  thee  and  I  will  grant  thge  to-day  a 
boon.  O  thou  best  of  snakes,  it  is  fortunate  that  , thy  heart 
Bath  been  set  on  virtue.  Let  thy  heart  be  more  and  more 
fi  rmly  set  on  virtue.  ' 

"  And  Shesha  replfed, '  O  divine  Grand-father,  this    is  the 
boon  that  is  desired  by  me,  that  my  Heart  may  always  joy  in 
^virtue  and  in  blessed  ascetic  penances,  O  Lord  of  all  ! ' 

"  And;  Brahma  said,  '0  Shesha,  lam  exceedingly  gratified 
by  this  thy  self-denial  and  love  of  peace.  But  by  my  com- 
jaaand,  let  this  act  be  done  by  thee  for  the  good  of  my  crea- 
tures !  Holding  properly  and"  welf  this  Earth  with  her  moun- 
tains and  forests,  her  seas  and  towns  and  retreats  for  enjoyments, 
80  unsteady,  r«maitt  ihou,  O  Sheshaj  so-  that  she  may  be 
steady  !' 

"  And  Shesha  said, '  O  divine  lord  of  all  creatures,  grantca*- 
®f  boons,  O'lord  of  the  Earth,  lor»,Df  every  created  thing,  lord 
ef  the  universe,  I  will,  even  as  tnou   sayest;   hold  the  Earth' 
steady.    Therefore,  0^  locd  of  all  creatures?  place  thou  that  oq: 
my  head.  ' 

"  And  Brahma  said; '  0  best  of  snaEes,  go  thou  underneath? 
the  Earth.  She  will  herself  give  thee  a  crevice  to  pass 
through.  And,  0  Shesha;  by  holdfng  this  Earth  thou  shalti 
certainly  do  what  is  prized;  by  me  very  greatly.'  " 

Sauti  continued,  "And  then  the  elder  brother  jof  the  king 
ef  the  snakes  entering  by  a  hole  passed  to  the  other  side 
of  the  Earth,  and  holding  her,  supports  with  his  head  the 
goddess  Earth  with  her  belt  of  seas  going  all  round.. 

"And  Brahma  said; '  0  Shesha,  best  of  snakes,  thou   art  the- 
>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,  0  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  0  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  :— 0 
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  0  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, — 0  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.  0  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, '  0  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,  '  0  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 
.<jtate.  And  the  forgiving  Miini,  knowing  that  the  monarch 
who  was  a  tiger  amongst  kings  was  true  to  the  duties  of  his 
order,  cursed  him  riot  though  insulted.  And  that  tiger  amongst 
monarchs,  tlie  foremost  of  the  Bharata  race,  also  knew  him 
not  for  a  virtuous  Rishi.  And  it  was  for  this  that  he  liad  in» 
suited  him  so. 

"  And  that  Rishi  had  a  son  by  name  Srivigi,  of  tendef 
years,  gifted  with  great  energy,  deep  in  ascetic  penances,  severe. 
in  his  vows,  very  wrathful,  and  difficult  to  be  appeased.  At 
times,  he  worshipped  with  great  attention  and  respect  his 
preceptor,  seated  with  ease  on  his  seat  and  ever  engaged 
in  the  good  of  all  creatures. 
'.    "And  commanded  by  his  DreCentor  he  was  cominer  home  whenj 


ADtPAUVA,  123f 

Cf"  best  of  Brahmanas,  a  companion  of  his,  a  Rislii's  eon  name^ 
Krisha' in  a' playful  mood  laughingly  spake  unto  him.  And 
Sringi;  wrathful  and*  like-  Unto  poison  itself,  hearing*  those. 
words  in' reference  to^hia  father;  flamed  up-in'a  rage/ 

"  And' Krisha  saidi '  Be  not  proud,  O  Sringi,  for  ascetic  aa 
thou  art  and  possessed  of  energy,  thy  father  bears  on  bia 
shoulder  aj  dead' anake;;  Henceforth  speak  not  a  word  to  sons  of 
Rishis  like-ourselves.  who  hav«  kriowledge  of  the  truth,  .are  dee^ 
in  ascetic  penancesj  and  have  attained  success;  Where  is  that  man- 
liness of  thine,  those  high  words  of  thine  begotten  of  pride,  wheii  r 
thou  must  have  to  behold  thy  father  bearing-  a  dead  Snake  ? 
©  thou  best  of  all  the  Munis,  thy  father  too  had  done  nothing  to 
deserve  this  treatment',  and  it  is  forthis  that  I  am  particularly 
sorry  as  if*  the  punishment  were  mine.'  ""'  ' 

And  so  ends   the    fortieth   Section' in   the   AstikaoftlvQ 
Adi  Barvsa. 


SfecTioN-  XL!.. 

(A'stika  Parva  continued^) 

Sauti  said,  "  Thus  addressed,  and  hearhig  that  his  sire  was 
Bearing  a  dead  snake,  the  powerful  Sringi  burned  with  wrathi 
And  looking  at  Kiasha^ and)  speaking  softly,  he  asked  him, 
'Pray,  why  doth  my  father- bear  to-day  a-  dead  siuike  ?'  And 
Krisha  replied;  '^ Even  as  the  king  Earik&hita.  was  roving  foe 
purposes  of  hunting,  ®  dear  one,  he  placed,  the  dead-  snake> 
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, — 0  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,  0  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,  0 
Kasyapa,  revive  thou  this  tree  bit  by  me.  0  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, 
'.  0  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  unt<! 
me,  O  snake,  so  that  taking  thy  gold,  I  may  return.'  And 
Takshaka  answered,  '0  best  of  Dwijas,  even  I  will  give 
thee  wealth  more  than  what  thou  expectest  from  that  king. 
Therefore,  cease  to  go." 

Sauti  continued,  "  And  that  best  of  Brahmanas,  Kasyapa,' 
©f  great  prowess  arid  intelligence,  hearing  t^ose  words' of 
Takshaka  sat  in  yoga  me^iitation  aver  the  king.  And  the 
foremost  of  Munis,  Kasyapa,  of  great  prowess  apd  gifted  ^yith 
spiritual  knowledge,  ascertaining  that  the  period  of  life  of 
that  king  of  the  Pandava  race  had  really  come  to  ^ts  end, 
returned,  receiving  from  Takshaka  as  much  wealth  ^  he  depii;ed, 

"  And  upOn  the  illustrious  Kasyapa  retracing  his  steps, 
Takshaka  at  the  proper  time  speedily  entered  the  city  ojf 
Hasiinaporei.  And  on  his  way  be  ^eard  that  the  lord  of  t^§ 
earth  was  living  very  carefully,  protected  by  mefing  al  poiso^!- 
]fieutr9,li8ing  mQt7ij[ras  and  rafidicines.  " 

Sauti  continued,    "  A^d  he  there-upon  reflected,  saying, 


TJO  MASABHAE'ATA, 

■'The  monarch'must  bo  deceived  by  my  power  of  illusion.  But) 
Virhat  must  be  the  means  V  And  then  Takshaka  sent  to 
tbe  king  (his  attendant?)  snakes  in  the  guise  of  ascetics  taking 
with  them  fruits,  the  kusa  grass,  and  water  (as  presents). 
And  Takshaka,  addressing  them,  saiij,  '  Go  ye  all  to  the  king 
alleging  urgent  business,  without  sign  of  impatience,  as  if  to 
make  the  monarch  only  accept  the  fruits,  flowers  and  water 
(that  ye  shall  carry  as  presents  to  him;).'  " 
:  Sauti  continued,  "And  those  snakes,  thus  commanded  by 
Takshaka,  acted  accordingly.  And  they  took  to  the  king  -fettsa 
grass,  -water,  and  fruits.  And  the  foremost  of  kings,  of 
great  pfowess,  accepted  those  offerings.  And  after  thier 
business  was  finished,  he  said  unto  them,  'Retire'.  And  when 
those  shakes  disguised  as  ascetics  had  gone  away,  the  king 
of  men  then  addressed  his  ministers  and  friends,  saying,  'Eat 
ye,  with  me,  all  these  fruits  of  excellent  taste  brought  by  the 
ascetics.'  And  then  moved  by  fate  and  the  words  of  the  Bisbij 
the  king,  with  bis  ministers,  entertained  the  desire  of  eatmg 
those  fruits.  And  the  particular  fruit,  within  which  Takshaka 
was,  was  eaten  by  the  king  himself.  And  when  he  was  eating 
•the  fruit,  there  appeared,  O  Saunaka,  in  it  an  ugly  insect, 
of  shape  scarcely  discernible,  of  eyes  black  and  color  as  copper. 
And  the  formemost  of  kings,  taking  that  insect,  addressed 
ilis  councillors,  saying,  'The  sun  is  setting  ;  to-day  I  have  no 
more  fear  from  poison.  Therefore,  let  this  insect  becoming 
as  Takshaka,  bite  me,  so  that  my  sinful  act  be  expiated 
and  the  words  of  the  ascetic  rendered  true. '  And  those 
(Sottncillors  also,  impelled  by  fate,  approved  of  that  speech. 
And  then  the  monarch  smiled,  losing  his  senses,  his  honr 
having  come.  And  he  quickly  placed  that  insect  on  his  neck. 
And  as  the  king  was  smiling?  Takshaka,  who  had  (in  the  form  of 
that  insect)  come  out  of  the  fruit  that  had  been  offered  to  the 
king,  coiled  with  his  own  body,  round  the  neck  of  the  monarch. 
And  quickly  coiling  round  the  king's  neck  and  uttering  a 
tremendous  roar,  Takshaka,  the  lord  of  snakes,  then  bit  the 
^protector  of  the  earth. " 

And  so  ends  the  forty-third  Section  in   tbe  Astika  of  the 
"Adi  Parva. 


Section  XLIV; 
(  Astika  Parva  continued.  ) 

Sauti  said,  "  And  the  councillbrs  beholding  the  king  in  the 
coils  of  Takshaka,  became  pale  with  fear,  and  tliey  all  wept 
in  exceeding  grief.  And  heariiig  the  roar  of  Takshaka,  the 
ministers  all  fled.  And  as  they  were  flying  away  in  grea'fc 
grief,  they  saw  Takshaka,  the  king  of  snakes,  that  wonderful 
of  serpents,  coursing  through  the  blue  sky  like  a  lotus-colored 
stareak,  very  much  looking  like  the  vermeil-colored  line  on  a 
woman's  crown  dividing  in  the  middle  the  dark  masses  of 
her  hairi 

"And  the  mansion  in  which  the  king  was,  biased  up  with 
Takshaka's  poison.  And  the  king's  counicillors  on  beholding  it 
fled  away  in  alt  directions.  A^id  the  king  himself  -  fell*  down 
as  if  struck  with  lightning.. 

"  And  when  the  k-ijjg  was  fairly  laid  low-  by  Takshaka's 
poison,  the  councillors  of  the  monarch,  with  the  king's  priest 
— a  holy  Brahmana,  performed  all  his  last  rites.  And  all  th"e 
citizens  assembling  together  made  the  minor  son  of  the  de- 
ceased monarch  their  king.  And  the  people  called-  th«ir  new 
king,  that  slayer- of  aU  enemies,  that  hero  of  the  Kuru  race, 
by  the  name  of  Janamejaya.-  And  that' excellent  of  monarobs, 
Janamejaya,  though  a  child;  was  wise  in  mind.  And  with  his 
councillors  and  priestj  tlie-eklest  son  of  that  bull  amongst 
the  KuruS)  ruled  bis  kingdom  like  his  heroic  great-grand-father 
(  Yudhish-thira.  )  And  then  the  ministers  of  the  youthful 
monarch' beholding  that  he  could  now-  keep  his  enemies  in 
check,  went  to  Suvarnavarmana,  the  king?  of  Kasi  (Beneras) 
and  asked-  him  bis  daughter  Vapa&htama  for-a  bride.  And 
the  king  of  Kasi,  after  due- inquiries- bestowed  with  ordained 
rites  his  daughter  Vapushtama  on  the  mighty  hero  of  the  Kuru 
race.  And  the  latter'  receiving  his  bride  became  exceedingly 
glad.  And  l>e  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,    0  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-.  0 
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.  0 
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,  0  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,  0  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  :— '  0  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  <Iay,  when  her  season  tirrivBd,  approached, 
after  bath  according  to  the  custom,  her  lord  the  great  Muni. 
And  she  conceived,  and  the  being  conceived  Tvas  like  unto  a 
flame,  possessed  of  excessive  energy,  and  resplendent  as  Sxe. 
And  he  grew  like  the  moon  in  the  lighted  fortnight. 

"  And  one  day,  within  a  short  time,  Jaratkaru  of  great 
fame,  placing  his  head  on  tlie  lap  of  his  wife,  slept,  looking  like 
one  fatigued.'  And  as  he  was  sleeping,  the  sun  entered  his 
chambers  in  the  western  mountain.  And,  O  JBrahmana,  as  the 
day  was  fading,  she,  the  excellent  sister  of  Yasuki,.  became 
thoughtful,  fearing  the  loss  of  her  husband's  virtue.  And  she 
thou'ght.,  'What  is  proper  for  me  now  to  do?  Shall  I  wake 
Viy  husband  or  nob  ?  He  is  both  exacting  and  punctilious  in 
his  religious  duties.  How  can  I  so  act  as  not  to  offend  ?  The 
alternatives  are  his  anger  and  the  loss  of  virtue  of  a  virtuous 
man.  The  loss  of  virtue  is  tlie  greater  of  the  two  evils,  I  ween. 
Again,  if  I  wake  him,  he  will  be  angry.  But  if  twilight 
passeth  away,  he  shall  certainly  sustain  loss  of  virtue.' 

"  And,  having  resolved  at  last,  the  sweet- voiced  Jaratkaru, 
the  sister  of  Vasuki,  then  spake  softly  unto  that  Eishi  res- 
plendent with  his  ascetic  devotions,  and  lying  prostrate  like 
a  flame  of  fire.  '  O  thou  of  great  good  fortune,  awake,  the 
Bun  is  setting !  O  thou  of  rigid  vows,  thou  illustrious  one, 
adore  the  twilight  after  touching  water  !  The  time  for  the 
evening  homa  hath  come.  Twilight,  0  lord,  is  even  now 
gently  covering  the  western  side  ! ' 

'•  And  the  illustrious  Jaratkaru  of  great  ascetic  merit,  thusi 
addressed,  spake  unto  his  wife  these  words,  his  upper  lip  qui- 
vering in  anger.  '  Thou  amiable  one  of  the  Naga  race,  thou 
hast  insulted  me.  I  shall  no  more  abide  with  thee,  but  shall 
go  whithersoever  I  came  from.  0  thou  of  beautiful  lower  limb, 
■  I  believe  in  my  heart  that  the  sun  hath  not  power  to  set 
in  the  usual  time,  if  I  am  asleep.  An  insulted  person  should 
never  live  where  he  hath  met  with  the  insult,  far  less  should 
I — a  virtuous  person,  or  those  that  are  like  me  !'  And  Jaratkaru, 
the  sister  of  Vasuki,  thus  addressed  by  her  lord,  began  to 

8 


5[38  ISA'HiBHA'RATa. 

quake  with  terror,  anfl  she  spake  unto  him,  sayings,  '  0 
Brahmana,  I  have  Hot  waked  thee  from  desire  of  insult ;  but 
I  have  done  it  so  that  ^thy  daily  rites  may  not  he  passed  over 
•unperformed. ' 

"  And  the  Rishi  Jaratkaru,  great  in  ascetic  merit,  possessecJ 
with  anger  and  desirous  of  forsaking  his  spouse,  thus  address- 
ed, spake  unto  >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,  0  illustri- 
ous Brahmana,  moved  by  the  desire  of  doing  good  to  my  race 
do  I  entreat  thee  !  And,  0  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  "  0  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.  0  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,  0  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,  "  0  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,  0  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,  0  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,  0 
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,  0  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,  0  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, — 0  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.     0  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  : — 0  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,  0  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,  0  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,  0  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<bui'n  that  wretch  even  as  he  of  yore  had  burnt  by 
the  fire  of  his  poison  my  father. ' 

"  And-  the  chief  priests  answered,  '  There  is,  O  king,  a 
great  sacrifice  for  thee  devised  by  the  ■  gods  themselves.  It  is 
known  as  the  snake-sacrifice,  and  is  read  of  in  the  Purana.  O 
king,  thou  art  alone  the  accomplisher  of  itj  and  no  one  efee. 
Men  vers&d  in  the  Furanas  have  told  us,  there  is  such  a 
sacrifice.' " 

Sauti  continued,  "  Thus  addressed,  the  king,  O  excellent 
©ne,  thought  Takshaka  to  be  already  burnt  and~  thrown  into 
jbhe  blazing  mouth  of  the  eater  of  the  sacrificial  butter.  The 
fcing  then  spake  unto  those  Brahmanas  versed  in  mantras,  'I 
shall  make  preparations  for  that  sacrifiee.  Tell  me  the  things 
ithat  are  necessary.'  And  the  king's  Ritwijas  then,  0  excellent 
Brahmana,  versed  in  the  Vedas  and  wise  in  knowledge,  mea- 
sured, according  to  the  shast¥as,  the  land  for  the  sacrificial 
platform;  Atid  the  platform^  was  decked  with  much  valiiable 
wealth  and' with  Brahmanas.  And  it  was  fuir  of  wealth  andh 
paddy.  And  the  Ritwijas  sat  upon  it  at  their  ease.  And  after 
the  sacrificial  platform  had  been  thus  constructed  according 
to  the  rule  and  as  desired,  they  then  installed  the  king  in  the 
snake-sacrifice  for  the  attainmentr  of  its  object.  And  before  the 
eommencement  of  the-  snake-sacrifice  that*  was  to, come,  there 
occurred  this-  very  important  incident  foreboding  obstructioa. 
to  the  sacrifice.  For  when  the  sacrificial  platform  was  being 
eonstructed,  a  professional  builder  of  great  intelligence  and 
well-versed  in  the  knowledge  of  laying  foundations,  a  Suta 
by  caste  and  acquainted  with  the  Puranas,  said,  'The  soij 
upon  which  and  the  time  at  which-  the  measurement  for  the 
sacrificial  platform  hath  been  made,  indicate  that  this  sacrifiee 
will  not  be  completed,  a  Brahmana  becoming  the  reason  there- 
of,'   Healing  this,  the  king,    before  his   iastallation,   gaVig 


orders  to  his  gate-keepers  not  to  admit  anybody   "without  hi^ 
knowledge. '' 

And  80  ends   the  fifty-first  Section  in   the  Aslika  of  th^ 
Adi  Barva, 


Section  LII. 
(  Astika  Parvcb  continued.  ) 

Santi  said,  "The  Snake-sacrifice  then  c&mmenced. according 
to  due  farm.  And  the  sacrificial  priests,  competent  in  their 
respective  duties  according  to  the  ordinance,  clad  in  black 
garments  and  their  eyes  red  from  contact  with  smoke,  poured 
clarified  butter  into  the  blazing  fire,  uttering  proper  mantrast 
And  causing  the'  hearts  of  all  the  snakes  to  tremble  with  fear, 
they  poured  clarified  butter  into  the  mouth  of  Agni  uttering 
the  names  of  the  snakes.  And  the  snakes  thereup^it  begam 
to  fall  into  the  blazing  fire,  benumbed  and  piteously  calling 
upon  each  other.'  And  swollen  arid  breathing  hard,  and  twin- 
ing each  other  with  their  heads  and  tails,  they  came  in  large 
numbers  and  fell  into  the  fire.  The  white,  the.  black,  the 
blue,  the  old,  and  the  young,  all  fell  alike  into  the  fire,  uttering 
various  cries.  Tiibse  measuring  a  cross,  and  those  measuring 
nyojana,  and  those  of  the  measure  of  a  goka<ma,  fell  con- 
tinuously with  great  violence  into  that  first  of  all  fibres.  And 
thus  hundreds^  and  thousands,  and  ten  thousands  and  hundred 
thousands  of  snakes,'  deprived  of  all  control  over  their  limbs> 
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,  0  child,  to  describe 
all  these  in  detail,  so  that,  0  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.  '  0  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,  0  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.  0 
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,  0  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,  '  0  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." 

"  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  ^'  0  excellent  of  Brahmanas,  thou  hast, 
iadeed,  told  me,  in  abstract,  the  history,  called  Mahabharata, 
of  the  great  acts  of  the  Kurus.  But,  0  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 ?  )  0  thou  of  ascetic  wealth,  tell  me  all  "these  as  every 
thing  happened,  and  every  thing  that  those  mighty  charioteers 
achieved  !  " 

Vaisampayana  said,  "  0  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;  0  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,  0  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,  '  0  thou  possessor  of  the  six 
attributes,  know  that  I  am  a  maiden  always  under  the .  con- 
trol of  my  father.  0  thou  sinless  one,  by  accepting  your  em*' 
brjices  my  virginity  will  be  sullied.  0  thou  best  of  Brah- 
manas,  my  virginity  being  sullied,  how  shall  I,  0  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,  0  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,  0  Dharma,  been  sinful.     Thou   shalt,  theref<Mre,  be 
born  on  Earth  in  the  Sudra   caste  !'     And   for  that   curse    was 
Dharma  born  a  Sudra  in  the  form  of  the  learned  Vidura  of  pnre 
body  and  perfectly  sinless.     And  Suta  Sanjaya,  like  a  Muni,  was 
born  of  Gavalgana.     And  Kama  of  great   strength   was  bora 
of    Kuiiti  in   her  maidenhood    by   Surya  (  the   Sun  ).    And 
be  came  out  of  his  mother's  womb  with  a  natural  armour  and 
face  brightened  by  ear-ringa.     And    Vishnu  himself,  of  world- 
wide fame,  and  worshipped  of  the  worlds,  was  bom  of  Devaki 
by  Vasudeva,  for  the  benefit  of  the  three  worlds.     He  is  with- 
out birth  and  death,  displayed  in  splendour,  the  creator  of  the 
universe  and  the  lord  of  all  !     Indeed,  he    who   is  called  the 
invisible  cause  of  all,  who  knoweth   no    deterioration,  who   is 
the  all-pervading   soul,  the   centre   round  which   every   thing 
moveth,    the   substance   unto   which   the   three  attributes  of 
Satwa,  raja,  and  tamd  co-inhere,  the   universal  soul,  the  im- 
mutable, the  material   out  of  which   hath   been   created  this 
universe,  the  creator  iiimself,  the  controlling  lord,  the  invisible 
dweller  in  every   object,  whose   work  is  this   universe   of  five 
elements,  who  is  united  with  the   six   high   attributes,  is  the 
Pranava  or  (hn  of  the  Vedas,  is  Infinite,   incapable  of  being 
moved  by  any  force  save  his  own  will,  displayed  in   splendour, 
the  embodiment  of  the  mode  of  life  called  Sannyasa,  who  floated 


ADIPARVA,  i7^ 

on  the  waters  before  the  creation,  who  is  the  source  whence 
hath  sprung  this  mighty  frame,  who  is  the  great-  combiner^ 
the  increate,  the  invisible  essence  of  all,  the  great  immutable, 
who  is  THE  ONE,  is  bereft  of  those  attributes  that  are  know 
able  by  the  senses,  who  is-the  universe  itself,  without  begin- 
ning, birth,  and  decay, — that  male  being  possessed  of  infinite 
wealth  and  the  Gran<l-father  of  all  creatures,-  took  his'  births 
in  the  race  of  the  Andhaka-Vrishnis  for  the  increase  of  virtue ! ' 
"And  Satyaki  and  Kritavarma,  conversant  with  arms, 
possessed  of  mighty  energy,  well-versed  in  all.  branches  of 
knowledge,  and  obedient' to  Narayana  in  everything  and  com- 
petent in  the  use  of  weapons,. took  their  births  from  Satyaka 
and  Hridika.  idnd  the  seed' of  the  great  Rishi  Varadwaja  of 
severe  penances,  kept  in  a  pot,  began  to  develop.  And  froiii 
tfcat  seed  came  i?rona  (the  ^o^Sorw.)  And  from  the  seed  of 
Gautama,  fallen,  upon  a  clump  of  reeds  were  born  two  that 
were  twins,  the  mother  of  Aswathama,  (called  Kripi;). and: 
Kripa  of  great  strength.  Then  was  born  the  mighty  Aswa- 
thama from  Drona.  And  then  was  born  Dhrisbfea-dyumna,  of 
^e  splendour  of  Agni  himself,  froih  the  sacrificial  fite.  And 
the  mighty  hera  was  bora  with  bow  in  hand  for  the  destruction 
of  Drona.  And  from  the  sacrificial  altar  was  born  Krishnar 
(Draupa'U.)  resplendent  and  handsome,  of  bright  features  ami 
excellent  beauty-  Then  were  born  the  disciples  of  Eralhad— ^ 
Nagnajit  and  Suvala.  And  fi-om  Suvala  was  born  a  son  Sakuni 
who  from  the  ourse  of  the  gods  became  theslayer  of  creatures 
and  the  foe  of  virtue.  And  unto  him  was  also  born  a  daughter 
('Gandhdri)  the  mother  of  Duryodhand.  And  bol^  were  well- 
versed  in  acquiring  worldly  profits.  And  from  Krisl)na-Dwai^ 
payana  were  btwn,  in  the  soil  of  Vichitravirya,  Dhrita-uash- 
tra — the  lord  of  men,  and  Pandu  of  great  strength.  And 
from  Dwaipay ana  wa&  also  born,  in  the  Sudia  caste,  the  wise 
and  intelligent  Vidura,  conversant  with  bath  Dharma  and 
Artha,  and  free  from  all  sins.  And  unto  Pandu  by  his  two 
wives  were  born  five  sons  like  the  celestials.  The  eljjest  of 
them  wa&  Yudhish-thira.  And  Yudhish-thira  was  born  (of 
the  seed)  of  Dharma  (Yama — the  god  of  j'aslice) ;  and  Bhiuia 
of  the  Wolfe's  stomach  of  Maruta  (Favaua  or  Vaju— the  god 


180  BrXHABHAEATA. 

of  wittd) ;  and  Dhananjaya  (Arjuna)  blessed  with  g0od  for- 
tune and  thfe  first  of  all  wielders  of  weaponsj  of  Indra ;  and 
Nakula  and  Shahadeva,  of  handsome  featu-res  snad  ever  engag- 
ed in  the  service  of  their  superiors,  were  born  of  the  twin 
Aswinas,  And  unto  the  wise  Dhrita-rashtra  were  b<wn  an 
hundred  sons,  viz,  Duryodhana  and  others,  and  (in  addition  to 
the  hundred^  another,  named  Yuyutsu  who  was  born  of  » 
Vaisya  woman.  And  amongst  those  hundred  and  oae,  eleveSi 
me,  Dush-shaaana,  Dush-saha,  Durmarshana,  Vikarna,  Chitra- 
sena,  Vivingsati,  Jaya,  SatyaTrata,  Purumitra,  and  Yayutsw 
by  a  Vaisya  wife,  were  all  Mahdrathas  (first  class  charioteers.) 
And  Avimanytt  was  bom  of  Suvadra,  the  sister  of  Vasudera^ 
"by  Arjuna,  and  was  therefore  the  grandson  of  the  illustrious 
Pandu.  And  unto  the  five  Pandavas  were  born  five  sons  by 
(their  common  wife)  Panchali  (Draupadi.)  And  these  princes 
were  all  very  handsome  and  conversant  with  all  branches  of 
knowledge.  From  Yudhish-thira  was  borh  Pritivindbya  ;  from 
Vrikodara,  Suta-soma ;  from  Aijuna,  Sruta-kirti ;  from  Naki*- 
ia,  Shatanika ;  and  from  Sabadeva,  Sruta-sena  of  great  prowess. 
And  Bhima,  in  the  forest,  begat  in.  Hidimva  a  son  named  Gha- 
totkacha.  And  from  Drupada  was  bom  a  daughter  Shikhandi 
who  was  afterwards  transformed  into  a  male  child.  And  Shi- 
khandi was  so  transformed  into  a  male  by  a  Yaksha  named 
Shuna  for  his  own  purposes. 

"  In  that  great  battle  of  the  Kurus  came  hundreds  and 
thousands  of  monarchs  for  fighting  against  each  other.  The 
names  of  that  innumerable  host  I  am  unable  to  recount  even 
in  ten  thousand  years.  I  h^ve  named,  however,  the  principal 
ones  who  have  been  mentioned  in  this  history  (of  the  Bharata.)" 

And  so  ends  the  sixty-third  Section  in  the  Adivansavata^ 
rana  of  the  Adi  Parva. 


Section  LXIV. 
(Adivansavatarana  Pa/rva  continued^.) 

Janamejaya  said,  "  0  ,Brahmana,  those  thou  hast  namecj 
and  those  thou  hast  not  named,  I  msh  ta  hear  of  in  detail,  as 
also  of  other  kings  by  thousands.  And,  O"  thow  of  great  good 
fortune,  it  behoveth  thee  to  tell  me  in.  full  the  object  for 
'tvhich  those  Maharathas,  equal  unto  the  celestials^  themselves, 
were  born  an  earth.  " 

Vaisampayana  said,  "  It  hath  been  heard  by  us,  0  monarchy 
that  what  thou-  askest  is  a  mystery  ta  even  the  gods.  I  shall, 
•however,  speak  it  unto  thee,  after  bowing  down  to  Swayamind 
^  the  self-born.  )  The  son  of  Jamadagni  (  Parushuxama  )■  after 
thrice  seven  times  making  the  earth  bereft  of  Kshatrias  wend- 
ed to  that  best  af  mountains — ^Mahendra — and  there  began  his 
ascetic  penances.  And  then  when  the  earth  was  made  bereft  of 
Kshatrias,  the  Kshatria  ladies,  desirous  of  offspring,  came, ,  O 
monarch,  to  the  Brabmanas.  And  Brahmanas  of  rigid  vows  had 
connections  with  them  during  the  womanly  season  alone, 
but  never,  Qking,  lustfully  and  aut  of  season.  And  Kshatria 
ladies  by  thousands  conceived  from  such  connections  with 
Brahmanas.  Then,  O  monarch,  were  born  many  Kshatrias  of 
greater  energy — boys  and  girls-so  that  the  Kshatria  race  might 
thrive.  And  thus  sprung  the  Kshatria  race  from  Kshatria 
,  ladies  by  Brahmanas  of  ascetic  penances.  And  the  new  gener- 
ation, blessed  with  long  life,  began  to  thrive  in  virtue.  And 
thus  the  four  orders  having  Brahmanas  at  their  head  were  re- 
established. And  every  man  at  that  time  went  unto  his  wife 
during  season,  and  never  from  lust  and  out  of  season.  And, 
0  thou  bull  of  the  Bharata  race,  in  the  same  way,  other  crea- 
tures also,  even  those  born  in  the  race  of  birds,  went  unto 
their  wives  during  season  alone.  And,  0  thou  protector  of 
the  earth,  hundreds  of  thousands  of  creatures  were  born,  and 
all  were  virtuous  and  began  to  multiply  in  virtue,  all  being 
free  from  sorrow  and  disease.  And,  0  thou  of  the  elephant'^ 
tread,  this  wide  earth  having  the  ocean  for  her  boundaries, 
with  her  mountaias  and  woods  and  towns,  was  once  more 


182  MAHABHARATA. 

governed  by  the  Kshatrias.  AmA  when  the  earth  began  to^Be- 
again  governed  virtuously  by  the  Kshatrias,  the  other  orders- 
having  Brahmanas  for  their  first  were  filled,  with  great  joy-. 
And  the  kin-gs,  forsaking  all  vices  born  of  lust  and  auger  and 
jaatly  awarding  punishments  on>  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,  0  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,.  0  bull  of  the  Bharata  race,  when  such  was  the 
blessed  state  of,  the  terrestrial  world,  the  Asuras,  0  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,  0  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,  0  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,  0  Bharata,  of  all  the  Protectors  of  the  world. 
But,  0  king,  the  Earth's  object  had  been  known  before-hand 
to  the  Omniscient  Self-create  Supreme  Lord.    And,  0  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,  0  king,  the  lord  of  the  Earth,  the 
CTeator  of  all  creatures,  Isa,  Samihu,  Prajapati,  then  spake 
unto  the  Earth,  And  Brahma  said,  '  0  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,  0  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,  0  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,  0  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,  0  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,   0  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,  0  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,  0   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,  0  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,  0    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,  0  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,  0  king,  the  great  Asura  of  exceeding 
energy,  the  fortunate  Kupatha  was  born  on.  eartli  as  thie  fa**- 
mous  monarch  Suparsha.  The  great  Asura,  0  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, 0  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,    0  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,  0  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,  0 
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,  0  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,  "  0  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,  0  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,  0  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,  0  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,  0  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,  0 
thou  best  of  kings,  the  hero   began  to   grow   up  in   the   Suta 
caste.    And,  0  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,  0  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,. 
0  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,  0  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,  "  0  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,  0  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  charm<ing  human  hearts.  And  the  slayer  of  hostile  heroes 
also  saw  around  him  learned  Brahmanas  of  rigid  vows  engaged. 
in  Japa  and  homa.  And  the  king  wondered  much  on  behold- 
ing the  beautiful  carpets  whick  those  Brahmanas  offered  to 
him  respectfully.  And  that  excellent  of  monarchs,  at  sight} 
of  the  rites  with  which  those  Brahmanas  worshipped  the  gods 
and  great  Rishis,  thought  within  himself  that  he  was  in.  the 
re^rioh  of  Brahma.  And  the  more  th«  king  saw  that-  auspi- 
cious and  sacred  asylum,  of  Etasyapa  protected  by  that  Rishi'a 
ascetic  virtues  and  possessing^  all  the  reqjiisitesof  a  holy  retreat, 
fhe  more  he  desired  to-  see  it.  In  fact,  he  was  not  satisfied 
with  his  short  survey.  And  the  slayer  of  heroes  at  last,  ac- 
companied by  his  minister  and  his  priest,  entered  that  pharmp 
ing  and  sacred,  retreat  of  Kasyapa  peopled  all  around  witb 
Rishis  of  great  ascetic  wealth  and  exalted,  vows." 

And  thus   ends  the  seventieth  Section  in.  the  Sambhav-a  of 
the  Adi  ParVa. 

SECTION  LXXI. 
(  Samhhava  Pdrva  continued'.  ) 

■  Vaisampayana  said,  "  The  monarch  then,  as  he  proceeded, 
left  even  his  reduced  attendants  at  the  entrance  of  the  asy- 
lum. And  entering  quite  alone,  he  saw  not  the  Rishi  (Kanwa) 
of  rigid  vows.  And  not  seeing  the  Rishi  and  finding  that  the 
abode  was  emp^ty,  h«  hailed  loudly,  saying,  '  What  ho,  wh«>is 


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  ?  0  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 :— '  0  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, 0  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,  0  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,  0  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,  0  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,  0  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,  0  timid  one,  wedding  me,  O  beautiful  one,  according 
to  the  Gandliarva  form  !  0  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,  0  king,  is  my 
fixed  resolve.  And,  0  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,  0  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,  '  0  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,  0   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,  0  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,  0  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,  0  monarch,   capable  of  dispelling  all 
thy  sorrows,  after  bearing  him  in  my  womb  for  full  three  years. 
And,  0  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,  0  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.  0  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,  0  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, 0  Dushmanta,  is  far  higher  than  thine.  Thou  walkest 
upon  the  earth,  0  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,  0  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.  0  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,  0 
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,  0  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.  '  0  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,  0  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, 0   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,  0  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,  0  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,  0  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,  0  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,  0  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,  '  0  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<r  kings, 
having  installed  his  son  Puru  on  the  throne,'  went  away  to  the 
mount  of  Bhrigu  for  devoting  himself  to  asceticism.  And 
having  acquired  great  ascetic  merit,  after  long  years  lie  suc- 
cumbed to  the  inevitable  influence  of  Time.  He  left  his 
human  body  by  observing  the  vow  of  fasting,  and  ascended  to 
heaven  with  his  wives. "  >  ^ 

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,  0  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,  0  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,  0  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,  0  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,  0  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.    0   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.  0  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;  '  0  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,  0  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,  0  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,  '  0  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.    0  accept  my  hand  duly  with  ordained  - 
mantras  !' 

•     "Kacha  replied,    'Thou  art  to   me    an   object   of  regard'" 
«nd  worship  even  as  thy  father  !    Indeed,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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  !  0  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,  0  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<r  and  high  birtk  But  there 
should  one  live, — indeed,  that  hath  been  said  to  be  the  best  of 
dewellingplaces,^where  good  behaviour  and  purity  ©^f  birth 
are  known  and  respected.  The  crHiel  words  uttered  by  Vrishft^ 
parva's  d&,ugbter  bum  my  heart  even  as  men  desirous  of  kind- 
ling a  fire  bum  the  dry  fuel.  I  do  not  think  anything  more 
miserable  for  a  man  in  the  three  worlds  than  for  him  to  adore 
his  enemies  blessed  with  goad. fortune,  himself  possessing  none. 
Indeed,  it  hath  been  said  by  the  learned  that  for  such  a  man 
even  death  would  be  better.' " 

And  thus  ends  the  seventy-ninth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section.  LXXX. 

(Sambhava-  Parva  contiwwed.) 

Vaisatnpayana  said,  "Then  Kavya  the  foremost  of  Bhrigu's^ 
line  became  angry  himselL  And  approaching  Vrishaparv» 
where  tiie  latter  was  seated,  began  to-  address  hi»  without 
weighing  bis  words.  'O  king/  be  said,  'sinfiil  acts  do>  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, 

0  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 !  0  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,  0  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,  0 


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,  0  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,  0  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,  '  0  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,  0  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,  0  amiable  one,  unless 
thy  father  bestoweth  thee  on  me ! '  Deva-yani  then  said,  'Thou 
art,  indeed,  chosen  by  me.  And,  0  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,  0  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.  0  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,  0  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,  0  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.  0  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,  0  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,  '  0  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,  0  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, 

0  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,  '  0  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.  0  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}^  0  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,  0  king, 
art  thou  attacked  by  decrepitude.  But  if  thou  likeBt,  thou 
art  competent  to  transfer  this  thy  decrepitude  to  another. ' 
Yayati  said,  '  0  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,  0  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,  0  king,  I  desire  not  to  take 
it.  0  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,  0  son, 
,but  thou  givest  me  not  thy  youth.  Therefore  thy  children 
shall  never  be  kings.'  And  he  continued,  addressing  another 
son  of  his,  '  0  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,  0 
■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,  0  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 : — '  0 
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,  '  0  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,  0  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,  0  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-,  0  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,  0  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,  0  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<na  continued,  "  And  the  son  of  Nahusha,  thus 
addressed  by  the  contented,  people,,  then- installed  his  son  Puru 
on  the  throne.  And  having  bestowed  his  kingdom  on  Puru^ 
the  monarch  performed  the  initiatory  ceremonies  for  retiring 
into  tlie  woods.  And  soon  after  he  left  his  capital,  followed 
by  Brahmanas  and  ascetics. 

"And  the  sons  of  Yadu  are  known  by  the  name  of  the 
'Yackivas;  while  those  of  Turvasu  have  come  to  be  called  the 
Yciivanas,  And  tlve  sous  of  Druhyu  are  the  Bhojas,  while^ 
tliose  of  Anu  the  Mlechchas.  The 'progeny  of  Riru,  how- 
ever, are  the  Pauravas.  amongst  whom,  O  monarch,  thou  art 
born,  inorder  to  rule  for  a  thousamd  years  with  thy  passions 
under  complete  control !" 

And  thus  ends  the  eighty-fiifth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  LXXXVI. 
(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  King  Yayati  the  son  of  Nahusha, 
having  tliu&  installed  his  dear  son  on  the  tjirone,  became  ex- 
ceedingly happy,  and  entered  into"  the  woods  to  lead  the  life 
of  a  hermit.  And  having  lived  for  some  time  in  the  forest  in 
the  company  of  Brahmanas,  observing  many  rigid  vows,  eat- 
ing of  fruits  and  roots,  patiently  bearing  privations  of  all 
sorts,  the  monarch  at  last  ascended  to  heaven.  And  having 
ascended  to  heaven  he  lived  there  in  bliss.  But  soon,  however^ 
he  was  hurled  down  by  Indra.  And  it  hath  been  heard  by  me, 
O  king,  that  tliougb  hurled  from  heaven,  Yayati,  without  reach: 
ing  the  surface  of  the  earth,  stayed  in  the  firmament.  I  have 
heard  that  some  time  after  he  again  entered  the  region  of  the 
celestials  in  the  company  of  Vasuman,  Ashtaka,  Pratarddana, 
and  Siiivi. " 

Janam-ej  aya  then  said,  "I  desire  to  hear  froan.  thee  in  detail 
why  Yayati  having  first  obtained  admission  into  heaven  was 
hurled  therefrom  and  why  also  he  gained  re-admittance.  Let 
all  this,  0  Brahmana,  be  narrated  by  thee  in  the  presence  of 
■these  Brahmana  sages.  Yayati  the  lord  of  the  earth  was, 
indeed,"  like  the,  chief  of  the  celestials.  The  progenitor  of 
the  extensive  race  of  the  Kurus,  he  was  of  the  splendour  of 
the  Sun  I  I  desire  to  hear  in  full  the  story  of  his  life  both  ia 
heaven  and  on  earth,  illustrious  as  he  v/as,  of  world-wide  cele- 
brity, an<l  of  wonderful  achievements !" 

Vaisampftyana  said,  "  Indeed,  I  shall  recite  to  thee  the 
excellent  story  of  Yayati's  adventures  on  earth  and  in  heaven. 
That  story  is  sacred  and  destroy eth  the  sins  of  those  that 
•hear  it. 

"  King  Yayati  the  son  of  Nahu«ha,  having  installed  his 
youngest  son  Puru  on  the  throne  after  casting  his  sons  with 
Yadu  for  their  eldest  amongst  the  Mlechchas,  entered  the 
woods  to  lead  the  life  of  a  hermit.  And  the  king  eating  of 
fruits  and  roots  lived  for  sometime  in  the  forest.  With  mind 
and  passions  under  complete  control,  tlie  king  gratified  by 


262  MAHABHARATA. 

sacrifices  both  the  pitris  and  the  gods.  And  he  poured'H- 
bations  of  clarified  butter  into  fire  according  to  the  rites 
prescribed  for  those  leading  the  Vanapraste  mode  of  life.. 
And  the  illustrious  one  entertained  guests  and  strangers  with 
fruits  of  the  forest  and' clarified  butter,  while  he  himself  sup- 
ported life  by  glleaning  scattered  corn-seeda.  And  the  king 
led  this  sort  of  life  for  a  full' thousand  years.  And  observing 
the  vow  of  silence  and  with  miiid' under  comprete  control'  h6 
passed  one  full' year  living  upon  air  alone  and  without  sleep. 
And'  he  passed  another  year  practising  the  severest-  austerities 
in  "the  midst  of  four  fires  around  and'  the  sun  overhead.  And 
living  upon  air  alone,  he  stood  erect  for  six  months  on  one  l6g. 
And  then  the  king,  of  sacred'  deeds,  ascended*  to  heavea 
covering  heaven  as  well  as  the  Earth  (with  the  fame  of  hi& 
achievements.) 

And  so  ends  the   eighty-sixtL  Section   in  the  Sambhava  of, 
the  Adi  Parva. 


Section  LXXXVir 
(  Sambhava  Parva  continued) 

Vaisampayana  said,  "  While  that  king  of  kings  dwelt  ia 
heaven — the  home  of  the- celestials — he  was.  reverenced  by  the 
gods,  the  Sadhya«,  the  Marutas,  and  the-  Vasus.  Of  sacred 
deeds,  and  mind  under  complete  control,  the  monarch  used  t«» 
repair  now  and  then  fi-om  the  abode  of  the  celestials  unto  the 
region  of  Brahma*  And  it  hath  been  heard  by  me  that  he 
dwelt  for  a  long  time  in  heaven. 

"One  day  thalj  best?  of  kings  Yayati  went  to  Indra  and-i 
there  in  course  of  conversation,  the  lord  of.  the  Earth  was  asL- 
ed:  by  Indra  as  follow*  :— 

'  What  didst  thou  say,  0  king,  when  thy  son  Puru  took  thy 
decrepitude  on  earth  and  when  bhou  didst '.  bestow  upon  hint, 
thy  kingdom  V 

"  Yayati  answered,  '  I  told  him^  that  the  whole  country 
between  the  rivers  Ganges- and  the  Yamuna  is  thine..  That 
is,  indeed,  the  central  region  of  the  Earth  :  while  the  out- 
lying regions  arc  to  be  the  dominions  of  thy  brotherSi.    I  ivlso 


ABI  PAUVA,  263 

told  him  that  those  without  anger  are  ever  superior  to  those 
under  its  sway  :  those  disposed  to  forgive  are  ever  superior  to 
the  unforgiving.  Man  is  superior  to  the  lower  animals.  Among 
men  again  the  learned  are  superior  to  the  unlearned.  If 
wronged  thou  shouldst  not  wrong  in  return.  One's  wrath,  if 
disregarded,  hurneth  one's  owa  self ;  while  he  that  regardeth 
it  not  taketh  away  all  the  virtues  of  him  that  exhihiteth  it. 
Never  shouldst  thou  pain  others  by  cruel  speeches.  Never 
subdue  thy  foes  by  despicable  means  ;  and  never  utter  such 
scorching  and  sinful  words  as  may  torture  others.  He  that 
pricketh  as  with  thorns  men  by  means  of  hard  and  cruel 
words,  thou  must  know  ever  carriethin  his  mouth  a  Rakshaga. 
Prosperity  and  luck  fly  away  at  his  very  sight.  Thou  shouldst 
ever  keep  the  virtuous  before  thee  as  thy  models  :  thou  shouldst 
ever  in  retrospect  compare  thy  acts  with  those  of  the  virtuous  : 
thou  shouldst  ever  disregard  the  hard  words  of  the  wicked.  Thou 
shouldst  ever  make  the  conduct  of  the  wise  the  model  upon 
which  thou  art  to  act  thyself.  The  man  hurt  by  the  arrows  of 
oruel  speech  emitted  from  one's  lips,  weepeth  day  and  night. 
Indeed,  these  strike  at  the  core  of  the  body.  Tlierefore  the 
wise  never  fling  these  around  at  others.  There  is  nothing  in 
the  three  worlds  by  which  thou  canst  worship  and  adore  the 
dieties  better  than  by  kindness,  friendship,  charity,  and  sweet 
speeches  unto  all.  Therefore  shouldst  thou  always  utter  worda 
that  soothe,  never  those  that  scorch.  And  thou  shouldst  regard 
those  that  deserve  thy  regards  ;  thou  shouldst  always  give  but 
never  beg,' " 

Thus  ends  the  eighty-seventh  Section  in  the   Sambhava.of 
the  Adi  Parya. 


Section  LXXXVIII. 
(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  After  this,  Indra  again  asked  Yayati, 
'  Thou  hadst  retired  into  the  woods,  0  king,  after  accomplishing 
all  thy  duties.  0  Yayati  son  of  Nahusha,  I  would  ask  thee, 
with  whom  art  thou  equal  in  ascetic  austerities  ? '  Yayati 
then   answered,  '0  Vasava,  I  do    not,  ia  ascetic   austeiities, 


264  MAHABHARATA. 

behold  my  equal  among  men,  the  clestials,  the  Gandharvas, 
and  the  great  Rishis  f  Indra  then  said,  '0  monarch,  because 
thou  dost  disregard  those  that  are  thy  superiors,  thy  equals,  and 
even  thy  inferiors,  without,  in  fact,  knowing  their  real  merits, 
therefore,  thy  virtues  have  suffered  a  diminution  and  thou 
must  fall  from  heaven !'  Yayati  then  said,  '0  Sakra,  if,  in- 
deed, my  virtues  have  resiUy  sustained  a  diminution  and  I 
must  on,  that  account  fall  down  from  heaven,  I  desire,  0 
chief  of  the  celestials,  that  I  may  at  least  fall  among  the  vir- 
tuous and  the  honest.'  Indra  then  replied,  'Yes  0  king,  thou 
shalt  fall  among  those  that  are  virtuous  and  wise  ;  and  thou 
shalt  acquire  also  much  renown.  And  after  this  experience  of 
thine,  0  Yayati,  never  more  disregard  those  that  are  thy  su- 
periors or  even  thy  equals.'  " 

;      Vaisampayaaa^  continued,  "  Upon   this,  Yayati   fell'    from 
the  region  of  the    celestials;     And    as    he    was  falling,  lie  wa3 
beheld  b^"^  the  foremost    of  royal  sages  Ashtaka,  the  protector 
of  his  own   religion.     And   Ashtaka  beholding   him  enquired, 
'Who    art  thou,  O   youth,  of  beauty    equal    to    that    of  Indra 
himself,  in  splendour  blazing  as  the  fire,  thus  falling  from  high ! 
Art  thou  that  foremost  of  sky-ranging  bodies— ^the  sun — emerg- 
ing from  dark  masses  of  clouds  ?  Indeed,  beholding  thee  falling 
from   the  solar  course,  possessed  of  immeasurable  energy  and 
the   splen  lour  of  fire   or  the  sun,  every   oue   is   exercised  as 
to  what    it    is    that   is  so   falling,   and    is,  besides,  deprived  of 
consciousness  !    Beholding  thee  in   the  path   of  the  celestials, 
possessed  of  energy  like  that  of  either  Sakra,  Surya,  or  Vishnu, 
we   have   approached   thee   to  ascertain   the    truth  I     If  thou 
hadst  first  asked  us  to   who  we  are,  we  would  never  have  been 
guilty  of  the  incivility  of  asking  thee  first.     We  now  ask  thee 
who  thou  art  and   why  dost  thou  approach   hither  ?    Let  thy 
fears  be  dispelled ;  let  thy  woes   and   afflictions   cease  !    Thou 
art  now  in  the  presence  of  the   virtuous   and  the   wise.     Even 
Sakra  himself — the  slayer   of  Vala — can  not  here  do   thee  an 
injury  !     0  thou  of  the    prowess  of  the  chief  of  the  celestials, 
the  wise   and    the   virtuous  are  the   support  of  their  brethren 
in  grief.     Here  there  are  none  but  the    wise' and    virtuous  like 
th«e,  assembled  together  !    Therefore  stay   thou  here  in  peace. 


ADIPARVA.  265 

Fh-e  alone  hath  power  to  give  heat.  The  Earth  alone  hath 
power  to  infuse  life  into  the  seed.  The  Sun  alone  hath  power 
to  illuminate  everything.  So  thee  guest  alone  hath  power  to 
command  the  virtuous  and  the  wise.' " 

Thus  ends  the  eighty-eighth   Section  in  the   Sambhava  of 
the  Adi  Parva. 


Section  LXXXIX. 
(Sambhava  Parva  continued.) 

"  Yayati  said,  '  I  am  Yayati  the  son  of  Nahuslia  and  tha 
father  of  Puru.  For  having  disregarded  every  creature,  cast 
off  from  the  region  of  the  celestials  and  of  iVishis  cro^vned 
with  success,  I  am  falling  down,  my  righteousness  having  eus-^ 
tained  a  diminution.  In  years  I  am  older  than  ye.  Therefore 
have  I  not  saluted  ye  first.  Indeed,  the  Bnihmanas  always 
regard  him  who  is  older  in  years  or  superior  in  learning  or 
ascetic  merit.' 

"  Aahtaka  then  replied,  '  Thou  sayest,  0  monarch,  that  ha 
who  is  older  in  years  is  worthy  of  regard.  But  it  is  said  that 
he  is  truly  worthy  of  worship  who  is  superior  in  learning  andl 
ascetic  merit.' 

"  Yayati  to  this  :  '  It  is  said  that  sin  destroyeth  the  merit 
of  our  virtuous  acts.  Vanity  containeth  the  element  of  that 
which  leadeth  to  hell.  The  virtuous  never  follow  in  the  wake 
of  the  vicious.  They  act  in  such  a  way  that  their  religious 
merit  always  inci-easeth.  I  myself  had  great  religious  merit. 
All  that,  however,  is  gone.  I  would  scarcely  be  able  to  ve-i 
gain  it  even  by  my  best  exertions.  Beholding  my  fate,  he 
that  is  bent  upon  achieving  his  own  good,  will  certainly  sup- 
press vanity.  He  who  having  acquired  great  wealth  perform- 
eth  meritorious  sacrifices,  who  having  acquired  all  kinds 
of  learning  remaineth  humble,  and  who  having  studied  the 
whole  Vedas  devoteth  himself  to  asceticism  with  a  heart  with- 
drawn from  all  mundane  enjoyments,  goeth  to  lieaven.  None 
should  exult  for  having  acquired  great  wealth.  None  should 
feel  vain  on  having  studied  the  whole  Vedas.  In  the  world 
men  are  of  different  dispositions.    Destiny  is  supreme.    Botli 

34 


266  MAHABHARATA, 

power  and  exertion  are  fruitless.    Knowing  destiny  to  be  alN 
powerful,  the     wise,  whatever   their   portion,  should  neither 
exult  nor  grieve.     When  creatures  know   that  both  weal  and 
woe  are  dependent  on  destiny  and  not   on   their   own   exertion 
OT  power,  tbey  should  neither  grieve   nor   exult  remembering 
that  destiny  is  all  powerful.     The  wise  should   ever  live   con- 
tented, neither  grieving  at  w«e  nor  exulting  at  weal.     When 
destiny  is  supreme,  both  grief  and  exultation  are    both   unbe- 
coming.    O  Ashtak  a,  I  never  suffer  myself  to  be  overcome  by 
fear,  nor  do  I  ever  entertain  grief,  knowing  for   certain   that 
I  shall  be  in  the   world  wha,t  the  great  disposer  of  all  hath 
ordained.    Insects  and  worms,   all   oviparous  creatures,  vege- 
table existences,  all  crawling  animals,  vermin,  the  fish  in  water, 
stones,   grass,  wood,    in   fact,  all   created   things,   when  they 
are  freed  from  the  effects  of  their  acts,  are  united  with  the 
supreme   Soul.      Happiness  and   misery    are   both   transient. 
Therfore,  0  Ashtaka,  why   should  I  grieve  ?     We   can   never 
know  how  are  we  to  act  in  order  to  avoid  misery.    Therefore 
none  should  grieve  at  misery.' 

'  "Possessed  of  «very  virtue  king  Yayati  who  was  the  mater- 
Hal  grand-father  of  Ashtaka,  while  staying  in  the  firmament, 
at  the  conclusion  of  his  speech  was  again  questioned  by  Ash- 
taka. The  latter  said,  '  O  king  of  kings,  tell  me  in  detail  of 
all  those  regions  that  thou  hast  visited  and  enjoyed,  as  well 
as  the  petiods  for  which  thou  hast  enjoyed  each.  Thou  speak- 
fest  of  the  precepts  of  religion  even  like  the  clever  masters 
acquainted  with  the  acts  and  sayings  of  great  beings  !'  Yayati 
then  replied,  '  I  was  a  great  king  on  earth  owning  the  whole 
world  for  my  dominion.  Leaving  it  I  acquired  by  force  of 
religious  merit  maiiy_  high  regions.  There  I  dwelt  for  a  full 
thousand  years,  and  then  I  attained  to  a  very  high  region 
which  is  the  abode  of  Indra,  of  extraordinary  beauty,  having 
a  thousand  gates,  and  extending  a  hundred  yojanas  all  around. 
There  too  I  dwelt  for  a  full  thousand  years  and  then  attained 
to  a  higher  region  still,  Tliat  is  the  region  of  perfect  beati- 
tude where  decay  is  never, — the  region,  vie,  of  the  creator  and 
the  lord  ofthe  earth,  so  difficult  of  attainment !  There  also 
Idwelt  for  a  full  thousand  years,  and  then  attaiaed  to  another 


ADI  PARVA, 


267 


■v&ey  h  igh  region,  ids,  that  of  the  god  of  gods  (Vishira)  where 
too  I  have  lived  ia  happiness.  Indeed,  I  have  dwelt  in  various 
iregions,  adored  by  all  the  celestials,  and  possessed  of  prowess 
and  splendour  equal  wnto  those  of  the  celestials  themselves. 
Capable  of  assuming  any  form  at  will,  I  have  lived  for  a  hua- 
dred  Ayutas  of  years  in  the  gardens  of  Nandana,  sporting  with 
the  Apsaras  and  even  beholding,,  numberless  beautifal  trees 
eiad  iu  flowery  vestments  and  shedding  delicious  perfumes  all 
around.  And  after  many  many  years  had  elapsed,  while  still 
residing  there  in  the  enjoyment  of  perfect  beatitude,  the  ce- 
lestial messenger  of  grim  visage  one  day,  in  a  loud  and  deep 
voice,  thrice  shouted  to  me.  Ruined,  Ruined,  Ruined.  O 
thou  lion  among  kings,  this  much  I  remember.  I  have 
then  fallen  from  Nandana,  my  religious  merits  gone  !  I  heard 
in  the-  skies,  O  king,  the  voices  of  the  celestials  exclaim- 
mg  in  grief, — "  Alas  !  What  misfortune  !  Yayati,.  with  his  re- 
Kgious  merits  destroyed,  though  virtuous  and  of  sacred  deeds, 
is  falling  1  " — And  as  I  was  falling,  I  asked  them  loudly, 
"Where,  ye  elestials,  where  are  those  wise  amongst  whom  I  am 
*o  fall  ?  "  They  then  pcwinted  out  to  me  this  sacred  sacrificial 
region  belonging  to  ye.  And  beholding  the  cujsls  of  sm©ke 
Mackening  the  atmosphere  and.  scenting,  the  perfume  of  clari- 
fied butter  poured  incessantly  into  the  fire,  and  guided  thereby, 
I  am  approaching  this  region-  of  yours,  glad  at  heart  that  I 
come  amongst  ye.' " 

And  so  ends  the   eight- ninth  Section  o£  the   Sambhava.ia, 
the  Adi  Parva^ 


Section  LXL. 
(Sambhava  Parva  continued^ 
"  Ashtaka  then  said,  'Capable  of  assuming  any  form  at  will> 
thou  hast  lived  for  an  hundred  Ayuta  years  in.  the  gardens  of 
Nandana.  For  what  cause,  0  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,  0  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,  0  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,  0  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,  0  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,  '  0  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,  0  king,  I  give 
them  all  tinto  thee  !  Therefore,  though  falling,  thou  shalfc 
not  fall.  0  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,  0  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,  0  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.     0  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.  0  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<edended  from  Puru.  0  telb 
hie  of  each  as  he  was  in  prowess  and  achievements  !  I  have; 
indeed,  heard  that  in  Puru's  line  there  was  not  a  single  king, 
who  was  deficient  in.  good-behaviour  and  prowess,  or;  who  wad 
without  sons.  0  thou  of  ascetic  wealth,  I  desire  to  bear  the: 
histories  in  detail  of  those  famous  mouarchs  endued  with  learn- 
ing and  all  accomplishments^ " 

Vaisampayana  said,  "  Asked  by  thee  I  shall  tell  thee  all 
about  the  heroic  kings  of  Puru's  line,  all  equal  unto  Indra  ia 
|)rowe8s,  possessing  great  afifluence  and  commanding  the  respeo* 
of  all  for  their,  accomplishments. 

"  Puru  had  by  his  wife  Paushti  three  sons,  Pravira,  Jswara, 
and  Eaudraswa,  all  of  whom  were  mighty  charioteers*  Amongst 
them,  Pravira  was  the  perpetuator  of  the  dynasty.  Pravira 
had  by  bis  wife  Shurasheni  a  son  named  Manushya.  And  the 
latter,  of  eyes  like  lotus  leaves;  had  sway  over  the  whole  earth 
bounded  by  the  four  seas.  And  Manushya  had  for  his  wife. 
Souviri.  And  he  begat  in  her  three  sons  called  Shakta,  Sanr 
hanana,  and  Vagmi.  And  they  were  heroes  in  war  and 
mighty  charioteers..  Then  again,  the  intelligent  and  virtuous 
■JRaudraswa  begat  in  the  Apsara  Misra-keshi  ten  sons  who  were 
all  great  bowmen..  And  they  all  grew  up.  into,  heroes,  peF<- 
,  ^forming  numerous  sacrifices  in  honor  of  the  gods.  And  they 
all  haid  sons,  were  learned  in  all  branches  of  knowledge,  and 
ever  devoted  to  virtue.  They  were  Richeyui  and  Kaksheyu 
and  Vrikeyu  of  great  prowess,  Sthaadileyu,  and  Vaneyu,  and 
,Jaleyu  of  great  fame^  Tejeyu  of  great  strength  and  intelli- 
gence, and  Satyeyu  of  the  prowess  of  Indra,  Dhacmeyu,  and 
Saunateyu,  the  tenth,  of  theprow«ss  of  the  celestials.  Amongst 
them  all,  Richeyu  became  the  sole  monarch  of  the  whole 
Earth  and  was  known  by  the  name  of  Anadhrishti.  And  in 
prowess  he  was  like  unto  Vasava  himself  amongst  the  celes- 
tials.   And  Anadhrishti  had  a  sou  of  name  Matinuia   who   be- 


ADIPARYA,  2-79 

came  a  fatn0U9  and  virtuous  king.  And  he  perfoiined  both 
the  Rajashuya  and  the  liorse-sacrifice.  And  Matinara  had 
four  sons  of  inmeasurable  prowess,  viz,  Tansu,  Mahan,  Ati- 
ratha,  and  Drahyu  of  inmeasurable  glory.  Amongst  them 
Tansu  of  great  prowess  became  the  perpetuator  of  Puru's 
line.  And  he  subjugated  the  whole  earth  and  acquired  great 
fame  and  splendour.  And  Tansu  begat  a  son  of  great  prow* 
«ss  named  Ilina.  And  he  was  the  foremost  of  all  conquerors 
and  he  brought  the  whole  world  under  his  subjection.  And 
Ilina  begat  in  his  wife  Rathantarya  five  sons  with  Dushmanta 
as  their  head,  all  equal  in  might  unto  the  five  elements* 
They  were  Dushmanta,  Shura,  Bhima,  Pravashu,  and  Vaisu, 
And,  0  Janamejaya,  the  eldest  of  them  Dushmanta  became 
king.  And  from  Dushmanta  was  born  by  his  wife  Sakuntala  an 
intelligent  son  named  Bharata  who  became  king.  And  Bharata 
gave  his  name  to  the  race  of  which  he  was  the  founder.  And 
it  is  from  him  that  the  fame  of  that  dynasty  hath  spread  so 
wide.  And  Bharata  begat  in  his  three  wives  altogether  nine 
sons.  But  none  of  them  were  like  their  father  and  so  Bha- 
rata was  not  at  all  pleased  with  them.  Their  mothers  there^ 
fore  became  angry  and  slew  them  all.  The  procreation  of 
children  by  Bharata  therefore  became  in  vain.  The  monarch 
then  performed  a  great  sacrifice  and  through  the  grace  of 
Bharadwaja  obtained  a  son  of  name  Bliumanyu.  And  then 
Bharata  tiie  great  descendant  of  Puru,  regarding  himself  as 
really  possessing  a  son,  installed,  0  thou  foremost  of  the 
Bharata  race,  that  son  as  his  heir-appareut.  And  Bhumanyu 
begat  in  his  wife  Pushkaiini  six  sons  of  name  Suhotra,  Suhota, 
Suhavi,  Suyaju,  and  Diviratha.  The  eldest  of  them  all, 
Suhotra,  obtained  the  throne  and  performed  many  Rajashuya 
and  horse-sacrifices.  And  Suhotra  brought  under  his  sway  the 
whole  Earth  surrounded  by  her  belt  of  seas,  and  full  of  ele- 
phants, kine,  and  horses,  and  all  her  wealth  in  gems  and  gold. 
And  the  Earth  afflicted  with  the  weight  of  numberless  human 
beings  and  elephants,  horses,  and  cars,  was  as  it  were  about  to 
sink.  And  during  the  virtuous  reign  of  Suhotra  the  surface  of 
the  whole  earth  was  dotted  all  over  with  hundreds  and  thousands 
of  sacrificial  sU^eg,    Aad  tke  £artli  became  full  of  coiu  au^ 


280  MAHABHATIATA. 

human   beings.      And     the   lord   of  the     Earth  Suhotra   be- 
gat in   his   wife   Aikshaki   three  sons,  viz,  Ajamida,    Sumida, 
and  Purumida.     The   eldest  of  them   Ajamida  was  the  perpe- 
tuator  of  the  rqyal  line.      And  he   begat  six  sons   in  his  three 
wives.  Of  these  sons,  Siksha  was  born  of  the  womb  of  Dhumi-; 
Hi,  Duahmanta  and  Parameshti  in    that  of  Nila  and  J.ahpyu, 
Jala,  and  Rupina,  were  born  in  that  of  Keshini.     All  the  tribes 
of,  the  Panchalas  are  descended    from    Dushmanta  and  Parar 
Ijieshti.     And  the  Kushikas  are  the  sons  of  Jahnyu  of  immeasr 
urable   prowess.     And  Riksha  who   was   elder  than  both  Jala 
and  Rupina  became  king.    And   Riksha  begat  Samvarana   the 
perpetuater   of  the    royal   line.    And,  O   king,  it   iiath   been 
heard  by   us   that   while   Samvarana   the   son   of  Riksha  was. 
ruling  the    earth,  tiiere  happened  a  great  loss    of  people   from 
famine,    pestilence,  drought,  and  disease.     And    the   Bharata 
princes  were  beaten  by  the   troops  of  enemies.     And    the  Pan* 
«halas  setting  out  to  invade   the   whole   earth  with   their  four 
kinds  of  troops  soon  brought  the  wole  earth  under   their  swayi 
And  with   their   ten   Akshauhinis   the  king  of  Panchala.  de- 
feated  the   Bharata   prince.     Samvarana   then,   with   his  wife 
and   ministers,  song  and  relatives,  fled   in  fear.     And   he  took 
shelter  in  the  forest  on   the  banks   of  the    Sindhu    extending 
to  the   foot  of  the   mountains.     There  the  Bharatas  lived  for  a 
full   thousand  years   within   their  fort.     And  after   they  had 
lived   there  a    thousand   years,  one   day  the   illustrious  Rishi 
Vashishta  approached  the  exiled  Bharatas.     And    the  Biiarataa 
going   out  saluted    the   Rishi  and   worshipped     him  by    the 
offer  of  the   Arghya.     And  entertaining  him   with  reverence, 
they  then  represented   everything   unto   that  illustrious  Rishi. 
And   after   he     was  seated    on     his   seat,    the   king   himself 
approached  the  Ri^hi  and  addressed    him,  saying,  'Be  thou  our 
Purohita,  0  illustrious  one.     We  will   endeavour  to  regain  our 
kingdom.'     And  V"ashista  then  answered  the  Bharatas  by  say- 
ing 'Om'  (the  sign  of  consent.)     And  it  hath  been  heard  by  us 
that  Vashista  then   installed    the   Bharata  prince  in  the  sover- 
eignty of  all  the    Kshatrias  on   the   Earth,  making   by   virtue 
of  his  mantras    this  descendant  of  Puru   the   veritable  horns 
Cf  the  wilji,bull,or  the  tusks  qf  the  wild  elephant.    And  tho 


ADIPAUVA.  281 

king  retook  tlie  capital  tliat  had  been  taken  away  from 
him  and  once  more  made  all  monarchs  pay  tribute  to  hirtj. 
The  powerful  Samvarana,  thus  insta:lled  once  more  in  the  ac- 
tual sovereigaty  of  the  whole  earth,  perfornjed  muny  sacrifices 
in  which  the  offerings  to  the  Brahmanas  were  great. 

"And  Samvarana  begat  in  his  wife  Tapati  th«  daughter  of 
Sura  a  son  named  Kni'u.  Tliis  Kuru  was  exceedingly  virtuous. 
Therefore  was  he  installed  on  the  throne  by  his  people.  It  is 
from  his  name  that  the  field  called  Kuru-jangala  has  become 
so  famous  in  the  world.  Devoted  to  asceticism,  he  made  that 
field  {Kuru-kshetra)  sacred  by  practising  his  laustexitieg  there. 
And  it  hath  been  heard  by  us  that  Kuru's  liighly  intejlig&ati 
wife  Vahini  brought  forth  five  sons,  viz,  Avikshit,  Abliishya, 
Chaittra-ratha,  Muni,  and  the  celebrated  Janamejaya.  And 
Avikshit  begat  Parikshit,  the  powerful  Sliavalaswa,  Adiraja, 
Viraja,  Shalmali  of  great  physical  strength,  Uchaisrava, 
Bhangakara,  aiud  Jitari  the  eighth.  In  the  race  of  threse  were 
bora,  as  the  fruits  of  their  pious  acts,  seven  mighty  chario- 
teers with  Janamejaya  as  their  head-  And  unto  Parikshit 
were  born  sons  who  were  all  acquainted  with  the  intea'preta- 
of  the  ^hastras.  And  they  were  Kaksha-sena,  aod  Ugra-sena, 
*ad  Cbittra-sena  endued  with  great  energy,  and  Indr,a-sena 
and  Susena  and  Bhima-ssena  by  name..  And  the  sons  of  Jana- 
mejaya were  all  endued  with  great  strength  and  became  celfiT 
brated  all  over  the  world.  And  they  were  Dhrita-rashtra 
who  was  the  eldest,  and  Panjdu  and  Falhika,  and  Niahadha 
endued  with  great  energy,  and  then  the  mighty  Jambunada, 
and  tlven  Kundodara,  and  Padati  and  then  Vashati  the  eighth. 
And  thej  were  all  skiifull  in  the  interpretation  of  ithe  s.hasftras 
and  were  kind  to  all  creatures.  Amongst  them  Dhrita-rasjitra, 
became  king.  And  Dhrita-rashtea  had  eight  sons,  vis,  K^ndi- 
ka,  Hasti, .  Vitarka,  Krjatha,  Kundina  the  fifth,  Vahishrava,  In- 
drava,  and  Bhumanyu  the  invincible.  And.  Dhrita-rashtra  had 
many  grand-sons,  of  whom  three  only  ware  famous.  They  were, 
O  king,  Pratipa,  Dharnia-netr?,,  Su-netra..  Amongsti  these 
last  thrae,  Pratipa  baeame  unrivalled  on  earth.  And,  O  thou 
bull  of  the  Bharata  race,  Pratipa  begat  three  sons,  m«,  Deva- 
pi,  Shantanu,  and  the  mighty  charioteer  Valhika.    Tihe   eldest 

36 


282  MAHABHARA.TA. 

Devapi  adopted  an  ascetic  course  of  life  impelled  thereto  by 
the  desire  of  benefiting  his  brothers.  And  the  kingdom  Vi&a 
obtained  by  Shantanu  and  the  mighty  charioteer  Valhika. 

"  0  monarch,  besides  these,  there  were  born  in  the  race  of 
Bharata  numberless  other  excellent  monarchs  endued  with 
great  energy  and  like  unto  the  celestial  Rishis  themselves  in 
virtue  and  ascetic  power.  And  so  also  in  the  race  of  Manu 
were  born  many  mighty  charioteers  like  unto  the  celestials 
themselves  and  who  by  their  number  swelled  the  Aila  dynas- 
ty into  gigantic  proportions." 

And  so  ends  the  ninety-fourth  Section  in  the  Sarabhava  of 
the  Adi  Parva. 

Section  LXLV. 
(  Sambhava  Parva  continued) 

Janamejaya  said,  "  0  Brabmana,  I  have  now  heard  from 
thee  this  great  history  of  my  ancestors.  I  have  also  heard 
from  thee  about  the  great  monarchs  that  were  born  in  this 
line.  But  I  have  not  been  gratified  in  consequence  of  this 
charming  account  having  been  so  short.  Therefore  be  pleased, 
O  Brahmana,  to  recite  the  delightful  narrative  once  more  in 
detail,  commencing  from  Manu  the  lord  of  creation.  Who  is 
there  that  Will  not  be  charmed  with  such  an  account,  sacred 
as  it  is  ?  The  fame  of  these  monarchs,  increased  by  their  wis- 
dom, virtue,  accomplishments,  and  high  character,  hath  been 
80  swelled  as  to  cover  the  three  worlds.  Having  listened  to 
the  history,  sweet  as  nectar,  of  their  liberality,  prowess,  phy- 
sical strength,  mental  vigor,  energy,  and  perseverance,  I  have 
not  been  satiated.  " 

Vaisampayana  said,  "Hear  then,  O  monarch,  as  I  recite 
in  full  the  auspicious  account  of  thy  own  race  just  aa  I  heard 
it  from  Dwaipayana  before. 

"  Daksha  begat  Aditi,  and  Aditi  begat  Vivaswan,  and  Vi- 
vaswan  begat  Manu,  and  Manu  begat  Ila,  and  Ila  begat  Puru- 
rava.  And  Puru-rava  begat  Ayu,  and  Ayu  begat  Nahusha,  and 
Nnhusha  begatYayati.  And  Yayati  had  two  wives,  viz,  Deva- 
yani  the  daughter  of  Usana,  and  Sharmishta  the  daughter  of 


ADr  PARVA.  283 

Vrisliaparva.  Here  occurs  a  slolca  regarding  (Yayati's)  descen- 
dants. 'Deva-yani  gave  birth  to  Yadu  and  Taivasu  ;  and  Vri- 
shaparva's  daughter  Sharmishta  gave  birth  to  Drabyu',  Anu, 
and  Puru.'  And  the  descendants  of  Yadu  are  the  Yadavas, 
and  of  Puru  are  the  Pauravas.  And  Puru  bad  a  wife  of  name 
Kausalya.  And  he  begat  in  her  a  son  named  Janamejaya. 
And  Janamejaya  performed  three  horse-sacrifices  and  a  sacri- 
fice called  Viswajit.  And  then  he  entered  into  the  woods. 
And  Janamejaya  had  married  Anauta  the  daughter  of  Madbava, 
and  begat  in  her  a  son  called  Pracliinwan.  And  the  princfe 
was  so  called  because  he  had  conquered  all  the  eastern  coun- 
tries to  the  very  confines  of  the  region  where  the  sun  rises. 
And  Prachinwan  married  Ashinaki  a  daughter  of  the  Yadavas 
and  begat  in  her  a  son  named  Sanyati.  And  Sanyati  married 
Varangi  the  daughter  of  Drishadwata  and  begat,  in  her  a  son 
named  Ahanyati.  And  Ahanyati.  married  Bhanumati  the 
daughter  of  Krita-virya  and  begat  in  her  a  son  named  Sarva- 
bhauma.  And  Sarvabhauma  married  Sunanda  the  daughter  of 
the  Kekaya  prince,  having  obtained  her  by  force.  And  he 
begat  in  her  a  son  named  Jayat-sena.  And  Jayat-sena  married 
Susrava  the  daughter  of  the  Vidharva  king  and  begat  in  her 
Avachina.  And  Avachina  also  married  another  princess  of 
Vidharva  of  name  Maryada.  And  he  begat  in  her  a  son 
named  Arihas.  And  Arihas  married  Angi  and  begat  in  her 
Mahabhauma.  And  Mahabhauma  married  Suyajna  the.  daugh- 
ter of  Prasena- jit.  And  in.  her  was  born  Ayuta-riayi.  And 
he  was  so  called  because  he  had  performed  a  sacrifice  in  which 
the  fat  of  axL  Ayuta  of  male  beings  was  required.  And  Ayuta- 
nayi  took  for  wife  Kama  the  daughter  of  Pritlm-sriavasa.  Arid 
in. her  was  born  a  son  named  Akrodhana,  And  Akrodhana 
took  for  wife,  Ka,rambha  the  daughter  of  the  king  of  Kalinga, 
And  in  her  w,&s  born  Devatithi,  And  Devatithi  took  for'  wife 
Maryada  the  princess  of  Videha,  And  in  her  was  born  a  son 
named  Arihas.  And  Arihas  took  for  wife  Sudeva  the  princess 
of  Anga,  And  in  her  he  b«gat  a  son  named  Riksha.  And 
Riksha  married  Jwala  the  daughter  of  Takshaka.  Andihe 
begat  in  her  a  son  of  name  Matinara.  And  Matinara  perform* 
ed  on  the  banks  of  the  Saraswati  the  twelve  years'  extending 


284^  MAHABHAaATA, 

sacrifice  said  to  be  so  efiSoacious.  On  the  conclusion  of  tb^ 
sacrificej  Saraawati  Jtppeariiig  in  p(ei?^n!  before  the  king  chose 
him  for  hfer  husband.  And  he  begat  in  her  a  son  named  Tangsu* 
Here  occurs' a  sk^a  descSfipkive  of  Taagau's  descendaiits. 

'Tangatt  was  bofn  of  Sarftswati  by  Matinara;  And  Tang* 
»u  himself  begat  a  son  named  Ilina  in  liis  wife  th6  princess  of 
Kalinga.* 

liina  begat  in  his  wife  Rithantari  fi^e  sons,  of  whom  Dush- 
manta  wad  the  eldest  And  Bushmanta  took  for  wife  Sakun- 
tala  the  dau|fhter  of  Viswamitra.  And  he  begat  in  her  a  son 
named  Bharata.  H^re  occur  two  sloJeas  about  (  Dusbmanta's  ) 
descendant. 

'  The  mother  is  but  the  sheath  of  flesh  in  which  the  father 
begets  the  son.  Indeed,  the  father  himself  is  the  son.  There^ 
fore,  O  Dushmanta,  Support  thy  son  and  inSUlt  not  Sakuntala. 
O  thou  god  among  men,  the  father  himself  becoming  as  son 
rescuetb  himself  from  hell.  Sakuntala  hath  truly  said  that 
thou  art  the  author  of  this  child's  being.' 

It  for  this  (because  the  king  supported  his  child  after  hear- 
ing the  above  speech  of  the  celestial  messenger)  that  Sakun- 
tala's  son  caine  to  be  called  Bharata  (the  supported.)  And 
Bharata  married  Sundnda  the  daughtei:  of  Sarva-sena  the  king 
of  Kasi.  And  he  b^gat'  in  her  a  son  named  Bhumanyu.  And 
Bhumanyu  married  Vijaya  the  daughter  of  Dasharha,  And 
he  begat  in  her  a  son  Suhotra.  And  Suhotra  married  Suvarna 
the  daughter  of  Ikshalsa,  In  her  was  born  a  son  named 
Hasti  who  founded  this  city  which  has  therefore  been  called 
Hastinap^re.  And  Hasti  toafried  Yashodhara  the  princess  of 
Trigarta.  And  in  her  was  born  a  son  named  "Vikunthana.  And 
Vikunthana  took  for  wife  Sudeva  the  priiiceaa  6f  Dasharha. 
And  in  her  was  born  a  son  named  Ajamida.  And  Ajamida 
had  four  wives  named  Kaiksyi,  (Gtandhari,  Viahala  and  Riksha. 
And  he  begat  in  them  two  thousand  and  four  hundred  sons. 
But  amongst  them  all  SamVarana  became  the  p6i*petuator  of 
the  dynasty.  And  Samvarana  took  for  wife  Tapati  the  daugh- 
ter of  Vivaswan.  And  in  her  was  bom  Kuru.  And  Kuru 
married  Suvangi  the  princess  of  Dasharha.  And  he  begat  in 
her  a  son  named  Vidura.    And  Vidura  took  for  wife  Sampria 


ADIPABVA. 

the  daughter  of  Madhava.  And  he  begat  in  her  a  son  named 
Anaswa.  And  Anas wa  married  Amrita  the  daughter  of  the 
Madhavas.  And  in  her  was  born  a  son  named  Parikshit,  And 
Parikshit  took  for  wife  Yasha  the  daughter  of  Yahuda.  And 
he  begat  in  her  a  son  nameil  £bima-sena.  And  Bhima-sena 
married  Kuraari  the  princess  of  Keksiya.  And  be  begat  in 
her  Pratisrava.  And  Pratisrava'a  son  was  Pratlpa.  And  Prar 
tipa  married  Sunanda  the  daughter  of  Shivi.  And  lie  begait 
in  her  three  sons,  vssy  Devapi,  Shantauu,  and  Yalbika.  And 
Devapi  while  still  a  boy  entered  the  woods  aa  a  hermit.  And 
Shantanu  became  king.  Here  occurs  a  sloka  in  respect  of 
Shantanu. 

'  Those  old  men  that  were  touched  by  this  monarch  not  only 
felt  an  indeacribable  sensation  of  pleasure  but  also  became 
restored  to  youth.  Therefore  was  this  monarch  called  Shan> 
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, 
0  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,  0  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,  0  king,  for  my  husbaad  !  0  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,  0  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,  "  0  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,  0  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,  0  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,  0  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,  0  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,  '  0  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,  '  0  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,  0  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,  0  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,  0  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  ud<lers,  fine  tail,  beautiful  hoofs,  and 
f  very  other  auspicious  sign,  and  yielding  much  n?ilk,  she  show- 
ed it  to  her  husband  named  Dyau,  And,  0  thou  of  the!  prow- 
ess of  the  first  of  elephants,  when  Dyau  was  shown  that  cow, 
he  began  to  admire  its  several  qualities,  and  addressing  his 
wife  said)— 0  thou  black-eyed  girl  of  fair  thighs,  this  excellent 
cow  belongeth  to  that  Rishi  whose  is  this  delightful  asylum. 
And,  O  thou  slender-waisted  one,  that  mortal  who  drinketli  of 
|;he  sweet  milk  of  this  cow  remainelh  in  unchanged  youth  for 
ten  thousand  .  j  ears. — And,  0  best  of  monarchs,  bearing  this, 
the  slender-waisted  goddess  of  faultless  features  then  address- 
ed her  lord  of  blazing  splendour  and  said, — There  is  on  earth 
a  friend  of  mine,  by  name  Jitavati,  possessed  of  grekt  beauty 
and  youth.  She  is  the  daughter  of  that  god  among  men,  the 
^oyal  sage  Ueinara  endued  with  intelligence  and  devoted  to 
truth.  I  desire  to  have  this  cow,  0  thou  illustrious  one,  with 
her  calf  for  that  friend  of  mine,  Therefore,  0  thou  best  of 
celestials,  bring  that  cow  so  that  my  friend  drinking  of  its  milk 
may  alone  become  on  earth  free  from  disease  and  decrepitude. 
O  thou  illustrious  and  blameless  one,  it  behoveth  thee  to  grant 
me  this  desire  of  mine.  There  is  nothing  that  would  be  more 
agreeable  to  me. — Hearing  these  words  of  his  wife,  Dyau, 
moved  by  the  desire  of  humouring  his  wife,  stole  that  cow, 
along  with  his  brothers  Prithu  and  others.  Indeed,  Dyau, 
commanded  by  his  lotus  leaf-eyed  wife,  did  her  bidding,  for- 
getting at  the  moment  the  high  ascetic  merits  of  the  Rishi 
who  owned  her.  He  did  not  also  think  at  the  time  that  he 
fell  with  the  commission  of  the  sin  Of  stealiuff  the  cow. 

"  'When  the  son  of  Varuna  returned  to  his  asylum  in  the 
evening  with  the  fruits  he  had  collected,  and  beheld  not  the 
cow  with  its  calf  there,  he  began  to  search  for  it  in  the  woods. 
But  when  the  great  ascetic,  of  superior  intelligence,  found 
not  his  cow  on  search,  lie  saw  by  his  ascetic  vision  that  it  had 
been  stolen  by  the  Vasus.  His  wrath  was  instantly  kindled 
and  he  cursed  the  Vasus  saying,— Because  the  Vasus  have 
Stolen  my  cow  of  sweet  milk  and  handsome  tail,  therefore 
shall  they  certainly  be  born  on  earth,— 


ADIPARVA.  29T 

"  '0  thou  bull  of  the  Bharata  race,  the  illuatrious  Rishi 
Apava  thus  cursed  the  Vasus  in  wrath.  And  having  cursed 
them  the  illustrious  one  set  his  heart  once  more  on  ascetic 
meditation.  And  after  that  Brahmarshi  of  great  power 
and  ascetic  wealth  liad  thus  in  wrath  cursed  the  Vasns,  the 
latter,  O  king,  Coming  to  know  of  it,  speedily  came  into  hia 
ftsylum.  And  addressing  the  Rishi,  0  thou  bull  among  kings, 
they  endeavoured  to  pacify  him.  But  they  failed,  O  thou 
tig6r.  among  men,  to  obtain  grace  from  Apava-^that  Rishi 
conversant  with  all  rules  of  virtue.  The  virtuous  Apava, 
however,  said-^Ye  Vasus,  with  Dhava  and  others,  ye  have 
been  tiilrsed  by  me  !  But  ye  shall  be  freed  from  my  curse 
within  a  year  of  yiour  birth  among  men.  But  he  for  whose 
deed  ye  have  been  cursed  by  me,  he,  viz,  Dynu,  shall,  for 
his  sinful  act,  have  to  dwell  on  earth  for  length  of  time.  I 
shall  not  render  futile  the  words  I  have  uttered  in  wrath. 
Dyau,  though  dwelling  on  earth,  shall  not  beget  children.  H© 
shall,  however,  be  virtuclus  and  conversant  with  all  Shastras. 
He  shall  be  an  obedient  son  to  his  father,  but  shall  have  to 
abstain  from  the  pleasure  of  female  companionship. — 

"  'Thus  addressing  the  Vasus,  the  great  Rishi  went  away,' 
The  Vasus  then  together  came  to  me.  And,  O  king,  they 
begged  of  me  the  boon  that  as  soon  as  they  would  be  born, 
I  should  throw  them  into-  the  water.  And,  O  best  of  kinga, 
I  did  as  they  desired,  in  order  to  free  them  from  their 
earthly  life.  And,  0  best  of  kings,  from  the  Rishi's  curse, 
this  one   only— Dyau  himself — is  to  live   on  earth  for  some 

tune. 

Vaisampayana  continued,  "  Havii?g  said  this,  the  goddess 
then  and  there  disappeared.  And  taking  with  her  the  child 
she  went  away  to  the  region  she  chose.  And  that  child  of 
Shautanu  was  named  both  Gangeya  and  Deva-brata  and  ex- 
celled his  father  in  all  accomplishments. 

"  Shantanu,  after  tbe  disappearance   of  his  wife,  returned 
to  his  capital  with  a  sorrowful  heart.     I  shall  now  recount  to 
thou  the  many  virtues   and  great  good  fortune  of  that  illus- 
trious king  Shantanu  of  the  Bharata  race.    Indeed,  it  is   this 
■splendid  history  that  is  called  the  Mahabharata.  " 

38 


298  MAHABHARATA. 

Aud  SO  ends  the  niflety-iainth  Section  in  the   Sambhava  of 
the  Adi  Parva. 


Section  C. 
(  Sambhava  Parva  continvied.) 

Vaisampayana  said,  "The  monarch  Shantanu,  the  adored 
of  the  gods  and  of  the  royal  sages,  was  known  in  all  the  worlds 
for  his  wisdom,  virtues,  and  truthfulness  of  speech.  The 
qualities  of  self-control,  liberality,  forgiveness,  intelligence, 
modesty,  patience,  and  superior  energy  dwelt  continually  id 
that  bull  among  men,  Shantanu,  that  great  being.  Endued 
with  these  accomplishments  and  skilled  also  in  interpreting 
the  Shastras,  the  monarch  was  at  once  the  protector  of  the 
Bharata  race  and  of  all  human  beings.  His  neck  was  marked 
with  (three)  lines  like  a  shell,  his  shoulders  were  broad  and  he 
resembled  in  prowess  an  infuriate  elephant.  It  would  seem 
that  all  the  auspicious  signs  of  royalty  dwelt  •  in  his  person 
considering  that  to  be  their  fittest  abode.  And  men  seeing 
the  behaviour  of  that  monarch  of  great  achievements  came 
to  ascertain  for  themselves  that  virtue  is  ever  superior  to  plea- 
sure and  profit.  These  were  the  attributes  that  dwelt  in  that 
great  being — that  bull  among  men — Shantanu.  And  truly 
there  never  was  a  king  like  Shantanu.  And  all  the  kings  of 
the  earth,  beholding  him  devoted  to  virtue,  bestowed  upon 
that  foremost  of  virtuous  men  the  title  of  King  of  kings. 
And  all  the  kings  of  the  earth  during  the  time  of  that  lord 
protector  of  the  Bharata  race,'were  without  woes,  and  fears,  and 
anxieties  of  any  kind.  And  they  all  slept  in  peace  rising  from 
bed  every  morning  after  happy  dreams.  And  owing  to  that 
monarch  of  splendid  achievements  resembling  Indra  himself  ia 
energy,  all  the  kings  of  the  earth  became  virtuous  and  de- 
voted to  liberality,  religious  acts,  and  sacrifices.  And  when 
the  earth  was  ruled  by  Shantanu  and  other  monarchs  like  him, 
the  religious  merits  of  every  order  increased  vei-y  greatly. 
The  Kshatrias  served  the  Brahmauas,  and  the  Vaiayas  waited 
upon  the  Kshatrias,  and  the  Sudras  adoring  the  Brahmanas 
aud  the  Ksh  atrias,  waited  upon  the  Vaisyas.     And  Shantanu 


ADI  PARVA,  299 

residing  in  Hastinapore,  the  delightful   capital  of  the  Kurus, 
ruled  the  whole   earth  bounded  by  the  seas.    He  was  truth- 
ful and  guileless,  and  like   the  king  of  the   celestials  himself 
conversant   with   the  dictates  of  virtue.    And  from  the  com- 
bination  in    him    of  liberality,    religion,  and   asceticism,  he 
acquired  great  good   fortune.    He  was  free  from  anger  and 
malice,  and  was  handsome  in  person  like  Soma  himself.    la 
splendour  he  was  like  the  Sun  and  in  impetuosity  of  valor  like 
Vayu.    In  wrath  he   was  like  Yama,  and  in  patience  like  the 
Earth.     And,  O   king,  while    Shantanu  ruled  the  earth,  no 
deer,  boars,  birds,  or  other  animals  were  needlessly  slain.    In 
his  dominions  the  great  virtue   of  kindness  to   all  creatures 
prevailed,  and   the   king  himself  with  the  soul  of  mercy   and 
destitute  of  desire  and  wrath,  extended  equal  protection  unto  all 
creatures.    Then  sacrifices  in  honor  of  the  gods,  the  Rishis  and 
the  Pitris,  commenced,  and  no  creature   was   deprived  of  life 
sinfully.     And  Shantanu  was  the  king  and  father  of  all.^of 
those  that  were  miserable  and  those  that  had  no  protectors,  of 
birds  and  beasts,  in  fact,  of  every  created  thing.    And  during 
the  rule  of  that  best  of  Kurus — of  that  King  of  kings — speech 
became  united  with   truth,  and   the   minds   of  men  were    set 
upon  liberality   and  religion.     And    Shantanu   having   enjoy- 
ed domestic   felicity  for  six  and  thirty  years  retired  into  the 
•woods. 

"And  Shantanu's  son — ^the  Vasu  born  of  Ganga  and  named 
J)eva-brata — resembled  Shantanu  hinaself  in  personal  beauty, 
in  habits  and  behaviour,  and  in  learning.  And  in  all  branches 
of  knowledge,  worldly  or  spiritual,  his  skill  was  very  great. 
His  strength  and  energy  were  extraordinary.  He  became  a 
m-ighty  charioteer.     In  fact,  he  was  a  great  being. 

"  One  day  in  pursuing  along  the  banks  of  the  Ganges,  a 
deer  that  he  had  struck  with,  his  arrow,  king  Shantanu  ob- 
served that  the  river  had  become  shallow.  And  observing 
tbia,  that  bull  among  m^n,  Shan-tanu,  beg^an,  to  reflect  upon 
this  strange  appearance;  He  mentally  asked  why  that  first 
of- rivers  ran  not  so  quickly  as  before.  And  wliile  seeking 
for  a  cause,  th«  illustrious  monarch  beheld  tliat  a  youth  of 
great  comeliness,  of  well-built  and  amiable  person,  like  Indra 


300  MAHABH&BAXA. 

Limself,  had,  by  his  keen  celestial  weapons,  checked  the  flow  cnf 
the  river.  And  the  king,  beholding  this  extraordinary  feat 
of  the  river  Ganga  being  thus  checked  in  her  course  near 
where  that  youth  stood,  became  very  much  surprised.  This 
youth  was  none  other  than  Shantanu's  son.  But  as  Shahtanu 
had  seen  his  son  only  once  a  few  moments  after  his  birth, 
he  had  n<>t  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,  '  0  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,  0  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,  0  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,  0  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,  '  0  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.  0  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,  0  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.    0   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.  0  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,  0  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.  0  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,  0 
amiable  One,  there  is  something  else  to  be  said,  something  el'Se 
to  be  reflected  upon  by  thee  I  0  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,  "  0  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.  0  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,  0  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,  0  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,  0  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,  0  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.  0  thou  bull 
of  the  Bharata  race,  Shalya  after  his  defeat  returned  to  his 
kingdom  and  continued  to  rule  it  virtuously.  And,  0  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, 0  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.  0  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,  0  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.  0  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  !  0  destroy  ua 
not  r  Breach  of  truth  in  a  K.shafria  is  never  applauded  in  our 
treatises  on  religion.  I  shall  sOOn  tell  thee,  0  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, — 0  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  !  0  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,— 0  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,  0  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,  0  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,  0  mother,  to 
fulfil  thy  wishes.  Therefore,  0  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,  '  0  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,  '  0  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-l<aw  to  her  propo* 


•ADl  PARVA,  sal- 

sals  not  iuconsiatent  with  virtue,  then   fed   Brahmanas  and 
Rishia  and  numberless  guests  who  arrived  on  the  occasion." 

Thus. ends  tke  hundred  and  the  fifth    Section   in  the  Sam- 
bhava  of  the  Adi  Parva. 


Section  CVI. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  Soon  after  when  the  princess  of 
Koshala  had  her  season,  Satyavati  purifying  her  daughter- 
ib-law  with  a  bath  led  her  to  her  sleeping  apartments.  There 
sieating  her  upon  a  luxurious  bed,  she  addressed  her,  saying, 
'  O  princess  of  Koshiila,  thy  husband  hath  an  elder  brother 
who  shall  this  day  enter  thy  womb  as  thy  child.  Wait  for 
him  tonight  without  sinking  into  sleep.'  Hearing  these  words 
of  her  mother-in-law,  the  amiable  princess,  as  she  lay  on  her 
bed,  began  to  think  of  Bhisma  and  the  other  elders  of  the 
Kuru  race.  Then  the  Rishi  of  trathful  speech,  who  had  given 
his  promise  in  respeet  of  Amvika  (tiie  eldest  of  the  princesses) 
in  the  first  instance,  entered  her  chamber  while  the  lamp  was 
burning.  The  princess  seeing  his  dark  visage,  his  matted  locks 
of  copper  hue,  his  blazing  eyes,  his  grim  beard,  closed  her 
eyes  in  fear.  The  Bishi,  however,  from  desire  of  accomplishing 
his  mother's  wishes,  united  himself  with  her.  But  the  latter; 
struck  with  fear,  opened  not  her  eyes  even  once  to  look  at 
him.  And  When  Vyasa  came  out  he  was  met  by  his  mother.  And 
she  asked  him^  'Sliall  the  princess  have  an  accomplished  son  V 
Hearing  her  he  replied,  'The  sou  tiie  princess  shall  bring  forth 
will  be  equal  in  might  UTito  ten  thousand  Elephants.  He 
will  be  an  illustrious  royal  sage,  possessed  of  great  learning 
and  intelligence  and  energy.  The  high-souled  one  shall  have 
in  time  a  century  of  sons.  But  from  the  fault  of  his  mother 
he  shall  be  blind.'  At  these  words  of  her  son,  Satyavati  said, 
'O  thOu  of  ascetic  wealth,  how  can  one  that  is  blind  become  a 
monarch  worthy  of  the  Kurus  ?  How  can  one  that  is  blind 
become  the  pit>tector  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,  0  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,  0  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,  0  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<r  within  his  body, 
he  came  to  be  known  in  the  three  worlds  by  th«  name  of 
Ani-mandavya  (Mandavya  with  a  stake  within).  And  one 
day  that  Brahmana  acq.iinted  with  the  highest  truths  of 
religion  went  unto  the  abode  of  the  god  of  justice.  And 
beholding  there  the  god  seated  on  her  throne,  the  Bishi 
reproached  him  and  said,  '  What,  pray,  is  that  sinful  act 
committed  by  me  unconsciously,  for  wliich  I  am  bearing  this 
punishment?  0  tell  me  soon,  and  behold  the  power  of  my 
asceticism  !' 

"  The  god  of  justice,  thus  questioned,  replied,  saying,  'O 
thou  of  ascetic  wealth,  a  little  insect  was  by  thee  once  pierced 
with  a  blade  of  grass.  Thou  bearest  now  the  consequence  of 
that  act.  As,  O  Bishi,  a  gift,  however  small,  multipli«th  in 
respect  of  its  religious  merits,  so  a  sinful  act  multiplieth  in 
respect  of  the  woe  it  bringeth  in  its  train.'  Hearing  this,  Ani- 
mandavya  asked,  '  O,  tell  me  truly  when  was  this  act  commit- 
ted by  me,'  Told  in  reply  by  the  god  of  justice  that  he  had 
committed  it  when  a  child,  the  Bishi  said,  '  That  shall  not  be 
sin  which  may  be  done  by  a  child  up  to  the  twelfth  year  of 
his  age  from  birth.  The  shastras  shall  not  recognise  it  as  sin- 
ful. The  punishment  thou  hast  inflicted  on  me  for.  such  a 
venial  offence  hath  been  disproportionate  in  severity.  The  kill- 
ingof  a  Brahmana  involves  a  sin  that  is  heavier  than  the  kill- 
ing of  any  other  living  being.  Thou  shalt,  therefore,  0  god 
of  justice,  have  to  be  born  among  men  even  in  the  Sudra 
order!  And  from  this  day,  I  establish  this  limit  in  respect 
of  the  consequences  of  acts  that  an  act  shall  not  be  sinful 
when  committed  by  one  below  the  age  of  fourteen  years.  But 
when  commifcted  by  one  above  that  age,  it  shall  be  regarded 
as  sin.'" 

Vaisampayana  continued,  "  Cursed  for  this   fault  by  that 
iillustrious.Eishi,. the  god  of  justice  took,  his  birth   as  Vidura 


S26  MAHABHARATA, 

in  the  Sudra  order.  And  Vidura  was  well-skilled  in  the  doe- 
trinea  of  morality  and  also  of  politics  and  worldly  profit.  And 
he  was  entirely  free  from  covetousness  and  wrath.  Possessed 
of  great  foresight  and  undisturbed  tranquillity  of  mind,  YidiMra 
was  ever  engaged  in  the  welfare  of  the  Kurus." 

Thus  ends  the  hundred  and  eighth  Section  in  the  Sambhava 
of  the  Adi  Parva. 


Section  CIX. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  Upon  the  birth  of  those  three  chitcF- 
ren,  Kurujangala,  Kurukshetra,  and  tiie  Kurusgrew  in  pros- 
perity. The  Earth  began  to  give  abundant  harvests  and  the 
crops  also  became  of  good  flavour.  And  the  clouds  began  ti> 
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,  0  son, 
these  maidens  are,  therefore,  all  of  pure  birth.  Possessed  of 
beauty  and  pure  blood,  they  are  eminently  fit  for  alliances 
with  our  family;  0  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,  0  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,  0  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  endue<l 
with  great  physical  strength  into  the  water.  Tlien  the  well* 
known  husband  of  Badha,.  of  the  Suta  caste,  took  up  the 
child  thus  cast  into  the  water,  and  with  his  wife  brought  him 
up  as  th«ir  own  son.  And  Radha.  and  h>er  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,  0  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,  0  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,  0  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,  0  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,  0  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,  '  0  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,  0  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,  "  0  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,  0  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,  0  Bishi !  My  curiosity  hath  been 
great. " 

Vaisampayana  said,  "  0  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,  0  Bharata,  narrated  urito  thee  all  about  the 
birth  of  Dush-shala.  Tell  me,  0  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,  0  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,  "  0  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.  0  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,  "  0  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,  0  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,  '  0  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,  0  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. 
0  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!  0  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,  0  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,  0  king,  0  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,  0  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,  0  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,  0  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,  '  0  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,  0  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,  0  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,  0  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  0  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 ;  0  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, 

0  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  !  0  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.  0  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,  '  0  thou  virtuous  one,  it  behoveth  thee  not  to  say  so 
unto  me  !  I  am,  0  thou  of  eyes  like  lotus-leaves,  thy  wedded 
■wife,  and  devoted  to  thee  !  0  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  ! 
0  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,  0  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<rht  on  an  attack  of  pthisis  and  the  king  died 
■within  a  few  days,  sinking  like  the  sun  in  his  glory.  Then 
Vadra,  his  beautiful  queen  was  plunged  in  woe,  and  sonless 
as  she  was,  0  tiger  among  men,  she  wept  in  great  affliction. 
Listen  to  me,  O  king,  as  I  narrate  to  you  all  that  Vadra  said 
with  bitter  tears  trickling  down  her  cheeks,^ — O  virtuous  one, 
she  said,  women  serve  no  purpose  when  their  husbands  are 
dead !  She  who  liveth  after  her  husband  is  dead,  draggeth 
on  a  miserable  existence  that  can  hardly  be  called  life !  O 
thou  bull  of  the  Kshatriya  order,  death  is  a  blessing  to  .women 
without  husbands.  I  wish  to  follow  the  way  thou  hast  gone  I 
Be  kind,  and  take  me  with  thee !  In  thy  absence,  I  am 
unable  to  bear  life  even  for  a  moment  I  Be  kind  to  me,  O 
king,  and  take  me  hence  soon  enough  !  0  tiger  among  men, 
I  shall  follow  thee  over  even  and  uneven  ground.  Thou  hast 
gone  away,  0  lord,  never  more  to  return  !  I  shall  follow  thee, 
O  king,  as  thy  own  shadow  t  0  tigey  among  men,  I  will  be 
obedient  to  thee  (as  thy.  slave)  and  will  ever  do  what  is 
agreeable  to  thee  and  what  is  for  thy  good !  0  thou  of  eyes 
like  lotus-leaves,  without  thee,  from  this  day,  mental  agonies 
will  overwhelm  me  and  eat  into  my  heart !  Wretch  that  I 
am,  some  loving  couple  had  doubtless  been  separated  by  me 
im  former  life  for  which  in  this  I  am  made  to  suffer  the  pangd 


ADIPARVA.  355 

of  sfeparatioa  myself  from  tliee !  0  king,  that  wretched 
woman  who  liveth  even  for  a  moment,  separated  from  her 
lord,  liveth  in  woe  and  sufFereth  the  pangs  of  hell  even  here ! 
Some  loving  couple  had  doubtless  been  separated  by  me  in 
former  life,  as  the  consequence  of  which  sinful  act  I  am  suffer- 
ing this  torture  born  of  my  separation  from  thee !  0  king, 
from  this  day  I  will  lay  myself  down  on  a  bed  of  Kusa  grass 
and  abstain  from  every  luxury  desiring  once  more  to  behold 
thee  !  0  thou  tiger  among  men,  show  thyself  to  me  !  O  king, 
O  lord,  command  once  more  thy  .wretched  and  bitterlyweeping 
wife  plunged  in  woe! — ' 

"  Kunti  continued,  'It  was  thus,  0  Pandu,  that  the  beau- 
tiful Vadra  wept  on  the  death  of  her  lord.  And  the  weeping 
Vadra  clasped  in  her  arms  the  corpse  in  anguish  of  heart.  Then 
she  was  addressed  by  an  incorporeal  voice  in  these  words : — Rise 
up,  O  Vadraj  and  leave  this  place  !  O  thou  of  sweet  smiles,  t 
gfant  thee  thi^  boon.  I  will  beget  offspring  upon  thee.  Lie 
thou  down  with  me  on  thy  own  bed,  after  the  catamenial  batb,^ 
on  the  night  of  the  eighth  or  the  fourteenth  day  of  the 
moon. — Thus  addressed  by  the  incorporeal  voice,  the  chaste 
Vadra  did  as  she  was  directed,  for  obtaining  offspring.  And, 
O  thou  bull  of  the  Bharatas,  the  corpse  of  her  husband 
begat  upon  her  seven  children  in  all,  viz,  three  Slialwas  and 
four  Madras.  O  thou  bull  of  the  Bharatas,  do  thou  also 
beget  offspring  upon  me,  like  tlte  illnstrious  Vyushitaswa, 
in  the  exercise  of  that  ascetic  power  which  thou  possessest !'  " 

Thus  ends  the  hundred  and  twenty  first  Section  in  the  Sara- 
bhava  of  the  Adi  Parva. 


Section  CXXII. 
(  Samhhava  Parva  continued.  ) 

Vaisampayana  said,  "  Thus  addressed  by  his  loving  wife, 
king  Pandu,  well-acquainted  with  all  rules  of  morality,  replied 
in  these  words  of  virtuous  import;  '0  Kunti,  what  thou  hast 
said  is  quite  true.  Vyushitaswa  of  old  did  even  as  thou  hasfc 
said.  Indeed,  he  was  equal  to  the  celestials  themselves ! 
But  I  shall  now  tell  tbee  about  the  •  practices  of  old  indicated 


S56  MAHABHABATA, 

by  illustrious  Rishis  fully  acquainted  with  every  rule  &f 
morality.  O  thou  of  handsome  face  and  sweet  smiles,  women 
formerly  were  not  immured  within  houses  and  dependent 
on  husbands  and  other  relatives.  They  used  to  go  about 
freely,  enjoying  as  best  liked  them.  O  thou  of  excellent 
qualities,  they  did  not  then  adhere  to  their  husbands  faith- 
fully, and  yet,  0  handsome  one,  they  were  not  regarded  sinful, 
for  that  was  the  sanctioned  usage  of  the  times.  That  very 
usage  is  followed  to  this  day  by  birds  and  beasts  without  any 
exhibition  of  jealousy.  That  practice,  sanctioned  by  precedent, 
is  applauded  by  great  Rishis.  And,  O  thou  of  tapering  thighs, 
the  practice  is  yet  regarded  with  respect  amongst  the  northern 
Kurus.  Indeed,  this  usage  so  lenient  to  women  hath  the  sanc- 
tion of  antiquity.  The  present  practice,  however,  (of  women 
being  confined  to  one  husband  for  life)  hath  been  established 
but  lately.  I  shall  tell  thee  in  detail  who  established  it  and 
for  what. 

"  'It  hath  been  heard  by  us  that  there  was  a  great  Risbi 
of  name  Uddalaka.  He  had  a  son  of  name  Shetaketu  who 
also  was  an  ascetic  of  merit.  0  thou  of  eyes  like  lotus  leaves, 
the  present  virtuous  practice  hath  been  established  by  that 
Shetaketu  from  anger.  Hear  thou  the  reason.  One  day,  in 
the  presence  of  Shetaketu's  father,  a  Brahmana  came  and 
catching  Shetaketu's  mother  by  the  hand,  told  her,  Let  us  go. 
Beholding  his  mother  seized  by  the  hand  and  taken  away 
apparently  by  force,  the  son,  moved  by  wrath,  became  very 
indignant.  Seeing  his  son  indignant,  Uddalaka  addressed 
him  and  said,  — Be  not  angry,  0  son !  This  is  the  practice 
sanctioned  by  antiquity.  The  women  of  all  orders  in  this 
world  are  free.  0  son,  men  in  this  matter,  as  regards  their 
respective  orders,  act  as  kine. — The  Rislii's  son  Shetaketu, 
however,  disapproved  of  the  usage  and  established  in  the  world 
the  present  usage  as  regards  men  and  women.  It  hath  been 
heard  by  us,  0  thou  of  great  virtue,  that  the  existing  practice 
dates  from  that  period  among  human  beings  but  not  among 
beings  of  other  classes.  Accordingly,  since  the  establishment 
of  tlie  present  usage,  it  is  sinful  for  women  not  to  adhere  to 
their  husbands.    Women  transgressing  the   limits  assigned  by 


ADI  PARVA.  357 

the  RishI  become  guilty  of  slaying  the  embryo.  And  men  too 
violating  a  chaste  and  loving  wife  who  hath  from  her  maiden- 
hood observed  the  vow  of  purity  become  guilty  of  tlie  same 
sin.  The  woman  also  who,  being  commanded  by  her  husband 
to  raise  up  offspring  refuses  to  do  Lis  bidding,  becometh  equally 
eiuful. 

"  '  Thus,  0   timid   one,  was  the  existing  usage  established 
of  old  by  Shetaketu  the  son  of  Uddalaka  in   defiance   of  anti- 
quity.    0  thou  of  tapering    thighs,   it  hath   also   been  heard 
by  us   that  Madayanti   the   wife   of  Saudasa,    commanded  by 
her   husband  to   raise    up    offspring,    went   unto    the   Rishi 
Vashishta.     And  going   unto   him,   the   handsome   Madayanti 
obtained  a  son  named  Asmaka.     She  did   this,  moved  by  the 
desire  of  doing   good   to   her   husband.     0    thou   of  eyes  like 
lotus  leaves,  thou  knowest,    timid  girl,  how  we  ourselves,  for 
the  perpetuation  of  the   Kuru   race,   were   begotten  by  Krish- 
na-Dvvaipayana*     O    thou   faultless  one,    beholding   all   these 
precedents,  it  behoveth  thee    to   do  my   bidding,   which  is  not 
inconsistent  with  virtue.     0  princess  devoted  to  thy   husband, 
it  hath  also  been  said  by   those   acquainted   with   the  rules  of 
virtue  that  a  wife  when  her  season  cometh  must  ever  seek  her 
husband,  though  at  other   times  she   deserveth   liberty.     The 
wise  have  declared  this   to  be    the    ancient  practice.     But  be 
the  act  sinftil  or  sinless,  those  acquainted  with   the  Vedas  have 
declared  that    it    is   the   duty   of   wives    to  do    what    their 
husbands  bid  them  do.     Especially,  0  thou  of  faultless  features, 
I    who  am   deprived    of    the  power   of    procreation,    having 
yet  become  desirous  of  beholding  offspring,  deserve  the  more 
to  be  obeyed  by  thee.     0   amiable  one,  joining  my   hands 
furnished  with   rosy  fingers,  and   making  of  them  a  cup   as  of 
lotus  leaves,  I  place  them  on   my  head  to  propitiate  thee  !     O 
thou  of  fair  locks,  it  behoveth   thee    to   raise   up  offspring,   at 
my    command,  by    the    instrumentality  of  some    Brahmana 
possessed   of  high   asectic   merit !     For    then.  Owing   to   thee, 
-O  thou  of  fair  hips,  I  may  go   the   way   that  is  reserved  foA' 
those  that  are  blessed  with  children 

Vaisampayana  continued,  "  Thus  addressed  by  Pandu — 
that  subjugator  of  hostile  cities— the  handsome  Kunti,  ever 


353  MABABHAUA'TA. 

attentive  ti>  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,  0  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.-'— 0  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,  "  0  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,  0  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 
0  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,  0  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<J 
think,  '.How  am  I  to  obtain  a  very  superior  son  who  shall 
achieve  world-wide  fame  ?  Everything  in  the  world  dependeth 
on  Destiny  and  Exertion,  But  Destiny  can  never  be  fulfilled 
except  by  timely  exertion.  It  hath  been  heard  by  us  that 
Indra  is  the  chief  of  the  gods.  Indeed,  he  is  endued  with 
immeasurable  might  and  energy  and  prowess  and  glory.  Gra- 
tifying him  with  ray  asceticism,  I  shall  obtain  from  him  a  son 
of  great  strength.  Indeed,  the  son  he  giveth  me  must  be  supe- 
rior to  all  and  capable  of  vanquishing  in  battle  all  men  and 
creatures  other  than  men,  I  shall,  therefore,  practise  the 
severest  austerities  with  heart,  deed,  and  speech.' 

"After  this,  the  Kuru  king  Pandu  taking  counsel  with  the 


ADIPARVA.  861 

great  Rishia  commanded  Kunti  to  observe  an  ansploious  vow 
for  one  full  year,  while  he  lijmaelf  commenced,  0  Bharata,  to 
stand  upon  one  leg  from  morning  to  evening,  and  practise 
other  severe  austerities  with  mind  rapt  in  meditation,  for 
gratifying  the  lord  of  the  celestials.  > 

"  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,  0  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,  0  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 
<ornament,  and  attired  in  fine  robes,  came  there  and  danced 
in  joy,  chaunting  the  praises  of  Vivatsu  (Arjuna).  All  around, 
the  great  Rishis  began  to  utter  propitiatory  formulae.  And 
Tumvuru  accompanied  by  th«  Gandliarvas  began  to  sinw  in 
,«harDaing  notes.    And  Bhima-sena  and  Ugra-sena,  Urnayu  and 


ADl  PARVA.  363 

Anaghaj  Gopati  and  Dhrita-rashtra,  Surya  and  Varcha  thaf 
eighth,  Yugapa  and  Trinapa,  Karshni,  Nandiand  Chitra-ratha, 
Shalishira  the  thirteenth,  Parjanya  the  fourteenth.  Kali  the 
fifteenth,  and  Narada  the  sixteenth  in  this  list,  Sad-dha,  Vri-r 
had-dha,  Vrihaka,  Karala  of  great  soul,  Brahmachari,  Vahu-* 
guna,  Suvarna  of  great  fame,  Viswavaso,  Bhumanyui  Su- 
chandra,  Sharu,  and  the  celebrated  tribes  of  Haha  and  Huhu: 
both  gifted  with  wonderful  melody  of  voice,  these  celestial, 
GandharvaSj  O  king,  all  went  there.  Many  illustrious  Apsa■^ 
ras  also  of  large  eyes,  decked  in  every  ornament,  came  there 
to  dance  and  sing.  And  Anuchana  and  Anavadya,  Guna- 
mukhya  and  Gunavara,  Adrika  and  Soma,  Misra-keshi  and 
Alamvusha,  Marichi  and  Shuchika,  Vidyut-pama  and  Tilot- 
tama  and  Amvika,  Lakshmana,  Kshema,  Devi,  Bamhha, 
Manorama,  Ashita,  Suvahu,  Supria,  Suvapu,  Pundarika,  Su- 
gandha,  Surasa,  Pranwthini,  Kamya,  and  Sharadbvati,  all 
danced  there  together.  And  Menaka,  Saha-janya,  Karnika, 
Punjika-sthala,  Ritu-sthala,  Ghritachi,  Viswachi,  Furva-chitr, 
the  celebrated  UmlochS,  Pramlocha  the  tenth,  and  Urvashi 
the  eleventh, — these  large-eyed  dancing-girls  of  heaven  came 
there  and  sang  in  ch&uus.  And  Dhata  and  Aryama  and  Mitra 
and  Varuna  and  Angsha,  and  Vaga,  and  Indra^  Vivaswanj 
Pusha,  Tashta,  and  Parjanya  or  Yishnu; — these  twelve  Adityasj, 
and  the  Pavakas  came  there  to  glorify  Pandu's  son.  Andj 
O  king,  Mirga-vyada,  Sarpa,  the  celebrated  Niriti,  Ajaika-pada, 
Ahi-vradhna,  Pinaki,  Dahana,  Iswara,  Kapali,  Sthanu,  and  the 
illustrious  Bhagavana, — these  eleven  Rudras  also  came  there. 
And  the  twin  Aswinas,  the  eight  Vaaus,  the  mighty  Marutas, 
the  Viswa-devas,  and  the  Sadhyas,  also  came  there.  And 
Karkotaka,  Vasuki,  Kachchapa,  Kunda,  and  the  great  Naga 
Takshaka, — these  mighty  and  wrathful  snakes  possessed  of 
liigh  ascetic  merit,  also  came  there.  And  Tarkshya,  Arishta? 
nemi,  Garuda,  ;  Asita-dhaja,— these  and  many  other  Nagas 
came  there.  And  Aruna  and  Aruni  and  other  sons  of  Vinata 
also  came  there.  It  was  only  the  great  Rishis  crowned  with 
ascetic  success  and  not  others  that  saw  those  celestials  and 
other  beings  seated  on  their  cars  or  waiting  on  the  mountain 
peaks.    Those  best  of  Munis  beholding  that  wonderful.  stigHjb 


SSi  HAHABHABATA. 

became  amazed,  and  tbeir  love  and  affection  for  the  children 
©f  Pandu  were  in  consequence  enhanced. 

"  The  celebrated  Pahdu,  tempted  by  the  desire  of  having 
more  cliildren,  wished  to  speak  again  unto  his  wedded  wife 
(for  invoking  some  other  god).  But  Kunti  addressed  him,  say- 
ing, '  The  wise  do  not  sanction  a  fourth  delivery  even  in  a 
season  of  distress.  The  woman  liaving  intercourse  with  four 
different  men  is  called  a  Shairirii,  while  she  having  inter- 
course with  five  becometh  a  harlot.  Therefore,  O  learned  one, 
tvell  acquainted  as  thou  art  with  the  scripture  on  this  subject, 
why  dost  thou,  beguiled  by  the  desire  of  offspring,  tell  me  so 
in  seeming  forgetfulness  of  the  ordinance  V  " 

Thus  ends  the  hundred  and  twenty-third  Section  in  the 
Sambbava  of  the  Adi  Parva, 

Section  OXXIV. 
(Sanibhava  Parva  continued.) 

Vaisampayana  said,  "  After  the  birth  of  Kunti's  sons  and 
nfter  the  hundred  sons  also  of  Dhrita-rashtra  were  born,  tlie 
daughter  of  the  king  of  Madra  privately  addressed  Pandu, 
saying,  '0  thou  slayer  of  all  foes,  I  have  no  complaint  even" 
if  thou  art  unpropitious  to  me  !  I  have,  O  sinless  one,  also 
no  complaint  that  though  by  birth  I  am  superior  to  Kunti 
yet  I  am  inferior  to  her  in  station !  I  do  not  grieve,  O 
tliou  of  the  Kuru  race,  that  Ghandhari  hath  obtained  an 
liundred  sons!  This,  however,  is  my  great  grief  that  while 
I  and  Kunti  are  equal,  I  sliould  be  childless  while  it  should 
so  chance  that  thou  shouldst  have  offspring  by  Kunti !  If 
the  daughter  of  Kunti-bhoja  should  so  provide  that  I  should 
have  offspring,  she  would  then  be  really  doing  me  a  great 
favor  and  benefiting  thee  likewise.  She  is  my  rival.  There- 
fore am  I  ashamed  of  soliciting  any  favor  of  her.  If  thou  art 
O  king,  be  lu-opitiously  inclined  to  me,  then  ask  thou  her  to 
grant  my  desire !' 

"  Hearing  her,  Pandu  replied,  '0  Madri,  I  do  revolve  this 
matter  often  in  my  own  mind.  But  I  had  hitherto  hesitated 
to  tell  thee  anything,  not  knowing  how  you  would  receive 


ADl  PABVA.  865 

it.  Now  that  I  know  what  your  wishes  are,  I  shall  cer- 
tainly strive  after  that  end.  I  think  that  asked  by  me  she  ivill 
Bot  refuse.' " 

Vaiaampayana  continued,  "  After  this,  Pandu  addressed 
Kunti  in  private,  saying,  '0  Kunti,  grunt  me  some  more 
offspring  for  the  expansion  of  my  race,  and  benefit  thou  the 
world !  0  blessed  one,  provide  thou  that  I  myself,  my  ances- 
tors, and  thine  also,  may  always  liave  offered  to  us  the  funeral 
cake!  O,  do  what  is  beneficial  to  me,  and  grant  me  and  the 
world  what,  indeed,  is  tlie  best  of  benefits !  0,  do  what, 
indeed,  may  be  difficult  for  thee,  moved  by  the  desire  of 
achieving  undying  fame !  Behold,  Indra,  even  though  he 
hath  obtained  the  sovereignty  of  the  celestials,  doth  yet,  for 
fiune  alone,  perform  sacrifices  !  0  handsome  me,  Brahmanas, 
well  acquainted  with  the  Vedas,  and  having  achieved  high 
ascetic  merit,  do  yet,  for  fame  alone,  approach  their  spiritual 
masters  with  reverence  !  So  also  all  royal  sages  and  Brahmanas 
possessed  of  ascetic  wealth  have  achieved,  for  fame  only,  the  , 
most  difficult  of  ascetic  feats !  Therefore,  0  thou  blameless 
one,  rescue  thou  this  Mudri  as  by  a  raft  (by  granting  her  the 
means  of  obtaining  offspring,)  and  achieve  thou  imperishable 
fame  by  making  her  a  mother  of  children  !' 

"  Thus  addressed  by  her  lord,  Kunti  readily  yielded,  and 
said  unto  Madri,  'Think  thou,  without  loss  of  time,  of  some 
celestial,  and  thou  shalt  certainly  obtain  from  him  a  child 
like  unto  him.'  Reflecting  for  a  few  moments,  Madri  then 
thought  of  the  twin  Aswinas.  Those  celestials  coming  unto 
her  with  speed  begat  upon  her  two. sons  that  were  twins  named 
Nakula  and  Sahadeva,  unrivalled  on  earth  for  personal  beauty. 
And  as  soon  as  they  were  born,  an  incorporeal  \oice  said, 
'These  twins  in  energy  and  beauty  shall  transcend  even  the 
twin  Aswinas  themselves.'  Indeed,  possessed  of  great  energy 
and  wealth  of  beauty  they  illumined  the  whole  region. 

"  O  king,  after  all  the  children  were  born,  the  Rishis 
dwelling  on  the  mountain  of  hundred  peaks,  uttering  blessings 
on  them  and  affectionately  performing  the  first  rites  of  birth, 
bestowed  appellations  on  them.  The  eldest  of  Kunti's  child- 
reu  was  called  Yudhish-thira,  the  eecoud  Bhima-sena,  aud  the 


MAHASHARATA. 

tHird  Aijana.  Afld  of  Madri's  sons,  the  first-born  of  tlie  twin* 
was  called  Nakula,  and  the  next  Sahadeva.  And  those  best  6f 
the  Kurus,  born  at  intervals  of  one  year  after  one  another^ 
looked  like  an  embodied  period  of  five  years.  And  king 
Pandu  beholding  his  children  of  celestial  beauty  and  endued 
with  super-abundant  energy,  great  strength  and  prowess,  and 
largeness  of  soul,  rejoiced  exceedingly.  And  the  children 
became  great  favourites  of  the  Risbis,  as  also  of  their  wives, 
dwelling  on   the   mountain  of  hundred  peaks: 

"  Sometime  after  Pandu  again  requested  Kunti  on  behalf 
of  Madri.  Addressed,  O  king,  by  her  lord  in  privatie,  Kunti 
replied,  'Having  given  her  the  formula  of  invocation  only 
once,  she  hath.  0  king,  managed  to  obtain  two  sons.  Have 
I  not  been  thi^  deceived  by  her?  I  fear,  0  king,  that  she 
will  soon  surpass  me  in  the  number  of  her  children  !  Thisi^ 
indeed,  is  the  way  of  all  wicked  women !  Fool  that  I  was  I 
did  not  know  that  by  invoking  twin  gods  I  could  obtain  at  one 
birth  twin  children.  I  beseech  thee,  O  king,  do  not  command 
me  any  further  !    Let  this  be  the  boon  gra,nted  to  me ! ' 

"  Thus,  0  king,  were  born  unto  Pandu  five  sons  begotten 
by  the  celestialsj  endued  with  great  strength  and  who  all 
lived  to  achieve  great  fame  and  expand  the  Kuru  race.  Each 
bearing  every  auspicious  mark  on  his  person,  handsome  like 
Soma,  proud  as  the  lion,  well-skilled  in  the  use  of  the  bow^ 
and  of  leonine  tread,  breast,  heart,  eyes,  neck,  and  prowessi 
those  foremost  of  men,  resembling  tbe  celestials  themselvea 
in  might,  began  to  grow  up.  And  beholding  them  and  theiir 
virtues  expanding  with  years,  the  great  Rishis  dwelling  on 
that  sacred  mountain  capt  with  snow  were  filled  with  wonder. 
And  the  five  Pandavas  and  the  hundred  sons  of  Dhrita-rashtra— 
expanders  of  the  Kara  race — ^grew  up  rapidly  like  an  assemblage 
of  lotuses  ia  a  lake. " 

Thus  ends  the  hundred  and  twenty-fourth  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXV. 

(Sambhava  Parva  continued.) 

Vaisampayana  said,  "  Beholding  his  five  handsome  sons 
growing  up  before  him  in  that  great  forest  on  the  charming 
mountain  slope,  Fandu  felt  the  lost  might  of  his  arms  once 
wore  revive.  One  day  in  the  season  of  spring  which  maddens 
every  creature,  the  king,  accompained  by  his  wife  (Madri), 
began  to  rove  in  the  woods  where  every  tree  had  put  forth 
new  blossoms.  He  beheld  all  around  Palashas  and  Tilahas 
*nd  Mangoes  and  Ghampalcas  and  Asokas  and  K^haras  and 
Atimuhtas  and  KuruvaJcas  with  swarma  of  maddened  beea 
sweetly  humming  about.  And  there  were  flowers  of  blossom- 
ing Parijatas  with  the  Kokila  pouring  forth  its  melodies  from 
under  every  twig  and  echoing  with  the  sweet  hum  of  the 
black  bee.  And  he  beheld  also  various  other  kinds  of  trees  bent 
down  with  the  weight  of  their  flowers  and  fruits.  And  there 
were  also  many  fine  pieces  of  water  overgrown  with  hundreds 
of  fragrant  lotuses.  Beholding  all  this,  Pandu  felt  the  soft 
influence  of  desire.  Koving  like  a  celestial  with  a  light  heart 
amid  such  scenery,  Fandu  was  alone  with  his  wife  Madri  in 
semi-transparent  attire.  And  beholding  the  jouthful  Madri  thus 
attired,  the  king's  desires  flamed  up  like  a  forest-conflagration. 
And  ill  able  to  suppress  his  desires  thus  kindled  at  the  sight 
of  his  wife  of  eyes  like  lotus  leaves,  he  was  completely  over- 
powered by  them.  The  king  then  seized  her  against  her  will ; 
but  Madri,  trembling  in  fear,  resisted  him  to  the  best  of  her 
might.  Consumed  by  his  desires,  he  forgot  everything  about 
his  misfortune.  And,  0  thou  of  the  Kuru  race,  unrestrained 
by  the  fear  of  (the  Rishi's)  curse  and  impelled  by  fate,  the 
monarch,  overpowered  by  his  passions,  forcibly  sought  the 
embraces  of  Madri,  as  if  to  put  an  end  to  his  own  life.  His 
reason,  thus  beguiled  by  the  great  destroyer  himself,  after 
intoxicating  his  senses,  was  itself  lost  with  his  life.  Ind  the 
Kuru  king  Fandu,  of  virtuous  soul,  thus  succumbed  to  the 
inevitable  influence  of  time,  while  united  in  intercourse  with 
Jhis  wife. 


868  MA.H&BHARATA. 

"  Then  Madri,  clasping  the  body  of  her  senseless  lord, 
be^an  to  weep  aloud.  Then  Kunti  with  her  sons  and  the  twins 
of  Madri,  hearing  those  cries  of  grief,  came  to  the  spot  where 
the  king  lay  in  that  state.  Then,  O  king,  Madri  addressing 
Kunti  in  a  piteous  voice,  said,  'Come  hither  alone,  0  Kunti, 
and  let  the  children  stay  there !'  Hearing  these  words,  Kunti, 
bidding  the  children  stay,  ran  with  speed,  excliiiining,  'Woe 
iis  me!'  And  beholding  both  Pandu  and  Madri  lying  pros- 
trate on  the  ground,  she  wept  in  grief  and  afHiction,  saying, 
'Of  passions  under  complete  control,  this  herd,  0  Madri,  had 
all  along  been  watched  by  me  with  care  !  How  did  he  then, 
forgetting  the  Rishi's  curse,  approach  thee  with  enkindled 
desire  ?  0  Madri,  this  foremost  of  men  should  have  been  pro- 
tected by  thee  !  Why  didst  thou  then  tempt  him  into  soli- 
tude ?  Always  melancholy  at  the  thought  of  the  Rishi's 
curse,  how  came  he  to  be  merry  with  thee  in  solitude  ?  O 
princess  of  Valhika,  more  fortunate  than  myself,  thou  art 
really  to  be  envied,  for  thou  hast  seen  the  face  of  our  lord 
expand  with  gladness  and  joy  !' 

"  Madri  then  replied,  saying,  'Revered  sister,  with  tears 
in  my  eyes,  I  resisted  the  king,  but  he  could  not  control  him- 
self, as  if  bent  on  making  the  Rishi's  curse  true !' 

"  Kunti  then  said,  'I  am  the  elder  of  his  wedded  wives  ■ 
the  chief  religious  merit  must  be  mine.  Therefore,  0  Madrid 
prevent  me  not  from  achieving  that  which  must  be  achievedi 
I  must  follow  our  lord  to  the  region  of  the  dead !  Rise  up, 
O  Madri,  and  yield  me  his  body.  Rear  thou  these  children.' 
Madri  replied,  saying,  'I  do  clasp  our  lord  yet,  and  have  not 
allowed  him  to  dejjart ;  therefore  shall  I  follow  him.  My 
appetite  hath  not  been  appeased.  Thou  art  my  elder  sister. 
O,  let  me  have  thy  sanction !  This  foremost  of  the  Bharata 
princes  had  approached  me  desiring  to  have  intercourse. 
His  appetite  unsatiated,  shall  I  not  follow  him  to  the  regioa 
of  Yama  to  gratify  him  ?  O  revered  one,  if  I  survive  thee,  it 
is  certain  I  shall  not  be  able  to  rear  thy  children  as  if  they  were 
mine.  Shall  not  sin  touch  me  on  that  account  ?  But  thou,  0 
Kunti,  shalt  be  able  to  bring  up  my  sons  as  if  they  were  thine  ! 
The  king  in  seeking  me  wishfully   hath  gone   to  the  region  ©f 


ADI  PARVA.  369 

spirits ;  therefore  ahoiiUl  my  body  be  burnt  with  his.  0  rever- 
ed sister,  refuse  not  thy  sanction  to  this  which  is  agreeable  to 
me!  Thou  wilt  certainly  bring  up  the  children  carefully. 
That,  indeed,  would  be  very  agreeable  to  me.  I  have  no  other 
direction  to  give.'  " 

Vaisarapayana  continued,  "  Having  said  this,^  the  daughter 
of  the  king  of  Madra— the  wedded  wife  of  Paudu— ascended 
the  funeral  pyre  of  her  lord— that  bull  among  men." 

Thus  ends  the  hundred  and  twenty  fifth  Section  in  the 
^ambhava  of  the  Adi  Parva. 


Section  CXXVI. 
( Sambhava  Parva  continued.  ) 

Vaisarapayana  said,  "  The  god-like  Rishis  wise  in  counsels, 
beholding  the  death  of  Pandu,  consulted  with  each  other. 
And  they  said,  'The  virtuous  and  renowned  king  Pandu, 
abandoning  both  sovereignty  and  kingdom,  had  come  hither 
for  praxstising  ascetic  austerities  and  resigned  himself  to  the 
ascetics  dwelling  on  this  mountain.  He  hath  hence  ascended 
to  heaven  leaving  his  wife  and  infant  sons  as  a  trust  in  our 
hands.  Our  duty  now  is  to  repair  to  his  kingdom  with  these 
his  offspring,  his  body,  and  his  wife ! " 

Vaisampayana  continued,  "  Then  those  god-like  Rishis  of 
magnanimous  hearts  and  crowned  with  ascetic  succef  s,  summon- 
ing cne  another,  resolved  to  go  to  Hastinapore  with  Pandu'a 
children  in  the  van,  desiring  to  place  them  in  the  hands  of 
Bhisma  and  Dhrita-rashtra.  The  ascetics  set  out  that  very 
moment,  taking  with  them  those  children  and  Kunti  and  the 
two  dead  bodies.  And  though  unused  to  toil  all  her  life,  the 
affectionate  Kunti  now  regarded  as  very  short  the  really  long 
journey  she  had  to  perform.  Arrived  at  Kuru-jangala  withiu 
a  short  time,  the  illustrious  Kunti  presented  herself  at  the 
principal  gate.  The  ascetics  then  charged  the  porters  to 
inform  the  king  of  their  arrival.  The  men  carried  the  mess- 
age within  a  trice  to  the  court.  And  the  citizens  of  Hastina- 
pore, hearing  of  the  arrival  of  thousands  of  Charanas  and 
Muuis,  were  filled  with   wdnder,    And  it  was  soon  after  sun- 

47 


§70  MAHABHAHATA, 

rise  that  they  began  to  come  out  in  numbers  with  their  wives 
and  children  to  behold  those  ascetics.  Seated  on  all  kinds 
of  cars  and  convfeyaaces  by  thousands,  vast  numbers  of  Ksha- 
triyas  With  their  wives  and  Brahmanas  accompanied  by  Brah- 
manis  came  out.  And  the  concourse  of  Vaisyas  and  Sudras  too 
was  as  large  on  the  occasion.  The  vast  assemblage  was  as  peace- 
ful as  ever,  for  evei^  heart  then  was  inclined  to  piety.  And 
there  also  came  out  Bhisma  the  son  of  Shantanu,  and  Soma- 
datta  of  Valhika,  and  the  royal  sage  (Dhrita-rashtra)  endued 
with  the  vision  of  knowledge,  and  Vidura  himself,  and  the 
venerable  Satyavati,  and  the  illustrious  princess  of  Koshala, 
and  Gandhari  accompanied  by  the  other  ladies  of  the  royal 
household.  And  the  hundred  sons  of  Dhrita-rashtra,  decked 
in  various  ornaments,  also  came  out. 

"  The  Kauravas  then,  accompanied  by  their  Purohitas, 
saluting  the  Kishis  by  lowering  their  heads,  took  their  seats 
before  them.  The  citizens  also,  saluting  the  ascetics  and 
bowing  down  to  them  with  heads  touching  the  ground,  took 
their  seats  there.  Then  Bhisma,  seeing  that  vast  concourse 
perfectly  still  all  arround,  duly  worshipped,  O  kitig,  those 
ascetics  by  offering  them  water  to  wash  their  feet  and  the 
-customary  Arghya.  And  having  done  this,  he  spoke  to  them 
about  the  sovereignty  and  the  kingdom.  Then  the  oldest  of 
the  ascetics,  with  matted  locks  on  head  and  loins  encased  in 
animal  skin,  stood  up,  and  with  the  concurrence  of  the  other 
Rishis  spoke  as  follows  : — 'Know  ye  all  that  that  possessor  of 
the  sovereignly  of  the  Kurus  who  was  called  king  Paudu,  had, 
after  abandoning  the  pleasures  of  the  world,  repaired  hence 
to  dwell  on  the  mountain  of  hundred  peaks.  He  had  adopted 
the  Brahmacharya  mode  of  life,  but  for  some  inscrutable  purpose 
the  gods  have  in  view,  this  his  eldest  son — Yudhish-thira  was 
born  there,  begotten  by  Dharma  himself.  Then  that  illustri- 
ous king  obtained  from  Vayu  this  other  son— the  foremost  of 
all  mighty  men— called  Bhima.  This  other  son,  begotten  upon 
Kunti  by  Indra,  is  Dhananjaya  whose  achievements  will 
humble  all  bowmen  in  the  world.  Look  here  again  at  these 
tigers  among  men,  mighty  in  the  use  of  the  bow,— the  twin 
children  begotten  upon  Madd  by  the  twin  Aswinas !    Leading 


ADl  PARVA.  S71 

in  righteousness  the  life  of  a  Vanaprastha  in  the  woods,  the 
illustrious  Pandn  hath  thus  revived  the  alnaOst  extinct  line  of 
his  grand-father.  The  birth,  growth,  and  Vedio  studies  of 
these  children  of  Pandu,  will,  no  do«bt,  give  ye  great  pleasure ,! 
Steadily  adhering  to  the  path  of  the  virtuous  and  the  wise, 
and  leaving  behind  him  these  children,  Pandu  hath  departed 
hence,  seventeen  days  ago.  His  wife  Madri,  beholding  him 
placed  on  the  funeral  pyre  and  about  to  be  consunxed,  herself 
ascended  the  same  pyre,  and  sacrificing  her  life  thus,  hath 
gone  with  her  lord  to  the  region  reserved  for  chaste  wiveg. 
Accomplish  now  whatever  rites  should  be  performed  for  their 
benefit.  These  are  (the  unbumt  portions  of  )  their  bodies,  Here 
also  are  their  children — these  oppressors  of  all  foes — with  their 
mother !  Let  these  be  now  received  with  due  honors.  And, 
after  completion  of  the  first  rites  in  honor  of  the  dead,  let 
the  virtuous  Paudu,  who  had  all  along  been  the  supporter 
of  the  dignity  of  the  Kurus,  have  the  first  annaal  sradh^ 
(sapindikcm'ana)  performed  with  a  view  to  install  him  formally 
among  the  pitris.' " 

Vaisampayana  continued,  "  The  ascetics  with  the  Gwhya- 
has,  having  said  this  unto  the  Kurus,  instantly  disappeared 
in  the  very  sight  of  the  people.  And  beholding  the  Rishis 
and  the  Sidhyas  thus  vanish  in  their  sight,  like  vapoury  forms 
appearing  and  disappearing  in  the  skies,  the  citizens,  filled 
with  wonder,  returned  to  their  homes." 

Thus  ends  the  hundred  and  twenty  sixth  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXVII. 

(  Sambhava  Parva  continued.  ) 

Vaisampayana  continued,  "  Dhrita-rashtra  then  said,  '0 
Vidura,  celebrate  the  funeral  ceremonies  of  that  lion  among 
kings— Pandu,  and  of  Madri  also  in  a  right  royal  style  !  For 
the  good  of  their  eouls,  distribute  cattle,  cloths,  gems,  and 
various  kinds  of  wealth,  every  one  having  as  much  as  he 
asketh  for.    Make  arrangements  also  for  Kuuti's  peribrming 


S72^  MAHABHABATA. 

the  last  rites  of  Madri  in  such 'style  as  pleaseth  her.  And 
let  Madri'a  body  be  so  carefully  wrapped  up  that  neither  the 
Sun  nor  Vayu  may  behold  it  I  Lament  not  for  the  sinless 
Pandu, — he  was  a  worthy  king  and  bath  left  behind  five  heroie 
sons  equal  unto  the  celestials  themselves  !' " 

Vaisampayana  continued,  "  Then  Vidura,  0  Bharata,  say- 
ing, 'So  be  it,'  in  consultation  with  Bbisma,  fixed  upon  a  sacred 
spot  for  the  funeral  rites  of  Pandu.  The  family  priests 
Vent  out  of  the  city  without  loss  of  time,  carrying  with  them 
ihe  lit  up  sacred  fire  that  was  fed  witE  clarified  butter  and 
rendered  frtfgrant  therewith.  Then  friends,  relatives,  and 
adherents,  wrapping  it  up  With  cloth,  decked  the  body  of 
the  monarch  with  the  flowers  of  the  season  and  sprinkled 
various  excellent  perfumes  over  it.  And  they  also  decked  the 
hearse  itself  with  garlands  and  rich  hangings.  Then  placing 
the  covered  body  of  the  king  with  that  of  bis  queen  on 
that  excellent  bier  decked  out  so  brightly,  they  caused  it  td 
be  carried  on  human  shoulders.  With  the  white  umbrella  (of 
Btate)  held  over  the  hearse,  and  waving  Chamaras  and  the 
sounds  of  various  musical  instruments,  the  whole  scene  looked 
bright  and  grand.  Hundreds  of  people  began  to  distribute 
gems  among  the  crowd  on  the  occasion  of  the  funeral  rites  of 
the  king.  At  length  some  beautiful  robes,  and  white  umbreli 
las,  and  larger  Chaonaras,  were  brought  for  the  great  dead. 
The  priests,  clad  in  white,  walked  in  the  van  of  the  proccesiori, 
pouring  libations  of  clarified  butter  on  the  sacred  fire  blaz- 
ing in  an  ornamented  vessel.  And  Brahmanas,  and  Esha- 
triyas,  and  Vaisyas,  and  Sudras  iij  thousands  followed  the 
deceased  king,  loudly  walling  in  these  accents  : — '  0  prince, 
where  dost  thou  go,  leaving  us  behind,  and  making  us  for- 
lorn and  wretched  for  ever  ! '  And  Bhisma,  and  Vidura, 
and  the  Pandavas  also  all  wept  aloud.  At  last  they  came  to 
a  romantic  wood  on  the  bank  of  the  Ganga.  There  they  de- 
posited down  the  car  on  which  the  truthful  and  lion-hearted 
•prince  and  his  spouse  lay.  Then  they  brought  water  in  many 
golden  vessels,  washed  the  body  of  the  prince  before  besmeared 
-with  several  kinds  of  fragrant  paste,  and  smeared  it  anew 
with  tan  iai  paste.    They  then  dressed  it  in  a  white  dress  mad« 


ADI  PARVA.  S73 

of  national  fabrics.  And  with  this  new  suit  on,  the'  king 
seemed  as  if  he  was  living-and  only  sleeping  on  a  costly  bed. 

"  When  the  other  funeral  ceremonies  had  been  finished  in 
consonance  with  the  directions  of  the  priests,  the  Kauravas 
set  fire  to  the  dead  bodies  of  the  king  and  queen, — bringing 
lotuses,  sandal  paste,  and  other  fragrant  substances  to  the 
pyre. 

"  Then  seeing  the  bodies  aflame,  Kausalya  burst  out,  'O,  my 
son,  my  son !' — and  fell  down  sensless  on  the  ground.  And  see- 
ing her  down,  the  loyal  citizens  began  to  wail  from  grief.  And 
the  birds  of  the  air  and  the  beasts  of  the  field  were  touched 
by  the  lamentations  of  Kunti.  And  Bhisma,  son  of  Shantanu; 
and  the  wise  Vidura,  and  others  also  became  disconsolate. 

"  Thus  weeping,  Bhisma,  Vidura,  Dhrita-rashtra,  the  Pan- 
davas,  and  the  ladies  performed  the  watery  ceremony  of  the 
king.  And  when  all  this  was  over,  the  magnates  with  their 
servants  and  subjects  fell  to  consoling  the  bereaved  sons  of 
Pandu.  And  the  Pandavas  with  their  friends  began  to  sleep  on 
the  ground.  Seeing  this,  the  Brabmanas  and  other  citizens 
also  renounced  their  beds.  Young  and  old — all  the  citizens 
grieved  on  account  of  the  sons  of  king  Pandu,  and  passed  their 
days  in  mourning  with  the  weeping  Pandavas." 

Thus  ends  the  hundred  and  twenty-seventh  Section  in  the 
Sambhava  of  the  Adi  Parva. 


Section  CXXVIII. 
(  Sambhava  Parva  cordinued.  ) 

Vaisampayana  said,  "  Then  Bhisma  and  Kunti  with  their 
friends  celebrated  the  sradha  of-  the  deceased  monarch,  and 
offered  the  pinda.  And  they  feasted  the  Kauravas  and  thou- 
sands of  Brahmanas,  to  whom  they  als6  gave  gems  and  lands. 
Then  the  citizens  returned  to  the  city  with  the  sons  of  king 
Pandu,  now  that  they  had  been  cleansed  from  the  impurity 
incident  to  the  demise  of  their  father.  All  then  fell  to 
weeping  for  the  departed  king, — it  seemed  as  if  they  had  lost 
one  of  their  own  kin. 

"  When  the  sradha  had  been  celebrated  in  the  manner  men- 


374  MAHABHABATA. 

tioned  atove,  tlie  veneratle  Vyasa,  seeing  all  the  subjects 
sunk  in  grief,  said  one  day  to  liis  mother  Siityavati  '  Mother,; 
our  days  of  happiness  have  gone  by  and  days  of  calamity  have 
succeeded.  Sin  beginneth  to  increase  day  by  day.  The  world 
hath  got  old.  The  empire  of  the  Kauravas  will  no  longer 
endure,  because  of  wrong  and  oppression.  Go  thou  then  into 
the  forest,  and  devote  thyself  to  contemplation  through  the 
Yoga  !  Henceforth  society  will  be  filled  with-  illusion  and 
wrong.  Good  works  will  cease.  Do  not  witness  the  annihila- 
tion of  thy  race,  in  this  old  age ! 

"  And  acquiescing  in  the  words  of  Vyasa,  Satyavati  enfcere<i 
the  inner  apartments,  and  addressed  her  daughter-in-law,  say- 
ing, '  0  Ambika !  I  heair  that  in  consequence  of  the  deeds  of 
your  grand-sons,  this  Bharata  dynasty  and  their  subjects  will 
parish  !  If  thou  permit,  I  would  go  to  the  forest  with  Xausalya> 
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,  0  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,   '  0  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,  '  0  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.  0  illustrious  dame,  we  come  hither  in  great  anxiety. 
Arrived  here,  where  hath  he  gone  ?  Have  you  sent  him  any- 
where ?  0  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,  '  0  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,  "  0  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,  0  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,  0  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,  "  0  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,  0  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.  0  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.  0  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. 

"  0  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,  0  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.'  '  0  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,  '  0  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,  '  0  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,  0  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,  '  0  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 — 0  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,    0   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,  0  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, — 0  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  ?    0   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,  0   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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  king,  addressed  Ekalavya, 
saying,  'If,  0  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,  0  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,  0  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,  0  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,.  0  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,  "  0  thou  of  the  Bharata  race,  beholJt 
ing  the  sons  of  Dhrita-rashtra  and  Pandu  accomplished  iir 
arms,  Drona,  0  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,  0  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.  0  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,  0  thou  bull  among  men,  the  artificers  <jf  the  king 
built  thereon  a  large  and  elegant  stage  according  to  the  rules 
laid  down  iu  the  scriptures.  And  it  was  furnished  with  all 
kinds  of  weapons.  And  they  also  built  another  elegant  hall 
■for  lady  spectators.  Aad  the  citizens  constructed  many  plat- 
•foms,  while  the  wealthier  of  them  pitched  many  spacious  and 
iiigh  tents  all  around. 

"  And  when  the  day  fixed  for  the  exhibition  came,  the  king 
accompanied  by  his  ministers,  with  Bhisma  and  Kripa  the  fore- 
most of  preceptors,  walking  ahead,  came  unto  that  theatre  of 
■almost  celestial  beauty,  constructed  of  pure  gold,  and  decked 
with  strings  of  pearls  and  the  lapis  lazuli.  And,  0  thou 
first  of  victorious  men,  Gandhari  blessed  with  great  good 
fortune  and  Kunti,  and  the  other  ladies  of  the  royal  house- 
hold in  gorgeous  attire  and  accompanied  by  their  waiting- 
women.  Joyfully  ascended  the  platforms,  like  celestial  ladies 
ascending  the  Sumeru  mountain.  And  the  four  orders  includ- 
ing the  B.ahmanas  and  Kshatriyas,  desirous  of  beholding 
the  princes'  skill  in  arms,  left  the  city  and  came  running  to 
that  spot.  And  so  impatient  was  every  one  to  behold  the 
spectacle,  that  the  vast  crowd  assembled  there  in  almost  an 
instant.  And  with  the  noise  of  blowing  trumpets  and  beatinof 
drums  and  the  sound  of  many  voices,  that  vast  concourse 
became  like  the  agitated  ocean. 

"  At  last,  Drona  accompanied  by  his  son,  dressed  in  white 
attire,  with  white  sacred  thread,  white  locks,  white  bread, 
white  garlands,  and  white  sandal  paste  besmeared  over  his 
body,  entered  the  lists.    It  seemed  as  if  the  Moon  himso'£ 


400  HAHABHARATA, 

accompanied  by  the  planet  Mars  appeared  in  an  unclouded  sky. 
On  entering,  Bharadwaja  performed  timely  worship,  and  caused 
Brahmanas  versed  in  the  -mantras  to  celebrate  the  auspicious 
rites.  And  after  auspicious  sweet-sounding  musicial  instru- 
ments had  struck  u|)  as  a  propitiatory  ceremony,  entered  some 
persons  equipped  with  various  arms.  And  then  having  girt  up 
their  loins,  entered  those  mighty  warriors,  he  best  of  the 
Bharata  race  (the  princes)  furnished  with  the  finger-protect- 
ors, and  bows  and  quivers.  And  with  Yudishtliira  at  their 
head,  the  puissant  princes  entered  in  the  orier  of  age  and  be- 
gan to  show  wonderful  sJkill  with  their  weapons.  Some  of  the 
spectators  lowered  their  heads,  apprehending  fall  of  arrows. 
While  others  fearlessly  looked  on  with  wonder.  And  swiftly 
riding  on  horses  and  managing  them  dexterously,  the  prin- 
ces began  to  hit  marks  with  shafts  graced  with  their  res- 
pective names.  And  seeing  the  prowess  of  the  princes  furnish- 
ed witii  bows  and  arrows,  the  spectators  thought  that  they  were 
seeing  the  city  of  the  Gandharvas,  and  became  filled  with 
amazement.  And,  0  Bharata,  all  of  a  sudden  some  hundreds 
and  thousands,  with  eyes  expanded  with  wonder,  exclaimed 
'Well  done!  Well  done  !'  And  having  repeatedly  displayed 
their  skill  and  dexterity  in  the  use  of  the  bow  and  arrow 
and  in  the  management  of  cars,  the  mighty  warriors  took  up 
their  swords  and  bucklers,  and  began  to  range  the  lists, 
playing  their  weapons.  The  spectators  saw  (with  wonder) 
their  agility,  the  symmetry  of  tlieir  bodies,  their  grace,  their 
calmness,  the  firmness  of  their  grasp  and  their  use  of  the 
sword  and  buckler.  Then  Vrikodara  and  Suyodbana  inter- 
nally delighted  (at  the  prospect  of  fight)  entered  the  arena, 
mace  in  hand,  like  two  one-peaked  mountains.  And  the 
mighty  armed  warriors  braced  their  waist,  and  summoning 
up  their  energy,  roared  like  two  mad  (male)  elephants  con- 
tending for  a  female  one;  and  like  two  mad  male  elephants 
those  mighty  heroes  faultlessly  (in  consonance  with  the  dictates 
of  the  science  of  arms)  went  rigiit  and  left,  circling  the  lists. 
And  Vidura  described  to  Dhrita-rashtra  and  the  mother 
of  the  Fandavas  (Kunti)  to  Gandhari  all  the  feats  of  the 
princes. " 


ADl  PARVA.  401 


ThU3  ends  the  hundreil  and  thirty-sixth  Section  ia  tlia 
Sambhava  of  the  Adi  Parva. 


Section  CXXXVII. 
C  Sambhava  Parva  continued.  ) 

Vaisanapayana  continued,  "  And  upon  the  Kuru  king  and 
Bhima  the  foremost  of  all  endued  with  strength,  having  entered 
the  arena,  the  spectators  were  divided  into  two  parties,  in 
consequence  of  their  partiality  swaying  their  afifections.  And 
some  cried  'Behold  the  heroic  king  of  the  Kurus  !'  And  some, 
'Behold Bhima!'  And  on  account  of  these  cries  there  was  all 
of  a  sudden  a  loud  uproar.  And  seeing  the  place  became  like 
a  troubled  ocean,  the  intellifjent  Bharadwaja  said  unto  his  dear 
soa  Aswathama,  'Restrain  thou  both  these  mighty  warriors  so 
proficient  in  arms  !  Let  not  the  ire  of  the  assembly  be  pro- 
voked by  this  combat  of  Bhima  and  Duryo-dhann.'  " 

Vaisampayana  continued,  "  And  the  son  of  the  preceptor 
of  the  princes  then  restrained  those  combatants  with  uplifted 
maces  and  who  resembled  two  swollen  oceans  agitated  by  the 
winds  that  blow  at  the  universal  dissolution.  And  Drona 
himself  entering  the  yard  of  the  arena  commanded  the  mu- 
sicians to  stop  and  with  a  voice  deep  as  that  of  the  clouds 
addressed  these  words :  'Behold  ye  now  that  Partha  who  is 
dearer  to  me  than  my  own  son,  the  master  of  all  arms,  the 
son  of  Indra  himself,  and  like  unto  the  younger  brother  of 
Lidra  (Vishnu) !'  And  having  performed  the  propitiatory  rites, 
the  youth  Falguna,  furnished  with  the  finger-ptotector  and  his 
quiver  full  of  shafts  and  bow  in  hand,  doning  on  his  golden 
mail,  appeared  in  the  lists  even  like  an  evening  cloud  reflect- 
ing the  rays  of  the  setting  sun,  and  illumined  by  the  hues 
of  the  rainbow  and  flashes  of  lightning. 

"  And  on  seeing  Arjuna  the  whole  assembly  were  delighted, 
andconchea  began  to  be  blown  all  around  with  other  musical 
instruments.  And  there  arose  a  great  uproar  in  consequence  of 
the  spectators  exclaiming,  'This  is  the  graceful  son  of  Kunti !' — 
'This  is  the  middle  (third)  Pandava !' — This  is  the  son  of  the 
miffhtv  ludra  !*— 'This  is  the  protector  of  the  Kurus !' — 'This  is 

51 


162  MAflABHARATA, 

the  foremost  of  those  versed  ia  arms  '.'—'This  is  the  foremost 
of  all  cherishers  of  virtue  !'— 'This  is  the  foremost  of  all  well- 
conducted  persons,  the  great  repository  of  the  knowledge  of 
manners!'  At  those  exclamations,  the  tears  of  Kunti,  mixing 
with  the  milk  of  her  breast,  drenched  her  hosom.  And  having 
his  ears  filled  with  that  uproar,  that  first  of  men,  Dhrita- 
lashtra,  asked  Vidura  with  delight,  'O  Kshatta,  what  is  this 
great  uproar,  like  unto  that  of  the  troubled  deep,  arising  all  of 
a  sudden,  aad  rending  the  very  heavens  ?'  Vidura  replied  'O 
tnighty  monarch,  the  son  of  Panda  and  Pritha,  Falguna,  clad 
in  mail  hath  entered  the  lists.  And  heuce  this  uproar !'  Dhrita- 
rashtra  said,  '0  thou  of  soul  so  great,  by  the  three  fires  sprung 
from  Pritha  who  is  even  like  the  sacred  fuel,  I  have,  indeed, 
been  blessed,  favored  and  protected  1'  " 

Vaisampayana  continued,  "And  when  the  spectators  excited 
with  delight,  had  somewhat  regained  their  equauimity^  Vivat- 
shu  began  to  displity  before  his  preceptor   his  lightness   in  the 
use  of  weapons.    By  the  Agneya  weapon  he  created  fire,  and 
by  the  Varuna  weapon,  he  created  water.    And  by  the  Vaya- 
vya  weapon,  he  created  air,  and  by  the  Paryanya  weapon,  he 
icreated   clouds.     And  by    the   BkoMmd  weapon,  he    created 
land,  and  by   the    Parvatya   weapon   mountains    came  into 
ibeing.    And  by   the   Antar-dhana     weapon   these  all  were 
made  to  disappear.  Now  the  beloved  of  his  preceptor  (Arjuna) 
appeared  tall,  and  now  short  ;  now   he  was   seen  on  the  yoke 
of  his  car,  and  now  on  the  car  itself  ;  and  the  next  mo- 
ment  he  was  on    the   ground.      And   the.   hero   favored  by 
his  practised  dexterity,  hit  by  his  arrows  various  butts,  some 
tender,  some   fine,  and  some   of  thick  composition.     And  like 
one  shaft,  he  let  fly   at  one   time  into  the  mouth  of  a  moving 
iron   boar  .five  shafts   together  frqm  his  bow-string.     And  that 
hero   of  mighty   energy   discharged  one   and  twenty  arrows 
.into  the  hollow  of   a  cow's   horn  hung  up   on   a  rope  and 
swaying  to  and   fro.     In    this  manner,  O  sinless  one,  Arjuna 
,8howed   his  profound  skill   in  the  use  of  the  sword,  the  bow, 
and  the  mace,    walking  over  the  lists  in  circles.  i 

"And,  O  Bharafcn,  when  the  exhibition  had  well  nigh  ended, 
ih9  excitement  of  the  speccatorg  cooled,  and  the  sound  of  the 


ADl  PAilVA.  40S 

musical  instruments  been  suspended,  there  was  heard  proceed- 
ing from  the  gate,  the  slappinor  of  arms,  betokening  might  and- 
strength,  and  even  like  unto  the  roar  of  thunder.  And,  0  king, 
as  soon  as  this,  sound  was  heard,  the  assembled  multitude 
instantly  thought,  'Are  the  mountains  splitting,  or  is  the  Earth 
itself  rending  asunder,  or  is  the  welkin  resounding  with  ths- 
roar  of  gathering  clo'uds  ?'  And  then  all  the  spectators  turned 
their  eyes  towards  the  entrance.  And  Drona  stood  surrounded 
by  the  five  brothers — the  sons  of  Pritha,  and  seemed  likis 
the  moon  in  conjunction  with  the-  five-starredf  eonstellatioa 
Hasta.  And  Duryodhana,  that  slayer  of  foes,  stood  up  in 
liaste  and  was  surrounded  by  his  century  af  haughty  brothers 
with  Aswafchama  amongst  them.  And  that  prince,  mace  in 
hand,  thus  surrownded  by  his  hundred  brothers  with  uplifted 
weapons,  appeared  like  Purandara  in  days  of  yore,  encircled 
by  the  celestial  host  on  the  occasiou  of  the  battle  with  the- 
Danavas." 

Thus  ends  the    hundred  and  thirty-seventh  Section  in  thfe- 
Samhbava  of  the  Adi  Farva, 


Section  CXXXVIII. 
(  Sambhava  Pdrva  continued.  ) 

Vaisampayana  continued,  "  When  the  spectators,  -with  eyea 
■expanded  with  wonder,  made  way  for  that  subjugator  of  hostile 
cities,  Kama,  that  hero  with  his  natural  mail  and  face 
brightened  up  with  ear-rings,  taking  his  bow  and  girding  on 
his  sword,  entered  the  spacious  lists,  like  a  walking  cliff. 
That  far-famed  destroyer  of  hostile  hosts,  the  large-eyed, 
-Kama,  was  born  of  Pritlia  in  her  maidenhood.  He  was  a  por- 
tion of  the'  hot-beamed  Sun.  His  energy  and  prowess  were 
dike  unto  those  of  the  lion,  or  the  bull,  or  the  leader  of  a  herd 
of  elephants.  He  resembled  the  sun  in  splendour,  the  moon  in 
loveliness,  and  the  fire  in  energy.  Born  of  the  Sun  himself 
Ire  was  tall  in  stature  like  a  golden  palm  tiee,  and  endued 
with  the  vigor  of  youth  he  was  capable  of  slaying  a  lion:> 
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,  0  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,  0  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,  0  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,  0 
Kama,  being  slain  by  me !'  Kama  replied,  'Tiiis  arena  is  meant 
for  all,  not  for  thee  alone,  0  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  !  0  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,  0  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  ?  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0 


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,  0  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,  0  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,  0  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,  0  BKarata,  from 
what  I  have  done,  may  now  disceud  from  disciple  to  disciple'. 
While  imparting  it  to  me,  my  preceptor  said, — 0  son  of 
BharaHwaja,  never  shouldst  thou  hurl  this  weapon  at  any 
human  being,  especially  at  one  who  is  of  small  energy  ! — Thou' 
hast,  0  hero,  obtained  that  celestial  weapon !  None  else 
deserveth  it.  But  obey  thou  the  command  of  the  Rishi  (Agrii- 
visha).  And,  behold,  0  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  ?  0  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,  0  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,  0  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,  '  0  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,  "  0  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,  "  0  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,  0  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,  0  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,  "  0  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,  0  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.  0  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.  0  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. 

"  0  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,  0  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.'  '  0  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,  0  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,  0  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,  '  0  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,  0  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,  '  0  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 — 0  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,    0   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,  0  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  ?    0   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,  0   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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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 
<befbre  it  could  shut  it).  And  the  dog  thus  pieced  with  sevea 
arrows  came  back  to  the  Pandavas.  And  those  heroes,  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  the  unknown  dweller  thereof  (who  showed  such  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, 
tbey  asked,  'Who  art  thou  and  whose  son  ?'  Thus  questioned, 
the  man  replied,  'Ye  heroes,  I  am  the  sob  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  contfinied,  "The  Pandavas  th«n,  having 
made  themselves  acquainted  wi(h  eTerything  connected  with 
him,  returned  (.to  the  city),  and  going  unto  Drona,  told  him 
of  that  wonderful  feat  of  archery  which  they  had  witnessed  in 
the  woods.  But  Arjuna,  however,  in  particular,  thinking  all 
the  while,  0  king,  of  Ekalavya,  saw  Drona  in  private  and 
relying  upon  his  preceptor's  affection  for  him,  said  'Thou 
hadst  lovingly  told  me,  clasping  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  ?'  " 

Vaisampayana  continued,  "  Hearing  these  words,  Drona 
reflected  for  a  momenh,  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 wifeh  filth,  matted  locks  (on  head),  clad  in  rags,  bearing 
a 'bow  in  hand  and  ceaselessly  shooting  arrows  therefrom; 
And  when  Ekalavya  saw  Drona  approaching  towards  hira' 
wending  a  few  steps  forward,  he  touched  his  feet  and  prostrat- 
ed himself  on  the  ground.    Aud  the  son  of  the  Nishada  king 


ftDI  PARTA.  395 

worshipping  Di-ona,  duly  represented  liimself  as  his  pupil,  and- 
clasping  his  hands  in  reverence,,  stood  before  him  (awaiting 
his  commands).  Then  Drona,  O  king,  addressed  Ekalavya,. 
saying,  'If,  0  hero,  thou  aut  really  my  pupil,  give  me  then 
my  fee.'  Hearing  these  wcxrds,  Ekalavya  was  very  much 
gratified,  and  said  in  reply,  'Qillustrioufl  preceptor,  what  shall 
I  give  ?  Command  me  ;.  fo-r  there  is  nothing,  0  thou  foremost 
©f  all  conversant  with  the  Vedas,  which  I  may  not  give  unto 
my  preceptor.'  Drona  answered,  '  O  Ekalavya,  if  thou  art 
iseally  intent  on  making  me  a  gift,.  I  should  like  then  to  have 
the  thumh  of  thy  right  handJ  " 

Vaisampayana  continued,  "  Hearing  these  cruel  words  of 
Drona,  who  had  asked  of  him  his  thumb  as  tuition-fee,  Eka- 
lavya, ever  devoted  to  truth  and  desirous  also  of  keeping  his 
promise,  with  a  cheerful  face  and  an  unaiflicted  heairt,  cut  off 
without  ado  his  thumb)  and  gave  it  unto  Drona.  After  this, 
■^hen  the  Nishada  prince  began  once  more  to  shoot  with  the 
li«lp  of  his  remaining  fi,nger8,  he  found,  O  kingj  that  he  had 
lost  his  former  lightness  of  hand.  And  Arjuna  at  this-  became 
happy,  the  fever  (of  j'ealousy)? having  left  hina. 

"  Two  of  Drona's  pupils  became  very  much  accomplished  in 
the  use. of  the  mace.  These  were  Duryodhana  and  Bhima, 
■who  were,  however,  always  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  evei7one  in  every  res- 
pect ;,  suxpassing  everyone  in  intelligence,  resourcefulness, 
strength,  and  perseverance,  iiccomplished  in  all  weapons, 
Arjuna  became  the  foremest  of  even  the  foremost  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, 
he  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  tliotisand  foes).  And  the 
wicked  sons  oi  Dhrita-rashtra,  beholding  Bhima-spna  endued 


396  MAHABHARATA. 

with  great   strength  and  Arjima   accomplisbed  in  all  arms, 
became  very  jealous  of  them. 

"  0  thou  bull  among  men,  one  day  Droaa  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  lvould-be  aim,  to  be 
placed  on  the  top  of  a  neighbouring  tree.  And  when  they 
were  all  together,  Drona  said  uuto  them,  'Take  up  your  bows 
quickly  and  stand  here  aiming  at  that  bird  on  the  tree,  with 
arrows  fixed  on  your  bow-stringa  ;  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.  " 

Vaisampay  ana  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  desired, 
O  king,  by  his  preceptor,  and  stood  aiming  at    the  bird.     But, 
O  thou   bull  of    the   Bhai'ata   race,    Drona  in     an    inslant, 
addressing  the  Kuru  prince  standing    with  bow  in  hand,  said, 
'Behold,  0  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   dost    thou    now  see; 
O   prince  ?     3eest   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-dhana  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'a,  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   the  hundred  and  thirty-fourth   Section   in   the 
Sambhava  of  the  Adi  Farva. 


Section  CXXXV. 
(  Samhhava  Parva  continued.  ) 

Vaisampayana  said,  "  When  everyone  had  failed,  Drona 
smilingly  called  Arj  una  iind  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,  Arjuna  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,  'Seeat  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  Pandavas,  '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  Aijuna,  the  down  on  Droua's  body  stood  on  end  for 
delight.  And  he  then  said  to  Partha.  'Shoot  thou.'  And  the 
latter  instantly  let  fly  (liis  arrow)  and  with  his  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  io  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  batlie  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  the 
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 


398  UAHABEARATA, 

into  pieces  by  the  arrows  of  Arjuna,  released  the  tlilgt  of 
the  illustrious  Drona  and  gave  up  the  ghost.  The  sou  of 
Bharadwaja.  then  addressed  the  illustrious  and'  mighty  chariot- 
eer Arjuna  and  said,  '  Accept,  O  thou  of  mighty  arms,  this- 
very  S'uperior  and  irresistible  weapon  ealled  Brahma-sMra,. 
with  the  methods  of  hurling  and  recalling  it.  Thou  must 
not,  however,  ever  use  it  agains^t  any  human  foe,  for  if  hurled 
at  any  foe  endued  with  inferior  energy,  it  might  burn  the- 
whole  universe.  It  is  said,  0  child,  that  this  weapon  haths 
not  a  peer  in  the  three  worlds;  Keep  it  therefore  with  great, 
care,  and  listen  to  what  I  say.  If  ever,.  O  hero,  any  foe  nob 
human  contendeth  against  thee,  then  shalt  thou  employ  it 
against  him  for  compassing  liia  death  in  battle.'  Pledging 
himself  to  do  what  he  was  bid,  Vivatsu  then,,  with  joined  hands^ 
received  that  great  weapon.  The  preceptor  then,  addressings 
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  Parva. 


Section-  CXXXYI. 

(  Sambhava  Pdrva  continued.  ) 

Vaisairipayana  said,  "  0  thou  of  the  Bharata  race,  behold*-, 
ing  the  sons  of  Dhrita-rashtra  and  Pandu  accomplished  in 
arms,  Drona,  0  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  Kuru 
kings,  thy  children  have  completed  their  education.  With 
thy  permission,  0  king,  let  them  now  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  be 
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  .Bk^atia  (Vidura),   do   all  that  Drona 


A.D1  PA.RVA. 


399 


•sayeth.    0  thou  devoted  to  virtue,  I  think  there  is  nothing 
■that  cau   be   more  agreeable  to  me.'    Then  Vidura  giving  the 
necessary  assurance  to  the  king,  went   out   to  do  what  he  was 
bid.     And  Drona,  endued  with  great  wisdom,  then  measured 
-out  a  piece  of  land  that  was  void   of  trees  and    thickets  and 
-furnished   with   wells    and   springs.    And   upon  the   spot  of 
■land  so  measured   out,  Drona — that  first   of  eloquent   men- 
selecting  a  lunar  day  when  the  star  ascendant  was    auspicious, 
-offered  up   sacrifice  unto   the  god«,  in   the  presence   of  the 
^<;itizens  assembled  by  proclamations  to  witness  the  same.     And 
then,  0  thou   bull     among   men,  the    artificers    of  the  king 
built  thereon  a  large  and  elegant   stage  according  to  the  rulea 
laid  down  in   the   scriptures.     And  it  was   furnished   with  all 
kinds  of  weapons.    And   tliey  also   built  another  elegant  hall, 
•for  lady  spectators.     And  the  citizens   constructed  many  plat- 
foms,  while  the  wealthier  of  them  pitched  many,  spacious  and 
iiigh  tents  all  around. 

"  And  when  the  day  fixed  for  the  exhibition  came,  the  king 
accompanied  by  his  ministers,  with  Bhisma  and  Kripa  the  fore- 
most of  preceptors,  walking  ahead,  came  unto  that  theatre    of 
almost   celestial  beauty,  constructed  of  pure  gold,  and  decked 
with  strings   of  pearls   and   the  lapis   lazuli.    And,  0  thou 
first   of  victorious   men,  Gandhari    blessed   with     great  f^ood 
fortune  and  Kunti,  and  the  other   ladies   of  the    royal  house* 
hold    in    gorgeous   attire   and   accompanied  by  their  waiting- 
women,  joyfully  ascended  the   platforms,  like   celestial  ladies 
ascending  the  Sumeru  mountain.     And  the  four  orders  includ- 
ing the   B.ahmanas   and   Kshatriyas,  desirous   of   beholding 
the  princes'  skill  in  arms,  left   the   city  and  came   running  to 
that  spot.     And  so  impatient   was   every   one    to  behold   the 
spectacle,  that  the   vast  crowd   assembled  there   in  almost  an 
instant.     And  with  the  noise  of  blowing  trumpets  and  beating 
drums   and  the   sound  of  many   voices,   that   vast  concourse 
became  like  the  agitated  ocean. 

"  At  last,  Drona  accompanied  by  his  son,  dressed  in  white 
attire,  with  white  sacred  thread,  white  locks,  white  bread, 
white  garlands,  and  white  sandal  paste  besmeared  over  his 
body,  entered  the  lists,    It  seemed  as  if  the  Moon  himsei^f 


400  MAHABHARATA. 

accompanied  by  the  planet  Mars  appeared  in  an  unclouded  sky. 
On  entering,  Bharadwaja  performed  timely  worship,  and  caused 
Brahmanas  versed  in  the  Tnantras  to  celebrate  the  auspicious 
rites.  And  after  auspicious  sweet-sounding  musicial  instru- 
ments had  struck  up  as  a  propitiatory  ceremony,  entered  some 
persons  equipped  with  various  arms.  And  then  having  girt  up 
their  loins,  entered  those  mighty  warriors,  he  best  of  the 
Bharata  race  (the  princes)  furnished  with  the  finger-protect- 
ors, and  bows  and  quivers.  And  with  Yudishthira  at  their 
head,  the  puissant  princes  entered  in  the  order  of  age  and  be- 
gan to  show  wonderful  sJkill  with  their  weapons.  Some  of  the 
spectators  lowered  their  Leads,  apprehending  fall  of  arrows. 
While  others  fearlessly  looked  on  with  wonder.  And  swiftly 
riding  on  horses  and  managing  them  dexterously,  the  prin- 
ces began  to  hit  marks  with  shafts  graced  with  their  res- 
fiective  nauies.  And  seeing  the  prowess  of  the  princes  furnish- 
ed witii  bows  and  arrows,  the  spectators  thought  that  they  were 
seeing  the  city  of  the  Gandharvas,  and  became  filled  with 
amazement.  ^^And,  0  Bharata,  all  of  a  sudden  some  hundreds 
and  thousands,  with  eyes  expanded  with  wonder,  exclaimed 
'Well  done!  Well  done  !'  And  having  repeatedly  displayed 
their  skill  and  dexterity  in  the  use  of  the  bow  and  arrow 
ajid  in  the  management  of  cars,  the  mighty  warriors  took  up 
their  swords  and  bucklers,  and  began  to  range  the  lists, 
playing  their  weapons.  The  spectators  saw  (with  wonder) 
their  agility,  the  symmetry  of  tlieir  bodies,  their  grace,  their 
calmness,  tiie  firmness  of  their  grasp  and  their  use  of  the 
sword  and  buckler.  Then  Vrikodara  and  Suyodbana  inter- 
nally delighted  (at  the  prospect  of  fight)  entered  the  arena, 
mace  in  hand,  like  two  one-peaked  mountains.  And  the 
mighty  armed  warriors  braced  their  waist,  and  summoning 
up  their  energy,  roared  like  two  mad  (male)  elephants  con- 
tending for  a  female  one;  and  like  two  mad  male  elephants 
those  mighty  heroes  faultlessly  (in  consonance  with  the  dictates 
of  the  science  of  arms)  went  riglit  and  left,  circling  the  lists. 
And  Vidura  described  to  Dhrita-rashtra  and  the  mother 
of  the  Panda vaa  (Kunti)  to  Gandhari  all  the  feats  of  the 
princes. " 


ADl  PAUVA,  401 


Thus  ends  the   hundreil  and  thirty-sixth  Seetioa  in  tlia 
Sambhava  of  the  Adi  Parva. 


Section  CXXXVII. 
C  Sambhava  Parva  continued.  ) 

Vaisampayana  continued,  "  And  upon  the  Kuru  king  and 
Bhima  the  foremost  of  all  endued  witli  strength,  having  entered 
the  arena,  the  spectators  were  divided  into  two  parties,  in 
consequence  of  their  partiality  swaying  their  affections.  And 
some  cried  'Behold  the  heroic  king  of  the  Kurus  !'  And  some, 
'Behold_Bhima !'  And  on  account  of  these  cries  there  was  all 
of  a  sudden  a  loud  uproar.  And  seeing  the  place  became  like 
a  troubled  ocean,  the  intelligent  Bharadwaja  said  unto  his  dear 
son  Aswathama,  'Restrain  thou  both  these  mighty  warriors  so 
proficient  in  arras  !  Let  not  the  ire  of  the  assembly  be  pro- 
voked by  this  combat  of  Bhima  and  Duryo-dhana.'  " 

Vaisampayana  continued,  "  And  the  son  of  the  preceptoc 
of  the  princes  then  restrained  those  combatants  with  uplifted 
maces  and  who  resembled  two  swollen  oceans  agitated .  by  the 
winds  that  blow  at  the  universal  dissolution.  And  Drona 
himself  entering  the  yard  of  the  arena  commanded  the  mu- 
sicians to  stop  and  with  a  voice  deep  as  that  of  the  clouds 
addressed  these  words :  'Behold  ye  now  that  Partha  who  is 
dearer  to  me  than  my  own  son,  the  master  of  all  arms,  the 
son  of  Indra  himself,  and  like  unto  the  younger  brother  of 
Indra  (Vishnu) !'  And  having  performed  the  propitiatory  rites, 
the  youth  Falguna,  furnished  with  the  finger-ptotector  and  his 
quiver  full  of  shafts  and  bow  in  hand,  doning  on  his  golden 
mail,  appeared  in  the  lists  even  like  an  evening  cloud  reflect- 
ing the  rays  of  the  setting  sun,  and  illumined  by  tlie  hues 
of  the  rainbow  and  flashes  of  lightning. 

"  And  on  seeing  Arjuna  tiie  whole  assembly  were  delighted, 
andconches  began  to  be  blown  all  around  with  other  musical 
instruments.  And  there  arose  a  great  uproar  in  consequence  of 
the  spectators  exclaiming,  'This  is  the  graceful  son  of  Kunti  !'— 
'This  is  the  middle  (third)  Panda va !'— ^This  is  the  son  of  the 
miffhty  ludra  K'— 'This  is  the  protector,  of  the  Kurus  !'— 'This  is 

51 


162  MAflABHARATA. 

the  foremost  of  those  versed  in  arms  !' — "fhis  Is  the  foremost 
oi  all  cherishers  of  virtue  !' — 'This  is  the  foremost  of  all  well-' 
condacted  persoBS,  the  great  repository  of  the  knowledge  of 
manners!'  At  those  exclamations,  the  tears  of  Kunti,  mixing 
with  the  milk  of  her  breast,  drenched  her  bosom.  And  having 
his  ears  filled  with  that  uproar,  that  first  of  men,  Dhrita- 
•rashtra,  asked  Vidura  with  delight,  'O  Kshatta,,what is  this 
great  uproar,  like  unto  that  of  the  troubled  deep,  arising  all  of- 
a  sudden,  and  rending  the  very  heavens  ?'  Vidura  replied  'O 
Inighty  monarch,  the  son  of  Pandu  and  Pritha,  FaJguna,  clad 
in  mail  hath  entered  the  lists.  And  hence  this  uproar !'  Dhrita- 
rashtra  said,  'O  thou  of  soul  so  great,  by  the  three  fires  sprung 
from  Pritha  who  is  even  like  the  sacred  fuel,  I  have,  indeed, 
been  blessed,  favored  and  protected  1' " 

Vaisampayana  continued,  "And  when  the  spectators  excited, 
with  deliglit,  had  somewhat  regained  their  equanimity^  Vivat- 
shu  began  to  display  before  his  prec«ptor  his  lightness  in  the 
Hse  of  weapons.  By  the  Agneya  weapon  he  created  fire,  and 
by  the  Varwaa  weapon,  he  created  water.  And  by  the  Yaya- 
vya  weapon,  he  created  air,  and  by  the  Paryanya  weapon,  ha 
icreated  clouds.  And  by  the  BhoMmd  weapon,  he  created 
land,  and  by  the  Parvatya  weapon  mountains  came  into 
iieing.  And  by  the  Antar-dhana  weapon  these  all  were 
made  to  disappear.  Now  the  beloved  of  his  preceptor  (Arjuna) 
appeared  tall,  and  now  short  ;  now  he  was  seen  on  the  yoke 
of  his  car,  and  now  on  the  car  itself  ;  and  the  next  mo- 
ment he  was  on  the  ground.  And  the  hero  favored  by 
his  practised  dexterity,  hit  by  his  arrows  various  butts,  some 
tender,  some  fine,  and  some  of  thick  composition.  And  lika 
one  shaft,  he  let  fly  at  one  time  into  the  mouth  of  a  movinw 
iron  boar  .five  shafts  together  from  his  bow-string.  And  that 
hero  of  mighty  energy  discharged  one  and  twenty  arrows 
•into  the  hollow  of  a  cow's  horn  hung  up  on  a  rope  and 
swaying  to  and  fro.  In  this  manner,  O  sinless  one,  Arjuna 
showed  his  profound  skill  in  the  use  of  the  sword,  the  bow, 
and  the  mace,    walking  over  the  lists  in  circles. 

"And,  O  Bharata,  when  the  extiibition  had  well  nigh  ended, 
th©  excitement  of  the  speotatorg  cooled,  and  the  sound  of  the 


ADIPARVA.  403 

^musical  instruments  been  suspended,  there  was  heard  proceed- 
ing from  the  gate,  the  slappioo;  of  arms,  betokening  might  and' 
strength,  and  even  like  unto  the  roar  of  thunder.  And,  0  king, 
as  soon  as  this,  sound  was  heard,  tlie  assembled  multitude 
instantly  thought,  'Are  the  mountains  splitting,  or  is  the  Earth 
itself  rending  asunder,  or  is  the  welkin  resounding  with  the- 
roar  of  gathering  clouds  ?'  And  then  all  the  spectators  turned 
their  eyes  towards  the  entrance.  And  Drona  stood  surrounded 
by  the  five  brothers — the  sons  of  Pritha,  and  seemed  liks 
the  moon  in  conjunction  with  the  five-starred  eonstellatioa 
Hasta.  And  Duryodhana,  that  slayer  of  foes,  stood  up  in 
baste  and  was  surrounded  by  his  century  of  haughty  brothers 
with  Aswathama  amongst  them.  And  that  prince,  mace  in 
hand,  thus  surrounded  by  his  hundred  brothers  with  uplifted 
weapons,  appeared  like  Purandara  in  days  of  yore,  encircled 
by  the  celestial  host  on  the  occusiou  of  the  battle  with  the 
Danavas." 

Thus   ends  the    hundred  and  thirty-seventh  Section  in  thfe- 
Sambbava  of  the  Adi  Farva, 


Section  CXXXVIII. 
(  Sambhava  Pdrva  continued.  ) 

Vaisampayana  continued,  "  When  the  spectator^,  with  eyes 
■expanJei  with  wonder,  maie  way  for  that  subjugator  of  hostile 
cities,  Kama,  that  hero  with  his  natural  mail  and  face 
brightened  up  with  ear-rings,  taking  his  bow  and  girding  on 
his  sword,  entered  the  spacious  lists,  like  a  walking  diif. 
That  far-famed  destroyer  of  hostile  hosts,  the  large-eyfed, 
Kama,  was  born  of  Pritha  iu  her  maidenhood.  He  was  a  por- 
tion of  the'  hot-beamed  Sun.  His  energy  and  prowess  were 
;like  unto  those  of  the  lion,  or  the  bull,  or  the  leader  of  a  herd 
of  elephants.  He  resembled  the  sun  in  splendour,  the  moon  in 
.loveliness,  and  the  fire  in  energy.  Born  of  the  Sun  himseli 
he  was  tall  in  stature  like  a  golden  palm  tiee,  and  endued 
with  the  vigor  of  youth  he  was  capable  of  slaying  a  lion; 
Handsome  in  features,  he  was  possessed  of  countless  accom-i 
plishments.     The  mighty-armed  warrior  eyeing  all  aiound  thi 


.'404  MAHABHARATA. 

•arena,  bowed  iadifferently  to  Drona  and  Kripa.  And  tire 
entire  assembly,  motionless  and. with  steadfast  gaze,  thought 
'Who  is  he  ?'  And  they  became  agitated  in  consequence  of 
their  curiosity  to  know  the  warrior.  And  that  foremcet  of 
-eloquent  men,  the  offspring  of  the  Sun,  in  a  voice  deep  as 
that  of  the  clouds,  addressed  liis  unknown  brother,  the  son  of 
the  subduer  of  the  Asura  !Paka  (Indra)  saying,  '0  Partha ! 
.1  shall  perform  feats  before  this  gazing  multitude,  excelling 
^all  thou  hast  performed  !  Beholling  them  thou  shalt  bfe 
amazed  !'  And,  0  tliou  best  of  those  blest  with  speech,  he 
had  hardly  ended  Avhen  the  spectators  stood  up  all  at  once, 
as  if  uplifted  by  some  instrument.  And,  O  tiger  among  men, 
Duryodhana  was  filled  with  delight,  while  Vivatshu  was  ins- 
tantly all  abashment  and  anger.  "  Then  with  the  permission  of 
Drona  the  mighty  Kama  delighting  in  battle,  there  did  all 
that  Partha  had  done  before.  And,  0  Bharata,  Duryodhana 
with  his  brothers  thereupon  embraced  Kama  in  joy  and  then 
addressed  him  saying,  'Welcome,  0  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 
himself  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,  0 
Kama,  being  slain  by  me  !'  Kama  replied,  'This  arena  is  meant 
for  all,  not  for  thee  alone,  0  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  !  0  Bharata,  speak  then  in  arrows,  until  with 
arrows  I-  strike  off  thy  head  today  before  the  precepto* 
kimself !' " 


ADIPARVA."  ■iOS 

Vaisampayanft  continued,  "  And  then,  "hastily  embraced  hy 
his  brothers,  -Partha,  that  subduer  of  hostile  cities,  with  the 
permission  of  Drona  advanced  for  the  combat.  On  the 
other  side  Kama  having  been  embraced  by  Duryodhana 
Tvith  hia  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  tlie  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  knowing  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- 
ing both  the  warriors  with  bows  strung  in  their  hands,  the  son 
of  Saradwan,  Kripa,  knowing  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,  0  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  contiimed,  "  Thus  addressed  by  Kripa,  Kar- 
na's  countenance  became  like  unto  a  lotus  pale  and  torn  with 
the  pelting  showers  of  the  rainy  season.  Duryodhana  said, 
■'0  preceptor,  verily,  the  shastras  have  it  that  three  classes 
»f  persons  can  lay  claim  to  royalty,  w*,  perrons- of  the  blood 


406  M.AHABBARA.TA. 

royal,  heroes,  and,  lastly,  those  that  lead  armi«s.  If  FaTguna 
is  unwilling  to  fight  with  oue  who  is  not  a  king,  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  iivstalled  king  by 
Brahmanas  versed  in  mantras.  And  the  royal  umbrella  wa» 
heli  over  his  head,  while  chaisnaras  waved  around  that  re- 
doubted hero  of  graceful  mien.  And  the  cheers  having  ceased,, 
king  (Kama)  said  unto  the  Kaurava  Duryodhana,  '0  tiger 
among  mouiarchs  !  What  shall  I  give  unto  thee  that  may 
compare  with  thy  gift  of  a  kingdom  ?  0  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  soi' 
And  they  embraced  each  other  in  joy,  and  experienced  greaA 
happiness." 

Thus  ends  the  hundred  and  thirty-eighth  Section  in  tha 
<Sanibhava  of  the  Adi  Farva. 

Section  CXXXIX. 
(  Sambhava  Parva  continued.  ) 

Vaisampayana  said,  "  After  this,  with  his  sheet  loosely 
hanging  down,  Adhiratha  entered  the  lists,  perspiring  and 
trembling,  and  supporting  himself  on  a  staff. 

"  Seeing  him  Kama  left  his  bow  and  impelled  by  filial 
-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  witb  tears,  that  head  still  wet 
■with  the  water  sprinkled  over  it  on  account  of  his  coronatioti 
as  king  of  Anga.  And  seeing  the  charioteer,  the  Pandax»a. 
Bhima-sena  took  Kama  for  a  charioteer's  son,  and  said  by 
way  of  ridicule,  '0  thou  son  of  a  charioteer !  Thou  dost 
Dot  deserve  death  in  fight  at  the  hands  of  Partha  !  As  befits 
thy  race  take  thou  anon  the  whip  !  And,  0  worst  of 
mortals-!  surely,  thou  art  not  worthy  to  sway  the  kingdom 
.of  Anga,  evenasasjog  doth  not  dfeserve  the   butter   plac«d 


•AOIPARVA.  407 

tofore  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   Duryodhanain  wrath 
from   among  his  brothers.     And  addressing  that  performer  of 
dreadful  deeds,    Bbima-sena   there  present,  the  Kauiava  said, 
'0  Vrikodara !     it   behoveth    thee  not   to   speak  such   wordsj 
Might  is   the   cardinal    virtue    of    a    Kehatriya,   and  even  a 
Kshatriya  of  inferior  birth   deserveth  to  be  foCight  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    Agai ;  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    beconje 
Brahmanas.     Viswamitra   and   others  (born   Kshatriyas)  have 
obtained    the  eternal   Brahma.     The  foremost  of  all  wielders 
of  weapons — the  preceptor  Drona — iiath  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* 
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,  0  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,  0  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,  0  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,  0  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<pest.  And  Bhiiaa,  mace  in  hand,  first  rushed  towards  the 
array  of  elephants  in  the  hostile  force,  while  Arjuna,  proficient 
iin  war,  assailed  thait.  force  (in  some  other  point)  by  the  prowess 
dof  his  arm.  And  Bhima,  like  the  great  destroyer  himself, 
•began  te  slay  those  elephants  with  his  mace.  Those  hi^e 
BiDiimals  like  unto  mountains,  struck  with  Bhima's  mace,  had 
iiheir  heads  broken  into  pieces,  and  covered  with  streams  of 
iWoad,  began  to  fall  upon  the  ground  like  clififs  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 
jwoods  drhrath  before  him  with  his  staff  countless  cattle  with 
icase,  so  did  'Vrikodara  drive  before  him  the  chariots  and  ele- 
,j)hant8  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 
tie  was  seated.  And,  0  monarch,  Arjuna,  like  unto  the 
terriblie  fire  that  consumeth  at  the  end  of  the  Tuga,  began  to 
■prostrate  on  the  ground  horses  and  cars  and  elephairts  by  thou- 
sands. The  Panchalas  and  the  Srinjayas,  on  the  other  hand, 
thus  assailed  by  the  Pandava,  met  hiin  with  a  perfect ;  shower 
of  weapons  of  various  kinds.  Anl  they  sent  up  a  loud 
shout  and  fought  desperately  with  Arjuna.  The  battle 
(became  furious  and  terrible  to  behoU.  Hearing  the  enemy's 
shout,  the  son  of  Indra  was  filled  witih  wrath,    Asgailiog  the 


ADl  PAEVA.  4it 

hostile  host  with  a  thicic  shower  of  arrows,  he  rushed  towai-ds 
it  furiously,  afflicting  it  with  renewed  vigor.  They  whti 
observed  the  illustrious,  Arjuna  at  that  time  couid  not  marb 
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 
Fanchala,  accompanied  by  (the  generalissimo  of  his  forces). 
Satya-jit,  rushed  with  speed  at  Arjuna  like  the  Asura  Sain- 
vara  rushing  at  the  chief  of  the  celestials  (in  days  of  yore)i^ 
Then  Arjuna  cov'ered  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  ths 
two  warriors,  like  unto  Indra  and  the  Asura  Vivochana'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  shaft*  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  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,  0  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  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,  0  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;  0 


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,  0  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,  0  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,  0  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,  0  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,  0  hero,  obtained  that  celestial  weapon !  None  else 
deserveth  it.  But  obey  thou  tlie  command  of  the  RIshi  (Agni- 
visha).  And,  behold,  0  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, 
0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  "  0  thou  chastiser  of  all  foes,  listen 
to  me,  0  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,  0  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,  0  king,  when 
the  sovereignty  shall  have  been  vested  in  me,  then,  0  Bharata, 
may  Kunti  with  her  children  come  back  from  that  place.' 

"  Dhrita-rashtra  replied,  'This,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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«'<awake,  and 
seeking  for  some  certain  means  of  escape.  If  Purochana 
findeth  from  our  countenance'9  that  we  have  fathomed  hia 
designs,  acting  with  haste  he  may  suddenly  burn  us  to  death. 
Indeed,    Purochana  ^  careth  little    for   obloquy  or  sia.    The 


436  MAHABHABATA. 

wretch  stayeth  here,  acting  under  the  instructions  of  Duryo* 
dhana.  If  we  are  burnt  to  death,  will  our  grandfather  Bhisma 
be  angry  ?  Why  will  he,  by  showing  his  wrath,  make  the 
Kauravas  angry  with  him  ?  Or,  it  may  be  that  our  grand- 
father Bhisma  and  the  other  bulls  of  the  Kuru  race,  regard- 
ing indignation  at  such  a  sinful  act  to  be  virtuous,  may 
become  indignant.  If,  however,  from  fear  of  being  burnt  we 
fly  hence,  Duryo-dhana,  ambitous  of  sovereignty,  will  cer- 
tainly compass  our  deaths  by  means  of  spies.  While  we  have 
no  rank  and  power,  Duryodhana  hath  both  :  while  we  have 
no  friends  and  allies  Duryo-dhana  hath  both  :  while  we  are 
■without  wealth,  Duryodhana  commandeth  a  full  treasury. 
May  he  not,  therefore,  certainly  destroy  us  by  adopting  ade- 
quate means  ?  Let  us,  therefore,  deceiving  this  wretch  (Puro- 
chana)  and  that  other  wretch  Duryo-dhana,  pass  our  days, 
<disguising  ourselves  at  times.  Let  us  also  lead  a  hunting 
life,  wandering  over  the  earth.  We  shall  then,  if  we  have 
to  escape  our  enemies,  be  familiar  with  all  paths.  We  shall 
also,  this  very  day,  cause  a  sub-terranean  passage  to  be  dug 
in  our  chamber  in  great  secrecy.  If  we  act  in  this  way, 
concealing  what  we  do  from  all,  fire  shall  never  be  able  to 
consume  us.  We  shall  live  here  actively  doing  everything 
for  our  safety  but  with  such  secrecy  that  neither  Purochana 
nor  any  of  the  citizens  of  Varanavata  may  know  anything 
we  do.'  " 

Thus  ends  the   hundred  and  forty-eighth   Section  in  the 
Jatu-griba  of  the  Adi  Parva. 


Section- CXLIX. 
(  Jatu-griha  Parva  continued. ) 

Vaisampayana  continued,  "  A  friend  of  Vidura,  a  person 
well-skilled  in  mining,  coming  unto  the  Pandavas,  addressed 
them  in  secret,  saying,  'I  have  been  sent  by  "Vidura  and  am 
a  skilful  miner.  I  am  to  serve  the  Pandavas.  Tell  me  what 
I  am  to  do  for  ye!  From  the  trust  ho  reposeth  in  me, 
Vidura  hath  said  unto  me,— Go  thou  unto  the  Pandavas  and 
accomplish  thou  their  good.— What  shall  I  do  for  ye  ?    Puro- 


ADIPARVA,  4a7 

chaaa  will  set  fire  to  the  door  of  thy  house  on  the  fourteenth 

night  of  this  the  dark  lunation.    To   burn   to  death   those 

tigers  among  men— the  Pan^davas — with  their  mother  is   the 

design  of  that  wicked  wretch  the  son  of  Dlirita-rashtra.    And, 

O   son  of  Pandu,  Vidrira  also   told   thee    something  in   the 

Mlechcha  tongue  to   which   thou  also   hadst   replied  in  the 

same  ■  language.     I  state   these   particulars  as   my  credentials.' 

Hearing  these  words,  Yudhish-thira  the  truthful  son  of  Kunti 

replied,  saying,  '0  amiahle  one,  I  now  know  thee  as  a  dear 

and  trusted  friend  of  Vidura,  true   and    ever  devoted  to  him. 

There  is  nothing   that   the   learned  Vidura   doth   not  know ! 

As  his  so   ours  art  thou  !     Make  no  difference  between  hini 

and  us.    We  are  as  much  thine  also  as  his.    0  protect  us  as 

the   learned   "Vidura   ever  protecteth  us !    I  know   that   this 

house   so   inflammable   hath  been   contrived  for  me  by  Puro- 

chana  at  the  command   of  Dhrita-rashtra's  son.    That  wicked 

•wretch  commanding  wealth  and   allies  pursueth  us   without 

intermission.    O   save  us    with  a    little  exertion  from   the 

impending  conflagration !    If   we   are   burnt   to   death   here, 

Daryodhana's   most  cherished   desire  ^vill   be  satisfied.    Here 

is  that  wretch's    well-furnished   arsenal.     This  large  mansion 

hath   been   built   abutting  the   high   ramparts  of  the  arsenal 

without   any  outlet.     But  this  unholly  contrivance  of  Duryo- 

dhana  was  known  to  Vidura  from  the  first,  and  he  it  was-  who 

enlightened  us  beforehand.     That  danger  of  which  Khatta  had 

foreknowledge  is  at  our  door.     Save  us  from  it  without  Puro- 

chana  being  able  to  know  that  we  are  saved.'     Hearing  these 

words  the  miner   said,  'So  be  it,'  and  carefully  beginning  his 

work  of  excavation  made  a  large  subterranean  passage.    And 

the  mouth  of  that  passage  was  in  the  centre  of  that  house,  and 

it   was   on  a  level   with  the   floor  and   closed  up  with  planks. 

And  the  mouth  was  so  covered  from   fear  of  Purochana.     That 

wicked  wretch  kept  a  constant  watch  at  the  door  of  the  house. 

And  the  Paadavas   used  to  sleep  within  their  chambers  with 

arms  ready  for  use,  while  during  the  clay  they  went  ahunting 

frpm  forest  to   forest.     And   thus,  O  king,  they   lived  (in  that 

mansion)   very   guardedly,   deceiving   Purochana   by   a   show 

of  truslfulness  and  contentment  while  in  reality  they  were 


438  MA.HABHARATA. 

trustless  and  discontented.  Nor  did  tlie  citizens  of  Varanavata 
know  anything  about  these  plans  of  the  Pandavas.  In  fact, 
none  else  knew  of  them  except  Vidura'a  friend  that  good 
miner." 

Thus    ends   the   hundred  and   forty-ninth   Section  in  the 
Jatu-griha  of  the  Adi  Parva. 


Section  CL. 
(Jatu-griha  Parva  continue.) 

Vaisampayana  said,  "  Seeing  the  Pandayaa  living  cheer- 
fully and  without  suspicion  for  a  full  year,  Puroohana  became 
exceedingly  glad.  And  beholding  Purochana  so  very  glad, 
Yudliish-thira  the  virtuous  son  of  Kunti,  addressing  Bhima 
-and,  Arjuna  and  the  twins  (Nakula  and  Sahadeva)  said,  'The 
crUel-hearted  wretch  hath  been  well-deceived,  I  think  th? 
tim6  is  come  for  our  escape.  Setting  fire  to  the  arsenal  and 
burning  Purochana  to  death  and  letting  his  body  lie  here, 
let  lis  six  persons  fly  hence  unmarked  by  all.' 

"  Then  on  the  occasion  of  a  gift,  O  king,  Kunti  fed  on  a 
certain  night  a  large  number  of  Brahmanas.  And  there  came 
also  a  number  of  ladies.  These  eating  and  drinking  enjoyed 
there  as  they  pleased,  and  with  Kunti'a  leave  at  last  returned 
to  their  respective  homes.  And  dOsirous  of  obtaining  food, 
there  caoie,  as  if  impelled  by  the  fates,  to  that  feast,  in 
course  of  her  wanderings  a  Nishada  ■woman — the  mother  of 
five  children — accompanied  by  all  her  sons.  And,  0  king,  she 
and  her  children,  intoxicated  with  the  wine  they  dyank,  became 
incapable.  And  deprived  of  consciousness  and  more  dead 
than  alive,  she  with  all  her  sons  lay  down  in  that  mansioa 
to  sleep.  Then  when  all  the  inmates  of  the  house  lay  down 
to  sleep,  there  began  to  blow  a  violent  wind  in  the  night. 
Then  Bhima  set  fire  to  the  house  just  where  Purochana  was 
sleeping.  Then  fche  Pandava  set  fire  to  the  door  of  that 
house  of  lac.  Tlien  he  set  fire  to  that  mansion  in  several  parts 
all  around.  Then  when  the  sons  of  Pandu  were  satisfied 
that  the  house  had  caught  fire  in  several  parts,  those  cliasti- 
sers  of  enemies,  with  their  mother,  entered  the  subterraaean 


A.DIPARVA.  439 

passage  witKout  losing  any  time.  Then  the  heat  and  the 
roar  of  the  fire  became  intense  and  awakened  the  towns-people. 
And  beholding  that  house  in  flames,  the  citizens  with  sorrow- 
ful faces  began  to  say,  'Tiie  wretch  (Purochana)  of  wicked 
soul  had,  under  the  instructions  of  Duryo-dhana,  built  this 
house  for  the  destruction  of  his  employer's  relatives.  And 
he,  indeed,  hath  set  fire  to  it.  Oh  fie  on  Dhrita-rashtra's 
heart  which  is  so  partial !  He  hath  burnt  to  death,  as  if 
he  were  their  foe,  the  sinless  heirs  of  Pandu !  Oh  the  sinful, 
wicked-souled  (Purochana)  who  hath  burnt  those  best  of  men 
^the  innocent  and  unsuspicious  princes — hath  himself  been 
burnt  to   death  as  fate  would  have  it !' " 

Vaisampayana  continued, , "  Thus  did  the  citizens  of  Vara- 
navata  bewail  (the  fate  of  the  Pandavas).  And  they  waited 
there  for  the  whole  night  surrounding  that  house.  The  Pan- 
davas, however,  accompanied  by  their  mother,  coming  out  of 
that  subterranean  passage,  fled  in  haste  unmarked.  But  those 
chastisers  of  foes,  for  sleepiness  and  fear,  could  not,  with  their 
mother,  proceed  in  haste.  But,  0  monarch,  Bhima-sena, 
endued  with  terrible  prowess  and  swiftness  of  motion  took 
upon  his  body  all  his  brothers  and  mother  and  Ijegan  to.  push 
through  the  darkness.  Taking  his  mother  on  his  shoulder, 
the  twins  on  his  sides,  and  Yaihiah-thira  and  Arjuna  on 
both  his  arms,  Vrikodara,  of  great  energy  and  strength,  and 
endued  with  the  velocity  of  the  wind,  commenced  his  march, 
breaking  the  trees  by  his  breast  and  pressing  deep  the  earth 
with  his  stamp. " 

Thus  ends  the  hundred  and  fiftieth  Section  in  the  Jatu- 
griha  of  the  Adi  Parva. 


Section  OLI. 
(Jatu-griha  Parva  continued.) 

Vaisampayana  said,  "  About  this  time,  the  learned  Vidura 
sent  into  those  woods  a  man  of  pure  character  and  much 
trusted  by  him.  This  person  going  to  where  he  had  been 
directed,  saw  the  Pandavas  with  their  mother  in  the  forest, 


440  UAHABHARATA. 

employed  in  a  certain  place  in  measuring  the  depth  of  a  river. 
The  design  that  the  wicked  Duryo-dhana  had  formed  had  been 
through  his  spies  known  to  Vidura  of  great  intelligence, 
and,  therefore,  he  now  sent  that  prudent  person  unto  the 
Pandavas.  Sent  by  Vidura  unto  them  he  showed  the  Pan- 
davas  on  the  sacred  banks  of  -the  Ganges  a  boat  with  engines 
and  flags,  constructed  by  trusted  artificers  and  capable  of 
withstanding  winds  and  waves  and  endued  with  the  speed  of 
the  wind  or  of  the  mind.  He  then  addressed  the  Pandavas  ia 
tjiese  words  to  show  that  he  was  really  sent  by  Vidura.  '  O 
Yudhish-thira,'  he  said,  '  Listen  to  these  words  that  the  learn- 
ed Vidura  had  said  (unto  thee)  as  a  proof  of  the  fact  that  I 
come  from  him  ! — Neither  the  c^onsumer  of  straw  and  wood, 
nor  the  drier  of  the  dew  ever  burneth  the  inmates  of  a  hole 
in  the  forest.  He  escapeth  from  death  who  protecteth  him- 
self, knowing  this. — By  these  credentials  know  me  to  have 
been  truly  sent.by  Vidura  and  to  be  also  his  trusted  agent. 
Vidura  conversant  with  everything  hath  again  said, — 0  son  of 
Kunti,  thou  shalt  surely  defeat  in  battle  Kama  and  Duryo- 
dhana  with  his  brothers  and  Sakuni. — This  boat  is  ready  on 
the  waters.  It  will  glide  pleasantly  thereon,  and  shall  cer- 
tainly carry  ye  all  from  these  regions.' 

"  Then  beholding  those  foremost  of  men  along  with  their 
mother  pensive  and  sad,  he  caused  them  to  go  into  the  boat 
that  was  on  the  Ganges  and  accompanied  them  himself. 
Addressing  them  again,  he  said,  'Vidura  having  scented  your 
heads  and  embracing  ye  (mentally),  hath  said  it  again  that  in 
commencing  your  auspicious  journey  and  going  along  ye 
should  never  be  careless.' 

"  Saying  these  words  unto  those  heoric  princes,  the  person 
sent  by  Vidura  took  those  bulls  among  men  to  the  other  side 
of  the  Ganges  on  his  boat.  And  having  taken  them  over 
the  water  anil  seeing  them  all  safe  on  the  opposite  bank  he 
uttered  the  word  Jaya  to  their  success  and  then  left  them  and 
returned  to  the  place   whence  he  came. 

"  The  illustrious  Pandavas  also,  transmitting  through  that 
person  some  message  to  Vidura,  began,  after  having  crossed 
the  Ganges,  to  proceed  with  haste  and  in  great  secrecy. " 


ADI  PARTA.  441 

Thus(  ends  the  hundred  and  fifty-first  Section  in  the  Jfttu-^ 
griha  of  the  Adi  Parva, 


Section  OLII. 
(  Jatu-^riha  Parva  continued. ) 

Vaiaampayana  said,  "  Then  when  the  night  had  passed 
away,  a  large  concourse  of  the  towns-people  came  there  in 
haste  to  see  the  sons  of  Pandu.  Extinguishing  the  fire,  they 
saw  that  the  house  just  burnt  down  had  been  built  of  laocina 
materials  and  that  (Duryodhana's)  counsellor  Purochana  liad 
been  burnt  to  death.  And  the  people  began  to  wail  aloud, 
saying,  'Indeed,  this  had  been  contrived  by  the  sinful  Duryo* 
dhana  for  the  destruction  of  the  Pandavas.  There  is  little 
doubt  that  Duryodhana  hath,  with  Dhrita-rasfatra's  linow^- 
ledge,  burnt  to  death  the  heirs  of  Pandu,  else  the  prince 
would  have  been  prevented  by  his  fiitlier.  There  ia  little 
doubt  that  even  Bliisma  the  son  of  Shaqtanu  and  Droaa  and 
Vidura  and  Kripa  and  the  other  Kuuravas  have,  none  of 
them,  followed  the  dictates  of  duty.  Let  us  now  send  to 
Dhrita-rashtra  to  say— Thy  great  desire  hath  been  achieved  i 
Thou  hast  burnt  to   death  the  Pandavas  !' 

"  They  then  began  to  extinguish  the  embers  for  obtaining 
some  trace  of  the  Pandavas,  and  they  saw  the  innocent 
Nishada  woman  with  her  five  sons  burnt  to  deatJi.  Thes 
the  miner  sent  by  Vidura,  while  removing  tb?  ashes  covered 
the  hole  he  had  dug  with  those  ashes  in  suph  a  way  that  it 
remained  unnoticed  by  all  who  bad  gone  ther^. 

"  The  citizens  then  sent  to  Dhrita^rashtra  tQ  iflforns  him 
that  the  Pandavas  along  with  (DuryodbanaV)  ^oupaejlojc 
Purochana  had  been  burnt  to  death.  King  Drhila-raishtra 
hearing  the  evil  news  of  the  death  of  the  Pandavas  wept  iu 
gi-eat  sorrow.  And  he  said,  'King  Pandu  my  brother  of  gre^ 
iame  hath,  indeed,  died  today  when  those  heroic  sons  of 
his  together  with  their  mother  have  been  burnt  to  deatbJ 
Ye  men,  repair  ye  quickly  to  Varapatata  and  cause  the 
funeral  rites  to  te  performed  of  thope  h^X<>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,    0    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,  0  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, 

0  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!  0  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  0  timid  one,  Rakshasas 
are  never  able  to  bear  the  prowess  of  my  arms !  And,  0 
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 !  0  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.  0  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,  0  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,  0  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,  0  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,  0 
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  !  0  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!  0 
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, 

0  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,  0  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,  0  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,  0  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!    0  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,  0  blessed 
lady,  chosen  this  son  of  thine — this  tiger  among  men — as 
my  husband !  I  tell  thee  truly,  0  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,  0  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.  0  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,  0  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,  0  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, 
0  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,  "  0  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,  0 
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,  0 
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,  0  son,  living 
happily  in  the  house  of  this  Brahmana  respected  by  him 
and  unknown  to  Bhrita-ra^htra's  sons  !  0  son,  I  always- 
think  of  the  good  I  should  do  to  this  Brahmana,  like  what 
they  do  that  live  happily  in  others'  abodes !  0  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, 0  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,  0  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,  0  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. 

0  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.  0  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.  0  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,  0  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,  0  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).  0  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,  0  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,  0  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,  0 
father,  nor  thou,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  king,  the  desired  promise.  From  that  day,  0  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 
<ctf,  the  town  in  coming  out  saw  the  Rakshasa  lying  dead  on 
the  ground,  his  body  covered  with  blood.  And  beholding 
that  terrible  cannibal,  huge  as  a  mountain  cliff,  thus  mangled 
and  lying  on  the  ground,  the  hairs  of  the  spectators  stood 
Birect.  Returning  to  Ekachakra  they  soon  gave  the  intelli- 
gence. Then,  0  king,  the  citizens  by  thousands,  accorapa- 
■i^ied  by  their  wives,  the  aged,  and  the  young,  began  to  come 
to  the  spot  for  beholding  Vaka.  And  they  were  all  amazed. 
;;£it  seeing  that  superhuman  feat,    Instantly,  Q  monarch,  they 


ADIPARVAi  47^ 

''feegan.-  to  pray  to  £lkeir  goJa.  Then  they  began  to  calculate 
whose  turn  it  hud  been  the  day  before  to  carry  food  to  th« 
Rakshasa.  And  ascertaining  this  they  all  came  to  that  Brah- 
:mfina  and  askel  him  (fco  satisfy  their  curiosity).  Thus  asked 
by  them  repeatedly,  that  bull  amongst  Br^hmanas;  desirous 
of  concealing  the  P^ndavas,  said  these  words  unto  all  the 
citizens  r — 'A.  certain  high-aouled  Brahmana  skilled  in  mantra^ 
beheld  me  weeping  with  my  relatives  after  I  had  been  or» 
dered  to  supply  the  food  of  the  Rakshasa.  Asking  me  this 
cause  and  ascertaining  the  distress  of  the  town,  thrit  firsfi 
of  Bi-ahmamas  gave  me  every  ajssurance  and  with  stniles  said; 
— ^I  shall  carry  the  food  for  that  wretched  Rakshasa  today. 
Do  not  fear  for  me. — Saying  this  he  convej'ed'the  food  to- 
wards the  forest  of  Vaka.  This  deed,  so  benefici-al  unto  us 
■all,  hath  very  certainly  been  done  by  him.'" 

"  Theii  those  Brahmanas  and  Kshatriyas  (of  the  city)- 
hearing  this  wondered  much.  And  the  Vaisyas  and  Sudra« 
^Iso  became  exceedingly  glad.  And  they  all  established  a 
•festival  in  which  the  worship  of  Brahmanas  was  the  principal 
ceremony  (in  remembrance  of  the  Brahmana  who  had  relieved 
them  from  their  fears  of  Taka).  ^' 

Thus  ends  the  hundred  and  sixty-sixth  Section  in  the 
'Yaka-badha  of  the  Adi  Parva. 


Section  CLXVII. 
(  Chaitra^ratha  Parva. ) 

"  After  this  the  citizens  returned  to  their  respective  homes. 
And  the  Pandavas  continued  to  dwell  at  Ekchakra  as  before.  " 

Janaraejaya  said,  "0  Brahmana,  what  did  those  tigers 
among  men — the  Pandavas — do  after  they  Lad  slaiu  the  Rak- 
shasa Vaka  ? " 

Vaiaampayana  said,  "  The  Pandavas,  0  king,  after  slaying 
the  Rakshasa  Vaka,  continued  to  dwell  in  the  abode  of  that 
Brahmana,  employed  in  the  study  of  the  Vedas.  Witliin  a 
tew  days  there  came  a  Brahmana  of  rigid  vows  into  the  aboite 
of  their  host  for  taking  Up  his  quarters  there.  Their  host^- 
■  that    bull   amongst    Brahmanas — ever    hospitable    unto' all 


17$  HAHAfiBAni.<rA. 

guests,  worebipplog  the  newly  arrived  Bralimana^  with  du« 
eeremonies,  gav§  him  quarters  in  his  own  ^bode.  Then  tho&e 
bulla  among  meivi— the .  Paudavaa— rwith  their  mother  ILunti 
feoUoited  the  new  lodger  to  narrate  to  them  his  interesting 
experiences.  And  the  Brahmana  spoke  to  fehem  of  various 
eountriea  and  shrines  and  (holy)  rivers,  of  kings  and  many 
wonderful  provinces  and  oities.  And  after  his  narrations  were 
over,  that  Brahmana,  0  Janamejaya,  also  spoke  of  the  won- 
flerful  Swayamvaraoi  Jajna'Seni  (the  daughter  of  the  king) 
bf  the  Panchalas,  and  of  the  births  of  Dhrishta-dyumna  and 
Shikhandi,  and  of  the  birth,  without  the  intervention  of  a 
woman,  of  Krishna  (Jajna-seni  or  Draupadi)  in  the  great  sacri- 
fice of  Drupada. 

".Then  thoge  bull^  among  men— .the  Pandavaa — hearing  of 
these  extra-ordinary  facts  regarding  that  illustrious  monarc^i 
(Dfupada),  and  desiring  to  know  the  details  thereof,  asked  the 
Brahmana,  after  his  narration  was  concluded,  to  satisfy  their 
-curiosity.  And  the  Pandavas  said,  'How,  0  Brahmana,  did 
the  birth  of  Dhrishta-dyumna,  the  son  of  Drupada,  take 
place  from  the  (sacrificial)  fire  ?  How  also  did  the  extraordin- 
ary birth  of  Krishna  take  place  from  the  centre  of  the  sacri- 
ficial platform  ?  How  also  did  Drupada's  son  learn  all  wea- 
pons from  the  great  bowman  Drona  ?  And,  O  Brahmana, 
how  and  for  whom  and  what  reason  was  the  friendship  between 
Drona  and  Drupada  broken  ?'  " 

Vaisampayaua  continue<l,  '"  Thus  questioned,  0  monarch, 
by  those  bulla  among  men,  the  Brahmana  narrated  all  parti- 
culars about  the  birth   of  Draupadi." 

Thus  ends  the  hundred  and  sixty-seventh  Section  in  the 
Chaitra-rath%  of  the  Adi  Parva. 


Section  CLXVIII. 

{Chaitra-ratha  Parva  contimLed.) 

"  The  Brahmana  said,  'At  that  region  where  the  Ganges 
enters  the  plains  there  lived  a  great  Rishi  devoted  to  the  aus- 
terest  of  penances.  Of  rigid  vows  and  great  wisdom,  his 
came  avus  Bharadwaja.    One  day  coming  to    tke  Ganges  fyr 


ADlPAfiVA.  iff 

perform! ng^  his  ablutions,  the  Rishi  saw  tl»e- Apsara>  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, — 0  king,  I  again  solicit  thy 
friendship  I  And  because  none  who  is  not  a  king  deserveth 
to  be  the  friend  of  a  king,  therefore,  0  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: — 0  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,  0  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^, — 0  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,  0  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, 0 

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, 
0  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, — 0  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. 

0  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,— 0  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,  0  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^,  0  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.  0  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 !  0  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,  0  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.  0  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.  0  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,  0  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,  0  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.  0  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!  0  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  '  0  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,  0  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,  0  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,  0  Partha, 
that  I  have  been  defeated  by  thee  in  battle  I  0  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,.  0  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, 0  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,  0  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,  0  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,  0  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, — 0  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.  0  excel,- 
.Icnt  lady,  the  best  of  women  that  I  have  seen  or  heard 
of,  would  not  come  up  to  thee  in  beauty.  0  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,  0  accept  me  !     My 
life  is  ebbing   away.     0  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.     0  amiable   and   cheerful  girl,  I  have   been  bitten 
by  Kama  who  is  even  like  a  venomous  snake.     0  thou  of  ,8well- 
mg  and  large  hips,  have  mercy   on  me  j     O  thou  of  handsome 
•and  faultess  features,  0  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,  0  timid  one,  I  am 
unable  to  live  !     0  thou  of  eyes  like  lotus-leaves,  this  Kama  is 
piercing  me  incessantly.  0  large>eyed  girl, be  merciful  unto  me  ! 
It  behoveth  thee  not,  0  black-eyed   maid,  to   cast  me  off.     0 
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  !    0  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.    0 
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  !     0  thou  of  the  fairest  complexion,  wed  me 
according   to   the   Gandharva   form,  for,  0   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, — 0  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,  0  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,  0  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,  0  king,  I  shall  ever 
be  thy  obedient  wife  !  My  name  is  Tapati,  and  I  am  the 
younger  sister  of  Savitri,  and  the  daughter,  0  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,  0  sinless  one  !  Fear  not, 
0  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,  0  great  Rishi !     Tell  me  what 
is  in    thy   mind,     0   thou   of   grealj  good   fortune,  whatever 
^hou  demandest  from  me,  0  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,— 0  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, — 0  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,  0  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,  0  Partha,  first  appoint 
a  priest !  He  who  is  desirous  of  conquering  the  earth  should 
have  a  Brahmana  before  him.  Therefore,  0  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,—0  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,  0   prince,  the   son   of  Gadhi,  gratified  with  every-, 
thing  and  applauding  the  cow  named  Nandini,  addressed   th* 
Rishi  saying-r^O  Brahmana,  0  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,  0  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, — 0  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, — 0  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,  0  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,  0  Brahmana,  be 
taken  away  by  force. — Vashiahta  said, — 0  lucky  one,  I  do  nob 
cast  thee  off !  Stay,  if  thou  canst !  0  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, 
0  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,  0  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,  0  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,  0  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,  0  Bharata,  that  best  of  monarchs  de-:. 
prived  of  all  his  senses  by  the  Rakshasa  within  him,  behold- 
hi<f  Shaktri  who  bad  cursed  him,  said^ — Because  thou  hast 
denounced  on  me  this  extraordinary  curse,  therfore  shall  I 
ftegin-  my  life  of  cannibalism  by  devouring  thee  ! — Having  said 
this,  the  king-  immediately  slew  Shaktri  and  ate  him  up,  lika 
a- tiger  eating  any  animal  it  is- fond  of.  And  beholding.  Shak-, 
tii  thus  slain- and' devoured,  Viswamitra  repeatedly  urged  that 
Baksh^sa  (who  was  within  the  monarch)  against  the  other  sons,, 
of  Vashiahta.  And'  like  a  wrathful  lion  devouring,  small  ani-' 
mals,  that  Rakshasa  soon  devoured  the  other  sons  of  the  illus.. 
trious  Vashishta  who  were  junior  to  Shaktri  in  age..  But  Va-- 
shishta  learning  that  alibis  sons  were  caused  to  be  slain  byi 
¥iawa?.nitra)  patiently  bote  his.  grief  like  the  great  mouutaia 


,   508^  MAUABHABA-BA. 

hearing  the  earth.  And  that  best  of  Munis,  that  foremost  of 
jntelligeht  men,  resolved  rather  to  sacrifice  his  own  life  than 
exterminate  (in  anger)  the  race  of  the  Kaushikas.  And  the 
illustrious  Eishi  threw  himself  dawn  from  the  summit  of  Meru,/ 
fcut  he  descended  on  the  stony  ground  as  if  on  a  heap  of 
cotton.  And,  0  son  of  Pandu,  when  the  illustrious  one  found ' 
that  death  did  not  result  from  this  fall,  he  ignited  a  huge 
fire  in  the  forest  and  entered  it  with  alacrity.  But  that  fire 
though  burning  brightly  consumed  him  not.  O  thou  slayer  of 
all  foes,  that  blazing  fire  seemed  to  him  cool.  Then  the  great- 
Muni,  under  the  influence  of  grief,  beholding  the  sea,  tied 
a  stony  weight  to  his  neck  and  threw  himself  into  its  waters. 
But  the  waves  soon  cast  him  ashore.  At  last  when  that  Brah- 
xnana  of  rigid  vows  succeeded  not  in  killing  himself  by  any 
means,  he  returned,  in  distress  of  heart,  to  his  asylum.'  " 

Thus   ends  the  hundred  and  seventy-eighth  Section  in  thei 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXXIX. 

(Chaitra-ratha  Parva  continued.) 

"  The  GandharTa  continued,  'Beholding  his  asylum  reft  of. 
his  children,  the  Muni,  afHictei  with  great  grief,  left  it  again., 
And  in  course  of  his  wanderings  be  saw,  O  (Partha,  a  river 
swollen  with  the  waters  of  the  rainy  season,  sweeping  away 
numerous  trees  and  plants  that  grew  on  its  margin.  Behold- 
ing this,  0  thou  of  the  Kuru  race,  the  distressed  Muni  fell 
athinking,  and  thought  he  would  certainly  be  drowned  if  he 
fell  into  the  waters  of  that  river.  Then  the  great  Muni  tied 
himself  strongly  with  several  cords  and  flung  himself,  under^ 
the  influence  of  grief;  into  the  current  of  that  mighty  river. 
But,  O  thou  slayer  of  all  foes,  that  stream  soon  cut  those 
cords  and  cast  the  Rishi  ashore.  And  the  Rishi  rose  from  the- 
hank,  freed  from  the  cords  with  which  he  had  tied  himself., 
And  because  his  cords  were  thus  broken  by  the  violence  of  the, 
current,  the  Rishi  called  the  stream  by  the  name  of  Vi'pash^ 
(the  cord-breaker).  From  grief  the  Muni  could  not,  from  that, 
time,  stay  in  oae  place.    And  he  began  to  wander  over  moutt-. 


ADIPARVA.  5091 

tains  and  along  rivers  and  lakes.  And  beholding  once  again, 
a  river  named  Haimavati  (flowing  from  the  Himavat)  of  terri- 
ble mien  and  full  of  fierce  crocodiles  and  other  monsters,  the 
Rishi  threw  himself  into  it.  But  the  river  mistaking  the  Brah- 
mana  for  a  heap  of  (unquenchable)  fire,  immediately  fled  in 
an  hundred  different  directions  and  hath  been  known  ever 
since  by  the  name  of  tlie  8hata-dru  (the  river  of  hundred 
coui'ses).  And  seeing  himself  on  dry  land  even  there,  he  ex- 
claimed,— O  I  cannot  die  by  my  own  hands ! — Saying  this 
the  Rishi  once  more  bent  his  steps  towards  his  asylum.  And 
crossing  numberless  mountains  and  countries,  as  he  was  about 
to  enter  his  asylum,  he  was  being  followed  by  his  daughter- 
in-law  named  Adrishyanti.  And  as  she  neared  him,  he  heard, 
the  sound,  from  behind,  of  a  very  intelligent  recitation  of  the 
Vedas  with  the  six  graces  of  elocution.  And  hearing  that 
sound,  the  Rishi  asked, — Wh-o  is  it  that  followeth  me  ? — 
And  his  daughter-in-law  then  answered,— I  am  Adhrishyanti, 
the  wife  of  Sliaktri.  I  am  helpless  though  devoted  to  as- 
ceticism— Hearing  her,  Vashishta  said, — O  daughter,  whose 
ia  this  voice  that  I  hear  repeating  the  Vedas  along  with 
the  Angas  like  unto  the  voice  of  Shaktri  reciting  the  Vedas 
with  the  Angas  ? — ^Adrishyanti  answered,  saying, — I  bear  in 
my  womb  a  child  by  thy  son  Shaktri.  He  hath  been  here  full, 
twelve  years.  The  voice  thou  hearest  is  that  Muni's  who  is 
reciting  the  Vedas. — ' 

"  The .  Gandharva  continued,  'Thus  addressed  by  her,  the 
illustrious  Vashishta  became  exceedingly  glad.  And  saying-^i 
0  there  is  a  child  (of  my'vace)—hQ  refrained,  0  Partha,  from 
self-destruction.  And  the  sinless  one,  accompanied  by  his. 
daughter-in-law,  then  returned  to  his  asylum.  And  the  Rishi 
saw  one  day  in  the  solitary  woods  the  (Rakshasa)  Kalmasha- 
pada.  And  the  king,  0  Bharata,  possest  by  a  fierce  Rakshasa^, 
as  he  saw  the  Rishi,  became  filled  with  wrath  and  rose  up  desi-. 
ring  to  devour  the  Rishi.  And  Adrishyanti,  beholding  before 
her  that  Rakshasa  of  cruel  deeds,  addressed  Vashishta  in  these 
words  full  of  anxiety  and  fear, — 0  illustrious  one,  the  cruet 
R-akshasa,  like  unto  Death  himself  armed  with  (his)  fierce  club, 
Cometh  towards  ua  with  a  wooden   club   in  hand !    There  is. 


510'  MAHABHARATA. 

none  else  on  earth,  except  thee,  O  illustrious  one  and  fOTemosfi 
of  all  conversant  with  the  Vedas,  to  restrain  him  today!: 
Protect  me,  O  illustrious  one,  from  this  cruel  wretch  of  terri- 
ble mien.  Surely,  the  Rakshasa  com«th  hither  to  devour  us  l' 
—Vashishta,  hearing  this,  said, — Fear  not,  O  daughter,  there- 
needst  be  no  fear  from  any  B.akshasa !  This  one  is  no  Bak- 
ehasa  from  whom  thou  apprehendest  imminent  danger.  Thia, 
is  king  Ealmashpada  endued  with  greeat  energy  and  celes-t, 
brated  on  earth.  That  terrible  man  dwelleth  in  thes% 
woods. — ' 

"  The  Gandharva  continued,  'Beholding  him  advancing,  thej- 
illustrious  Rishi  Vashishta  endued  with  great  energy  restrainedt 
him,  O  Bharata,  by  uttering  the  sound  Hvm,.  And  sprink-;^ 
ling  him  again  with  water  sanctified  with  incantations,  the* 
Hishi  freed  the  monarch  from  that  terrible^  curse.  And 
for  twelve  years  the  monarch  had  been  overwhelmed  by  the: 
energy  of  Vashishta's  son  like  the  Sun  seized  by  the  planefe 
(Rahu)  during  the  season  o-f  an  eclipse.  And  freed  from  the? 
Rakshasa  the  monarch  illuminated  that  large  forest  by  his 
splendour  like  the  Sun  illuminating  the  evening  clouds.  Re- 
covering his  reason,  the  king  saluted  that  best  of  Rishis  witb 
joined  hands  and  said, — O  illustrious  one,  I  am  the  son  of 
Sudasa  and  thy  disciple,  O  best  of  Munis!  Qtell  me  whafe 
is  thy  pleasure  and  what  I  am  to  do! — Vashishta  replied^  say-; 
inj^, — My  desire  hath  already  been  accomplished.  Return  no\» 
to  thy  kingdom  and  rule  thy  subjects.  And,  O  thou  chief  of 
men,  never  insult  Brahmanas  any  mwe ! — The  monarch  re- 
j)lied, — 0  illustrious  one,  I  shall  never  more  insult  superior 
Brahmanas.  In  obedience  to  thy  command  I  shall  always  wor- 
ship Brahmanas.  But,  0  thou  best  of  Brahmanas,  I  desire  to 
obtain  from  thee  that  by  which,  0  thou  foremost  of  all  that 
are  conversant  with  the  Vedas,  I  may  be  freed  from  the  deb* 
I  owe  to  the  race  of  Ikshaku  !  0  thou  best  of  men,  it  beho- 
veth  thee  to  grant  me,  for  the  perpetuation  of  Ikshaku's  race, 
a  desirable  son  possessing  beauty  and  accomplishments  and 
good  behaviour  ! — ' 

"The  Gandharva   continued,  'Thus  addressed,  Vashishta— 
tiiat  Ojst     of  Brahmanas  devoted   to  Uirlh— replied   unto  that 


IDlPAUVAi  311 

imlghty  bowman  of  a  monarch,   saying, — /  will  give.    After 
sometime,  0    prince    of  men,  Vashishta,  accompiwiied   by  tha 
monarch  went  to    the  latter'a  capital  known  all  over  the  earth 
by  the  name  of  AyoJhya.     Ami  the  citizens  in  great  joy  came 
oat  to  receive  the  sinless  and  illustrious  one,  like  the   dwellers 
of  heaven  coming  |out   to  receive   their   chief.    And  the  mon- 
arch, accompanied  by  Vashishta,  re-entered  his  auspicious  capi- 
tal after   a  long   time.     And  the   dwellers  of  Ayodhya  beheld 
their  king  accompanied  by  his  priest,  as  if  he  were  the  rising 
sun.     And  the  monarch  who  was  superior  to  everyone  in  beau- 
ty filled  by  his  splendour  the  whole  town  of  Ayodhya,  like  tlia 
autumnal  moon  filling  by  his  splendour    the   whole  finuameut. 
And   the   excellent  city  itself,  in  consequence   of  its  streets 
having  been  watered  and  swept,  and  of  the   rows  of  banners 
and  pendants   beautifying   it  all   around,  gladdened   the  mon- 
arch's heart.     And,  O  prince  of  the    Ku^•u  race,  the  city  filled 
as  it  was  with  joyous  and  healthy   souls,  in  consequence  of  his 
presence,  looked  gay  like  Amaiavati   with  the  presence  of  tba 
chief  of  the  celeslials.     And  after    the  royal  sage  had  entered 
his  capital,  the  queen  at  the   king's  command  approached  Va- 
rhishta.     And  the    great  Rishi   making  a  covenant   with  hev 
jinited  himself  with  her  according    to   the  high  ordinance. 
And  after  a  little  while  when   the  queen  conceived,  that  best 
of  Rishis,   receiving  the  reverential  salutations  of  the   king; 
went  back  to  his  asylum.     Ani  the  queen  bore  the  embryo  in 
her   womb  for  a  long    time.     And"  when   she   saw   that  she 
brought  not   forth  anything,  she   tore  open  her   womb  by  a 
piece  of  stone.     And  it  was    then  that  at  the  twelfth   year  (of 
the   conception)  was  born  Asmaka — that  bull  amongst  men — ■ 
that  royal  sage  who  founded  (  the  city  of  )Paudanya.'  " 

Thus   ends    the    hundred  and  sixty-eighth    Section  in  the 
Chaitra-ratha  of  the  Adi  Parva. 


Section  CLXIX. 

(Ghaitra-ratha  Parva  continued.) 

"The  Gaadharva  continued,  'Then,  O  Partha,  Adriahyanti, 
who  hai  been  residing  in  Vashishta's  asylum,  brought  forth 
(when  the  time  came)  a  son  who  was  the  perpetuator  of  Shak- 
tri'a  race  and  who  was  a  second  Shaktri  in  everything.  And,  O 
thou  forettiost  of  the  Bharatas,  that  best  of  Munis — the  illus- 
trious Vashishta-^himself  performed  the  usual  after-birth 
6eremonies  of  his  grandson.  And  because  the  Rishi  Vashishta 
had  resolved  on  self-destruction  but  abstained  therefrom  as 
Soon  as  he  knew  the  existence  of  that  child,  therefore  was  that 
child,  when  born,  called  Parashard  (the  vivifier  of  the  dead). 
And  the  virtuous  Parashara,  from  the  day  of  his  birth,  knew 
Vashishta  for  his  father  and  behaved  towards  the  Muni  as  such. 
And  one  day,  0  Kaunteya,  the  child  addressed  Vashishta, 
that  first  of  Brahmana  sages,  us  father,  in  the  presence  of  his 
mother  Adrishyanti.  And  Adrishyunti  hearing  the  very  intel- 
ligible sound  of  father  sweetly  uttered  by  her  son,  addressed 
him  with  tearful  eyes  and  said,— ^  child,  do  not  address  this 
thy  grand-father  aa  father  !  Thy  father,  0  son,  has  been  de* 
voured  by  a  RakshaSa  in  a  different  forest  !  O  innocent  one; 
he  is  not  thy  father  whom  thou  regardest  so  !  The  reverend 
one  is  the  father  of  that  celebrated  father  of  thine ! — Thus  ad* 
dressed  by  his  mother,  that  best  of  Rishis  of  truthful  speech 
gave  way  to  sorrow,  and  soon  firing  up  resolved  to  destroy  the 
whole  creation.  Then  that  illuitrioua  and  great  ascetic  Vashisht 
ta — that  foremost  of  all  conversant  with  Brahma — that  son  of 
Mitra-varuna — that  Rishi  acquainted  with  positive  truth — ad-" 
dressed  his  grandson  who  had  set  his  heart  upon  the  destruc- 
tion of  the  world.  Hear,  0  Arjuna,  the  arguments  by  which 
Vashishta  succeeded  in  driving  that  resolution  from  his  grand- 
son's mind  !' 

"The  Gandharva  continued 'Then  Vashishta  said, — There 
was  a  celebrated  king  of  f^lie  name  of  Krita-virya.  And  that 
bull  among  the  kings  of  the  earth  was  the  disciple  of  the 
Veda-kuowiug  Bhrigus.    That  king,  0  child,  after  performing 


AniPAnvAi     •  513 

the  Soma  gacrlfice,  wratifiei  the  Brahmanas  with  large  pre- 
sents of  rice  and  wealth.  After  that  monarch  had  ascended 
to  heaven,  an  occasion  came  when  his  descendants  were  in 
want  of  wealth.  Ani  knowing  that  the  Bhrigus  were  rich, 
those  princes  went  unto  those  best  of  Brahmauaa,  in  the  guise 
ojf  ■  beggars.  Some  amongst  the  Bhrigus,  to  protect  their 
wealth,  buried  it  under  the  earth  ;  and  some,  from  fear  of  the 
Kshatriyas,  began  to  give  away  their  wealth  unto  (other) 
Brahmanas ;  while  some  amongst  them  duly  gave  unto  tha 
Kshatriyas  whatever  they  wanted.  It  happeneil,  however, 
that  some  Ksiiatriyas,  in  digging  as  they  i)Ieased  at  the  house 
of  a  particular  Bhargava,  came  upon  a  large  treasure.  And  thatj 
treasure  was  seen  by  all  those  bulls  among  Kshatriyas  what 
bad  gone  there.  Enraged  at  what  they  regarded  the  deceitful 
behaviour  of  the  Bhrigus,  the  Kshatriyas  insulted  the  Brah-, 
nianas  though  the  latter  asked  for  mercy.  An:l  those  mighty 
bowmen  began  to  slaughter  the  Bhrigus  with  their  sharp 
arrows.  And  the  Kshatriyas  wandered  over  the  earth,  slaugh- 
tering even  the  embryos  that  were  in  the  wombs  of  the  wometx 
of  the  Bhrigu  race.  And  while  the  Bhrigu  race  was  thus  being 
exterminated,  the  wo;nen  of  that  tribe  fled  from  fear  to  the 
inaccessible  mountains  of  Himavat.  And  one  amongst  these 
women,  of  tapering  thighs,  desiring  to  perpetuate  her  hus- 
band's race,  held  in  one  of  her  thighs  an  embryo  endued  witli 
great  energy.  A  cevtiiin  Bralimana  woman,  however,  who 
came  to  know  this  fact,  went  from  fear  unto  the  Kshatriyaa 
and  reported  it  unto  th«m.  And  the  Kshatriyas  then  Avent  to 
destroy  that  embryo.  And  arrived  at  the  place,  they  beheld 
the  would-be  mother  blazing  with  inborn  energy.  And  the  child 
that  was  in  her  thigh  came  out  tearing  open  the  thigh  and 
dazzling  the  eyes  of  those  Kshatriyas  like  the  rriid-day  Sun. 
Then  dein-ived  of  their  eyes  the  Kshatriyas  began  to  wandeu 
over  those  inaccessible  mountains.  And  distressed  at  this  losg. 
of  sight  the  princes  were  afilictel  with  woe,  and  desirous  of  re- 
gaining the  use  of  their  eyes  they  resolved  to  seek  the  protec- 
tion of  that  faultless  woman.  Then  those  Kshatriyas,  afflicted 
with  sorrow  and  from  loas  of  siglit  like, unto  a  fire  that  has  gone 
put,-  addressing  with  anxious  hearts  that  illustrious  lady,  said, 

65 


514  uababbabata; 

By  thy  grace,  0  lady,  we  wish  to  be  restored  to  sight  I 
"VVe  shall  then  return  to  our  homes  all  together  and  abstain  for- 
ever from  our  sinfnl  practice  !  O  handsome  one,  it  behoveth 
thee  with  thy  child  to  show  us  mercy  !  It  behoveth  thee  to 
favor  these  kings  by  granting  them  their  eye-sight!—'" 

Thus  ends  the  hundred  and  eightieth  Section  in  the 
Chaitra-ratha  of  the  Adi  Farva. 


Section  CLXXXI. 
(Chaitra-ratha  Parva  Continued.) 

"  'Vashishta  continued, — The  Brahmana  lady,  thus  addres»> 
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 !  0  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 !  0  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,  0  thou  best 
of  Brahmanas,  cast  this  fire  of  thy  wrath  into  the  waters.  If, 
therefore,  thou  desirest  it,  0  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,  0  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,  0  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,  0  child,  is  not  the  occupation  of  Brah- 
manas  devoted  to  asceticism.  Peace  is  the  .  highest  virtue. 
Therefore,  0  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,  0  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,  0  offspring  of 
Vashishta's  sOn,  thou  hast  also  been,  in  this  sacrifice,  only  aa 
instrument  in  the  destruction  of  these  innocent  Rakshasas  | 
0  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  ?  0  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, '  0  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,  0    wretch,  shall 
bring  forth  a  son,  uniting  herself  with   that   Rishi  Yashishta 
whose  children  have  been  devoured  by  tliee  \     And  that  child, 
0  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,  0  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,  0  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,  0  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,  0  king,  for  several  days,  till  oa  the  &ixteen,th  dayr 
when  it  was  at  its  full,  the  daughter  of  Drupada,  0  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,  0  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,  0  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* 
S<rayamvar&<  of  the  Adi  Farva. 


Section  CLXL. 
( SvayamvaraParva  Continued! ) 

Taisampayana  continued,  "  When  all  the  monarchs  had  de- 
sisted from   s.tringing  that  how,  the  high-souled  Jishnu  arose 
from  among!  the  crowd  of  Btahmanas  seated  in  that  assembly^ 
Atid  behokling   Partha   possessing   the    complexion  of  Indra's 
banner,  advancing  towards  the  bow,  the  principal  Brahmanas 
sliaking  their  deer-skins  raised  a  loud  clamour.  And  while-some 
were  displeased, -there  were  others  that  were  well-pleasedir  And' 
some  there  were,  possessed  of  intelligence   and  foresight,  who 
addressing.one  another  said,  'Ye  Bfahmanas;   how  can  a  Brah- 
mana  stripling,   unpracticed   in   arms  and  weak  in  strength, 
string  that  bow  which  such  celebrated  Kshatriyas  as  Salya  and. 
others,  endued  with   might   and   accomplished   in  the  sctehce- 
and  practiceiof  arms,:  could  not  ?     If  he  dosh  not  achieve  suc- 
cess in  this  untried  task  which  he  hath  undertaken  from  a  spirit 
of  boyish   restlessness,    the   entire   body.  of. Brahmanas  here' 
will  be   riduculous  in    the   eyes  of  the  assembled,  monarchs. 
Therefore,  forbid  this  Brahmana  that  he  may  not  go>to  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,  0  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.  0  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,  0  king,  I  said  what  was  proper, 
ads,  Enjoy^ye  all  whckt  hath  been  obtonnedi.  0  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,  0 
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,  '  0  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  <jf 
virtuous  men — 'the  son  of  Kunti — and  touching  the  feet  of 
that  prince  of  the  Ajamida  race.  Said,  '  I  am  Krishna  !  And 
the  son  of  Rohiny  fValadeva)  alsd,  approaching  Yudhish-thira, 
did  the  same.  And  the  Pa>udaVa«,  beholding  Krishna  and  Vala- 
deva, began  to  express  great  delight.  And,  0  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,  0  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,  0  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)  0  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,  0  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,  0  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,  0  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,  0  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  ?  0  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,  0  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,  0  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,  0  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!  0  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  '  0  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,  0  king,  in  this  matter  !' 

"Drupada  said,  '  0  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,  0  Bharata,  Yudhisb- 
thira,    Kunti,    and  Dhiishta-dyumna    discoursed  upoa   thia 


i55Q  UAHABBAKITA. 

iMatter.    Jasfc  at  tliat  time,  however,  Dwai  pay  an  a,  0  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, 0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,-— 

0  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,  0  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, 
<Q  king,  I  "cheerfully  grant  this  other  boon  in  the  fortri  of 
spiritual  sight.  Behold  now  the  sons  of  Kunti  eadufid  with 
their  sacred  and  celestial  bodies  of  old  !'  " 

Vaisampayana  continued,  "Saying  this,  that saered  BiSh' 


5SS  UAHABHAHATA. 

.mana,  "V}a3a,  of  generous  deeds,  hy  means  of  his  ascetic  poweft- 
granted  celestial  sight  unto  the  king.  And  thereupon  the 
king  beheld  all  the  Pandavas  endued  with  their  former  bodiea. 
And  the  king  saw  them  -  possessed  of  celestial  bodies,  with 
golden  crowns  and  celestial  garlands,  and  each  resembling 
Indra  himself,  with  complexions  like  unto  that  of  the  Sre  or 
the  sun,  and  decked  in  every  ornament,  and  handsome,  and 
youthful,  with  broad  chests  and  statures  measuring  about  five 
cubits.  And  endued  with  every  accomplishment,  and  deck- 
ed in  celestial  robes  of  great  beauty  and  in  fragrant  garlands  of 
excellent  make,  the  king  beheUl  them  as  so  many  three-eyed 
gods  (Mahadeva),  or  Vasus,  or  Rudras,  or  Adityas  themselves. 
And  observing  the  Pandavas  in  the  forms  of  the  Indras  (rf ' 
old,  and  Arjuna  also  in  the  form  of  Indra  sprung  from  Shakra 
himself,  king  Drupada  was  highly  pleased.  And  the  monarch 
wondered  much  on  beholding  that  manifestation  of  celestial 
power  under  deep  disguise.  And  the  king  looking  at  his 
daughter,  that  foremost  of  women  endued  with  great  beauty, 
like  unto  a  celestial  damsel,  and  possessed  of  the  splendour  of 
fire  or  the  moon,  regarded  her  as  the  worthy  wife  of  those 
celestial  beings,  for  her  beauty,  splendour,  and  fame.  And 
beholding  that  wonderful  sight,  the  monarch  touched  the  feet 
of  Satyavati'g  son,  exclaiming,  '  0  great  Ilishi,  nothing  is 
wonderful  in  thee  !'  And  the  Rislii  cheerfully  continued,  'la 
a  ceriain  hermitage  there  was  an  illustrious  Eishi's  daughter, 
who,  though  handsome  and  chaste,  obtained  not  a  husband. 
And  the  maiden  gratified,  by  severe  ascetic  penances,  the  god 
Shankara  (Mahadeva).  And  the  lord  Shankara,  gratified  with 
her  penances,  told  her  himself, — Ask  thou  the  boon  thou  de- 
sirest  !— Thus  addressed,  the  maiden  repeatedly  said  unto  the 
toon-giving  Supreme  lord, — I  desire  to  obtain  a  husband  poss- 
essed of  every  accomplishment.— And  Shankara,  the  chief  of 
the  gods,  gratified  with  her,  gave  her  the  boon  she  asked;  say- 
ing,— Thou  shalt  have,  amiable  maiden,  five  husbands. — The 
maiden,  who  had  succeeded  in  giaiifying  the  god,  said  again, — 
O  Shankara,  I  desire  to  have  from  thee  only  one  husband 
possessed  of  every  virtue  !— The  god  of  gods,  well  pleased 
^ith  her,  spake  again,  saying,— Thou  hast,  0  maiden,  address- 


^^■ 

ed  me  full  five  times,  repeating,  give  ms  a  husband.  Tlievp- 
fore,  O  amiable  one,  it  shall  even  be  as  thou  liast  asked, 
Bleat  be  thou.  All  this,  however,  will  happen  in-  a  future 
life  of  thine. — ' 

"Vyasa  continued,  '  0  Drupada,  this  thy  daughter  of  celea* 
tial  beauty  is  that  maiden.  Indeed,  the  faultless  Krishna. 
Sprung  in  Prishata's  race  hath  been  pre-ordained  to  becom© 
the  common  wife  of  five  husbands."  The  celestial  Sree,  "hav- 
ing  undergone  severe  ascetic  penances,  hath,  for  the  sake  of 
the  Pandavas,  taken  her  birth  as  thy  daughter,  in  the  course  of 
thy  grand  sacrifice.  That  handsome  goddess  waited  upon  by  all" 
the  celestials,  shall,  as  a  consequence  of  her  own  acts,  become 
the  (common)  wife  of  five  husbands.  It  is  for  this  that  the 
Self-create  hath  created  her.  Having  listened  to  all  this,  O 
king  Drupada,  do  what  thou  desirest  !'  " 

Thus  ends  the  hundred  and  ninety-ninth  Section  in  the' 
Vaivahika  of  the  Adi  Parva. 


Section  CO. 
(  Vaivahika  Parva,  continued. ) 

Vaisampayana  said,  "  Drupada,  on  hearing  this,  observed, 
•O  great  Rishi,  it  was  only  when  I  had  not  heard  all  this  fi'om 
thee  that  I  had.  sought  to  act  in  the  way  I  told  thee  of.  Now,- 
however,  that  I  know  all,  I  cannot  be  indifferent  to  what  hath 
been  ordained  by  the  gods.  Therefore  do  I  resolve  to  accorn- 
plish  what  thou  hast  said.  The  knot  of  destiny  cannot  be 
untied.  Nothing  in  this  world  is  the  result  of  our  own  acts. 
That  which  hai  been  appointed  by  us  in  view  of  securing  one 
only  bride-groom  hath  now  terminated  in  favor  of  many.  As 
Krishna  (in  a  former  life)  had  repeatedly  said,— 0.  give  me  a 
husband! — the  great  god  himself  even  gave  he^  the  boon  she 
had  asked.  The  ijod  himself  knoweth  the  right  or  the  wrong 
of  t"his.  As  regards  myself,  when  Shankra  hath  ordained  so, 
right  or  wrong,  no  sin  can  attach  to  me.  Let  these  with 
happy  hearts  take,  as  ordained,  the  hand  of  this  Krishna  with 
due  rites.'  '■'  <  ' 

Vaisampayana   continued,  "Then  the  illustrious 'Vyasa, 


f^  HAHABHARliT*. 

addreS&ing  YuJhish^thtra  the  just,  said,  'Today  is  aft  ausplcwiS 
day,  0  son  of  Pandu  !  This  day  the  moon  entereth  the  conjunc- 
tion called  Patishya.  Take  thou  the  hand  of  Krishna  today, 
thyself  first  before  thy  brothers !'  When  VySaa  had  said  so, 
king  Yajna-sena  along  with  his  son  made  preparations  for  the 
Wedding.  And  the  monarch  brought  various  costly  articles 
as  marriage  presents.  And  he  brought  out  his  daughter 
Krishna  also,  decked,  after  a  bath,  in  many  jewels  and  pearls. 
Then  there  came  to  witness  the  Wedding  all  th^riends  and." 
relatives  of  the  king,  ministers  of  state,  and  many  BrEhmanas 
dad  ditizens.  And  they  all  took  their  seats  acc6rding  to 
their  respective  ranks.  And  adorned  with  that  concourse  of 
principal  men,  •flrith  its  yard  decked  with  lotuses  and 
lilies  scattered  thereon,  and  beautified  with  lines  of  troops; 
king  Drupada's  palace,  festooned  around  with  diamonds  and 
precious  stones,  looked  like  the  firmament  studded  with 
brilliant  stars.  Then  those  princes  of  the  Kuru  line,  endued 
with  youth  and  adorned  with -ear-rings,  attired  in  costly  robes 
and  perfumed  with  sandal  paste,  bathed  and  performed  the  usual 
rites  of  religion,  and  accompanied  by  their  priest,  Dhaumyn, 
possessed  of  the  splendour  of  fire,  entered  the  wedding  hall, 
one  after  another  in  due  order,  and  with  glad  hearts,  like 
lAighty  bulls  entering  the  fold.  Then  Dhanmya,  well  conver- 
sant with  the  Vedaa,  igniting  the  sacred  fire,  poured  with  dua 
vawntvas  libations  of  clarified  butter  into  that  blazing  element. 
And  calling  Yudhisib-tliira  there,  Dhaumya  acquainted  with 
mumtras  united  him  with  Krishnl,.  And  walking  round  the 
fire  th«'bride-'gfoom  and  the  bride  took  each  other's  hand.  And 
after  their  union  was  complete,  the  priest  Dhaumya,  taking 
lesbve  of  Yudbish-tbira,  that  ornament  of  war,  went  out  of  the 
palace.  Thefe  those  mighty  chftridteera, — those  perpetuatora 
of  the  Kuru  lim^,— those  princes  attired  in  gorgeous  dreSses, 
tnok  t?he  hand  of  that  befst  of  women — day  after  day.  And, 
Q  king!  the  celestial  Bishi  told  me  of  a  very  wonderfnl 
and  extraoirdinary  thing  (in  connection  with  these  marriages),' 
mHy  that  the  illustrious  princess  of  slender  "waist,  regained 
her  virginity  day  by  day  after  a  previous  marriage.  And 
after  tfie  weddings  w6re  complete,  king  Drupada  gave  wnto 


ADIPARTA,  S59 

those  mighty  charioteers  various  kinds  of  excellent  wealth. 
And  the  king  gave  unto  them  one  hundred  chariots  with 
^Iden  flag-staffs,  each  drawn  by  four  horses  with  golden  bridles. 
And  he  gave  them  one  hundred  elephants  all  possessing 
auspicious  marks  on  their  temples  and  faces,  and  like  unto  a 
hundred  mountains  with  golden  peaks.  And  he  also  gave 
them  a  hundred  female  servants  all  in  the  prime  of  youth  and 
deckel  in  costly  robes  and  ornaments  and  floral  wreathes.  And 
the  illustrious  monarch  of  the  lunar  race  gave  unto  each  of 
those  princes  of  celestial  beauty,  making  the  sacred  fire  a 
■witness  of  his  gifts,  a  lakh  of  coins  and  many  costly  robes  and 
ornaments  of  great  splendour.  And  the  sons  of  Pandu  en- 
dued with  great  strength,  after  their  weddings  were  over,  and 
after  they  had  obtained  Krishna  like  unto  a  second  Sree  along^ 
with  great  wealth,  passed  their  days  in  joy  and  happiness,  like 
tio  many  Indras,  in  the  capital  of  the  king  of  Panchala. " 

Thus  ends    the  two   hundredth   Section  in  the  Vaivahika 
■of  the  Adi  Parva. 


Section   CCI. 
(  Vaivahika  Parvd  continued.  ) 

Vaisampayana  said,  "King  Drupadn,  after  his  alliance  with 
the  PS.ndavas,  had  all  his  fears  dispelled.  Indeed,  the  monarch 
no  longer  stood  in  fear  of  even  the  gods.  And  the  ladies  of 
the  illustrious  Drupada's  household,  approaching  Kunti,  in- 
troduced themselves  unto  her,  mentioning  their  respective 
names;  and  worshipped  her  feet  with  heads  touching  the 
ground.  And  Krishna  also,  attired  in  red  silk  and  her  wrists' 
still  encircled  with  the  auspicious  thread,  saluting  her  mo- 
thei--in-law  with  reverence,  stood  contentedly  before  her  with' 
joined  palms.  And  Pritha,  from  affection,  pronounced  a 
blessing  upon  her  daughter-in-law  endued  with  beauty  an^ 
every  auspicious  mark  and  possessed  of  a  sweet  dispositibiS 
and  good  character,  saying,  'Be. thou  unto  thy  husbands  as 
Shachi  unto  Indra,  Swaha  unto  Vibhavasu,  Rohini  unto 
Soma,  Damayanti  unto  Nala,  Vadra  unto  Vaisravana,  Arun- 
dhatiunto  Yashishta,  Lakshmi  «at^  ■J^arayanaf  0  amiable 


060  UAHABBARATA, 

one,  be  thou  the  mother  of  long-lived  and  heroic   children  ami 
possessed  of  every  thing  that  can  make  thee  happy  {    Let  luck 
and   prosperity   ever  wait  on   thee  j     And  wait  thou   ever  oa 
husbands  annointed   for  the  performiince  of  grand   saerifiees. 
A-fid  be  thou  devoted  to  thy  husbands.     And  let   thy   days  be 
ever  passed  in  duly  entertaining  and  reverencing   guests   and 
straugers  arrived  at  thy  abode,  and  the  pious   and  the  old  and 
children  and  superiors.     And  be  thou  installed  as  the  Queen  of 
the  kingdom  and  the  capital  of  Kurujangala,  with  thy  husband,. 
Yudhish-thira   the  just  j     AnJl,   0   daughter,   let   the   whole 
eftrtb,  conquered  by  the  prowess  of  thy  husbands  endued  with 
great  strength,  be  given  aWay  by  thee  unto  Brahmanas,  in  the 
horse-sacrifice!      0   thou   accomplished   one,    whatever  gems' 
there  are  on  earth   possessing   superior   virtues,  obtain  thou,, 
Olwcky  one,  and  be   thou    happy  for.  a  full  hundred  years! 
And,   O  daughber-in-law,  as  I  rejoice   today  in  beholding  thee: 
a<ttiired  in  red  silk,  so  shall  J   i^ejoice  again,  wl>en,  0  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,  0 
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,  0  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,  0  Suyodliana,  for  teHing  me' 
what  thoit  hast  hit  upon,  and  what,  0  EMheya,  thou  tdo- 
hast  hit  upon  t' 

"Duryodbana  said,  'Let  us,  0  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,  0 
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,  0  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;  0  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,  0  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,  0  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.  0  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 !  0  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,  0  Dhrita-rashtra  !     And,  0  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,  0  thou  tiger  among   men,  isbeneficialto  all; 
If  thou  actest  otherwise,  evil   will   befall   us   all.    And  thou 
too  shalt  be  covered  with  dishonor.  0  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,  0  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.     0  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,  0  son  of  Gandhari,  ill  able  to  meet 
any  living  creature.  And,  0  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,  0  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,  0  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,  0  king,  let  plenty  of  ornaments  of  pure  gold 
be  given  unto  Draupadi.  And  let,  0  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  !  0  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,  0  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,  0   king,  and   the  sons  of' 

Fanduj  with  eqjixal  eyes.    And  without   doubt,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  king,   have  received  thy  permission  to  go 
thither,  I  shall  send  information  unto  Dhrita-rashtra  by  quicl^ 
messengers.    Then,  0  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,  0  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,  0  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,  0  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 

<A.i-juna),  like  the  celestials  by  the  wielder  of  the  thunder-' 
bolt,  reside  ye  -at  Khamlava-prastha,  taking  half  the  king- 
dom !■ " 
•  Vaisampayaiia  continual,  "Agreeing  to  wl)at  Dhrita-vashtra 
saiil,  those  bulls  among  raea  worshipping  the  king,  set  oufi 
fforn  Hastinapore.  And  content  with  half  the  kingdom,  they 
removed  to  Khaniava-prastha,  which  was  an  unreclaimed' 
desert.  Then  those  heroes  of  undeterioratirtg  splendour— rtha' 
Pandavas — with  Krishna  in  the  van,  arriving  there,  beautified 
the  place  and  made  it  like  unto  a  secoml  heaven.  And  those 
mighty  charioteers  selecting  with  Dvvaipayana's  assistances 
sacrel  and  auspicious  region,  performed  certain  propitiatory 
ceremonies  and  measured  out  a  piece  of  land  for  their  "city* 
And  surrounded  by  a  trench  wide  as  the  sea  and  by  walla 
reaching  high  into  the  heavens  and  white  as  the  fleecy 
clouds  or  the  rays  of  the  moon,  that  foremost  of  cities  rose 
adorned  like  the  capital  of  the  nether  kingdom  (Bhogavali) 
encircled  by  tlie  Nagas.  And  it  stood  alorned  with  palatial 
mansions  and  numerous  gates  each  furuishel  with  a  couple 
of  pannels  resembling  the  outstretched  wings  of  Gadura, 
And  the  gateways  that  protected  the  town  were  high  as  the 
Mandara  mountain  and  massy  as  the  clouds.  And  furnishecl 
with  numerous  weapons  of  attack,  the  missiles  of  the  foe 
"could  not  make  the  slightest  impression  on  them.  And 
they  were  almost  covered  with  darts  and  other  missiles  like 
double-tongaed  snakes.  And  the  turrets  along  the  walls  were 
filled  with  armed  men  in  course  of  training.  And  the  wall's 
■were  lined  with  numerous  warriors  along  tiieir  whole  length. 
■And  there  were  thousands  of  sharp  hooks  and  shataghnis 
(machines  slaying  a  century  of  warriors)  and  numerous  other 
machines  on  the  battlements.  And  there  were  also  large  iroa 
^wheels  planted  on  them.  And  with  all  these  was  that  fore- 
most of  cities  adorned.  And  the  streets  were  all  wide  and 
laid  out  excellently.  And  there  was  no  fear  in  them  of  acci- 
dents. And  decked  with  innumerable  white  mansions,  the 
city  became  like  unto  Xmaravati-and  came  to  be  called  Indra- 
^prastha  (like  unto  Indra's  city).  And  ijia  delightful  and  aus- 
picious part  of  the  city  rose  the  palace  of  the  Pandavas  filled 

73 


S^  UAHA-RHARATA, 

■with  every  kind  of  wealth  and  like  unto  the  palace'Of  the 
celestia.!  treasurer  (Kuvera)  himself.  AaJ  it  looked  very 
much  like  a>  mass  of  clouds. 

"And  when  the  city  was   built,  there   came,  0   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,  0  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,  0  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"! 
0  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,  0  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<led  thereto,  the  brothers  did  nol  still  breafe' 
their  vows.  And  when  it  was  found  that  all  this  produced- 
not  the  slightest  impression  on  any  of  the  two,  both  the  women 
and  the  Kakshasa  vanished  from  sigh*.  At  last  the  Grand-sire* 
himself,  the  Supreme  loi-d  ever  seeking  the  welfare  of  all; 
came  unto  those  great  Asuras  and  asked  them  to  solicits 
the  boon  they  desired.  Then  (she  brothers  Sunda  and  XJpasun- 
da,  both  of  great  prowess,  beholding  the  Grand-sire,  rose  froms 
their  seats  and  waited  with  joined  hands.  And  the  brother* 
both  said  unto  the  god, — 0'  Grand-sire,  if  thou  hast  been 
pleased  with  these  our  ascetic  austerities,  and  art,  O  lord,  pro- 
pitious unto  u-8,  then  let  us  have  knowledge  of  all  weapons. 
and  of  all  powers  of  illusion  !  Letus  be  endued  with  great' 
strength,  and  let  us  be  able  to  assume  every  form  at  willT 
And  last  of  all,  let  us  also  be  immortal!  Hearing  these  wordsf 
of  theirs,  BrhamS  said, — Except  the  immortality  ye  ask  for,  je 
shall  even  be  all  that  ye  desire  !  Sulicifr  ye  some  form  o? 
death  by  which  ye  may  still  be  equal  unto  the  immortals  f 
And  since  ye  have  undergone  Ihese  severe  ascetic  austerities' 
from  deaire  of  sovereignty  alone,  I  cannot  confer  on  ye  tha 
boon  of  immortality  !  Ye  have  performed  your  ascetic  penance* 
even  for  the  subjugation  of  the  three-worlds.  It  is  for  this,  O 
laighty  Davtyas,  tiiat  I  cannot  grant  ye  what  ye  desire  !— ^' 

"  Niwada  continued,  'Hearing  these  Itrords  oTBrabma,  San- 
d»  ftad  UpaflUnda  said,  '0  Graud-sire,  let  us  Jjave  no  fear  th«n 


Am  PART  A,  &8S 

FiKSiYi   any   cveated   thing,  mobile   or  im'mobrle,  in    the    three 
worlds,  except   only   from  each  other  ! — The  Grand-sire  then 
Bfcid, — I  grant  ye  what  ye  have  asked  and  said,  even  this  your 
desire! — And  granting   tliem   this  boon,  the   Grand-aire  made 
them    desist   from   therr   asceticism,  and  returned   to  his  owa 
rfipfion.     And  the  biothera — those  mighty  Baityas-^having  re* 
ceived  those  several   boons,  became    incapable  of  being  slaia 
by  anybody   in   the   universe.     And  they   then  returned  t» 
their  own  abode.    And  all  their  friends  and   relatives,  behold- 
ing those   Daityas  of  great  intelligence,  crowned  with  success 
in  fciie  matter  of  the  boons  they  had  obtained,  became  exceed- 
ingly glai.    And  Sania  and  U[)asunda  then  cut  off  their  matt- 
ed locks  and   wore  coronets  on  their  heads.    And  attired  in 
costly   robes   and   ornaments,  they   looked  exceedingly   hand- 
some.    And  they  caused  the  moon  to  rise  over  their  city  every 
night  even  out  of  his  season.     And  their  friends  and  relatives 
gave   themselves  up  to  joy  and  merriment  with  happy  hearts. 
And   Eat,  Feed,   Give,  Make  merrif,  Sing,  Brink,  were   the 
sounds  heard  every   day  in  every  house.     And  here  and  there 
arose   loud  uproars  of  hilarity  mixed   with  clappings  of  hand, 
which  filled  the  whole  city  of  the  Daityas.     And  the   Daityas, 
papable  of  assuming  any  form  at  AviH,  engaged  in  every  kind  of 
amusement  and  sport  and  scarcely   noticed  the  flight  of  time, 
even  regarding  a  whole  year  as  a  single  day. 

Thus  ends    the  two  hundred  and   eleventh  Section  in   th© 
Rajyalava  of  the  Adi  Parva. 


Section    CCXII. 

(  Rajya-lava  Parvd  continued.  ) 

Vaisarapayana  said,  "Narada  continued,  'And  as  soon  as 
those  festivities  came  to  an  end,  the  brothers  Sunda  and  Upa- 
sunda,  desirous  of  the  sovereignty  of  the  there  worlds,  took 
counsel  and  commanded  their  forces  to  be  arranged.  And  ob- 
laining  the  assent  of  their  friends  and  relatives,  of  the  elders 
of  the  Daitja  race,  of  their  ministers  of  stnte,  and  perform- 
ing the  preliminary  rites  of  departure,  they  set  out  in  the 
fuight   when,t?he  constellation   Magha  was  on  the.i^scendanjb, 


58*  MAHABHABATA. 

And  the  brothers  set  out  with  a  large  Daiiya  force  eased  m 
mail  aad  ariaaed  with  maces  and  axes  and  lances  and  eliibs. 
And  the  Daifcya  heroes  set  out  on  their  expedition  with  joyous 
hearts,  the  charanas  chaunting  auspicious  panegyrics  indicative 
of  their  future  triumphs.  Furious  in  war,  the  Baitya  brothers 
capable' of  going  everywhere  at  will,  ascended  the  skies  and. 
went  unto  the  region  of  the  celestials.  And  the  celestials' 
knowing  that  they  were  coming,,  and  acquainted  also  with  the 
boons  granted  untd  them  by  the  Supreme  Deity,  leaving 
heaven  sought  refuge  in  the  region  of  Brahma.  And  endued 
with  fierce  prowess,  the  Daitya  heroes  soon  subjugated  the 
region  of  Indra,  and  vanquishing  the  tribes  of  the.  Yakshaa 
and  Rikshas,  and  every  creature  ranging  the  skies,  came 
away.  And  those  inight.y  charioteers  next  subjugated  the 
Nagiis  of  the  nether  region,  and  then  the  inmates  of  the  ocean 
and  then  all  the  tribes  of  the  Mlechchas.  And  desirous  next 
of  subjugating  the  whole  earth,  those  heroes  of  irreaitible  rule, 
summoning  their  soldiers  issued  these  cruel  commands  :—*■ 
Brahmanas  and  royal  sages  (on  earth)  by  their  libations  and 
pther  food  offered  in  grand  sacrifices,  increase  the  energy  and 
strength  of  the  gods  as  also  their  prosperity.  Engaged  ia 
such  acts,  they  are  the  enemies  of  the  Asuras.  All  of  us, 
iherefore,  mustering  together,  should  completely  slaughter 
them  oif  the  face  of  the  earth. — Ordering  their  soldiers  thus 
bn  the  eastern  beach  of  the  great  ocean,  and  entertaining  such 
a  cruel  resolution,  the  Asura  brothers  set  out  in  all  directions. 
And  those  that  were  performing  sacrifices  and  the  Brahmanas 
that  were  assisting  at  those  sacrifices,  the  mighty  brothers 
instantly  slew.  And  slaughtering  them  with  violence  they, 
departed  for  some  other  place.  And  their  soldiers  threw 
Sfito  the  frater  the  sacrificial  fires  that  were  in  the  assylums 
■of  Munis  having  their  souls  under  complete  control.  And 
'the  curses  uttered  by  the  illustrious  Rishis  in  wrath,  ren- 
-dered  abortive  by  the  boons  granted  (by  Bramha),  touched 
^not  tlie  Asura  brothers.  And  when  the  Brahmanas  saw 
•that  their  curses  produced  not  the  slightest  effect  like  shafts 
■shot  at  stones,  forisaking  their  rites  andvows  they  fled  in  all 
directions,     And  evea-  Ibose   Biehis  ou   the   eacth  tkat  ^YerQ 


ADIPARYA,  58o 

crownei  with  ascetic  success,  and  had  their  passions  under 
complete  control  and  were  wholly  engrossed  in  the' meditation 
of  the  Deity,  from  fear  of  the  Asura  brothers,  fled  like  snake3 
at  the  approach  of  Vinata's  son  (Gadura).  And  the  sacred 
asylums  were  all  trodden  dow a  and  broken.  And  the  sacrificial 
jars  and  vessels  being  broken,  their  (sacred)  contents  were 
scattered  over  the  ground.  And  the  whole  universe  became 
empty,  as  if  its  creatures  had  all  been  stricken  down  during 
the  season  of  general  dissolution.  And,  O  king,  after  the 
Rishis  had  all  disappeared  and  made  themselves  invisible,  botb 
the  great  Asuras,  resolved  upon  their  destruction,  began  to 
assume  various  forms.  And  assuming  the  forms  of  maddened 
elephants  with  temples  rent  from  excess  of  juice,  the  Asura 
pair  searching  out  the  Rishis  who  had  sheltered  themselves 
in  caves,  sent  them  to  the  region  of  Yama.  And  sometimes 
becoming  as  lions  and  again  as  tigers  and  disappearing  the 
next  moment,  by  these  and  other  methods  the  cruel  pair,  see- 
ing the  Rishis,  slew  them  instantly.  And  thus  sacrifices  and 
study  ceased,  and  kings  and  Brahmanas  were  exterminated. 
And  the  earth  became  utterly  destitute  of  sacrifices  and  festi- 
vals. And  the  terrified  people  cried,  OJi  and  Alas,  and  all 
buying  and  selling  were  stopped.  And  all  religious  rites 
ceasel,  and  the  earth  became  destitute  of  sacred  ceremonies 
and  marriages.  And  agriculture  was  neglected  and  cattle  were 
BO  longer  tended.  And  towns  and  asylums  became  desolate. 
And  scattered  over  with  bones  and  skeletons,  the  earth  assum- 
ed a  frightful  aspect.  And  all  ceremonies  in  honor  of  the 
pitris  were  suspended,  and  the  sacred  sound  of  Vashat  and 
the  whole  circle  of  auspicious  rites  ceased.  And  the  earth  be- 
came frightful  to  behold.  And  the  sun  and  the  moon,  the 
planets,  stars,  stellar  constellations,  and  other  dwellers  of  the 
firmament,  witnessing  these  acts  of  Sunda  and  Upasunda, 
grieved  deeply.  And  subjugating  all  the  points  of  heaven  by 
means  of  such  cruel  acts,  the  Asura  brothers  took  up  their 
abode  in  Kurukahetra,  without  a  single  rival. '  " 

Thus  ends    tlie   two  hundred  and  twelfth  Section  in  the 
Bajya-lava  of  the  Adi  Parva. 

n 

'7i 


Section  CCXIII. 

(Majya-lavd  Parva  continued.) 

Vaisampayana  said,  "  Narada  continued,  'Then  the  celes* 
tial  Eishis,the  SiddhaSy&ad  the  highrsouled  Rishis  possessing  the 
attributes  of  Shamu  and  Dama,  beholding  that  act  of  uaiver-i 
aal  slaughter,  were  affected,  with  great  grie£  With  tbeit 
passions  and  senses  and  souls  under  complete  control,  they  then 
went  to  the  abode  of  the  Grand-sire,  moved  by  compassujs 
for  the  universe.  And  arrived  there,  they  beheld  the  Grand? 
sire  seated,  with  the  gods,  the  Siddhas,  and  the  BrahTnarshis 
around.  And  there  were  tbe  god  of  gods- — MahadeV4,  and 
Agni  accompanied  by  VSyu,  and  the  Moon  and  the  Sun,  and 
Shakra  and  Rishis  devoted  to  the  contemplation  of  Brahma, 
and  the  Vaikhanasas,  the  Valikhillyas,  the  Vanaprastjias,  the 
Ma.richipas,  the  Ajas,  the  Avimudas,  and  other  ascetics  of  great  < 
energy.  And  all  these  Rishis  had  been  sitting  with  the 
Grand-sire,  when  the  celestial  and  other  Rishis,  approaching 
Brahma  with  sorrowful  hearts,  represented  unto  him  all  the 
acts  of  Sunda  and  Upasunda.  And  they  represented  unto  the 
Grand-sire  in  detail  everything  that  the  Asura  brothers  hac^ 
done,  how  they  had  done  it  all,  and  in  what  order.  Then  all  the 
celestials  and  the  great  Rishis  represented  that  very  matter 
unto  the  Grand-sire.  And  the  Grand-sire,  hearing  everything 
they  said,  reflected  for  a  moment  and  settled  in  his  mind  as 
to  what  he  should  do.  And  resolving  to  compass  the  destruc- 
tion of  the  Asura  brothers,  he  summoned  Viswakarma  (thq 
celestial  artificer).  And  seeing  Viswakarma  before  him,  the 
Grand-sire  possest  of  supreme  ascetic  merit  commanded  him, 
saying, — Create  thou  a  damsel  capable  of  captivating  all  hearts. — 
And  bowing  down  unto  the  Grand-sire  and  receiving  his  com- 
mand with  reverence,  the  great  artificer  of  the  universe  creat- 
ed a  celestial  maiden  with  careful  attention.  And  Viswa- 
krit  &cab  collected  whatever  of  tandsome  creatures,  mobile  or 
immobile,  there  were  in  the  three  worlds.  And  he  placed  gems 
by  crores  upon  the  body  of  ihe  damsel  he  created.  Indeed, 
%h9  celestial  maiden  that  he  created  was  almost  a  mass  oi 


gems.  And  created  with  great  care  ty  Viswa-karma,  tlie, 
damsel,  ia  beauty,  became  uarivalled  among  the  women  of 
the  three  worlds.  And  there  was  not  even  a  minute  part  of 
her  body  which  by  its  wealth  of  beauty  could  not  rivet  tha 
gaze  directed  towards  it  of  the  beholders.  And  like  unto  the 
embodiment  of  Sre^  herself,  that  damsel  of  extraordinary  beauty 
captivated  the  eyes  and  hearts  of  every  creature.  And  becausa 
she  had  been  created  with  portions  of  every  gem  taken  ia 
minute  measures,  the  Grand-sire  bestowed  upon  her  the  namer 
of  Tilattama.  And  as  soon  as  she  started  into  life,  the  damsei 
bowed  down  to  Brahma  and  with  joined  hands  said, — 0  lorci 
of  every  created  thing,  what  task  am  I  to  accomplish  and  for 
■what  have  I  been  created  ? — ^And  the  Grand-sire  answered,— ^ 
Go,  O  Tilottama„  unto  the  Asuras,  Sunda  and  UpasundaT 
And,  O  amiable  one,  tempt  them  with  thy  captivating  beauty  t 
And,  O  damsel,  conduct  thyself  there  in  such  a  way  that  the 
Asura  brothers  may,  in  consequence  of  the  wealth  of  thy 
beauty,  quarrel  with  each  other  as  soon  as  they  cast  their  eyes- 
upon  thee  ! — ' 

"Narada  continued,  'Bowing  down  unto  the  Grand-sire  ancC 
saying^^^o  be  it, — the  damsel  walked  round  the  celestial  con-^ 
elave.  And  the  illustrious  Brahma  was  then  sitting  witb 
face  turned  eastwards,  and  Mahadeva  also  with  face  towards- 
the  east,  and  all  the  celestials  with  face  northwards,  and  the 
Rishis  with  faces  towards  all  directions.  And  while  Tilottama 
was  walking  round  the  conclave  of  the  celestials,  Indra  and> 
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,  0  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,  0  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  0  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,  0  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,  0  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,  0  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,  0  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, 

0  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,  0  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,  0  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,  0  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,  0  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 

0  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,  0  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,  0  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,  0  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,  0  Bharata, 
at  the  same  time.    And  we  began  to  sing  and  smile  and  other- 
wise  tempt   that   Brahmana.    But,  0   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,  0  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,  0  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,  0  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,  0  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),^  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  Partha,  sport  in 
the  waters  as  we  like,  in  the  company  of  friends !'  " 

Vaisampayana  continued,  "  Then,  0  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,  0  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,  0 
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  0  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,  0  Muni,  how  the 
Khandava  forest  was  consumed  in  days  of  yor6  !  " 

Vaisampayana  said,  "  0   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,  0  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 
<have  all  been  fatigued.  Aud  wearied  aa  we  have  ]been  in  conse- 


iiDI  PiBTl/'  619 

quence  of  these  lalora,  it  liehoveth  tkee  to  give  us  leave!  0  sin- 
less one,  from  loss  of  judgment  thou  canst  not  wait,  (but  urgest 
us  repeatedly).    Go  unto  Rudra  !    He  will  assist  at  thy  sacri- 
fice !'    Hearing  those  words  of  censure  and  wrath,  king  Swetki 
became  angry.    And  the  monarch  wending  to  the  mountain  of 
Kylasa,  devoted  himself  to  ascetism  there.    And,  O  king,  tha 
monarch   began  to  worship  Mahadeva,   with   fixed  attention, 
and  observing  the  most  rigid  vows,  and  foregoing  all  food  at 
times,  he  passed  a  long  time.    And  the  monarch  ate  only 
fruits  and  roots  sometimes  at  the  twelfth  and  sometimes  at  tha 
sixteenth  hour  of  the  whole  day  (of  twenty  four  hours),.    And 
king   Swetaki  stood  for  six  months,  rapt  in  attentfon,  with 
arms  upraised  and  stead-fast   eyes,  like  the  trunk  of  a  tree  or 
a  colum-n  rooted  to  the  ground.    And,  O  Bharata,  Sankara  at 
last,  gratified   with  that  tiger  among,  kings  who  was  under- 
going^ such  hard  penances,  showed  himself,  unta.  the  king.    And 
th«  god  spake  unto  the  monarch  in  a  calm,  and  grave  voicBi 
'Q  tiger  among^  kiog«,  O,  oppressor  of  all  foes,  I  have  been 
gratified  with  thee  for  thy  asceticism  !    Blest  be  thou  !    Ask 
now   the  boon,  that  thou,  O' king,,  desirest !'    Hearing   thes^ 
words  of  Rudra  of  immeasuEabl&  energy,  the  royal  sage  bowed 
down  unto,  that  high-souied-  deiby  and  replied,  saying,  '0-illus* 
trious  one-;  O-  thou   who   art  worJiippedof  the  three  worlds,  if 
thou  hast  been  gratified- with  moj  then,  O  thou  god  of  gods, 
assist  m&  thyself,  O  lord  of  the  celestials,  in  my   sacrifice  t' 
Hearing  these  words  spoken  by  the  monarch,  the  illustrious 
god   was  gfatifi«d>  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,  0  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  <Sac?as^«8  who  had  helped  him  in  Kfe," 

Vdsamyayna  continued,  "  Aud  in  that  sacrifice  of  Swetaki, 


IBiPiRVA,  621 

Agai  had  dmok  clarified  butter  for  twelve  yeb,rl    Ind«ed$ 
butter  had   been  poured  iato   Agni's  mouth  in  a  continuous 
stream  for  that  period.  Atid  having  draak  so  mudi  butter,  Agai 
vras  satiated,  and  desired  not  to  diink  butter  agaia  from    th^ 
hand  of  any  body  el^e  in  any  other  sacrifice.    And  Agni  became 
pale,  having  lost  his. color.    And  he  could  not  shine  as  beforis. 
Then  Agni  felt  a  loss  of  appetite  fromi   surfeit,  and  his  energy 
itself  became  weakened,  and  sickness  afflicted  him.  Then  whep 
the  drinker  of  sacrificial  libations  perceived  that  his  enfergy 
was  gradually  diminishing,  he  went  to  the  sacred  abode  of  Brahr 
ma,  which  is  worshipped  by   all.  -  And  approaching  the  great 
Deity  seated  on  his  seat,  Agni   said,  '0   exalted  one,  Swetaki 
hath  rby  his  sacrifice)  gratified  me  to  excess.    Even  now  I  am 
suffering  from  sutfeit  which   I  can  not  dispell.    And,  0  lord  of 
the  univeirse.  I  am  being    reduced  fooHh   in  splendour"  and 
Btrength  !    I  desire  to  regain  by  thy  gmee  ray  own  permaiien^ 
nature !'    Hearing   these  words  from   Hutavaha  ^Agui),   the 
illustrious   creator  of  all  things,  smilingly  repMed  unto   hint 
saying,  '0  exalted  oine,  thou  hast   eaten,  for  twelve  years,  a 
coriftinuoMS  stream  of  sarificial  butter  poured  inte  thy  mouth* 
It  is  for  this  that   illness  hath  affected  thee !    But,  Q  Agm, 
grieve  not  for  it  I    Thou  Shalt  soon  regain  thy  own  nature.    I 
<shall  dispell  this  surfeit  of  thiiie.     The  time  ferit  is  even  come, 
O  Yivavasu  !    The  dreadful  forest  M  Khandava,  that  abode  of 
the  enemies  of  the  giodsj  which  thou  hadstof  old  once  consumed 
\to  ashes  at  the  request  of  the  gods,  hath  now  beeome  the  faomie 
«r  numerous  creatures.    When  thou  hast  eaten  the  fat  of  those 
creatures,  tihOu  wilt  i^gain  tliy  own  nature!  Prficeed  thither  in 
fcaste  to  consume  that  f(irest  with  its  livang  population.    Thota 
•Shalt  then  be  cured  of  thy  malady  !'    And  hearing  these  words 
that  fell  from  the  lips  of  the  Su^yreme  Deity,  Hutashana  prfl- 
tseeded  with  great  «peed  afad  soon  reachel  the  forest  of  iChaii- 
dava  in  great   vigor.    And  arrived  thfere,  he  suddenly  blazed 
forth  in  anger,  assisted  by  Vayu.    And  beholdirig  Khandava 
on  fire,  the  dwellers   (of  the  fMBst)  that  were  there,  ma€e 
great  efforts  to  extinguish  the  conflagration.    And  etephants  By 
hundreds  and  thtfusands, 'speiedirig  in  anger,  breugbt  water  in 
their  trunks  and  soatteixd  it  upon  th«  fire.    Aad  thousands  of 


622  HAHABHABATA. 

many-headed  anakea,  mad  with  anger,  hastly  legan  to  scatter 
upon  the  fire  much  water  from  those  many  hoods  of  theirsi 
And  so,  O  bull  of  the  Bharata  race,  the  other  creatures  dwell- 
ing in  that  forest,  by  various  appliances  and  efforts,  soon  ez^ 
tinguished  the  fire.  In  this  way,  Agni  had  blazed  forth  in 
Kh&ndava  repeatedly,  even  for  seven  times.  And  it  was  in  this 
way  that  the  blazing  fire  was  extinguished  there  as  often  by 
the  dwellers  of  that  forest. " 

Thus  ends  the  two  hundred  and  twenty-fifth  Section   in  the 
Khandava-daha  of  the  Adi  Farva. 


Skction  CCXXVI. 
(  Khdndava-daha  Parva  continued. ) 

Taisampayana  said,  "  Then  Havyavafaana  (Agni)  in  anger 
^nd  disappointment,  with  his  ailment  uncured,  went  back  to 
the  Grand-sire.  And  he  represented  unto  Brahma  all  that 
Lad  happened.  And  the  illustrious  deity,  reflecting  for  a 
moment,  ^said  unto  him,  '0  sinless  one,  I  see  a  way  by  which 
thou  mayst  consume  the  forest  of  Khd>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,  0  king,  I  have  already  told  thee  what  he  said 
-  having  approached  the  illustrious  pair.  Aad,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0    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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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,  0  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»da<pa>la<,  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 !    0  Agni,  the  learned  represent  thee  as  the  clouds 
'in  the   heavens  charged   with  'lightning!    And,  0  Ag^i/  the 


ADlPARVAiv  637 

flames  put  forth  by  thee  consume  every  creature  j  And,  0  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,  0  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, — 0  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,  0  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<i 
licking  up  every  t'himg  along  his  path.'  " 

Vaisampayana  continued,  "  Having  addressed  one  another 
thus,  tlie  sons  of  Mandapala  then  each  devoutly  addressed  an 
eulo<yi3tic  hymn  to  Agni.  Listen  now,  O  monarch,  to  those 
hymns  as  I  recite  them. 

"Jaritari  said,  'Thou  art,  0  fire;  the  soul  of  air  I  Thou 
art  the  body  of  the  earth's  vegetation  !  O  Sukra,  water  iff  thy 
parent  as  thou  art  the  parent  of  water  !  0  thou  of  great  en- 
ergy, thy  flames,  like  the  rays  of  the  sun,  extend  themselves 
above,  below,  behind,  and  on  every  side." 

"Sarisrikka  said,  'O  smdke-banraered  god,  our  mother  is 
not  to  be  seen,  and  we  know  not  our  father  \  As  yet,  our 
feathers  have  not  grown.  We  have  none  to  protect  us  sav^ 
thee!  Therefore,  O  Agni,  infants  that  we  are*  0  protect  us! 
And,  0  Agni,  distressed  as  we  are,  protect  us  with  that  aus- 
picious form  thou  hast  and  with   those  seven  flames  of  thine ! 

81 


61^  UABlBHABiiTA, 

We  seek  protection  at  thy  hands  !  Thou  alone,  0  Agni,  art 
the  giver  of  heat  (in  the  universe) !  O  lord,  there  is  none 
else  (save  thee)  that  giveth  heat  to  the  rays  of  the  sun  j  0 
protect  us  who  are  young  and  who  are  Rishis  |  And,  0  Hjivya- 
•yaha,  he  pleased  to  go  hence  by  some  other  route.' 

"  Stamvamitra  said,  'Thou  alone,  O  Agni,  art  everything ! 
This  whole  universe  is  established  in  thee !  Thou  upholdest 
every  creature,  and  thou  supportest  the  universe  I  Thou  arb 
the  carrier  of  the  sacrificial  butter,  and  thou  art  the  excellent 
sacrificial,  butter  itself!  The  wise  know  thee  to  be  one  (as 
cause)  and  many  (as  effects) !  Having  created  the  three 
worlds,  thou,  O  Havya-vaha,  again  destroyest  thena  when  the 
time 'cometb,  swelliog  thyself  forth  !  Thou  art  the  productive 
cause  of  the  whole  universe,  aad  thou  also  art  the  essence  ia 
which  the  universe  dissolveth  itself  j' 

"  Drona  said,  '0  lord  of  the  universe,  growing  in  strength 
and  remaining  withia  their  bodies,  thou  causest  the  food  that 
living  creatures  eat  to  be  digested !  Everything,  therefore,  is 
established  in  thee,  O  Sukra,  O  thou  from  whose  mouth  the  Ye-^ 
l^as  have  sprung,  it  is  thou  who  assumest  the  form  of  the  sun, 
Bud  sucking  up  the  waters  of  the  earth  and  every  liquid  juice 
that  the  earth  yields,  givest  them  back  in  time  in  the  form  of 
rain  and  causest  everything  to  grow  !  From  thee,  0  Sukra,  are 
"these  plants  and  creepers  with  green  foliage.  Prom  thee  have 
Sprung  these  tanks  and  pools,  and  the  great  ocean  also  that  i^ 
ever  blessedj  0  thou  of  fierce  rays,  this  our  (human)  body 
dependeth  on  Varuna  (the  water-god)!  We  are  unable  to 
tear  thy  keat.  Be  thou,  therefore,  our  auspicious  protector  I 
O  destroy  us  aot !  0  thou  of  eyes  of  the  hue  of  copper,  0  thou 
of  red  neck,  O  thou  v^hose  path  is  marked  by  a  black  color, 
save  us  by  going  along  any  ];emote  route,  as  indeed^  the  oceap 
saveth  the  bouses  on  its  banks  1' " 

Vaisampayana  continued,  "  Thus  addressed  by  Drona — that 
Titterer  of  Brahma-^Agni,  well-pleased  at  what  he  heard,  ai^d 
remembering  also  the  promise  he  had  made  to  Mandapala,  re- 
plied unto  him,  saying,  'Thou  art  a  Rishi,  0  Drona  !  For  what 
thou  hast  said  is  Brahma  (-Vedic  truth).  I  shall  do  your  pleasure. 
'  3Fear  not !    Indeeed,    Mandapala  had  spoken  to  me  of  ye  to 


iDi  PA  tiv  A,  613 

the  effect  that  I  should  spare  his  sons  while  consuming  the 
forest.  The  words  he  spoke  and  thy  speech  also  are  entitled 
io  great  weight  with  me.  Say  what  I  am  to  do.  O  best  di 
Brahmanas,  I  have  been  greatly  pleased  with  thy  hyms. 
Blest  be  thou,  O  Brahmana  !' 

"Drona  said,  'O   Sukra,  these    cats  trouhle  us  every   day. 
O  Hutashana,  consume  them  with  their  friends  and  relatives  !  " 

Vaisampayaaa  continued,  "  Then  Agni  did  what  the  Sham' 
pas  asked  him  to  do,  telling   them  of  his  intentions.     And,  O 
Janamejaya,  growings  in  strength  be  began  then  to- consume  the 
forest  of  Khandava.  '* 

Thus  ends  the  two  hundred  and  thirty- fourth  Section  in  bh« 
Kh|ndava-daha  of  the  Adi  Parva. 


Section  CCXXXV. 
(  Khdndava-daha  Pai'va  continued,.  > 

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  m3m<dlf,  I  shall  henoei- 
forth  wander  alone,  as  a  fit  reward  foi*  my  having  attached 
myself  to  a  wicked  person.* 

"  Hearing  these  words,  Mandapala  replied,  '  I  do  not  wan« 
tier  over  the  earth  with  such  intentions  as  thO'U  coneeivesfi. 
It  is  only  for  the  sake  of  progeny  that  I  am  here.  And  even 
those  that  I  have  are  in  dangef.  He  who  easteth  off  what 
he  bath;  for  the  salce  of  what  he  may  acquire,  is  a  wicked 
person;  The  world  disregardeth  and  insulteth  him.  (There- 
fore, go  I  must.)  As  for  thyself^  thou  art  free  to  do  what 
thou  choosest.  This  blazing  fire  that  licketh  up  the  trees 
causeth  in  my  anxious  heart  sorrow  and  raiseth  thereift 
anticipations  of  evil !'  " 

Vaisampayana  continued,  "  Meanwhile,  after  the  fire  had 
left  the  spot  where  the  Sharrtgakas  dwelt,  Jarili.,  much 
attached  to  her  children,  hastily  came  thither  to  see  how  they 
were.  She  found  that  all  of  them  had  escaped  from  the  fire 
and  were  perfectly  well.  Beholding  their  mother  they  began 
to  weep,  though  safe  a'nd  sound.  And  she  too  shed  tears  on 
beholding  them  alive.  And  she  then  embraced,  one  by  one, 
all  hef  weeping  children.  Just  at  that  time,  O  Bharata,  the 
Rishi  Mandapala  arrived  there.  But  none  of  his  sons  ex- 
pressed joy  on  beholding  him.  But  the  Rishi  began  to  speak 
10  th'«m  one  after  another  and  unto  Jarita  also,  repeatedly. 
-But  neither  his  sons  nor  Jaritft  spoke  anything  'well  or  ill  unfo 
him  in  return. 

"Mandapala    (lieu   said,  'Who  amongst  these   is  thy  first- 
.;  1)0111,  and   who   the  next  after  him  ?    And   who  is  the  third, 


ADIPARTA.  645 

anl  who  the  youngest  ?  lam  speaking  unto  thee  wofully; 
■why  doat  thou  not  reply  to  me  ?  I  left .  thee,  it  is  true,  but  I 
was  not  happy  where  I  was.' 

"  Jarita  then  said,  'What  hast  thou  to  do  with  the  eldest  of 
th«8e,  and  what  with  -him  tliat  is  next  to  him  ?  What  ,with 
the  third;  and  what  with  the  youngest?  .  Go  npw  unto  that 
Lapita  of  sweet  smiles  and  endued  with  youth,  unto  whom  thou 
isrentst  of  old,  beholding  me  desficL^nt  in  everything.'  Manda- 
pala  replied,  'As  regards,  females,  there  is  nothing  so  des- 
tructive of  their  happiness  whether  in  this  oy  the  other  world 
as  a  co-wife  and  a  clandestine  lover.  There  is  nothing  like 
these  two  that  inflames  t^e  fire  of  hostility  and  causes  suqh 
anxiety.  Even  the  auspicious  and  well-behaved  Arundhati, 
qelebrated  amongst  all  creatures,  had  been  jealous  of  the  illus- 
trious Vashishtha  of  great  purity  of  mind  and  always  devoted 
to  the  good  of  his  wife.  And  Arundhati  insulted  even  that 
wise  Muni  amongst  the  (celestial)  seven.  And  in  consequence 
of  sacb  insulting  thoughts  of  hers,  she  has  become  a  little 
star,  like  fire  mixed  with  smoke,  sometimes  visible  and  somer 
times  invisible,  like  an  omen  portending  no  good,  (amongst  a 
constellation  of  seven  bright  stars  representing  the  seven 
Rishis).  I  took  to  thee  for,  the  safke  of  children.  And  I  never 
wronged  thee,  like  Vashishtha  who  never  wronged  his  yr'de, 
T-iou  hast,  therefore,  by  thy  jealousy,  behaved  towards  me  like 
Arundhati  of  old  towards  Vashishtha.  Men  should  never 
trust  women  even  if  they  he  wives.  Women,  when  they  have 
become  mothers,  do  not  much  mind  serving   their  husbands."' 

Vaisampayana  continued,  "  After  this,  all  his  children 
came  forward  to  worship  him.  And  he  ailso  began  to  speak 
kindly  towairds  tliem  all,  giving  them  every  assurance. " 

Thus  ends  the  Mo  hundred  and  thirty rfifth  Section  ia 
the  Khandava-daha  of  the  Adi  Parva. 


Section  CCXXXVI. 
(Khandava-daJia  Parva  continued. ) 

Vaiaampayana  said,  "  Mandapala  then  addressed  his  chil^ 
ren,  saying,  '  I  had  spoken  unto  Agni  for  the  safety  of  y^ 
all.  The  illustrious  deity  also  had  assured  me  that  he  wouFd 
grant  my  wish.  At  those  words  of  Agni,  and  knowing  thei 
virtuous  disposition  of  your  mother  as  also  the  great  energy 
that  is  in  ye,  I  came  not  here  earlier.  Therefore,  ye  sons,  do 
not  har hour  in  your  hearts  any  resentment  towards  me.  Ye 
afe  all  Rishis  acquainted  with  the  Vedas,  Even  Agni  kuoweth: 
ye  well.' " 

Vaisampayana  continued,  "Having  given  such  assurance* 
unto  his  sons,  the  Brahmana,  Mandapala,  took  with  him  hia 
wife  and  sons,  and  leaving  that  region  went  away  to  some 
other  country. 

"It  was  thug  that'  the  illustrious  god  of  fierce  raja,' 
Tiaving  grown  in  strength,  consumed  the  forest  of  Khandava,' 
with  the  help  of  Krishna  and  Arjiina,  for  the  good  of  the 
world.  And  Agni,  having  drunk  several  rivers  of  fat  and 
marrow,  hecame  highly  gratified,  and  showed  himself  to  Ar- 
juna.  Then  Purandara,  surrounded  by  the  Marutas,  descend- 
ed from  the  firmament  and  addressing  Partha  and  Keshava 
said,  '  Ye  have  achieved  a  feat  that  a  celestial  even  could  not. 
Ask  ye  each  a  boon  that  is  not  obtainable  by  any  man.  I 
have  been  gratified  with  ye  !' " 

Vaisampayana  continued,  "  Then  Partha  asked  of  Indra 
all  his  weapons.  At  this  Shakra  of  great  splendour,  having^ 
fixed  the  time  for  giving  them,  said,  '  When  the  illustrious 
Mahadeva  (Siva)  is  pleased  with  thee,  then,  0  son  of  Pandu, 
I  will  give  thee  all  my  weapons.  0  prince  of  the  Kuru  race), 
I  shall  know  when  the  time  cometh.  Even  for  thy  austere 
asceticism  I  will  give  thee  all  my  weapons  of  fire  and  all  my 
Vayi^vyd  weapons,  and  thou  also  wilt  accept  them  all  of  me  !' 
Then  VasudcV*,  asked  that  his  friendship  with  Arjuna  might 
be  eternal.  The  chief  of  the  celestials  granted  unto  the  in- 
telligent Krishna  the   boon  he  desired,    And  having  granted 


ADIPARVA.  647 

tliese  boons  unto  Krishna  and  Arjuna,  the  lord  of  the  Maru- 
tas  accompanied  by  the  celestials  ascended  to  heaven,  having 
also  spoken  to  Hatashana.  And  Agni  also,  having  burnt 
that  forest  with  its  animals  and  birds  for  five  and  ten  days, 
became  gratified  and  extinguished  himself.  And  having  eaten 
flesh  in  abundance  and  drunk  fat  and  blood,  he  became  highly 
gratified,  and  addressing  Achyuta  and  Avjuna  said,  'I  have 
been  gratified  by  ye  two  tigers  among  men.  At  my  command, 
ye  heroes,  ye  shall  be  competent  to  go  whithersover  ye  choose.' 
Thus  addressed  by  the  illustrious  Agni,  Arjuna  and  Vasudeva 
and  the  Danava  Maya  also, — these  three — having  wandered 
a  little,  at  last  sat  themselves  down  on  the  delightful  banks  of 
a  river. " 

Thus   ends   the  two   hundred  and  thirty-sixth  Section  io 
the  Ehandava-daha  of  the  Adi  Farva. 


FINIS  ADI  PARVA. 


Part  II. 

THE  MAHABHAEATA 

OF 
KJIISHNA-DWAIPAYANA  VYASA 

TRANSLATES 

INTO 

ENGLISH  PEOSE, 


Publislied  and  Distributed  chiefly  ginlis 

BY 

fROTAP    CHUNDRA    ROY, 


A  DI   PA  B  VA. 


<  Sections  XII— LIV.) 


CALCUTTA  : 

BHARATA  PRESS, 

No.  367,  Upper  Chitpore  Road. 

1883. 

(The  riff  Jit  of  translation  is  reserved.) 


NOTICE. 

The  Second  part  of  the  Mahabharata  in  English  is  issued 
within  time.  I  had  hopes  of  issuing  it  earlier.  But  the  literary- 
difficulties  do  not  seem  to  be  lessening..  There  are  passages 
in  this  part  the  right  interpretation  of  which  have  necessitated 
references  to  several  printed  editions  of  the  original  and  to 
more  than  one  manuscript  edition.  I  intend,  after  the  Adi 
Parva  is  complete,  to  add  notes  on  such  and  other  passages 
with  the  different  readings. 

Acting  upon  the  suggestion  of  numerous  friends  and  pat- 
rons, suggestion  made  in  the  first  instance  by  Professor  Max 
Muller,  the  experienced  Editor  of  Native  Opinion,  Bombay, 
and  R.  0.  Dutt  Esq.  c.  s.,  I  have  increased  the  number  of 
copies  to  meet  the  general  demand.  I  need  hardly  say  that 
these  copies  are  for  sale  at  the  same  rates  that  were  fixed  in 
regard  to  the  250  copies  originally  reserved  for  such  purpose. 
(These  rates  are  Bs.  50  in  India,  Rs.  65  out  of  India,  and  ia 
case  of  inability,  Ss.  12  or  Rs.  25  according  as  the  address  is 
Indian  or  foreign.) 

I  need  hardly  say  that  the  patronage  accorded  to  me  by  my 
countrymen  in  regard  to  the  present  undertaking  is  not  com- 
mensurate with  its  importance  or  largeness  either.  Nor  can  it 
compare  with  that  which  I  have  uniformly  been  favored  with 
in  regard  to  the  Sanskrit  and  the  Bengalee  editions  of  the 
same  work.  But  I  may  remind  my  countrymen — the  rich  and 
the  middle-classes  alike — that  if  they  contribute  even  very 
small  sums  each,  the  work  can  go  on  rapidly.  The  various 
Bible  Societies  in  England,  if  I  am  informed  aright,  are 
supported  by  small,  very  small,  contributions  coming  from  all, 
the  rich  and  the  poor.  Indeed,  a  pull  all  together  might  move 
a  mountain.  The  Bharat  Karyalya  refuses  no  help  however 
email.  A  pice  even  sent  to  its.  coffers  is  regarded  as  a  Rupee 
pr  a  Mohur  by  its  conductors.  The  Aryan  poet  has  sung, 
'falling  dropa  may  fill  a  jar.' 


[    2    1 

Professor  Max  Muller  writes-  to  me,  "  I  shall  gladly  db' 
what  I  can,  but  remember  that  I  am  growing  old,  and  cannot 
work  as  hard  as  in  former  days."  My  ■  English  translation,  I' 
need  hardly  say,  would  never  have  been  undertaken,  but  for 
the  kind  encouragement  of  the  learned  Professor.  lean  give 
the  assurance,  of  course,  that  the  work  shall  never  be  suspended. 
All  I  am  desirous  of  is  to  speed  it  through  the  press.  If  my 
countrymen  manifest  any  indiiference  to  avail  of  the  present 
opportunity  and  the  present  arrangements  I  have  been  able  to- 
make.  Better  or,  perhaps,  even  equal  ones,  will  not  likely 
present  themselves  for  sometime  to  come.  It  is  my  earnest 
prayer  that  my  countrymen  will  lay  these  few  remarks  to  heart. 

I  am  deeply  thankful  to  the  Indian  press  for  its   kind   and 
encouraging  remarks  upon  my  work.     I   am    thankful   also   to- 
a.11  those  gentlemen  who  have  written  to   me   kindly   and  en- 
couragingly on  receipt  of  the  1st  part  of  the  translation. 


His  ETighness  the  Maharajah  of  Travancore  has  been  pleased 
to  contribute  Rs.  500  in  aid  of  the  English  Translation  of  the 
Mahabharata. 


A  list  of  the  publications  of  the  Datavya  Bharat  Earyalaya? 
in  course  of  dlBtribution  : — 

1.  The  Sanskrit  Mahabharata,  1st  Edition— (Pos^ft^re  rs.  6-6) 

2.  Bengalee  translation  of  Do,  4TH  Edition— (     Bo.         Do.) 

3.  The  Ramayana  of  Valmiki  (Sanskrit,  lsTEidition)-(Do.  Rs.4.) 

4.  Bengalee  translation  of  Do.,  1st  Edition—  (Do.     Do.) 

5.  Bengalee  do.  of  Harivansa,  IsT  Edition—        (do.  rs.1-10.) 

PRQTAP  CHANDRA  ROY. 
Datavya  Bharatd  Karyalayai. 


A  IIST  OP  SOME  OF  THE  PaTHONS  AND  DOKOBS  OF  THE 

?Bhabata  Kakyalaya  :— 

'His  Highness  the  Maharajah  of  Cashmere. 

His  Highness  the  late  Maharajah  of  Burdwan. 

Nawab  Khajeli  Abdul  Qani  Bahadoor,  c.  s.  I. 

Mahftramee  Sarnamayee,  c    s.  i. 

Babu  Narendra  Nath  Sen,  Editor,  Indian  Mirror. 
'Ra,}a  Surya  Kanta  Acharjya  Chaudhuri  BeChadocn-, 
•Raja  Govinda  Lai  Roy. 

Raja  Harendra  Krishna  ^Bahadoor. 

The  Hon'ble  Burga  Charan  ^Law. 
■Raja  MAhima  Ranjan  Roy. 

Raja  Rajendralal  MuUicli. 

Mahardnee  Sarat  Soondaree. 

■Babu  Sambhu  Chandra Mookerjea, Editor,  Reis and Rayyet, 
'Raja  Krisnendra  Roy  Bahadoor, 
'The  Hon'ble  Kristodas  Pal,  Editor,  Hindoo  Patriot. 

Professor  F.  Max  MuHer,  M.  A. 

Professor  Hermann  Jacob!  of  Westphalia, 

Kasi  Nath  Trimbak  Telang  Esqr. 

*Babu  Sishir  Koomar  Ghose,  Editor,  Amrita  Bazar  PatriTca, 
"His  Highness  the  Maharajah  of  Durbhanga. 

His  Grace  the  Right  Hon'ble  the  Marquis  of  H'artington,  la.P, 

Raja  Com.  Saurindro  Mohan  Tagore,  Mua.  Doctor,  etc.  etc, 

Dhundo  Shamrao  Garud  Esqr.  Chief  Justice  of  Holkar. 

W.  Riach  Esqr.  Editor,  Statesman  and  Friend  of  India. 

Lala  Banabihari  Karpur,  Dewan  to  the  Maharajah  of  Burdwan 
'B.  L.  Gupta  Esqr.  c.  s. 

■J.  W.  Furrell  Esqr.  Editor  of  the  Englishman. 

-The  Hon'ble  Maharajah  Sir  Joteendra  Moban  Tagore 

Bahadoor,  k.  c.  s.  i, 
Sis  Highness  the  Guikw.ir  of  Baroda. 


I. 

THE  MAHABHARA.TA 

OF  • 

KRISHNA-DWAIPAYANA  VYASA 

TKAmLATEB 

INTO 

ENGLISH  PROSE. 

Published  and  Distributed  gratis  . 

BY 

PBOTAP    CHUNDRA    ROY, 


AD  I   PARVA. 


(  Sections  I— XI. ) 


CALCUTTA: 

BHARATA  PRESS. 

No.  367,  Upper  Chitpobe   Road, 

1883, 

(TJie  riffht  of  translation  is  res  erved.) 


NOTICE. 

j  Tire  task  of  issuing  the  first  part  of  tlie -Jialxabliarata  i«  English^bas,, 
Jt^regret  to  observe,  taken'  niore  time  than  I  had  antioipa^fed".  Indeed, 
»t  the  -titne-'  I  annwihced 'ray  intention  of  issuing  One'  part  every 
month,  I  had  no  idea  of  .the  literary  diffloulty 'of/, tlie  undertaking. 
JReferences  have  tote  made  to  sast>a»fe>in  foi'oign  countries  and  pnndits 
!a  other  presidencies  of  India,  and  replies,  have  to  be  waited  for,  before 
Iwtbtfttl  points  <!a,n  be  cleared  up.  The  work  of  printing,  therefore,  has 
^e^uently  to' be  suspended  pending  suoh  references.' 
h;  In  modification,  therefore,  of  my  original  intention,  I  beg  to  annou-ttce 
(that  in  future  I  shall  issue  one  Jiarf  every  .-two- months.  Let  'it  noti  be 
understood,  however,  that  I  wouH  rigidly  adhere  to  this  rule,  for  I  may- 
Jfen  fssue,  under  Javoralple  oircuHistEfeeeSi.  one  part  every  month,  as  ori» 
ginally  .annouaaetJ.  or  even  -two  parts  a  month  occasionally.  It  js  only  to 
avoid  breaking. nvy-engagement  with  the  public  I  ajmoutfpe;  that  under 
imy  circumstances  no  tw,o  'months-  will  ever  elapse;  without  at, least  one- 
[■part  being  issued.  •     _  ,_.  '       - 


-   -A  h'st  o£  the  publications  pf  theDatavya  Bharat  Karyalaya  in  course  o£"| 

distribution  : —  -    ,,  '  '■ 

L.rThe     Saitsktit ,    Mahabharata,  1st, Edition—        (^  Postage 'Rs'.&-iy. 

S.    Bengalee  tl-anslatioti  of  Ditto,  4th-  Edition—  (  EHtto     Ditto  )' 

3.  The  Ramayana  of  "Valmiki  (Sanskrit,  1st  Edition)— (  Ditto    Es.  4  )■ 

4.  Bengalee  translation  of  Ditto,  1st  BditioH^^ "  {Ditto  jls.,  4> 
'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<x' tj^  grsd;vmtoi6B-di^H%lii6n?of  tfie^s^tc^^'litejrA- 
tiire  pf  Iniia  MavB  fceett  fully  ^^el;  fortJi  ia  *j*eviou^<-iH)ti(:^Si. ;  AfterytKe 
domeiiic  afffiction  I 'undSwettt  arid,  aftee  t-&A  di&poB^^^  bit  my^.<mfy 
daiigbfe  iiijS^i^^Jil  liajt  hobS  %look"  aiffe,  noaerto  pro;ncIleii^j^.-  J*  haa 
,  pleased- JBod,  iowever^:  td-lmee-mWer  iji^erWe  m«  "%-  woe.  ;]ktsr  ^ac^hter 
ha^ 'i^'her^feasbswiiii^  I baye  reoiiiered _^ib  . fltie  sljOok.' _  My  anKii^es,> 
'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|<ie-:K6ryaiya  may  not  die  ,wit6  my" 
death.  Altbtou^^  ifclisia  be«f&  ib  e-iiateiw^  for  tbie  -jSst  -ft  :3feats,  atthou-gi 
it  has  met  with  sapp^t'pm  all  classes  of  t^  jMjhfic^  y^.aothi^  has^ 
JBeea-Jdone  aayet^to  gi,fe  it  a  '^ppd-^  b^.  ' Th6 ijMjkfclt  ^^  .nii^srtala^ 
have  l?«!fl;  and  will  Bel  goi^how  con^^tMt.  ^^ris  J^iaay  be.  looked  Tipoa^ 
«ufice^. ,  But  something  more  is  a^e^kty  toensm-e'  J>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'a<iGf4r,-  O'^s.-  £ 

:Mahaiu»uee  SamamayeevC;  ..S.-E, .;  ^v'     -  '  : 

r&4u.  Narendra  Nalh,  Sen,  Editor;  IndMn  Mitvor. 

Kttja  :§CBfya  Kaute  Adiarjiya  Chau<i&;ai'i  BaliadoDr. 

Biya  G<>vind"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 


<i;he  Maharaja  Gwickwar  of  Barpda.' While  at  the  metropolia  las^ 
jear  His  Bighnesa  graciously  granted  me  an  interview,  and  as 
I  feasted  my  aight  ,with  his  royal  appearance  I  unfolded  to  His 
^ighneas  the  aims  and  ojyeotfl  of  the  Datavya  Bhamta  Ka/rya* 
iaya.  Ever  ^ynapathising  with  all  that  ia  great  or  good,  His 
Highpe^s  fplt  himself  deeply  and  intensely  interested  in  the 
movepient  and  favored  me  with  his  princely  encominiiiia, 
Hia  Highness  Maharaja  Holkar,  a  .potentate  of  surpassing 
worth  wliether  we  ]ook  at  the  intelligence  that  illumines  hia 
f?,ce  or  the  qualities  that  adorn  his  heart,  also  regards  this  iuati^ 
tutiqn  with  an  eye  of  fayor.  > 

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<itQratu,re,  Neither  were  thf  people  less  interested  in 
the  movement, — nay,  even  Bengali  femalea-r-to  their  eternal 
tionprj-flieiit  i^  contributions  in  aid  of  the  Skarata  Karyalaya's 
labors.  To  all  the  frienda  and  supporters  pf  this  charitable  insti* 
tution  I  owe  a  debt  of  gratitude  whioli  I  can  never  repay 
but  whiph  I  shall  remember  and  cherish  all  the  days  of  my 
iife. 

Having  gained  such  success,  1  am  naturally  anxious  to 
place  the  Datavya  Bharata  Karyalaya  on  a  .permanent  basis.) 
The  iinpo^tance  of,  a  pe^rmanent  institution  having  lot  its. 
object  the  dissemination  pf  the  thoughts  and  sentiments  o£ 
the  sages  of  ancient  India  can  hardly  be  overrated.  Tha 
Hindus  in  order  to  make  a  real  advance  must  proceed  oa 
the  lines  iaiJ.  down  by  their  sage?,  instead  of  adopting  modes' 
of  thought  and  action  alien  to  their  nature  and  instincts,  anci' 
estranging  themselves  from  modes  of  thouglit  and  practice 
which,  as  the  outcome  of  their  own  ancient  social  order,  must  suit? 
them  far  more  than  others  and  which  have,  in  fact,  been  foani 
to  suit  them  still  softer  thp  trial  of  centuries.  It  would  not  do  t*' 
graft  a  foreign  civilization  upon  the  national  stock.  Every' 
separate  SQ9ia,l  order  has  its  own  mode  of  advance  which  differs" 
geperioally  from  that  of  aoy  other  society.  It  is  thus  apparent' 
that  a  dissemination  of  the  thoughts' and  sentiments  of  the^' 
Hindu  sages  has  a  vital  bearing  upon  the  developement  of 
the  people.    The  political  importance  also  of  the  disseminatioa 


.lDf  such  knowledge  cannot  be  exaggerated.  As  stated  in  thd 
.preface  to  the  first  fascicule  of  the  English  Mahabharata,  any 
{effort  that  is  made  towards  unlocking  Manu  and  Yajnyavalka, 
.Vyasa  and  Yalmiki,  to  Englishmen  at  home  or  in  India,  is 
;reaUy  a  contribution  to  the  cause  of  good  government  of  India, 
Aa  acquaintance  on  the  part  of  its  rulers  with  the  thoughts 
.and  sentiments,  the  wishes  and  aspiratibns  of  the  people 
of  the  land,  as  reflected  in  their  literature  cannot  but  affect  the 
government  of  the  country  for  good.  If  all  our  expectations, 
iiowever,  on  this  head  cannot  be  realised,  one  thing  at  least  is 
certain.  The  average  Euglishman  will  cease  to  regard  as  as  onter 
barbarians  deserving  only  of  his  pity.  To  secure  perma* 
neucy,  therefore,  for  the  institution,  has  become  my  sole  aim. 
Bengal  alone,  howevermnch  it  may  feel  interested  in  the 
work-^and  to  its  credit  be  it  said  that  it  is  deeply  interested—' 
cannot  serve  my  purpose.  I  muse  have  recourse  to  the  other 
provinces  as  well — in  fact,  to  the  world  at  large,  for  aid. 
Indeed,  it  is  to  evoke  the  interest  of  all  nations  that  I 
first  undertook  the  task  of  publishing  the  Sanskrit  texts 
of  tho  Mahabharata  and  Ramayana.  I  now  lay  my  case 
before  the  crowned  heads  of  the  world  in  general  and  of 
India  in  especial, — before  the  high  and  mighty  of  the  laud,  be< 
fore  people  having  a  care  for  their  intellectual  and  spiritual 
development,  and  finally  before  those  ornaments  of  the  softer 
sex  who  by  their  warm  sympathy  with  and  tender  regard  for 
all  that  is  good  or  humanizing  earn  undying  fame  on  earth.  I 
more  particularly  appeal  to  the  females  of  Bengal,  those  in< 
carnations  of  purity  and  propriety,  to  come  forward  to  aid  the 
cause  of  the  religion  and  morality  of  their  forefathers.  I 
earnestly  and  fervently  pray  that  all  these  may  furnish  me  with 
the  means  to  enable  me  to  realize  the  dear  object  of  my  exist" 
euce,  viz;  to  place  the  Karyalaya  on  a  permanent  footing, 
Finally,  I  beg  to  inform  the  public  that  none  need  feel  any  deli- 
cacy in  forwarding  his  contribution  to  the  Karyalaya,  if  his 
means  permit  him  only  to  contribute  a  mite.  This  institution 
will  receive  with  thankfulness  the  contribution  of  a  single 
pice  or  of  half  a  pice  even.  The  Sanskrit  sage  says,  "  Thio 
fibres  multiplied  can  bind  a  mad  elephant. " 


OPINIONS  OP  THE  RRESS. 

We  have  to  acknowledge  the  receipt  of  Part  I  of  an  English  translation 
of  the  famous  Mahabharata,  which  is  being  published  and  distributed 
chiefly  gratis,  by  Babu  Pratab  Chunder  Roy,  the  Secretary  of  the  Dataiiiya 
Bharat  Karyalya. 

The  translation,  in  which,,  we  understand,  Professor  Max  Muller  h,as , 
largely  assisted,  seems  to  be  an  excellent  one.  It  will,  we  are  told,  cost 
the  Society  about  a  lakh  of  rupees. 

During  the  rpast  seven  years  the  society  has  also  printed  and  distributed 
gratuitously  sonie  9,000  copies- of  the  Mahabharata  in  Bengali  and  the 
Harivansa,  and  4?  engaged  on  an  edition  of  the  Eamayana.  When  the 
size  of  these  woi'ks  is  considered,  its;  exertions  appear  really  wonderful. 
Disinterested  efforts  of  tbis  kind  in  the  cause  of  the  Uteratura  of  the 
country  are  in  the  highest  degree  creditable  to  the  Society  and  its  support- 
ers, and  we  wish  the  Karyalaya  every  success  in  its  patriotic  undertaking,-^ 

' Englishman. 

We  cannot  sufficiently  command  the  enterprise  of  Babu  Protap  Chunder 
Roy,  who  has  been  publishing  and  disja:ibutiag  gratis  the:  Bengali  transla- 
tions,of  the  Mahabii.arata^  and  Ramayana.  He  has  npw  undertaken  the 
rather  bold  task  of  publishing  an  English,  translation  of  th§  MahabharaAa. 
In  a  previous  issue  we  noticed  his  scheme,  q,nd  it  affords  us  great  pleasure 
to  be  able  to  welcome  so  soon  the  first  breach  of  his,  labprs.  .  We  have 
received  the  first  number  of  the  ,  English  series .  of  the  teanslation. 
We  believe  the  first  translation  comes  from  the.  renowned  pen  of  Prof. 
Max  Mulier,  Babu  .Prptap  Chunder  Roy,  we  are  told,  has  received  assu- 
rance of  help  from,  distinguished  Anglo -^anskritists  in  this  country,  and 
as  we  have  faith  in  his  perseverance,  we  make  no  doubt  that  he  will  both 
deserve  and  command  success. — Sindoo  Patriot. 

The  "  Mahabhaeata." — We  have  received  Part  I  of  this  poena  trans,- 
lated  into- English  prose.  The  work  is  published  and  distributed  gratis  by 
Protap  Chnndra  Roy,  the  Sectretary  of  the  Datavya  Bharata  Karyalaya. 
For  upwa;rds  of  eight  years  the  publisher  has  been  engaged  in  the  task  of 
publishing  the  great  Sanskrit  works  of  antiquity,  and  the  manner  in  .which 
he  has  performed  his  ta^c  entitles  him.  to  gi^eat'  praise.  The  translation 
before  us  appeajs  to  be  an  admirable  one,  and  it  will  undoubtedly  have  the. 
desired  effect  of  placing  one  of  the  greatest  literary  inheritances  of  the 
Hfndus.  before  the  eyes  of, foreign  nations..— Pj'oneer.  ,, 

Baboo  Peosab  Ch.onpeb  Roy  has  ■^published  the  first  portion  of  the 
Mahghhttrata,  done  into  English  prose.  It  is  his  intention,  for  the  future, 
to  issue  one  part  every  tW|Oi  months.  Th,e  first  part  has,  evidently,  received 
the  utmost  attention  froua,  the  trapelator  ;  and,  with  ,the  excejptip^  of  bis 


(    2    ) 

version  ending  abruptly  in  the  middle  of  a  sentence,  there  is  nothing  in  it 
to  find  fault  with. — Civil  Sr  Military  Gazette. 

An  English  edition  of  the  "Mahabharata"  is  in  course  of  pubUcation  , 
by  Mr.  Protap  Chundra  Roy,  of  Calcutta,  under  the  auspices  of  the 
"Datayya  Bharata  Karyalya,"  a  literary  society  devoted  to  the  gratuitous 
distribution  of  Hindu  classical  literature.  The  society  was  formed  seven 
years  ago,  and  during  its  existence  it  has  distributed  thousands  of  copies 
of  a  BengaK  translation  of  the  "Mahabharata,"  and  vast  numbers  of  copies 
of  the  "Harivansa."  Altogether  about  18,000  copies  of  the  sacred  books 
of  India  have  been  distributed,  the  number  representing,  Mr.  Roy  thinks, 
"a  degree  of  interest  taken  by  the  people  in  the  history  of  their  past  that 
is  certainly  not  discouraging  to  patriotic  hearts.''  We  had  always  thought 
that  sensational  hovel  readmg  was  peculiarly  a  Western  vice,  but  it  seems 
from  Mr.  Roy's  preface  to  the  first  part  of  the  English  edition  of  the  Maha- 
bharata which  lies  before  us,  that  the  fair  daughters  of  the  East  are  not 
averse  to  a  little  blood  and  thunder  literature  now  and  then.  Mr.  Roy 
says  that  he  would  feel  himself  amply  repaid  for  his  labour  in  connection 
with  the  Datavya  Bharata  Karyalya  if  his  exertions  "have  contributed  in 
the  least  towards  withdrawing  any  portion  of  my  countrymen  and 
countrywomen  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  introduced,  vitiating  the  manly  Aryan  taste 
aind  leaving  no  substantial  instruction  behind. "  The  work  is  to  be 
published  in  monthly  parts  of  ten  forms  each,  and  it  is  estimated  that  it 
will  cost  Rs.  1,00,000 — a  large  sum  for  a  private  society  to  expend  on  a 
work  of  this  description.  Whether  the  advantages  secured  will  be  propor- 
tionate to  the  labour  and  expense  bestowed  upon  the  translation  it  is  not 
for  us  to  say  ;  but  it  is. quite  certain  that  the  book  will  commend  itself  to 
all  English-speaking  people,  who  desire  to  get  an  insight  into  the  great 
Hindoo  epic.  So  far  as  we  are  able  to  judge,  the  translation  is  a  good  one, 
Mr.  Roy  having  striven  to  embody  in  his  version  the  beauties  of  the 
original. — Bombay  Gazette. 

The  first  instalment'  of  Mr.  Pratap  Chundra  Roy's  English  ( prose  ) 
trahsla'tion  of  the  Mahabharata  has  been  published.  The  rendering  appears 
to  be  faithful  and  spirited.  As  we  said  a  few  weeks  ago,  the  value  of  such 
a  work  cannot  be  over-estimated.  The  enlightened  Bharat  Karyalaya,  of 
which  Mr.  Roy  is  the  life  and  sciul,  will  lay  their  countrymen  as  well  as 
the  representatives  of  Western  scholarship  under  lasting  obligation  if  they 
carry  this  undertaking  to  a  successful  issue.  And  of  this  we  have  no  doubt, 
seeing  what  an  indefatigable  worker  Mr.  Roy  has  proved  himself  to  be. 
The  work  as  well  as  the  worker  has  a  claim  upon  the  support  of  every 
intelligent  native  ;  and  we  trust  that  on  suitable  occasions,  such  as  marriage 
an^  otherwise,  Hindus  of  all  sections  will  swell  the  list  of  subscriptions  in 
aid  of  this  important  national  movement.— /«rfM?j  Spectator, 


(    3    ) 

We  are  glad  to  notice  that  Babu  Protap  Chundra  Roy,  Secretary  to 
the  Uatavya  Bharata  Karyalya,  is  about  to  undertake  the  translation,  into 
English,  of  one  of  our  great  national  epics — the  Mahabharata.  The  work, 
we  are  told,  will  be  commenced  under  the  auspices  of  His  Highness  the 
Maharajah  of  Cashmere,  Maharnnee  Sarnomayi,  His  Highness  the 
Gaekwar  of  Baroda,  the  Hon'ble  Maharajah  Joteendra  Mohun  Tagore,  and 
several  other  distinguished  notables  of  the  land.  We  need  hardly  say  wo 
have  strong  sympathy  with  the  movement  and  we  wish  it  every  success. 
"The  ancient  literature  of  India  is  a  glorious  inheritance,  and  the  time  is 
not  far  oflf  when  every  educated  native  of  this  country  will  be  as  proud  of 
his  Mahabharata  and  Ramayana  as  the  Germans  are  of  their  Nibelunge, 
and  Greeks,  even  modern  Greeks,  of  their  Homer."  The  great  epic  of 
Vyasa  is,  indeed,  "an  inexhaustible  store-house  of  moral  lessons  taught  not 
by  dry  precepts  but  illustrated  by  the  history  of  living  men,  princes  and 
warriors,  sages  and  hermits,  indeed  of  every  specimen  of  humanity  that 
can  interest  mankind  in  general."  The  study  of  such  an  epic  cannot  but 
exercise  a  profound  influence  upon  the  reformation  of  oui-  national 
character  as  well  as  upon  our  patriotip  aspirations.  But  'unfortunately  at 
present  the  Mahabharata  is  a  sealed  book  to  most  of  us.  We  verily  believe 
that  Babu  Protap  Chandra's  translation,  when  completed,  will  remove  a 
great  want.  Viewed  in  this  light,  Babu  Protab  Chundra's  project  has  the 
appearance  of  a  great  national  enterprise,  and  we  wish  it  every  success. 

SengaUe. 

A  COPT  OF  THE  FIRST  paut  OF  PuNDiT  Protab  Chundra  Roy's  English 
translation  of  the  "  Mahabharat"  has  been  sent  to  us  for  review.  The 
work  as  we  recently  stated,  is  being  issued  free  by  the  Bharat  Karyalya 
of  Calcutta,  and  it  is  really  an  achievement  of  which  India  has  reason  to 
be  proud.  The  printing  and  get-up  of  the  work  are  excellent,  and  no 
pains  have  been  spared  to  perfect  the  translation.  Great  trouble  haa 
been  taken  to  seciu'e  good  readings  of  disputed  passages,  and  this  haa 
necessitated  reference  to  scholars  in  distant  countries,  and  to  pundits  in 
remote  parts  of  India.  The  delay  thus  caused  may  interfere  with  the 
regtilar  appearance  of  the  instalments  of  the  work  at  stated  intervals, 
but  there  is  little  reason  to  doubt  that  the  editor  will,  as  he  expects,  bring 
his  labours  to  a  close  within  a  year.  Turning  to  the  translation,  it  may 
be  said  that  criticism  is  disarmed  by  an  enterprise  like  this,  which  can 
provoke  only  approval  ai;id  gratitude.  Still  it  is  only  just  that  the  trans^- 
lator's  work  should  be  appraised.  As  even  Macaulay's  sohoolhoy  now 
knows  the  Mahabharata  comprises  100,000  verses,  and  i*  an  epic  on  the 
war  between  the  two  rival  families  of  the  Kauravas  and  Pandavas,  result- 
ing in  the  supremacy  of  the  latter  in  Hindustan.  In  this  there  is  un- 
^doubtedly  a  basis  of  historical  fact,  which  it  is  now  impossible  to  dis- 
criminate. With  the  main  story  are  mingled  innumerable  episodes,  tak- 
ing up  three-qua  ters  of  the  whole,  and  forming  a  ground-work  of  cos- 


(    4     ) 

mogony  and  pMlosopliy  for  Hindu  education.  It  is,  however,  a  distinctly 
sacred  book,  the  reading  of  Which  cleanses  from  Sins,  and  is  esteemed  of 
value  beyond  "  wealth  and  wives.''  The  maguitude  of  the  translator's 
task  may  be  judged  from  these  facts,  but  not  less  from  the  range  of  the 
subject,  and  the  difficulties  of  the  highly  inflexional  language  of  classic 
India.  The  part  now  published  contains  the  introduction  of  the  Adi- 
parvan,  including  the  dithyrambic  speech  or  chorus  of  Dhrita-rashtra, 
giving'a  bird's-eye  view  of  the  ground  covered  by  the  epic.  This  speech, 
and  indeed  the  whole  of  the  present  instalment,  is  translated  with  great 
fidelity"  and  spirit.  The  translator  declares  his  intention  of  adhering  to 
the  original,  even  at  the  sa'erifice  of  the  English  idiom  ;  but  this  does 
not  seem  to  us  the  danger  to  which  he  is  most  exposed.  Here  and  there 
one  comes  on  phrases  which  are  so  peculiarly  English  as  to  suggest  rather 
a  comic  and  jarring  effect.  An  example  of  this  is  afforded  in  the  incident 
where  TJtanka  is  called  upon  to  "  do  the  needful."  As  a  rule,  the  more 
simple  the  English  the  better,  alwayas,  of  course,  avoiding  vulgar  or 
slovenly  forms  of  expression.  It  is  enough,  however,  to  say  that  the 
version  seems  a  close  and  reliable  one,  and  that  the  style  on  the  whole  is 
fairly,  in  harmony  with  the  tenour  of  the  great  narrative  poem.  The  first 
English  version  of  the  Mahabharata  promises  to  take  a  high  and  perma- 
nent place  in  the  literature  [of  Oriental  scholarship.  All  educated  Eng- 
lishmen have  now  a  superficial  knowledge  of  the  Sanskrit  epics,  if  only 
through  Max  MuUer's  luminous  lectures,  but  by  means  of  this  grand 
project  of  the  Bharata  Kaiyalaya,  one  of  the  secret  chambers  of  Oriental 
study  is  unlocked,  and  the  Mahabharata  is  made  the  common  property  of 
all  readers. — Sind  Q-azatte. 

We  have  to  acknowledge  with  thanks  the  receipt  of  the  first  part  of 
an  English  Translation  of  the  Mahabharata  published  by  the  founder 
and  energetic  secretary  of  the  Datavya  Bharata  Karyalaya.  We  of  Behar 
hail  the  appearance  of  this  publication  with  feelings  of  very  great  pleasure 
—arid  of  peculiar  satisfaction.  Hitherto  the  efforts  of  the  Karyalaya  were 
confined  to  the  publication  of  translations  in  Bengali  of  the  great  religions 
epics  of  the  Hindus,  but  though  very  useful  to  the  people  of  the  publi- 
sher's own  part  of  the  country,  the  rest  of  India  was  shut  out  frbm  parti- 
cipating in  the  fruits  of  its  labours. — English  has  now  become  the  Lingua 
Franca  of  India  and  the  productions  of  its  master  minds  in  an  English 
dress  cannot  fail  to  be  duly  valued' by  the  whole  of  that  vast  continent. 
."That  the  Mahabharat  has  been  selected  as  the  first  work  on  which  to  de- 
vote its'  labour  of  love  is  a  matter  on  which  we  can  sincerely  congratulate 
the  Karyalayii.  Apart  from  its  sanctity  and  importance  in  the  eyes  of  all 
pious  Hindus,  from  a  religious  point  of  view,  its  liierary  worth  as  one  of 
the  greatest  and  best  Epic  poeras  that  the  worid  has  ever  produced  never 
can  be  sufficiently  over-estimated.  Speaking  of  it  and  the  Eamayana, 
Professor  Monier  Williams  says,    "  The  Hindus  like  the  Greeks  have  two 


(  5  ) 
Epic  poems,  tlte  Ramayana  and  the  Mahabharata.  But  to  compare  these 
with  the  Iliad  and  the  Oddessy  would  be  to  compare  the  Indus  and  the 
Ganges  rising  from  the  loftiest  range  of  mountains  in  the  world,  swollen 
with  numerous  tributaries,  flowing  through  a  country  of  luxuriant  regita- 
tion,  with  the  streams  of  Attica  or  the  inountain-torrents'  of  Thessaly— " 

Another  point  on  which  we  congratulate  the  Karyalaya  is  its  determina- 
tion to  give  "  as  literal  a  rendering  as  possible  of  the  great  work  of  Vyasa.'' 
The  translator  justifies  this  practice  by  the  high  authorities  of  Mr.  Pick- 
ford  and  Mr.  C.  H.  Tawhey.  In  his  preface  to  his  translation  of  Bhar- 
trihari's  Niti  Satakam  and  Vairagya  Satakam,  the  last  mentioned  gentle- 
man says,  "  I  am  sensible  that  in  the  present  attempt,  I  hare  retained 
much  locarcolourihg.  For  instance,  the  Idea  of  worshipping  the  feet  of  a 
god  or  great  man,  though  it  frequently  appears  in  Indian  literature,  will 
undoubtedly  move  the  laughter  of  Englishmen  unacquainted  with  Sans- 
crit, especially  if  they  belong-to  that  class  of  readers  who  rivet  their  atten- 
tion on  the  accidental  and  remain  blind  to  the  essential.  But  a  certain 
measure  of  fidelity  to  the  original,  even  at  the  risk  of  making  oneself 
ridiculous  is  better  than  the  studied  dishonesty  which  charao1;erisea  so 
many  translations  of  oriental  poets."  As  far  as  we  rememberj  Mr.  Tawney 
has  adhered  to  the  same  piractica  in  his  translation  of  the  Uttara-Charitta. 
We  for  one  like  to  have  the  productions  of  the  master  minds  of  the  world 
as  nearly  as  possible  in  the  form  in  which  they  appeared.  We  cannot 
bring  ourselves  to  have  a  liking  for  Shakespeare  in  Gibber's  coat.  Apart 
from  all  other  considerations,  their  attempts  to  adhere  as  closely  as  possi- 
ble to  the  original  have  a  historical  value  in  them  which  cannot  be  expec- 
ted in  a  free  translation.  In  this  connection  we  would  suggest  to  the  en- 
terprising Secretary  of  the  Datavya  Karyalaya  however  the  desirability  of 
publishing  the  original  text  along  with  the  English  translation.  If  it  is 
already  too  late  now  to  have  the  text  and  the  translation  in  the  same  parts, 
they  may  be  issued  in  separate  but  companion  volumes  to  enable  the  pub- 
lic to  judge  of  the  fidelity  of  the  translation  as  also  to  encourage  in  them  a 
study  of  the  great  epic  in  the  original  with  the  help  of  the  English  trans- 
lation. The  University  has  been  familiarizing  the  rising  generations  of  the 
country  with  the  classical  language  of  India  and  the  Mahabharat  is  written 
in  such  easy  Sanscrit  that  it  is  not  too  much  to  hope  for  such  a  result  if 
our  suggestion  be  listened  to. 

As  the  Datavya  KaryalayS,  has  already  issued  two  editions  of  the  Maha- 
bharat in  Bengali  and  the  third  is  in  course  of  publication,  the  present  one 
is  £is  the  publisher  tells  us,  especially  intended  for  rest  of  India  outside 
Beno'al.  The  task  he  has  undertaken  is  a  Stupendous  one  and  funds  to 
the  extent  of  a  lac  of'  Riipees  is  necessary  for  its  completion.  We  trust 
our  countrymen  and  especially  the  wealthier  portion  of  the  Behar  and  the 
other  presidencies  and  provinces  of  India  will  come  forward  to  support  the 
undertaking.    We  already  find  the  name  of  the  Maharaja  of  Purbhunga 


(    6    ) 

in  the  list  of  the  patrons  and  donors  of  the  Institution,  and  we  have  no- 
doubt  that  hia  noble  example  will  not  be  lost  upon  iis  brother  Rajahs  and 
Zamindars  of  Behar.  The  Theosophical  Society  too,  if  it  is  really  anxious, 
for  the  cultivation  of  the  ancient  Aryan  religion  and  literature,  should 
sympathise  with  and ,  encourage  the  present  movemeat.  We  plead  for 
patronage  of  the  wealthy  and  powerful  to  support  a  literary  enterprise 
like  that  in  question  as  we  are  afraid  that  "  the  age  of  general  curiosity 
and  intelligence,"  to  use  the  words  of  Macaulay,has  not  aa  yet  fully  arrived^ 
To  the  energetic  Secretary  of  the  Datavya  Bharat  Karyalaya  words  are  "a 
Nil  Des  perandum.''  He  has  up  to  the  present  met  with  sufficient  success 
in  his  labours  to  bid  him  be  of  good  cheer  for  the  future.  We  cannot 
sufficiently  admire  the  energy,  perseverance,and  public  spirit  with  which  he 
has  been  hitherto  carrying  on  his  self-imposed  task  of  gigantic  propor- 
tions and  colossal  magnitude  ;  and  we  only  hope  that  in  the  present  ven- 
ture too  he  will  command  that  success  which  he  eminently  deserves. 

Behar  Strain. 

The  already  famous  Bengalee  Mahabhairata  publisher,  Baboo  Fratap 
Chandra  Koy,  should  be  congratulated  upon  his  possessing  such  inexhaus- 
tible energy  in  working  for  the  good  of  his  countrymen.  But  hitherto  it 
was  only  for  the  people  of  his  own  mother  tongue  that  he  has  been  so 
energetic,  and  it  was  only  the  Bengalees  who  were  reaping  the  fruits  of 
his  labours.  Now,  however,  he  has  taken  upon  himself  a  task  which,  if 
he  succeeds  in  completing,  and  we  have  no  doubt  of  that,  he  should  lay 
the  entire  English-knowing  public  under  his  obligations.  The  first  part 
of  the  Mahahharata  in  English,  to  which  we  are  referring,  has  come  to 
our  hand.  It  is,  indeed,  very  nicely  got  up  :  the  printing  excellent,  the 
paper,  good,  thick,  glazed.  The  translation  betrays  the  marks  of  a  very 
able  hand,  the  EngUsh  being  well  rendered  and  composition,  simple,  easy 
and  flowing.  In  short,  an  institution  like  the  Datavya  Bharut  Karjalay, 
which  turns  out  such  works, :  and  of  which  Babu  Partap  Chandra  is  Secre- 
tary and  the  mainspring,  fully  deserves  pubhc  encouragement.  The  insi- 
titution  is  a  charitable  one  for  its  publications  are  not  sold  but  given  away 
free  of  cost.  We  are  assured  that  most  of  the  copies  of  this  English 
edition  of  the  Miliahharata  are  intended  for  distribution  amongst  the 
English  and  European  mvants  here  and  in  Eul-ope.  This  is  just  what  the 
object  of  such  a  translation  should  be,  and  by  so  doing  Baboo  Pratap  will 
have,  before  long,  placed  all  Hindu  India  under  a  debt  "  immense  of  end- 
less gratitude."  For  John  Bull,  if  he  reads  the  book,  cannot  help  feeling 
a  real  regard  for  those  to  whom  the  Mahahharata  has  been  bequeathed  as  a 
legacy  by  their  ancestors,  the  mighty  sages  of  the  past.— T/ie  Tribune. 

A  GEEAT  EXPEBiMET  IN  CHEAP  LITERATURE  IS  about  to  be  undertaken 
in  Calcutta,  under  the  auspices  of  ijae  "  Datavaya  Bharat  Karyalya. " 
This  is  nothing  less  than  the  free  distribution  of  an  edition  of  1250  copies 
of  the  "  Mahabharata  "  in  Fnglish,    The  idea ,  isi  that  of  Puudit  Pratap 


{  7  ) 

Chandra  Boy,  Secretary  to  the  Bharat  Karyalya,  who  has.  devoted  his 
life  and  fortune  to  the  task  of  bringing  the  great  religions  works  of  India 
within  the  reach  of  his  countrymen.  The  Pundit  has  already  published, 
al  a  nominal  price,  and  entirely  at  his  own  cost,  a  Bengali  edition  of  the 
epic  of  Vyasa,  of  3000  copies.  Under  his  guidance,  during  the  past 
seven  years,  tlie  Bharat  Karyalya,  has  issued  9000  copies  of  the  Maha- 
bharata  and  Harivansa,  taken  together  ;  and  that  number  will  be  in- 
creased to  18,000  when  the  fourth  edition  of  the  Mahabharata  and  the 
first  of  the  Ramayana  (both  in  Bengali  and  Sanskrit),  now  being  pub- 
lished, shall  be  complete.  "  The  arithmetical  result  of  the  operations  of 
tbe  Bharat  Karyalya  has  been  that  1,37,83,500  separate  printed  forms 
have  already  been  gratuitously  distributed,  or  are  in  course  of  distribu- 
tion." The  idea  of  the  present  enterprise  is  to  place  the  "  splendid  in- 
heritance "  of  India  before  the  eyes  of  foreign  nations  who  are  capable 
of  appreciating  it.  There  are  many  Natives  and  Europeans  of  culture 
vfho  will  view  the  scheme  in  the  highly  favourable  light  in  which  it  pre- 
sents itself  to  men  so  unlike  as  the  Marquis  of  Hartington  and  Professor 
Max  Muller,  both  of  whom  have  given  it  tbeir  warm  support.  The  trans- 
lation will  cost  the  Bharat  Karyalya  some  Rs.  100,000,  and  this  is  a  large 
sum  for  even  so  influential  and  wealthy  a  body  to  expend  on  such  an  object. 
But  so  brilliant  an  instance  of  intellectual  charity  is  certain  to  attract 
outside  support,  and,  at  the  same  time,  it  ought  to  have  the  effect  of 
swelling  the  member-roll  of  the  Society.  The  Pundit  Protap  Chandra 
Roy,  by  his  enlightened  energy  and  his  devotion  to  the  cause  of  cheap 
literature,  has   earned  for  himself  the   title  of  the   Chambers  of  India. 

The  S.  Q-nzatte. 

We  beg  to  acknowledge  with  thanks  the  receipt  of  the  first  part  of  the 
English  Transalation  of  the  Mohabharata,  published  and  distributed  gratis 
by  Babu  Protap  Chandra  Roy  of  Calcutta.  The  noble  and  the  almost 
Herculian  task  to  which  Baboo  Protap  Chnndra  Roy  has  devoted  his  life 
and  means  deserves  the  hearty  sympathy  and  co-operation  not  only  of  all 
the  Indians,  but  of  all  persons  interested  in  ancient  literature.  Protab 
babu  has  rendered  a  signal  service  to  this  country  by  distributing  gratis 
more  than  six  thousand  copies  of  his  Bengalee  translation  of  the  Maha- 
bharatj  and  it  is  expected  that  the  English  translation  of  the  same,  a 
task  undertaken  at  the  recommendation  of  some  of  the  greatest  men  in 
England,  will  meet  with  warm  reception  at  the  hands  of  all  the  oriental 
scholars  of  Europe.  The  translation  <of  the  Rig  Veda  and  few  other 
Sanskrit  texts  have  served  to  dispel  much  of  the  errors  that  prevailed  in 
Europe  regarding  the  past  history  of  India  ;  but  a  more  intimate  know- 
ledge of  the  Sanskrit  knowledge  is  necessary  before  they  can  be  expected 
to  realise  extent  of  the  intellectual  advancement  of  the  ancient  Hindoos, 
and  the  immense  progress  they  make  towads  civilization.  We  cannot 
therefore  praise  Protap  Babu  too  highly  for  presenting  to  the  world  an 


(     8.    ) 

English  vengion  of  the  greatest,  national  epic  of  tl^e  Hindoos,  which  is 
justly  regarded  by  tkem  not  only  as  ^  sublime  specimen  of  poetry  but  a 
store  of  practical  human  wisdom,  and  of  encyclopedical  characters  that 
cannot  fail  to  stike  the.  foreigner  with  astonishment  and  ponder.  The 
version  is  beautiful,  thpugh  not  as  literal' as  it  might  be,  and  great  care 
has  been  taken  to  adapt  the  style  more  tqi  popular  taste  than  to  schplgs- 
tic  precision.  "We  confidently  hope  that  those  ujiacquainted  with  the 
Sanscrit  language  will  be  able  to  obtain  a  fair  idea  ot the  social  position  of 
the  Hindus  at  this  great  epic  period  by  the  study  of  this  English  version. 
The  got  up  is, also  fine,  and  the  printing  correctly  executed,  though,  for 
obvious  reasons,  we  wished  that  the  paper  were  a  little  more  glazed  and 
thick.  The  magnitude  of  the  task  undertaken  by  Protap  Baboo  repuires, 
we  need  hardly  say,  the  sympathy  and  co-operation  of  all  who  are  in  a 
position  to  accord  them,  and  we  earnestly  hope  that  our  countrymen 
will  come  forward  and  help  the  patriotic  endeavours  of  this  zealous  pub- 
lisher.  jThe  Hast.: .  :  , 

The  MAHABBARiT. — "We  are  in  receipt  of  the  first  part  of  the   Maha- 
bharat  translated  into  English  prose, and  published  and  distributed  gratis 
by  Baboo  Pratap  Chandra  Roy  of  Calcutta.    This  gentleman  is  the  found- 
er of  the  "  Datavya  Karyalya,  "  »n  institiition  of  national  importance  the 
chief  object  of,  which  is  to  popularise  in   India   and'  elsewhere  the   great 
religious  tales  of  the  Hindoos  by  translation  into   English  and   into  the 
many  Indian  vernpiculars.     It  is  not  at  .all  a;  commercial   speculation,  the 
produce  of  the  Datavya  Karyalya ,  is  distributed  gratis,   thus  making  that 
institution  the  fountain  of  a  laudable'  intellectual  charity   as   well   as  of 
practical  partiotism.     To  open  the  hidden  stores  of  Indian  mythology  and 
mythological  history   anji  place    before  the   literatures   of   Europe  and 
America  the   delicate  and   different  beauties   of  Sanskrit  literature   are 
objects  which  may  command  our  admiration,  and   as  such  the  objects  of 
Baboo  Pratap  Chandra  Rpy  hav^   obtained  the   appreciative   approval  of 
such  great  men  as   Lord   Hartington,  Professorss  Metier  'Williams  and 
Max  MuUer,  and  other  great  men   of  India  and  England.     The  arithme- 
tical results  of  the  Patavya  Karyalya  for  the  last  seven  years  tlmt  it  has 
been  in  exitence  have  no  reason  %o   disappoint  us,  for  we  find  that  not 
less  than  9,000  copies  of  two  of  the  religious  books   of  India  have   been 
already  distributed  gratis,  ar^d  the  number  will  be  doubled  as  soon  as  one 
or  two  other  books  are  out  of  the  printer's   hand.     This   amounts   to  the 
fact  that  national  amusement  and  intellaotual  instcuction  have  been  giveu 
free, of  9,ost^to  as  many  thousands  of  people  as, the  number  of  copies  issued 
if  not  f^%  ^°  three  times  that  number,  and  that  a  genuine  interest  and 
not  only  an  excusable  but  a  necessary  pride  in  the  glories  of  Sanskrit 
literaturiB  have  been  cresated  in  their  minda.    From  the  magnitude  of  the 
work  already  done,  we  may  presume  that  proper  support  has  been  as  yet 
accorded  to  B;abvj  Pratap  Chanijer  Eoy  by  thope  who  habitually  indulge  in 


'(    .9    ) 

tke  luxury  of  libemlity,  but:  their  generosity  will  have  to  be  yet  largely 

exercised  before  the  present  work,  which  is  the  grandest  and  apparently 
the  most  useful  of  all  the  works  undertaken  by  the  Datavya  Karyalya, 
namely,  the  English  translation  of  the,  Mahabharat,  can  be  successfully 

completed.  ,It  is  estimated  that  not  less  than  alao  of  rupees  will  be  ne- 
cessary to  give  the  great  epic  poem  of  India  an  English,  garb,  but  the  pro- 
jector seems  so  sanguine  of  raising  this  sum  that  we  will  be  sony  to  damp 
his  spirits  by  giving  expression  to  any,  ill-advised  fear,  and  we  sincerely 
hope  that  a  work  of  great  present  and  prospective  utihty  will  not  be  allow- 
ed to  be  dropped  owing  to  a  want  of  funds.  It  is  proposed  to  puislish 
this  translation  in  monthly  parts  of  which  the  first  part  is  now  before  us, 
and  the  total  number  of  copies  issued  will  be  1250  to  be  variously  distri- 
buted in  India,  Europe,  and  America,  free  of  all  charges.  A  small  numbeB 
of  copies  will,  however,  be  charged  for  at  Es.  50  and  Es.  65  ,  per  copy  ac- 
cording as  the  address  of  the  purchaser  is  Indian  or  foreign.  The  present 
departure  from  the  institution's  principle  and  uniform  practice  has  been 
made  on  account  of  a  "  few  gentlemen  evincing  some  reluctance  in  accep- 
ting in  gift  the  publications  of  the  Bharat  Karyalya,"  and  it  is  to  be  hoped 
that  the  new  arrangement  will  satisfy  their  delicacy  of  feelings.  As  to  the 
general  merits  of  the  first  part  now  published,  w^  find  that  it -jis  neatly 
printed  on  good  paper, ,  and  is  free  from  any  disfiguring  errors  of  typo- 
graphy, and  considering  the  difficulty  of  properly  and  thoroughly  u:pder- 
staiiding,  the  original  itself  when  one  passage  is  interpreted  in  half  a 
dozen  different,  ways  by  half  a  dozen  difijsrent  commentators,  we  inust 
allow  the  traalslationthe  credit  of  being  correct  to  a,!!  intepts  and  purposes. 
The  task' of  giving  any  adequate  idea  of  the  attic  wit  of  Vyasa  apd  represen- 
ting! the  sweet  i  harmony  and  the  ineffabje  beauty  of  his  verse  and  senti- 
ments jn  the  prose  of.a  language  characteristically  more  rugged  than  Sans- 
krit, is  certainly  a  task ,  of  enormous  fliffidlty  and  labor,  and  requires  a 
complete  mastery.of  both  the  languages  and  literature  in  a,ll,  their  subtlety  ; 
but  the  translation  of  Babu  Pratab  Cha,nder-Koy,  notwithstanding  this,  is 
very  creijitable,  and  we  jselieve  will  , be  accepted  by  the  public  with  satis- 
fafttion  as  bemg.quite  capable  for  the  useful  work  it  is  intended  to  perform. 

,,  — The  Indian  Chronicle. 

We  are  indebted  tq  Babu  Protap  Chundi;a,Roy,  the  Secretary  of  the 
Bengal  .Datavya  Bharat  Karyalaya,  for  Part  I  of.  The  Mahdbharata  of 
Krishna-Dwaipayana  Vyasa,  translated  into  English  prose.  Taking  foe 
his  text  the  truism  that  the  ancient  literature  of  India  is  its  most  glorious 
inheritance,  the  translator  has  given  to  the  Engli^h-reg-ding  public  an  excel- 
lept  rendering  of  one  of  the  most,  remarkable  epics  in  Indian  story,  datiig 
from  a  period  when  the  world  itself  was  young  and  the  fabled  ^Romulus 
and,  Remus  even  were  undreamt  of.  .  Prof.  Max  MuUer,  in  an '  appreciative 
letter  to;the  compiler,  remarks  : — "  I  expect  the  time  will  come  when 
every  educated  native  will , be  as  proud  of  his  Mahabharat^  ancl  Bjuuayana 


(    10    ) 

as  Germans  are  of  their  Nibelunge,  and  Greeks,  even  modem  Greeks,  of 
their  Homer;"  and  the  translator  has  done  much  to  render  these  Sanskrit 
classics  also  accessible  to  English  scholars.  These  excellent  publications 
in  English  prose  are  issued,  principally  gratis,  by  the  Datavya  Bharat 
Karyalaya,  and  such  broad  philanthropy  on  the  part  of  this  Bengali  Asso- 
ciation deserves  the  warmest  recognition '  at  the  hands  of  every  section 
of  the  community.  With  reference  to  the  Mah/lbharata  in  particular,  on 
which,  as  remarked  by  Oriental  Scholars,  Aryan  poets  and  prose  writers 
of  sucoeedirig  ages  have  drawn  as  on  a  national  bank  of  unlimited  resources, 
the  usefiilness  of  such  a  translation  cannot  be  doubted  ;  and  when  we 
are  assured  that  the  English  translation  will  cost,  at  arou^  estimate  Rs. 
100,000,  the  comprehensive  liberality  of  the  "  Bharat  Karyalya "  can  be 
better  imagined  than  enlarged  upon.  It  is  propcs3d,to  publish  an  English 
translation  of  the  Ma?iabKarata  in  monthly  parts  of  10  forms  each,  octavo, 
demy,  the  first  part  of  which  is  before  us. 

QuoMNa  the  preface j  those  interested  in  this  publishing"  enterprise  will 
gather  all  the  information  they  may  require  from  the  following  excerpt  : — 


Since  the  foundation  of  the  "  Datavya  Bharat  Karyalya,"  not  a  single 
copy  of  any  of  its  publications  has  beeo  '  parted  with  fo*  pice.'- 

It  has  been  found,  however,  that  many  men  of  wealth  and  position 
demur  at  receiving  as  a  free  gift  a  work  which  has  entailed  such  costly 
expenditure,  and  it  is  to  meet  the  expressed  wishes  of  this  class  that  a 
certain  number  of  copies  are  assessed  at  a  price  which  will  enable  them 
to  accept  a  work  in  itself  almost '  priceless.  We  consider  this  series  of 
publications  most  creditable  to  the  generosity  and  pubUo  spirit  of 
its  promoters,  and  have  no  doubt  that  the  country  at  large  will  fully 
appreciate  such  unusual  disinterested  liberality  on  the  part  of  the  Batavya 
Bharat  Karyalaya  and  its  indefatigable  and  accomplished  Secretary,  Babu 
Protap.  Chundra  Roy. — The  Express. 

We  have  before  us  lying  for  some  time  Part  No.  I.  of  Mr.  Protap  Chun- 
der  lloy's  English  translation  of  the  Maha  Bharata.  The  prospectus  of 
this  very  useful  undertaking  has  long  been  before  the  public,  and  such 
is  the  popularity  which  it  lias  ensured  for  itself  that  many  of  the  public 
men  of  Calcutta,  and  not  a  few  of  the  savants  of  Europe  have  lent  it  their 
support..  And  the  first  instalment  of  Mr.  Rby's  translation  may  well  stand 
the  test  which  is  sure  to  be  applied  to  this  ambitious  but  highly  useful 
task.  From  the  preface  attached  by  Mr.  Roy  to  the  first  part  of  his  "trans- 
lations ,"  we  find  that  the  idea  was  recommended  to  hini  by  "  several 
persons  of  note  and  personages  even  in  high  rank,  "  and  among  these  we 
see  the  name  of  Lord  Hartington,  the  late  Secretary  of  State  for  India. 
Mr.  Roy  thus  describes  the  scope  of  his  work  ;— "  The  English  transla- 
tion will  cost,  at  a  rough  estimate,  Rs.   100,000. —  I  purpose  therefore  to 


(  11  ) 

publish  an  English  translation  of  the  Mahabharata  in  monthly  parts 
of  10  forms  each,  octavo,  demy,  the  first  part  of  which  is  issued  herewith. 

.  ,  ,  » 

Mr.  Roy's  "translations  "  are,  however,  sure  to  attain  so  wide  a  popularity 
that  he  will  ultimately,  we  think,  find  it  necessary  to  meet  a  greater  de- 
mand than  he  seems  to  be  perpared  for  now. 

As  to  the  character  of  the  translation,  we  have  to  congratulate  Mr. 
Roy  on  the  clearness  of  expression  and  simplicity  of  style  employed  in 
rendering  the  Maha  Bharata  into  English.  Literal  translation  is  sure  to 
be  out  of  place  in  an  undertaking  of  this  kind,  the  object  of  which  is  to 
create  a  taste  for  the  work  and  diffuse  among  Europeans  as  well  as  na- 
tives a  wider  knowledge  of  it  than  is  now  possessed.  A  free  rendering, 
on  the  other  hand,  may  spoil  the  effect  of  the  original.  The  translator  has, 
we  think,  begun  as  he  ought  to.  We  cannot  too  highly  recommend  our 
readsrs  to  patronise  the  work — The  Indu  Prokas. 

Baboo  Protap  Chunder  Roy,  to  whom  we  owe  the  publication  of  a 
Bengali  version  of  the  Mahabharat,  has  now  undertaken  the  more  difficult 
task  of  translating  the  great  Sanslo-it  epic  in  English.  With  his  learn- 
ing, talents  and  perseverance,  Protap  Babu'is  quite  fitted  for  the  new 
work  he  has  taken  on  hand.  To  render  Sanskrit  into  English,  is  a 
gigantic  task,  but  Protap  Babu  is  quite  equal  to  it.  The  only  difficulty 
he  has  to  contend  with,  is  want  of  fnnds.  He  has  already  spent  a  larg§ 
amount  for  the  Bengali  translations.  We  therefore  hope  that  the  public 
will  come  forward  and  willingly  patronise  Protap  Babu,  so  as  to  enable 
him  to  complete  his  translation — an  undertaking  never  before  attempted 
and  which  ought  to  enlist  the  sympathy  and  support  of  all  who  admire 
the  ancient  literature  of  the  Hindoos. — The  Amritabazar  Patrika. 

Lb  Mahabharata. — Nous  avons  recude  Babou  Protab  Chundra  Roy, 
directeur  du  Bharata  Karyalaija  de  Calcutta  la  traduction  du  Sanscrit  en 
anglais  de  la  premiere  partie  du  Mahabharata, — De  I'avis  de  juges   compe- 
tents,  cette  traduction,  a  laquelle  a  aide,   croit-on  le  Professeur  Max- 
Muller,  est  fort  bien  faite,  rendant  avec  une  fldelite  aussi  rigoureuse  que 
possible  le  teste  original.     Une  chose  cependant  nous  a  frappe  en  lisant 
ces  pages,  c'est  que  la  langUe  anglaise  est  peu  propre  a  rendre  les  langues 
orientales,  et  que  I'etudiant,  qui  ne  connaitrait  les  chefs  d'oeuvres  litterair- 
es  de  I'Inde,  que  par  leur  traduction.    Anglaise  en  aurait  une  bien  triste 
opinion. — Neanmoius  I'oeuvre  du  Bharata.  Karyalaya  sous  la   direction   de 
Babou  Protab  Chundra  Roy  merite  lencouragement  que  lui  ont  genereuse- 
ment  donne  les  noiabilites  indiennes, — en  cela  que,  cette  traduction  memo 
restant  impuissante  a  rendre  la  beaute  du  texte  primitif  servira  beaucoup 
a  fsciliter  aux  etudiants  I'etude  du  Sanscrit  et  en  cela  le  Bharata  KaryaUyn 
aura  rendu  un  immense  service.    Cette  traduction  doit  couter  un  lack  de 
roupies  (240,000  fcs) 


(     12     ) 

,Cet  etablissement  a  deja  public  et  distribue  gratuitemont  plus  de  neuf 
mille  copies  du  Mahabharata,  et  du  Harivansa,  traduits  en  bengali  ;  una 
traduction  bengalie  du  Bam  ay  ana  est  egalement  en  mains.  Pour  qui 
connait  la  matiere  volumineuse  de  ces  livres  sacres  des  hiudous,  il  sera 
facile  de  oomprendre  le  travail  immense  qui  a  ete  fait  deja,  representant 
13,783  500  formats  in  8to,  demy. — Nous  souhaitons  tout  succes  au  Bhara- 
ta  Karyaldya,  et  nous  ne  doutons  paa  que  noa  orientalistes  francais  ne 
Irouvent  un  grand  ayantage  a  se  mettre  en  rapport  avec  son  directeur,  s'ils 
ne  le  sont  deja.     Le  Petit  Bengali. 

000 

Hyderabad 
19<A  June  1883. 
Protap  Chundra  BiOY.  Esqre. 
Sir, 
I  write  in  reply  to  your  letter  of  the  11th    Inst  to  inform  you  that  I 
ha;ve,   agreeably  to  your  request,  laid  before  his  Highness  the   Nizam  a 
copy  of  Part  I  of  your  English  Translation  of  the   Mahabharata.     His 
Highness   desires  me  to  express  to  you  his  thanks  and  his  cordial  appre- 
ciation of  the   good  work  the  society  of  which   you   are  the  Secretary  is 
eiigaged  in.  *  *  *  ^ 

I  am.  Sir, 
Yours  faithfully, 
(S.d)  L.  Clerk. 

Simla 
Marj  28<A  1883. 
Dear  Sir, 
Accept  my  sincere  thanks  for  sending  me  a  copy  of  your  translation 
of   the   first   Payt  of   the  Mahabharata.     You  cannot  do  a  greater  service 
either  to  India  or  to  England  than  by  helping  to  make  ,  Englishmen  fami- 
liar with,  and  enabling  them  to  appreciate,  the  master-pieces  of  Indian 
Literature. 

The  true  way  to  heal  an  estrangement  springing  from  ignorance  and 
prejudice  is  to  teach  each  nation  how  much  it  has  to  learn  from,  and  how 
much  it  may  find  to  admire  in,  the  character,  the  history,  the  institutions 
and  the  literature  of  the  other  ;  and  that  is  what  is  being  done  by  many 
of  your  learned  countrymen  out  here,  'and  by  such  men  as  the  friends 
of  the  new  Indian   Institute  at  Oxford.  .  ... 

Meanwhile  with  heartiest  thanks  for  your  expressions  of  sympathy 
and  good  will, 

Believe  me, 
Yoxws  sincerely. 
Baboo  Protap  Chundra  Roy.  (S.d)   C.  P.  Ilbert. 


(     13    ) 


Simla. 
Uth  May.  1883. 


SiH, 

I  have  postponed  my  acknowledgment  of  yoiir  note  and  tfie  accom- 
panying copy    of  the   1st  part,  of  yo«r:  translation  of  the  Mahabharata 
till  I  could  find  time    to  look  into  the  latter.    I  have    now   read    it 
with  great  pleasure  and  beg  to.  express  my  thanks  for  your  courtesy  in 
sending  it  to  me. 

I  trust  you  wiU  be  able  to  bring  the  worlc  to  a  successful  conclusion 
and  that  your  benevolent  aspiration  connected  here-with  will  be  fulfilled. 

Yours  very  truly, 
Baboo  Protap  Chunder  Roy.  (S.d)  S.  C.  Bayley. 


(Government  Mouse. 

Simla. 

14th  May  1883. 
Sir, 

I  beg  to  acknowledge  the  receipt  of  your  letter  of  the  8th  instant, 
and  to  state  that  their  Excellencies  the  Viceroy  and  Lady  Eipon  desire  me 
to  thank  you  for  the  two  copies  of  your  English  translation  of  the  Maha- 
bharat,  which  you  have  been  so  good  as  to  send  for  their  acceptance. 

I  am  also  to  thank  you  for  the  Slokas  which  accompanied  your  letter. 

I  am,  Sir, 


Baboo  Protab  Chundee  Roy. 


Yours  Obediently 
(S.d)  H.  W.  Primeose. 
Frivate  Seey.  to  the  Viceroy. 


SiiitA 
ISth  May  1883. 
Sir, 
In  reply  to  your  letter  of  the  3ed  of  May  I  am  desired  by  His  Honour 
the  Lieutenant-Governor  to  thank  you  for  the   first   Part  of  the  Enghsh 
translation  of  the  Mahabharat. 

His  Honour  is  very  glad  to  see  the  great  epic  being  put  into  English. 
I  would  also  thank  you  for  the  copy  you  kindly  sent  me. 

Yours  faithfully 
(S.d)  A.  H.  MASON. 
Private  Secy,  to  L.  O, 
Panjab 
Baboo  Pboiap  Chundba  Roy. 


(    14    ) 


To 

Pbotap  Chundba  Roy  Esqr. 


Ouvernment  Mouse. 

Ootacmund. 

14th  May  1883. 


Sir, 

I  have  the  honour  to  acknowledge  the  receipt  of  your  letter  of  the  3rd 
Inst  which  I  have  laid  before  His  ExoeUenoy  the  Governor  with  its  accom- 
paniment. 

I  am  desired  by  His  Excellency  to  inform  you  that  Hia  Excellency  is 
much  obliged  fqr  the,  copy  of  the  translation  of  Part  I  of  the"Maha- 
bharata"  which  has  arrived  safely. 

Allow  me  also  to  tender  you  my  own  thanks  for  the  copy  which  you 
have  sent  me  for  my  own  use. 

I  have  the|honour  to  be,  Sir, 
Your  obedient  Servant, 
(S.d)  A.  Andry,  Captain,  B.K 
Fviiate  Secretary. 


The  Shrubbery,  Darjeeling. 
8th  May  1883. 

SiB, 

I  am  desired  by  Mr.  Rivers  Thompson  to  thank  you  for  the  copies  of 
the  1st  part  of  your  English  translation  of  the  Mahabharat^  which  you 
have  been  good  enough  to  send  him  and  which  he  has  much  pleasure  in 
accepting.  An  English  version -of  this  ancient  and  famous  Epic,  to  the 
excellence  of  which  such  high  testimony  is  borne  by  the  most  competent 
authorities,  will  be  received  with  gratification  by  all  students  of  Sanskrit 
literature,  and  the  value  of  such  a  work  to  those  who  have  not  studied 
Sanskrit,  in  its  exposition  of  the  religious  history,  customs  and  feelings  of 
ancient  India,  can  scarcely  be  exaggerated. 

The  Lieutenant-Governor  appreciates  highly  the  courtesy  which  has 
included  him  among  the  recipients  of  your  favor  and  commends  the 
disinterested  efforts  of  the  "Datavya  Bharata  Karyalaya"  in  publishing 
and  distributing  gratuitously  so  many  copies  of  this  great  poem 

Yours  faithfully, 
(S.d)  F.  C.  Barnes. 
Private  Secy. 
Baboo  Pkoiap  CAtJBDEE  Roy. 


<     15    ) 

Oevernment  Bouse. 
Naini  Tal. 
7th  May  1883. 
Dear  Sib, 

His  Honor  desires  me  to  thank  you  for  the  copy  of  Part  I  of  your 
English  Translation  of  the  Mahabharata  and  to  say  that  H.  H  will  be  glad 
to  subscribe  for  a  full  copy  of  the  work. 

I  also  beg  to  return  you  my  thanks  for  the  copy  which  you  sent  for  me. 

Yours  truly, 
(S.d)  W.  HOLMES. 
To  Phctap  Chundbr  Rot. 


Palace  Trevandruta. 
25IH  May  1883. 

To  Baboo  Pkotap  Chundea  Rot. 

Sib, 

I  am  commanded  to  acknowledge  your  letter  to  His  Highaess  the 
Maharaja  dated  the  16th  Inst.,  and  to  convey  His  Highness'  best  thanks  to 
you  for  the  part  cbntaining  Sections  I — XI  of  Adi  Parva  of  the  English 
translation  of  the  Mahabharata  kindly  sent  by  you. 

His  Highness  feela  no  doubt  that  the  publication,  continued  to  the 
end,  will  prove  of  much  public  benefit 

I  am,  yours  faithfully, 
(S.d)   M.  C.  Neelacanda  Pillai. 
Private  Secy. 


1st  June  1883. 
Mt  Deae  Sib,  , 
Allow  me  to  thank  you  for  the  copy  of  the  first  fasciculus  of  your 
translation  of  the  Mahabharata  which  you  have  been  so  good  as  to  send 
me.  It  is  a  glorious  and  most  meritorious  undertaking  which  will  be 
appreciated  wherever  Sanskrit  is  studied.  Let  me  only  hope  that  nothing 
may  intervene  to  interrupt  or  cu^^hort  the  progress  of  the  work. 

I  shaU  watch  with  much  interest  the  success  of  your  various  publica- 
tions trusting  that  tjiey  may.amplj  fulfil  the  benqvolent  expectations  with 
which  you  have  set  them  on  foot,I  remain. 

Yours  very  truly, 
(S.d)  R.  RosT. 
Secy.  Bharata  Earyalaya.  Librarian  India  Office. 


(     16    ) 

Sterling  Oiiatle. 

;  ;   ,,  ;.  Simla. 

.■V  •!  /,,!..  r  r ■:  May  8th  1883. 

Dear  Sib, 

I  am  jnuch  obliged  for  your  note  of  the  5th  and  for  tlie  translation   of 

the  first  part  of  the  Miihabharata  which  accompanied  it.     I  shall  redd  the 

tranalati6n  with'  much  Interest  and  I  wish  you  well  in  your  useful  labours. 

Dear  Sir;' 

I  am  sincerely  yours, 

Baboo  Protap  Chunder  Roy.  (S.d)   W.  W.  Hutiter. 


Simla. 

May  27iH  1883. 
Sib, 
I'beg  to  thank  you  for  your  letter,  and  the  copy  of  Part  I  of  the  Maha- 
bharata  which  you  have  been  so  kind  as  to  send  me.  Although  no  Sanskrit 
scholar  myself,  I  have  long  taken  an  interest  in  Sanskrit  Literature,  and 
when  lecturing  at  Coopers  Hill  during  the  past  10  years  on  Indian  his- 
tory and  its  social  condition,  used  to  make  free  use  of  Mr.  Wheeler's 
translations  of  the  Mahabharata  and  Ramayana.  I  hope  to  find  time  soon 
to  read  your  translation. 

, .      '  •  BeUeve  me, 

, ,   ...      ■  Your  fatihful  Servant, 

Babo  Protap  Cl^under  Roy-  (S.d),  G.  Qhesney. 


SlMLAi 

j,  24th  May  1883. 

Dear  Sib, 

Allow  me  to  offer  you  my  cordial  thanks  for  your  courtesy  in  sending 
me  a  copy  of  Part  1st  of  your  English"  translation  of  the  Mahabharata. 

You  have  undertfiken  a  work  of  no  less  interest  and  importance  than 
difficulty,  and  I  heartily  wish  you  success  in  its  execution. 

.,,...  .  I  am  yours  very  truly. 

Baboo  Protap  Chunder  Roy.  (S.d)  A.  Croft. 


HocJgly. 

.  .  23rd  may  1883. 

DEAft  SlE, 

Allow  nle  to  thank  you  sincerely-for  the  copy  of  your  translation  .of  the 
Mahafearata,'  which  y6u  have  been  kind  enough  to  send  me.    I  shall  read 
'it  witli  inier^t.         '  .' '         .  >  i  ,  ,  , 

Believe  me. 
Dear  sir. 
Yours  very  truly, 
Babu  Pi:ot4p  Chnndei!  Eoy.  (S.d)  J.  P.  Grant. 


(    17    )       ' 

Mahabharata— We  are  the  honoured  recipients  of  a  pleasing  and 
friendly  communioation  from  a  Native  gentleman,  who  is  yet  destined, 
we  hope,  to  occupy  a  niche  in  the  glorious  temple  of  ancient  Indian  lore  ; 
a  temple  adorned  with  many  garlands  of  richness  and  beauty,  eclipsing  the 
farfamedmines  of  Golconda,the  dazzling  wealth  of  Peru,  the  gemmed  bright- 
ness of  Oriental  splendour  with  its  glittering  accompaniments  of  barbaric 
pearl  and  gold.  Even  now,  he  has  placed  his  feet  firmly  on-  the  lower  rung 
of  that  ladder  of  literary  eminence,  of  which  few  live  to  reach  the  highest 
ascents.  We  prognosticate  for  Babu  Protab  Chundra  Roy— health  being 
vouchsafed  him — a  life  of  usefulness,  of  which  he  can  never  hope  to  reap 
the  adequate  reward  in  this  world.  Contemporary  society  in  his  own 
day  will  respect  and  commend  him  ;  newspaper  criticism  will  lavish  its 
ephemeral  praise  upon  him  ;  posterity  will  love  him  with  grateful  me- 
mory and  a  gratified  sense  of  the  value  of  his  labours.  Very  few  of  our 
readers  will  need  to  enquire  who  Baboo  Protab  Chundra  Roy  is,  since  his 
literary  reputation  has  already  spread  far  and  wide;  far  enough,  and 
wide  enough,  indeed,  to  have  identified  him  with  the  authorship  of  a 
great  undertaking — an  English  translation  of  the  Mahdhharata — a  keystone 
of  ancient  Hindoo  wisdom,  a  picture  of  Hindoo  life  and  sentiment,  uncon- 
taminated  by-  admixture,  undistorted  by  exaggerated  conceptions  of 
foreign  inspiration — the  great  epic  of  Vyasa,  a  store-house  of  religious 
thought  built  upon  the  lives  and  examples,  not  of  speculative  heroes, 
but  of  living  princes,  warriors,  sages,  and  pious  hermits.  A  Bengalee 
translation  comprising  about  3,000  copies  cost  its  indefatigable  author 
seven  years  of  toil  and  was  gratuitously  distributed.  How  long  a  period 
of  mental  abstraction  his  English  translation  will  demand,  we  eannot 
conjecture,  though  its  cost,  roughly  estimated,  will  amount  to  Rs.  100,000. 
How  true  it  is  that  one-half  of  our  world,  our  straining,  grasping,  selfish, 
material  world  does  not  know  how  its  other  half  lives.  How  little  do  we 
conjecture  the  hoards  of  intellectual  wealth  accumulating  for  us  in  the 
unostentatious  labours  of  modeSt  merit.  Baboo  Protab  Chunder  Roy, 
in  a  monastic  cell  on  the  snow-capped  Dewalgiri,  or  far  from  sight  and 
sound  in  the  bleak  Alleghany  peaks,  or,  perchance,  frozen  of  limb,  perched 
on  "the  backbone  of  the  Western  world,"  might  be  a  suggestive  sight  for 
the  gods,  as  he  gave  his  mind  unbounded  liberty  to  revel  in  the  wealth 
of  ancient  literature.  But  seated  oalrdly  in  his  retirement  at  Jorasanko, 
devoted  in  heart  and  ptirpose  to  mental  efforts  for  which  he  asks  no 
higher  rfeward — none  indeed  would  be  possible — than  the  appreciation 
of  cultivated  minds,  he  becomes  a  benevolent,  fact,  which,  viewed  in 
its  philanthropic  surroundings  is  as  suggestive  to  the  philsopher  as  it  must 
be  satisfying  to  the  ambition  of  a  man  who  dedicates  his  energies — probably 
will  wear  out  his  life — in  catering  for  the  intelleetual  elevation  of  his 
fellowfii  Need  we  say  how  gladly  we  shall  look  forward  for  ■  the  appearance 
of  his  projected  work;  coming  as  it  does,  from  such  a  source  "i— Bengal  Times. 


(    18    ) 

We  have  received  the  First  Part  of  the  Translation  into  English 
prose  of  the  Mahabharata,  which  is  published  and  distributed  gratis  by 
Protap  Chundra  Roy,  the  heart  ^.nd  soul  of  the  Datavya  Bharat  Karyalya. 
We  hope  to  take  an  opportunity  of  referring  to  the  translation  at  greater 
length  in  an  early  issue  of  this  Journal.  The  work  that  has  been  under- 
taken with  so  much  thoroughnes  and  with  a  royal  liberality  by  this  great 
NationarSooiety,  the  Datavya  Bharat^aryalya,  is  unquestionably  one  to 
excite  the  absolute  and  unqualified  admiration  of  the  whole  civilized  world. 
The  promoters  of  Literature,  Art,  and  Science  in  all  lands  will  find  here  an 
example  of  pure  and  disinterested  devotion  to  a  great  object  on  a  scale 
which  has  perhaps  scarcely  been  surpassed,  except  in  the  regions  of  reli- 
gious or  philanthropic  zeal,  in  any  part  of  the  world.  A  little  of  the 
influence  of  these  high-minded  Indian  gentlemen  brought  to  bear  on 
the  rank  and  file  of  Indian  Society— this  wovdd  efiect  a  regeneration 
that  would  go,  far  to  cheer  and  encourage  the  most  ardent  reformers 
in  the  land.  Journal  of  the  Atijvman-i-Punjah  and  Punjab  University 
Intelligencer. 

The  Bengalees  are  the  foremost  people  in  India  in  many  respects. 
Their  patriotism,  their  public  spirit,  pluck  and  enterprise,  and  their 
versatility  of  talent  are  well  known.  But  they  also  seem  to  be  very 
generous,  and  several  of  the  leading  men  among  them  study  the 
ancient  literature  of  India  with  a  pious  veneration  and  an  ardent 
research  calculated  alike  to  bring  them  credit  and  the  country 
not  a  little  advantage.  Babu  Peatap  Chandba  Roy  is  apparently 
one  of  the  most  distinguished  of  the  workers  in  the  field  of 
Sanscrit  literature  at  the  present  day  in  Bengal.  We  have  not,  it  is 
true,  the  honor  and  pleasure  of  an  acquaintance  with  that  gentleman,  nor 
had  we  heard  about  him  till  lately.  But  within  the  past  few  weeks  we 
have  been  in  receipt  of  the  1st  part  of  an  English,  Translation  of  the 
Mahabharata  of  Vyasa  by  Mr.  Pratap  Cha,ndra,  and  he  has  also  been  good 
enough  to  send  us  a  copy  of  the  Prospectus  of  his  English  Translation 
of  the  great  Indian  Epic,  as  well  as  two  or  three  autograph  letters  asking 
us  for  a  brief  notice  of  the  great  work  he  is  engaged  in.  The  perusal  of 
the  above  has  amply  satisfied  us  that  Mr.  Pratap  Chandra  is  iio  ordinary 
man.  He  has  the  stuff  of  a  great  and  honest  worker  in  him.  And  it 
gives  us  very  great  pleasure  to  see  that  there  are  such  men  living  and 
working  even  in  these  iron  days  in  different  parts  of  India. 

Mr.  Pratap  Chandra  seems  to  have  founded  an  Institution  some  years 
ago  entitled  the  "  Datavya  Bharat  Karyalaya,"  the  object  of  which  would 
appear  to  be  the  publication  and  gratuitous  distribution  of  the  great  Sans- 
crit works  of  antiquity,  with  the .  hope  thereby  of  "  counteracting  to  a 
certain  extent  the  growing  sceptieiam  and  irreligion  of  the  age  "  among  his 
countrymen.  We  will  not  take  it  upon  ourselves  to  say  that  Mr.  Pratap 
Chandra's  scheme  of  trying  to  stem  the  general  irreligion  and  indifference 


(     19     ) 

of  his  educated   countrymen   to   all    spiritual   concerns  by  means  of  kis 
publications,  looks  somewhat  Quixotic  on  the  face  of  it.   But   there   is  no 
doubt  he   means  to  benefit  his  countrymen,  and  his  idea  is   the  outcome 
of  an  excellent  generosity  and  a  very   laudable  activity   of  spirit.     And 
it  rejoices  us  also  to  find  that  the  scheme  has  practically   been  placed  on 
a  successful  footing  through  the  generous  appreciation  and  help  of  Mr. 
Pratap  Chandra's  sympathetic  friends  and  patrons. 

Mr.  Pratap  Chandra  is  himself  no  very  rich  man.    He  has   done   the 
greater  part  of  his  splendid  intellectual  charities  through  the   help  of  the 
liberal  Zemindars,  Rajahs,  noblemen  and  patriotic  and  public-spirited  men 
of  Bengal  and  Upper  India  generally.    The  occupation  to  which  Mr.  Pra- 
tap Chandra  betook  himself  when  he  began  life  was  that  of  a  Book-seller 
and  General  Agent.  .  .  .  .  .  .  .      , 

And   the   following  extract    will    show,    better  than    any   words   of 
•  ours,  how  well  he  has  carried  out  what  he   has    proposed  to   do   for    his 
countrymen  in  pursuance  of  the  disinterested  and  noble  resolution  above 
set  forth  ; — 

But  our  friend  does  not  take  any  credit  to  himself  for  all  the  above. 
He  says  :  "For  the  success  achieved  small  credit  is  due  to  me.  The  credit 
belongs  wholly  to  my  countrymen."  In  short,  he  has  been  largely  assisted 
with  donations  and  otherwise  by  appreciative  and  liberal-hearted  people 
all  over  Bengal  and  U^per  India  generally,  the  list  of  his  donors  and 
patrons  including  such  men  as  the  Maharajahs  of  Cashmere,  Burdwan, 
and  Durbhunga,.  the  Guickwar  of  Baroda,  the  Editors  of  the  leading 
English  and  native  papers  in  Bengal,  such  as  the  Englishman,  the  Statesman, 
the  Sindu  Fairiot,  the  Indian  Mirror,  Seis  and  Rayyet,  and  the  Amrita  Sazar 
Fafrilea,  as  well  as  distinguished  Englishmen  and  foreigners  like  Lord  Har- 
tington,  Professor  Max  MuUer,  Professor  Jacobi,  and  others  eqiially 
eminent. 

But  let  us  speak  a  word  about  the  English  Translation  of  the  great 
epic  of  which  the  first  part  is  before  us.  It  is  written  in  excellent  Eng- 
lish, and  composed  in  a  nervous,  picturesque,  simple,  and  yet  graphic  and 
eloquent  style.  The.  endeavour  of  the  translator,  as  we  gather  from  his 
preface,  is  to  give  as  literal  a  rendering  of  the  great  work  of  Vyasa  as 
possible.  And  we  are  glad  to  see,  he  has  stuck  to  his  resolution  honestly 
throughout.  As  Prof.  Max  MuUer  and  other  eminent  scholars  and  well- 
known  literary  men  have  promised  to  help  Mr.  Pratap  Chandra  in  his 
laudable  work  of  translating  the  great  national  epic  of  India,  the  English 
translation  of  the  Mahabharata  undertaken  by  our  friend  may  safely 
be  bought  by  every  Indian  student  and  lover  of  worthy  books.  But  as 
Mr.  Pratap  Chandra  Eoy'a  plan  of  publishing  the  proposed  work  may  not 
be  known  to  people  in  South  India  generally,  we  subjoin  the  following 
extract  from  bis  prospectus,  and  conclude  with  praying  heartily  for  thei 


(     20     ) 

success  of  kis  scheme   and  recommending  the  Madras  ■  public  to  patronize 
it  largely.  ....  .... 

The  Feoph's  Friend. 

Although  the  indefatigable  labours  of  various  Western  scholars  have 
dragged  into  light,  notwithstanding  so  many  difl&oulties,  the  more  impor- 
tant of  the  works  bearing  on  the  Vedic  period,  our  Epic  hterature  has 
remained  comparatively  veiled  in  darkness.  There  have  been  editions 
of  both  the  Ramayana  and  the  Mahabharata  ;  but  no  particular  study 
in  keeping  with  the  immense  importance  of  these  works  and  especially 
the  latter,  has  yet  been  made.  True,  Professor  Lassen  in  his  standard 
work  on  Hindu  antiquities  has  dona  more  than  any  individual  scholar 
could  under  the  circumstances  hope  to  do  ;  but  even  the  labours  of  Las- 
sen can  be  said  only  to  have  opened  the  way  for  future  and  thorough 
researches.  The  translation  of  portions  of  the  work  by  the  French  scho- 
lar M.  Fanche  has  certainly  been  useful,  but  it  is  often  neither  literal  ■ 
nor  correct.  Moreover  a  translation  by  a  writer  who  was  a  stranger  to 
India,  however  excellent  in  other  respects,  cannot  be  so  accurate  and 
reliable  as  one  proceeding  from  a  scholar  who  has  spent  his  days  in 
India,  in  studying  the  habits  of  the  people  and  their  ways  of  thought. 
In  this  respect  the  volumes  of  Mr.  Talboys  Wheeler  have  done  an  emi- 
nent service.  But  his  ignoranee  of  Sanskrit,  and  the  second-hand  infor- 
mation on  which  his  books  are  necessarily  based,  have  taken  away  much 
from  their  value.  However  his  work  has  more  than  succeeded  in  exciting 
a  deep  interest  in  the  study  of  the  Mahabharata. 

Of  all  the  works  in  Sanskrit  literature,  excepting  the  four  Vedas  and 
their  respective  Brahmanas  and  the  older  Upanishads,  the  Bharata  is  the 
most  important  and  has  had  the  greatest  influence  on  the  fortunes  of  the 
nation.  The  Vedas,  to  the  masses  of  the  population  at  least,  are  a  dead 
letter.  Most  of  the  practices  enjoined  in  the  Brahmanas  and  Sutras  are 
either  not  known  now  or  are  not  cared  for.  But  from  the  Brahman  to 
the  Sudra,  from  the  old  man  of  79  to  the  child  who  has  just  become  a 
Brahmacharin,  the  Bharata  is  a  work  that  is  either  studied,  thought  upon, 
or  at  least  heard  recited.  The  book  is  a  national  property  and  guides 
almost  every  phase  of  Hindu  beliefs  aind  manners  of  the  present  age. 
Without  its  proper  understanding,  a  critical  study  of  the  Hindu  mind  i 
impossible.  One  might  know  everything  about  the  Vedas  and  yet  fail 
to  know  anything  about  the  modern  Hindu  who  is  more  a  Hindu  of  the 
Mahabharata  than  of  tlfe  Rig  Veda  or  of  the  Atharva  Veda.  True  it  is 
that  to  the  Vedas  the  author  of  the  Bharata  often  appeals  as  revered 
authorities;  audit  is  precisely  because  of  such  appeals  that  the  work 
is  held  in  such  esteem.  As  has  often  been  the  case  in  the  history  of 
Sanskrit  literaiture,  the  later  Mahabharata  has  thoroughly  obscured  the 
earlier  Vedas  ift  spite  of  the  greater  respect  of  the  author  for  these 
latter  works.  It  is  generally  known  as  the  fifth  Veda  and  as  the  standard 


(    21     ) 

repository  of  the  theology,  philosophy,  literature   and  mythology  of  the 
Hindus.    As  the  author  emphatically  says  in  one  of  his  couplets  "  as 
a  Brahmana  among  bipeds,  as  nectar  among  ihedicines,  as  the  cow  among 
quadrupeds,  so  is  the   Mahabharata  among.histories.'" 

When  the  importance  of  the  work  is  so  great  and  when  the  necessity 
of  a  thorough  investigation  of  its  contents  is  such  a  paramount  one,  who 
will  not  welcome  with  every  mark  of  genuine  delight  and  gratitude  any 
attempt  made  in  this  direction  1  We  are  very  happy  therefore  in  finding 
that  our  learned  countryman,  Babu.Protap  Chandra  Koy,  has  begun  a 
translation  in  English  of  this  work  of  which  the  first  part  (  first  12  sec- 
tions )  has  been  sent  for  our  persual.  On  going  through  the  translation 
we  have  found  it  very  accurate  and  just  up  to  the  mark.  His  translation 
has  an  advantage  over  those  of  his  Western  brethren  in  this  that  he  is  a 
native  of  India  and  is  a  very  able  Sanskrit  scholar.  However  great  the 
merits  of  European  scholars  may  be,  we  can  safely  say  without  any  preju- 
dice to  their  eminent  abilities,  that  Sanskrit  literature,  philosophy,  and 
antiqniities  cannot  be  thoroughly  investigated  except  when  native  scholars 
are  roused  from  their  gigantic  lethargy  to  better  themselves  and  to  try 
to  know  who  they  are  and  whose  descendants  they  have  been. 

Babu;  Pratap  Chandra  has  therefore  laid  his  countrymen,  nay  all  those 
who  feel  any  interest  in  the  progress  of  Sanskrit  studies  under  the  deepest 
gratitude  by  his  publication  of  such  a  translation.  The  work  will  surely 
be  a  slow  one  but  it  will  be  a  master-work  worthy  to  be  ranked  with  the 
eminent  translations  of  the  Homeric  poems  by  German  scholars  of  which 
so  much  is  heard  in,  literary  circles.  An  almost  incredible  phase  of  this 
undertaking  of  our  Calcutta  friend  is  that  the  circulation  of  the  copies  is 
free  of  charge.  When  it  is  borne  in  mind  that  the,  work  is  hkely  to  cost 
more  than  one  lac  of  Eupees.,  not  to  speak  of  the  tremendous  labours  of 
procuring,  sifting  and  digesting  the  whole  mass  of  Sanskrit  literature, 
who  will  not  admire  the  high-minded,  literary,  patience,  and  lofty 
aim  of  the  worthy  Baboo.  His  work  will  be  a  monument  of  success 
and  will  be  the  visible  proof  that  such,  priceless  qualities  and  such  a 
flowing  patriotism  are  not  dead  in  India. 

We  are  only  afraid  the  limited  number  of  copies  will  not  satisfy  the 
general  demand  for  the  copies  that  we  expect.  We  earnestly  request 
our  learned  friend  that  he  will  soften  a  little  his  high  notions  of  liberality 
and  think  of  acceptirjg  some  suitable  price  for  the  work  in  order  that 
copies  may  be  multiplied  and  may  thus  satisfy  the  desires  of  many  who 
cannot  buy  the  book  because  of  the  scantiness  of  the  supply.  Wishing 
that  the  Babo  will,  kindly  take  our  suggestion  into  his  consideration  and 
wishing  him  every  success  in  his  admirable  work  we  beg  to  take  his 
jgg^yg_  — Native  Opinion. 

Wb  have  had  for  some  weeks  lying  on  our  table  the  first  instalment  of 
the  Mahabharata  published  by  Mr.  Pratap  Chandra  Roy  for  gratuitous 


(  ^^  ) 

distribution.     We     noticed     some    time     ago    the     prospectus    of   this 
undertaking  in     which    were    explained    its     object,    importance    and 
difficulties.     We   ourselves  alluded   to   these  at  that   time  and   therefore 
it  is  now    unnecessary'   to    recount    them   again.     The    Mahabharata 
is  one  of  the  noblest  works  in   the   whole  range   of   Sanskrit   literature, 
and   has   been  placed  higher  than   other  similar   works   in  the  ancient 
classic  languages.     As   Mr^     Roy    observes,    it  has   been   drawn     on   by 
Aryan   writers   as    ot  a  national  bank      of    unlimiled    resources.     We 
need   not  recommend  for  the  patronage  of  our  thoughtful  countrymen  the 
translation  of  such  a  work.     It  will  do  immense  good  to  the  thousands  of 
the  young  rising  generation  to  whdm  the  beauties  of  Sanskrit  literature  are 
a  sealed  book.     There   are   also  a  few   among  them  who  believe  that  in 
the  past  history   of  their  country  there  is  nothing  of  which  they  can  feel 
proud.     Such   a  feeling  is  detrimental  to  the  development  of  intelligent 
patriotism  in   the  national    mind.    Those  who  see  nothing  in  the  history 
of  their  country   to  deserve  their  admiration  cannot  feel  much  love  for  it. 
The   high  intellectual  culture   for  which  our  Aryan  forefathers  were  re- 
nowned throughout  the   world  and  which  foimed,   as  it  were,  a,  central 
fountain  from  which   knowledge  flowed  into  foreign  countries,  both  Euro- 
pean and  Asiatic,  is  the  just  object  of  pride  of  modern  Hindus.     But 
this  feeling  at  present  rests  on  no  intelligent  appreciation  of  our  ancient 
literature.     The  Hindu  mind   is  in  a  state  of  transition.     The  old  class 
of  Pundits  are  fast   disappearing  from  the  land,  and  the  new  generation 
has   neglected  Sanscrit  literature.     Yet  the  latter  i»  not  incapable  of  a 
feeling  of  attachment  to   the  literary  renown  of  their  forefathers.     They 
only  require  to  be  introduced  by  some  means  to  the  invaluable   and  abun- 
dant intellectual  treasure  that  lies  hidden  in  the  pages  of  Sanskrit  works. 
The   English  language  may  therefore  be  very   benefloially  employed  aa 
the  language  of  medium  to  effect  this  important  end.     In  this  view,  apart 
from  the  other  merits   of  Mr.  Roy's  patriotic  attempt,  we  welcome  with 
pleasure,  the  first  number  of  his  tra&slation. — The  Hindu. 

As  EEOBNTLT  MENTIONED  IN  OUR  coiiUMN  OF  'Acknowledgments,'  we 
have  been  favoured  with  a  copy  of  the  First  part  (Sections  I  to  XI  of  Ad\ 
Parva  )  of  a  translation  into  English  prose  of  the  Maha  Sharata  ttf  Krishna 
Dwaipafcaia  Vyata,  by  Babu  Protap  Ghndka  Rot  of  Calcutta.  This 
gentleman  is  the  founder  of  an  insttitution,  going  under  the  name  of 
Datavya  Sharatrt  KMyalaya,  having  for  its  object  the  printing  and  gra- 
tuitous distribution  of  translations  into  English  and  Bangali  of  the 
Sanskrit  classics  and,  as  such,  is  worthv  of  the  highest  praise  for  his 
patriotism  and  public  spirit  in  endeavouring  to  "supply  a  want  long  felt 
by  the  ever  increasing  band  of  students  of  Indian  history  and  archeology." 
Babu  Pbotap  Chandra  Rot  commenced  life  as  a  Bookseller  and  General 
Agent  ;  and  having  retired  from  busitiesBv  after  securing  a  competence 
and  providing  for  his  family,  formed  the  noble  resokition  of  spending  his 


(    23     ) 

fortune  in  publishing  and  gratutitoualy  distributing  copies  of  translation 
of  the  great  Sanskrit  authors.  Under  his  disinterested  and  indefatigable 
management  "the  Datavya  Bharat  Karyalaya  has  distributed,  up  to  date, 
nearly  9,000  copies  of  the;  Maha  JSharata  and  the  SarivansQi\tsken  together 
and  that  number  would  swell  to  18,000,  when  the  fourth  edition  of  the 
Maha.  Siarata,  and  the  first  edition  of  the  Ramnyana  (both  diglpt)  will 
be  complete." 

It  is  truly  gratifying  to  find,  that,  at  a  time  when  the  vast  bulk  of  our 
educated  and  independent  fellow  countrymen  seem  perfectly  indifferent 
to  the  charges  of  apathy  and  want  of  public  spirit  wherewith  they 
are  so  ■  frequently  and  not  undeservedly  taunted,  one  of  them  at 
least,  in  the  metropolis  of  the  Empire,  has  been  working  quietly  and 
unostentatiously  but  none  the  less  usefully  to  raise  the  intellectual 
(if  not  moral)  status  of  such  of  his  compatriots  as  are  desirous  of  studying 
that  literature  which  has  truly  been  termed  the  most  glorious  inheritance 
left  us  by  our  ancient  Aryan  ancestors. 

Coming  to  the  translation  itself,  which  ^we  have  had  the  greatest 
pleasure  in  perusing,  we  can  truly  testify  to  its  being  a  very  faithful  and 
ably-written  one,  possessing  no  small  amount  of  the  beauty  and  vigor  of 
the  great  original.  Instead  of  "dishing  up  Hindu  ideas  so  as  to  make 
them  agreeable  to  English  taste,"  Babu  Peatap  Chandka  tells  us  that 
his,  "endeavour  has  been  to  give  as  literal  a  rendering  as  possible  of 
the  great  work  of  Vtasa"  ;  and  we  have  no  hesitation  in  saying  that  he 
has  succeeded  remarkably  well.  The  Babu's  English  translation  of  our 
great  Sanskrit  epic  may  well  lay  claim  to  a  high,  honorable  and  most 
practically  useful  place  in  the  literature  of  Anglo- India,  as  he  has 
certainly  earned  the  admiration  and  gratitude  of  all  interested  in  the 
revival  of  Sanskrit  leaxmng.— Madras  Native  Opmion.^ 


Hindu  Literature.  The  two  great  Hindu  epics  are  libraries  in  thern- 
selves  and  constitute  the  quarries  from  which,  the  various  vernacular 
literatures  of  India  are  annually  prodHce,d.  They  are  more  than  this. 
To  the  non-reading  millions  they  are  in  the  mouths  of;  professional  rea- 
ders reciters  and  play-actors,  the  lectures,  sermons,  and  plays  or  dramas 
of  the  nation.  They  are  published^in^yarious  forms.  Those  best  known 
translations  in  Bengali  are  Kali  Prosunna  Singh's,  which  is  the  most 
erudite  ■  the  Rajah  of  Burdwan's  the  most  literal  and  consequently  the 
most  obscure  ;  Kasi  Dass's  in  Bengali  verse,  the  most  free,  hesitating 
not  to  add  or  to  subtract  from  the  original  as  he  finds  it  most  conve- 
nient used  by- Government  for  the  examination  of  its.  officers  ;  the  Seram- 
pore  edition,  for  the  illiterate,  ia,  comparatively  worthless;  and  Pratap 
Babu's,  the  one  before  us,  in  more  colloquial  and  in  simpler  Bengali  than  the 
first  two,  while,  more  faithful  to  the  original  than  the  other  two,  tries  to 


(     24     ) 

combine  Kali  Prosunno  Singh's  faithfulness  to  the  original  with  Kasi  Dass's 
simplicity  of  language— no  easy  task  for  any  translator  to  accomplish.  The 
first  two,  like  Protap  Babu's,  were  intended  for  an  extensive  gratuitous 
circulation,  while  the  other  two  were  private  pecuniary  speculations. 
They  are  sold  in  large  numbers  in  the  bazaars.  Kasi  Dass's  is  :  in  great 
demand.  It  is  chanted  by  the  shop-keepers  of  Calcutta  and  the  mofussil  ; 
and  indeed  all  Bengalis,  who  can  read  thoir  mother  tongue,  read  it  day 
after  day  from  one  ead  of  the  year  to  the  other.  The  fourth  edition  of 
Protap  Babu's  is  going  through  the  press  ;  and  now  he  contemplates  an 
English  translation,  under  the  auspices  and  with  the  h&p  of  his  Highness 
the  Maharajah  of  Kashmir,  Maharani  Surnomayi,  his  Highness  the  Gaek- 
war  of  Baroda,  the  Hon'ble  Sir  Jotendra  Mohun  Tagore,  &c.,  ■  &c.  The 
manner  in  which  Protap  Babu  was  led  to  enter  on  his  extensive  scheme 
of  publication  is  suggestive.  In  1866  he  commenced  it  as  a  speculation 
promising  the  completed  edition  for  Es  42.  Before  the  first  edition  was 
sold  the  editor  lost  his  wife.  This  calamity,  he  assures  us,  determined 
him  to  make  a  gratuitons  distribution  of  the  copies  still  remaining  unsold. 
The  means  at  his  command  not  being  sufficient  for  the  purpose,  he  appeal- 
ed to  the  wealthy,  liberal  and  patriotic  among  his  countrymen  for  help. 
The  appeal  was  cordially  responded  to  by  many,  and  he  has  beea  able  to 
bring  out  edition  after  edition  and  to  present  poor  pundits,  and  lovers  of 
Indian  literature  and  of  the  people  of  India  with  cOmpIeto  editions  of 
these  very  voluminous  works,  both  in  tlie  original  Sanskrit  and  in  good 
and  faithful  translations,  carefully  edited. 

There  are  associated  with  him  a  number  of  others  of  like  mind,  and 
the  parties  to  be  presented  are  selected  by  this  committee  of  the  Society. 
So  that  the  books  are  not,  as  indeed  they  could  not  be,  for  general  gratui- 
tous circulation.  A  few  copies  are  sold  at  full  price,  and  a  few  at  the 
cost  of  the  postage.  Such  a  course  of  procedure  was  necessarily  and 
naturally  forced  upon  the  projectors.  The  zeal,  enthusiasm  and  libera- 
lity displayed  in  connection  with  the  publication  and  circulation  of  these 
sacred  books  of  the  Hindus  are  remarkable  in  the  way  of  contrast  with 
Hindu  doctrine  and  practice  in  the  matter  of  Vedic  literature.  But  we 
observe  that  a  change  is  coming  over  the  people  also  in  regard  to  the 
latter.  The  Rig  Veda  is  being  published  in  Bombay  with  a  translation 
into  the  language  of  the  people  and  extensive  notes  and  comments,  to 
enable  them  to  understand  the  most  ancient  and  most  sacred  literature 
of  their  ancestors  ;  and  in  the  Panjab  and  all  over  Northern  and  Central 
India  we  find  Arya  Somajes  established  with  this  as  one  of  its  first  ob- 
jects, under  the  leadership  of  piindit  Dyananda  Saraswati.  The  move- 
ment has  an  ably-conducted  monthly  organ  of  its  own,  called  "  The  Arya 
devoted  to  Aryan  Philosophy,  Art,  Science,  Literature  and  Religion 
embracing  the  views  and  opinions  of  the  Modern  Aryans  on  Social, 
Religious  cud  Scientific  subjects."  In  the  uvimbor  for  this   mouth  ( April