Section. I take it that in both places the word has been used in

The Mahabharata of

Krishna-Dwaipayana Vyasa

BOOK 4

VIRATA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

THE MAHABHARATA

VIRATA PARVA

SECTION I

(_Pandava-Pravesa Parva_)

OM! Having bowed down to Narayana, and Nara, the most exalted of male

beings, and also to the goddess Saraswati, must the word _Jaya_ be

uttered.

Janamejaya said, "How did my great-grandfathers, afflicted with the fear

of Duryodhana, pass their days undiscovered in the city of Virata? And,

O Brahman, how did the highly blessed Draupadi, stricken with woe,

devoted to her lords, and ever adoring the Deity[1], spend her days

unrecognised?"

[1] _Brahma Vadini_--Nilakantha explains this as

_Krishna-kirtanasila._

Vaisampayana said, "Listen, O lord of men, how thy great grandfathers

passed the period of unrecognition in the city of Virata. Having in this

way obtained boons from the god of Justice, that best of virtuous men,

Yudhishthira, returned to the asylum and related unto the Brahmanas all

that had happened. And having related everything unto them, Yudhishthira

restored to that regenerate Brahmana who had followed him the churning

staff and the fire-sticks he had lost. And, O Bharata, the son of the

god of Justice, the royal Yudhishthira of high soul then called together

all his younger brothers and addressed them, saying, 'Exiled from our

kingdom, we have passed twelve years. The thirteenth year, hard to

spend, hath now come. Do thou therefore, O Arjuna, the son of Kunti,

select some spot where we may pass our days undiscovered by our

enemies.'

"Arjuna replied, "Even by virtue of Dharma's boon, we shall, O lord of

men, range about undiscovered by men. Still, for purposes of residence,

I shall mention some spots that are both delightful and secluded. Do

thou select some one of them. Surrounding the kingdom of the Kurus, are,

many countries beautiful and abounding in corn, such as Panchala, Chedi,

Matsya, Surasena, Pattachchara, Dasarna, Navarashtra, Malla, Salva,

Yugandhara, Saurashtra, Avanti, and the spacious Kuntirashtra. Which of

these, O king, wouldst thou choose, and where, O foremost of monarchs,

shall we spend this year?'

"Yudhishthira said 'O thou of mighty arms, it is even so. What that

adorable Lord of all creatures hath said must become true. Surely, after

consulting together, we must select some delightful, auspicious, and

agreeable region for our abode, where we may live free from fear. The

aged Virata, king of the Matsyas, is virtuous and powerful and

charitable, and is liked by all. And he is also attached to the

Pandavas. Even in the city of Virata, O child, we shall, O Bharata,

spend this year, entering his service. Tell me, ye sons of the Kuru

race, in what capacities ye will severally present yourselves before the

king of the Matsyas!'

"Arjuna said, 'O god among men, what service wilt thou take in Virata's

kingdom? O righteous one, in what capacity wilt thou reside in the city

of Virata? Thou art mild, and charitable, and modest, and virtuous, and

firm in promise. What wilt thou, O king, afflicted as thou art with

calamity, do? A king is qualified to bear trouble like an ordinary

person. How wilt thou overcome this great calamity that has overtaken

thee?'

"Yudhishthira replied, 'Ye sons of the Kuru race, ye bulls among men,

hear what I shall do on appearing before king Virata. Presenting myself

as a Brahmana, Kanka by name, skilled in dice and fond of play, I shall

become a courtier of that high-souled king. And moving upon chess-boards

beautiful pawns made of ivory, of blue and yellow and red and white hue,

by throws of black and red dice, I shall entertain the king with his

courtiers and friends. And while I shall continue to thus delight the

king, nobody will succeed in discovering me. And should the monarch ask

me, I shall say, _Formerly I was the bosom friend of Yudhishthira_. I

tell you that it is thus that I shall pass my days (in the city of

Virata). What office wilt thou, O Vrikodara, fill in the city of

Virata?'"

SECTION II

"Bhima said, 'I intend to present myself before the lord of Virata as a

cook bearing the name of Vallava. I am skilled in culinary art, and I

shall prepare curries for the king, and excelling all those skilful

cooks that had hitherto dressed his food I shall gratify the monarch.

And I shall carry mighty loads of wood. And witnessing that mighty feat,

the monarch will be pleased. And, O Bharata, beholding such superhuman

feats of mine, the servants of the royal household will honour me as a

king. And I shall have entire control over all kinds of viands and

drinks. And commanded to subdue powerful elephants and mighty bulls, I

will do as bidden. And if any combatants will fight with me in the

lists, then will I vanquish them, and thereby entertain the monarch. But

I shall not take the life of any of them. I shall only bring them down

in such way that they may not be killed. And on being asked as regards

my antecedent I shall say that--_Formerly I was the wrestler and cook of

Yudhishthira._ Thus shall I, O king, maintain myself.'

"Yudhishthira said, 'And what office will be performed by that mighty

descendant of the Kurus, Dhananjaya, the son of Kunti, that foremost of

men possessed of long arms, invincible in fight, and before whom, while

he was staying with Krishna, the divine Agni himself desirous of

consuming the forest of Khandava had formerly appeared in the guise of a

Brahmana? What office will be performed by that best of warriors,

Arjuna, who proceeded to that forest and gratified Agni, vanquishing on

a single car and slaying huge _Nagas_ and _Rakshasas_, and who married

the sister of Vasuki himself, the king of the _Nagas_? Even as the sun

is the foremost of all heat-giving bodies, as the Brahmana is the best

of all bipeds, as the cobra is the foremost of all serpents, as Fire is

the first of all things possessed of energy, as the thunderbolt is the

foremost of all weapons, as the humped bull is the foremost of all

animals of the bovine breed, as the ocean is the foremost of all watery

expanses, as clouds charged with rain are the foremost of all clouds, as

Ananta is the first of all _Nagas_, as Airavata is the foremost of all

elephants, as the son is the foremost of all beloved objects, and

lastly, as the wife is the best of all friends, so, O Vrikodara, is the

youthful Gudakesa, the foremost of all bowmen. And O Bharata, what

office will be performed by Vibhatsu, the wielder of _Gandiva_, whose

car is drawn by white horses, and who is not inferior to Indra or

Vasudeva Himself? What office will be performed by Arjuna who, dwelling

for five years in the abode of the thousand-eyed Deity (Indra) shining

in celestial lustre, acquired by his own energy the science of

superhuman arms with all celestial weapons, and whom I regard as the

tenth _Rudra_, the thirteenth _Aditya_, the ninth _Vasu_, and the tenth

_Graha_, whose arms, symmetrical and long, have the skin hardened by

constant strokes of the bowstring and cicatrices which resemble those on

the humps of bulls,--that foremost of warriors who is as Himavat among

mountains, the ocean among expanses of water, Sakra among the celestial,

Havyavaha (fire) among the Vasus, the tiger among beasts, and Garuda

among feathery tribes!'

"Arjuna replied, 'O lord of the Earth, I will declare myself as one of

the neuter sex. O monarch, it is, indeed difficult to hide the marks of

the bowstring on my arms. I will, however, cover both my cicatrized arms

with bangles. Wearing brilliant rings on my ears and conch-bangles on my

wrists and causing a braid to hang down from my head, I shall, O king,

appear as one of the third sex, Vrihannala by name. And living as a

female I shall (always) entertain the king and the inmates of the inner

apartments by reciting stories. And, O king, I shall also instruct the

women of Virata's palace in singing and delightful modes of dancing and

in musical instruments of diverse kinds. And I shall also recite the

various excellent acts of men and thus conceal myself, O son of Kunti,

by feigning disguise. And, O Bharata should the king enquire, I will say

that, _I lived as a waiting maid of Draupadi in Yudhishthira's palace_.

And, O foremost of kings, concealing myself by this means, as fire is

concealed by ashes, I shall pass my days agreeably in the palace of

Virata.'"

Vaisampayana continued, "Having said this, Arjuna, that best of men and

foremost of virtuous persons, became silent. Then the king addressed

another brother of his."[2]

[2] This speech of Vaisampayana is not included in some texts

within the second section. To include it, however, in the third,

is evidently a mistake.

SECTION III

"Yudhishthira said, 'Tender, possessed of a graceful presence, and

deserving of every luxury as thou art, what office wilt thou, O heroic

Nakula, discharge while living in the dominions of that king? Tell me

all about it!'

"Nakula said, 'Under the name of Granthika, I shall become the keeper of

the horses of king Virata. I have a thorough knowledge (of this work)

and am skilful in tending horses. Besides, the task is agreeable to me,

and I possess great skill in training and treating horses; and horses

are ever dear to me as they are to thee, O king of the Kurus. At my

hands even colts and mares become docile; these never become vicious in

bearing a rider or drawing a car.[3] And those persons in the city of

Virata that may enquire of me, I shall, O bull of the Bharata race,

say,--_Formerly I was employed by Yudhishthira in the charge of his

horses_. Thus disguised, O king, I shall spend my days delightfully in

the city of Virata. No one will be able to discover me as I will gratify

the monarch thus!'[4]

[3] The sloka commencing with _Adushta_ and ending _ratheshu

cha_ does not occur in texts except those in Bengal.

[4] A difference reading is observable here. The sense, however,

is the same.

"Yudhishthira said, 'How wilt thou, O Sahadeva, bear thyself before that

king? And what, O child, is that which thou wilt do in order to live in

disguise.'

"Sahadeva replied, 'I will become a keeper of the king of Virata's kine.

I am skilled in milking kine and taking their history as well as in

taming their fierceness. Passing under the name of Tantripala, I shall

perform my duties deftly. Let thy heart's fever be dispelled. Formerly I

was frequently employed to look after thy kine, and, O Lord of earth, I

have a particular knowledge of that work. And, O monarch, I am

well-acquainted with the nature of kine, as also with their auspicious

marks and other matters relating to them. I can also discriminate bulls

with auspicious marks, the scent of whose urine may make even the barren

being forth child. Even thus will I live, and I always take delight in

work of this kind. Indeed, no one will then be able to recognise me, and

I will moreover gratify the monarch.'

"Yudhishthira said, 'This is our beloved wife dearer to us than our

lives. Verily, she deserveth to be cherished by us like a mother, and

regarded like an elder sister. Unacquainted as she is with any kind of

womanly work, what office will Krishna, the daughter of Drupada,

perform? Delicate and young, she is a princess of great repute. Devoted

to her lords, and eminently virtuous, also, how will she live? Since her

birth, she hath enjoyed only garlands and perfumes and ornaments and

costly robes.'

"Draupadi replied, 'There is a class of persons called _Sairindhris_,[5]

who enter the services of other. Other females, however (that are

respectable) do not do so. Of this class there are some. I shall give

myself out as a _Sairindhri_, skilled in dressing hair. And, O Bharata,

on being questioned by the king, I shall say that I served as a waiting

woman of Draupadi in Yudhishthira's household. I shall thus pass my days

in disguise. And I shall serve the famous Sudeshna, the wife of the

king. Surely, obtaining me she will cherish me (duly). Do not grieve so,

O king.'

[5] An independent female artisan working in another person's

house.--Wilson.

"Yudhishthira said, 'O Krishna, thou speakest well. But O fair girl,

thou wert born in a respectable family. Chaste as thou art, and always

engaged in observing virtuous vows, thou knowest not what is sin. Do

thou, therefore, conduct thyself in such a way that sinful men of evil

hearts may not be gladdened by gazing at thee.'"

SECTION IV

"Yudhishthira said, 'Ye have already said what offices ye will

respectively perform. I also, according to the measure of my sense, have

said what office I will perform. Let our priest, accompanied by

charioteers and cooks, repair to the abode of Drupada, and there

maintain our _Agnihotra_ fires. And let Indrasena and the others, taking

with them the empty cars, speedily proceeded to Dwaravati. Even this is

my wish. And let all these maid-servants of Draupadi go to the

Panchalas, with our charioteers and cooks. And let all of them say,--_We

do not know where the Pandavas have gone leaving us at the lake of

Dwaitavana_.'"

Vaisampayana said, "Having thus taken counsel of one another and told

one another the offices they would discharge, the Pandavas sought

Dhaumya's advice. And Dhaumya also gave them advice in the following

words, saying, 'Ye sons of Pandu, the arrangements ye have made

regarding the Brahmanas, your friends, cars, weapons, and the (sacred)

fires, are excellent. But it behoveth thee, O Yudhishthira, and Arjuna

specially, to make provision for the protection of Draupadi. Ye king, ye

are well-acquainted with the characters of men. Yet whatever may be your

knowledge, friends may from affection be permitted to repeat what is

already known. Even this is subservient to the eternal interests of

virtue, pleasure, and profit. I shall, therefore speak to you something.

Mark ye. To dwell with a king is, alas, difficult. I shall tell you, ye

princes, how ye may reside in the royal household, avoiding every fault.

Ye Kauravas, honourably or otherwise, ye will have to pass this year in

the king's palace, undiscovered by those that know you. Then in the

fourteenth year, ye will live happy. O son of Pandu, in this world, that

cherisher and protector of all beings, the king, who is a deity in an

embodied form, is as a great fire sanctified with all the _mantras_.[6]

One should present himself before the king, after having obtained his

permission at the gate. No one should keep contact with royal secrets.

Nor should one desire a seat which another may covet. He who doth not,

regarding himself to be a favourite, occupy (the king's) car, or coach,

or seat, or vehicle, or elephant, is alone worthy of dwelling in a royal

household. He that sits not upon a seat the occupation of which is

calculated raise alarm in the minds of malicious people, is alone worthy

of dwelling in a royal household. No one should, unasked offer counsel

(to a king). Paying homage in season unto the king, one should silently

and respectfully sit beside the king, for kings take umbrage at

babblers, and disgrace lying counsellors. A wise person should not

contact friendship with the king's wife, nor with the inmates of the

inner apartments, nor with those that are objects of royal displeasure.

One about the king should do even the most unimportant acts and with the

king's knowledge. Behaving thus with a sovereign, one doth not come by

harm. Even if an individual attain the highest office, he should, as

long as he is not asked or commanded, consider himself as born-blind,

having regard to the king's dignity, for O repressers of foes, the

rulers of men do not forgive even their sons and grandsons and brothers

when they happen to tamper with their dignity. Kings should be served

with regardful care, even as Agni and other gods; and he that is

disloyal to his sovereign, is certainly destroyed by him. Renouncing

anger, and pride, and negligence, it behoveth a man to follow the course

directed by the monarch. After carefully deliberating on all things, a

person should set forth before the king those topics that are both

profitable and pleasant; but should a subject be profitable without

being pleasant, he should still communicate it, despite its

disagreeableness. It behoveth a man to be well-disposed towards the king

in all his interests, and not to indulge in speech that is alike

unpleasant and profitless. Always thinking--_I am not liked by the

king_--one should banish negligence, and be intent on bringing about

what is agreeable and advantageous to him. He that swerveth not from his

place, he that is not friendly to those that are hostile to the king, he

that striveth not to do wrong to the king, is alone worthy to dwell in a

royal household. A learned man should sit either on the king's right or

the left; he should not sit behind him for that is the place appointed

for armed guards, and to sit before him is always interdicted. Let none,

when the king is engaged in doing anything (in respect of his servants)

come forward pressing himself zealously before others, for even if the

aggrieved be very poor, such conduct would still be inexcusable.[7] It

behoveth no man to reveal to others any lie the king may have told

inasmuch as the king bears ill will to those that report his falsehoods.

Kings also always disregard persons that regard themselves as learned.

No man should be proud thinking--_I am brave, or, I am intelligent_, but

a person obtains the good graces of a king and enjoys the good things of

life, by behaving agreeably to the wishes of the king. And, O Bharata,

obtaining things agreeable, and wealth also which is so hard to acquire,

a person should always do what is profitable as well as pleasant to the

king. What man that is respected by the wise can even think of doing

mischief to one whose ire is great impediment and whose favour is

productive of mighty fruits? No one should move his lips, arms and

thighs, before the king. A person should speak and spit before the king

only mildly. In the presence of even laughable objects, a man should not

break out into loud laughter, like a maniac; nor should one show

(unreasonable) gravity by containing himself, to the utmost. One should

smile modestly, to show his interest (in what is before him). He that is

ever mindful of the king's welfare, and is neither exhilarated by reward

nor depressed by disgrace, is alone worthy of dwelling in a royal

household. That learned courtier who always pleaseth the king and his

son with agreeable speeches, succeedeth in dwelling in a royal household

as a favourite. The favourite courtier who, having lost the royal favour

for just reason, does not speak evil of the king, regains prosperity.

The man who serveth the king or liveth in his domains, if sagacious,

should speak in praise of the king, both in his presence and absence.

The courtier who attempts to obtain his end by employing force on the

king, cannot keep his place long and incurs also the risk of death. None

should, for the purpose of self-interest, open communications with the

king's enemies.[8] Nor should one distinguish himself above the king in

matters requiring ability and talents. He that is always cheerful and

strong, brave and truthful and mild, and of subdued senses, and who

followeth his master like his shadow, is alone worthy to dwell in a

royal household. He that on being entrusted with a work, cometh forward,

saying,--_I will do this_--is alone worthy of living in a royal

household. He that on being entrusted with a task, either within the

king's dominion or out of it, never feareth to undertake it, is alone

fit to reside in a royal household. He that living away from his home,

doth no remember his dear ones, and who undergoeth (present) misery in

expectation of (future) happiness, is alone worthy of dwelling in a

royal household. One should not dress like the king, nor should one

indulge in laughter in the king's presence nor should one disclose royal

secrets. By acting thus one may win royal favour. Commissioned to a

task, one should not touch bribes for by such appropriation one becometh

liable to fetters or death. The robes, ornaments, cars, and other things

which the king may be pleased to bestow should always be used, for by

this, one winneth the royal favour. Ye children, controlling your minds,

do ye spend this year, ye sons of Pandu, behaving in this way. Regaining

your own kingdom, ye may live as ye please.'

[6] Some of the Bengal text and _Sarvatramaya_ for

_Sarvamantramaya_. The former is evidently incorrect.

[7] This is a very difficult _sloka_. Nilakantha adopts the

reading _Sanjayet_. The Bengal editions read _Sanjapet_. If the

latter be the correct reading, the meaning then would be,--'Let

none talk about what transpires in the presence of the king. For

those even that are poor, regard it as a grave fault.' The sense

evidently is that the occurrences in respect of a king which one

witnesses should not be divulged. Even they that are powerless

regard such divulgence of what occurs in respect of them as an

insult to them, and, therefore, inexcusable.

[8] The Bengal editions read _Rajna_ in the instrumental case.

Following a manuscript text of a Pandit of my acquaintance I

read _Rajnas_ in the genitive.

"Yudhishthira said, 'We have been well taught by thee. Blessed be thou.

There is none that could say so to us, save our mother Kunti and Vidura

of great wisdom. It behoveth thee to do all that is necessary now for

our departure, and for enabling us to come safely through this woe, as

well as for our victory over the foe.'"

Vaisampayana continued, "Thus addressed by Yudhishthira, Dhaumya, that

best of Brahmanas, performed according to the ordinance the rites

ordained in respect of departure. And lighting up their fires, he

offered, with _mantras_, oblations on them for the prosperity and

success of the Pandavas, as for their reconquest of the whole world. And

walking round those fires and round the Brahmanas of ascetic wealth, the

six set out, placing Yajnaseni in their front. And when those heroes had

departed, Dhaumya, that best of ascetics, taking their sacred fires, set

out for the Panchalas. And Indrasena, and others already mentioned, went

to the Yadavas, and looking after the horses and the cars of the

Pandavas passed their time happily and in privacy."

SECTION V

Vaisampayana said, "Girding their waists with swords, and equipped with

finger-protectors made of iguana skins and with various weapons, those

heroes proceeded in the direction of the river Yamuna. And those bowmen

desirous of (speedily) recovering their kingdom, hitherto living in

inaccessible hills and forest fastnesses, now terminated their

forest-life and proceeded to the southern bank of that river. And those

mighty warriors endued with great strength and hitherto leading the

lives of hunters by killing the deer of the forest, passed through

_Yakrilloma_ and Surasena, leaving behind, on their right, the country

of the Panchalas, and on their left, that of the Dasarnas. And those

bowmen, looking wan and wearing beards and equipped with swords, entered

Matsya's dominions leaving the forest, giving themselves out as hunters.

And on arriving at that country, Krishna addressed Yudhishthira, saying,

'We see footpaths here, and various fields. From this it appears that

Virata's metropolis is still at a distance. Pass we here what part of

the night is still left, for great is my fatigue.'

"Yudhishthira answered, 'O Dhananjaya of Bharata's race, do thou take up

Panchali and carry her. Just on emerging from this forest, we arrive at

the city.'"

Vaisampayana continued, "Thereupon like the leader of a herd of

elephants, Arjuna speedily took up Draupadi, and on coming to the

vicinity of the city, let her down. And on reaching the city, Ruru's son

(Yudhishthira), addressed Arjuna, saying, 'Where shall we deposit our

weapons, before entering the city? If, O child, we enter it with our

weapons about us, we shall thereby surely excite the alarm of the

citizens. Further, the tremendous bow, the _Gandiva_, is known to all

men, so that people will, without doubt, recognise us soon. And if even

one of us is discovered, we shall, according to promise, have to pass

another twelve years in the forest.'

"Arjuna said, 'Hard by yon cemetery and near that inaccessible peak is a

mighty _Sami_ tree, throwing-about its gigantic branches and difficult

to ascend. Nor is there any human being, who, I think, O Pandu's son,

will espy us depositing our arms at that place. That tree is in the

midst of an out-of-the way forest abounding in beasts and snakes, and is

in the vicinity of a dreary cemetery. Stowing away our weapons on the

_Sami_ tree, let us, O Bharata, go to the city, and live there, free

from anxiety!'"

Vaisampayana continued, "Having O bull of the Bharata race spoken thus

to king Yudhishthira the just, Arjuna prepared to deposit the weapons

(on the tree). And that bull among the Kurus, then loosened the string

of the large and dreadful _Gandiva_, ever producing thundering twang and

always destructive of hostile hosts, and with which he had conquered, on

a single car, gods and men and _Nagas_ and swelling provinces. And the

warlike Yudhishthira, that represser of foes, unfastened the undecaying

string of that bow with which he had defended the field of Kurukshetra.

And the illustrious Bhimasena unstrung that bow by means of which that

sinless one had vanquished in fight the Panchalas and the lord of

Sindhu, and with which, during his career of conquest, he had,

single-handed, opposed innumerable foes, and hearing whose twang which

was like unto the roar of the thunder or the splitting of a mountain,

enemies always fly (in panic) from the field of battle. And that son of

Pandu of coppery complexion and mild speech who is endued with great

prowess in the field, and is called Nakula in consequence of his

unexampled beauty in the family, then unfastened the string of that bow

with which he had conquered all the regions of the west. And the heroic

Sahadeva also, possessed of a mild disposition, then untied the string

of that bow with which he had subjugated the countries of the south. And

with their bows, they put together their long and flashing swords, their

precious quivers, and their arrows sharp as razors. And Nakula ascended

the tree, and deposited on it the bows and the other weapons. And he

tied them fast on those parts of the tree which he thought would not

break, and where the rain would not penetrate. And the Pandavas hung up

a corpse (on the tree), knowing that people smelling the stench of the

corpse would say--_here sure, is a dead body_, and avoid the tree from a

distance. And on being asked by the shepherds and cowherds regarding the

corpse, those repressers of foes said unto them, 'This is our mother,

aged one hundred and eighty years. We have hung up her dead body, in

accordance with the custom observed by our forefathers.' And then those

resisters of foes approached the city. And for purposes of non-discovery

Yudhishthira kept these (five) names for himself and his brothers

respectively, viz., Jaya, Jayanta, Vijaya, Jayatsena, and Jayadvala.

Then they entered the great city, with the view to passing the

thirteenth year undiscovered in that kingdom, agreeably to the promise

(to Duryodhana)."

SECTION VI

Vaisampayana said, "And while Yudhishthira was on his way to the

delightful city of Virata, he began to praise mentally the Divine Durga,

the Supreme Goddess of the Universe, born on the womb of Yasoda, and

fond of the boons bestowed on her by Narayana, sprung from the race of

cowherd Nanda, and the giver of prosperity, the enhancer (of the glory)

of (the worshipper's) family, the terrifier of Kansa, and the destroyer

of _Asuras_,--and saluted the Goddess--her who ascended the skies when

dashed (by Kansa) on a stony platform, who is the sister of Vasudeva,

one who is always decked in celestial garlands and attired in celestial

robes,--who is armed with scimitar and shield, and always rescues the

worshipper sunk in sin, like a cow in the mire, who in the hours of

distress calls upon that eternal giver of blessings for relieving him of

their burdens. And the king, desirous with his brothers of obtaining a

sight of the Goddess, invoked her and began to praise her by reciting

various names derived from (approved) hymns. And Yudhishthira said,

'Salutations to thee, O giver of boons. O thou that art identical with

Krishna, O maiden, O thou that hast observed the vow of _Brahmacharya_,

O thou of body bright as the newly-risen Sun, O thou of face beautiful

as the full moon. Salutations to thee, O thou of four hands and four

faces, O thou of fair round hips and deep bosom, O thou that wearest

bangles made of emeralds and sapphires, O thou that bearest excellent

bracelets on thy upper arm. Thou shinest, O Goddess, as Padma, the

consort of Narayana. O thou that rangest the etherial regions, thy true

form and thy _Brahmacharya_ are both of the purest kind. Sable as the

black clouds, thy face is beautiful as that of _Sankarshana_. Thou

bearest two large arms long as a couple of poles raised in honour of

Indra. In thy (six) other arms thou bearest a vessel, a lotus, a bell, a

noose, a bow, a large discus, and various other weapons. Thou art the

only female in the universe that possessest the attribute of purity.

Thou art decked with a pair of well-made ears graced with excellent

rings. O Goddess, thou shinest with a face that challengeth the moon in

beauty. With an excellent diadem and beautiful braid with robes made of

the bodies of snakes, and with also the brilliant girdle round thy hips,

thou shinest like the Mandara mountain encircled with snakes. Thou

shinest also with peacock-plumes standing erect on thy head, and thou

hast sanctified the celestial regions by adopting the vow of perpetual

maiden-hood. It is for this, O thou that hast slain the

_Mahishasura_,[9] that thou art praised and worshipped by the gods for

the protection of the three worlds. O thou foremost of all deities,

extend to me thy grace, show me thy mercy, and be thou the source of

blessings to me. Thou art _Jaya_ and _Vijaya_, and it is thou that

givest victory in battle. Grant me victory, O Goddess, and give me boons

also at this hour of distress. Thy eternal abode is on Vindhya--that

foremost of mountains. O _Kali_, O _Kali_, thou art the great _Kali_,

ever fond of wine and meat and animal sacrifice. Capable of going

everywhere at will, and bestowing boons on thy devotees, thou art ever

followed in thy journeys by Brahma and the other gods. By them that call

upon thee for the relief of their burdens, and by them also that bow to

thee at daybreak on Earth, there is nothing that cannot be attained in

respect either of offspring or wealth. And because thou rescuest people

from difficulties whether when they are afflicted in the wilderness or

sinking in the great ocean, it is for this that thou art called

_Durga_[10] by all. Thou art the sole refuge of men when attacked by

robbers or while afflicted in crossing streams and seas or in wilderness

and forests. Those men that remember thee are never prostrated, O great

Goddess. Thou art Fame, thou art Prosperity, thou art Steadiness, thou

art Success; thou art the Wife, thou art men's Offspring, thou art

Knowledge, and thou art the Intellect. Thou art the two Twilights, the

Night Sleep, Light--both solar and lunar, Beauty, Forgiveness, Mercy,

and every other thing. Thou dispellest, worshipped by the devotees their

fetters, ignorance, loss of children and loss of wealth, disease, death,

and fear. I, who have been deprived of my kingdom, seek thy protection.

And as I bow to thee with bended head, O Supreme Goddess, grant me

protection, O thou of eyes like lotus leaves. And be thou as boon-giving

Truth unto us that are acting according to Truth. And, O Durga, kind as

thou art unto all that seek thy protection, and affectionate unto all

thy devotees, grant me protection!'"

[9] _Mahishasura_, the son of Rambhasura. Durga had to fight for

many years before she could slay this formidable _Asura_.

The story occurs in the _Markandeya Purana_. To this day, Bengal

during the great Durga Puja festival in autumn, worships the

goddess with great veneration.

[10] Literally, one that rescues from difficulty.

Vaisampayana continued, "Thus praised by the son of Pandu, the Goddess

showed herself unto him. And approaching the king, she addressed him in

these words, 'O mighty armed king, listen, O Lord, to these words of

mine. Having vanquished and slain the ranks of the Kauravas through my

grace, victory in battle will soon be thine. Thou shalt again lord it

over the entire Earth, having made thy dominions destitute of thorns.

And, O king, thou shalt also, with thy brothers, obtain great happiness.

And through my grace, joy and health will be thine. And they also in the

world who will recite my attributes and achievements will be freed from

their sins, and gratified. I will bestow upon them kingdom, long life,

beauty of person, and offspring. And they, O king, who will invoke me,

after thy manner, in exile or in the city, in the midst of battle or of

dangers from foes, in forests or in inaccessible deserts, in seas or

mountain fastnesses, there is nothing that they will not obtain in this

world. And ye sons of Pandu, he will achieve success in every business

of his that will listen to, or himself recite with devotion, this

excellent hymn. And through my grace neither the Kuru's spies, nor those

that dwell in the country of the Matsyas, will succeed in recognising

you all as long as ye reside in Virata's city!' And having said these

words unto Yudhishthira, that chastiser of foes, and having arranged for

the protection of the sons of Pandu, the Goddess disappeared there and

then."

SECTION VII

Vaisampayana said, "Then tying up in his cloth dice made of gold and set

with _lapis lazuli_, and holding them below his arm-pit, king

Yudhishthira,--that illustrious lord of men--that high-souled

perpetuator of the Kuru race, regarded by kings, irrepressible in might,

and like unto a snake of virulent poison,--that bull among men, endued

with strength and beauty and prowess, and possessed of greatness, and

resembling in form a celestial though now like unto the sun enveloped in

dense clouds, or fire covered with ashes, first made his appearance when

the famous king Virata was seated in his court. And beholding with his

followers that son of Pandu in his court, looking like the moon hid in

clouds and possessed of a face beautiful as the full moon, king Virata

addressed his counsellors and the twice-born ones and the charioteers

and the Vaisyas and others, saying, 'Enquire ye who it is, so like a

king that looketh on my court for the first time. He cannot be a

Brahmana. Methinks he is a man of men, and a lord of earth. He hath

neither slaves, nor cars, nor elephants with him, yet he shineth like

the very Indra. The marks on his person indicate him to be one whose

coronal locks have undergone the sacred investiture. Even this is my

belief. He approacheth me without any hesitation, even as an elephant in

rut approacheth an assemblage of lotuses!'

"And as the king was indulging in these thoughts, that bull among men,

Yudhishthira, came before Virata and addressed him, saying, 'O great

king, know me for a Brahmana who, having lost his all hath come to thee

for the means of subsistence. I desire, O sinless one, to live here

beside thee acting under thy commands,[11] O lord.' The king then,

well-pleased, replied unto him saying, 'Thou art welcome. Do thou then

accept the appointment thou seekest!' And having appointed the lion

among kings in the post he had prayed for, king Virata addressed him

with a glad heart, saying, 'O child, I ask thee from affection, from the

dominions of what king dost thou come hither? Tell me also truly what is

thy name and family, and what thou hast a knowledge of.'

[11] _Kamachara_ is explained by Nilakantha thus, although in

other places it bears a quite different meaning.

"Yudhishthira said, 'My name is Kanka, and I am a Brahmana belonging to

the family known by the name of _Vaiyaghra_. I am skilled in casting

dice, and formerly I was a friend of Yudhishthira.'

"Virata replied, 'I will grant thee whatever boon thou mayst desire. Do

thou rule the Matsyas.--I shall remain in submission to thee. Even

cunning gamblers are liked by me. Thou, on the other hand, art like a

god, and deservest a kingdom.'

"Yudhishthira said, 'My first prayer, O lord of earth, is that I may not

be involved in any dispute (on account of dice) with low people.

Further, a person defeated by me (at dice) shall not be permitted to

retain the wealth (won by me). Let this boon be granted to me through

thy grace.'

"Virata replied, 'I shall certainly slay him who may happen to displease

thee, and should he be one of the twice-born ones, I shall banish him

from my dominions. Let the assembled subjects listen! Kanka is as much

lord of this realm as I myself. Thou (Kanka) shalt be my friend and

shalt ride the same vehicles as I. And there shall also be at thy

disposal apparel in plenty, and various kinds of viands and drinks. And

thou shalt look into my affairs, both internal and external. And for

thee all my doors shall be open. When men out of employ or of strained

circumstances will apply to thee, do thou at all hours bring their words

unto me, and I will surely give them whatever they desire. No fear shall

be thine as long as thou residest with me.'"

Vaisampayana said, "Having thus obtained an interview with Virata's

king, and received from him boons, that heroic bull among men, began to

live happily, highly regarded by all. Nor could any one discover him as

he lived there."

SECTION VIII

Vaisampayana said, "Then another endued with the dreadful strength and

blazing in beauty, approached king Virata, with the playful gait of the

lion. And holding in hand a cooking ladle and a spoon, as also an

unsheathed sword of sable hue and without a spot on the blade, he came

in the guise of a cook illumining all around him by his splendour like

the sun discovering the whole world. And attired in black and possessed

of the strength of the king of mountains, he approached the king of the

Matsyas and stood before him. And beholding that king-like person before

him, Virata addressed his assembled subjects saying, 'Who is that youth,

that bull among men, with shoulders broad like those of a lion, and so

exceedingly beautiful? That person, never seen before, is like the sun.

Revolving the matter in my mind, I cannot ascertain who he is, nor can I

with even serious thoughts guess the intention of that bull among men

(in coming here). Beholding him, it seems to me that he is either the

king of the Gandharvas, or Purandara himself. Do ye ascertain who it is

that standeth before my eyes. Let him have quickly what he seeks.' Thus

commanded by king Virata, his swift-footed messengers went up to the son

of Kunti and informed that younger brother of Yudhishthira of everything

the king had said. Then the high-souled son of Pandu, approaching

Virata, addressed him in words that were not unsuited to his object,

saying, 'O foremost of kings, I am a cook, Vallava by name. I am skilled

in dressing dishes. Do thou employ me in the kitchen!'

"Virata said, 'I do not believe, O Vallava, that cooking is thy office.

Thou resemblest the deity of a thousand eyes; and in grace and beauty

and prowess, thou shinest among these all as a king!'

"Bhima replied, 'O king of kings, I am thy cook and servant in the first

place. It is not curries only of which I have knowledge, O monarch,

although king Yudhishthira always used in days gone by to taste my

dishes. O lord of earth, I am also a wrestler. Nor is there one that is

equal to me in strength. And engaging in fight with lions and elephants,

I shall, O sinless one, always contribute to thy entertainment.'

"Virata said, 'I will even grant thee boons. Thou wilt do what thou

wishest, as thou describest thyself skilled in it. I do not, however,

think, that this office is worthy of thee, for thou deservest this

(entire) earth girt round by the sea. But do as thou likest. Be thou the

superintendent of my kitchen, and thou art placed at the head of those

who have been appointed there before by me.'"

Vaisampayana continued, "Thus appointed in the kitchen, Bhima soon

became the favourite of king Virata. And, O king, he continued to live

there unrecognised by the other servants of Virata as also by other

people!"

SECTION IX

Vaisampayana said, "Binding her black, soft, fine, long and faultless

tresses with crisped ends into a knotted braid, Draupadi of black eyes

and sweet smiles, throwing it upon her right shoulders, concealed it by

her cloth. And she wore a single piece of a black and dirty though

costly cloth. And dressing herself as a _Sairindhri_, she began to

wander hither and thither in seeming affliction. And beholding her

wandering, men and women came to her hastily and addressed her, saying,

'Who are you? And what do you seek?' And she replied, 'I am a king's

_Sairindhri_. I desire to serve any one that will maintain me.' But

beholding her beauty and dress, and hearing also her speech that was so

sweet, the people could not take her for a maid-servant in search of

subsistence. And it came to pass that while looking this way and that

from the terrace, Virata's beloved queen, daughter of the king of

Kekaya, saw Draupadi. And beholding her forlorn and clad in a single

piece of cloth, the queen addressed her saying, 'O beautiful one, who

are you, and what do you seek?' Thereupon, Draupadi answered her,

saying, 'O foremost of queens, I am _Sairindhri_. I will serve anybody

that will maintain me.' Then Sudeshna said, 'What you say (regarding

your profession) can never be compatible with so much beauty. (On the

contrary) you might well be the mistress of servants both, male and

female. Your heels are not prominent, and your thighs touch each other.

And your intelligence is great, and your navel deep, and your words

solemn. And your great toes, and bust and hips, and back and sides, and

toe-nails, and palms are all well-developed. And your palms, soles, and

face are ruddy. And your speech is sweet even as the voice of the swan.

And your hair is beautiful, and your bust shapely, and you are possessed

of the highest grace. And your hips and bust are plump. And like a

Kashmerean mare you are furnished with every auspicious mark. And your

eye-lashes are (beautiful) bent, and your nether-lip is like the ruddy

ground. And your waist is slender, and your neck bears lines that

resemble those of the conch. And your veins are scarcely visible.

Indeed, your countenance is like the full moon, and your eyes resemble

the leaves of the autumnal lotus, and your body is fragrant as the lotus

itself. Verily, in beauty you resemble _Sri_ herself, whose seat is the

autumnal lotus. Tell me, O beautiful damsel, who thou art. Thou canst

never be a maidservant. Art thou a _Yakshi_, a Goddess, a _Gandharvi_,

or an _Apsara_? Art thou the daughter of a celestial, or art thou a

female _Naga_? Art thou the guardian goddess of some city, a

_Vidyadhari_, or a _Kinnari_,--or art thou _Rohini_ herself? Or art thou

Alamvusha, or Misrakesi, Pundarika, or Malini, or the queen of Indra, or

of Varuna? Or, art thou the spouse of Viswakarma, or of the creative

Lord himself? Of these goddesses who art renowned in the celestial

regions, who art thou, O graceful one?'

"Draupadi replied, 'O auspicious lady, I am neither a goddess nor a

_Gandharvi_, nor a _Yakshi_, nor a _Rakshasi_. I am a maid-servant of

the _Sairindhri_ class. I tell thee this truly. I know to dress the

hair, to pound (fragrant substances) for preparing unguents, and also to

make beautiful and variegated garlands, O beauteous lady, of jasmines

and lotuses and blue lilies and _Champakas_. Formerly I served Krishna's

favourite queen Satyabhama, and also Draupadi, the wife of the Pandavas

and the foremost beauty of the Kuru race. I wander about alone, earning

good food and dress; and as long as I get these, I continue to live in

the place where they are obtainable. Draupadi herself called me Malini

(maker of garlands).'

"Hearing this, Sudeshna said, 'I would keep thee upon my head itself, if

the doubt did not cross my mind that the king himself would be attracted

towards thee with his whole heart. Attracted by thy beauty, the females

of the royal household and my maids are looking at thee. What male

person then is there that can resist thy attraction? Surely, O thou of

well-rounded hips, O damsel of exquisite charms, beholding thy form of

superhuman beauty, king Virata is sure to forsake me, and will turn to

thee with his whole heart. O thou of faultless limbs, O thou that art

endued with large eyes casting quick glances, he upon whom thou wilt

look with desire is sure to be stricken. O thou of sweet smiles, O thou

that possessest a faultless form, he that will behold thee constantly,

will surely catch the flame. Even as a person that climbs up a tree for

compassing his own destruction, even as the crab conceives for her own

ruin, I may, O thou of sweet smiles, bring destruction upon myself by

harbouring thee.'

"Draupadi replied, 'O fair lady, neither Virata nor any other person

will be able to have me, for my five youthful husbands, who are

_Gandharvas_ and sons of a _Gandharva_ king of exceeding power, always

protect me. None can do me a wrong. It is the wish of my _Gandharva_

husbands that I should serve only such persons as will not give me to

touch food already partaken of by another, or tell me to wash their

feet. Any man that attempts to have me like any common woman, meeteth

with death that very night. No one can succeed in having me, for, O

beautiful lady, O thou of sweet smiles, those beloved _Gandharvas_,

possessed of great energy and mighty strength always protect me

secretly.'

"Sudeshna said, 'O thou that bringest delight to the heart, if it is as

thou sayest, I will take thee into my household. Thou shalt not have to

touch food that hath been partaken of by another, or to wash another's

feet.'"

Vaisampayana continued, "Thus addressed by Virata's wife, O Janamejaya,

Krishna (Draupadi) ever devoted to her lords, began to live in that

city. Nor could anyone ascertain who in reality she was!"

SECTION X

"Vaisampayana said, 'Then clad in a cowherd's dress, and speaking the

dialect of cowherds, Sahadeva came to the cowpen of Virata's city. And

beholding that bull among men, who was shining in splendour, the king

was struck with amazement. And he directed his men to summon Sahadeva.

And when the latter came, the king addressed him, saying, 'To whom dost

thou belong? And whence dost thou come? And what work dost thou seek? I

have never seen thee before. O bull among men, tell me truly about

thee.'

"Having come before the king that afflicter of foes, Sahadeva answered

in accents deep as the roar of the cloud, 'I am a Vaisya, Arishtanemi by

name. I was employed as a cowherd in the service of those bulls of the

Kuru race, the sons of Pandu. O foremost of men, I intend now to live

beside thee, for I do not know where those lions among kings, the sons

of Pritha, are. I cannot live without service, and, O king, I do not

like to enter into the service of anyone else save thee.'

"Hearing these words, Virata said, 'Thou must either be a Brahmana or a

Kshatriya. Thou lookest as if thou wert the lord of the entire earth

surrounded by the sea. Tell me truly, O thou that mowest down thy foes.

The office of a Vaisya is not fit for thee. Tell me from the dominions

of what king thou comest, and what thou knowest, and in what capacity

thou wouldst remain with us, and also what pay thou wouldst accept.'

"Sahadeva answered, 'Yudhishthira, the eldest of the five sons of Pandu,

had one division of kine numbering eight hundred and ten thousand, and

another, ten thousand, and another, again, twenty thousand, and so on. I

was employed in keeping those cattle. People used to call me Tantripala.

I know the present, the past, and the future of all kine living within

ten _Yojanas_, and whose _tale_ has been taken. My merits were known to

that illustrious one, and the Kuru king Yudhishthira was well-pleased

with me. I am also acquainted with the means which aid kine in

multiplying within a short time, and by which they may enjoy immunity

from disease. Also these arts are known to me. I can also single out

bulls having auspicious marks for which they are worshipped by men, and

by smelling whose urine, the barren may conceive.'

"Virata said, 'I have a hundred thousand kine divided into distinct

herds. All those together with their keepers, I place in thy charge.

Henceforth my beasts will be in thy keep.'"

Vaisampayana continued, "Then, O king, undiscovered by that monarch,

that lord of men, Sahadeva, maintained by Virata, began to live happily.

Nor did anyone else (besides his brothers) recognise him."

SECTION XI

"Vaisampayana said, 'Next appeared at the gate of the ramparts another

person of enormous size and exquisite beauty decked in the ornaments of

women, and wearing large ear-rings and beautiful conch-bracelets

overlaid with gold. And that mighty-armed individual with long and

abundant hair floating about his neck, resembled an elephant in gait.

And shaking the very earth with his tread, he approached Virata and

stood in his court. And beholding the son of the great Indra, shining

with exquisite lustre and having the gait of a mighty elephant,--that

grinder of foes having his true form concealed in disguise, entering the

council-hall and advancing towards the monarch, the king addressed all

his courtiers, saying, 'Whence doth this person come? I have never heard

of him before.' And when the men present spoke of the newcomer as one

unknown to them, the king wonderingly said, 'Possessed of great

strength, thou art like unto a celestial, and young and of darkish hue,

thou resemblest the leader of a herd of elephants. Wearing

conch-bracelets overlaid with gold, a braid, and ear-rings, thou shinest

yet like one amongst those that riding on chariots wander about equipped

with mail and bow and arrows and decked with garlands and fine hair. I

am old and desirous of relinquishing my burden. Be thou like my son, or

rule thou like myself all the Matsyas. It seemeth to me that such a

person as thou can never be of the neuter sex.'

"Arjuna said, 'I sing, dance, and play on instruments. I am proficient

in dance and skilled in song. O lord of men, assign me unto (the

princess) Uttara. I shall be dancing-master to the royal maiden. As to

how I have come by this form, what will it avail thee to hear the

account which will only augment my pain? Know me, O king of men, to be

Vrihannala, a son or daughter without father or mother.'

"Virata said, 'O Vrihannala, I give thee what thou desirest. Instruct my

daughter, and those like her, in dancing. To me, however, this office

seemeth unworthy of thee. Thou deservest (the dominion of) the entire

earth girt round by the ocean.'"

Vaisampayana continued, "The king of the Matsyas then tested Vrihannala

in dancing, music, and other fine arts, and consulting with his various

ministers forthwith caused him to be examined by women. And learning

that this impotency was of a permanent nature, he sent him to the

maiden's apartments. And there the mighty Arjuna began giving lessons in

singing and instrumental music to the daughter of Virata, her friends,

and her waiting-maids, and soon won their good graces. And in this

manner the self-possessed Arjuna lived there in disguise, partaking of

pleasures in their company, and unknown to the people within or without

the palace."

SECTION XII

Vaisampayana said, "After a while, another powerful son of Pandu was

seen making towards king Virata in haste. And as he advanced, he seemed

to everyone like solar orb emerged from the clouds. And he began to

observe the horses around. And seeing this, the king of the Matsyas said

to his followers, 'I wonder whence this man, possessed of the effulgence

of a celestial, cometh. He looks intently at my steeds. Verily, he must

be proficient in horse-lore. Let him be ushered into my presence

quickly. He is a warrior and looks like a god!' And that destroyer of

foes then went up to the king and accosted him, saying, 'Victory to

thee, O king, and blest be ye. As a trainer of horses, I have always

been highly esteemed by kings. I will be a clever keeper of thy horses.'

"Virata said, 'I will give thee vehicles, wealth, and spacious quarters.

Thou shalt be the manager of my horses. But first tell me whence thou

comest, who thou art, and how also thou happenest to come here. Tell us

also all the arts thou art master of.' Nakula replied, 'O mower of

enemies, know that Yudhishthira is the eldest brother of the five sons

of Pandu. I was formerly employed by him to keep his horses. I am

acquainted with the temper of steeds, and know perfectly the art of

breaking them. I know also how to correct vicious horses, and all the

methods of treating their diseases. No animal in my hands becometh weak

or ill. Not to speak of horses, even mares in my hands will never be

found to be vicious. People called me Granthika by name and so did

Yudhishthira, the son of Pandu.'

"Virata said, 'Whatever horses I have, I consign to thy care even from

today. And all the keepers of my horses and all my charioteers will from

today be subordinate to thee. If this suits thee, say what remuneration

is desired by thee. But, O thou that resemblest a celestial, the office

of equerry is not worthy of thee. For thou lookest like a king and I

esteem thee much. The appearance here hath pleased me as much as if

Yudhishthira himself were here. Oh, how does that blameless son of Pandu

dwell and divert himself in the forest, now destitute of servants as he

is.'"

Vaisampayana continued, "That youth, like unto a chief of the

_Gandharvas_, was treated thus respectfully by the delighted king

Virata. And he conducted himself there in such a manner as to make

himself dear and agreeable to all in the palace. And no one recognised

him while living under Virata's protection. And it was in this manner

then the sons of Pandu, the very sight of whom had never been fruitless,

continued to live in the country of the Matsyas. And true to their

pledge those lords of the earth bounded by her belt of seas passed their

days of _incognito_ with great composure notwithstanding their poignant

sufferings."

SECTION XIII

(_Samayapalana Parva_)

Janamejaya said, "While living thus disguised in the city of the

Matsyas, what did those descendants of the Kuru race endued with great

prowess, do, O regenerate one!"

Vaisampayana said, "Hear, O king, what those descendants of Kuru did

while they dwelt thus in disguise in the city of the Matsyas,

worshipping the king thereof. By the grace of the sage Trinavindu and of

the high-souled lord of justice, the Pandavas continued to live

unrecognised by others in the city of Virata. O lord of men,

Yudhishthira, as courtier made himself agreeable to Virata and his sons

as also to all the Matsyas. An adept in the mysteries of dice, the son

of Pandu caused them to play at dice according to his pleasure and made

them sit together in the dice-hall like a row of birds bound in a

string. And that tiger among men, king Yudhishthira the Just, unknown to

the monarch, distributed among his brothers, in due proportion, the

wealth he won from Virata. And Bhimasena on his part, sold to

Yudhishthira for price, meat and viands of various kinds which he

obtained from the king. And Arjuna distributed among all his brothers

the proceeds of worn-out cloths which he earned in the inner apartments

of the palace. And Sahadeva, too, who was disguised as a cowherd gave

milk, curds and clarified butter to his brothers. And Nakula also shared

with his brothers the wealth the king gave him, satisfied with his

management of the horses. And Draupadi, herself in a pitiable condition,

looked after all those brothers and behaved in such a way as to remain

unrecognized. And thus ministering unto one another's wants, those

mighty warriors lived in the capital of Virata as hidden from view, as

if they were once more in their mother's womb. And those lords of men,

the sons of Pandu, apprehensive of danger from the son of Dhritarashtra,

continued to dwell there in concealment, watching over their wife

Draupadi. And after three months had passed away, in the fourth, the

grand festival in honour of the divine Brahma which was celebrated with

pomp in the country of the Matsyas, came off. And there came athletes

from all quarters by thousands, like hosts of celestials to the abode of

Brahma or of Siva to witness that festival. And they were endued with

huge bodies and great prowess, like the demons called _Kalakhanjas_. And

elated with their prowess and proud of their strength, they were highly

honoured by the king. And their shoulders and waists and necks were like

those of lions, and their bodies were very clean, and their hearts were

quite at ease. And they had many a time won success in the lists in the

presence of kings. And amongst them there was one who towered above the

rest and challenged them all to a combat. And there was none that dared

to approach him as he proudly stalked in the arena. And when all the

athletes stood sad and dispirited, the king of the Matsyas made him

fight with his cook. And urged by the king, Bhima made up his mind

reluctantly, for he could not openly disobey the royal behest. And that

tiger among men then having worshipped the king, entered the spacious

arena, pacing with the careless steps of a tiger. And the son of Kunti

then girded up his loins to the great delight of the spectators. And

Bhima then summoned to the combat that athlete known by the name of

Jimuta who was like unto the Asura Vritra whose prowess was widely

known. And both of them were possessed of great courage, and both were

endued with terrible prowess. And they were like a couple of infuriate

and huge-bodied elephants, each sixty years old. And those brave tigers

among men then cheerfully engaged in a wrestling combat, desirous of

vanquishing each other. And terrible was the encounter that took place

between them, like the clash of the thunderbolt against the stony

mountain-breast. And both of them were exceedingly powerful and

extremely delighted at each other's strength. And desirous of

vanquishing each other, each stood eager to take advantage of his

adversary's lapse. And both were greatly delighted and both looked like

infuriate elephants of prodigious size. And various were the modes of

attack and defence that they exhibited with their clenched fists.[12]

And each dashed against the other and flung his adversary to a distance.

And each cast the other down and pressed him close to the ground. And

each got up again and squeezed the other in his arms. And each threw the

other violently off his place by boxing him on the breast. And each

caught the other by the legs and whirling him round threw him down on

the ground. And they slapped each other with their palms that struck as

hard as the thunderbolt. And they also struck each other with their

outstretched fingers, and stretching them out like spears thrust the

nails into each other's body. And they gave each other violent kicks.

And they struck knee and head against head, producing the crash of one

stone against another. And in this manner that furious combat between

those warriors raged on without weapons, sustained mainly by the power

of their arms and their physical and mental energy, to the infinite

delight of the concourse of spectators. And all people, O king, took

deep interest in that encounter of those powerful wrestlers who fought

like Indra and the Asura Vritra. And they cheered both of them with loud

acclamations of applause. And the broad-chested and long-armed experts

in wrestling then pulled and pressed and whirled and hurled down each

other and struck each other with their knees, expressing all the while

their scorn for each other in loud voices. And they began to fight with

their bare arms in this way, which were like spiked maces of iron. And

at last the powerful and mighty-armed Bhima, the slayer of his foes,

shouting aloud seized the vociferous athlete by the arms even as the

lion seizes the elephant, and taking him up from the ground and holding

him aloft, began to whirl him round, to the great astonishment of the

assembled athletes and the people of Matsya. And having whirled him

round and round a hundred times till he was insensible, the strong-armed

Vrikodara dashed him to death on the ground. And when the brave and

renowned Jimuta was thus killed, Virata and his friends were filled with

great delight. And in the exuberance of his joy, the noble-minded king

rewarded Vallava then and there with the liberality of Kuvera. And

killing numerous athletes and many other men possessed of great bodily

strength, he pleased the king very much. And when no one could be found

there to encounter him in the lists, the king made him fight with tigers

and lions and elephants. And the king also made him battle with furious

and powerful lions in the harem for the pleasure of the ladies. And

Arjuna, too, pleased the king and all the ladies of the inner apartments

by singing and dancing. And Nakula pleased Virata, that best of kings,

by showing him fleet and well-trained steeds that followed him wherever

he went. And the king, gratified with him, rewarded him with ample

presents. And beholding around Sahadeva a herd of well-trained bullocks,

Virata that bull among men, bestowed upon him also wealth of diverse

kinds. And, O king, Draupadi distressed to see all those warriors suffer

pain, sighed incessantly. And it was in this way that those eminent

persons lived there in disguise, rendering services unto king Virata."

[12] _Krita_--attack; _Pratikrita_--warding it off;

_Sankata_--clenched. _Some_ texts read _Sankatakais_. The

meaning then would be 'cased in gauntlets.'

SECTION XIV

(_Kichaka-badha Parva_)

Vaisampayana said, "Living in such disguise, those mighty warriors, the

sons of Pritha, passed ten months in Matsya's city. And, O monarch,

although herself deserving to be waited upon by others, the daughter of

Yajnasena, O Janamejaya, passed her days in extreme misery, waiting upon

Sudeshna. And residing thus in Sudeshna's apartments, the princess of

Panchala pleased that lady as also the other females of the inner

apartments. And it came to pass that as the year was about to expire,

the redoubtable Kichaka, the Commander of Virata's forces, chanced to

behold the daughter of Drupada. And beholding that lady endued with the

splendour of a daughter of the celestials, treading the earth like a

goddess, Kichaka, afflicted with the shafts of Kama, desired to possess

her. And burning with desire's flame, Virata's general came to Sudeshna

(his sister) and smilingly addressed her in these words, 'This beauteous

lady had never before been seen by me in king Virata's abode. This

damsel maddens me with her beauty, even as a new wine maddens one with

its fragrance. Tell me, who is this graceful and captivating lady

possessed of the beauty of a goddess, and whose she is, and whence she

hath come. Surely, grinding my heart she hath reduced me to subjection.

It seems to me that (save her) there is no other medicine for my

illness. O, this fair hand-maid of thine seemeth to me to be possessed

of the beauty of a goddess. Surely, one like her is ill suited to serve

thee. Let her rule over me and whatever is mine. O, let her grace my

spacious and beautiful palace, decked with various ornaments of gold,

full of viands and drinks in profusion, with excellent plates, and

containing every kind of plenty, besides elephants and horses and cars

in myriads.' And having consulted with Sudeshna thus, Kichaka went to

princess Draupadi, and like a jackal in the forest accosting a lioness,

spoke unto Krishna these words in a winning voice, 'Who and whose art

thou, O beautiful one? And O thou of beautiful face, whence hast thou

come to the city of Virata? Tell me all this, O fair lady. Thy beauty

and gracefulness are of the very first order and the comeliness of thy

features is unparalleled. With its loveliness thy face shineth ever like

the resplendent moon. O thou of fair eye-brows, thy eyes are beautiful

and large like lotus-petals. Thy speech also, O thou of beautiful limbs,

resembles the notes of the _cuckoo_. O thou of fair hips, never before

in this world have I beheld a woman possessed of beauty like thine, O

thou of faultless features. Art thou Lakshmi herself having her abode in

the midst of lotuses or, art thou, O slender-waisted one, she who is

called _Bhuti_[13]. Or, which amongst these--_Hri, Sri, Kirti_ and

_Kanti_,--art thou, O thou of beautiful face? Or possessed of beauty

like Rati's, art thou, she who sporteth in the embraces of the God of

love? O thou that possessest the fairest of eye-brows, thou shinest

beautifully even like the lovely light of the moon. Who is there in the

whole world that will not succumb to the influence of desire beholding

thy face? Endued with unrivalled beauty and celestial grace of the most

attractive kind, that face of thine is even like the full moon, its

celestial effulgence resembling his radiant face, its smile resembling

his soft-light, and its eye-lashes looking like the spokes on his disc.

Both thy bosoms, so beautiful and well-developed and endued with

unrivalled gracefulness and deep and well-rounded and without any space

between them, are certainly worthy of being decked with garlands of

gold. Resembling in shape the beautiful buds of the lotus, these thy

breasts, O thou of fair eye-brows, are even as the whips of Kama that

are urging me forward, O thou of sweet smiles. O damsel of slender

waist, beholding that waist of thine marked with four wrinkles and

measuring but a span, and slightly stooping forward because of the

weight of thy breasts, and also looking on those graceful hips of thine

broad as the banks of a river, the incurable fever of desire, O

beauteous lady, afflicteth me sore. The flaming fire of desire, fierce

as a forest conflagration, and fanned by the hope my heart cherisheth of

a union with thee is consuming me intensely. O thou of exceeding beauty

quench thou that flaming fire kindled by Manmatha. Union with thee is a

rain-charged cloud, and the surrender of thy person is the shower that

the cloud may drop. O thou of face resembling the moon, the fierce and

maddening shafts of Manmatha whetted and sharpened by the desire of a

union with thee, piercing this heart of mine in their impetuous course,

have penetrated into its core. O black-eyed lady, those impetuous and

cruel shafts are maddening me beyond endurance. It behoveth thee to

relieve me from this plight by surrendering thyself to me and favouring

me with thy embraces. Decked in beautiful garlands and robes and adorned

with every ornament, sport thou, O sweet damsel, with me to thy fill. O

thou of the gait of an elephant in rut, deserving as thou art of

happiness though deprived of it now, it behoveth thee not to dwell here

in misery. Let unrivalled weal be thine. Drinking various kinds of

charming and delicious and ambrosial wines, and sporting at thy pleasure

in the enjoyment of diverse objects of delight, do thou, O blessed lady,

attain auspicious prosperity. This beauty of thine and this prime of thy

youth, O sweet lady, are now without their use. For, O beauteous and

chaste damsel, endued with such loveliness, thou dost not shine, like a

graceful garland lying unused and unworn. I will forsake all my old

wives. Let them, O thou of sweet smiles, become thy slaves. And I also,

O fair damsel, will stay by thee as thy slave, ever obedient to thee, O

thou of the most handsome face.' Hearing these words of his, Draupadi

replied, 'In desiring me, a female servant of low extraction, employed

in the despicable office of dressing hair, O _Suta's_ son, thou desirest

one that deserves not that honour. Then, again, I am the wife of others.

Therefore, good betide thee, this conduct of thine is not proper. Do

thou remember the precept of morality, viz., that persons should take

delight only in their wedded wives. Thou shouldst not, therefore, by any

means bend thy heart to adultery. Surely abstaining from improper acts

is ever the study of those that are good. Overcome by ignorance sinful

men under the influence of desire come by either extreme infamy or

dreadful calamity.'"

[13] _Bhuti, Hri, Sri, Kirti_ and _Kanti_ are respectively the

feminine embodiments of Prosperity, Modesty, Beauty, Fame and

Loveliness.

Vaisampayana continued, "Thus addressed by the _Sairindhri_, the wicked

Kichaka losing control over his senses and overcome by lust, although

aware of the numerous evils of fornication, evils condemned by everybody

and sometimes leading to the destruction of life itself,--then spoke

unto Draupadi, 'It behoveth thee not, O beauteous lady, O thou of

graceful features, thus to disregard me who am, O thou of sweet smiles,

under the power of Manmatha on thy account. If now, O timid one, thou

disregardest me who am under thy influence and who speak to thee so

fair, thou wilt, O black-eyed damsel, have to repent for it afterwards.

O thou of graceful eye-brows, the real lord of this entire kingdom, O

slender-waisted lady, is myself. It is me depending upon whom the people

of this realm live. In energy and prowess I am unrivalled on earth.

There is no other man on earth who rivals me in beauty of person, in

youth, in prosperity, and in the possession of excellent objects of

enjoyment. Why it is, O auspicious lady, that having it in thy power to

enjoy here every object of desire and every luxury and comfort without

its equal, thou preferest servitude. Becoming the mistress of this

kingdom which I shall confer on thee, O thou of fair face, accept me,

and enjoy, O beauteous one, all excellent objects of desire.' Addressed

in these accursed words by Kichaka, that chaste daughter of Drupada

answered him thus reprovingly, 'Do not, O son of a _Suta_, act so

foolishly and do not throw away thy life. Know that I am protected by my

five husbands. Thou canst not have me. I have Gandharvas for my

husbands. Enraged they will slay thee. Therefore, do thou not bring

destruction on thyself. Thou intendest to tread along a path that is

incapable of being trod by men. Thou, O wicked one, art even like a

foolish child that standing on one shore of the ocean intends to cross

over to the other. Even if thou enterest into the interior of the earth,

or soarest into the sky, or rushest to the other shore of the ocean,

still thou wilt have no escape from the hands of those sky-ranging

offspring of gods, capable of grinding all foes. Why dost thou today, O

Kichaka, solicit me so persistently even as a sick person wisheth for

the night that will put a stop to his existence? Why dost thou desire

me, even like an infant lying on its mother's lap wishing to catch the

moon? For thee that thus solicitest their beloved wife, there is no

refuge either on earth or in sky. O Kichaka, hast thou no sense which

leads thee to seek thy good and by which thy life may be saved?'"

SECTION XV

Vaisampayana said, "Rejected thus by the princess, Kichaka, afflicted

with maddening lust and forgetting all sense of propriety, addressed

Sudeshna saying, 'Do thou, Kekaya's daughter, so act that thy

_Sairindhri_ may come into my arms. Do thou, O Sudeshna, adopt the means

by which the damsel of the gait of an elephant may accept me; I am dying

of absorbing desire.'"

Vaisampayana continued, "Hearing his profuse lamentations, that gentle

lady, the intelligent queen of Virata, was touched with pity. And having

taken counsel with her own self and reflected on Kichaka's purpose and

on the anxiety of Krishna, Sudeshna addressed the _Suta's_ son in these

words, 'Do thou, on the occasion of some festival, procure viands and

wines for me. I shall then send my _Sairindhri_ to thee on the pretence

of bringing wine. And when she will repair thither do thou in solitude,

free from interruption, humour her as thou likest. Thus soothed, she may

incline her mind to thee.'"

Vaisampayana continued, "Thus addressed, he went out of his sister's

apartments. And he soon procured wines well-filtered and worthy of a

king. And employing skilled cooks, he prepared many and various kinds of

choice viands and delicious drinks and many and various kinds of meat of

different degrees of excellence. And when all this had been done, that

gentle lady Sudeshna, as previously counselled by Kichaka, desired her

_Sairindhri_ to repair to Kichaka's abode, saying, 'Get up, O

_Sairindhri_ and repair to Kichaka's abode to bring wine, for, O

beauteous lady, I am afflicted with thirst.' Thereupon the _Sairindhri_

replied, 'O princess, I shall not be able to repair to Kichaka's

apartments. Thou thyself knowest, O queen, how shameless he is. O thou

of faultless limbs, O beauteous lady, in thy palace I shall not be able

to lead a lustful life, becoming faithless to my husbands. Thou

rememberest, O gentle lady, O beautiful one, the conditions I had set

down before entering thy house. O thou of tresses ending in graceful

curls, the foolish Kichaka afflicted by the god of desire, will, on

seeing me, offer me insult. Therefore, I will not go to his quarters.

Thou hast, O princess, many maids under thee. Do thou, good betide thee,

send one of them. For, surely, Kichaka will insult me.' Sudeshna said,

'Sent by me, from my abode, surely he will not harm thee.' And having

said this, she handed over a golden vessel furnished with a cover. And

filled with apprehension, and weeping, Draupadi mentally prayed for the

protection of the gods, and set out for Kichaka's abode for fetching

wine. And she said, 'As I do not know another person save my husbands,

by virtue of that Truth let Kichaka not be able to overpower me although

I may approach his presence.'"

Vaisampayana continued, "And that helpless damsel then adored Surya for

a moment. And Surya, having considered all that she urged, commanded a

_Rakshasa_ to protect her invisibly. And from that time the _Rakshasa_

began to attend upon that blameless lady under any circumstances. And

beholding Krishna in his presence like a frightened doe, the _Suta_ rose

up from his seat, and felt the joy that is felt by a person wishing to

cross to the other shore, when he obtains a boat."

SECTION XVI

"Kichaka said, 'O thou of tresses ending in beautiful curls, thou art

welcome. Surely, the night that is gone hath brought me an auspicious

day, for I have got thee today as the mistress of my house. Do what is

agreeable to me. Let golden chains, and conchs and bright ear-rings made

of gold, manufactured in various countries, and beautiful rubies and

gems, and silken robes and deer-skins, be brought for thee. I have also

an excellent bed prepared for thee. Come, sitting upon it do thou drink

with me the wine prepared from the honey flower.' Hearing these words,

Draupadi said, 'I have been sent to thee by the princess for taking away

wine. Do thou speedily bring me wine, for she told me that she is

exceedingly thirsty.' At this, Kichaka said, 'O gentle lady, others will

carry what the princess wants.' And saying this, the _Suta's_ son caught

hold of Draupadi's right arm. And at this, Draupadi exclaimed, 'As I

have never, from intoxication of the senses, been unfaithful to my

husbands even at heart, by that Truth, O wretch, I shall behold thee

dragged and lying powerless on the ground.'"

Vaisampayana continued, "Seeing that large-eyed lady reproving him in

that strain, Kichaka suddenly seized her by the end of her upper garment

as she attempted to run away. And seized with violence by Kichaka, the

beautiful princess, unable to tolerate it, and with frame trembling with

wrath, and breathing quickly, dashed him to the ground. And dashed to

the ground thus, the sinful wretch tumbled down like a tree whose roots

had been cut. And having thrown Kichaka down on the ground when the

latter had seized her, she, trembling all over rushed to the court,

where king Yudhishthira was, for protection. And while she was running

with all her speed, Kichaka (who followed her), seizing her by the hair,

and bringing her down on the ground, kicked her in the very presence of

the king. Thereupon, O Bharata, the _Rakshasa_ that had been appointed

by Surya to protect Draupadi, gave Kichaka a shove with a force mighty

as that of the wind. And overpowered by the force of _Rakshasa_, Kichaka

reeled and fell down senseless on the ground, even like an uprooted

tree. And both Yudhishthira and Bhimasena who were seated there, beheld

with wrathful eyes that outrage on Krishna by Kichaka. And desirous of

compassing the destruction of the wicked Kichaka, the illustrious Bhima

gnashed his teeth in rage. And his forehead was covered with sweat, and

terrible wrinkles appeared thereon. And a smoky exhalation shot forth

from his eyes, and his eye-lashes stood on end. And that slayer of

hostile heroes pressed his forehead with his hands. And impelled by

rage, he was on the point of starting up with speed. Thereat king

Yudhishthira, apprehensive of discovery, squeezed his thumbs and

commanded Bhima to forbear. And Bhima who then looked like an infuriate

elephant eyeing a large tree, was thus forbidden by his elder brother.

And the latter said, 'Lookest thou, O cook, for trees for fuel. If thou

art in need of faggots, then go out and fell trees.' And the weeping

Draupadi of fair hips, approaching the entrance of the court, and seeing

her melancholy lords, desirous yet of keeping up the disguise duty-bound

by their pledge, with eyes burning in fire, spoke these words unto the

king of the Matsyas, 'Alas, the son of a _Suta_ hath kicked today the

proud and beloved wife of those whose foe can never sleep in peace even

if four kingdoms intervene between him and them. Alas, the son of a

_Suta_ hath kicked today the proud and beloved wife of those truthful

personages, who are devoted to Brahmanas and who always give away

without asking any thing in gift. Alas! the son of a _Suta_ hath kicked

today the proud and beloved wife of those, the sounds of whose

kettle-drums and the twangs of whose bow-strings are ceaselessly heard.

Alas, the son of a _Suta_ hath kicked today the proud and beloved wife

of those who are possessed of abundant energy and might, and who are

liberal in gifts and proud of their dignity. Alas, the son of a _Suta_

hath kicked today the proud and beloved wife of those who, if they had

not been fettered by the ties of duty, could destroy this entire world.

Where, alas, are those mighty warriors today who, though living in

disguise, have always granted protection unto those that solicit it? Oh,

why do those heroes today, endued as they are with strength and

possessed of immeasurable energy, quietly suffer, like eunuchs, their

dear and chaste wife to be thus insulted by a _Suta's_ son? Oh, where is

that wrath of theirs, that prowess, and that energy, when they quietly

bear their wife to be thus insulted by a wicked wretch? What can I (a

weak woman) do when Virata, deficient in virtue, coolly suffereth my

innocent self to be thus wronged by a wretch? Thou dost not, O king, act

like a king towards this Kichaka. Thy behaviour is like that of a

robber, and doth not shine in a court. That I should thus be insulted in

thy very presence, O Matsya, is highly improper. Oh, let all the

courtiers here look at this violence of Kichaka. Kichaka is ignorant of

duty and morality, and Matsya also is equally so. These courtiers also

that wait upon such a king are destitute of virtue.'"

Vaisampayana continued, "With these and other words of the same kind the

beautiful Krishna with tearful eyes rebuked the king of the Matsyas. And

hearing her, Virata said, 'I do not know what your dispute has been out

of our sight. Not knowing the true cause how can I show my

discrimination?' Then the courtiers, having learnt every thing,

applauded Krishna, and they all exclaimed, 'Well done!' 'Well done!' and

censured Kichaka. And the courtiers said, 'That person who owneth this

large-eyed lady having every limb of hers endued with beauty for his

wife, possesseth what is of exceeding value and hath no occasion to

indulge in any grief. Surely, such a damsel of transcendent beauty and

limbs perfectly faultless is rare among men. Indeed, it seems to us that

she is a goddess.'"

Vaisampayana continued, "And while the courtiers, having beheld Krishna

(under such circumstances), were applauding her thus, Yudhishthira's

forehead, from ire, became covered with sweat. And that bull of the Kuru

race then addressed that princess, his beloved spouse, saying, 'Stay not

here, O Sairindhri; but retire to the apartments of Sudeshna. The wives

of heroes bear affliction for the sake of their husbands, and undergoing

toil in ministering unto their lords, they at last attain to region

where their husbands may go. Thy Gandharva husbands, effulgent as the

sun, do not, I imagine, consider this as an occasion for manifesting

their wrath, inasmuch as they do not rush to thy aid. O _Sairindhri_,

thou art ignorant of the timeliness of things, and it is for this that

thou weepest as an actress, besides interrupting the play of dice in

Matsya's court. Retire, O _Sairindhri_; the Gandharvas will do what is

agreeable to thee. And they will surely display thy woe and take the

life of him that hath wronged thee.' Hearing these words the

_Sairindhri_ replied, 'They of whom I am the wedded wife are, I ween,

extremely kind. And as the eldest of them all is addicted to dice, they

are liable to be oppressed by all.'"

Vaisampayana continued, "And having said this, the fair-hipped Krishna

with dishevelled hair and eyes red in anger, ran towards the apartments

of Sudeshna. And in consequence of having wept long her face looked

beautiful like the lunar disc in the firmament, emerged from the clouds.

And beholding her in that condition, Sudeshna asked, 'Who, O beauteous

lady, hath insulted thee? Why, O amiable damsel, dost thou weep? Who,

gentle one, hath done thee wrong? Whence is this thy grief?' Thus

addressed, Draupadi said, 'As I went to bring wine for thee, Kichaka

struck me in the court in the very presence of the king, as if in the

midst of a solitary wood.' Hearing this, Sudeshna said, 'O thou of

tresses ending in beautiful curls, as Kichaka, maddened by lust hath

insulted thee that art incapable of being possessed by him, I shall

cause him to be slain if thou wishest it.' Thereupon Draupadi answered,

'Even others will slay him,--even they whom he hath wronged. I think it

is clear that he will have to go to the abode of Yama this very day!'"

SECTION XVII

Vaisampayana said, "Thus insulted by the _Suta's_ son, that illustrious

princess, the beautiful Krishna, eagerly wishing for the destruction of

Virata's general, went to her quarters. And Drupada's daughter of dark

hue and slender waist then performed her ablutions. And washing her body

and cloths with water Krishna began to ponder weepingly on the means of

dispelling her grief. And she reflected, saying, 'What am I to do?

Whither shall I go? How can my purpose be effected?' And while she was

thinking thus, she remembered Bhima and said to herself, 'There is none

else, save Bhima, that can today accomplish the purpose on which my

heart is set!' And afflicted with great grief, the large-eyed and

intelligent Krishna possessed of powerful protectors then rose up at

night, and leaving her bed speedily proceeded towards the quarters of

Bhimasena, desirous of beholding her lord. And possessed of great

intelligence, the daughter of Drupada entered her husband's quarters,

saying, 'How canst thou sleep while that wretched commander of Virata's

forces, who is my foe, yet liveth, having perpetrated today _that_ (foul

act)?'"

Vaisampayana continued, "Then the chamber where Bhima slept, breathing

hard like a lion, being filled with the beauty of Drupada's daughter and

of the high-souled Bhima, blazed forth in splendour. And Krishna of

sweet smiles, finding Bhimasena in the cooking apartments, approached

him with the eagerness of a three-year old cow brought up in the woods,

approaching a powerful bull, in her first season, or of a she-crane

living by the water-side approaching her mate in the pairing season. And

the Princess of Panchala then embraced the second son of Pandu, even as

a creeper embraces a huge and mighty _Sala_ on the banks of the Gomati.

And embracing him with her arms, Krishna of faultless features awaked

him as a lioness awaketh a sleeping lion in a trackless forest. And

embracing Bhimasena even as a she-elephant embraceth her mighty mate,

the faultless Panchali addressed him in voice sweet as the sound of a

stringed instrument emitting _Gandhara_ note. And she said, 'Arise,

arise! Why dost thou, O Bhimasena, lie down as one dead? Surely, he that

is not dead, never suffereth a wicked wretch that hath disgraced his

wife, to live.' And awakened by the princess, Bhima of mighty arms, then

rose up, and sat upon his couch overlaid with a rich bed. And he of the

Kuru race then addressed the princess--his beloved wife, saying, 'For

what purpose hast thou come hither in such a hurry? Thy colour is gone

and thou lookest lean and pale. Tell me everything in detail. I must

know the truth. Whether it be pleasurable or painful, agreeable, or

disagreeable, tell me all. Having heard everything, I shall apply the

remedy. I alone, O Krishna, am entitled to thy confidence in all things,

for it is I who deliver thee from perils again and again! Tell me

quickly what is thy wish, and what is the purpose that is in thy view,

and return thou to thy bed before others awake.'"

SECTION XVIII

"Draupadi said, 'What grief hath she not who hath Yudhishthira for her

husband? Knowing all my griefs, why dost thou ask me? The _Pratikamin_

dragged me to the court in the midst of an assembly of courtiers,

calling me a slave. That grief, O Bharata, consumeth me. What other

princess, save Draupadi, would live having suffered such intense misery?

Who else, save myself, could bear such second insult as the wicked

Saindhava offered me while residing in the forest? Who else of my

position, save myself, could live, having been kicked by Kichaka in the

very sight of the wicked king of the Matsyas? Of what value is life, O

Bharata, when thou, O son of Kunti, dost not think me miserable,

although I am afflicted with such woes? That vile and wicked wretch, O

Bharata, known by the name of Kichaka, who is the brother-in-law of king

Virata and the commander of his forces, every day, O tiger among men,

addresses me who am residing in the palace as a _Sairindhri_, saying,

_Do thou become my wife_.--Thus solicited, O slayer of foes, by that

wretch deserving to be slain, my heart is bursting like a fruit ripened

in season. Censure thou that elder brother of thine addicted to

execrable dice, through whose act alone I have been afflicted with such

woe. Who else, save him that is a desperate gambler, would play, giving

up kingdom and everything including even myself, in order to lead a life

in the woods? If he had gambled morning and evening for many years

together, staking _nishkas_ by thousand and other kinds of substantial

wealth, still his silver, and gold, and robes, and vehicles, and teams,

and goats, and sheep, and multitudes of steeds and mares and mules would

not have sustained any diminution. But now deprived of prosperity by the

rivalry of dice, he sits dumb like a fool, reflecting on his own

misdeeds. Alas, he who, while sojourning, was followed by ten thousand

elephants adorned with golden garlands now supports himself by casting

dice. That Yudhishthira who at Indraprastha was adored by kings of

incomparable prowess by hundreds of thousands, that mighty monarch in

whose kitchen a hundred thousand maid-servants, plate in hand, used

every day to feed numerous guests day and night, that best of liberal

men, who gave (every day) a thousand _nishkas_, alas, even he

overwhelmed with woe in consequence of gambling which is the root of all

evil, now supporteth himself by casting dice. Bards and encomiasts by

thousands decked with ear-rings set with brilliant gems, and gifted with

melodious voice, used to pay him homage morning and evening. Alas, that

Yudhishthira, who was daily waited upon by a thousand sages of ascetic

merit, versed in the _Vedas_ and having every desire gratified, as his

courtiers,--that Yudhishthira who maintained eighty-eight thousands of

domestic _Snatakas_ with thirty maid-servants assigned unto each, as

also ten thousand _yatis_ not accepting anything in gift and with vital

seed drawn up,--alas, even that mighty king now liveth in such guise.

That Yudhishthira who is without malice, who is full of kindness, and

who giveth every creature his due, who hath all these excellent

attributes, alas--even he now liveth in such guise. Possessed of

firmness and unbaffled prowess, with heart disposed to give every

creature his due, king Yudhishthira, moved by compassion, constantly

maintained in his kingdom the blind, the old, the helpless, the

parentless and all others in his dominions in such distress. Alas, that

Yudhishthira becoming a dependant and a servant of Matsya, a caster of

dice in his court, now calls himself Kanka. He unto whom while residing

at Indraprastha, all the rulers of earth used to pay timely

tribute,--alas, even he now begs for subsistence at another's hands. He

to whom the kings of the earth were in subjection,--alas, even that king

having lost his liberty, liveth in subjection to others. Having dazzled

the entire earth like the sun by his energy, that Yudhishthira, alas, is

now a courtier of king Virata. O Pandu's son, that Pandava who was

respectfully waited upon in court by kings and sages, behold him now

waiting upon another. Alas, beholding Yudhishthira a courtier sitting

beside another and breathing adulatory speeches to the other, who can

help being afflicted with grief? And beholding the highly wise and

virtuous Yudhishthira, undeserving as he is of serving others, actually

serving another for sustenance, who can help being afflicted with grief?

And, O hero, that Bharata who was worshipped in court by the entire

earth, do thou now behold him worshipping another. Why then, O Bharata,

dost thou not regard me as one afflicted with diverse miseries, like one

forlorn and immersed in a sea of sorrow?'"

SECTION XIX

"Draupadi said, 'This O Bharata, that I am going to tell thee is another

great grief of mine. Thou shouldst not blame me, for I tell thee this

from sadness of heart. Who is there whose grief is not enhanced at sight

of thee, O bull of the Bharata race, engaged in the ignoble office of a

cook, so entirely beneath thee and calling thyself as one _of Vallava_

caste? What can be sadder than this, that people should know thee as

Virata's cook, Vallava by name, and therefore one that is sunk in

servitude? Alas, when thy work of the kitchen is over, thou humbly

sittest beside Virata, calling thyself as Vallava the cook, then

despondency seizeth my heart. When the king of kings in joy maketh thee

fight with elephants, and the women of the inner apartments (of the

palace) laugh all the while, then I am sorely distressed. When thou

fightest in the inner apartments with lions, tigers, and buffaloes, the

princess Kaikeyi looking on, then I almost swoon away. And when Kaikeyi

and those maidservants, leaving their seats, come to assist me and find

that instead of suffering any injury in limbs mine is only a swoon, the

princess speaks unto her women, saying, 'Surely, it is from affection

and the duty begot of intercourse that this lady of sweet smiles

grieveth for the exceedingly powerful cook when he fights with the

beasts. Sairindhri is possessed of great beauty and Vallava also is

eminently handsome. The heart of woman is hard to know, and they, I

fancy, are deserving of each other. It is, therefore, likely that the

Sairindhri invariably weepeth (at such times) on account of her

connection with her lover. And then, they both have entered this royal

family at the same time. And speaking such words she always upbraideth

me. And beholding me wroth at this, she suspects me to be attached to

thee.' When she speaketh thus, great is the grief that I feel. Indeed,

on beholding thee, O Bhima of terrible prowess, afflicted with such

calamity, sunk as I already am in grief on account of Yudhishthira, I do

not desire to live. That youth who on a single car had vanquished all

celestials and men, is now, alas, the dancing master of king Virata's

daughter. That Pritha's son of immeasurable soul, who had gratified Agni

in the forest of Khandava, is now living in the inner apartments (of a

palace) like fire hid in a well. Alas, the bull among men, Dhananjaya,

who was ever the terror of foes, is now living in a guise that is

despaired by all. Alas, he whose mace-like arms have been cicatrized in

consequence of the strokes of his bow-string, alas that Dhananjaya is

passing the days in grief covering his wrists with bracelets of conchs.

Alas, that Dhananjaya the twang of whose bow-string and the sound of

whose leathern fences made every foe tremble, now entertains only

gladdened women with his songs. Oh, that Dhananjaya whose head was

formerly decked with a diadem of solar splendour, is now wearing braids

ending in unsightly curls. O Bhima, beholding that terrible bowman,

Arjuna, now wearing braids and in the midst of women, my heart is

stricken with woe. That high-souled hero who is master of all the

celestial weapons, and who is the repository of all the sciences, now

weareth ear-rings (like one of the fair sex). That youth whom kings of

incomparable prowess could not overpower in fight, even as the waters of

the mighty ocean cannot overleap the continents, is now the

dancing-master of king Virata's daughters and waits upon them in

disguise. O Bhima, that Arjuna the clatter of whose car-wheels caused

the entire earth with her mountains and forests, her mobile and immobile

things to tremble, and whose birth dispelled all the sorrows of Kunti,

that exalted hero, that younger brother of thine, O Bhimasena, now

maketh me weep for him. Beholding him coming towards me, decked in

golden ear-rings and other ornaments, and wearing on the wrists

bracelets of conchs, my heart is afflicted with despondency. And

Dhananjaya who hath not a bowman equal unto him on earth in prowess, now

passeth his days in singing, surrounded by women. Beholding that son of

Pritha who in virtue, heroism and truth, was the most admired in the

world, now living in the guise of a woman, my heart is afflicted with

sorrow. When I behold, the godlike Partha in the music-hall like an

elephant with rent temples surrounded by she-elephants in the midst of

females, waiting before Virata the king of the Matsyas, then I lose all

sense of directions. Surely, my mother-in-law doth not know Dhananjaya

to be afflicted with such extreme distress. Nor doth she know that

descendant of the Kuru race, Ajatasatru, addicted to disastrous dice, to

be sunk in misery. O Bharata, beholding the youngest of you all,

Sahadeva, superintending the kine, in the guise of a cowherd, I grow

pale. Always thinking of Sahadeva's plight, I cannot, O Bhimasena,

obtain sleep,--what to speak you of the rest? I do not know, O

mighty-armed one, what sin Sahadeva may have committed for which that

hero of unbaffled prowess suffereth such misery. O foremost of the

Bharatas, beholding that beloved brother of thine, that bull among men,

employed by Matsya in looking after his kine, I am filled with woe.

Seeing that hero of proud disposition gratifying Virata, by living at

the head of his cowherds, attired in robes dyed in red, I am attacked

with fever. My mother-in-law always applauds the heroic Sahadeva as one

possessed of nobility, excellent behaviour, and rectitude of conduct.

Ardently attached to her sons, the weeping Kunti stood, embracing

Sahadeva while he was about to set out (with us) for the great forest.

And she addressed me saying, "Sahadeva is bashful and sweet-speeched,

and virtuous. He is also my favourite child. Therefore, O Yajnaseni,

tend him in the forest day and night. Delicate and brave, devoted to the

king, and always worshipping his elder brother, do thou, O Panchali,

feed him thyself." O Pandava, beholding that foremost of warriors,

Sahadeva, engaged in tending kine, and sleeping at night on calf-skins,

how can I bear to live? He again who is crowned with the three

attributes of beauty, arms, and intelligence, is now the superintendent

of Virata's steeds. Behold the change brought on by time. Granthika

(Nakula), at sight of whom hostile hosts fled from the field of battle,

now traineth horses in the presence of the king, driving them with the

speed. Alas, I now see that handsome youth wait upon the gorgeously

decked and excellent Virata, the king of the Matsyas, and display horses

before him. O son of Pritha, afflicted as I am with all these hundred

kinds of misery on account of Yudhishthira, why dost thou, O chastiser

of foes, yet deem me happy? Listen now to me, O son of Kunti, as I tell

thee of other woes far surpassing these. What can be sadder to me than

miseries so various as these should emaciate me while ye are alive.'"

SECTION XX

"Draupadi said, 'Alas, on account of that desperate gambler, I am now

under Sudeshna's command, living in the palace in the guise of a

_Sairindhri_. And, O chastiser of foes, behold the plight of poignant

woe which I, a princess, am now in. I am living in expectation of the

close of this stated period.[14] The extreme of misery, therefore, is

mine. Success of purpose, victory, and defeat, as regards mortals, are

transitory. It is in this belief that I am living in expectation of the

return of prosperity to my husbands. Prosperity and adversity revolve

like a wheel. It is in this belief that I am living in expectation of

the return of prosperity to my husbands. That cause which bringeth on

victory, may bring defeat as well. I live in this hope. Why dost thou

not, O Bhimasena, regard me as one dead? I have heard that persons that

give may beg: that they who slay may be slain; and that they who

over-throw others may themselves be overthrown by foes. Nothing is

difficult for Destiny and none can over-ride Destiny. It is for this

that I am awaiting the return of favourable fortune. As a tank once

dried, is filled up once again, so hoping for a change for the better, I

await the return of prosperity. When one's business that hath been

well-provided for is seen to be frustrated, a truly wise person should

never strive for bringing back good fortune. Plunged as I am an sorrow,

asked or unasked by thee to explain the purpose of these words spoken by

me, I shall tell thee everything. Queen of the sons of Pandu and

daughter of Drupada, who else, save myself, would wish to live, having

fallen into such a plight? O represser of foes, the misery, therefore,

that hath overtaken me, hath really humiliated the entire _Kuru_ race,

the Panchalas, and the sons of Pandu. Surrounded by numerous brothers

and father-in-law and sons, what other woman having such cause for joy,

save myself, would be afflicted with such woe? Surely, I must, in my

childhood, have committed act highly offensive to _Dhatri_ through whose

displeasure, O bull of the Bharata race, I have been visited with such

consequences. Mark, O son of Pandu, the pallour that hath come over my

complexion which not even a life in the woods fraught as it was with

extreme misery, could bring about. Thou, O Pritha's son, knowest what

happiness, O Bhima, was formerly mine. Even I, who was such have now

sunk into servitude. Sorely distressed, I can find no rest. That the

mighty-armed and terrible bowman, Dhananjaya the son of Pritha, should

now live like a fire that hath been put out, maketh me think of all this

as attributable to Destiny. Surely, O son of Pritha, it is impossible

for men to understand the destinies of creatures (in this world). I,

therefore, think this downfall of yours as something that could not be

averted by forethought. Alas, she who hath you all, that resemble Indra

himself to attend to her comforts--even she, so chaste and exalted, hath

now to attend to the comforts of others, that are to her far inferior in

rank. Behold, O Pandava, my plight. It is what I do not deserve. You are

alive, yet behold this inversion of order that time hath brought. She

who had the whole Earth to the verge of the sea under her control, is

now under the control of Sudeshna and living in fear of her. She who had

dependants to walk both before and behind her, alas, now herself walketh

before and behind Sudeshna. This, O Kaunteya, is another grief of mine

that is intolerable. O, listen to it. She who had never, save for Kunti,

pounded unguents even for her own use, now, good betide thee, poundeth

sandal (for others). O Kaunteya, behold these hands of mine which were

not so before.' Saying this she showed him her hands marked with corns.

And she continued, 'she who had never feared Kunti herself nor thee and

thy brothers, now standeth in fear before Virata as a slave, anxious of

what that king of kings may say unto her regarding the proper

preparation of the unguents, for Matsya liketh not sandal pounded by

others.'"

[14] What Draupadi means is that instead of passing her days in

joy and happiness, instead of being able to wish time to be

stationary with her, she is obliged in consequence of her

misery, to wish time to pass off quickly.

Vaisampayana continued, "Relating her woes thus, O Bharata, unto

Bhimasena, Krishna began to weep silently, casting her eyes on Bhima.

And then, with words choked in tears, and sighing repeatedly, she

addressed Bhima in these words, powerfully stirring his heart, 'Signal,

O Bhima, must have been my offence of old unto the gods, for,

unfortunate as I am. I am yet alive, when, O Pandava, I should die.'"

Vaisampayana continued, "Then that slayer of hostile heroes, Vrikodara,

covering his face with those delicate hands of his wife marked with

corns, began to weep. And that mighty son of Kunti, holding the hands of

Draupadi in his, shed copious tears. And afflicted with great woe, he

spoke these words."

SECTION XXI

"Bhima said, 'Fie on the might of my arms and fie on the _Gandiva_ of

Phalguna, inasmuch as thy hands, red before, now become covered with

corns. I would have caused a carnage in Virata's court but for the fact

that Kunti's son eyed me (by way of forbidding it), or like a mighty

elephant, I would, without ado, have crushed the head of Kichaka

intoxicated with the pride of sovereignty. When, O Krishna, I beheld

thee kicked by Kichaka, I conceived at that instant a wholesale

slaughter of the Matsyas. Yudhishthira, however, forbade me by a glance,

and, O beauteous lady, understanding his intention I have kept quiet.

That we have been deprived of our kingdom, that I have not yet slain the

Kurus, that I have not yet taken the heads of Suyodhana and Karna, and

Suvala's son Sakuni, and the wicked Duhsasana, these acts and omissions,

O lady, are consuming every limb of mine. The thought of those abides in

my heart like a javelin implanted in it. O thou of graceful hips, do not

sacrifice virtue, and, O noble-hearted lady, subdue thy wrath. If king

Yudhishthira hear from thee such rebukes, he will surely put an end to

his life. If also Dhananjaya and the twins hear thee speak thus, even

they will renounce life. And if these, O slender-waisted maiden, give up

life, I also shall not be able to bear my own. In olden days Sarjati's

daughter, the beautiful Sukanya, followed into the forest Chyavana of

Bhrigu's race, whose mind was under complete control, and over whom,

while engaged in ascetic meditation, the ants had built a hill. Thou

mayst have heard that Indrasena also who in beauty was like unto

_Narayani_ herself, followed her husband aged a thousand years. Thou

mayst have heard that Janaka's daughter Sita, the princess of Videha,

followed her lord while living in dense woods. And that lady of graceful

hips, Rama's beloved wife, afflicted with calamities and persecuted by

the Rakshasas, at length regained the company of Rama. Lopamudra also, O

timid one, endued with youth and beauty, followed Agastya, renouncing

all the objects of enjoyment unattainable by men. And the intelligent

and faultless Savitri also followed the heroic Satyavan, the son of

Dyumatsena, alone into the world of Yama. Even like these chaste and

beautiful ladies that I have named, thou, O blessed girl, bloomest with

every virtue. Do thou spend a short while more that is measured by even

a half month. And when the thirteenth year is complete, thou wilt

(again) become the Queen regnant of a king.' Hearing these words,

Draupadi said, 'Unable, O Bhima, to bear my griefs, it is from grief

alone that I have shed these tears. I do not censure Yudhishthira. Nor

is there any use in dwelling on the past. O Bhima of mighty strength,

come quickly forward to the work of the hour. O Bhima, Kaikeyi, jealous

of my beauty, always pains me by her endeavours to prevent the king from

taking a fancy to me. And understanding this disposition of hers, the

wicked-souled Kichaka of immoral ways constantly solicits me himself.

Angry with him for this, but then suppressing my wrath I answer that

wretch deprived of sense by lust, saying, "O Kichaka, protect thyself. I

am the beloved queen and wife of five Gandharvas. Those heroes in wrath

will slay thee that art so rash." Thus addressed, Kichaka of wicked soul

replied unto me, saying, "I have not the least fear of the Gandharvas, O

Sairindhri of sweet smiles. I will slay hundred thousand Gandharvas,

encountering them in battle. Therefore, O timid one, do thou consent."

Hearing all this, I again addressed the lust-afflicted Suta, saying,

"Thou art no match for those illustrious Gandharvas. Of respectable

percentage and good disposition, I ever adhere to virtue and never wish

for the death of any one. It is for this that thou I vest, O Kichaka!"

At this, that wight of wicked soul burst out into a loud laughter. And

it came to pass that Kaikeyi previously urged by Kichaka, and moved by

affection for her brother, and desirous of doing him a good turn,

despatched me to him, saying "Do thou, O Sairindhri, fetch wine from

Kichaka's quarters!" On beholding me the Suta's son at first addressed

me in sweet words, and when that failed, he became exceedingly enraged,

and intended to use violence. Understanding the purpose of the wicked

Kichaka, I speedily rushed towards the place where the king was. Felling

me on the ground the wretch then kicked me in the very presence of the

king himself and before the eyes of Kanka and many others, including

charioteers, and royal favourites, and elephant-riders, and citizens. I

rebuked the king and Kanka again and again. The king, however, neither

prevented Kichaka, nor inflicted any chastisement on him. The principal

ally of king Virata in war, the cruel Kichaka reft of virtue is loved by

both the king and the queen. O exalted one, brave, proud, sinful,

adulterous, and engrossed in all objects of enjoyment, he earneth

immense wealth (from the king), and robs the possessions of others even

if they cry in distress. And he never walketh in the path of virtue, nor

doth he any virtuous act. Of wicked soul, and vicious disposition,

haughty and villainous, and always afflicted by the shafts of Kama,

though repulsed repeatedly, if he sees me again, he will outrage me. I

shall then surely renounce my life. Although striving to acquire virtue

(on my death) your highly meritorious acts will come to naught. Ye that

are now obeying your pledge, ye will lose your wife. By protecting one's

wife one's offspring are protected, and by protecting one's offspring,

one's own self is protected. And it is because one begets one's own self

in one's wife that the wife is called _Jaya_[15] by the wise. The

husband also should be protected by the wife, thinking,--_How else will

he take his birth in my womb_?--I have heard it from Brahmanas

expounding the duties of the several orders that a Kshatriya hath no

other duty than subduing enemies. Alas, Kichaka kicked me in the very

presence of Yudhishthira the Just, and also of thyself, O Bhimasena of

mighty strength. It was thou, O Bhima, that didst deliver me from the

terrible Jatasura. It was thou also that with thy brothers didst

vanquish Jayadratha. Do thou now slay this wretch also who hath insulted

me. Presuming upon his being a favourite of the king, Kichaka, O

Bharata, hath enhanced my woe. Do thou, therefore, smash this lustful

wight even like an earthen pot dashed upon a stone. If, O Bharata,

tomorrow's sun sheds his rays upon him who is the source of many griefs

of mine, I shall, surely, mixing poison (with some drink), drink it

up,--for I never shall yield to Kichaka. Far better it were, O Bhima,

that I should die before thee.'"

[15] _Jayate asyas_--i.e., she from whom one is born.

Vaisampayana continued, "Having said this, Krishna, hiding her face in

Bhima's breast began to weep. And Bhima, embracing her, consoled her to

the best of his power. And having abundantly consoled that

slender-waisted daughter of Drupada by means of words fraught with grave

reason and sense, he wiped with his hands her face flooded with tears.

And thinking of Kichaka and licking with his tongue the corners of his

mouth, Bhima, filled with wrath thus spake to that distressed lady."

SECTION XXII

"Bhima said, 'I will, O timid one, do even as thou sayest. I will

presently slay Kichaka with all his friends. O Yajnaseni of sweet

smiles, tomorrow evening, renouncing sorrow and grief, manage to have a

meeting with Kichaka. The dancing-hall that the king of the Matsya hath

caused to be erected is used by the girls for dancing during the day.

They repair, however, to their homes at night. There in that hall, is an

excellent and well-placed wooden bed-stead. Even there I will make him

see the spirits of his deceased grandsires. But, O beautiful one, when

thou holdest converse with him, thou must manage it so that others may

not espy thee.'"

Vaisampayana continued, "Having thus conversed with others, and shed

tears in grief, they waited for the dawn of that night with painful

impatience. And when the night had passed away, Kichaka, rising in the

morning, went to the palace, and accosted Draupadi saying, 'Throwing

thee down in the court I kicked thee in the presence of the king.

Attacked by mighty self, thou couldst not obtain protection. This Virata

is in name only the king of the Matsyas. Commanding the forces of this

realm it is I, who am the real lord of the Matsyas. Do thou, O timid

one, accept me cheerfully. I shall become thy slave. And, O thou of

graceful hips, I will immediately give thee a hundred _nishkas_, and

engage a hundred male and a hundred female servants (to tend thee), and

will also bestow on thee cars yoked with she-mules. O timid lady, let

our union take place.' Draupadi replied, 'O Kichaka, know even this is

my condition. Neither thy friends nor thy brothers should know thy union

with me. I am a terror of detection by those illustrious Gandharvas.

Promise me this, and I yield to thee.' Hearing this Kichaka said, 'I

will, O thou of graceful hips, do even as thou sayest. Afflicted by the

god of love, I will, O beauteous damsel, alone repair to thy abode for

union with thee, O thou of thighs round and tapering like the trunks of

the plantain,--so that those Gandharvas, effulgent as the sun, may not

come to know of this act of thine.' Draupadi said, 'Do thou, when it is

dark, go to the dancing-hall erected by the king of the Matsyas where

the girls dance during the day, repairing to their respective homes at

night. The Gandharvas do not know that place. We shall then without

doubt, escape all censure.'"

Vaisampayana continued, "Reflecting on the subject of her conversation

with Kichaka, that half a day seemed to Krishna as long as a whole

month. And the stupid Kichaka also, not knowing that it was Death that

had assumed the form of a _Sairindhri_, returning home experienced the

greatest delight. And deprived of sense by lust, Kichaka became speedily

engaged in embellishing his person with unguents and garlands and

ornaments. And while he was doing all this, thinking of that damsel of

large eyes, the day seemed to him to be without an end. And the beauty

of Kichaka, who was about to forsake his beauty for ever, seemed to

heighten, like the wick of a burning lamp about to expire. And reposing

the fullest confidence in Draupadi, Kichaka, deprived of his senses by

lust and absorbed in the contemplation of expected meeting, did not even

perceive that the day had departed. Meanwhile, the beautiful Draupadi

approaching her husband Bhima of the Kuru race, stood before him in the

kitchen. And that lady with tresses ending in beautiful curls then spake

unto him, saying, 'O chastiser of foes, even as thou hadst directed, I

have given Kichaka to understand that our meeting will take place in the

dancing-hall. Alone will he come at night to the empty hall. Slay him

there, O thou of mighty arms. Do thou, O son of Kunti, repair to that

dancing-hall, and take the life, O Pandava, of Kichaka, that son of a

_Suta_ intoxicated with vanity. From vanity alone, that son of a _Suta_

slights the Gandharvas. O best of smiters, lift him up from the earth

even as Krishna had lifted up the _Naga_ (Kaliya) from the Yamuna. O

Pandava, afflicted as I am with grief, wipe thou my tears, and blessed

be thou, protect thy own honour and that of thy race.'

"Bhima said, 'Welcome, O beauteous lady. Except the glad tidings thou

bringest me, I need, O thou of exceeding beauty, no other aid whatever.

The delight that I feel, O thou of great beauty, on hearing from thee

about my coming encounter with Kichaka, is equal to what I felt in

slaying Hidimva. I swear unto thee by Truth, by my brothers, and by

morality, that I will slay Kichaka even as the lord of the celestials

slew Vritra. Whether secretly or openly, I will crush Kichaka, and if

the Matsyas fight for him, then I will slay them too. And slaying

Duryodhana afterwards, I shall win back the earth. Let Yudhishthira, the

son of Kunti, continue to pay homage unto the king of Matsya.' Hearing

these words of Bhima, Draupadi said, 'In order that, O lord, thou mayst

not have to renounce the truth already pledged to me, do thou, O hero,

slay Kichaka in secret.' Bhima assuring her said, 'Even today I shall

slay Kichaka together with his friends unknown to others during the

darkness of the night. I shall, O faultless lady, crush, even as an

elephant crusheth a _vela_ fruit,[16] the head of the wicked Kichaka who

wisheth for what is unattainable by him!'"

[16] Some texts read, _Vilwam nagaviodhara--i.e.,_ 'As an

elephant lifts up a vela fruit.'

Vaisampayana continued, "Repairing first to the place of assignation at

night, Bhima sat down, disguising himself. And he waited there in

expectation of Kichaka, like a lion lying in wait for a deer. And

Kichaka, having embellished his person as he chose, came to the

dancing-hall at the appointed time in the hope of meeting Panchali. And

thinking of the assignation, he entered the chamber. And having entered

that hall enveloped in deep gloom, that wretch of wicked soul came upon

Bhima of incomparable prowess, who had come a little before and who was

waiting in a corner. And as an insect approacheth towards a flaming

fire, or a puny animal towards a lion, Kichaka approached Bhima, lying

down in a bed and burning in anger at the thought of the insult offered

to Krishna, as if he were the Suta's Death. And having approached Bhima,

Kichaka possessed by lust, and his heart and soul filled with ecstacy

smilingly said, 'O thou of pencilled eye-brows, to thee I have already

given many and various kinds of wealth from the stores earned by me, as

well as hundred maids and many fine robes, and also a mansion with an

inner apartment adorned with beauteous and lovely and youthful maid

servants and embellished by every kind of sports and amusements. And

having set all those apart for thee, I have speedily come hither. And

all on a sudden, women have begun to praise me, saying, _There is not in

this world any other person like unto thee in beauty and dress_!'

Hearing this, Bhima said, 'It is well that thou art handsome, and it is

well thou praisest thyself. I think, however, that thou hadst never

before this such pleasurable touch! Thou hast an acute touch, and

knowest the ways of gallantry. Skilled in the art of love-making, thou

art a favourite with women. There is none like thee in this world!'"

Vaisampayana continued, "Saying this, that son of Kunti, the

mighty-armed Bhima of terrible prowess, suddenly rose up, and laughingly

said, 'Thy sister, O wretch, shall today behold thee dragged by me to

the ground, like a mighty elephant, huge as a mountain, dragged to the

ground by a lion. Thyself slain _Sairindhri_ will live in peace, and we,

her husbands, will also live in peace.' Saying this, the mighty Bhima

seized Kichaka by the hairs of his head, which were adorned with

garlands. And thus seized with force by the hair, that foremost of

mighty persons, Kichaka, quickly freed his hair and grasped the arms of

Bhima. And then between those lions among men, fired with wrath, between

that chief of the Kichaka clan, and that best of men, there ensued a

hand-to-hand encounter, like that between two powerful elephants for a

female elephant in the season of spring, or like that which happened in

days of yore between those lions among monkeys, the brothers Vali and

Sugriva. And both equally infuriate and both eager for victory, both

those combatants raised their arms resembling snakes furnished with five

hoods, and attacked each other with their nails and teeth, wrought up to

frenzy of wrath. Impetuously assailed by the powerful Kichaka in that

encounter, the resolute Bhima did not waver a single step. And locked in

each other's embraces and dragging each other, they fought on like two

mighty bulls. And having nails and teeth for their weapons, the

encounter between them was fierce and terrible like that of two furious

tigers. And felling each other in fury, they encountered each other like

a couple of elephants with rent temples. And the mighty Bhima then

seized Kichaka, and Kichaka, that foremost of strong persons threw Bhima

down with violence. And as those mighty combatants fought on, the crash

of their arms produced a loud noise that resembled the clatter of

splitting bamboos. Then Vrikodara throwing Kichaka down by main force

within the room, began to toss him about furiously even as a hurricane

tosseth a tree. And attacked thus in battle by the powerful Bhima,

Kichaka grew weak and began to tremble. For all that, however, he tugged

at the Pandava to the best of his power. And attacking Bhima, and making

him wave a little, the mighty Kichaka struck him with his knees and

brought him down to the ground. And overthrown by the powerful Kichaka,

Bhima quickly rose up like Yama himself with mace in hand. And thus that

powerful _Suta_ and the Pandava, intoxicated with strength and

challenging each other, grappled with each other at midnight in that

solitary place. And as they roared at each other in wrath, that

excellent and strong edifice began to shake every moment. And slapped on

the chest by the mighty Bhima, Kichaka fired with wrath moved not a

single pace. And bearing for a moment only that onslaught incapable of

being born on earth, the _Suta_, overpowered by Bhima's might, became

enfeebled. And seeing him waning weak, Bhima endued with great strength

forcibly drew Kichaka towards his breast, and began to press hard. And

breathing hard again and again in wrath, that best of victors,

Vrikodara, forcibly seized Kichaka by the hair. And having seized

Kichaka, the mighty Bhima began to roar like a hungry tiger that hath

killed a large animal. And finding him exceedingly exhausted, Vrikodara

bound him fast with his arms, as one binds a beast with a cord. And then

Bhima began for a long while, to whirl the senseless Kichaka, who began

to roar frightfully like a broken trumpet.[17] And in order to pacify

Krishna's wrath Vrikodara grasped Kichaka's throat with his arms and

began to squeeze it. And assailing with his knees the waist of that

worst of the Kichakas, all the limbs of whose body had been broken into

fragments and whose eye-lids were closed, Vrikodara slew him, as one

would slay a beast. And beholding Kichaka entirely motionless, the son

of Pandu began to roll him about on the ground. And Bhima then said,

'Slaying this wretch who intended to violate our wife,--this thorn in

the side of _Sairindhri_, I am freed from the debt I owed to my

brothers, and have attained perfect peace.' And having said this, that

foremost of men, with eyes red in wrath, relinquished his hold of

Kichaka, whose dress and ornaments had been thrown off his person, whose

eyes were rolling, and whose body was yet trembling. And that foremost

of mighty persons, squeezing his own hands, and biting his lips in rage,

again attacked his adversary and thrust his arms and legs and neck and

head into his body like the wielder of the _Pinaka_ reducing into

shapeless mass the deer, which form sacrifice had assumed in order to

escape his ire. And having crushed all his limbs, and reduced him into a

ball of flesh, the mighty Bhimasena showed him unto Krishna. And endued

with mighty energy that hero then addressed Draupadi, that foremost of

all women, saying, 'Come princess of Panchala, and see what hath become

of that lustful wretch!' And saying this, Bhima of terrible prowess

began to press with his feet the body of that wicked wight. And lighting

a torch then and showing Draupadi the body of Kichaka, that hero

addressed her, saying, 'O thou of tresses ending in beautiful curls,

those that solicit thee, endued as thou art with an excellent

disposition and every virtue, will be slain by me even as this Kichaka

hath been, O timid one.' And having accomplished that difficult task so

highly agreeable to Krishna--having indeed slain Kichaka and thereby

pacified his wrath, Bhima bade farewell to Krishna, the daughter of

Drupada, and quickly went back to the kitchen. And Draupadi also, that

best of women, having caused Kichaka to be slain had her grief removed

and experienced the greatest delight. And addressing the keepers of the

dancing-hall, she said, 'Come ye and behold Kichaka who had violated

after other people's wives lieth down here, slain by my Gandharva

husbands.' And hearing these words the guards of the dancing hall soon

came by thousands to that spot, torches in hand. And repairing to that

room, they beheld the lifeless Kichaka thrown on the ground, drenched

with blood. And beholding him without arms and legs, they were filled

with grief. And as they gazed at Kichaka, they were struck with

amazement. And seeing that superhuman act, viz., the overthrow of

Kichaka, they said, 'Where is his neck, and where are his legs?' And

beholding him in this plight they all concluded that he had been killed

by a Gandharva."

[17] _Weri_ means both a kettle-drum and a trumpet. The latter

however conveys a better meaning here.

SECTION XXII

Vaisampayana said, "Then all the relatives of Kichaka, arriving at that

place, beheld him there and began to wail aloud, surrounding him on all

sides. And beholding Kichaka with every limb mangled, and lying like a

tortoise dragged to dry ground from the water, all of them were overcome

with exceeding fright, and the bristles of their bodies stood on end.

And seeing him crushed all over by Bhima, like a Danava by Indra, they

proceeded to take him outside, for performing his funeral obsequies. And

then those persons of the _Suta_ clan thus assembled together espied

Krishna of faultless limbs hard by, who stood reclining on a pillar. And

all the Kichakas assembled there, exclaimed, 'Let this unchaste woman be

slain for whom Kichaka hath himself lost his life. Or, without slaying

her here, let us cremate her with him that had lusted after her,--for it

behoveth us to accomplish in every way what is agreeable to that

deceased son of _Suta_.' And then they addressed Virata, saying, 'It is

for her sake that Kichaka hath lost his life. Let him, therefore, be

cremated along with her. It behoveth thee to grant this permission.'

Thus addressed by them, king Virata, O monarch, knowing fully well the

prowess of the _Suta_ gave his assent to _Sairindhri_ being burnt along

with the _Suta's_ son. And at this, the Kichakas approaching the

frightened and stupefied Krishna of lotus-like eyes, seized her with

violence. And binding that damsel of slender waist and placing her upon

the bier, they set out with great energy towards the cemetery. And, O

king, while thus forcibly carried towards the cemetery by those sons of

the _Suta_ tribe, the blameless and chaste Krishna living under the

protections of her lords, then wailed aloud for the help of her

husbands, saying, 'Oh, let Jaya, and Jayanta, and Vijaya and Jayatsena,

and Jayadvala listen to my words. The _Sutas_ are taking me away. Let

those illustrious Gandharvas endued with speed of hand, the clatter of

whose cars is loud and the twang of whose bowstrings in the midst of the

mighty conflict are heard like the roar of thunder, listen to my

words,--the _Sutas_ are taking me away!'"

Vaisampayana continued, "Hearing those sorrowful words and lamentations

of Krishna, Bhima, without a moment's reflection started up from his bed

and said, 'I have heard, O _Sairindhri_ the words thou hast spoken. Thou

hast, therefore, O timid lady, no more fear at the hands of the

_Sutas._'"

Vaisampayana continued, "Having said this, the mighty-armed Bhima

desirous of slaying the Kichakas, began to swell his body. And carefully

changing his attire, he went out of the palace by a wrong egress. And

climbing over a wall by the aid of a tree, he proceeded towards the

cemetery whither the Kichakas had gone. And having leapt over the wall,

and gone out of the excellent city, Bhima impetuously rushed to where

the _Sutas_ were. And, O monarch, proceeding towards the funeral pyre he

beheld a large tree, tall as palmyra-palm, with gigantic shoulders and

withered top. And that slayer of foes grasping with his arms that tree

measuring ten _Vyamas_, uprooted it, even like an elephant, and placed

it upon his shoulders. And taking up that tree with trunk and branches

and measuring ten _Vyamas_, that mighty hero rushed towards the _Sutas_,

like Yama himself, mace in hand. And by the impetus of his rush[18]

banians and peepals and _Kinsukas_ falling down on the earth lay in

clusters. And beholding that Gandharva approach them like a lion in

fury, all the _Sutas_ trembling with fear and greatly distressed, became

panic-struck. And they addressed each other, saying, 'Lo, the powerful

Gandharva cometh hither, filled with rage, and with an upraised tree in

hand. Let _Sairindhri_, therefore, from whom this danger of ours hath

arisen, be set free.' And beholding the tree that had been uprooted by

Bhimasena, they set Draupadi free and ran breathlessly towards the city.

And seeing them run away, Bhima, that mighty son of the Wind-god,

despatched, O foremost of kings, by means of that tree, a hundred and

five of them unto the abode of Yama, like the wielder of the thunderbolt

slaying the Danavas. And setting Draupadi free from her bonds, he then,

O king, comforted her. And that mighty-armed and irrepressible

Vrikodara, the son of Pandu, then addressed the distressed princess of

Panchala with face bathed in tears, saying, 'Thus, O timid one, are they

slain that wrong thee without cause. Return, O Krishna, to the city.

Thou hast no longer any fear; I myself will go to the Virata's kitchen

by another route.'"

[18] Literature, force of his thighs.

Vaisampayana continued, "It was thus, O Bharata, that a hundred and five

of those Kichakas were slain. And their corpses lay on the ground,

making the place look like a great forest overspread with uprooted trees

after a hurricane. Thus fell those hundred and five Kichakas. And

including Virata's general slain before, the slaughtered Sutas numbered

one hundred and six. And beholding that exceedingly wonderful feat, men

and women that assembled together, were filled with astonishment. And

the power of speech, O Bharata, was suspended in every one."

SECTION XXIV

Vaisampayana said, "And beholding the Sutas slain, the citizens went to

the king, and represented unto him what had happened, saying, 'O king,

those mighty sons of the Sutas have all been slain by the Gandharvas.

Indeed, they lie scattered on the earth like huge peaks of mountains

riven by thunder. _Sairindhri_ also, having been set free, returneth to

thy palace in the city. Alas, O king, if _Sairindhri_ cometh, thy entire

kingdom will be endangered. _Sairindhri_ is endued with great beauty;

the Gandharvas also are exceedingly powerful. Men again, without doubt,

are naturally sexual. Devise, therefore, O king, without delay, such

means that in consequence of wrongs done to _Sairindhri_, thy kingdom

may not meet with destruction.' Hearing those words of theirs, Virata,

that lord of hosts, said unto them, 'Do ye perform the last rites of the

Sutas. Let all the Kichakas be burnt, in one blazing pyre with gems and

fragrant unguents in profusion.' And filled with fear, the king then

addressed his queen Sudeshna, saying, 'When _Sairindhri_ comes back, do

thou tell her these words from me, "Blessed be thou, O fair-faced

_Sairindhri_. Go thou whithersoever thou likest. The king hath been

alarmed, O thou of graceful hips, at the defeat already experienced at

the hands of the Gandharvas. Protected as thou art by the Gandharvas, I

dare not personally say all this to thee. A woman, however, cannot

offend, and it is for this that I tell thee all this through a woman."'"

Vaisampayana continued, "Thus delivered by Bhimasena after the slaughter

of the Sutas, the intelligent and youthful Krishna relieved from all her

fears, washed her limbs and clothes in water, and proceeded towards the

city, like a doe frightened by a tiger. And beholding her, the citizens,

O king, afflicted with the fear of the Gandharvas fled in all

directions. And some of them went so far as to shut their eyes. And

then, O king, at the gate of the kitchen, the princess of Panchala saw

Bhimasena staying, like an infuriate elephant of gigantic proportions.

And looking upon him with wonder-expanded eyes, Draupadi, by means of

words intelligible to them alone, said, 'I bow unto that prince of the

Gandharvas, who hath rescued me.' At these words of her, Bhima said,

'Hearing these words of hers in obedience to whom those persons were

hitherto living in the city, they will henceforth range here, regarding

themselves as freed from the debt.'"[19]

[19] What Bhima says is this.--The Gandharvas, your husbands,

are always obedient to thee! If they have been able to do thee a

service, they have only repaid a debt.

Vaisampayana continued, "Then she beheld the mighty-armed Dhananjaya, in

the dancing-hall instructing king Virata's daughters in dancing. And

issuing with Arjuna from the dancing-hall, all those damsels came to

Krishna who had arrived there, and who had been persecuted so sorely,

all innocent though she was. And they said, 'By good luck also it is, O

_Sairindhri_, that thou hast been delivered from thy dangers. By good

luck it is that thou hast returned safe. And by good luck also it is

that those Sutas have been slain that had wronged thee, innocent though

thou art.' Hearing this, Vrihannala said, 'How hast thou, O

_Sairindhri_, been delivered? And how have those sinful wretches been

slain? I wish to learn all this from thee exactly as it occurred.'

_Sairindhri_ replied, 'O blessed Vrihannala, always passing thy days

happily in the apartments of the girls, what concern hast thou with

_Sairindhri's_ fate to say? Thou hast no grief to bear that _Sairindhri_

hath to bear! It is for this, that thou askest me thus, distressed as I

am in ridicule.' Thereat Vrihannala said, 'O blessed one, Vrihannala

also hath unparalleled sorrows of her own. She hath become as low as a

brute. Thou dost not, O girl, understand this. I have lived with thee,

and thou too hast lived with us. When, therefore, thou art afflicted

with misery, who is it that will not, O thou of beautiful hips, feel it?

But no one can completely read another's heart. Therefore it is, O

amiable one, that thou knowest not my heart!'"

Vaisampayana continued, "Then Draupadi, accompanied by those girls

entered the royal abode, desirous of appearing before Sudeshna. And when

she came before the queen, Virata's wife addressed her at the command of

the king, saying, 'Do thou, O _Sairindhri_, speedily go whithersoever

thou likest. The king, good betide thee, hath been filled with fear at

this discomfiture at the hands of the Gandharvas. Thou art, O thou of

graceful eye-brows, young and unparalleled on earth in beauty. Thou art,

besides, an object of desire with men. The Gandharvas again, are

exceedingly wrathful.' Thereat _Sairindhri_ said, 'O beauteous lady, let

the king suffer me to live here for only thirteen days more. Without

doubt, the Gandharvas also will be highly obliged at this. They will

then convey me hence and do what would be agreeable to Virata. Without

doubt, the king, by doing this, with his friends, will reap great

benefit.'"

SECTION XXV

Vaisampayana said, "At the slaughter of Kichaka and brothers, people, O

king, thinking of this terrible feat, were filled with surprise. And in

the city and the provinces it was generally bruited about that for

bravery the king's Vallava and Kichaka were both mighty warriors. The

wicked Kichaka, however, had been an oppressor of men and a dishonourer

of other people's wives. And it was for this that wicked of sinful soul

had been slain by the Gandharvas. And it was thus, O king, that people

began to speak, from province to province of the invincible Kichaka,

that slayer of hostile ranks.

"Meanwhile, the spies employed by Dhritarashtra's son, having searched

various villages and towns and kingdoms and done all that they had been

commanded to do and completed their examination, in the manner directed,

of the countries indicated in their orders, returned to Nagarupa,

gratified with at least one thing that they had learnt.[20] And seeing

Dhritarashtra's son king Duryodhana of the Kuru race seated in his court

with Drona and Karna and Kripa, with the high-souled Bhishma, his own

brothers, and those great warriors--the Trigartas, they addressed him,

saying, 'O lord of men, great hath been the care always bestowed by us

in the search after the sons of Pandu in that mighty forest. Searched

have we through the solitary wilderness abounding with deer and other

animals and overgrown with trees and creepers of diverse kind. Searched

have we also in arbours of matted woods and plants and creepers of every

species, but we have failed in discovering that track by which Pritha's

son of irrepressible energy may have gone. Searched have we in these and

other places for their foot-prints. Searched have we closely, O king, on

mountain tops and in inaccessible fastnesses, in various kingdoms and

provinces teeming with people, in encampments and cities. No trace have

yet been found of the sons of Pandu. Good betide thee, O bull among men,

it seems that they have perished without leaving a mark behind. O

foremost of warriors, although we followed in the track of those

warriors, yet, O best of men, we soon lost their footprints and do not

know their present residence. O lord of men, for some time we followed

in the wake of their charioteers. And making our inquiries duly, we

truly ascertained what we desired to know. O slayer of foes, the

charioteers reached Dwaravati without the sons of Pritha among them. O

king, neither the sons of Pandu, nor the chaste Krishna, are in that

city of Yadavas. O bull of the Bharata race, we have not been able to

discover either their track or their present abode. Salutations to thee,

they are gone for good. We are acquainted with the disposition of the

sons of Pandu and know something of the feats achieved by them. It

behoveth thee, therefore, O lord of men, to give us instructions, O

monarch, as to what we should next do in the search after the sons of

Pandu. O hero, listen also to these agreeable words of ours, promising

great good to thee. King Matsya's commander, Kichaka of wicked soul, by

whom the Trigartas, O monarch, were repeatedly vanquished and slain with

mighty force, now lieth low on the ground with all his brothers, slain,

O monarch, by invisible Gandharvas during the hours of darkness, O thou

of unfading glory. Having heard this delightful news about the

discomfiture of our enemies, we have been exceedingly gratified, O

Kauravya. Do thou now ordain what should next be done.'"

[20] _Krita-krita_--Nilakantha explains this to mean 'imagining

themselves to have achieved success in their mission' for having

learnt of Kichaka's death, they could readily guess the presence

of the Pandavas there. This is too far-fetched and does not at

all agree with the spirit of their report to Duryodhana below.

And then the same word occurs in the very last line of the

Section. I take it that in both places the word has been used in

the same sense.