SECTION I

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The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 1

ADI PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,

Juliet Sutherland, Project Manager. Additional proofing and formatting at

sacred-texts.com, by J. B. Hare.

TRANSLATOR’S PREFACE

The object of a translator should ever be to hold the mirror upto his

author. That being so, his chief duty is to represent so far as

practicable the manner in which his author’s ideas have been expressed,

retaining if possible at the sacrifice of idiom and taste all the

peculiarities of his author’s imagery and of language as well. In regard

to translations from the Sanskrit, nothing is easier than to dish up

Hindu ideas, so as to make them agreeable to English taste. But the

endeavour of the present translator has been to give in the following

pages as literal a rendering as possible of the great work of Vyasa. To

the purely English reader there is much in the following pages that will

strike as ridiculous. Those unacquainted with any language but their own

are generally very exclusive in matters of taste. Having no knowledge of

models other than what they meet with in their own tongue, the standard

they have formed of purity and taste in composition must necessarily be a

narrow one. The translator, however, would ill-discharge his duty, if for

the sake of avoiding ridicule, he sacrificed fidelity to the original. He

must represent his author as he is, not as he should be to please the

narrow taste of those entirely unacquainted with him. Mr. Pickford, in

the preface to his English translation of the Mahavira Charita, ably

defends a close adherence to the original even at the sacrifice of idiom

and taste against the claims of what has been called ‘Free Translation,’

which means dressing the author in an outlandish garb to please those to

whom he is introduced.

In the preface to his classical translation of Bhartrihari’s Niti Satakam

and Vairagya Satakam, Mr. C.H. Tawney says, “I am sensible that in the

present attempt I have retained much local colouring. For instance, the

ideas of worshipping the feet of a god of great men, though it frequently

occurs in Indian literature, will undoubtedly move the laughter of

Englishmen unacquainted with Sanskrit, especially if they happen to

belong to that class of readers who revel their attention on the

accidental and remain blind to the essential. But a certain measure of

fidelity to the original even at the risk of making oneself ridiculous,

is better than the studied dishonesty which characterises so many

translations of oriental poets.”

We fully subscribe to the above although, it must be observed, the

censure conveyed to the class of translators last indicated is rather

undeserved, there being nothing like a ‘studied dishonesty’ in their

efforts which proceed only from a mistaken view of their duties and as

such betray only an error of the head but not of the heart. More than

twelve years ago when Babu Pratapa Chandra Roy, with Babu Durga Charan

Banerjee, went to my retreat at Seebpore, for engaging me to translate

the Mahabharata into English, I was amazed with the grandeur of the

scheme. My first question to him was,--whence was the money to come,

supposing my competence for the task. Pratapa then unfolded to me the

details of his plan, the hopes he could legitimately cherish of

assistance from different quarters. He was full of enthusiasm. He showed

me Dr. Rost’s letter, which, he said, had suggested to him the

undertaking. I had known Babu Durga Charan for many years and I had the

highest opinion of his scholarship and practical good sense. When he

warmly took Pratapa’s side for convincing me of the practicability of the

scheme, I listened to him patiently. The two were for completing all

arrangements with me the very day. To this I did not agree. I took a

week’s time to consider. I consulted some of my literary friends,

foremost among whom was the late lamented Dr. Sambhu C. Mookherjee. The

latter, I found, had been waited upon by Pratapa. Dr. Mookherjee spoke to

me of Pratapa as a man of indomitable energy and perseverance. The result

of my conference with Dr. Mookherjee was that I wrote to Pratapa asking

him to see me again. In this second interview estimates were drawn up,

and everything was arranged as far as my portion of the work was

concerned. My friend left with me a specimen of translation which he had

received from Professor Max Muller. This I began to study, carefully

comparing it sentence by sentence with the original. About its literal

character there could be no doubt, but it had no flow and, therefore,

could not be perused with pleasure by the general reader. The translation

had been executed thirty years ago by a young German friend of the great

Pundit. I had to touch up every sentence. This I did without at all

impairing faithfulness to the original. My first ‘copy’ was set up in

type and a dozen sheets were struck off. These were submitted to the

judgment of a number of eminent writers, European and native. All of

them, I was glad to see, approved of the specimen, and then the task of

translating the Mahabharata into English seriously began.

Before, however, the first fasciculus could be issued, the question as to

whether the authorship of the translation should be publicly owned,

arose. Babu Pratapa Chandra Roy was against anonymity. I was for it. The

reasons I adduced were chiefly founded upon the impossibility of one

person translating the whole of the gigantic work. Notwithstanding my

resolve to discharge to the fullest extent the duty that I took up, I

might not live to carry it out. It would take many years before the end

could be reached. Other circumstances than death might arise in

consequence of which my connection with the work might cease. It could

not be desirable to issue successive fasciculus with the names of a

succession of translators appearing on the title pages. These and other

considerations convinced my friend that, after all, my view was correct.

It was, accordingly, resolved to withhold the name of the translator. As

a compromise, however, between the two views, it was resolved to issue

the first fasciculus with two prefaces, one over the signature of the

publisher and the other headed--‘Translator’s Preface.’ This, it was

supposed, would effectually guard against misconceptions of every kind.

No careful reader would then confound the publisher with the author.

Although this plan was adopted, yet before a fourth of the task had been

accomplished, an influential Indian journal came down upon poor Pratapa

Chandra Roy and accused him openly of being a party to a great literary

imposture, viz., of posing before the world as the translator of Vyasa’s

work when, in fact, he was only the publisher. The charge came upon my

friend as a surprise, especially as he had never made a secret of the

authorship in his correspondence with Oriental scholars in every part of

the world. He promptly wrote to the journal in question, explaining the

reasons there were for anonymity, and pointing to the two prefaces with

which the first fasciculus had been given to the world. The editor

readily admitted his mistake and made a satisfactory apology.

Now that the translation has been completed, there can no longer be any

reason for withholding the name of the translator. The entire translation

is practically the work of one hand. In portions of the Adi and the Sabha

Parvas, I was assisted by Babu Charu Charan Mookerjee. About four forms

of the Sabha Parva were done by Professor Krishna Kamal Bhattacharya, and

about half a fasciculus during my illness, was done by another hand. I

should however state that before passing to the printer the copy received

from these gentlemen I carefully compared every sentence with the

original, making such alterations as were needed for securing a

uniformity of style with the rest of the work.

I should here observe that in rendering the Mahabharata into English I

have derived very little aid from the three Bengali versions that are

supposed to have been executed with care. Every one of these is full of

inaccuracies and blunders of every description. The Santi in particular

which is by far the most difficult of the eighteen Parvas, has been made

a mess of by the Pundits that attacked it. Hundreds of ridiculous

blunders can be pointed out in both the Rajadharma and the Mokshadharma

sections. Some of these I have pointed out in footnotes.

I cannot lay claim to infallibility. There are verses in the Mahabharata

that are exceedingly difficult to construe. I have derived much aid from

the great commentator Nilakantha. I know that Nilakantha’s authority is

not incapable of being challenged. But when it is remembered that the

interpretations given by Nilakantha came down to him from preceptors of

olden days, one should think twice before rejecting Nilakantha as a guide.

About the readings I have adopted, I should say that as regards the first

half of the work, I have generally adhered to the Bengal texts; as

regards the latter half, to the printed Bombay edition. Sometimes

individual sections, as occurring in the Bengal editions, differ widely,

in respect of the order of the verses, from the corresponding ones in the

Bombay edition. In such cases I have adhered to the Bengal texts,

convinced that the sequence of ideas has been better preserved in the

Bengal editions than the Bombay one.

I should express my particular obligations to Pundit Ram Nath Tarkaratna,

the author of ‘Vasudeva Vijayam’ and other poems, Pundit Shyama Charan

Kaviratna, the learned editor of Kavyaprakasha with the commentary of

Professor Mahesh Chandra Nayaratna, and Babu Aghore Nath Banerjee, the

manager of the Bharata Karyalaya. All these scholars were my referees on

all points of difficulty. Pundit Ram Nath’s solid scholarship is known to

them that have come in contact with him. I never referred to him a

difficulty that he could not clear up. Unfortunately, he was not always

at hand to consult. Pundit Shyama Charan Kaviratna, during my residence

at Seebpore, assisted me in going over the Mokshadharma sections of the

Santi Parva. Unostentatious in the extreme, Kaviratna is truly the type

of a learned Brahman of ancient India. Babu Aghore Nath Banerjee also has

from time to time, rendered me valuable assistance in clearing my

difficulties.

Gigantic as the work is, it would have been exceedingly difficult for me

to go on with it if I had not been encouraged by Sir Stuart Bayley, Sir

Auckland Colvin, Sir Alfred Croft, and among Oriental scholars, by the

late lamented Dr. Reinhold Rost, and Mons. A. Barth of Paris. All these

eminent men know from the beginning that the translation was proceeding

from my pen. Notwithstanding the enthusiasm, with which my poor friend,

Pratapa Chandra Roy, always endeavoured to fill me. I am sure my energies

would have flagged and patience exhausted but for the encouraging words

which I always received from these patrons and friends of the enterprise.

Lastly, I should name my literary chief and friend, Dr. Sambhu C.

Mookherjee. The kind interest he took in my labours, the repeated

exhortations he addressed to me inculcating patience, the care with which

he read every fasciculus as it came out, marking all those passages which

threw light upon topics of antiquarian interest, and the words of praise

he uttered when any expression particularly happy met his eyes, served to

stimulate me more than anything else in going on with a task that

sometimes seemed to me endless.

Kisari Mohan Ganguli

Calcutta

THE MAHABHARATA

ADI PARVA

SECTION I

Om! Having bowed down to Narayana and Nara, the most exalted male being,

and also to the goddess Saraswati, must the word Jaya be uttered.

Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the

Puranas, bending with humility, one day approached the great sages of

rigid vows, sitting at their ease, who had attended the twelve years’

sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those

ascetics, wishing to hear his wonderful narrations, presently began to

address him who had thus arrived at that recluse abode of the inhabitants

of the forest of Naimisha. Having been entertained with due respect by

those holy men, he saluted those Munis (sages) with joined palms, even

all of them, and inquired about the progress of their asceticism. Then

all the ascetics being again seated, the son of Lomaharshana humbly

occupied the seat that was assigned to him. Seeing that he was

comfortably seated, and recovered from fatigue, one of the Rishis

beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed

Sauti, and where hast thou spent the time? Tell me, who ask thee, in

detail.’

Accomplished in speech, Sauti, thus questioned, gave in the midst of that

big assemblage of contemplative Munis a full and proper answer in words

consonant with their mode of life.

“Sauti said, ‘Having heard the diverse sacred and wonderful stories which

were composed in his Mahabharata by Krishna-Dwaipayana, and which were

recited in full by Vaisampayana at the Snake-sacrifice of the high-souled

royal sage Janamejaya and in the presence also of that chief of Princes,

the son of Parikshit, and having wandered about, visiting many sacred

waters and holy shrines, I journeyed to the country venerated by the

Dwijas (twice-born) and called Samantapanchaka where formerly was fought

the battle between the children of Kuru and Pandu, and all the chiefs of

the land ranged on either side. Thence, anxious to see you, I am come

into your presence. Ye reverend sages, all of whom are to me as Brahma;

ye greatly blessed who shine in this place of sacrifice with the

splendour of the solar fire: ye who have concluded the silent meditations

and have fed the holy fire; and yet who are sitting--without care, what,

O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred

stories collected in the Puranas containing precepts of religious duty

and of worldly profit, or the acts of illustrious saints and sovereigns

of mankind?”

“The Rishi replied, ‘The Purana, first promulgated by the great Rishi

Dwaipayana, and which after having been heard both by the gods and the

Brahmarshis was highly esteemed, being the most eminent narrative that

exists, diversified both in diction and division, possessing subtile

meanings logically combined, and gleaned from the Vedas, is a sacred

work. Composed in elegant language, it includeth the subjects of other

books. It is elucidated by other Shastras, and comprehendeth the sense of

the four Vedas. We are desirous of hearing that history also called

Bharata, the holy composition of the wonderful Vyasa, which dispelleth

the fear of evil, just as it was cheerfully recited by the Rishi

Vaisampayana, under the direction of Dwaipayana himself, at the

snake-sacrifice of Raja Janamejaya?’

“Sauti then said, ‘Having bowed down to the primordial being Isana, to

whom multitudes make offerings, and who is adored by the multitude; who

is the true incorruptible one, Brahma, perceptible, imperceptible,

eternal; who is both a non-existing and an existing-non-existing being;

who is the universe and also distinct from the existing and non-existing

universe; who is the creator of high and low; the ancient, exalted,

inexhaustible one; who is Vishnu, beneficent and the beneficence itself,

worthy of all preference, pure and immaculate; who is Hari, the ruler of

the faculties, the guide of all things moveable and immoveable; I will

declare the sacred thoughts of the illustrious sage Vyasa, of marvellous

deeds and worshipped here by all. Some bards have already published this

history, some are now teaching it, and others, in like manner, will

hereafter promulgate it upon the earth. It is a great source of

knowledge, established throughout the three regions of the world. It is

possessed by the twice-born both in detailed and compendious forms. It is

the delight of the learned for being embellished with elegant

expressions, conversations human and divine, and a variety of poetical

measures.

In this world, when it was destitute of brightness and light, and

enveloped all around in total darkness, there came into being, as the

primal cause of creation, a mighty egg, the one inexhaustible seed of all

created beings. It is called Mahadivya, and was formed at the beginning

of the Yuga, in which we are told, was the true light Brahma, the eternal

one, the wonderful and inconceivable being present alike in all places;

the invisible and subtile cause, whose nature partaketh of entity and

non-entity. From this egg came out the lord Pitamaha Brahma, the one only

Prajapati; with Suraguru and Sthanu. Then appeared the twenty-one

Prajapatis, viz., Manu, Vasishtha and Parameshthi; ten Prachetas, Daksha,

and the seven sons of Daksha. Then appeared the man of inconceivable

nature whom all the Rishis know and so the Viswe-devas, the Adityas, the

Vasus, and the twin Aswins; the Yakshas, the Sadhyas, the Pisachas, the

Guhyakas, and the Pitris. After these were produced the wise and most

holy Brahmarshis, and the numerous Rajarshis distinguished by every noble

quality. So the water, the heavens, the earth, the air, the sky, the

points of the heavens, the years, the seasons, the months, the

fortnights, called Pakshas, with day and night in due succession. And

thus were produced all things which are known to mankind.

And what is seen in the universe, whether animate or inanimate, of

created things, will at the end of the world, and after the expiration of

the Yuga, be again confounded. And, at the commencement of other Yugas,

all things will be renovated, and, like the various fruits of the earth,

succeed each other in the due order of their seasons. Thus continueth

perpetually to revolve in the world, without beginning and without end,

this wheel which causeth the destruction of all things.

The generation of Devas, in brief, was thirty-three thousand,

thirty-three hundred and thirty-three. The sons of Div were Brihadbhanu,

Chakshus, Atma Vibhavasu, Savita, Richika, Arka, Bhanu, Asavaha, and

Ravi. Of these Vivaswans of old, Mahya was the youngest whose son was

Deva-vrata. The latter had for his son, Su-vrata who, we learn, had three

sons,--Dasa-jyoti, Sata-jyoti, and Sahasra-jyoti, each of them producing

numerous offspring. The illustrious Dasa-jyoti had ten thousand,

Sata-jyoti ten times that number, and Sahasra-jyoti ten times the number

of Sata-jyoti’s offspring. From these are descended the family of the

Kurus, of the Yadus, and of Bharata; the family of Yayati and of

Ikshwaku; also of all the Rajarshis. Numerous also were the generations

produced, and very abundant were the creatures and their places of abode.

The mystery which is threefold--the Vedas, Yoga, and Vijnana Dharma,

Artha, and Kama--also various books upon the subject of Dharma, Artha,

and Kama; also rules for the conduct of mankind; also histories and

discourses with various srutis; all of which having been seen by the

Rishi Vyasa are here in due order mentioned as a specimen of the book.

The Rishi Vyasa published this mass of knowledge in both a detailed and

an abridged form. It is the wish of the learned in the world to possess

the details and the abridgement. Some read the Bharata beginning with the

initial mantra (invocation), others with the story of Astika, others with

Uparichara, while some Brahmanas study the whole. Men of learning display

their various knowledge of the institutes in commenting on the

composition. Some are skilful in explaining it, while others, in

remembering its contents.

The son of Satyavati having, by penance and meditation, analysed the

eternal Veda, afterwards composed this holy history, when that learned

Brahmarshi of strict vows, the noble Dwaipayana Vyasa, offspring of

Parasara, had finished this greatest of narrations, he began to consider

how he might teach it to his disciples. And the possessor of the six

attributes, Brahma, the world’s preceptor, knowing of the anxiety of the

Rishi Dwaipayana, came in person to the place where the latter was, for

gratifying the saint, and benefiting the people. And when Vyasa,

surrounded by all the tribes of Munis, saw him, he was surprised; and,

standing with joined palms, he bowed and ordered a seat to be brought.

And Vyasa having gone round him who is called Hiranyagarbha seated on

that distinguished seat stood near it; and being commanded by Brahma

Parameshthi, he sat down near the seat, full of affection and smiling in

joy. Then the greatly glorious Vyasa, addressing Brahma Parameshthi,

said, “O divine Brahma, by me a poem hath been composed which is greatly

respected. The mystery of the Veda, and what other subjects have been

explained by me; the various rituals of the Upanishads with the Angas;

the compilation of the Puranas and history formed by me and named after

the three divisions of time, past, present, and future; the determination

of the nature of decay, fear, disease, existence, and non-existence, a

description of creeds and of the various modes of life; rule for the four

castes, and the import of all the Puranas; an account of asceticism and

of the duties of a religious student; the dimensions of the sun and moon,

the planets, constellations, and stars, together with the duration of the

four ages; the Rik, Sama and Yajur Vedas; also the Adhyatma; the sciences

called Nyaya, Orthoephy and Treatment of diseases; charity and

Pasupatadharma; birth celestial and human, for particular purposes; also

a description of places of pilgrimage and other holy places of rivers,

mountains, forests, the ocean, of heavenly cities and the kalpas; the art

of war; the different kinds of nations and languages: the nature of the

manners of the people; and the all-pervading spirit;--all these have been

represented. But, after all, no writer of this work is to be found on

earth.’

“Brahma said. ‘I esteem thee for thy knowledge of divine mysteries,

before the whole body of celebrated Munis distinguished for the sanctity

of their lives. I know thou hast revealed the divine word, even from its

first utterance, in the language of truth. Thou hast called thy present

work a poem, wherefore it shall be a poem. There shall be no poets whose

works may equal the descriptions of this poem, even, as the three other

modes called Asrama are ever unequal in merit to the domestic Asrama. Let

Ganesa be thought of, O Muni, for the purpose of writing the poem.’

“Sauti said, ‘Brahma having thus spoken to Vyasa, retired to his own

abode. Then Vyasa began to call to mind Ganesa. And Ganesa, obviator of

obstacles, ready to fulfil the desires of his votaries, was no sooner

thought of, than he repaired to the place where Vyasa was seated. And

when he had been saluted, and was seated, Vyasa addressed him thus, ‘O

guide of the Ganas! be thou the writer of the Bharata which I have formed

in my imagination, and which I am about to repeat.”

“Ganesa, upon hearing this address, thus answered, ‘I will become the

writer of thy work, provided my pen do not for a moment cease writing.”

And Vyasa said unto that divinity, ‘Wherever there be anything thou dost

not comprehend, cease to continue writing.’ Ganesa having signified his

assent, by repeating the word Om! proceeded to write; and Vyasa began;

and by way of diversion, he knit the knots of composition exceeding

close; by doing which, he dictated this work according to his engagement.

I am (continued Sauti) acquainted with eight thousand and eight hundred

verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of

their meaning, O Muni, no one is able, to this day, to penetrate those

closely knit difficult slokas. Even the omniscient Ganesa took a moment

to consider; while Vyasa, however, continued to compose other verses in

great abundance.

The wisdom of this work, like unto an instrument of applying collyrium,

hath opened the eyes of the inquisitive world blinded by the darkness of

ignorance. As the sun dispelleth the darkness, so doth the Bharata by its

discourses on religion, profit, pleasure and final release, dispel the

ignorance of men. As the full-moon by its mild light expandeth the buds

of the water-lily, so this Purana, by exposing the light of the Sruti

hath expanded the human intellect. By the lamp of history, which

destroyeth the darkness of ignorance, the whole mansion of nature is

properly and completely illuminated.

This work is a tree, of which the chapter of contents is the seed; the

divisions called Pauloma and Astika are the root; the part called

Sambhava is the trunk; the books called Sabha and Aranya are the roosting

perches; the books called Arani is the knitting knots; the books called

Virata and Udyoga the pith; the book named Bhishma, the main branch; the

book called Drona, the leaves; the book called Karna, the fair flowers;

the book named Salya, their sweet smell; the books entitled Stri and

Aishika, the refreshing shade; the book called Santi, the mighty fruit;

the book called Aswamedha, the immortal sap; the denominated

Asramavasika, the spot where it groweth; and the book called Mausala, is

an epitome of the Vedas and held in great respect by the virtuous

Brahmanas. The tree of the Bharata, inexhaustible to mankind as the

clouds, shall be as a source of livelihood to all distinguished poets.”

“Sauti continued, ‘I will now speak of the undying flowery and fruitful

productions of this tree, possessed of pure and pleasant taste, and not

to be destroyed even by the immortals. Formerly, the spirited and

virtuous Krishna-Dwaipayana, by the injunctions of Bhishma, the wise son

of Ganga and of his own mother, became the father of three boys who were

like the three fires by the two wives of Vichitra-virya; and having thus

raised up Dhritarashtra, Pandu and Vidura, he returned to his recluse

abode to prosecute his religious exercise.

It was not till after these were born, grown up, and departed on the

supreme journey, that the great Rishi Vyasa published the Bharata in this

region of mankind; when being solicited by Janamejaya and thousands of

Brahmanas, he instructed his disciple Vaisampayana, who was seated near

him; and he, sitting together with the Sadasyas, recited the Bharata,

during the intervals of the ceremonies of the sacrifice, being repeatedly

urged to proceed.

Vyasa hath fully represented the greatness of the house of Kuru, the

virtuous principles of Gandhari, the wisdom of Vidura, and the constancy

of Kunti. The noble Rishi hath also described the divinity of Vasudeva,

the rectitude of the sons of Pandu, and the evil practices of the sons

and partisans of Dhritarashtra.

Vyasa executed the compilation of the Bharata, exclusive of the episodes

originally in twenty-four thousand verses; and so much only is called by

the learned as the Bharata. Afterwards, he composed an epitome in one

hundred and fifty verses, consisting of the introduction with the chapter

of contents. This he first taught to his son Suka; and afterwards he gave

it to others of his disciples who were possessed of the same

qualifications. After that he executed another compilation, consisting of

six hundred thousand verses. Of those, thirty hundred thousand are known

in the world of the Devas; fifteen hundred thousand in the world of the

Pitris: fourteen hundred thousand among the Gandharvas, and one hundred

thousand in the regions of mankind. Narada recited them to the Devas,

Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas,

and Rakshasas: and in this world they were recited by Vaisampayana, one

of the disciples of Vyasa, a man of just principles and the first among

all those acquainted with the Vedas. Know that I, Sauti, have also

repeated one hundred thousand verses.

Yudhishthira is a vast tree, formed of religion and virtue; Arjuna is its

trunk; Bhimasena, its branches; the two sons of Madri are its full-grown

fruit and flowers; and its roots are Krishna, Brahma, and the Brahmanas.

Pandu, after having subdued many countries by his wisdom and prowess,

took up his abode with the Munis in a certain forest as a sportsman,

where he brought upon himself a very severe misfortune for having killed

a stag coupling with its mate, which served as a warning for the conduct

of the princes of his house as long as they lived. Their mothers, in

order that the ordinances of the law might be fulfilled, admitted as

substitutes to their embraces the gods Dharma, Vayu, Sakra, and the

divinities the twin Aswins. And when their offspring grew up, under the

care of their two mothers, in the society of ascetics, in the midst of

sacred groves and holy recluse-abodes of religious men, they were

conducted by Rishis into the presence of Dhritarashtra and his sons,

following as students in the habit of Brahmacharis, having their hair

tied in knots on their heads. ‘These our pupils’, said they, ‘are as your

sons, your brothers, and your friends; they are Pandavas.’ Saying this,

the Munis disappeared.

When the Kauravas saw them introduced as the sons of Pandu, the

distinguished class of citizens shouted exceedingly for joy. Some,

however, said, they were not the sons of Pandu; others said, they were;

while a few asked how they could be his offspring, seeing he had been so

long dead. Still on all sides voices were heard crying, ‘They are on all

accounts welcome! Through divine Providence we behold the family of

Pandu! Let their welcome be proclaimed!’ As these acclamations ceased,

the plaudits of invisible spirits, causing every point of the heavens to

resound, were tremendous. There were showers of sweet-scented flowers,

and the sound of shells and kettle-drums. Such were the wonders that

happened on the arrival of the young princes. The joyful noise of all the

citizens, in expression of their satisfaction on the occasion, was so

great that it reached the very heavens in magnifying plaudits.

Having studied the whole of the Vedas and sundry other shastras, the

Pandavas resided there, respected by all and without apprehension from

any one.

The principal men were pleased with the purity of Yudhishthira, the

courage of Arjuna, the submissive attention of Kunti to her superiors,

and the humility of the twins, Nakula and Sahadeva; and all the people

rejoiced in their heroic virtues.

After a while, Arjuna obtained the virgin Krishna at the swayamvara, in

the midst of a concourse of Rajas, by performing a very difficult feat of

archery. And from this time he became very much respected in this world

among all bowmen; and in fields of battle also, like the sun, he was hard

to behold by foe-men. And having vanquished all the neighbouring princes

and every considerable tribe, he accomplished all that was necessary for

the Raja (his eldest brother) to perform the great sacrifice called

Rajasuya.

Yudhishthira, after having, through the wise counsels of Vasudeva and by

the valour of Bhimasena and Arjuna, slain Jarasandha (the king of

Magadha) and the proud Chaidya, acquired the right to perform the grand

sacrifice of Rajasuya abounding in provisions and offering and fraught

with transcendent merits. And Duryodhana came to this sacrifice; and when

he beheld the vast wealth of the Pandavas scattered all around, the

offerings, the precious stones, gold and jewels; the wealth in cows,

elephants, and horses; the curious textures, garments, and mantles; the

precious shawls and furs and carpets made of the skin of the Ranku; he

was filled with envy and became exceedingly displeased. And when he

beheld the hall of assembly elegantly constructed by Maya (the Asura

architect) after the fashion of a celestial court, he was inflamed with

rage. And having started in confusion at certain architectural deceptions

within this building, he was derided by Bhimasena in the presence of

Vasudeva, like one of mean descent.

And it was represented to Dhritarashtra that his son, while partaking of

various objects of enjoyment and diverse precious things, was becoming

meagre, wan, and pale. And Dhritarashtra, some time after, out of

affection for his son, gave his consent to their playing (with the

Pandavas) at dice. And Vasudeva coming to know of this, became

exceedingly wroth. And being dissatisfied, he did nothing to prevent the

disputes, but overlooked the gaming and sundry other horried

unjustifiable transactions arising therefrom: and in spite of Vidura,

Bhishma, Drona, and Kripa, the son of Saradwan, he made the Kshatriyas

kill each other in the terrific war that ensued.’

“And Dhritarashtra hearing the ill news of the success of the Pandavas

and recollecting the resolutions of Duryodhana, Kama, and Sakuni,

pondered for a while and addressed to Sanjaya the following speech:--

‘Attend, O Sanjaya, to all I am about to say, and it will not become thee

to treat me with contempt. Thou art well-versed in the shastras,

intelligent and endowed with wisdom. My inclination was never to war, not

did I delight in the destruction of my race. I made no distinction

between my own children and the children of Pandu. My own sons were prone

to wilfulness and despised me because I am old. Blind as I am, because of

my miserable plight and through paternal affection, I bore it all. I was

foolish alter the thoughtless Duryodhana ever growing in folly. Having

been a spectator of the riches of the mighty sons of Pandu, my son was

derided for his awkwardness while ascending the hall. Unable to bear it

all and unable himself to overcome the sons of Pandu in the field, and

though a soldier, unwilling yet to obtain good fortune by his own

exertion, with the help of the king of Gandhara he concerted an unfair

game at dice.

‘Hear, O Sanjaya, all that happened thereupon and came to my knowledge.

And when thou hast heard all I say, recollecting everything as it fell

out, thou shall then know me for one with a prophetic eye. When I heard

that Arjuna, having bent the bow, had pierced the curious mark and

brought it down to the ground, and bore away in triumph the maiden

Krishna, in the sight of the assembled princes, then, O Sanjaya I had no

hope of success. When I heard that Subhadra of the race of Madhu had,

after forcible seizure been married by Arjuna in the city of Dwaraka, and

that the two heroes of the race of Vrishni (Krishna and Balarama the

brothers of Subhadra) without resenting it had entered Indraprastha as

friends, then, O Sanjaya, I had no hope of success. When I heard that

Arjuna, by his celestial arrow preventing the downpour by Indra the king

of the gods, had gratified Agni by making over to him the forest of

Khandava, then, O Sanjaya, I had no hope of success. When I heard that

the five Pandavas with their mother Kunti had escaped from the house of

lac, and that Vidura was engaged in the accomplishment of their designs,

then, O Sanjaya, I had no hope of success. When I heard that Arjuna,

after having pierced the mark in the arena had won Draupadi, and that the

brave Panchalas had joined the Pandavas, then, O Sanjaya, I had no hope

of success. When I heard that Jarasandha, the foremost of the royal line

of Magadha, and blazing in the midst of the Kshatriyas, had been slain by

Bhima with his bare arms alone, then, O Sanjaya, I had no hope of

success. When I heard that in their general campaign the sons of Pandu

had conquered the chiefs of the land and performed the grand sacrifice of

the Rajasuya, then, O Sanjaya, I had no hope of success. When I heard

that Draupadi, her voice choked with tears and heart full of agony, in

the season of impurity and with but one raiment on, had been dragged into

court and though she had protectors, she had been treated as if she had

none, then, O Sanjaya, I had no hope of success. When I heard that the

wicked wretch Duhsasana, was striving to strip her of that single

garment, had only drawn from her person a large heap of cloth without

being able to arrive at its end, then, O Sanjaya, I had no hope of

success. When I heard that Yudhishthira, beaten by Saubala at the game of

dice and deprived of his kingdom as a consequence thereof, had still been

attended upon by his brothers of incomparable prowess, then, O Sanjaya, I

had no hope of success. When I heard that the virtuous Pandavas weeping

with affliction had followed their elder brother to the wilderness and

exerted themselves variously for the mitigation of his discomforts, then,

O Sanjaya, I had no hope of success.

‘When I heard that Yudhishthira had been followed into the wilderness by

Snatakas and noble-minded Brahmanas who live upon alms, then, O Sanjaya,

I had no hope of success. When I heard that Arjuna, having, in combat,

pleased the god of gods, Tryambaka (the three-eyed) in the disguise of a

hunter, obtained the great weapon Pasupata, then O Sanjaya, I had no hope

of success. When I heard that the just and renowned Arjuna after having

been to the celestial regions, had there obtained celestial weapons from

Indra himself then, O Sanjaya, I had no hope of success. When I heard

that afterwards Arjuna had vanquished the Kalakeyas and the Paulomas

proud with the boon they had obtained and which had rendered them

invulnerable even to the celestials, then, O Sanjaya, I had no hope of

success. When I heard that Arjuna, the chastiser of enemies, having gone

to the regions of Indra for the destruction of the Asuras, had returned

thence successful, then, O Sanjaya, I had no hope of success. When I

heard that Bhima and the other sons of Pritha (Kunti) accompanied by

Vaisravana had arrived at that country which is inaccessible to man then,

O Sanjaya, I had no hope of success. When I heard that my sons, guided by

the counsels of Karna, while on their journey of Ghoshayatra, had been

taken prisoners by the Gandharvas and were set free by Arjuna, then, O

Sanjaya, I had no hope of success. When I heard that Dharma (the god of

justice) having come under the form of a Yaksha had proposed certain

questions to Yudhishthira then, O Sanjaya, I had no hope of success. When

I heard that my sons had failed to discover the Pandavas under their

disguise while residing with Draupadi in the dominions of Virata, then, O

Sanjaya, I had no hope of success. When I heard that the principal men of

my side had all been vanquished by the noble Arjuna with a single chariot

while residing in the dominions of Virata, then, O Sanjaya, I had no hope

of success. When I heard that Vasudeva of the race of Madhu, who covered

this whole earth by one foot, was heartily interested in the welfare of

the Pandavas, then, O Sanjaya, I had no hope of success. When I heard

that the king of Matsya, had offered his virtuous daughter Uttara to

Arjuna and that Arjuna had accepted her for his son, then, O Sanjaya, I

had no hope of success. When I heard that Yudhishthira, beaten at dice,

deprived of wealth, exiled and separated from his connections, had

assembled yet an army of seven Akshauhinis, then, O Sanjaya, I had no

hope of success. When I heard Narada, declare that Krishna and Arjuna

were Nara and Narayana and he (Narada) had seen them together in the

regions of Brahma, then, O Sanjaya, I had no hope of success. When I

heard that Krishna, anxious to bring about peace, for the welfare of

mankind had repaired to the Kurus, and went away without having been able

to effect his purpose, then, O Sanjaya, I had no hope of success. When I

heard that Kama and Duryodhana resolved upon imprisoning Krishna

displayed in himself the whole universe, then, O Sanjaya, I had no hope

of success. Then I heard that at the time of his departure, Pritha

(Kunti) standing, full of sorrow, near his chariot received consolation

from Krishna, then, O Sanjaya, I had no hope of success. When I heard

that Vasudeva and Bhishma the son of Santanu were the counsellors of the

Pandavas and Drona the son of Bharadwaja pronounced blessings on them,

then, O Sanjaya, I had no hope of success. When Kama said unto Bhishma--I

will not fight when thou art fighting--and, quitting the army, went away,

then, O Sanjaya, I had no hope of success. When I heard that Vasudeva and

Arjuna and the bow Gandiva of immeasurable prowess, these three of

dreadful energy had come together, then, O Sanjaya, I had no hope of

success. When I heard that upon Arjuna having been seized with

compunction on his chariot and ready to sink, Krishna showed him all the

worlds within his body, then, O Sanjaya, I had no hope of success. When I

heard that Bhishma, the desolator of foes, killing ten thousand

charioteers every day in the field of battle, had not slain any amongst

the Pandavas then, O Sanjaya, I had no hope of success. When I heard that

Bhishma, the righteous son of Ganga, had himself indicated the means of

his defeat in the field of battle and that the same were accomplished by

the Pandavas with joyfulness, then, O Sanjaya, I had no hope of success.

When I heard that Arjuna, having placed Sikhandin before himself in his

chariot, had wounded Bhishma of infinite courage and invincible in

battle, then, O Sanjaya, I had no hope of success. When I heard that the

aged hero Bhishma, having reduced the numbers of the race of shomaka to a

few, overcome with various wounds was lying on a bed of arrows, then, O

Sanjaya, I had no hope of success. When I heard that upon Bhishma’s lying

on the ground with thirst for water, Arjuna, being requested, had pierced

the ground and allayed his thirst, then, O Sanjaya, I had no hope of

success. When Bayu together with Indra and Suryya united as allies for

the success of the sons of Kunti, and the beasts of prey (by their

inauspicious presence) were putting us in fear, then, O Sanjaya, I had no

hope of success. When the wonderful warrior Drona, displaying various

modes of fight in the field, did not slay any of the superior Pandavas,

then, O Sanjaya, I had no hope of success. When I heard that the

Maharatha Sansaptakas of our army appointed for the overthrow of Arjuna

were all slain by Arjuna himself, then, O Sanjaya, I had no hope of

success. When I heard that our disposition of forces, impenetrable by

others, and defended by Bharadwaja himself well-armed, had been singly

forced and entered by the brave son of Subhadra, then, O Sanjaya, I had

no hope of success. When I heard that our Maharathas, unable to overcome

Arjuna, with jubilant faces after having jointly surrounded and slain the

boy Abhimanyu, then, O Sanjaya, I had no hope of success. When I heard

that the blind Kauravas were shouting for joy after having slain

Abhimanyu and that thereupon Arjuna in anger made his celebrated speech

referring to Saindhava, then, O Sanjaya, I had no hope of success. When I

heard that Arjuna had vowed the death of Saindhava and fulfilled his vow

in the presence of his enemies, then, O Sanjaya, I had no hope of

success. When I heard that upon the horses of Arjuna being fatigued,

Vasudeva releasing them made them drink water and bringing them back and

reharnessing them continued to guide them as before, then, O Sanjaya, I

had no hope of success. When I heard that while his horses were fatigued,

Arjuna staying in his chariot checked all his assailants, then, O

Sanjaya, I had no hope of success. When I heard that Yuyudhana of the

race of Vrishni, after having thrown into confusion the army of Drona

rendered unbearable in prowess owing to the presence of elephants,

retired to where Krishna and Arjuna were, then, O Sanjaya, I had no hope

of success. When I heard that Karna even though he had got Bhima within

his power allowed him to escape after only addressing him in contemptuous

terms and dragging him with the end of his bow, then, O Sanjaya, I had no

hope of success. When I heard that Drona, Kritavarma, Kripa, Karna, the

son of Drona, and the valiant king of Madra (Salya) suffered Saindhava to

be slain, then, O Sanjaya, I had no hope of success. When I heard that

the celestial Sakti given by Indra (to Karna) was by Madhava’s

machinations caused to be hurled upon Rakshasa Ghatotkacha of frightful

countenance, then, O Sanjaya, I had no hope of success. When I heard that

in the encounter between Karna and Ghatotkacha, that Sakti was hurled

against Ghatotkacha by Karna, the same which was certainly to have slain

Arjuna in battle, then, O Sanjaya. I had no hope of success. When I heard

that Dhristadyumna, transgressing the laws of battle, slew Drona while

alone in his chariot and resolved on death, then, O Sanjaya, I had no

hope of success. When I heard that Nakula. the son of Madri, having in

the presence of the whole army engaged in single combat with the son of

Drona and showing himself equal to him drove his chariot in circles

around, then, O Sanjaya, I had no hope of success. When upon the death of

Drona, his son misused the weapon called Narayana but failed to achieve

the destruction of the Pandavas, then, O Sanjaya, I had no hope of

success. When I heard that Bhimasena drank the blood of his brother

Duhsasana in the field of battle without anybody being able to prevent

him, then, O Sanjaya, I had no hope of success. When I heard that the

infinitely brave Karna, invincible in battle, was slain by Arjuna in that

war of brothers mysterious even to the gods, then, O Sanjaya, I had no

hope of success. When I heard that Yudhishthira, the Just, overcame the

heroic son of Drona, Duhsasana, and the fierce Kritavarman, then, O

Sanjaya, I had no hope of success. When I heard that the brave king of

Madra who ever dared Krishna in battle was slain by Yudhishthira, then, O

Sanjaya, I had no hope of success. When I heard that the wicked Suvala of

magic power, the root of the gaming and the feud, was slain in battle by

Sahadeva, the son of Pandu, then, O Sanjaya, I had no hope of success.

When I heard that Duryodhana, spent with fatigue, having gone to a lake

and made a refuge for himself within its waters, was lying there alone,

his strength gone and without a chariot, then, O Sanjaya, I had no hope

of success. When I heard that the Pandavas having gone to that lake

accompanied by Vasudeva and standing on its beach began to address

contemptuously my son who was incapable of putting up with affronts,

then, O Sanjaya, I had no hope of success. When I heard that while,

displaying in circles a variety of curious modes (of attack and defence)

in an encounter with clubs, he was unfairly slain according to the

counsels of Krishna, then, O Sanjaya, I had no hope of success. When I

heard the son of Drona and others by slaying the Panchalas and the sons

of Draupadi in their sleep, perpetrated a horrible and infamous deed,

then, O Sanjaya, I had no hope of success. When I heard that Aswatthaman

while being pursued by Bhimasena had discharged the first of weapons

called Aishika, by which the embryo in the womb (of Uttara) was wounded,

then, O Sanjaya, I had no hope of success. When I heard that the weapon

Brahmashira (discharged by Aswatthaman) was repelled by Arjuna with

another weapon over which he had pronounced the word “Sasti” and that

Aswatthaman had to give up the jewel-like excrescence on his head, then,

O Sanjaya, I had no hope of success. When I heard that upon the embryo in

the womb of Virata’s daughter being wounded by Aswatthaman with a mighty

weapon, Dwaipayana and Krishna pronounced curses on him, then, O Sanjaya,

I had no hope of success.

‘Alas! Gandhari, destitute of children, grand-children, parents,

brothers, and kindred, is to be pitied. Difficult is the task that hath

been performed by the Pandavas: by them hath a kingdom been recovered

without a rival.

‘Alas! I have heard that the war hath left only ten alive: three of our

side, and the Pandavas, seven, in that dreadful conflict eighteen

Akshauhinis of Kshatriyas have been slain! All around me is utter

darkness, and a fit of swoon assaileth me: consciousness leaves me, O

Suta, and my mind is distracted.”

“Sauti said, ‘Dhritarashtra, bewailing his fate in these words, was

overcome with extreme anguish and for a time deprived of sense; but being

revived, he addressed Sanjaya in the following words.

“After what hath come to pass, O Sanjaya, I wish to put an end to my life

without delay; I do not find the least advantage in cherishing it any

longer.”

“Sauti said, ‘The wise son of Gavalgana (Sanjaya) then addressed the

distressed lord of Earth while thus talking and bewailing, sighing like a

serpent and repeatedly tainting, in words of deep import.

“Thou hast heard, O Raja, of the greatly powerful men of vast exertions,

spoken of by Vyasa and the wise Narada; men born of great royal families,

resplendent with worthy qualities, versed in the science of celestial

arms, and in glory emblems of Indra; men who having conquered the world

by justice and performed sacrifices with fit offerings (to the

Brahmanas), obtained renown in this world and at last succumbed to the

sway of time. Such were Saivya; the valiant Maharatha; Srinjaya, great

amongst conquerors. Suhotra; Rantideva, and Kakshivanta, great in glory;

Valhika, Damana, Saryati, Ajita, and Nala; Viswamitra the destroyer of

foes; Amvarisha, great in strength; Marutta, Manu, Ikshaku, Gaya, and

Bharata; Rama the son of Dasaratha; Sasavindu, and Bhagiratha;

Kritavirya, the greatly fortunate, and Janamejaya too; and Yayati of good

deeds who performed sacrifices, being assisted therein by the celestials

themselves, and by whose sacrificial altars and stakes this earth with

her habited and uninhabited regions hath been marked all over. These

twenty-four Rajas were formerly spoken of by the celestial Rishi Narada

unto Saivya when much afflicted for the loss of his children. Besides

these, other Rajas had gone before, still more powerful than they, mighty

charioteers noble in mind, and resplendent with every worthy quality.

These were Puru, Kuru, Yadu, Sura and Viswasrawa of great glory; Anuha,

Yuvanaswu, Kakutstha, Vikrami, and Raghu; Vijava, Virihorta, Anga, Bhava,

Sweta, and Vripadguru; Usinara, Sata-ratha, Kanka, Duliduha, and Druma;

Dambhodbhava, Para, Vena, Sagara, Sankriti, and Nimi; Ajeya, Parasu,

Pundra, Sambhu, and holy Deva-Vridha; Devahuya, Supratika, and

Vrihad-ratha; Mahatsaha, Vinitatma, Sukratu, and Nala, the king of the

Nishadas; Satyavrata, Santabhaya, Sumitra, and the chief Subala;

Janujangha, Anaranya, Arka, Priyabhritya, Chuchi-vrata, Balabandhu,

Nirmardda, Ketusringa, and Brhidbala; Dhrishtaketu, Brihatketu,

Driptaketu, and Niramaya; Abikshit, Chapala, Dhurta, Kritbandhu, and

Dridhe-shudhi; Mahapurana-sambhavya, Pratyanga, Paraha and Sruti. These,

O chief, and other Rajas, we hear enumerated by hundreds and by

thousands, and still others by millions, princes of great power and

wisdom, quitting very abundant enjoyments met death as thy sons have

done! Their heavenly deeds, valour, and generosity, their magnanimity,

faith, truth, purity, simplicity and mercy, are published to the world in

the records of former times by sacred bards of great learning. Though

endued with every noble virtue, these have yielded up their lives. Thy

sons were malevolent, inflamed with passion, avaricious, and of very

evil-disposition. Thou art versed in the Sastras, O Bharata, and art

intelligent and wise; they never sink under misfortunes whose

understandings are guided by the Sastras. Thou art acquainted, O prince,

with the lenity and severity of fate; this anxiety therefore for the

safety of thy children is unbecoming. Moreover, it behoveth thee not to

grieve for that which must happen: for who can avert, by his wisdom, the

decrees of fate? No one can leave the way marked out for him by

Providence. Existence and non-existence, pleasure and pain all have Time

for their root. Time createth all things and Time destroyeth all

creatures. It is Time that burneth creatures and it is Time that

extinguisheth the fire. All states, the good and the evil, in the three

worlds, are caused by Time. Time cutteth short all things and createth

them anew. Time alone is awake when all things are asleep: indeed, Time

is incapable of being overcome. Time passeth over all things without

being retarded. Knowing, as thou dost, that all things past and future

and all that exist at the present moment, are the offspring of Time, it

behoveth thee not to throw away thy reason.’

“Sauti said, ‘The son of Gavalgana having in this manner administered

comfort to the royal Dhritarashtra overwhelmed with grief for his sons,

then restored his mind to peace. Taking these facts for his subject,

Dwaipayana composed a holy Upanishad that has been published to the world

by learned and sacred bards in the Puranas composed by them.

“The study of the Bharata is an act of piety. He that readeth even one

foot, with belief, hath his sins entirely purged away. Herein Devas,

Devarshis, and immaculate Brahmarshis of good deeds, have been spoken of;

and likewise Yakshas and great Uragas (Nagas). Herein also hath been

described the eternal Vasudeva possessing the six attributes. He is the

true and just, the pure and holy, the eternal Brahma, the supreme soul,

the true constant light, whose divine deeds wise and learned recount;

from whom hath proceeded the non-existent and existent-non-existent

universe with principles of generation and progression, and birth, death

and re-birth. That also hath been treated of which is called Adhyatma

(the superintending spirit of nature) that partaketh of the attributes of

the five elements. That also hath been described who is purusha being

above such epithets as ‘undisplayed’ and the like; also that which the

foremost yatis exempt from the common destiny and endued with the power

of meditation and Tapas behold dwelling in their hearts as a reflected

image in the mirror.

“The man of faith, devoted to piety, and constant in the exercise of

virtue, on reading this section is freed from sin. The believer that

constantly heareth recited this section of the Bharata, called the

Introduction, from the beginning, falleth not into difficulties. The man

repeating any part of the introduction in the two twilights is during

such act freed from the sins contracted during the day or the night. This

section, the body of the Bharata, is truth and nectar. As butter is in

curd, Brahmana among bipeds, the Aranyaka among the Vedas, and nectar

among medicines; as the sea is eminent among receptacles of water, and

the cow among quadrupeds; as are these (among the things mentioned) so is

the Bharata said to be among histories.

“He that causeth it, even a single foot thereof, to be recited to

Brahmanas during a Sradha, his offerings of food and drink to the manes

of his ancestors become inexhaustible.

“By the aid of history and the Puranas, the Veda may be expounded; but

the Veda is afraid of one of little information lest he should it. The

learned man who recites to other this Veda of Vyasa reapeth advantage. It

may without doubt destroy even the sin of killing the embryo and the

like. He that readeth this holy chapter of the moon, readeth the whole of

the Bharata, I ween. The man who with reverence daily listeneth to this

sacred work acquireth long life and renown and ascendeth to heaven.

“In former days, having placed the four Vedas on one side and the Bharata

on the other, these were weighed in the balance by the celestials

assembled for that purpose. And as the latter weighed heavier than the

four Vedas with their mysteries, from that period it hath been called in

the world Mahabharata (the great Bharata). Being esteemed superior both

in substance and gravity of import it is denominated Mahabharata on

account of such substance and gravity of import. He that knoweth its

meaning is saved from all his sins.

‘Tapa is innocent, study is harmless, the ordinance of the Vedas

prescribed for all the tribes are harmless, the acquisition of wealth by

exertion is harmless; but when they are abused in their practices it is

then that they become sources of evil.’”

SECTION II

“The Rishis said, ‘O son of Suta, we wish to hear a full and

circumstantial account of the place mentioned by you as Samanta-panchaya.’

“Sauti said, ‘Listen, O ye Brahmanas, to the sacred descriptions I utter

O ye best of men, ye deserve to hear of the place known as

Samanta-panchaka. In the interval between the Treta and Dwapara Yugas,

Rama (the son of Jamadagni) great among all who have borne arms, urged by

impatience of wrongs, repeatedly smote the noble race of Kshatriyas. And

when that fiery meteor, by his own valour, annihilated the entire tribe

of the Kshatriyas, he formed at Samanta-panchaka five lakes of blood. We

are told that his reason being overpowered by anger he offered oblations

of blood to the manes of his ancestors, standing in the midst of the

sanguine waters of those lakes. It was then that his forefathers of whom

Richika was the first having arrived there addressed him thus, ‘O Rama, O

blessed Rama, O offspring of Bhrigu, we have been gratified with the

reverence thou hast shown for thy ancestors and with thy valour, O mighty

one! Blessings be upon thee. O thou illustrious one, ask the boon that

thou mayst desire.’

“Rama said, ‘If, O fathers, ye are favourably disposed towards me, the

boon I ask is that I may be absolved from the sins born of my having

annihilated the Kshatriyas in anger, and that the lakes I have formed may

become famous in the world as holy shrines.’ The Pitris then said, ‘So

shall it be. But be thou pacified.’ And Rama was pacified accordingly.

The region that lieth near unto those lakes of gory water, from that time

hath been celebrated as Samanta-panchaka the holy. The wise have declared

that every country should be distinguished by a name significant of some

circumstance which may have rendered it famous. In the interval between

the Dwapara and the Kali Yugas there happened at Samanta-panchaka the

encounter between the armies of the Kauravas and the Pandavas. In that

holy region, without ruggedness of any kind, were assembled eighteen

Akshauhinis of soldiers eager for battle. And, O Brahmanas, having come

thereto, they were all slain on the spot. Thus the name of that region, O

Brahmanas, hath been explained, and the country described to you as a

sacred and delightful one. I have mentioned the whole of what relateth to

it as the region is celebrated throughout the three worlds.’

“The Rishis said, ‘We have a desire to know, O son of Suta, what is

implied by the term Akshauhini that hath been used by thee. Tell us in

full what is the number of horse and foot, chariots and elephants, which

compose an Akshauhini for thou art fully informed.’

“Sauti said, ‘One chariot, one elephant, five foot-soldiers, and three

horses form one Patti; three pattis make one Sena-mukha; three

sena-mukhas are called a Gulma; three gulmas, a Gana; three ganas, a

Vahini; three vahinis together are called a Pritana; three pritanas form

a Chamu; three chamus, one Anikini; and an anikini taken ten times forms,

as it is styled by those who know, an Akshauhini. O ye best of Brahmanas,

arithmeticians have calculated that the number of chariots in an

Akshauhini is twenty-one thousand eight hundred and seventy. The measure

of elephants must be fixed at the same number. O ye pure, you must know

that the number of foot-soldiers is one hundred and nine thousand, three

hundred and fifty, the number of horse is sixty-five thousand, six

hundred and ten. These, O Brahmanas, as fully explained by me, are the

numbers of an Akshauhini as said by those acquainted with the principles

of numbers. O best of Brahmanas, according to this calculation were

composed the eighteen Akshauhinis of the Kaurava and the Pandava army.

Time, whose acts are wonderful assembled them on that spot and having

made the Kauravas the cause, destroyed them all. Bhishma acquainted with

choice of weapons, fought for ten days. Drona protected the Kaurava

Vahinis for five days. Kama the desolator of hostile armies fought for

two days; and Salya for half a day. After that lasted for half a day the

encounter with clubs between Duryodhana and Bhima. At the close of that

day, Aswatthaman and Kripa destroyed the army of Yudishthira in the night

while sleeping without suspicion of danger.

‘O Saunaka, this best of narrations called Bharata which has begun to be

repeated at thy sacrifice, was formerly repeated at the sacrifice of

Janamejaya by an intelligent disciple of Vyasa. It is divided into

several sections; in the beginning are Paushya, Pauloma, and Astika

parvas, describing in full the valour and renown of kings. It is a work

whose description, diction, and sense are varied and wonderful. It

contains an account of various manners and rites. It is accepted by the

wise, as the state called Vairagya is by men desirous of final release.

As Self among things to be known, as life among things that are dear, so

is this history that furnisheth the means of arriving at the knowledge of

Brahma the first among all the sastras. There is not a story current in

this world but doth depend upon this history even as the body upon the

foot that it taketh. As masters of good lineage are ever attended upon by

servants desirous of preferment so is the Bharata cherished by all poets.

As the words constituting the several branches of knowledge appertaining

to the world and the Veda display only vowels and consonants, so this

excellent history displayeth only the highest wisdom.

‘Listen, O ye ascetics, to the outlines of the several divisions (parvas)

of this history called Bharata, endued with great wisdom, of sections and

feet that are wonderful and various, of subtile meanings and logical

connections, and embellished with the substance of the Vedas.

‘The first parva is called Anukramanika; the second, Sangraha; then

Paushya; then Pauloma; the Astika; then Adivansavatarana. Then comes the

Sambhava of wonderful and thrilling incidents. Then comes Jatugrihadaha

(setting fire to the house of lac) and then Hidimbabadha (the killing of

Hidimba) parvas; then comes Baka-badha (slaughter of Baka) and then

Chitraratha. The next is called Swayamvara (selection of husband by

Panchali), in which Arjuna by the exercise of Kshatriya virtues, won

Draupadi for wife. Then comes Vaivahika (marriage). Then comes

Viduragamana (advent of Vidura), Rajyalabha (acquirement of kingdom),

Arjuna-banavasa (exile of Arjuna) and Subhadra-harana (the carrying away

of Subhadra). After these come Harana-harika, Khandava-daha (the burning

of the Khandava forest) and Maya-darsana (meeting with Maya the Asura

architect). Then come Sabha, Mantra, Jarasandha, Digvijaya (general

campaign). After Digvijaya come Raja-suyaka, Arghyaviharana (the robbing

of the Arghya) and Sisupala-badha (the killing of Sisupala). After these,

Dyuta (gambling), Anudyuta (subsequent to gambling), Aranyaka, and

Krimira-badha (destruction of Krimira). The Arjuna-vigamana (the travels

of Arjuna), Kairati. In the last hath been described the battle between

Arjuna and Mahadeva in the guise of a hunter. After this

Indra-lokavigamana (the journey to the regions of Indra); then that mine

of religion and virtue, the highly pathetic Nalopakhyana (the story of

Nala). After this last, Tirtha-yatra or the pilgrimage of the wise prince

of the Kurus, the death of Jatasura, and the battle of the Yakshas. Then

the battle with the Nivata-kavachas, Ajagara, and Markandeya-Samasya

(meeting with Markandeya). Then the meeting of Draupadi and Satyabhama,

Ghoshayatra, Mirga-Swapna (dream of the deer). Then the story of

Brihadaranyaka and then Aindradrumna. Then Draupadi-harana (the abduction

of Draupadi), Jayadratha-bimoksana (the release of Jayadratha). Then the

story of ‘Savitri’ illustrating the great merit of connubial chastity.

After this last, the story of ‘Rama’. The parva that comes next is called

‘Kundala-harana’ (the theft of the ear-rings). That which comes next is

‘Aranya’ and then ‘Vairata’. Then the entry of the Pandavas and the

fulfilment of their promise (of living unknown for one year). Then the

destruction of the ‘Kichakas’, then the attempt to take the kine (of

Virata by the Kauravas). The next is called the marriage of Abhimanyu

with the daughter of Virata. The next you must know is the most wonderful

parva called Udyoga. The next must be known by the name of ‘Sanjaya-yana’

(the arrival of Sanjaya). Then comes ‘Prajagara’ (the sleeplessness of

Dhritarashtra owing to his anxiety). Then Sanatsujata, in which are the

mysteries of spiritual philosophy. Then ‘Yanasaddhi’, and then the

arrival of Krishna. Then the story of ‘Matali’ and then of ‘Galava’. Then

the stories of ‘Savitri’, ‘Vamadeva’, and ‘Vainya’. Then the story of

‘Jamadagnya and Shodasarajika’. Then the arrival of Krishna at the court,

and then Bidulaputrasasana. Then the muster of troops and the story of

Sheta. Then, must you know, comes the quarrel of the high-souled Karna.

Then the march to the field of the troops of both sides. The next hath

been called numbering the Rathis and Atirathas. Then comes the arrival of

the messenger Uluka which kindled the wrath (of the Pandavas). The next

that comes, you must know, is the story of Amba. Then comes the thrilling

story of the installation of Bhishma as commander-in-chief. The next is

called the creation of the insular region Jambu; then Bhumi; then the

account about the formation of islands. Then comes the ‘Bhagavat-gita’;

and then the death of Bhishma. Then the installation of Drona; then the

destruction of the ‘Sansaptakas’. Then the death of Abhimanyu; and then

the vow of Arjuna (to slay Jayadratha). Then the death of Jayadratha, and

then of Ghatotkacha. Then, must you know, comes the story of the death of

Drona of surprising interest. The next that comes is called the discharge

of the weapon called Narayana. Then, you know, is Karna, and then Salya.

Then comes the immersion in the lake, and then the encounter (between

Bhima and Duryodhana) with clubs. Then comes Saraswata, and then the

descriptions of holy shrines, and then genealogies. Then comes Sauptika

describing incidents disgraceful (to the honour of the Kurus). Then comes

the ‘Aisika’ of harrowing incidents. Then comes ‘Jalapradana’ oblations

of water to the manes of the deceased, and then the wailings of the

women. The next must be known as ‘Sraddha’ describing the funeral rites

performed for the slain Kauravas. Then comes the destruction of the

Rakshasa Charvaka who had assumed the disguise of a Brahmana (for

deceiving Yudhishthira). Then the coronation of the wise Yudhishthira.

The next is called the ‘Grihapravibhaga’. Then comes ‘Santi’, then

‘Rajadharmanusasana’, then ‘Apaddharma’, then ‘Mokshadharma’. Those that

follow are called respectively ‘Suka-prasna-abhigamana’,

‘Brahma-prasnanusana’, the origin of ‘Durvasa’, the disputations with

Maya. The next is to be known as ‘Anusasanika’. Then the ascension of

Bhishma to heaven. Then the horse-sacrifice, which when read purgeth all

sins away. The next must be known as the ‘Anugita’ in which are words of

spiritual philosophy. Those that follow are called ‘Asramvasa’,

‘Puttradarshana’ (meeting with the spirits of the deceased sons), and the

arrival of Narada. The next is called ‘Mausala’ which abounds with

terrible and cruel incidents. Then comes ‘Mahaprasthanika’ and ascension

to heaven. Then comes the Purana which is called Khilvansa. In this last

are contained ‘Vishnuparva’, Vishnu’s frolics and feats as a child, the

destruction of ‘Kansa’, and lastly, the very wonderful ‘Bhavishyaparva’

(in which there are prophecies regarding the future).

The high-souled Vyasa composed these hundred parvas of which the above is

only an abridgement: having distributed them into eighteen, the son of

Suta recited them consecutively in the forest of Naimisha as follows:

‘In the Adi parva are contained Paushya, Pauloma, Astika, Adivansavatara,

Samva, the burning of the house of lac, the slaying of Hidimba, the

destruction of the Asura Vaka, Chitraratha, the Swayamvara of Draupadi,

her marriage after the overthrow of rivals in war, the arrival of Vidura,

the restoration, Arjuna’s exile, the abduction of Subhadra, the gift and

receipt of the marriage dower, the burning of the Khandava forest, and

the meeting with (the Asura-architect) Maya. The Paushya parva treats of

the greatness of Utanka, and the Pauloma, of the sons of Bhrigu. The

Astika describes the birth of Garuda and of the Nagas (snakes), the

churning of the ocean, the incidents relating to the birth of the

celestial steed Uchchaihsrava, and finally, the dynasty of Bharata, as

described in the Snake-sacrifice of king Janamejaya. The Sambhava parva

narrates the birth of various kings and heroes, and that of the sage,

Krishna Dwaipayana: the partial incarnations of deities, the generation

of Danavas and Yakshas of great prowess, and serpents, Gandharvas, birds,

and of all creatures; and lastly, of the life and adventures of king

Bharata--the progenitor of the line that goes by his name--the son born

of Sakuntala in the hermitage of the ascetic Kanwa. This parva also

describes the greatness of Bhagirathi, and the births of the Vasus in the

house of Santanu and their ascension to heaven. In this parva is also

narrated the birth of Bhishma uniting in himself portions of the energies

of the other Vasus, his renunciation of royalty and adoption of the

Brahmacharya mode of life, his adherence to his vows, his protection of

Chitrangada, and after the death of Chitrangada, his protection of his

younger brother, Vichitravirya, and his placing the latter on the throne:

the birth of Dharma among men in consequence of the curse of Animondavya;

the births of Dhritarashtra and Pandu through the potency of Vyasa’s

blessings (?) and also the birth of the Pandavas; the plottings of

Duryodhana to send the sons of Pandu to Varanavata, and the other dark

counsels of the sons of Dhritarashtra in regard to the Pandavas; then the

advice administered to Yudhishthira on his way by that well-wisher of the

Pandavas--Vidura--in the mlechchha language--the digging of the hole, the

burning of Purochana and the sleeping woman of the fowler caste, with her

five sons, in the house of lac; the meeting of the Pandavas in the

dreadful forest with Hidimba, and the slaying of her brother Hidimba by

Bhima of great prowess. The birth of Ghatotkacha; the meeting of the

Pandavas with Vyasa and in accordance with his advice their stay in

disguise in the house of a Brahmana in the city of Ekachakra; the

destruction of the Asura Vaka, and the amazement of the populace at the

sight; the extra-ordinary births of Krishna and Dhrishtadyumna; the

departure of the Pandavas for Panchala in obedience to the injunction of

Vyasa, and moved equally by the desire of winning the hand of Draupadi on

learning the tidings of the Swayamvara from the lips of a Brahmana;

victory of Arjuna over a Gandharva, called Angaraparna, on the banks of

the Bhagirathi, his contraction of friendship with his adversary, and his

hearing from the Gandharva the history of Tapati, Vasishtha and Aurva.

This parva treats of the journey of the Pandavas towards Panchala, the

acquisition of Draupadi in the midst of all the Rajas, by Arjuna, after

having successfully pierced the mark; and in the ensuing fight, the

defeat of Salya, Kama, and all the other crowned heads at the hands of

Bhima and Arjuna of great prowess; the ascertainment by Balarama and

Krishna, at the sight of these matchless exploits, that the heroes were

the Pandavas, and the arrival of the brothers at the house of the potter

where the Pandavas were staying; the dejection of Drupada on learning

that Draupadi was to be wedded to five husbands; the wonderful story of

the five Indras related in consequence; the extraordinary and

divinely-ordained wedding of Draupadi; the sending of Vidura by the sons

of Dhritarashtra as envoy to the Pandavas; the arrival of Vidura and his

sight to Krishna; the abode of the Pandavas in Khandava-prastha, and then

their rule over one half of the kingdom; the fixing of turns by the sons

of Pandu, in obedience to the injunction of Narada, for connubial

companionship with Krishna. In like manner hath the history of Sunda and

Upasunda been recited in this. This parva then treats of the departure of

Arjuna for the forest according to the vow, he having seen Draupadi and

Yudhishthira sitting together as he entered the chamber to take out arms

for delivering the kine of a certain Brahmana. This parva then describes

Arjuna’s meeting on the way with Ulupi, the daughter of a Naga (serpent);

it then relates his visits to several sacred spots; the birth of

Vabhruvahana; the deliverance by Arjuna of the five celestial damsels who

had been turned into alligators by the imprecation of a Brahmana, the

meeting of Madhava and Arjuna on the holy spot called Prabhasa; the

carrying away of Subhadra by Arjuna, incited thereto by her brother

Krishna, in the wonderful car moving on land and water, and through

mid-air, according to the wish of the rider; the departure for

Indraprastha, with the dower; the conception in the womb of Subhadra of

that prodigy of prowess, Abhimanyu; Yajnaseni’s giving birth to children;

then follows the pleasure-trip of Krishna and Arjuna to the banks of the

Jamuna and the acquisition by them of the discus and the celebrated bow

Gandiva; the burning of the forest of Khandava; the rescue of Maya by

Arjuna, and the escape of the serpent,--and the begetting of a son by

that best of Rishis, Mandapala, in the womb of the bird Sarngi. This

parva is divided by Vyasa into two hundred and twenty-seven chapters.

These two hundred and twenty-seven chapters contain eight thousand eight

hundred and eighty-four slokas.

The second is the extensive parva called Sabha or the assembly, full of

matter. The subjects of this parva are the establishment of the grand

hall by the Pandavas; their review of their retainers; the description of

the lokapalas by Narada well-acquainted with the celestial regions; the

preparations for the Rajasuya sacrifice; the destruction of Jarasandha;

the deliverance by Vasudeva of the princes confined in the mountain-pass;

the campaign of universal conquest by the Pandavas; the arrival of the

princes at the Rajasuya sacrifice with tribute; the destruction of

Sisupala on the occasion of the sacrifice, in connection with offering of

arghya; Bhimasena’s ridicule of Duryodhana in the assembly; Duryodhana’s

sorrow and envy at the sight of the magnificent scale on which the

arrangements had been made; the indignation of Duryodhana in consequence,

and the preparations for the game of dice; the defeat of Yudhishthira at

play by the wily Sakuni; the deliverance by Dhritarashtra of his

afflicted daughter-in-law Draupadi plunged in the sea of distress caused

by the gambling, as of a boat tossed about by the tempestuous waves. The

endeavours of Duryodhana to engage Yudhishthira again in the game; and

the exile of the defeated Yudhishthira with his brothers. These

constitute what has been called by the great Vyasa the Sabha Parva. This

parva is divided into seventh-eight sections, O best of Brahmanas, of two

thousand, five hundred and seven slokas.

Then comes the third parva called Aranyaka (relating to the forest) This

parva treats of the wending of the Pandavas to the forest and the

citizens, following the wise Yudhishthira, Yudhishthira’s adoration of

the god of day; according to the injunctions of Dhaumya, to be gifted

with the power of maintaining the dependent Brahmanas with food and

drink: the creation of food through the grace of the Sun: the expulsion

by Dhritarashtra of Vidura who always spoke for his master’s good;

Vidura’s coming to the Pandavas and his return to Dhritarashtra at the

solicitation of the latter; the wicked Duryodhana’s plottings to destroy

the forest-ranging Pandavas, being incited thereto by Karna; the

appearance of Vyasa and his dissuasion of Duryodhana bent on going to the

forest; the history of Surabhi; the arrival of Maitreya; his laying down

to Dhritarashtra the course of action; and his curse on Duryodhana;

Bhima’s slaying of Kirmira in battle; the coming of the Panchalas and the

princes of the Vrishni race to Yudhishthira on hearing of his defeat at

the unfair gambling by Sakuni; Dhananjaya’s allaying the wrath of

Krishna; Draupadi’s lamentations before Madhava; Krishna’s cheering her;

the fall of Sauva also has been here described by the Rishi; also

Krishna’s bringing Subhadra with her son to Dwaraka; and Dhrishtadyumna’s

bringing the son of Draupadi to Panchala; the entrance of the sons of

Pandu into the romantic Dwaita wood; conversation of Bhima, Yudhishthira,

and Draupadi; the coming of Vyasa to the Pandavas and his endowing

Yudhishthira with the power of Pratismriti; then, after the departure of

Vyasa, the removal of the Pandavas to the forest of Kamyaka; the

wanderings of Arjuna of immeasurable prowess in search of weapons; his

battle with Mahadeva in the guise of a hunter; his meeting with the

lokapalas and receipt of weapons from them; his journey to the regions of

Indra for arms and the consequent anxiety of Dhritarashtra; the wailings

and lamentations of Yudhishthira on the occasion of his meeting with the

worshipful great sage Brihadaswa. Here occurs the holy and highly

pathetic story of Nala illustrating the patience of Damayanti and the

character of Nala. Then the acquirement by Yudhishthira of the mysteries

of dice from the same great sage; then the arrival of the Rishi Lomasa

from the heavens to where the Pandavas were, and the receipt by these

high-souled dwellers in the woods of the intelligence brought by the

Rishi of their brother Arjuna staving in the heavens; then the pilgrimage

of the Pandavas to various sacred spots in accordance with the message of

Arjuna, and their attainment of great merit and virtue consequent on such

pilgrimage; then the pilgrimage of the great sage Narada to the shrine

Putasta; also the pilgrimage of the high-souled Pandavas. Here is the

deprivation of Karna of his ear-rings by Indra. Here also is recited the

sacrificial magnificence of Gaya; then the story of Agastya in which the

Rishi ate up the Asura Vatapi, and his connubial connection with

Lopamudra from the desire of offspring. Then the story of Rishyasringa

who adopted Brahmacharya mode of life from his very boyhood; then the

history of Rama of great prowess, the son of Jamadagni, in which has been

narrated the death of Kartavirya and the Haihayas; then the meeting

between the Pandavas and the Vrishnis in the sacred spot called Prabhasa;

then the story of Su-kanya in which Chyavana, the son of Bhrigu, made the

twins, Aswinis, drink, at the sacrifice of king Saryati, the Soma juice

(from which they had been excluded by the other gods), and in which

besides is shown how Chyavana himself acquired perpetual youth (as a boon

from the grateful Aswinis). Then hath been described the history of king

Mandhata; then the history of prince Jantu; and how king Somaka by

offering up his only son (Jantu) in sacrifice obtained a hundred others;

then the excellent history of the hawk and the pigeon; then the

examination of king Sivi by Indra, Agni, and Dharma; then the story of

Ashtavakra, in which occurs the disputation, at the sacrifice of Janaka,

between that Rishi and the first of logicians, Vandi, the son of Varuna;

the defeat of Vandi by the great Ashtavakra, and the release by the Rishi

of his father from the depths of the ocean. Then the story of Yavakrita,

and then that of the great Raivya: then the departure (of the Pandavas)

for Gandhamadana and their abode in the asylum called Narayana; then

Bhimasena’s journey to Gandhamadana at the request of Draupadi (in search

of the sweet-scented flower). Bhima’s meeting on his way, in a grove of

bananas, with Hanuman, the son of Pavana of great prowess; Bhima’s bath

in the tank and the destruction of the flowers therein for obtaining the

sweet-scented flower (he was in search of); his consequent battle with

the mighty Rakshasas and the Yakshas of great prowess including Hanuman;

the destruction of the Asura Jata by Bhima; the meeting (of the Pandavas)

with the royal sage Vrishaparva; their departure for the asylum of

Arshtishena and abode therein: the incitement of Bhima (to acts of

vengeance) by Draupadi. Then is narrated the ascent on the hills of

Kailasa by Bhimasena, his terrific battle with the mighty Yakshas headed

by Hanuman; then the meeting of the Pandavas with Vaisravana (Kuvera),

and the meeting with Arjuna after he had obtained for the purpose of

Yudhishthira many celestial weapons; then Arjuna’s terrible encounter

with the Nivatakavachas dwelling in Hiranyaparva, and also with the

Paulomas, and the Kalakeyas; their destruction at the hands of Arjuna;

the commencement of the display of the celestial weapons by Arjuna before

Yudhishthira, the prevention of the same by Narada; the descent of the

Pandavas from Gandhamadana; the seizure of Bhima in the forest by a

mighty serpent huge as the mountain; his release from the coils of the

snake, upon Yudhishthira’s answering certain questions; the return of the

Pandavas to the Kamyaka woods. Here is described the reappearance of

Vasudeva to see the mighty sons of Pandu; the arrival of Markandeya, and

various recitals, the history of Prithu the son of Vena recited by the

great Rishi; the stories of Saraswati and the Rishi Tarkhya. After these,

is the story of Matsya; other old stories recited by Markandeya; the

stories of Indradyumna and Dhundhumara; then the history of the chaste

wife; the history of Angira, the meeting and conversation of Draupadi and

Satyabhama; the return of the Pandavas to the forest of Dwaita; then the

procession to see the calves and the captivity of Duryodhana; and when

the wretch was being carried off, his rescue by Arjuna; here is

Yudhishthira’s dream of the deer; then the re-entry of the Pandavas into

the Kamyaka forest, here also is the long story of Vrihidraunika. Here

also is recited the story of Durvasa; then the abduction by Jayadratha of

Draupadi from the asylum; the pursuit of the ravisher by Bhima swift as

the air and the ill-shaving of Jayadratha’s crown at Bhima’s hand. Here

is the long history of Rama in which is shown how Rama by his prowess

slew Ravana in battle. Here also is narrated the story of Savitri; then

Karna’s deprivation by Indra of his ear-rings; then the presentation to

Karna by the gratified Indra of a Sakti (missile weapon) which had the

virtue of killing only one person against whom it might be hurled; then

the story called Aranya in which Dharma (the god of justice) gave advice

to his son (Yudhishthira); in which, besides is recited how the Pandavas

after having obtained a boon went towards the west. These are all

included in the third Parva called Aranyaka, consisting of two hundred

and sixty-nine sections. The number of slokas is eleven thousand, six

hundred and sixty-four.

“The extensive Parva that comes next is called Virata. The Pandavas

arriving at the dominions of Virata saw in a cemetery on the outskirts of

the city a large shami tree whereon they kept their weapons. Here hath

been recited their entry into the city and their stay there in disguise.

Then the slaying by Bhima of the wicked Kichaka who, senseless with lust,

had sought Draupadi; the appointment by prince Duryodhana of clever

spies; and their despatch to all sides for tracing the Pandavas; the

failure of these to discover the mighty sons of Pandu; the first seizure

of Virata’s kine by the Trigartas and the terrific battle that ensued;

the capture of Virata by the enemy and his rescue by Bhimasena; the

release also of the kine by the Pandava (Bhima); the seizure of Virata’s

kine again by the Kurus; the defeat in battle of all the Kurus by the

single-handed Arjuna; the release of the king’s kine; the bestowal by

Virata of his daughter Uttara for Arjuna’s acceptance on behalf of his

son by Subhadra--Abhimanyu--the destroyer of foes. These are the contents

of the extensive fourth Parva--the Virata. The great Rishi Vyasa has

composed in these sixty-seven sections. The number of slokas is two

thousand and fifty.

“Listen then to (the contents of) the fifth Parva which must be known as

Udyoga. While the Pandavas, desirous of victory, were residing in the

place called Upaplavya, Duryodhana and Arjuna both went at the same time

to Vasudeva, and said, “You should render us assistance in this war.” The

high-souled Krishna, upon these words being uttered, replied, “O ye first

of men, a counsellor in myself who will not fight and one Akshauhini of

troops, which of these shall I give to which of you?” Blind to his own

interests, the foolish Duryodhana asked for the troops; while Arjuna

solicited Krishna as an unfighting counsellor. Then is described how,

when the king of Madra was coming for the assistance of the Pandavas,

Duryodhana, having deceived him on the way by presents and hospitality,

induced him to grant a boon and then solicited his assistance in battle;

how Salya, having passed his word to Duryodhana, went to the Pandavas and

consoled them by reciting the history of Indra’s victory (over Vritra).

Then comes the despatch by the Pandavas of their Purohita (priest) to the

Kauravas. Then is described how king Dhritarashtra of great prowess,

having heard the word of the purohita of the Pandavas and the story of

Indra’s victory decided upon sending his purohita and ultimately

despatched Sanjaya as envoy to the Pandavas from desire for peace. Here

hath been described the sleeplessness of Dhritarashtra from anxiety upon

hearing all about the Pandavas and their friends, Vasudeva and others. It

was on this occasion that Vidura addressed to the wise king Dhritarashtra

various counsels that were full of wisdom. It was here also that

Sanat-sujata recited to the anxious and sorrowing monarch the excellent

truths of spiritual philosophy. On the next morning Sanjaya spoke, in the

court of the King, of the identity of Vasudeva and Arjuna. It was then

that the illustrious Krishna, moved by kindness and a desire for peace,

went himself to the Kaurava capital, Hastinapura, for bringing about

peace. Then comes the rejection by prince Duryodhana of the embassy of

Krishna who had come to solicit peace for the benefit of both parties.

Here hath been recited the story of Damvodvava; then the story of the

high-souled Matuli’s search for a husband for his daughter: then the

history of the great sage Galava; then the story of the training and

discipline of the son of Bidula. Then the exhibition by Krishna, before

the assembled Rajas, of his Yoga powers upon learning the evil counsels

of Duryodhana and Karna; then Krishna’s taking Karna in his chariot and

his tendering to him of advice, and Karna’s rejection of the same from

pride. Then the return of Krishna, the chastiser of enemies from

Hastinapura to Upaplavya, and his narration to the Pandavas of all that

had happened. It was then that those oppressors of foes, the Pandavas,

having heard all and consulted properly with each other, made every

preparation for war. Then comes the march from Hastinapura, for battle,

of foot-soldiers, horses, charioteers and elephants. Then the tale of the

troops by both parties. Then the despatch by prince Duryodhana of Uluka

as envoy to the Pandavas on the day previous to the battle. Then the tale

of charioteers of different classes. Then the story of Amba. These all

have been described in the fifth Parva called Udyoga of the Bharata,

abounding with incidents appertaining to war and peace. O ye ascetics,

the great Vyasa hath composed one hundred and eighty-six sections in this

Parva. The number of slokas also composed in this by the great Rishi is

six thousand, six hundred and ninety-eight.

“Then is recited the Bhishma Parva replete with wonderful incidents. In

this hath been narrated by Sanjaya the formation of the region known as

Jambu. Here hath been described the great depression of Yudhishthira’s

army, and also a fierce fight for ten successive days. In this the

high-souled Vasudeva by reasons based on the philosophy of final release

drove away Arjuna’s compunction springing from the latter’s regard for

his kindred (whom he was on the eve of slaying). In this the magnanimous

Krishna, attentive to the welfare of Yudhishthira, seeing the loss

inflicted (on the Pandava army), descended swiftly from his chariot

himself and ran, with dauntless breast, his driving whip in hand, to

effect the death of Bhishma. In this, Krishna also smote with piercing

words Arjuna, the bearer of the Gandiva and the foremost in battle among

all wielders of weapons. In this, the foremost of bowmen, Arjuna, placing

Shikandin before him and piercing Bhishma with his sharpest arrows felled

him from his chariot. In this, Bhishma lay stretched on his bed of

arrows. This extensive Parva is known as the sixth in the Bharata. In

this have been composed one hundred and seventeen sections. The number of

slokas is five thousand, eight hundred and eighty-four as told by Vyasa

conversant with the Vedas.

“Then is recited the wonderful Parva called Drona full of incidents.

First comes the installation in the command of the army of the great

instructor in arms, Drona: then the vow made by that great master of

weapons of seizing the wise Yudhishthira in battle to please Duryodhana;

then the retreat of Arjuna from the field before the Sansaptakas, then

the overthrow of Bhagadatta like to a second Indra in the field, with the

elephant Supritika, by Arjuna; then the death of the hero Abhimanyu in

his teens, alone and unsupported, at the hands of many Maharathas

including Jayadratha; then after the death of Abhimanyu, the destruction

by Arjuna, in battle of seven Akshauhinis of troops and then of

Jayadratha; then the entry, by Bhima of mighty arms and by that foremost

of warriors-in-chariot, Satyaki, into the Kaurava ranks impenetrable even

to the gods, in search of Arjuna in obedience to the orders of

Yudhishthira, and the destruction of the remnant of the Sansaptakas. In

the Drona Parva, is the death of Alambusha, of Srutayus, of Jalasandha,

of Shomadatta, of Virata, of the great warrior-in-chariot Drupada, of

Ghatotkacha and others; in this Parva, Aswatthaman, excited beyond

measure at the fall of his father in battle, discharged the terrible

weapon Narayana. Then the glory of Rudra in connection with the burning

(of the three cities). Then the arrival of Vyasa and recital by him of

the glory of Krishna and Arjuna. This is the great seventh Parva of the

Bharata in which all the heroic chiefs and princes mentioned were sent to

their account. The number of sections in this is one hundred and seventy.

The number of slokas as composed in the Drona Parva by Rishi Vyasa, the

son of Parasara and the possessor of true knowledge after much

meditation, is eight thousand, nine hundred and nine.

“Then comes the most wonderful Parva called Karna. In this is narrated

the appointment of the wise king of Madra as (Karna’s) charioteer. Then

the history of the fall of the Asura Tripura. Then the application to

each other by Karna and Salya of harsh words on their setting out for the

field, then the story of the swan and the crow recited in insulting

allusion: then the death of Pandya at the hands of the high-souled

Aswatthaman; then the death of Dandasena; then that of Darda; then

Yudhishthira’s imminent risk in single combat with Karna in the presence

of all the warriors; then the mutual wrath of Yudhishthira and Arjuna;

then Krishna’s pacification of Arjuna. In this Parva, Bhima, in

fulfilment of his vow, having ripped open Dussasana’s breast in battle

drank the blood of his heart. Then Arjuna slew the great Karna in single

combat. Readers of the Bharata call this the eighth Parva. The number of

sections in this is sixty-nine and the number of slokas is four thousand,

nine hundred and sixty-tour.

“Then hath been recited the wonderful Parva called Salya. After all the

great warriors had been slain, the king of Madra became the leader of the

(Kaurava) army. The encounters one after another, of charioteers, have

been here described. Then comes the fall of the great Salya at the hands

of Yudhishthira, the Just. Here also is the death of Sakuni in battle at

the hands of Sahadeva. Upon only a small remnant of the troops remaining

alive after the immense slaughter, Duryodhana went to the lake and

creating for himself room within its waters lay stretched there for some

time. Then is narrated the receipt of this intelligence by Bhima from the

fowlers: then is narrated how, moved by the insulting speeches of the

intelligent Yudhishthira, Duryodhana ever unable to bear affronts, came

out of the waters. Then comes the encounter with clubs, between

Duryodhana and Bhima; then the arrival, at the time of such encounter, of

Balarama: then is described the sacredness of the Saraswati; then the

progress of the encounter with clubs; then the fracture of Duryodhana’s

thighs in battle by Bhima with (a terrific hurl of) his mace. These all

have been described in the wonderful ninth Parva. In this the number of

sections is fifty-nine and the number of slokas composed by the great

Vyasa--the spreader of the fame of the Kauravas--is three thousand, two

hundred and twenty.

“Then shall I describe the Parva called Sauptika of frightful incidents.

On the Pandavas having gone away, the mighty charioteers, Kritavarman,

Kripa, and the son of Drona, came to the field of battle in the evening

and there saw king Duryodhana lying on the ground, his thighs broken, and

himself covered with blood. Then the great charioteer, the son of Drona,

of terrible wrath, vowed, ‘without killing all the Panchalas including

Drishtadyumna, and the Pandavas also with all their allies, I will not

take off armour.’ Having spoken those words, the three warriors leaving

Duryodhana’s side entered the great forest just as the sun was setting.

While sitting under a large banian tree in the night, they saw an owl

killing numerous crows one after another. At the sight of this,

Aswatthaman, his heart full of rage at the thought of his father’s fate,

resolved to slay the slumbering Panchalas. And wending to the gate of the

camp, he saw there a Rakshasa of frightful visage, his head reaching to

the very heavens, guarding the entrance. And seeing that Rakshasa

obstructing all his weapons, the son of Drona speedily pacified by

worship the three-eyed Rudra. And then accompanied by Kritavarman and

Kripa he slew all the sons of Draupadi, all the Panchalas with

Dhrishtadyumna and others, together with their relatives, slumbering

unsuspectingly in the night. All perished on that fatal night except the

five Pandavas and the great warrior Satyaki. Those escaped owing to

Krishna’s counsels, then the charioteer of Dhrishtadyumna brought to the

Pandavas intelligence of the slaughter of the slumbering Panchalas by the

son of Drona. Then Draupadi distressed at the death of her sons and

brothers and father sat before her lords resolved to kill herself by

fasting. Then Bhima of terrible prowess, moved by the words of Draupadi,

resolved, to please her; and speedily taking up his mace followed in

wrath the son of his preceptor in arms. The son of Drona from fear of

Bhimasena and impelled by the fates and moved also by anger discharged a

celestial weapon saying, ‘This is for the destruction of all the

Pandavas’; then Krishna saying. ‘This shall not be’, neutralised

Aswatthaman’s speech. Then Arjuna neutralised that weapon by one of his

own. Seeing the wicked Aswatthaman’s destructive intentions, Dwaipayana

and Krishna pronounced curses on him which the latter returned. Pandava

then deprived the mighty warrior-in-chariot Aswatthaman, of the jewel on

his head, and became exceedingly glad, and, boastful of their success,

made a present of it to the sorrowing Draupadi. Thus the tenth Parva,

called Sauptika, is recited. The great Vyasa hath composed this in

eighteen sections. The number of slokas also composed (in this) by the

great reciter of sacred truths is eight hundred and seventy. In this

Parva has been put together by the great Rishi the two Parvas called

Sauptika and Aishika.

“After this hath been recited the highly pathetic Parva called Stri,

Dhritarashtra of prophetic eye, afflicted at the death of his children,

and moved by enmity towards Bhima, broke into pieces a statue of hard

iron deftly placed before him by Krishna (as substitute of Bhima). Then

Vidura, removing the distressed Dhritarashtra’s affection for worldly

things by reasons pointing to final release, consoled that wise monarch.

Then hath been described the wending of the distressed Dhritarashtra

accompanied by the ladies of his house to the field of battle of the

Kauravas. Here follow the pathetic wailings of the wives of the slain

heroes. Then the wrath of Gandhari and Dhritarashtra and their loss of

consciousness. Then the Kshatriya ladies saw those heroes,--their

unreturning sons, brothers, and fathers,--lying dead on the field. Then

the pacification by Krishna of the wrath of Gandhari distressed at the

death of her sons and grandsons. Then the cremation of the bodies of the

deceased Rajas with due rites by that monarch (Yudhishthira) of great

wisdom and the foremost also of all virtuous men. Then upon the

presentation of water of the manes of the deceased princes having

commenced, the story of Kunti’s acknowledgment of Karna as her son born

in secret. Those have all been described by the great Rishi Vyasa in the

highly pathetic eleventh Parva. Its perusal moveth every feeling heart

with sorrow and even draweth tears from the eyes. The number of sections

composed is twenty-seven. The number of slokas is seven hundred and

seventy-five.

“Twelfth in number cometh the Santi Parva, which increaseth the

understanding and in which is related the despondency of Yudhishthira on

his having slain his fathers, brothers, sons, maternal uncles and

matrimonial relations. In this Parva is described how from his bed of

arrows Bhishma expounded various systems of duties worth the study of

kings desirous of knowledge; this Parva expounded the duties relative to

emergencies, with full indications of time and reasons. By understanding

these, a person attaineth to consummate knowledge. The mysteries also of

final emancipation have been expatiated upon. This is the twelfth Parva

the favourite of the wise. It consists of three hundred and thirty-nine

sections, and contains fourteen thousand, seven hundred and thirty-two

slokas.

“Next in order is the excellent Anusasana Parva. In it is described how

Yudhishthira, the king of the Kurus, was reconciled to himself on hearing

the exposition of duties by Bhishma, the son of Bhagirathi. This Parva

treats of rules in detail and of Dharma and Artha; then the rules of

charity and its merits; then the qualifications of donees, and the

supreme ride-regarding gifts. This Parva also describes the ceremonials

of individual duty, the rules of conduct and the matchless merit of

truth. This Parva showeth the great merit of Brahmanas and kine, and

unraveleth the mysteries of duties in relation to time and place. These

are embodied in the excellent Parva called Anusasana of varied incidents.

In this hath been described the ascension of Bhishma to Heaven. This is

the thirteenth Parva which hath laid down accurately the various duties

of men. The number of sections, in this is one hundred and forty-six. The

number of slokas is eight thousand.

“Then comes the fourteenth Parva Aswamedhika. In this is the excellent

story of Samvarta and Marutta. Then is described the discovery (by the

Pandavas) of golden treasuries; and then the birth of Parikshit who was

revived by Krishna after having been burnt by the (celestial) weapon of

Aswatthaman. The battles of Arjuna the son of Pandu, while following the

sacrificial horse let loose, with various princes who in wrath seized it.

Then is shown the great risk of Arjuna in his encounter with Vabhruvahana

the son of Chitrangada (by Arjuna) the appointed daughter of the chief of

Manipura. Then the story of the mongoose during the performance of the

horse-sacrifice. This is the most wonderful Parva called Aswamedhika. The

number of sections is one hundred and three. The number of slokas

composed (in this) by Vyasa of true knowledge is three thousand, three

hundred and twenty.

“Then comes the fifteenth Parva called Asramvasika. In this,

Dhritarashtra, abdicating the kingdom, and accompanied by Gandhari and

Vidura went to the woods. Seeing this, the virtuous Pritha also, ever

engaged in cherishing her superiors, leaving the court of her sons,

followed the old couple. In this is described the wonderful meeting

through the kindness of Vyasa of the king (Dhritarashtra) with the

spirits of his slain children, grand-children, and other princes,

returned from the other world. Then the monarch abandoning his sorrows

acquired with his wife the highest fruit of his meritorious actions. In

this Parva, Vidura after having leaned on virtue all his life attaineth

to the most meritorious state.

“The learned son of Gavalgana, Sanjaya, also of passions under full

control, and the foremost of ministers, attained, in the Parva, to the

blessed state. In this, Yudhishthira the just met Narada and heard from

him about the extinction of the race of Vrishnis. This is the very

wonderful Parva called Asramvasika. The number of sections in this is

forty-two, and the number of slokas composed by Vyasa cognisant of truth

is one thousand five hundred and six.

“After this, you know, comes the Maushala of painful incidents. In this,

those lion-hearted heroes (of the race of Vrishni) with the scars of many

a field on their bodies, oppressed with the curse of a Brahmana, while

deprived of reason from drink, impelled by the fates, slew each other on

the shores of the Salt Sea with the Eraka grass which (in their hands)

became (invested with the fatal attributes of the) thunder. In this, both

Balarama and Kesava (Krishna) after causing the extermination of their

race, their hour having come, themselves did not rise superior to the

sway of all-destroying Time. In this, Arjuna the foremost among men,

going to Dwaravati (Dwaraka) and seeing the city destitute of the

Vrishnis was much affected and became exceedingly sorry. Then after the

funeral of his maternal uncle Vasudeva the foremost among the Yadus

(Vrishnis), he saw the heroes of the Yadu race lying stretched in death

on the spot where they had been drinking. He then caused the cremation of

the bodies of the illustrious Krishna and Balarama and of the principal

members of the Vrishni race. Then as he was journeying from Dwaraka with

the women and children, the old and the decrepit--the remnants of the

Yadu race--he was met on the way by a heavy calamity. He witnessed also

the disgrace of his bow Gandiva and the unpropitiousness of his celestial

weapons. Seeing all this, Arjuna became despondent and, pursuant to

Vyasa’s advice, went to Yudhishthira and solicited permission to adopt

the Sannyasa mode of life. This is the sixteenth Parva called Maushala

The number of sections is eight and the number of slokas composed by

Vyasa cognisant of truth is three hundred and twenty.

“The next is Mahaprasthanika, the seventeenth Parva.

“In this, those foremost among men the Pandavas abdicating their kingdom

went with Draupadi on their great journey called Mahaprasthana. In this,

they came across Agni, having arrived on the shore of the sea of red

waters. In this, asked by Agni himself, Arjuna worshipped him duly,

returned to him the excellent celestial bow called Gandiva. In this,

leaving his brothers who dropped one after another and Draupadi also,

Yudhishthira went on his journey without once looking back on them. This

the seventeenth Parva is called Mahaprasthanika. The number of sections

in this is three. The number of slokas also composed by Vyasa cognisant

of truth is three hundred and twenty.

“The Parva that comes after this, you must know, is the extraordinary one

called Svarga of celestial incidents. Then seeing the celestial car come

to take him, Yudhishthira moved by kindness towards the dog that

accompanied him, refused to ascend it without his companion. Observing

the illustrious Yudhishthira’s steady adherence to virtue, Dharma (the

god of justice) abandoning his canine form showed himself to the king.

Then Yudhishthira ascending to heaven felt much pain. The celestial

messenger showed him hell by an act of deception. Then Yudhishthira, the

soul of justice, heard the heart-rending lamentations of his brothers

abiding in that region under the discipline of Yama. Then Dharma and

Indra showed Yudhishthira the region appointed for sinners. Then

Yudhishthira, after leaving the human body by a plunge in the celestial

Ganges, attained to that region which his acts merited, and began to live

in joy respected by Indra and all other gods. This is the eighteenth

Parva as narrated by the illustrious Vyasa. The number of slokas

composed, O ascetics, by the great Rishi in this is two hundred and nine.

“The above are the contents of the Eighteen Parvas. In the appendix

(Khita) are the Harivansa and the Vavishya. The number of slokas

contained in the Harivansa is twelve thousand.”

These are the contents of the section called Parva-sangraha. Sauti

continued, “Eighteen Akshauhinis of troops came together for battle. The

encounter that ensued was terrible and lasted for eighteen days. He who

knows the four Vedas with all the Angas and Upanishads, but does not know

this history (Bharata), cannot be regarded as wise. Vyasa of immeasurable

intelligence, has spoken of the Mahabharata as a treatise on Artha, on

Dharma, and on Kama. Those who have listened to his history can never

bear to listen to others, as, indeed, they who have listened to the sweet

voice of the male Kokila can never hear the dissonance of the crow’s

cawing. As the formation of the three worlds proceedeth from the five

elements, so do the inspirations of all poets proceed from this excellent

composition. O ye Brahman, as the four kinds of creatures (viviparous,

oviparous, born of hot moisture and vegetables) are dependent on space

for their existence, so the Puranas depend upon this history. As all the

senses depend for their exercise upon the various modifications of the

mind, so do all acts (ceremonials) and moral qualities depend upon this

treatise. There is not a story current in the world but doth depend on

this history, even as body upon the food it taketh. All poets cherish the

Bharata even as servants desirous of preferment always attend upon

masters of good lineage. Even as the blessed domestic Asrama can never be

surpassed by the three other Asramas (modes of life) so no poets can

surpass this poem.

“Ye ascetics, shake off all inaction. Let your hearts be fixed on virtue,

for virtue is the one only friend of him that has gone to the other

world. Even the most intelligent by cherishing wealth and wives can never

make these their own, nor are these possessions lasting. The Bharata

uttered by the lips of Dwaipayana is without a parallel; it is virtue

itself and sacred. It destroyeth sin and produceth good. He that

listeneth to it while it is being recited hath no need of a bath in the

sacred waters of Pushkara. A Brahmana, whatever sins he may commit during

the day through his senses, is freed from them all by reading the Bharata

in the evening. Whatever sins he may commit also in the night by deeds,

words, or mind, he is freed from them all by reading Bharata in the first

twilight (morning). He that giveth a hundred kine with horns mounted with

gold to a Brahmana well-posted up in the Vedas and all branches of

learning, and he that daily listeneth to the sacred narrations of the

Bharata, acquireth equal merit. As the wide ocean is easily passable by

men having ships, so is this extensive history of great excellence and

deep import with the help of this chapter called Parva sangraha.”

Thus endeth the section called Parva-sangraha of the Adi Parva of the

blessed Mahabharata.

SECTION III

(Paushya Parva)

Sauti said, “Janamejaya, the son of Parikshit, was, with his brothers,

attending his long sacrifice on the plains of Kurukshetra. His brothers

were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting

at the sacrifice, there arrived at the spot an offspring of Sarama (the

celestial bitch). And belaboured by the brothers of Janamejaya, he ran

away to his mother, crying in pain. And his mother seeing him crying

exceedingly asked him, ‘Why criest thou so? Who hath beaten thee? And

being thus questioned, he said unto his mother, ‘I have been belaboured

by the brothers of Janamejaya.’ And his mother replied, ‘Thou hast

committed some fault for which hast thou been beaten!’ He answered, ‘I

have not committed any fault. I have not touched the sacrificial butter

with my tongue, nor have I even cast a look upon it.’ His mother Sarama

hearing this and much distressed at the affliction of her son went to the

place where Janamejaya with his brothers was at his long-extending

sacrifice. And she addressed Janamejaya in anger, saying, ‘This my son

hath committed no fault: he hath not looked upon your sacrificial butter,

nor hath he touched it with his tongue. Wherefore hath he been beaten?’

They said not a word in reply; whereupon she said, ‘As ye have beaten my

son who hath committed no fault, therefore shall evil come upon ye, when

ye least expect it.’

“Janamejaya, thus addressed by the celestial bitch, Sarama, became

exceedingly alarmed and dejected. And after the sacrifice was concluded

returned to Hastinapura, and began to take great pains in searching for a

Purohita who could by procuring absolution for his sin, neutralise the

effect of the curse.

“One day Janamejaya, the son of Parikshit, while a-hunting, observed in a

particular part of his dominions a hermitage where dwelt a certain Rishi

of fame, Srutasrava. He had a son named Somasrava deeply engaged in

ascetic devotions. Being desirous of appointing that son of the Rishi as

his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and

addressed him, saying, ‘O possessor of the six attributes, let this thy

son be my purohita.’ The Rishi thus addressed, answered Janamejaya, ‘O

Janamejaya, this my son, deep in ascetic devotions, accomplished in the

study of the Vedas, and endued with the full force of my asceticism, is

born of (the womb of) a she-snake that had drunk my vital fluid. He is

able to absolve thee from all offences save those committed against

Mahadeva. But he hath one particular habit, viz. he would grant to any

Brahmana whatever might be begged of him. If thou canst put up with it,

then thou take him.’ Janamejaya thus addressed replied to the Rishi, ‘It

shall be even so.’ And accepting him for his Purohita, he returned to his

capital; and he then addressed his brothers saying, ‘This is the person I

have chosen for my spiritual master; whatsoever he may say must be

complied with by you without examination.’ And his brothers did as they

were directed. And giving these directions to his brothers, the king

marched towards Takshyashila and brought that country under his authority.

“About this time there was a Rishi, Ayoda-Dhaumya by name. And

Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the

Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a

breach in the water-course of a certain field. And Aruni of Panchala,

thus ordered by his preceptor, repaired to the spot. And having gone

there he saw that he could not stop up the breach in the water-course by

ordinary means. And he was distressed because he could not do his

preceptor’s bidding. But at length he saw a way and said, ‘Well, I will

do it in this way.’ He then went down into the breach and lay down

himself there. And the water was thus confined.

“And some time after, the preceptor Ayoda-Dhaumya asked his other

disciples where Aruni of Panchala was. And they answered, ‘Sir, he hath

been sent by yourself saying, ‘Go, stop up the breach in the water-course

of the field,’ Thus reminded, Dhaumya, addressing his pupils, said, ‘Then

let us all go to the place where he is.’

“And having arrived there, he shouted, ‘Ho Aruni of Panchala! Where art

thou? Come hither, my child.’ And Aruni hearing the voice of his

preceptor speedily came out of the water-course and stood before his

preceptor. And addressing the latter, Aruni said, ‘Here I am in the

breach of the water-course. Not having been able to devise any other

means, I entered myself for the purpose of preventing the water running

out. It is only upon hearing thy voice that, having left it and allowed

the waters to escape, I have stood before thee. I salute thee, Master;

tell me what I have to do.’

“The preceptor, thus addressed, replied, ‘Because in getting up from the

ditch thou hast opened the water-course, thenceforth shalt thou be called

Uddalaka as a mark of thy preceptor’s favour. And because my words have

been obeyed by thee, thou shalt obtain good fortune. And all the Vedas

shall shine in thee and all the Dharmasastras also.’ And Aruni, thus

addressed by his preceptor, went to the country after his heart.

“The name of another of Ayoda-Dhaumya’s disciples was Upamanyu. And

Dhaumya appointed him saying, ‘Go, my child, Upamanyu, look after the

kine.’ And according to his preceptor’s orders, he went to tend the kine.

And having watched them all day, he returned in the evening to his

preceptor’s house and standing before him he saluted him respectfully.

And his preceptor seeing him in good condition of body asked him,

‘Upamanyu, my child, upon what dost thou support thyself? Thou art

exceedingly plump.’ And he answered, ‘Sir, I support myself by begging’.

And his preceptor said, ‘What is obtained in alms should not be used by

thee without offering it to me.’ And Upamanyu, thus told, went away. And

having obtained alms, he offered the same to his preceptor. And his

preceptor took from him even the whole. And Upamanyu, thus treated, went

to attend the cattle. And having watched them all day, he returned in the

evening to his preceptor’s abode. And he stood before his preceptor and

saluted him with respect. And his preceptor perceiving that he still

continued to be of good condition of body said unto him, ‘Upamanyu, my

child, I take from thee even the whole of what thou obtainest in alms,

without leaving anything for thee. How then dost thou, at present,

contrive to support thyself?’ And Upamanyu said unto his preceptor, ‘Sir,

having made over to you all that I obtain in alms, I go a-begging a

second time for supporting myself.’ And his preceptor then replied, ‘This

is not the way in which thou shouldst obey the preceptor. By this thou

art diminishing the support of others that live by begging. Truly having

supported thyself so, thou hast proved thyself covetous.’ And Upamanyu,

having signified his assent to all that his preceptor said, went away to

attend the cattle. And having watched them all day, he returned to his

preceptor’s house. And he stood before his preceptor and saluted him

respectfully. And his preceptor observing that he was still fat, said

again unto him, ‘Upamanyu, my child, I take from thee all thou obtainest

in alms and thou dost not go a-begging a second time, and yet art thou in

healthy condition. How dost thou support thyself?’ And Upamanyu, thus

questioned, answered, ‘Sir, I now live upon the milk of these cows.’ And

his preceptor thereupon told him, ‘It is not lawful for thee to

appropriate the milk without having first obtained my consent.’ And

Upamanyu having assented to the justice of these observations, went away

to tend the kine. And when he returned to his preceptor’s abode, he stood

before him and saluted him as usual. And his preceptor seeing that he was

still fat, said, ‘Upamanyu, my child, thou eatest no longer of alms, nor

dost thou go a-begging a second time, not even drinkest of the milk; yet

art thou fat. By what means dost thou contrive to live now? And Upamanyu

replied, ‘Sir, I now sip the froth that these calves throw out, while

sucking their mother’s teats.’ And the preceptor said, ‘These generous

calves, I suppose, out of compassion for thee, throw out large quantities

of froth. Wouldst thou stand in the way of their full meals by acting as

thou hast done? Know that it is unlawful for thee to drink the froth.’

And Upamanyu, having signified his assent to this, went as before to tend

the cows. And restrained by his preceptor, he feedeth not on alms, nor

hath he anything else to eat; he drinketh not of the milk, nor tasteth he

of the froth!

“And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the

leaves of the Arka (Asclepias gigantea). And his eyes being affected by

the pungent, acrimonious, crude, and saline properties of the leaves

which he had eaten, he became blind. And as he was crawling about, he

fell into a pit. And upon his not returning that day when the sun was

sinking down behind the summit of the western mountains, the preceptor

observed to his disciples that Upamanyu was not yet come. And they told

him that he had gone out with the cattle.

“The preceptor then said, ‘Upamanyu being restrained by me from the use

of everything, is, of course, and therefore, doth not come home until it

be late. Let us then go in search of him.’ And having said this, he went

with his disciples into the forest and began to shout, saying, ‘Ho

Upamanyu, where art thou?’ And Upamanyu hearing his preceptor’s voice

answered in a loud tone, ‘Here I am at the bottom of a well.’ And his

preceptor asked him how he happened to be there. And Upamanyu replied,

‘Having eaten of the leaves of the Arka plant I became blind, and so have

I fallen into this well.’ And his preceptor thereupon told him, ‘Glorify

the twin Aswins, the joint physicians of the gods, and they will restore

thee thy sight.’ And Upamanyu thus directed by his preceptor began to

glorify the twin Aswins, in the following words of the Rig Veda:

‘Ye have existed before the creation! Ye first-born beings, ye are

displayed in this wondrous universe of five elements! I desire to obtain

you by the help of the knowledge derived from hearing, and of meditation,

for ye are Infinite! Ye are the course itself of Nature and intelligent

Soul that pervades that course! Ye are birds of beauteous feathers

perched on the body that is like to a tree! Ye are without the three

common attributes of every soul! Ye are incomparable! Ye, through your

spirit in every created thing, pervade the Universe!

“Ye are golden Eagles! Ye are the essence into which all things

disappear! Ye are free from error and know no deterioration! Ye are of

beauteous beaks that would not unjustly strike and are victorious in

every encounter! Ye certainly prevail over time! Having created the sun,

ye weave the wondrous cloth of the year by means of the white thread of

the day and the black thread of the night! And with the cloth so woven,

ye have established two courses of action appertaining respectively to

the Devas and the Pitris. The bird of Life seized by Time which

represents the strength of the Infinite soul, ye set free for delivering

her unto great happiness! They that are in deep ignorance, as long as

they are under delusions of their senses, suppose you, who are

independent of the attributes of matter, to be gifted with form! Three

hundred and sixty cows represented by three hundred and sixty days

produce one calf between them which is the year. That calf is the creator

and destroyer of all. Seekers of truth following different routes, draw

the milk of true knowledge with its help. Ye Aswins, ye are the creators

of that calf!

“The year is but the nave of a wheel to which is attached seven hundred

and twenty spokes representing as many days and nights. The circumference

of this wheel represented by twelve months is without end. This wheel is

full of delusions and knows no deterioration. It affects all creatures

whether to this or of the other worlds. Ye Aswins, this wheel of time is

set in motion by you!

“The wheel of Time as represented by the year has a nave represented by

the six seasons. The number of spokes attached to that nave is twelve as

represented by the twelve signs of the Zodiac. This wheel of Time

manifests the fruits of the acts of all things. The presiding deities of

Time abide in that wheel. Subject as I am to its distressful influence,

ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this

universe of five elements! Ye are the objects that are enjoyed in this

and in the other world! Make me independent of the five elements! And

though ye are the Supreme Brahma, yet ye move over the Earth in forms

enjoying the delights that the senses afford.

“In the beginning, ye created the ten points of the universe! Then have

ye placed the Sun and the Sky above! The Rishis, according to the course

of the same Sun, perform their sacrifices, and the gods and men,

according to what hath been appointed for them, perform their sacrifices

also enjoying the fruits of those acts!

“Mixing the three colours, ye have produced all the objects of sight! It

is from these objects that the Universe hath sprung whereon the gods and

men are engaged in their respective occupations, and, indeed, all

creatures endued with life!

“Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye

are the ordainers of the fruits of all acts from which even the gods are

not free! Ye are yourselves free from the fruits of your acts!

“Ye are the parents of all! As males and females it is ye that swallow

the food which subsequently develops into the life creating fluid and

blood! The new-born infant sucks the teat of its mother. Indeed it is ye

that take the shape of the infant! Ye Aswins, grant me my sight to

protect my life!”

The twin Aswins, thus invoked, appeared and said, ‘We are satisfied. Here

is a cake for thee. Take and eat it.’ And Upamanyu thus addressed,

replied, ‘Your words, O Aswins, have never proved untrue. But without

first offering this cake to my preceptor I dare not take it.’ And the

Aswins thereupon told him, ‘Formerly, thy preceptor had invoked us. We

thereupon gave him a cake like this; and he took it without offering it

to his master. Do thou do that which thy preceptor did.’ Thus addressed,

Upamanyu again said unto them, ‘O Aswins, I crave your pardon. Without

offering it to my preceptor I dare not apply this cake.’ The Aswins then

said, ‘O, we are pleased with this devotion of thine to thy preceptor.

Thy master’s teeth are of black iron. Thine shall be of gold. Thou shall

be restored to sight and shall have good fortune.’

“Thus spoken to by the Aswins he recovered his sight, and having gone to

his preceptor’s presence he saluted him and told him all. And his

preceptor was well-pleased with him and said unto him, ‘Thou shalt obtain

prosperity even as the Aswins have said. All the Vedas shall shine in

thee and all the Dharma-sastras.’ And this was the trial of Upamanyu.

“Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor

once addressed him, saying, ‘Veda, my child, tarry some time in my house

and serve thy preceptor. It shall be to thy profit.’ And Veda having

signified his assent tarried long in the family of his preceptor mindful

of serving him. Like an ox under the burthens of his master, he bore heat

and cold, hunger and thirst, at all times without a murmur. And it was

not long before his preceptor was satisfied. And as a consequence of that

satisfaction, Veda obtained good fortune and universal knowledge. And

this was the trial of Veda.

“And Veda, having received permission from his preceptor, and leaving the

latter’s residence after the completion of his studies, entered the

domestic mode of life. And while living in his own house, he got three

pupils. And he never told them to perform any work or to obey implicitly

his own behests; for having himself experienced much woe while abiding in

the family of his preceptor, he liked not to treat them with severity.

“After a certain time, Janamejaya and Paushya, both of the order of

Kshatriyas, arriving at his residence appointed the Brahman. Veda, as

their spiritual guide (Upadhyaya). And one day while about to depart upon

some business related to a sacrifice, he employed one of his disciples,

Utanka, to take charge of his household. ‘Utanka’, said he, ‘whatsoever

should have to be done in my house, let it be done by thee without

neglect.’ And having given these orders to Utanka, he went on his journey.

“So Utanka always mindful of the injunction of his preceptor took up his

abode in the latter’s house. And while Utanka was residing there, the

females of his preceptor’s house having assembled addressed him and said,

‘O Utanka, thy mistress is in that season when connubial connection might

be fruitful. The preceptor is absent; then stand thou in his place and do

the needful.’ And Utanka, thus addressed, said unto those women, ‘It is

not proper for me to do this at the bidding of women. I have not been

enjoined by my preceptor to do aught that is improper.’

“After a while, his preceptor returned from his journey. And his

preceptor having learnt all that had happened, became well-pleased and,

addressing Utanka, said, ‘Utanka, my child, what favour shall I bestow on

thee? I have been served by thee duly; therefore hath our friendship for

each other increased. I therefore grant thee leave to depart. Go thou,

and let thy wishes be accomplished!’

“Utanka, thus addressed, replied, saying, “Let me do something that you

wish, for it hath been said, ‘He who bestoweth instruction contrary to

usage and he who receiveth it contrary to usage, one of the two dieth,

and enmity springeth up between the two.--I, therefore, who have received

thy leave to depart, am desirous of bringing thee some honorarium due to

a preceptor. His master, upon hearing this, replied, ‘Utanka, my child,

wait a while.’ Sometime after, Utanka again addressed his preceptor,

saying, ‘Command me to bring that for honorarium, which you desire.’ And

his preceptor then said, ‘My dear Utanka, thou hast often told me of your

desire to bring something by way of acknowledgment for the instruction

thou hast received. Go then in and ask thy mistress what thou art to

bring. And bring thou that which she directs.’ And thus directed by his

preceptor Utanka addressed his preceptress, saying, ‘Madam, I have

obtained my master’s leave to go home, and I am desirous of bringing

something agreeable to thee as honorarium for the instruction I have

received, in order that I may not depart as his debtor. Therefore, please

command me what I am to bring.’ Thus addressed, his preceptress replied,

‘Go unto King Paushya and beg of him the pair of ear-rings worn by his

Queen, and bring them hither. The fourth day hence is a sacred day when I

wish to appear before the Brahmanas (who may dine at my house) decked

with these ear-rings. Then accomplish this, O Utanka! If thou shouldst

succeed, good fortune shall attend thee; if not, what good canst thou

expect?’

“Utanka thus commanded, took his departure. And as he was passing along

the road he saw a bull of extraordinary size and a man of uncommon

stature mounted thereon. And that man addressed Utanka and said, ‘Eat

thou of the dung of this bull.’ Utanka, however, was unwilling to comply.

The man said again, ‘O Utanka, eat of it without scrutiny. Thy master ate

of it before.’ And Utanka signified his assent and ate of the dung and

drank of the urine of that bull, and rose respectfully, and washing his

hands and mouth went to where King Paushya was.

‘On arriving at the palace, Utanka saw Paushya seated (on his throne).

And approaching him Utanka saluted the monarch by pronouncing blessings

and said, ‘I am come as a petitioner to thee.’ And King Paushya, having

returned Utanka’s salutations, said, ‘Sir, what shall I do for thee?’ And

Utanka said, ‘I came to beg of thee a pair of ear-rings as a present to

my preceptor. It behoveth thee to give me the ear-rings worn by the

Queen.’

“King Paushya replied, ‘Go, Utanka, into the female apartments where the

Queen is and demand them of her.’ And Utanka went into the women’s

apartments. But as he could not discover the Queen, he again addressed

the king, saying, ‘It is not proper that I should be treated by thee with

deceit. Thy Queen is not in the private apartments, for I could not find

her.’ The king thus addressed, considered for a while and replied,

‘Recollect, Sir, with attention whether thou art not in a state of

defilement in consequence of contact with the impurities of a repast. My

Queen is a chaste wife and cannot be seen by any one who is impure owing

to contact with the leavings of a repast. Nor doth she herself appear in

sight of any one who is defiled.’

“Utanka, thus informed, reflected for a while and then said, ‘Yes, it

must be so. Having been in a hurry I performed my ablutions (after meal)

in a standing posture.’ King Paushya then said, ‘Here is a transgression,

purification is not properly effected by one in a standing posture, not

by one while he is going along.’ And Utanka having agreed to this, sat

down with his face towards the east, and washed his face, hands, and feet

thoroughly. And he then, without a noise, sipped thrice of water free

from scum and froth, and not warm, and just sufficient to reach his

stomach and wiped his face twice. And he then touched with water the

apertures of his organs (eyes, ears, etc.). And having done all this, he

once more entered the apartments of the women. And this time he saw the

Queen. And as the Queen perceived him, she saluted him respectfully and

said, ‘Welcome, Sir, command me what I have to do.’ And Utanka said unto

her, ‘It behoveth thee to give me those ear-rings of thine. I beg them as

a present for my preceptor.’ And the Queen having been highly pleased

with Utanka’s conduct and, considering that Utanka as an object of

charity could not be passed over, took off her ear-rings and gave them to

him. And she said, ‘These ear-rings are very much sought after by

Takshaka, the King of the serpents. Therefore shouldst thou carry them

with the greatest care.’

“And Utanka being told this, said unto the Queen, ‘Lady, be under no

apprehension. Takshaka, Chief of the serpents, is not able to overtake

me.’ And having said this, and taking leave of the Queen, he went back

into the presence of Paushya, and said, ‘Paushya, I am gratified.’ Then

Paushya said to Utanka, ‘A fit object of charity can only be had at long

intervals. Thou art a qualified guest, therefore do I desire to perform a

sraddha. Tarry thou a little. And Utanka replied, ‘Yes, I will tarry, and

beg that the clean provisions that are ready may be soon brought in.’ And

the king having signified his assent, entertained Utanka duly. And Utanka

seeing that the food placed before him had hair in it, and also that it

was cold, thought it unclean. And he said unto Paushya, ‘Thou givest me

food that is unclean, therefore shalt thou lose thy sight.’ And Paushya

in answer said, ‘And because dost thou impute uncleanliness to food that

is clean, therefore shalt thou be without issue.’ And Utanka thereupon

rejoined, ‘It behoveth thee not, after having offered me unclean food, to

curse me in return. Satisfy thyself by ocular proof.’

“And Paushya seeing the food alleged to be unclean satisfied himself of

its uncleanliness. And Paushya having ascertained that the food was truly

unclean, being cold and mixed with hair, prepared as it was by a woman

with unbraided hair, began to pacify the Rishi Utanka, saying, ‘Sir, the

food placed before thee is cold, and doth contain hair, having been

prepared without sufficient care. Therefore I pray thee pardon me. Let me

not become blind.’ And Utanka answered, ‘What I say must come to pass.

Having become blind, thou mayst, however, recover the sight before long.

Grant that thy curse also doth not take effect on me.’ And Paushya said

unto him, ‘I am unable to revoke my curse. For my wrath even now hath not

been appeased. But thou knowest not this. For a Brahmana’s heart is soft

as new-churned butter, even though his words bear a sharp-edged razor. It

is otherwise in respect of these with the Kshatriya. His words are soft

as new-churned butter, but his heart is like a sharp-edged tool, such

being the case, I am unable, because of the hardness of my heart, to

neutralise my curse. Then go thou thy own way.’ To this Utanka made

answer, “I showed thee the uncleanliness of the food offered to me, and I

was even now pacified by thee. Besides, saidst thou at first that because

I imputed uncleanliness to food that was clean I should be without issue.

But the food truly unclean, thy curse cannot affect me. Of this I am

sure.’ And Utanka having said this departed with the ear-rings.

“On the road Utanka perceived coming towards him a naked idle beggar

sometimes coming in view and sometimes disappearing. And Utanka put the

ear-rings on the ground and went for water. In the meantime the beggar

came quickly to the spot and taking up the ear-rings ran away. And Utanka

having completed his ablutions in water and purified himself and having

also reverently bowed down to the gods and his spiritual masters pursued

the thief with the utmost speed. And having with great difficulty

overtaken him, he seized him by force. But at that instant the person

seized, quitting the form of a beggar and assuming his real form, viz.,

that of Takshaka, speedily entered a large hole open in the ground. And

having got in, Takshaka proceeded to his own abode, the region of the

serpents.

“Now, Utanka, recollecting the words of the Queen, pursued the Serpent,

and began to dig open the hole with a stick but was unable to make much

progress. And Indra beholding his distress sent his thunder-bolt (Vajra)

to his assistance. Then the thunder-bolt entering that stick enlarged

that hole. And Utanka began to enter the hole after the thunder-bolt. And

having entered it, he beheld the region of the serpents infinite in

extent, filled with hundreds of palaces and elegant mansions with turrets

and domes and gate-ways, abounding with wonderful places for various

games and entertainments. And Utanka then glorified the serpents by the

following slokas:

“Ye Serpents, subjects of King Airavata, splendid in battle and showering

weapons in the field like lightning-charged clouds driven by the winds!

Handsome and of various forms and decked with many coloured ear-rings, ye

children of Airavata, ye shine like the Sun in the firmament! On the

northern banks of the Ganges are many habitations of serpents. There I

constantly adore the great serpents. Who except Airavata would desire to

move in the burning rays of the Sun? When Dhritarashtra (Airavata’s

brother) goes out, twenty-eight thousand and eight serpents follow him as

his attendants. Ye who move near him and ye who stay at a distance from

him, I adore all of you that have Airavata for your elder brother.

“I adore thee also, to obtain the ear-rings, O Takshaka, who formerly

dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena,

ye are constant companions who dwell in Kurukshetra on the banks of the

Ikshumati! I also adore the illustrious Srutasena, the younger brother of

Takshaka, who resided at the holy place called Mahadyumna with a view to

obtaining the chiefship of the serpents.

“The Brahmana Rishi Utanka having saluted the chief serpents in this

manner, obtained not, however, the ear-rings. And he thereupon became

very thoughtful. And when he saw that he obtained not the ear-rings even

though he had adored the serpents, he then looked about him and beheld

two women at a loom weaving a piece of cloth with a fine shuttle; and in

the loom were black and white threads. And he likewise saw a wheel, with

twelve spokes, turned by six boys. And he also saw a man with a handsome

horse. And he began to address them the following mantras:

“This wheel whose circumference is marked by twenty-four divisions

representing as many lunar changes is furnished with three hundred

spokes! It is set in continual motion by six boys (the seasons)! These

damsels representing universal nature are weaving without intermission a

cloth with threads black and white, and thereby ushering into existence

the manifold worlds and the beings that inhabit them! Thou wielder of the

thunder, the protector of the universe, the slayer of Vritra and Namuchi,

thou illustrious one who wearest the black cloth and displayest truth and

untruth in the universe, thou who ownest for thy carrier the horse which

was received from the depths of the ocean, and which is but another form

of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of

the three worlds, O Purandara!’

“Then the man with the horse said unto Utanka, ‘I am gratified by this

thy adoration. What good shall I do to thee?’ And Utanka replied, ‘Even

let the serpents be brought under my control.’ Then the man rejoined,

‘Blow into this horse.’ And Utanka blew into that horse. And from the

horse thus blown into, there issued, from every aperture of his body,

flames of fire with smoke by which the region of the Nagas was about to

be consumed. And Takshaka, surprised beyond measure and terrified by the

heat of the fire, hastily came out of his abode taking the ear-rings with

him, and said unto Utanka, ‘Pray, Sir, take back the ear-rings.’ And

Utanka took them back.

“But Utanka having recovered his ear-rings thought, ‘O, this is that

sacred day of my preceptress. I am at a distance. How can I, therefore,

show my regard for her? And when Utanka was anxious about this, the man

addressed him and said, ‘Ride this horse, Utanka, and he will in a moment

carry thee to thy master’s abode.’ And Utanka having signified his

assent, mounted the horse and presently reached his preceptor’s house.

“And his preceptress that morning after having bathed was dressing her

hair sitting, thinking of uttering a curse on Utanka if he should not

return within time. But, in the meantime, Utanka entered his preceptor’s

abode and paid his respects to his preceptress and presented her the

ear-rings. ‘Utanka’, said she, ‘thou hast arrived at the proper time at

the proper place. Welcome, my child; thou art innocent and therefore I do

not curse thee! Good fortune is even before thee. Let thy wishes be

crowned with success!’

“Then Utanka waited on his preceptor. And his preceptor said, ‘Thou art

welcome! What hath occasioned thy long absence?’ And Utanka replied to

his preceptor, ‘Sir, in the execution of this my business obstruction was

offered by Takshaka, the King of serpents. Therefore I had to go to the

region of the Nagas. There I saw two damsels sitting at a loom, weaving a

fabric with black and white threads. Pray, what is that? There likewise I

beheld a wheel with twelve spokes ceaselessly turned by six boys. What

too doth that import? Who is also the man that I saw? And what the horse

of extraordinary size likewise beheld by me? And when I was on the road I

also saw a bull with a man mounted thereon, by whom I was endearingly

accosted thus, ‘Utanka, eat of the dung of this bull, which was also

eaten by thy master?’ So I ate of the dung of that bull according to his

words. Who also is he? Therefore, enlightened by thee, I desire to hear

all about them.’

“And his preceptor thus addressed said unto him, ‘The two damsels thou

hast seen are Dhata and Vidhata; the black and white threads denote night

and day; the wheel of twelve spokes turned by the six boys signified the

year comprising six seasons. The man is Parjanya, the deity of rain, and

the horse is Agni, the god of fire. The bull that thou hast seen on the

road is Airavata, the king of elephants; the man mounted thereon is

Indra; and the dung of the bull which was eaten by thee was Amrita. It

was certainly for this (last) that thou hast not met with death in the

region of the Nagas; and Indra who is my friend having been mercifully

inclined showed thee favour. It is for this that thou returnest safe,

with the ear-rings about thee. Then, O thou amiable one, I give thee

leave to depart. Thou shall obtain good fortune.’

“And Utanka, having obtained his master’s leave, moved by anger and

resolved to avenge himself on Takshaka, proceeded towards Hastinapura.

That excellent Brahmana soon reached Hastinapura. And Utanka then waited

upon King Janamejaya who had some time before returned victorious from

Takshashila. And Utanka saw the victorious monarch surrounded on all

sides by his ministers. And he pronounced benedictions on him in a proper

form. And Utanka addressed the monarch at the proper moment in speech of

correct accent and melodious sounds, saying, ‘O thou the best of

monarchs! How is it that thou spendest thy time like a child when there

is another matter that urgently demandeth thy attention?’”

“Sauti said, ‘The monarch Janamejaya, thus addressed, saluting that

excellent Brahmana replied unto him, ‘In cherishing these my subjects I

do discharge the duties of my noble tribe. Say, what is that business to

be done by me and which hath brought thee hither.’

“The foremost of Brahmanas and distinguished beyond all for good deeds,

thus addressed by the excellent monarch of large heart, replied unto him,

‘O King! the business is thy own that demandeth thy attention; therefore

do it, please. O thou King of kings! Thy father was deprived of life by

Takshaka; therefore do thou avenge thy father’s death on that vile

serpent. The time hath come, I think, for the act of vengeance ordained

by the Fates. Go then avenge the death of thy magnanimous father who,

being bitten without cause by that vile serpent, was reduced to five

elements even like a tree stricken by thunder. The wicked Takshaka,

vilest of the serpent race, intoxicated with power committed an

unnecessary act when he bit the King, that god-like father, the protector

of the race of royal saints. Wicked in his deeds, he even caused Kasyapa

(the prince of physicians) to run back when he was coming for the relief

of thy father. It behoveth thee to burn the wicked wretch in the blazing

fire of a snake-sacrifice. O King! Give instant orders for the sacrifice.

It is thus thou canst avenge the death of thy father. And a very great

favour shall have also been shown to me. For by that malignant wretch, O

virtuous Prince, my business also was, on one occasion, obstructed, while

proceeding on account of my preceptor.”

“Sauti continued, The monarch, having heard these words, was enraged with

Takshaka. By the speech of Utanka was inflamed the prince, even as the

sacrificial fire with clarified butter. Moved by grief also, in the

presence of Utanka, the prince asked his ministers the particulars of his

father’s journey to the regions of the blessed. And when he heard all

about the circumstances of his father’s death from the lips of Utanka, he

was overcome with pain and sorrow.

And thus endeth the section called Paushya of the Adi Parva of the

blessed Mahabharata.”

SECTION IV

(Pauloma Parva)

‘UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while

present in the forest of Naimisha, at the twelve years’ sacrifice of

Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having

studied Puranas with meticulous devotion and thus being thoroughly

acquainted with them, he addressed them with joined hands thus, ‘I have

graphically described to you the history of Utanka which is one of the

causes of King Janamejaya’s Snake-sacrifice. What, revered Sirs, do ye

wish to hear now? What shall I relate to you?’ The holy men replied, ‘O

son of Lomaharshana, we shall ask thee about what we are anxious to hear

and thou wilt recount the tales one by one. Saunaka, our revered master,

is at present attending the apartment of the holy fire. He is acquainted

with those divine stories which relate to the gods and asuras. He

adequately knoweth the histories of men, serpents, and Gandharvas.

Further, O Sauti, in this sacrifice that learned Brahmana is the chief.

He is able, faithful to his vows, wise, a master of the Sastras and the

Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh,

and an observer of the penances according to the authoritative decrees.

He is respected by us all. It behoveth us therefore to wait for him. And

when he is seated on his highly respected seat, thou wilt answer what

that best of Dwijas shall ask of thee.’

“Sauti said, ‘Be it so. And when the high-souled master hath been seated

I shall narrate, questioned by him, sacred stories on a variety of

subjects.” After a while that excellent Brahmana (Saunaka) having duly

finished all his duties, and having propitiated the gods with prayers and

the manes with oblations of water, came back to the place of sacrifice,

where with Sauti seated before was the assembly of saints of rigid vows

sitting at ease. And when Saunaka was seated in the midst of the Ritwiks

and Sadhyas, who were also in their seats, he spake as followeth.”

SECTION V

(Pauloma Parva continued)

“Saunaka said, ‘Child, thy father formerly read the whole of the Puranas,

O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou

also made them thy study? In those ancient records are chronicled

interesting stories and the history of the first generations of the wise

men, all of which we heard being rehearsed by thy sire. In the first

place, I am desirous of hearing the history of the race of Bhrigu.

Recount thou that history, we shall attentively listen to thee.”

“Sauti answered, ‘By me hath been acquired all that was formerly studied

by the high-souled Brahmanas including Vaisampayana and repeated by them;

by me hath been acquired all that had been studied by my father. O

descendant of the Bhrigu race, attend then to so much as relateth to the

exalted race of Bhrigu, revered by Indra and all the gods, by the tribes

of Rishis and Maruts (Winds). O great Muni, I shall first properly

recount the story of this family, as told in the Puranas.

“The great and blessed saint Bhrigu, we are informed, was produced by the

self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu

had a son, named Chyavana, whom he dearly loved. And to Chyavana was born

a virtuous son called Pramati. And Pramati had a son named Ruru by

Ghritachi (the celestial dancer). And to Ruru also by his wife

Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy

great ancestor exceedingly virtuous in his ways. He was devoted to

asceticism, of great reputation, proficient in law, and eminent among

those having a knowledge of the Vedas. He was virtuous, truthful, and of

well-regulated fare.’

“Saunaka said, ‘O son of Suta, I ask thee why the illustrious son of

Bhrigu was named Chyavana. Do tell me all.’

“Sauti replied, ‘Bhrigu had a wife named Puloma whom he dearly loved. She

became big with child by Bhrigu. And one day while the virtuous continent

Puloma was in that condition, Bhrigu, great among those that are true to

their religion, leaving her at home went out to perform his ablutions. It

was then that the Rakshasa called Puloma came to Bhrigu’s abode. And

entering the Rishi’s abode, the Rakshasa saw the wife of Bhrigu,

irreproachable in everything. And seeing her he became filled with lust

and lost his senses. The beautiful Puloma entertained the Rakshasa thus

arrived, with roots and fruits of the forest. And the Rakshasa who burnt

with desire upon seeing her, became very much delighted and resolved, O

good sage, to carry her away who was so blameless in every respect.

‘My design is accomplished,’ said the Rakshasa, and so seizing that

beautiful matron he carried her away. And, indeed, she of agreeable

smiles, had been betrothed by her father himself, to him, although the

former subsequently bestowed her, according to due rites, on Bhrigu. O

thou of the Bhrigu race, this wound rankled deep in the Rakshasa’s mind

and he thought the present moment very opportune for carrying the lady

away.

“And the Rakshasa saw the apartment in which the sacrificial fire was

kept burning brightly. The Rakshasa then asked the flaming element ‘Tell

me, O Agni, whose wife this woman rightfully is. Thou art the mouth of

gods; therefore thou art bound to answer my question. This lady of

superior complexion had been first accepted by me as wife, but her father

subsequently bestowed her on the false Bhrigu. Tell me truly if this fair

one can be regarded as the wife of Bhrigu, for having found her alone, I

have resolved to take her away by force from the hermitage. My heart

burneth with rage when I reflect that Bhrigu hath got possession of this

woman of slender waist, first betrothed to me.’”

“Sauti continued, ‘In this manner the Rakshasa asked the flaming god of

fire again and again whether the lady was Bhrigu’s wife. And the god was

afraid to return an answer. ‘Thou, O god of fire,’ said he, residest

constantly within every creature, as witness of her or his merits and

demerits. O thou respected one, then answer my question truly. Has not

Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst

declare truly whether, therefore, she is my wife by first choice. After

thy answer as to whether she is the wife of Bhrigu, I will bear her away

from this hermitage even in sight of thee. Therefore answer thou truly.’”

“Sauti continued, ‘The Seven flamed god having heard these words of the

Rakshasa became exceedingly distressed, being afraid of telling a

falsehood and equally afraid of Bhrigu’s curse. And the god at length

made answer in words that came out slowly. ‘This Puloma was, indeed,

first chosen by thee, O Rakshasa, but she was not taken by thee with holy

rites and invocations. But this far-famed lady was bestowed by her father

on Bhrigu as a gift from desire of blessing. She was not bestowed on thee

O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with

Vedic rites in my presence. This is she--I know her. I dare not speak a

falsehood. O thou best of the Rakshasas, falsehood is never respected in

this world.’”

SECTION VI

(Pauloma Parva continued)

“Sauti said, ‘O Brahmana, having heard these words from the god of fire,

the Rakshasa assumed the form of a boar, and seizing the lady carried her

away with the speed of the wind--even of thought. Then the child of

Bhrigu lying in her body enraged at such violence, dropped from his

mother’s womb, for which he obtained the name of Chyavana. And the

Rakshasa perceiving the infant drop from the mother’s womb, shining like

the sun, quitted his grasp of the woman, fell down and was instantly

converted into ashes. And the beautiful Pauloma, distracted with grief, O

Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of

Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw

her, the faultless wife of his son, weeping. And the Grandfather of all

comforted her who was attached to her son. And the drops of tears which

rolled down her eyes formed a great river. And that river began to follow

the foot-steps of the wife of the great ascetic Bhrigu. And the

Grandfather of the worlds seeing that river follow the path of his son’s

wife gave it a name himself, and he called it Vadhusara. And it passeth

by the hermitage of Chyavana. And in this manner was born Chyavana of

great ascetic power, the son of Bhrigu.

“And Bhrigu saw his child Chyavana and its beautiful mother. And the

Rishi in a rage asked her, ‘By whom wast thou made known to that Rakshasa

who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa

could not know thee as my wile. Therefore tell me who it was that told

the Rakshasa so, in order that I may curse him through anger.’ And

Pauloma replied, ‘O possessor of the six attributes! I was identified to

the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me

away, who cried like the Kurari (female osprey). And it was only by the

ardent splendour of this thy son that I was rescued, for the Rakshasa

(seeing this infant) let me go and himself falling to the ground was

turned into ashes.’

“Sauti continued, ‘Bhrigu, upon hearing this account from Pauloma, became

exceedingly enraged. And in excess of passion the Rishi cursed Agni,

saying, ‘Thou shalt eat of all things.’”

So ends the sixth section called “the curse on Agni” in the Adi Parva.

SECTION VII

(Pauloma Parva continued)

“Sauti said, ‘the god of fire enraged at the curse of Bhrigu, thus

addressed the Rishi, ‘What meaneth this rashness, O Brahmana, that thou

hast displayed towards me? What transgression can be imputed to me who

was labouring to do justice and speak the truth impartially? Being asked

I gave the true answer. A witness who when interrogated about a fact of

which he hath knowledge, representeth otherwise than it is, ruineth his

ancestors and descendants both to the seventh generation. He, too, who,

being fully cognisant of all the particulars of an affair, doth not

disclose what he knoweth, when asked, is undoubtedly stained with guilt.

I can also curse thee, but Brahmanas are held by me in high respect.

Although these are known to thee, O Brahmana, I will yet speak of them,

so please attend! Having, by ascetic power, multiplied myself, I am

present in various forms, in places of the daily homa, at sacrifices

extending for years, in places where holy rites are performed (such as

marriage, etc.), and at other sacrifices. With the butter that is poured

upon my flame according to the injunctions prescribed in the Vedas, the

Devas and the Pitris are appeased. The Devas are the waters; the Pitris

are also the waters. The Devas have with the Pitris an equal right to the

sacrifices called Darshas and Purnamasas. The Devas therefore are the

Pitris and the Pitris, the Devas. They are identical beings, worshipped

together and also separately at the changes of the moon. The Devas and

the Pitris eat what is poured upon me. I am therefore called the mouth of

the Devas and the Pitris. At the new moon the Pitris, and at the full

moon the Devas, are fed through my mouth, eating of the clarified butter

that is poured on me. Being, as I am, their mouth, how am I to be an

eater of all things (clean and unclean)?

“Then Agni, alter reflecting for a while, withdrew himself from all

places; from places of the daily homa of the Brahmanas, from all

long-extending sacrifices, from places of holy rites, and from other

ceremonies. Without their Oms and Vashats, and deprived of their Swadhas

and Swahas (sacrificial mantras during offerings), the whole body of

creatures became much distressed at the loss of their (sacrificial) fire.

The Rishis in great anxiety went to the gods and addressed them thus, ‘Ye

immaculate beings! The three regions of the universe are confounded at

the cessation of their sacrifices and ceremonies in consequence of the

loss of fire! Ordain what is to be done in tins matter, so that there may

be no loss of time.’ Then the Rishis and the gods went together to the

presence of Brahma. And they represented to him all about the curse on

Agni and the consequent interruption of all ceremonies. And they said, ‘O

thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some

reason. Indeed, being the mouth of the gods and also the first who eateth

of what is offered in sacrifices, the eater also of the sacrificial

butter, how will Agni be reduced to the condition of one who eateth of

all things promiscuously?’ And the creator of the universe hearing these

words of theirs summoned Agni to his presence. And Brahma addressed Agni,

the creator of all and eternal as himself, in these gentle words, ‘Thou

art the creator of the worlds and thou art their destroyer! Thou

preserves! the three worlds and thou art the promoter of all sacrifices

and ceremonies! Therefore behave thyself so that ceremonies be not

interrupted. And, O thou eater of the sacrificial butter, why dost thou

act so foolishly, being, as thou art, the Lord of all? Thou alone art

always pure in the universe and thou art its stay! Thou shall not, with

all thy body, be reduced to the state of one who eateth of all things

promiscuously. O thou of flames, the flame that is in thy viler parts

shall alone eat of all things alike. The body of thine which eateth of

flesh (being in the stomach of all carnivorous animals) shall also eat of

all things promiscuously. And as every thing touched by the sun’s rays

becometh pure, so shall everything be pure that shall be burnt by thy

flames. Thou art, O fire, the supreme energy born of thy own power. Then,

O Lord, by that power of thine make the Rishi’s curse come true. Continue

to ‘receive thy own portion and that of the gods, offered at thy mouth.’

‘Sauti continued, ‘Then Agni replied to the Grandfather, ‘So be it.’ And

he then went away to obey the command of the supreme Lord. The gods and

the Rishis also returned in delight to the place whence they had come.

And the Rishis began to perform as before their ceremonies and

sacrifices. And the gods in heaven and all creatures of the world

rejoiced exceedingly. And Agni too rejoiced in that he was free from the

prospect of sin.

“Thus, O possessor of the six attributes, had Agni been cursed in the

days of yore by Bhrigu. And such is the ancient history connected with

the destruction of the Rakshasa, Pauloma and the birth of Chyavana.’”

Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of

the blessed Mahabharata.

SECTION VIII

(Pauloma Parva continued)

“Sauti said, ‘O Brahmana, Chyavana, the son of Bhrigu, begot a son in the

womb of his wife Sukanya. And that son was the illustrious Pramati of

resplendent energy. And Pramati begot in the womb of Ghritachi a son

called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka.

And I shall relate to you in detail, O Brahmana, the entire history of

Ruru of abundant energy. O listen to it then in full!

“Formerly there was a great Rishi called Sthulakesa possessed of ascetic

power and learning and kindly disposed towards all creatures. At that

time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said,

had intimacy with Menaka, the celestial dancing-girl. And the Apsara,

Menaka, O thou of the Bhrigu race, when her time was come, brought forth

an infant near the hermitage of Sthulakesa. And dropping the newborn

infant on the banks of the river, O Brahmana, Menaka, the Apsara, being

destitute of pity and shame, went away. And the Rishi, Sthulakesa, of

great ascetic power, discovered the infant lying forsaken in a lonely

part of the river-side. And he perceived that it was a female child,

bright as the offspring of an Immortal and blazing, as it were, with

beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing

that female child, and filled with compassion, took it up and reared it.

And the lovely child grew up in his holy habitation, the noble-minded and

blessed Rishi Sthulakesa performing in due succession all the ceremonies

beginning with that at birth as ordained by the divine law. And because

she surpassed all of her sex in goodness, beauty, and every quality, the

great Rishi called her by the name of Pramadvara. And the pious Ruru

having seen Pramadvara in the hermitage of Sthulakesa became one whose

heart was pierced by the god of love. And Ruru by means of his companions

made his father Pramati, the son of Bhrigu, acquainted with his passion.

And Pramati demanded her of the far-famed Sthulakesa for his son. And her

foster-father betrothed the virgin Pramadvara to Ruru, fixing the

nuptials for the day when the star Varga-Daivata (Purva-phalguni) would

be ascendant.

“Then within a few days of the time fixed for the nuptials, the beautiful

virgin while at play with companions of her own sex, her time having

come, impelled by fate, trod upon a serpent which she did not perceive as

it lay in coil. And the reptile, urged to execute the will of Fate,

violently darted its envenomed fangs into the body of the heedless

maiden. And stung by that serpent, she instantly dropped senseless on the

ground, her colour faded and all the graces of her person went off. And

with dishevelled hair she became a spectacle of woe to her companions and

friends. And she who was so agreeable to behold became on her death what

was too painful to look at. And the girl of slender waist lying on the

ground like one asleep--being overcome with the poison of the snake-once

more became more beautiful than in life. And her foster-father and the

other holy ascetics who were there, all saw her lying motionless upon the

ground with the splendour of a lotus. And then there came many noted

Brahmanas filled with compassion, and they sat around her. And

Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and

Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama,

Pramati, and Pramati’s son Ruru, and other inhabitants of the forest,

came there. And when they saw that maiden lying dead on the ground

overcome with the poison of the reptile that had bitten her, they all

wept filled with compassion. But Ruru, mortified beyond measure, retired

from the scene.’”

So ends the eighth section of the Pauloma Parva of the Adi Parva of the

blessed Mahabharata.

SECTION IX

(Pauloma Parva continued)

“Sauti said, ‘While those illustrious Brahmanas were sitting around the

dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood

and wept aloud. And overwhelmed with grief he indulged in much piteous

lamentation. And, remembering his beloved Pramadvara, he gave vent to his

sorrow in the following words, ‘Alas! The delicate fair one that

increaseth my affliction lieth upon the bare ground. What can be more

deplorable to us, her friends? If I have been charitable, if I have

performed acts of penance, if I have ever revered my superiors, let the

merit of these arts restore to life my beloved one! If from my birth I

have been controlling my passions, adhered to my vows, let the fair

Pramadvara rise from the ground.

“And while Ruru was indulging in these lamentations for the loss of his

bride, a messenger from heaven came to him in the forest and addressed

him thus, ‘The words thou utterest, O Ruru, in thy affliction are

certainly ineffectual. For, O pious man, one belonging to this world

whose days have run out can never come back to life. This poor child of a

Gandharva and Apsara has had her days run out! Therefore, O child, thou

shouldst not consign thy heart to sorrow. The great gods, however, have

provided beforehand a means of her restoration to life. And if thou

compliest with it, thou mayest receive back thy Pramadvara.’

“And Ruru replied, O messenger of heaven! What is that which the gods

have ordained. Tell me in full so that (on hearing) I may comply with it.

It behoveth thee to deliver me from grief!’ And the celestial messenger

said unto Ruru, ‘Resign half of thy own life to thy bride, and then, O

Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.’

‘O best of celestial messengers, I most willingly offer a moiety of my

own life in favour of my bride. Then let my beloved one rise up once more

in her dress and lovable form.’

“Sauti said, ‘Then the king of Gandharvas (the father of Pramadvara) and

the celestial messenger, both of excellent qualities, went to the god

Dharma (the Judge of the dead) and addressed him, saying, ‘If it be thy

will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of

Ruru, now lying dead, rise up with a moiety of Ruru’s life.’ And

Dharmaraja answered, ‘O messenger of the gods, if it be thy wish, let

Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of

Ruru’s life.’

“Sauti continued, ‘And when Dharmaraja had said so, that maiden of

superior complexion, Pramadvara, endued with a moiety of Ruru’s life,

rose as from her slumber. This bestowal by Ruru of a moiety of his own

span of life to resuscitate his bride afterwards led, as it would be

seen, to a curtailment of Ruru’s life.

“And on an auspicious day their fathers gladly married them with due

rites. And the couple passed their days, devoted to each other. And Ruru

having obtained such a wife, as is hard to be found, beautiful and bright

as the filaments of the lotus, made a vow for the destruction of the

serpent-race. And whenever he saw a serpent he became filled with great

wrath and always killed it with a weapon.

“One day, O Brahmana, Ruru entered an extensive forest. And there he saw

an old serpent of the Dundubha species lying stretched on the ground. And

Ruru thereupon lifted up in anger his staff, even like to the staff of

Death, for the purpose of killing it. Then the Dundubha, addressing Ruru,

said, ‘I have done thee no harm, O Brahmana! Then wherefore wilt thou

slay me in anger?’”

So ends the ninth section of the Pauloma Parva of the Adi Parva of the

blessed Mahabharata.

SECTION X

(Pauloma Parva continued)

Sauti said, ‘And Ruru, on hearing those words, replied, ‘My wife, dear to

me as life, was bit by a snake; upon which, I took, O snake, a dreadful

vow, viz., that I would kill every snake that I might come across.

Therefore shall I smite thee and thou shalt be deprived of life.’

“And the Dundubha replied, ‘O Brahmana, the snakes that bite man are

quite different in type. It behoveth thee not to slay Dundubhas who are

serpents only in name. Subject like other serpents to the same calamities

but not sharing their good fortune, in woe the same but in joy different,

the Dundubhas should not be slain by thee under any misconception.’

“Sauti continued, ‘And the Rishi Ruru hearing these words of the serpent,

and seeing that it was bewildered with fear, albeit a snake of the

Dundubha species, killed it not. And Ruru, the possessor of the six

attributes, comforting the snake addressed it, saying, ‘Tell me fully, O

snake, who art thou thus metamorphosed?’ And the Dundubha replied, ‘O

Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse

of a Brahmana that I have been transformed into a snake. And Ruru asked,

‘O thou best of snakes, for what wast thou cursed by a Brahmana in wrath?

And how long also will thy form continue so?’”

And so ends the tenth section of the Pauloma Parva of the Adi Parva.

SECTION XI

(Pauloma Parva continued)

“Sauti continued ‘The Dundubha then said, ‘In former times, I had a

friend Khagama by name. He was impetuous in his speech and possessed of

spiritual power by virtue of his austerities. And one day when he was

engaged in the Agni-hotra (Fire-sacrifice), I made a mock snake of blades

of grass, and in a frolic attempted to frighten him with it. And anon he

fell into a swoon. On recovering his senses, that truth-telling and

vow-observing ascetic, burning with wrath, exclaimed, ‘Since thou hast

made a powerless mock snake to frighten me, thou shalt be turned even

into a venomless serpent thyself by my curse.’ O ascetic, I well knew the

power of his penances; therefore with an agitated heart, I addressed him

thus, bending low with joined hands, ‘Friend, I did this by way of a

joke, to excite thy laughter. It behoveth thee to forgive me and revoke

thy curse.’ And seeing me sorely troubled, the ascetic was moved, and he

replied, breathing hot and hard. ‘What I have said must come to pass.

Listen to what I say and lay it to thy heart. O pious one! when Ruru the

pure son of Pramati, will appear, thou shall be delivered from the curse

the moment thou seest him. Thou art the very Ruru and the son of Pramati.

On regaining my native form, I will tell thee something for thy good.

“And that illustrious man and the best of Brahmanas then left his

snake-body, and attained his own form and original brightness. He then

addressed the following words to Ruru of incomparable power, ‘O thou

first of created beings, verily the highest virtue of man is sparing the

life of others. Therefore a Brahmana should never take the life of any

creature. A Brahmana should ever be mild. This is the most sacred

injunction of the Vedas. A Brahmana should be versed in the Vedas and

Vedangas, and should inspire all creatures with belief in God. He should

be benevolent to all creatures, truthful, and forgiving, even as it is

his paramount duty to retain the Vedas in his memory. The duties of the

Kshatriya are not thine. To be stern, to wield the sceptre and to rule

the subjects properly are the duties of the Kshatriya. Listen, O Ruru, to

the account of the destruction of snakes at the sacrifice of Janamejaya

in days of yore, and the deliverance of the terrified reptiles by that

best of Dwijas, Astika, profound in Vedic lore and might in spiritual

energy.’”

And so ends the eleventh section of the Pauloma Parva of the Adi Parva.

SECTION XII

(Pauloma Parva continued)

“Sauti continued, ‘Ruru then asked, ‘O best of Dwijas, why was king

Janamejaya bent upon destroying the serpents?--And why and how were they

saved by the wise Astika? I am anxious to hear all this in detail.’

“The Rishi replied, ‘O Ruru, the important history of Astika you will

learn from the lips of Brahmanas.’ Saying this, he vanished.

“Sauti continued, ‘Ruru ran about in search of the missing Rishi, and

having failed to find him in all the woods, fell down on the ground,

fatigued. And revolving in his mind the words of the Rishi, he was

greatly confounded and seemed to be deprived of his senses. Regaining

consciousness, he came home and asked his father to relate the history in

question. Thus asked, his father related all about the story.’”

So ends the twelfth section in the Pauloma Parva of the Adi Parva.

SECTION XIII

(Astika Parva)

“Saunaka said, ‘For what reason did that tiger among kings, the royal

Janamejaya, determine to take the lives of the snakes by means of a

sacrifice? O Sauti, tell us in full the true story. Tell us also why

Astika, that best of regenerate ones, that foremost of ascetics, rescued

the snakes from the blazing fire. Whose son was that monarch who

celebrated the snake-sacrifice? And whose son also was that best of

regenerate ones?’

“Sauti said, ‘O best of speakers, this story of Astika is long. I will

duly relate it in full, O listen!’

“Saunaka said, ‘I am desirous of hearing at length the charming story of

that Rishi, that illustrious Brahmana named Astika.’

“Sauti said, ‘This history (first) recited by Krishna-Dwaipayana, is

called a Purana by the Brahmanas. It was formerly narrated by my wise

father, Lomaharshana, the disciple of Vyasa, before the dwellers of the

Naimisha forest, at their request. I was present at the recital, and, O

Saunaka, since thou askest me, I shall narrate the history of Astika

exactly as I heard it. O listen, as I recite in full that sin-destroying

story.

“The father of Astika was powerful like Prajapati. He was a

Brahma-charin, always engaged in austere devotions. He ate sparingly, was

a great ascetic, and had his lust under complete control. And he was

known by the name of Jaratkaru. That foremost one among the Yayavaras,

virtuous and of rigid vows, highly blessed and endued with great ascetic

power, once undertook a journey over the world. He visited diverse

places, bathed in diverse sacred waters, and rested where night overtook

him. Endued with great energy, he practised religious austerities, hard

to be practised by men of unrestrained souls. The sage lived upon air

only, and renounced sleep for ever. Thus going about like a blazing fire,

one day he happened to see his ancestors, hanging heads down in a great

hole, their feet pointing upwards. On seeing them, Jaratkaru addressed

them, saying:

‘Who are you thus hanging heads down in this hole by a rope of virana

fibres that is again secretly eaten into on all sides by a rat living

here?’

“The ancestors said, ‘We are Rishis of rigid vows, called Yayavaras. We

are sinking low into the earth for want of offspring. We have a son named

Jaratkaru. Woe to us! That wretch hath entered upon a life of austerities

only! The fool doth not think of raising offspring by marriage! It is for

that reason, viz., the fear of extinction of our race, that we are

suspended in this hole. Possessed of means, we fare like unfortunates

that have none! O excellent one, who art thou that thus sorrowest as a

friend on our account? We desire to learn, O Brahmana, who thou art that

standest by us, and why, O best of men, thou sorrowest for us that are so

unfortunate.’

“Jaratkaru said, ‘Ye are even my sires and grandsires I am that

Jaratkaru! O, tell me, how I may serve you.’

“The fathers then answered, ‘Try thy best, O child, to beget a son to

extend our line. Thou wilt then, O excellent one, have done a meritorious

art for both thyself and us. Not by the fruits of virtue, not by ascetic

penances well hoarded up, acquireth the merit which one doth by becoming

a father. Therefore, O child, by our command, set thy heart upon marriage

and offspring. Even this is our highest good.’

“Jaratkaru replied, ‘I shall not marry for my sake, nor shall I earn

wealth for enjoyment, but I shall do so for your welfare only. According

to this understanding, I shall, agreeably to the Sastric ordinance, take

a wife for attaining the end. I shall not act otherwise. If a bride may

be had of the same name with me, whose friends would, besides, willingly

give her to me as a gift in charity, I shall wed her duly. But who will

give his daughter to a poor man like me for wife. I shall, however,

accept any daughter given to me as alms. I shall endeavour, ye sires,

even thus to wed a girl! Having given my word, I will not act otherwise.

Upon her I will raise offspring for your redemption, so that, ye fathers,

ye may attain to eternal regions (of bliss) and may rejoice as ye like.’”

So ends the thirteenth section in the Astika Parva of the Adi Parva.

SECTION XIV

(Astika Parva continued)

“Sauti said, ‘That Brahmana of rigid vows then wandered over the earth

for a wife but a wife found he not. One day he went into the forest, and

recollecting the words of his ancestors, he thrice prayed in a faint

voice for a bride. Thereupon Vasuki rose and offered his sister for the

Rishi’s acceptance. But the Brahmana hesitated to accept her, thinking

her not to be of the same name with himself. The high-souled Jaratkaru

thought within himself, ‘I will take none for wife who is not of the same

name with myself.’ Then that Rishi of great wisdom and austere penances

asked him, saying, ‘Tell me truly what is the name of this thy sister, O

snake.’

“Vasuki replied, ‘O Jaratkaru, this my younger sister is called

Jaratkaru. Given away by me, accept this slender-waisted damsel for thy

spouse. O best of Brahmanas, for thee I reserved her. Therefore, take

her.’ Saying this, he offered his beautiful sister to Jaratkaru who then

espoused her with ordained rites.’”

So ends the thirteenth section in the Astika Parva of the Adi Parva.

SECTION XV

(Astika Parva continued)

“Sauti said, ‘O foremost of persons acquainted with Brahma, the mother of

the snakes had cursed them of old, saying, ‘He that hath the Wind for his

charioteer (viz., Agni) shall burn you all in Janamejaya’s sacrifice!’ It

was to neutralise that curse that the chief of the snakes married his

sister to that high-souled Rishi of excellent vows. The Rishi wedded her

according to the rites ordained (in the scriptures), and from them was

born a high-souled son called Astika. An illustrious ascetic; versed in

the Vedas and their branches, he regarded all with an even eye, and

removed the fears of both his parents.

“Then, after a long space of time, a king descending from the Pandava

line celebrated a great sacrifice known as the Snake-sacrifice, After

that sacrifice had commenced for the destruction of the snakes, Astika

delivered the Nagas, viz., his brothers and maternal uncles and other

snakes (from a fiery death). And he delivered his fathers also by

begetting offspring. And by his austerities, O Brahmana, and various vows

and study of the Vedas, he freed himself from all his debts. By

sacrifices, at which various kinds of offerings were made, he propitiated

the gods. By practising the Brahmacharya mode of life he conciliated the

Rishis; and by begetting offspring he gratified his ancestors.

“Thus Jaratkaru of rigid vows discharged the heavy debt he owed to his

sires who being thus relieved from bondage ascended to heaven. Thus

having acquired great religious merit, Jaratkaru, after a long course of

years, went to heaven, leaving Astika behind. There is the story of

Astika that I have related duly Now, tell me, O tiger of Bhrigu’s race,

what else I shall narrate.”

So ends the fifteenth section in the Astika Parva of the Adi Parva.

SECTION XVI

(Astika Parva continued)

“Saunaka said, ‘O Sauti, relate once more in detail this history of the

learned and virtuous Astika. Our curiosity for hearing it is great. O

amiable one, thou speakest sweetly, with proper accent and emphasis; and

we are well-pleased with thy speech. Thou speakest even as thy father.

Thy sire was ever ready to please us. Tell us now the story as thy father

had related it.’

“Sauti said, ‘O thou that art blest with longevity, I shall narrate the

history of Astika as I heard it from my father. O Brahmana, in the golden

age, Prajapati had two daughters. O sinless one, the sisters were endowed

with wonderful beauty. Named Kadru and Vinata, they became the wives of

Kasyapa. Kasyapa derived great pleasure from his two wedded wives and

being gratified he, resembling Prajapati himself, offered to give each of

them a boon. Hearing that their lord was willing to confer on them their

choice blessings, those excellent ladies felt transports of joy. Kadru

wished to have for sons a thousand snakes all of equal splendour. And

Vinata wished to bring forth two sons surpassing the thousand offsprings

of Kadru in strength, energy, size of body, and prowess. Unto Kadru her

lord gave that boon about a multitude of offspring. And unto Vinata also,

Kasyapa said, ‘Be it so!’ Then Vinata, having; obtained her prayer,

rejoiced greatly. Obtaining two sons of superior prowess, she regarded

her boon fulfilled. Kadru also obtained her thousand sons of equal

splendour. ‘Bear the embryos carefully,’ said Kasyapa, and then he went

into the forest, leaving his two wives pleased with his blessings.’

“Sauti continued, ‘O best of regenerate ones, after a long time, Kadru

brought forth a thousand eggs, and Vinata two. Their maid-servants

deposited the eggs separately in warm vessels. Five hundred years passed

away, and the thousand eggs produced by Kadru burst and out came the

progeny. But the twins of Vinata did not appear. Vinata was jealous, and

therefore she broke one of the eggs and found in it an embryo with the

upper part developed but the lower one undeveloped. At this, the child in

the egg became angry and cursed his mother, saying. ‘Since thou hast

prematurely broken this egg, thou shall serve as a slave. Shouldst thou

wait five hundred years and not destroy, or render the other egg

half-developed, by breaking it through impatience, then the illustrious

child within it will deliver thee from slavery! And if thou wouldst have

the child strong, thou must take tender care of the egg for all this

time!’ Thus cursing his mother, the child rose to the sky. O Brahmana,

even he is the charioteer of Surya, always seen in the hour of morning!

“Then at the expiration of the five hundred years, bursting open the

other egg, out came Garuda, the serpent-eater. O tiger of Bhrigu’s race,

immediately on seeing the light, that son of Vinata left his mother. And

the lord of birds, feeling hungry, took wing in quest of the food

assigned to him by the Great Ordainer of all.”.

So ends the sixteenth section in the Astika Parva of the Adi Parva.

SECTION XVII

(Astika Parva continued)

“Sauti said, ‘O ascetic, about this time the two sisters saw approaching

near, that steed of complacent appearance named Uchchaihsravas who was

worshipped by the gods, that gem of steeds, who arose at the churning of

the Ocean for nectar. Divine, graceful, perpetually young, creation’s

master-piece, and of irresistible vigour, it was blest with every

auspicious mark.’

“Saunaka asked, ‘Why did the gods churn the Ocean for nectar, and under

what circumstances and when as you say, did that best of steeds so

powerful and resplendent spring?’

“Sauti said, ‘There is a mountain named Meru, of blazing appearance, and

looking like a heap of effulgence. The rays of the Sun falling on its

peaks of golden lustre are dispersed by them. Decked with gold and

exceedingly beautiful, that mountain is the haunt of the gods and the

Gandharvas. It is immeasurable and unapproachable by men of manifold

sins. Dreadful beasts of prey wander over its breasts, and it is

illuminated by many divine life-giving herbs. It stands kissing the

heavens by its height and is the first of mountains. Ordinary people

cannot even think of ascending it. It is graced with trees and streams,

and resounds with the charming melody of winged choirs. Once the

celestials sat on its begemmed peak--in conclave. They who had practised

penances and observed excellent vows for amrita now seemed to be eager

seekers alter amrita (celestial ambrosia). Seeing the celestial assembly

in anxious mood Nara-yana said to Brahman, ‘Do thou churn the Ocean with

the gods and the Asuras. By doing so, amrita will be obtained as also all

drugs and gems. O ye gods, chum the Ocean, ye will discover amrita.’”

So ends the seventeenth section in the Astika Parva of the Adi Parva.

SECTION XVIII

(Astika Parva continued)

“Sauti said, ‘There is a mountain called Mandara adorned with cloud-like

peaks. It is the best of mountains, and is covered all over with

intertwining herbs. There countless birds pour forth their melodies, and

beasts of prey roam about. The gods, the Apsaras and the Kinnaras visit

the place. Upwards it rises eleven thousand yojanas, and descends

downwards as much. The gods wanted to tear it up and use it as a churning

rod but failing to do so same to Vishnu and Brahman who were sitting

together, and said unto them, ‘Devise some efficient scheme, consider, ye

gods, how Mandara may be dislodged for our good.’

“Sauti continued, ‘O son of Bhrigu! Vishnu with Brahman assented to it.

And the lotus-eyed one (Vishnu) laid the hard task on the mighty Ananta,

the prince of snakes. The powerful Ananta, directed thereto both by

Brahman and Narayana, O Brahmana, tore up the mountain with the woods

thereon and with the denizens of those woods. And the gods came to the

shore of the Ocean with Ananta and addressed the Ocean, saying, ‘O Ocean;

we have come to churn thy waters for obtaining nectar.’ And the Ocean

replied, ‘Be it so, as I shall not go without a share of it. I am able to

bear the prodigious agitation of my waters set up by the mountain.’ The

gods then went to the king of tortoises and said to him, ‘O

Tortoise-king, thou wilt have to hold the mountain on thy back!’ The

Tortoise-king agreed, and Indra contrived to place the mountain on the

former’s back.

“And the gods and the Asuras made of Mandara a churning staff and Vasuki

the cord, and set about churning the deep for amrita. The Asuras held

Vasuki by the hood and the gods held him by the tail. And Ananta, who was

on the side of the gods, at intervals raised the snake’s hood and

suddenly lowered it. And in consequence of the stretch Vasuki received at

the hands of the gods and the Asuras, black vapours with flames issued

from his mouth. These, turned into clouds charged with lightning, poured

showers that refreshed the tired gods. And flowers that also fell on all

sides of the celestials from the trees on the whirling Mandara, refreshed

them.

“Then, O Brahmana, out of the deep came a tremendous roar like unto the

roar of the clouds at the Universal Dissolution. Diverse aquatic animals

being crushed by the great mountain gave up the ghost in the salt waters.

And many denizens of the lower regions and the world of Varuna were

killed. Large trees with birds on the whirling Mandara were torn up by

the roots and fell into the water. The mutual friction of those trees

also produced fires that blazed up frequently. The mountain thus looked

like a mass of dark clouds charged with lightning. O Brahmana, the fire

spread, and consumed the lions, elephants and other creatures that were

on the mountain. Then Indra extinguished that fire by pouring down heavy

showers.

“After the churning, O Brahmana, had gone on for some time, gummy

exudations of various trees and herbs vested with the properties of

amrita mingled with the waters of the Ocean. And the celestials attained

to immortality by drinking of the water mixed with those gums and with

the liquid extract of gold. By degrees, the milky water of the agitated

deep turned into clarified butter by virtue of those gums and juices. But

nectar did not appear even then. The gods came before the boon-granting

Brahman seated on his seat and said, ‘Sire, we are spent up, we have no

strength left to churn further. Nectar hath not yet arisen so that now we

have no resource save Narayana.’

“On hearing them, Brahman said to Narayana, ‘O Lord, condescend to grant

the gods strength to churn the deep afresh.’

“Then Narayana agreeing to grant their various prayers, said, ‘Ye wise

ones, I grant you sufficient strength. Go, put the mountain in position

again and churn the water.’

‘Re-established thus in strength, the gods recommenced churning. After a

while, the mild Moon of a thousand rays emerged from the Ocean.

Thereafter sprung forth Lakshmi dressed in white, then Soma, then the

White Steed, and then the celestial gem Kaustubha which graces the breast

of Narayana. Then Lakshmi, Soma and the Steed, fleet as the mind, all

came before the gods on high. Then arose the divine Dhanwantari himself

with the white vessel of nectar in his hand. And seeing him, the Asuras

set up a loud cry, saying, ‘It be ours.’

“And at length rose the great elephant, Airavata, of huge body and with

two pair of white tusks. And him took Indra the wielder of the

thunderbolt. But with the churning still going on, the poison Kalakuta

appeared at last. Engulfing the Earth it suddenly blazed up like a fire

attended with fumes. And by the scent of the fearful Kalakuta, the three

worlds were stupefied. And then Siva, being solicited by Brahman,

swallowed that poison for the safety of the creation. The divine

Maheswara held it in his throat, and it is said that from that time he is

called Nilakantha (blue-throated). Seeing all these wondrous things, the

Asuras were filled with despair, and got themselves prepared for entering

into hostilities with the gods for the possession of Lakshmi and Amrita.

Thereupon Narayana called his bewitching Maya (illusive power) to his

aid, and assuming the form of an enticing female, coquetted with the

Danavas. The Danavas and the Daityas charmed with her exquisite beauty

and grace lost their reason and unanimously placed the Amrita in the

hands of that fair damsel.’”

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

SECTION XIX

(Astika Parva continued)

“Sauti said, ‘Then the Daityas and the Danauas equipped with first-class

armours and various weapons attacked the gods. In the meantime the

valiant Lord Vishnu in the form of an enchantress accompanied by Nara

deceived the mighty Danavas and took away the Amrita from their hands.

“And all the gods at that time of great fright drank the Amrita with

delight, receiving it from Vishnu. And while the gods were partaking of

it, after which they had so much hankered, a Danava named Rahu was also

drinking it among them in the guise of a god. And when the Amrita had

reached Rahu’s throat only, Surya and Soma (recognised him and) intimated

the fact to the gods. And Narayana instantly cut off with his discus the

well-adorned head of the Danava who was drinking the Amrita without

permission. And the huge head of the Danava, cut off by the discus and

resembling a mountain peak, then rose up to the sky and began to utter

dreadful cries. And the Danava’s headless trunk, falling upon the ground

and rolling thereon, made the Earth tremble with her mountains, forests

and islands. And from that time there is a long-standing quarrel between

Rahu’s head and Surya and Soma. And to this day it swalloweth Surya and

Soma (during solar and lunar eclipses).

“Then Narayana quitting his enchanting female form and hurling many

terrible weapons at the Danavas, made them tremble. And thus on the

shores of the salt-water sea, commenced the dreadful battle of the gods

and the Asuras. And sharp-pointed javelins and lances and various weapons

by thousands began to be discharged on all sides. And mangled with the

discus and wounded with swords, darts and maces, the Asuras in large

numbers vomited blood and lay prostrate on the earth. Cut off from the

trunks with sharp double-edged swords, heads adorned with bright gold,

fell continually on the field of battle. Their bodies drenched in gore,

the great Asuras lay dead everywhere. It seemed as if red-dyed mountain

peaks lay scattered all around. And when the Sun rose in his splendour,

thousands of warriors struck one another with weapons. And cries of

distress were heard everywhere. The warriors fighting at a distance from

one another brought one another down by sharp iron missiles, and those

fighting at close quarters slew one another with blows of their fists.

And the air was filled with shrieks of distress. Everywhere were heard

the alarming sounds,--‘cut’, ‘pierce’, ‘at them’, ‘hurl down’, ‘advance’.

‘And when the battle was raging fiercely, Nara and Narayana entered the

field. And Narayana seeing the celestial bow in the hand of Nara, called

to mind his own weapon, the Danava-destroying discus. And lo! the discus,

Sudarsana, destroyer of enemies, like to Agni in effulgence and dreadful

in battle, came from the sky as soon as thought of. And when it came,

Narayana of fierce energy, possessing arms like the trunk of an elephant,

hurled with great force that weapon of extraordinary lustre, effulgent as

blazing fire, dreadful and capable of destroying hostile towns. And that

discus blazing like the fire that consumeth all things at the end of

Yuga, hurled with force from the hands of Narayana, and falling

constantly everywhere, destroyed the Daityas and the Danavas by

thousands. Sometimes it blazed like fire and consumed them all; sometimes

it struck them down as it coursed through the sky; and sometimes, falling

on the earth, it drank their life-blood like a goblin.

“On the other hand, the Danavas, white as the clouds from which the rain

hath dropped, possessing great strength and bold hearts, ascended the

sky, and by hurling down thousands of mountains, continually harassed the

gods. And those dreadful mountains, like masses of clouds, with their

trees and flat tops, falling from the sky, collided with one another and

produced a tremendous roar. And when thousands of warriors shouted

without intermission in the field of battle and mountains with the woods

thereon began to fall around, the earth with her forests trembled. Then

the divine Nara appeared at the scene of the dreadful conflict between

the Asuras and the Ganas (the followers of Rudra), and reducing to dust

those rocks by means of his gold-headed arrows, he covered the heavens

with dust. Thus discomfited by the gods, and seeing the furious discus

scouring the fields of heaven like a blazing flame, the mighty Danavas

entered the bowels of the earth, while others plunged into the sea of

salt-waters.

“And having gained the victory, the gods offered due respect to Mandara

and placed him again on his own base. And the nectar-bearing gods made

the heavens resound with their shouts, and went to their own abodes. And

the gods, on returning to the heavens, rejoiced greatly, and Indra and

the other deities made over to Narayana the vessel of Amrita for careful

keeping.’”

And so ends the nineteenth section in the Astika Parva of the Adi Parva.

SECTION XX

(Astika Parva continued)

“Sauti said, ‘Thus have I recited to you the whole story of how Amrita

was churned out of the Ocean, and the occasion on which the horse

Uchchaihsravas of great beauty and incomparable prowess was obtained. It

was this horse about which Kadru asked Vinata, saying, ‘Tell me, amiable

sister, without taking much time, of what colour Uchchaishravas is.’ And

Vinata answered, ‘That prince of steeds is certainly white. What dost

thou think, sister? Say thou what is its colour. Let us lay a wager upon

it.’ Kadru replied, then, ‘O thou of sweet smiles. I think that horse is

black in its tail. Beauteous one, bet with me that she who loseth will

become the other’s slave.’

‘Sauti continued, ‘Thus wagering with each other about menial service as

a slave, the sisters went home, and resolved to satisfy themselves by

examining the horse next day. And Kadru, bent upon practising a

deception, ordered her thousand sons to transform themselves into black

hair and speedily cover the horse’s tail in order that she might not

become a slave. But her sons, the snakes, refusing to do her bidding, she

cursed them, saying, ‘During the snake-sacrifice of the wise king

Janamejaya of the Pandava race, Agni shall consume you all.’ And the

Grandsire (Brahman) himself heard this exceedingly cruel curse pronounced

by Kadru, impelled by the fates. And seeing that the snakes had

multiplied exceedingly, the Grandsire, moved by kind consideration for

his creatures, sanctioned with all the gods this curse of Kadru. Indeed,

as the snakes were of virulent poison, great prowess and excess of

strength, and ever bent on biting other creatures, their mother’s conduct

towards them--those persecutors of all creatures,--was very proper for

the good of all creatures. Fate always inflicts punishment of death on

those who seek the death of other creatures. The gods, having exchanged

such sentiments with one another, supported Kadru’s action (and went

away). And Brahman, calling Kasyapa to him, spake unto him these words,

‘O thou pure one who overcomest all enemies, these snakes begotten by

you, who are of virulent poison and huge bodies, and ever intent on

biting other creatures, have been cursed by their mother. O son, do not

grieve for it in the least. The destruction of the snakes in the

sacrifice hath, indeed, been ordained long ago’ Saying this, the divine

Creator of the Universe comforted Kasyapa and imparted to that

illustrious one the knowledge of neutralising poison.”

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

SECTION XXI

(Astika Parva continued)

“Sauti said. ‘Then when the night had passed away and the sun had risen

in the morning, O thou whose wealth is asceticism, the two sisters Kadru

and Vinata, having laid a wager about slavery, went with haste and

impatience to view the steed Uchchaishravas from a near point. On their

way they saw the Ocean, that receptacle of waters, vast and deep, rolling

and tremendously roaring, full of fishes large enough to swallow the

whale, and abounding with huge makaras and creatures of various forms by

thousands, and rendered inaccessible by the presence of other terrible,

monster-shaped, dark, and fierce aquatic animals, abounding with

tortoises and crocodiles, the mine of all kinds of gems, the home of

Varuna (the water-God), the excellent and beautiful residence of the

Nagas, the lord of all rivers, the abode of the subterranean fire, the

friend (or asylum) of the Asuras, the terror of all creatures, the grand

reservoir of water, and ever immutable. It is holy, beneficial to the

gods, and is the great source of nectar; without limits, inconceivable,

sacred, and highly wonderful. It is dark, terrible with the sound of

aquatic creatures, tremendously roaring, and full of deep whirl-pools. It

is an object of terror to all creatures. Moved by the winds blowing from

its shores and heaving high, agitated and disturbed, it seems to dance

everywhere with uplifted hands represented by its surges. Full of

swelling billows caused by the waxing and waning of the moon the parent

of Vasudeva’s great conch called Panchajanya, the great mine of gems, its

waters were formerly disturbed in consequence of the agitation caused

within them by the Lord Govinda of immeasurable prowess when he had

assumed the form of a wild boar for raising the (submerged) Earth. Its

bottom, lower than the nether regions, the vow observing regenerate Rishi

Atri could not fathom after (toiling for) a hundred years. It becomes the

bed of the lotus-naveled Vishnu when at the termination of every Yuga

that deity of immeasurable power enjoys yoga-nidra, the deep sleep under

the spell of spiritual meditation. It is the refuge of Mainaka fearful of

falling thunder, and the retreat of the Asuras overcome in fierce

encounters. It offers water as sacrificial butter to the blazing fire

issuing from the mouth of Varava (the Ocean-mare). It is fathomless and

without limits, vast and immeasurable, and the lord of rivers.

“And they saw that unto it rushed mighty rivers by thousands with proud

gait, like amorous competitors, each eager for meeting it, forestalling

the others. And they saw that it was always full, and always dancing in

its waves. And they saw that it was deep and abounding with fierce whales

and makaras. And it resounded constantly with the terrible sounds of

aquatic creatures. And they saw that it was vast, and wide as the expanse

of space, unfathomable, and limitless, and the grand reservoir of water.’”

And so ends the twenty-first section in the Astika Parva of the Adi Parva.

SECTION XXII

(Astika Parva continued)

“Sauti said, ‘The Nagas after consultation arrived at the conclusion that

they should do their mother’s bidding, for if she failed in obtaining her

desire she might withdraw her affection and burn them all. If, on the

other hand, she were graciously inclined, she might free them from her

curse. They said, ‘We will certainly render the horse’s tail black.’ And

it is said that they then went and became hairs in the horse’s tail.

“Now the two co-wives had laid the wager. And having laid the wager, O

best of Brahmanas, the two sisters Kadru and Vinata, the daughters of

Daksha, proceeded in great delight along the sky to see the other side of

the Ocean. And on their way they saw the Ocean, that receptacle of

waters, incapable of being easily disturbed, mightily agitated all of a

sudden by the wind, and roaring tremendously; abounding with fishes

capable of swallowing the whale and full of makaras; containing also

creatures of diverse forms counted by thousands; frightful from the

presence of horrible monsters, inaccessible, deep, and terrible, the mine

of all kinds of gems, the home of Varuna (the water-god), the wonderful

habitations of the Nagas, the lord of rivers, the abode of the

subterranean fire; the residence of the Asuras and of many dreadful

creatures; the reservoir of water, not subject to decay, aromatic, and

wonderful, the great source of the amrita of the celestials; immeasurable

and inconceivable, containing waters that are holy, filled to the brim by

many thousands of great rivers, dancing as it were in waves. Such was the

Ocean, full of rolling waves, vast as the expanse of the sky, deep, of

body lighted with the flames of subterranean fire, and roaring, which the

sisters quickly passed over.’”

And so ends the twenty-second section in the Astika Parva of the Adi

Parva.

SECTION XXIII

(Astika Parva continued)

“Sauti said, ‘Having crossed the Ocean, Kadru of swift speed, accompanied

by Vinata, soon alighted near the horse. They then both beheld that

foremost of steeds of great speed, with body white as the rays of the

moon but having black hairs (in the tail). And observing many black hairs

in the tail, Kadru put Vinata, who was deeply dejected, into slavery. And

thus Vinata having lost the wager, entered into a state of slavery and

became exceedingly sorry.

“In the meantime, when his time came, burst forth from the egg without

(the help of his) mother, Garuda of great splendour, enkindling all the

points of the universe, that mighty being endued with strength, that bird

capable of assuming at will any form, of going at will everywhere, and of

calling to his aid at will any measure of energy. Effulgent like a heap

of fire, he shone terribly. Of lustre equal to that of the fire at the

end of the Yuga, his eyes were bright like the lightning-flash. And soon

after birth, that bird grew in size and increasing his body ascended the

skies. Fierce and vehemently roaring, he looked as terrible as second

Ocean-fire. And all the deities seeing him, sought the protection of

Vibhavasu (Agni). And they bowed down to that deity of manifold forms

seated on his seat and spake unto him these words, ‘O Agni, extend not

thy body! Wilt thou consume us? Lo, this huge heap of thy flames is

spreading wide!’ And Agni replied, ‘O, ye persecutors of the Asuras, it

is not as ye imagine. This is Garuda of great strength and equal to me in

splendour, endued with great energy, and born to promote the joy of

Vinata. Even the sight of this heap of effulgence hath caused this

delusion in you. He is the mighty son of Kasyapa, the destroyer of the

Nagas, engaged in the well-being of the gods, and the foe of the Daityas

and the Rakshasas. Be not afraid of it in the least. Come with me and

see.’ Thus addressed, the gods from a distance.

“The gods said, ‘Thou art a Rishi (i.e., one cognisant of all mantras),

share of the largest portion in sacrifices, ever resplendent, the

controller along with the Rishi wended their way towards Garuda and

adored him of birds, the presiding spirit of the animate and the

inanimate universe. Thou art the destroyer of all, the creator of all;

thou art the very Hiranyagarbha; thou art the progenitor of creation in

the form of Daksha and the other Prajapatis; thou art Indra (the king of

the gods), thou art Hayagriva the steed necked incarnation of Vishnu;

thou art the arrow (Vishnu himself, as he became such in the hands of

Mahadeva at the burning of Tripura); thou art the lord of the universe;

thou art the mouth of Vishnu; thou art the four-faced Padmaja; thou art

the Brahmana (i.e., wise), thou art Agni, Pavana, etc. (i.e., the

presiding deity of every object in the universe). Thou art knowledge,

thou art the illusion to which we are all subject; thou art the

all-pervading spirit; thou art the lord of the gods; thou art the great

Truth; thou art fearless; thou art ever unchanged; thou art Brahma

without attributes; thou art the energy of the Sun; thou art the

intellectual functions; thou art our great protector; thou art the ocean

of holiness; thou art purity; thou art bereft of the attributes of

darkness; thou art the possessor of the six high attributes; thou art he

who cannot be withstood in contest. From thee have emanated all things;

thou art of excellent deeds; thou art all that hath not been and all that

hath been. Thou art pure knowledge; thou displayest to us, as Surya does

by his rays, this animate and inanimate universe; thou darkenest the

splendour of Surya at every moment, and thou art the destroyer of all;

thou art all that is perishable and all that is imperishable. O thou

resplendent as Agni, thou burnest all even as Surya in his anger burneth

all creatures. O terrible one, thou resistest even as the fire that

destroys everything at the time of the Universal Dissolution. O mighty

Garuda who movest in the skies, we seek thy protection. O lord of birds

thy energy is extraordinary, thy splendour is that of fire, thy

brightness is like that of the lightning that no darkness can approach.

Thou reachest the very clouds, and art both the cause and the effect; the

dispenser of boons and invincible in prowess. O Lord, this whole universe

is rendered hot by thy splendour, bright as the lustre of heated gold.

Protect these high-souled gods, who overcome by thee and terrified

withal, are flying along the heavens in different directions on their

celestial cars. O thou best of birds, thou Lord of all, thou art the son

of the merciful and high-souled Rishi Kasyapa; therefore, be not wroth

but have mercy on the universe. Thou art Supreme. O pacify thy anger and

preserve us. At thy voice, loud as the roar of the thunder, the ten

points, the skies, the heavens, the Earth and our hearts, O bird, thou

art continuously shaking. O, diminish this thy body resembling Agni. At

the sight of the splendour resembling that of Yama when in wrath, our

hearts lose all equanimity and quake. O thou lord of birds, be propitious

to us who solicit thy mercy! O illustrious one, bestow on us good fortune

and joy.’

And that bird of fair feathers, thus adored by the deities and diverse

sections of Rishis, reduced his own energy and splendour.’”

And thus ends the twenty-third section in the Astika Parva of the Adi

Parva.

SECTION XXIV

(Astika Parva continued)

“Sauti said, ‘Then hearing of and beholding his own body, that bird of

beautiful feathers diminished its size.’

“And Garuda said, ‘Let no creature be afraid; as ye are in a fright at

the sight of my terrible form, I shall diminish my energy.’

“Sauti continued, ‘Then that bird capable of going everywhere at will,

that ranger of the skies capable of calling to his aid any measure of

energy, bearing Aruna on his back, wended from his father’s home and

arrived at his mother’s side on the other shore of the great ocean. And

he placed Aruna of great splendour in the eastern regions, just at a time

when Surya had resolved to burn the worlds with his fierce rays.’

“Saunaka said, ‘When did the revered Surya resolve at the time to burn

the worlds? What wrong was done to him by the gods that provoked his

ire?’

“Sauti said, ‘O sinless one, when Rahu was drinking nectar among the gods

at the time of the churning of the ocean he was pointed out to the gods

by Surya and Soma, and from that time he conceived an enmity towards

those deities. And upon this Rahu sought to devour his afflictor (Surya),

became wroth, and thought, ‘Oh, this enmity of Rahu towards me hath

sprung from my desire of benefiting the gods. And this dire consequence I

alone have to sustain. Indeed, at this pass help I obtain not. And before

the very eyes of the denizens of heaven I am going to be devoured and

they brook it quietly. Therefore, for the destruction of the worlds must

I strive.’ And with this resolution he went to the mountains of the west.

“And from that place he began to radiate his heat around for the

destruction of the world. And then the great Rishis, approaching the

gods, spake unto them, ‘Lo, in the middle of the night springeth a great

heat striking terror into every heart, and destructive of the three

worlds.’ Then the gods, accompanied by the Rishis, wended to the

Grandsire, and said unto him, ‘O what is this great heat today that

causeth such panic? Surya hath not yet risen, still the destruction (of

the world) is obvious. O Lord, what will happen when he doth rise?” The

Grandsire replied, ‘Indeed, Surya is prepared to rise today for the

destruction of the world. As soon as he will appear he will burn

everything into a heap of ashes. By me, however, hath the remedy been

provided beforehand. The intelligent son of Kasyapa is known to all by

the name of Aruna. He is huge of body and of great splendour; he shall

stay in front of Surya, doing the duty of his charioteer and taking away

all the energy of the former. And this will ensure the welfare of the

worlds, of the Rishis, and of the dwellers in heaven.’

“Sauti continued, ‘Aruna, at the behest of the Grandsire, did all that he

was ordered to do. And Surya rose veiled by Aruna’s person. I have told

thee now why Surya was in wrath, and how Aruna, the brother of Garuda,

was appointed as his charioteer. Hear next of that other question asked

by thee a little while ago.’”

And so ends the twenty-fourth section in the Astika Parva of the Adi

Parva.

SECTION XXV

(Astika Parva continued)

“Sauti said, ‘Then that bird of great strength and energy and capable of

going at will to every place repaired to his mother’s side on the other

shore of the great ocean. Thither lived Vinata in affliction, defeated in

wager and put into a state of slavery. Once Kadru calling Vinata who had

prostrated herself before the former, addressed her these words in the

presence of her son, ‘O gentle Vinata, there is in the midst of the

ocean, in a remote quarter, a delightful and fair region inhabited by the

Nagas. Bear me thither!’ At this that mother of the bird of fair feathers

bore (on her shoulders) the mother of the snakes. And Garuda also,

directed by his mother’s words, carried (on his back) the snakes. And

that ranger of the skies born of Vinata began to ascend towards the Sun.

And thereupon the snakes, scorched by the rays of the Sun, swooned away.

And Kadru seeing her sons in that state prayed to Indra, saying, ‘I bow

to thee, thou Lord of all the gods! I bow to thee, thou slayer of Vritra!

I bow to thee, thou slayer of Namuchi! O thou of a thousand eyes, consort

of Sachi! By thy showers, be thou the protector of the snakes scorched by

the Sun. O thou best of the deities, thou art our great protector. O

Purandara, thou art able to grant rain in torrents. Thou art Vayu (the

air), the clouds, fire, and the lightning of the skies. Thou art the

propeller of the clouds, and hast been called the great cloud (i.e., that

which will darken the universe at the end of Yuga). Thou art the fierce

and incomparable thunder, and the roaring clouds. Thou art the Creator of

the worlds and their Destroyer. Thou art unconquered. Thou art the light

of all creatures, Aditya, Vibhavasu, and the wonderful elements. Thou art

the ruler of all the gods. Thou art Vishnu. Thou hast a thousand eyes.

Thou art a god, and the final resource. Thou art, O deity, all amrita,

and the most adored Soma. Thou art the moment, the lunar day, the bala

(minute), thou art the kshana (4 minutes). Thou art the lighted

fortnight, and also the dark fortnight. Thou art kala, thou kashtha, and

thou Truti.[1] Thou art the year, the seasons, the months, the nights,

and the days. Thou art the fair Earth with her mountains and forests.

Thou art also the firmament, resplendent with the Sun. Thou art the great

Ocean with heaving billows and abounding with whales, swallowers of

whales, and makaras, and various fishes. Thou art of great renown, always

adored by the wise and by the great Rishis with minds rapt in

contemplation. Thou drinkest, for the good of all creatures, the Soma

juice in sacrifices and the clarified butter offered with sacred

invocation. Thou art always worshipped at sacrifices by Brahmanas moved

by desire of fruit. O thou of incomparable mass of strength, thou art

sung in the Vedas and Vedangas. It is for that reason that learned

Brahmanas bent upon performing sacrifices, study the Vedas with every

care.’”

And so ends the twenty-fifth section in the Astika Parva of the Adi Parva.

SECTION XXVI

(Astika Parva continued)

“Sauti said, ‘And then Indra, the king of gods, having the best of horses

for his bearer, thus adored by Kadru, covered the entire firmament with

masses of blue clouds. And he commanded the clouds, saying, Pour ye, your

vivifying and blessed drops!’ And those clouds, luminous with lightning,

and incessantly roaring against each other in the welkin, poured abundant

water. And the sky, in consequence of those wonderful and

terribly-roaring clouds that were incessantly begetting vast quantities

of water, looked as if the end of Yuga had come. And in consequence of

the myriads of waves caused in the falling torrents, the deep roar of the

clouds, the flashes of lightning, the violence of the wind, and the

general agitation, the sky looked as if dancing in madness. The sky

became overcast, and the rays of the Sun and the Moon totally disappeared

in consequence of that incessant downpour.

“And upon Indra’s causing that downpour, the Nagas became exceedingly

delighted. And the Earth was filled with water all around. And the cool,

clear water reached even the nether regions. And there were countless

waves of water all over the Earth. And the snakes with their mother

reached (in safety) the island called Ramaniyaka.”

And so ends the twenty-sixth section in the Astika Parva of the Adi Parva.

SECTION XXVII

(Astika Parva continued)

“Sauti said, ‘And then the Nagas drenched by that shower, became

exceedingly glad. And borne by that bird of fair feathers, they soon

arrived at the island. That island had been fixed by the Creator of the

Universe as the abode of the makaras. There they saw the terrible Lavana

Samudra (ocean of salt). On arriving there with Garuda, they saw there a

beautiful forest washed by the waters of the sea and resounding with the

music of winged choirs. And there were clusters of trees all around laden

with various fruits and flowers. And there were also fair mansions all

around; and many tanks full of lotuses. And it was also adorned with many

lakes of pure water. And it was refreshed with pure incense-breathing

breezes. And it was adorned with many a tree that grew only on the hills

of Malaya, and seemed by their tallness to reach the very heavens. And

there were also various other trees whose flowers were scattered all

around by the breeze. And that forest was charming and dear to the

Gandharvas and always gave them pleasure. And it was full of bees

maddened with the honey they sucked. And the sight of all this was

exceedingly delightful. And in consequence of many things there, capable

of charming everybody, that forest was fair, delightful, and holy. And,

echoing with the notes of various birds, it delighted greatly the sons of

Kadru.

“And the snakes, after arriving at that forest, began to enjoy

themselves. And they commanded the lord of birds, viz., Garuda, of great

energy, saying, ‘Convey us to some other fair island with pure water.

Thou ranger of the skies, thou must have seen many fair regions while

coursing (through the air).’ Garuda, alter reflecting for a few moments,

asked his mother Vinata, saying, ‘Why, mother, have I to do the bidding

of the snakes?’ Vinata thus questioned by him spake unto that ranger of

the skies, her son, invested with every virtue, of great energy, and

great strength, as follows: “Vinata said, ‘O thou best of birds, I have

become, from misfortune, the slave of my co-wife. The snakes, by an act

of deception, caused me to lose my bet and have made me so.’ When his

mother had told him the reason, that ranger of the skies, dejected with

grief, addressed the snakes, saying, ‘Tell me, ye snakes, by bringing

what thing, gaining a knowledge of what thing, or doing what act of

prowess, we may be freed from this state of bondage to you.’” Sauti

continued, ‘The snakes, hearing him, said, ‘Bring thou amrita by force.

Then O bird, shall you be freed from bondage.’” And so ends the

twenty-seventh section in the Astika Parva of the Adi Parva.

SECTION XXVIII

(Astika Parva continued)

“Sauti said, ‘Garuda, thus addressed by the snakes, then said unto his

mother, ‘I shall go to bring amrita, I desire to eat something in the

way. Direct me to it.’ Vinata replied, ‘In a remote region in the midst

of the ocean, the Nishadas have their fair home. Having eaten the

thousands of Nishadas that live there, bring thou amrita. But let not thy

heart be ever set on taking the life of a Brahmana. Of all creatures a

Brahmana must not be slain. He is, indeed, like fire. A Brahmana, when

angry, becomes like fire or the Sun, like poison or an edged weapon. A

Brahmana, it has been said, is the master of all creatures. For these and

other reasons, a Brahmana is the adored of the virtuous. O child, he is

never to be slain by thee even in anger. Hostility with Brahmanas,

therefore, would not be proper under any circumstances. O sinless one,

neither Agni nor Surya truly can consume so much as does a Brahmana of

rigid vows, when angry. By these various indications must thou know a

good Brahmana. Indeed, a brahmana is the first-born of all creatures, the

foremost of the four orders, the father and the master of all.’” Garuda

then asked, ‘O mother, of what form is a Brahmana, of what behaviour, and

of what prowess? Doth he shine like fire, or is he of tranquil mien? And,

O mother, it behoveth thee to tell my inquiring self, those auspicious

signs by which I may recognise a Brahmana.’” Vinata replied, saying, ‘O

child, him shouldst thou know as the best amongst Brahmanas who having

entered thy throat would torture thee as a fish-hook or burn thee as

blazing charcoal. A Brahmana must never be slain by thee even in anger.’

And Vinata out of affection for her son, again told him these words, ‘Him

shouldst thou know as a good Brahmana who would not be digested in thy

stomach.’ Although she knew the incomparable strength of her son, yet she

blessed him heartily, for, deceived by the snakes, she was very much

afflicted by woe. And she said. ‘Let Marut (the god of the winds) protect

thy wings, and Surya and Soma thy vertebral regions; let Agni protect thy

head, and the Vasus thy whole body. I also, O child (engaged in

beneficial ceremonies), shall sit here for your welfare. Go then, O

child, in safety to accomplish thy purpose.’

“Sauti continued, ‘Then Garuda, having heard the words of his mother,

stretched his wings and ascended the skies. And endued with great

strength, he soon fell upon the Nishadas, hungry and like another Yama.

And bent upon slaying the Nishadas, he raised a great quantity of dust

that overspread the firmament, and sucking up water from amid the ocean,

shook the trees growing on the adjacent mountains. And then that lord of

birds obstructed the principal thoroughfares of the town of the Nishadas

by his mouth, increasing its orifice at will. And the Nishadas began to

fly in great haste in the direction of the open mouth of the great

serpent-eater. And as birds in great affliction ascend by thousand into

the skies when the trees in a forest are shaken by the winds, so those

Nishadas blinded by the dust raised by the storm entered the

wide-extending cleft of Garuda’s mouth open to receive them. And then the

hungry lord of all rangers of the skies, that oppressor of enemies,

endued with great strength, and moving with greatest celerity to achieve

his end, closed his mouth, killing innumerable Nishadas following the

occupation of fishermen.’”

So ends the twenty-eighth section in the Astika Parva of Adi Parva.

SECTION XXIX

(Astika Parva continued)

“Sauti continued, ‘A certain Brahmana with his wife had entered the

throat of that ranger of the skies. The former began to burn the bird’s

throat like a piece of flaming charcoal. Him Garuda addressed, saying, ‘O

best of Brahmanas, come out soon from my mouth which I open for thee. A

Brahmana must never be slain by me, although he may be always engaged in

sinful practices.’ Unto Garuda who had thus addressed him that Brahmana

said, ‘O, let this woman of the Nishada caste, who is my wife, also come

out with me.’ And Garuda said, ‘Taking the woman also of the Nishada

caste with thee, come out soon. Save thyself without delay since thou

hast not yet been digested by the heat of my stomach.’

“Sauti continued, ‘And then that Brahmana, accompanied by his wife of the

Nishada caste, came out, and praising Garuda wended whatever way he

liked. And when that Brahmana had come out with his wife, that lord of

birds, fleet as the mind, stretching his wings ascended the skies. He

then saw his father, and, hailed by him, Garuda, of incomparable prowess

made proper answers. And the great Rishi (Kasyapa) then asked him, ‘O

child, is it well with thee? Dost thou get sufficient food every day? Is

there food in plenty for thee in the world of men?’

“Garuda replied, ‘My mother is ever well. And so is my brother, and so am

I. But, father, I do not always obtain plenty of food, for which my peace

is incomplete. I am sent by the snakes to fetch the excellent amrita.

Indeed, I shall fetch it today for emancipating my mother from her

bondage. My mother command me, saying, ‘Eat thou the Nishadas.’ I have

eaten them by thousands, but my hunger is not appeased. Therefore, O

worshipful one, point out to me some other food, by eating which, O

master, I may be strong enough to bring away amrita by force. Thou

shouldst indicate some food wherewith I may appease my hunger and thirst.’

“Kasyapa replied, ‘This lake thou seest is sacred. It hath been heard, of

even in the heavens. There is an elephant, with face downwards, who

continually draggeth a tortoise, his elder brother. I shall speak to you

in detail of their hostility in former life. Just listen as I tell you

why they are here.

“There was of old a great Rishi of the name of Vibhavasu. He was

exceedingly wrathful. He had a younger brother of the name of Supritika.

The latter was averse to keeping his wealth jointly with his brother’s.

And Supritika would always speak of partition. After some time his

brother Vibhavasu told Supritika, ‘It is from great foolishness that

persons blinded by love of wealth always desire to make a partition of

their patrimony. After effecting a partition they fight with each other,

deluded by wealth. Then again, enemies in the guise of friends cause

estrangements between ignorant and selfish men alter they become

separated in wealth, and pointing out faults confirm their quarrels, so

that the latter soon fall one by one. Absolute ruin very soon overtakes

the separated. For these reasons the wise never speak approvingly of

partition amongst brothers who, when divided, do not regard the most

authoritative Sastras and live always in fear of each other. But as thou,

Supritika, without regarding my advice impelled by desire of separation,

always wishest to make an arrangement about your property, thou shall

become an elephant.’ Supritika, thus cursed, then spake unto Vibhavasu,

‘Thou also shall become a tortoise moving in the midst of the waters.’

“And thus on account of wealth those two fools, Supritika and Vibhavasu,

from each other’s curse, have become an elephant and a tortoise

respectively. Owing to their wrath, they have both become inferior

animals. And they are engaged in hostilities with each other, proud of

their excessive strength and the weight of their bodies. And in this lake

those two beings of huge bodies are engaged in acts according to their

former hostility. Look here, one amongst them, the handsome elephant of

huge body, is even now approaching. Hearing his roar, the tortoise also

of huge body, living within the waters, cometh out, agitating the lake

violently. And seeing him the elephant, curling his trunk, rusheth into

the water. And endued with great energy, with motion of his tusks and

fore-part of his trunk and tail and feet, he agitates the water of the

lake abounding with fishes. And the tortoise also of great strength, with

upraised head, cometh forward for an encounter. And the elephant is six

yojanas in height and twice that measure in circumference. And the height

of the tortoise also is three yojanas and his circumference ten. Eat thou

up both of them that are madly engaged in the encounter and bent upon

slaying each other, and then accomplish the task that thou desirest.

Eating that fierce elephant which looketh like a huge mountain and

resembleth a mass of dark clouds, bring thou amrita.’

“Sauti continued, ‘Having said so unto Garuda, he (Kasyapa) blessed him,

saying, ‘Blest be thou when thou art in combat with the gods. Let water

pitchers filled to the brim, Brahmanas, kine, and other auspicious

objects, bless thee, thou oviparous one. And, O thou of great strength,

when thou art engaged with the gods in combat, let the Riks, the Yajus,

the Samas, the sacred sacrificial butter, all the mysteries (Upanishads),

constitute thy strength.’

“Garuda, thus addressed by his father, wended to the side of that lake.

He saw that expanse of clear water with birds of various kinds all

around. And remembering the words of his father, that ranger of the skies

possessed of great swiftness of motion, seized the elephant and the

tortoise, one in each claw. And that bird then soared high into the air.

And he came upon a sacred place called Alamva and saw many divine trees.

And struck by the wind raised by his wings, those trees began to shake

with fear. And those divine trees having golden boughs feared that they

would break. And the ranger of the skies seeing that those trees capable

of granting every wish were quaking with fear, went to other trees of

incomparable appearance. And those gigantic trees were adorned with

fruits of gold and silver and branches of precious gems. And they were

washed with the water of the sea. And there was a large banian among

them, which had grown into gigantic proportions, that spoke unto that

lord of bird coursing towards it with the fleetness of the mind, ‘Sit

thou on this large branch of mine extending a hundred yojanas and eat the

elephant and the tortoise.’ When that best of birds, of great swiftness

and of body resembling a mountain, quickly alighted upon a bough of that

banian tree, the resort of thousands of winged creatures-that bough also

full of leaves shook and broke down.’”

So ends the twenty-ninth section in the Astika Parva of the Adi Parva.

SECTION XXX

(Astika Parva continued)

“Sauti said, ‘At the very touch by Garuda of great might with his feet,

the branch of the tree broke as it was caught by Garuda. Casting his eyes

around in wonder he saw Valakhilya Rishis hanging therefrom with heads

downwards and engaged in ascetic penances. Reflecting that if that bough

fell down, the Rishis would be slain, the mighty one held the elephant

and the tortoise still more firmly with his claws. And from fear of

slaying the Rishis and desire of saving them, held that bough in his

beaks, and rose on his wings. The great Rishis were struck with wonder at

the sight of that act of his which was beyond even the power of the gods,

and gave that mighty bird a name. And they said, ‘As this ranger of the

skies rises on its wings bearing a heavy burden, let this foremost of

birds having snakes for his food be called Garuda (bearer of heavy

weight).’

“And shaking the mountains by his wings, Garuda leisurely coursed through

the skies. And as he soared with the elephant and the tortoise (in his

claws), he beheld various regions underneath. Desiring as he did to save

the Valakhilyas, he saw not a spot whereon to sit. At last he went to

that foremost of mountains called Gandhamadana. There he saw his father

Kasyapa engaged in ascetic devotions. Kasyapa also saw his son, that

ranger of the skies, of divine form, possessed of great splendour, and

energy and strength, and endued with the speed of the wind or the mind,

huge as a mountain peak, a ready smiter like the curse of a Brahmana,

inconceivable, indescribable, frightful to all creatures, possessed of

great prowess, terrible, of the splendour of Agni himself, and incapable

of being overcome by the deities, Danavas, and invincible Rakshasas,

capable of splitting mountain summits and sucking the ocean itself and

destroying the three worlds, fierce, and looking like Yama himself. The

illustrious Kasyapa, seeing him approach and knowing also his motive,

spoke unto him these words:

“Kasyapa said, ‘O child, do not commit a rash act, for then thou wouldst

have to suffer pain. The Valakhilyas, supporting themselves by drinking

the rays of the sun, might, if angry, blast thee.’

“Sauti continued, ‘Kasyapa then propitiated, for the sake of his son, the

Valakhilyas of exceeding good fortune and whose sins had been destroyed

by ascetic penances.’ And Kasyapa said, ‘Ye whose wealth is asceticism,

the essay of Garuda is for the good of all creatures. The task is great

that he is striving to accomplish. It behoveth you to accord him your

permission.’

“Sauti continued, ‘Those ascetics thus addressed by the illustrious

Kasyapa, abandoned that bough and went to the sacred mountain of Himavat

for purposes of ascetic penances. After those Rishis had gone away, the

son of Vinata, with voice obstructed by the bough in his beaks, asked his

father Kasyapa saying, ‘O illustrious one, where shall I throw this arm

of the tree? O illustrious one, indicate to me some region without human

beings.’ Then Kasyapa spoke of a mountain without human beings with caves

and dales always covered with snow and incapable of approach by ordinary

creatures even in thought. And the great bird bearing that branch, that

elephant, and that tortoise, proceeded with great speed towards that

mountain. The great arm of the tree with which that bird of huge body

flew away could not be girt round with a cord made of a hundred (cow)

hides. Garuda, the lord of birds, then flew away for hundreds of thousand

of yojanas within--the shortest time. And going according to the

directions of his father to that mountain almost in a moment, that ranger

of the skies let fall the gigantic bough. And it fell with a great noise.

And that Prince of mountains shook, struck with the storm raised by

Garuda’s wings. And the trees thereon dropped showers of flowers. And the

peaks decked with gems and gold adorning that great mountain itself, were

loosened and tell down on all sides. And the falling bough struck down

numerous trees which, with golden flowers amid dark foliage, shone there

like clouds charged with lightning. And those trees, bright as gold,

falling down upon the ground and, dyed with mountain metals, shone as if

they were bathed in the rays of the sun.

“Then that best of birds, Garuda, perching on the summit of that

mountain, ate both the elephant and the tortoise, rose on his wings with

great speed from the top of the mountain.

“And various omens began to appear among the gods foreboding fear.

Indra’s favourite thunderbolt blazed up in a fright. Meteors with flames

and smoke, loosened from the welkin, shot down during the day. And the

weapons of the Vasus, the Rudras, the Adityas, the Sabhyas, the Maruts,

and other gods, began to spend their force against one another. Such a

thing had never happened even during the war between the gods and the

Asuras. And the winds blew accompanied with thunder, and meteors fell by

thousands. And the sky, though cloudless, roared tremendously. And even

he who was the god of gods shed showers of blood. And the flowery

garlands on the necks of the gods faded and their prowess suffered

diminution. And terrible masses of clouds dropped thick showers of blood.

And the dust raised by the winds darkened the splendour of the very

coronets of the gods. And He of a thousand sacrifices (Indra), with the

other gods, perplexed with fear at the sight of those dark forebodings

spoke unto Vrihaspati thus, ‘Why, O worshipful one, have these natural

disturbances suddenly arisen? No foe do I behold who would oppress us in

war.’ Vrihaspati answered, ‘O chief of the gods, O thou of a thousand

sacrifices, it is from thy fault and carelessness, and owing also to the

ascetic penance of the high-souled great Rishis, the Valakhilyas, that

the son of Kasyapa and Vinata, a ranger of the skies endued with great

strength and possessing the capacity of assuming at will any form, is

approaching to take away the Soma. And that bird, foremost among all

endued with great strength, is able to rob you of the Soma. Everything is

possible with him; the unachievable he can achieve.’

“Sauti continued, ‘Indra, having heard these words, then spoke unto those

that guarded the amrita, saying, ‘A bird endued with great strength and

energy has set his heart on taking away the amrita. I warn you beforehand

so that he may not succeed in taking it away by force. Vrihaspati has

told me that his strength is immeasurable.’ And the gods hearing of it

were amazed and took precautions. And they stood surrounding the amrita

and Indra also of great prowess, the wielder of the thunder, stood with

them. And the gods wore curious breastplates of gold, of great value, and

set with gems, and bright leathern armour of great toughness. And the

mighty deities wielded various sharp-edged weapons of terrible shapes,

countless in number, emitting, even all of them, sparks of fire with

smoke. And they were also armed with many a discus and iron mace

furnished with spikes, and trident, battle-axe, and various kinds of

sharp-pointed missiles and polished swords and maces of terrible form,

all befitting their respective bodies. And decked with celestial

ornaments and resplendent with those bright arms, the gods waited there,

their fears allayed. And the gods, of incomparable strength, energy, and

splendour, resolved to protect the amrita. Capable of splitting the towns

of the Asuras, all displayed themselves in forms resplendent as the fire.

And in consequence of the gods standing there, that (would be)

battle-field, owing to hundreds of thousands of maces furnished with iron

spikes, shone like another firmament illumined by the rays of the Sun.’”

So ends the thirtieth section in the Astika Parva of the Adi Parva.

SECTION XXXI

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, what was Indra’s fault, what his act of

carelessness? How was Garuda born in consequence of the ascetic penances

of the Valakhilyas? Why also Kasyapa--a Brahman--had the king of birds

for a son? Why, too, was he invincible of all creatures and unslayable of

all? Why also was that ranger of the skies capable of going into every

place at will and of mustering at will any measure of energy? If these

are described in the Purana, I should like to hear them.’

“Sauti said, ‘What thou askest me is, indeed, the subject of the Purana.

O twice-born one, listen as I briefly recite it all.

“Once upon a time, when the lord of creation, Kasyapa, was engaged in a

sacrifice from desire of offspring, the Rishis, the gods, and the

Gandharvas, all gave him help. And Indra was appointed by Kasyapa to

bring the sacrificial fuel; and with him those ascetics the Valakhilyas,

and all the other deities. And the lord Indra, taking up according to his

own strength, a weight that was mountain-like, brought it without any

fatigue. And he saw on the way some Rishis, of bodies of the measure of

the thumb, all together carrying one single stalk of a Palasa (Butea

frondosa) leaf. And those Rishis were, from want of food, very lean and

almost merged in their own bodies. And they were so weak that they were

much afflicted when sunk in the water that collected in an indentation on

the road produced by the hoof of a cow. And Purandara, proud of his

strength, beheld them with surprise, and laughing at them in derision

soon left them behind insulting them, besides, by passing over their

heads. And those Rishis being thus insulted were filled with rage and

sorrow. And they made preparations for a great sacrifice at which Indra

was terrified. Hear, O Saunaka, of the wish for accomplishment of which

those vow-observing wise, and excellent ascetics poured clarified butter

of the sacrificial fire with loudly uttered mantras, ‘There shall be

another Indra of all gods, capable of going everywhere at will, and of

mustering at will any measure of energy, and striking tear into the

(present) king of the gods. By the fruit of our ascetic penance, let one

arise, fleet as the mind, and fierce withal.’ And the lord of the

celestials of a hundred sacrifices, having come to know of this, became

very much alarmed and sought the protection of the vow-observing Kasyapa.

And the Prajapati Kasyapa, hearing everything from Indra, went to the

Valakhilyas and asked them if their sacrifice had been successful. And

those truth-speaking Rishis replied to him, saying, ‘Let it be as thou

sayest!’ And the Prajapati Kasyapa pacifying them, spake unto them as

follows, ‘By the word of Brahman, this one (Indra) hath been made the

Lord of the three worlds. Ye ascetics, ye also are striving to create

another Indra! Ye excellent ones, it behoveth you not to falsify the word

of Brahman. Let not also this purpose, for (accomplishing) which ye are

striving, be rendered futile. Let there spring an Indra (Lord) of winged

creatures, endued with excess of strength! Be gracious unto Indra who is

a suppliant before you.’ And the Valakhilyas, thus addressed by Kasyapa,

after offering reverence to that first of the Munis, viz., the Prajapati

Kasyapa, spake unto him:

“The Valakhilyas said, ‘O Prajapati, this sacrifice of us all is for an

Indra! Indeed this hath also been meant for a son being born unto thee!

Let this task be now left to thee. And in this matter do whatsoever thou

seest to be good and proper.’

“Sauti continued, ‘Meanwhile, moved by the desire of offspring, the good

daughter of Daksha, the vow-observing, amiable, and fortunate Vinata, her

ascetic penances over, having purified herself with a bath in that season

when connubial companionship might prove fruitful, approached her lord.

And Kasyapa spake unto her, ‘Respected one, the sacrifice commenced by me

hath borne fruit. What hath been desired by thee shall come to pass. Two

heroic sons, shall be born unto thee, who shall be the lords of the three

worlds. By the penances of the Valakhilyas and by virtue of the desire

with which I commenced my sacrifice, those sons shall be of exceedingly

good fortune and worshipped in the three worlds!’ And the illustrious

Kasyapa spake unto her again, ‘Bear thou these auspicious seeds with

great care. These two will be the lords of all winged creatures. These

heroic rangers of the skies will be respected in all the worlds, and

capable of assuming any form at will.

“And the Prajapati, gratified with all that took place, then addressed

Indra of a hundred sacrifices, saying, ‘Thou shalt have two brothers of

great energy and prowess, who shall be to thee even as the helpmates.

From them no injury shall result unto thee. Let thy sorrow cease; thou

shalt continue as the lord of all. Let not, however, the utterers of the

name of Brahma be ever again slighted by thee. Nor let the very wrathful

ones, whose words are even the thunderbolt, be ever again insulted by

thee. Indra, thus addressed, went to heaven, his fears dispelled. And

Vinata also, her purpose fulfilled, was exceedingly glad. And she gave

birth to two sons, Aruna and Garuda. And Aruna, of undeveloped body,

became the fore-runner of the Sun. And Garuda was vested with the

lordship over the birds. O thou of Bhrigu’s race, hearken now to the

mighty achievement of Garuda.’”

“So ends the thirty-first section in the Astika Parva of the Adi Parva.

SECTION XXXII

(Astika Parva continued)

“Sauti said, ‘O foremost of Brahmanas, the gods having prepared for

battle in that way, Garuda, the king of birds, soon came upon those wise

ones. And the gods beholding him of excessive strength began to quake

with fear, and strike one another with all their weapons. And amongst

those that guarded the Soma was Brahmana (the celestial architect), of

measureless might, effulgent as the electric fire and of great energy.

And after a terrific encounter lasting only a moment, managed by the lord

of birds with his talons, beak, and wings, he lay as dead on the fields.

And the ranger of the skies making the worlds dark with the dust raised

by the hurricane of his wings, overwhelmed the celestials with it. And

the latter, overwhelmed with that dust, swooned away. And the immortals

who guarded the amrita, blinded by that dust, could no longer see Garuda.

Even thus did Garuda agitate the region of the heavens. And even thus he

mangled the gods with the wounds inflicted by his wings and beak.

“Then the god of a thousand eyes commanded Vayu (the god of wind),

saying, ‘Dispel thou this shower of dust soon. O Maruta, this is indeed,

thy task. Then the mighty Vayu soon drove away that dust. And when the

darkness had disappeared, the celestials attacked Garuda. And as he of

great might was attacked by the gods, he began to roar aloud, like the

great cloud that appeareth in the sky at the end of the Yuga, frightening

every creature. And that king of birds, of great energy, that slayer of

hostile heroes, then rose on his wings. All the wise ones (the

celestials) with Indra amongst them armed with double-edged broad swords,

iron maces furnished with sharp spikes, pointed lances, maces, bright

arrows, and many a discus of the form of the sun, saw him over head. And

the king of birds, attacked them on all sides with showers of various

weapons and fought exceedingly hard without wavering for a moment. And

the son of Vinata, of great prowess blazing in the sky, attacked the gods

on all sides with his wings and breast. And blood began to flow copiously

from the bodies of the gods mangled by the talons and the beak of Garuda.

Overcome by the lord of birds, the Sadhyas with the Gandharvas fled

eastwards, the Vasus with the Rudras towards the south, the Adityas

towards the west, and the twin Aswins towards the north. Gifted with

great energy, they retreated fighting, looking back every moment on their

enemy.

“And Garuda had encounters with the Yakshas, Aswakranda of great courage,

Rainuka, the bold Krathanaka, Tapana, Uluka, Swasanaka, Nimesha, Praruja,

and Pulina. And the son of Vinata mangled them with his wings, talons,

and beak, like Siva himself, that chastiser of enemies, and the holder of

Pinaka in rage at the end of the Yuga. And those Yakshas of great might

and courage, mangled all over by that ranger of the skies, looked like

masses of black clouds dropping thick showers of blood.

“And Garuda, depriving them of life, and then went to where the amrita

was. And he saw that it was surrounded on all sides by fire. And the

terrible flames of that fire covered the entire sky. And moved by violent

winds, they seemed bent on burning the Sun himself. The illustrious

Garuda then assumed ninety times ninety mouths and quickly drinking the

waters of many rivers with those mouths and returning with great speed,

that chastiser of enemies, having wings for his vehicle extinguished that

fire with that water. And extinguishing that fire, he assumed a very

small form, desirous of entering into (the place where the Soma was).’”

So ends the thirty-second section in the Astika Parva of the Adi Parva.

SECTION XXXIII

(Astika Parva continued)

“Santi said, ‘And that bird, assuming a golden body bright as the rays of

the Sun, entered with great force (the region where the Soma was), like a

torrent entering the ocean. And he saw, placed near the Soma, a wheel of

steel keen-edged, and sharp as the razor, revolving incessantly. And that

fierce instrument, of the splendour of the blazing sun and of terrible

form, had been devised by the gods for cutting in pieces all robbers of

the Soma. Garuda, seeing a passage through it, stopped there for a

moment. Diminishing his body, in an instant he passed through the spokes

of that wheel. Within the line of the wheel, he beheld, stationed there

for guarding the Soma two great snakes of the effulgence of blazing fire,

with tongues bright as the lightning-flash, of great energy, with mouth

emitting fire, with blazing eyes, containing poison, very terrible,

always in anger, and of great activity. Their eyes were ceaselessly

inflamed with rage and were also winkless. He who may be seen by even one

of the two would instantly be reduced to ashes. The bird of fair feathers

suddenly covered their eyes with dust. And unseen by them he attacked

them from all sides. And the son of Vinata, that ranger of the skies,

attacking their bodies, mangled them into pieces. He then approached the

Soma without loss of time. Then the mighty son of Vinata, taking up the

Amrita from the place where it was kept, rose on his wings with great

speed, breaking into pieces the machine that had surrounded it. And the

bird soon came out, taking the Amrita but without drinking it himself.

And he then wended on his way without the least fatigue, darkening the

splendour of the Sun.

“And the son of Vinata then met Vishnu on his way along the sky. And

Narayana was gratified at that act of self-denial on the part of Garuda.

And that deity, knowing no deterioration, said unto the ranger of the

skies, ‘O, I am inclined to grant thee a boon.’ The ranger of the skies

thereupon said, ‘I shall stay above thee.’ And he again spake unto

Narayana these words, ‘I shall be immortal and free from disease without

(drinking) Amrita.’ Vishnu said unto the son of Vinata, ‘Be it so.’

Garuda, receiving those two boons, told Vishnu, ‘I also shall grant thee

a boon; therefore, let the possessor of the six attributes ask of me.’

Vishnu then asked the mighty Garuda to become his carrier. And he made

the bird sit on the flagstaff of his car, saying, ‘Even thus thou shalt

stay above me.’ And the ranger of the skies, of great speed, saying unto

Narayana, ‘Be it so,’ swiftly wended on his way, mocking the wind with

his fleetness.

“And while that foremost of all rangers of the skies, that first of

winged creatures, Garuda, was coursing through the air after wresting the

Amrita, Indra hurled at him his thunderbolt. Then Garuda, the lord of

birds, struck with thunderbolt, spake laughingly unto Indra engaged in

the encounter, in sweet words, saying, ‘I shall respect the Rishi

(Dadhichi) of whose bone the Vajra hath been made. I shall also respect

the Vajra, and thee also of a thousand sacrifices. I cast this feather of

mine whose end thou shalt not attain. Struck with thy thunder I have not

felt the slightest pain.’ And having said this, the king of birds cast a

feather of his. And all creatures became exceedingly glad, beholding that

excellent feather of Garuda so cast off. And seeing that the feather was

very beautiful, they said, ‘Let this bird be called Suparna (having fair

feathers). And Purandara of a thousand eyes, witnessing this wonderful

incident, thought that bird to be some great being and addressed him

thus.’

“And Indra said, ‘O best of birds, I desire to know the limit of thy

great strength. I also desire eternal friendship with thee.’”

So ends the thirty-third section in the Astika Parva of the Adi Parva.

SECTION XXXIV

(Astika Parva continued)

‘Sauti continued, ‘Garuda then said, ‘O Purandara, let there be

friendship between thee and me as thou desirest. My strength, know thou,

is hard to bear. O thou of a thousand sacrifices, the good never approve

of speaking highly of their own strength, nor do they speak of their own

merits. But being made a friend, and asked by thee, O friend, I will

answer thee, although self-praise without reason is ever improper. I can

bear, on a single feather of mine, O Sakra, this Earth, with her

mountains and forests and with the waters of the ocean, and with thee

also stationed thereon. Know thou, my strength is such that I can bear

without fatigue even all the worlds put together, with their mobile and

immobile objects.’

“Sauti continued, ‘O Saunaka, after Garuda of great courage had thus

spoken, Indra the chief of the gods, the wearer of the (celestial) crown,

ever bent upon the good of the worlds, replied, saying, ‘It is as thou

sayest. Everything is possible in thee. Accept now my sincere and hearty

friendship. And if thou hast no concern with the Soma, return it to me.

Those to whom thou wouldst give it would always oppose us.’ Garuda

answered, ‘There is a certain reason for which the Soma is being carried

by me. I shall not give the Soma to any one for drink. But, O thou of a

thousand eyes, after I have placed it down, thou, O lord of the heavens,

canst then, taking it up, instantly bring it away.’ Indra then said, ‘O

oviparous one, I am highly gratified with these words now spoken by thee.

O best of all rangers of the skies; accept from me any boon that thou

desirest.’

“Sauti continued, ‘Then Garuda, recollecting the sons of Kadru and

remembering also the bondage of his mother caused by an act of deception

owing to the well-known reason (viz., the curse of Aruna), said,

‘Although I have power over all creatures, yet I shall do your bidding.

Let, O Sakra, the mighty snakes become my food.’ The slayer of the

Danavas having said unto him, ‘Be it so,’ then went to Hari, the god of

gods, of great soul, and the lord of Yogins. And the latter sanctioned

everything that had been said by Garuda. And the illustrious lord of

heaven again said unto Garuda, ‘I shall bring away the Soma when thou

placest it down.’ And having said so, he bade farewell to Garuda. And the

bird of fair feathers then went to the presence of his mother with great

speed.

“And Garuda in joy then spake unto all the snakes, ‘Here have I brought

the Amrita. Let me place it on some Kusa grass. O ye snakes, sitting

here, drink of it after ye have performed your ablutions and religious

rites. As said by you, let my mother become, from this day, free, for I

have accomplished your bidding.’ The snakes having said unto Garuda, ‘Be

it so,’ then went to perform their ablutions. Meanwhile, Sakra taking up

the Amrita, wended back to heaven. The snakes after performing their

ablutions, their daily devotions, and other sacred rites, returned in

joy, desirous of drinking the Amrita. They saw that the bed of kusa grass

whereon the Amrita had been placed was empty, the Amrita itself having

been taken away by a counter-act of deception. And they began to lick

with their tongues the kusa grass, as the Amrita had been placed thereon.

And the tongues of the snakes by that act became divided in twain. And

the kusa grass, too, from the contact with Amrita, became sacred

thenceforth. Thus did the illustrious Garuda bring Amrita (from the

heavens) for the snakes, and thus were the tongues of snakes divided by

what Garuda did.

“Then the bird of fair feathers, very much delighted, enjoyed himself in

those woods accompanied by his mother. Of grand achievements, and deeply

reverenced by all rangers of the skies, he gratified his mother by

devouring the snakes.

“That man who would listen to this story, or read it out to an assembly

of good Brahmanas, must surely go to heaven, acquiring great merit from

the recitation of (the feats of) Garuda.’”

And so ends the thirty-fourth section in the Astika Parva of the Adi

Parva.

SECTION XXXV

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, thou hast told us the reason why the

snakes were cursed by their mother, and why Vinata also was cursed by her

son. Thou hast also told us about the bestowal of boons, by their

husband, on Kadru and Vinata. Thou hast likewise told us the names of

Vinata’s sons. But thou hast not yet recited to us the names of the

snakes. We are anxious to hear the names of the principal ones.’

“Sauti said, O thou whose wealth is asceticism, from fear of being

lengthy, I shall not mention the names of all the snakes. But I will

recite the names of the chief ones. Listen to me!

“Sesha was born first, and then Vasuki. (Then were born) Airavata,

Takshaka, Karkotaka, Dhananjaya, Kalakeya, the serpent Mani, Purana,

Pinjaraka, and Elapatra, Vamana, Nila, Anila, Kalmasha, Savala, Aryaka,

Ugra, Kalasapotaka, Suramukha, Dadhimukha, Vimalapindaka, Apta, Karotaka,

Samkha, Valisikha, Nisthanaka, Hemaguha, Nahusha, Pingala, Vahyakarna,

Hastipada, Mudgarapindaka, Kamvala Aswatara, Kaliyaka, Vritta,

Samvartaka, Padma, Mahapadma, Sankhamukha, Kushmandaka, Kshemaka,

Pindaraka, Karavira, Pushpadanshtraka, Vilwaka, Vilwapandara, Mushikada,

Sankhasiras, Purnabhadra, Haridraka, Aparajita, Jyotika, Srivaha,

Kauravya, Dhritarashtra, Sankhapinda, Virajas, Suvahu, Salipinda,

Prabhakara, Hastipinda, Pitharaka, Sumuksha, Kaunapashana, Kuthara,

Kunjara, Kumuda, Kumudaksha, Tittri, Halika, Kardama, Vahumulaka,

Karkara, Akarkara, Kundodara, and Mahodara.

“Thus, O best of regenerate ones, have I said the names of the principal

serpents. From fear of being tedious I do not give names of the rest. O

thou whose wealth is asceticism, the sons of these snakes, with their

grandsons, are innumerable. Reflecting upon this, I shall not name them

to thee. O best ascetics, in this world the number of snakes baffles

calculation, there being many thousands and millions of them.’”

So ends the thirty-fifth section in the Astika Parva of the Adi Parva.

SECTION XXXVI

(Astika Parva continued)

“Saunaka said, ‘O child, thou hast named many of the serpents gifted with

great energy and incapable of being easily overcome. What did they do

after hearing of that curse?’

“Sauti said, ‘The illustrious Sesha amongst them, of great renown,

leaving his mother practised hard penances, living upon air and rigidly

observing his vows. He practised these ascetic devotions, repairing to

Gandhamadana, Vadri, Gokarna, the woods of Pushkara, and the foot of

Himavat. And he passed his days in those sacred regions, some of which

were sacred for their water and others for their soil in the rigid

observance of his vows, with singleness of aim, and his passions under

complete control. And the Grandsire of all, Brahma, saw that ascetic with

knotted hair, clad in rags, and his flesh, skin, and sinews dried up

owing to the hard penances he was practising. And the Grandsire

addressing him, that penance-practising one of great fortitude, said,

‘What is that thorn doest, O Sesha? Let the welfare of the creatures of

the worlds also engage thy thoughts. O sinless one, thou art afflicting

all creatures by thy hard penances. O Sesha, tell me the desire implanted

in thy breast.’

“And Sesha replied, ‘My uterine brothers are all of wicked hearts. I do

not desire to live amongst them. Let this be sanctioned by thee. Like

enemies they are always jealous of one another. I am, therefore, engaged

in ascetic devotions. I will not see them even. They never show any

kindness for Vinata and her son. Indeed, Vinata’s son capable of ranging

through the skies, is another brother of ours. They always envy him. And

he, too, is much stronger owing to the bestowal of that boon by our

father, the high-souled Kasyapa. For these, I engaged in ascetic

penances, and I will cast off this body of mine, so that I may avoid

companionship with them, even in another state of life.’

“Unto Sesha who had said so, the Grandsire said, ‘O Sesha, I know the

behaviour of all thy brothers and their great danger owing to their

offence against their mother. But O Snake, a remedy (for this) hath been

provided by me even beforehand. It behoveth thee not to grieve for thy

brothers. O Sesha, ask of me the boon thou desirest. I have been highly

gratified with thee and I will grant thee today a boon. O best of snakes,

it is fortunate that thy heart hath been set on virtue. Let thy heart be

more and more firmly set on virtue.’

“Then Sesha replied, ‘O divine Grandsire, this is the boon desired by me;

viz., may my heart always delight in virtue and in blessed ascetic

penances, O Lord of all!’

“Brahman said, ‘O Sesha, I am exceedingly gratified with this thy

self-denial and love of peace. But, at my command, let this act be done

by thee for the good of my creatures. Bear thou, O Sesha, properly and

well this Earth so unsteady with her mountains and forests, her seas and

towns and retreats, so that she may be steady.’

“Sesha said, ‘O divine Lord of all creatures, O bestower of boons, O lord

of the Earth, lord of every created thing, lord of the universe, I will,

even as thou sayest hold the Earth steady. Therefore, O lord of all

creatures, place her on my head.’

“Brahman said, ‘O best of snakes, go underneath the Earth. She will

herself give thee a crevice to pass through. And, O Sesha, by holding the

Earth, thou shalt certainly do what is prized by me very greatly.’

“Sauti continued, ‘Then the elder brother of the king of the snakes,

entering a hole, passed to the other side of the Earth, and holding her,

supported with his head that goddess with her belt of seas passing all

round.’

“Brahman said, ‘O Sesha, O best of snakes, thou art the god Dharma,

because alone, with thy huge body, thou supportest the Earth with

everything on her, even as I myself, or Valavit (Indra), can.’

“Sauti continued, ‘The snake, Sesha, the lord Ananta, of great prowess,

lives underneath the Earth, alone supporting the world at the command of

Brahman. And the illustrious Grandsire, the best of the immortals, then

gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for

Ananta’s help.’”

So ends the thirty-sixth section in the Astika Parva of the Adi Parva.

SECTION XXXVII

(Astika Parva continued)

“Sauti said, ‘That best of snakes, viz., Vasuki, hearing the curse of his

mother, reflected how to render it abortive. He held a consultation with

all his brothers, Airavata and others, intent upon doing what they deemed

best for themselves.’

“And Vasuki said, ‘O ye sinless ones, the object of this curse is known

to you. It behoveth us to strive to neutralise it. Remedies certainly

exist for all curses, but no remedy can avail those cursed by their

mother. Hearing that this curse hath been uttered in the presence of the

Immutable, the Infinite, and the True one, my heart trembleth. Surely,

our annihilation hath come. Otherwise why should not the Immutable Lord

prevent our mother while uttering the curse? Therefore, let us consult

today how we may secure the safety of the snakes. Let us not waste time.

All of you are wise and discerning. We will consult together and find out

the means of deliverance as (did) the gods of yore to regain lost Agni

who had concealed himself within a cave, so that Janamejaya’s sacrifice

for the destruction of the snakes may not take place, and so that we may

not meet with destruction.’

“Sauti continued, ‘Thus addressed all the offspring of Kadru assembled

together, and, wise in counsels, submitted their opinions to one another.

One party of the serpents said, ‘We should assume the guise of superior

Brahmanas, and beseech Janamejaya, saying, ‘This (intended) sacrifice of

yours ought not to take place.’ Other snakes thinking themselves wise,

said, ‘We should all become his favourite counsellors. He will then

certainly ask for our advice in all projects. And we will then give him

such advice that the sacrifice may be obstructed. The king, the foremost

of wise men, thinking us of sterling worth will certainly ask us about

his sacrifice. We will say, ‘It must not be!’ And pointing to many

serious evils in this and the next worlds, we will take care that the

sacrifice may not take place. Or, let one of the snakes, approaching,

bite the person who, intending the monarch’s good, and well-acquainted

with the rites of the snake-sacrifice, may be appointed as the

sacrificial priest, so that he will die. The sacrificial priest dying,

the sacrifice will not be completed. We will also bite all those who,

acquainted with the rites of the snake-sacrifice, may be appointed

Ritwiks of the sacrifice, and by that means attain our object.’ Other

snakes, more virtuous and kind, said, ‘O, this counsel of yours is evil.

It is not meet to kill Brahmanas. In danger, that remedy is proper, which

is blessed on the practices of the righteous. Unrighteousness finally

destroyeth the world.’ Other serpents said, ‘We will extinguish the

blazing sacrificial fire by ourselves becoming clouds luminous with

lightning and pouring down showers.’ Other snakes, the best of their

kind, proposed, ‘Going, by night, let us steal away the vessel of Soma

juice. That will disturb the rite. Or, at that sacrifice, let the snakes,

by hundreds and thousands, bite the people, and spread terror around. Or,

let the serpents defile the pure food with their food-defiling urine and

dung.’ Others said, ‘Let us become the king’s Ritwiks, and obstruct his

sacrifice by saying at the outset, ‘Give us the sacrificial fee.’ He (the

king), being placed in our power, will do whatever we like.’ Others there

said, ‘When the king will sport in the waters, we will carry him to our

home and bind him, so that that sacrifice will not take place!’ Other

serpents who deemed themselves wise, said, ‘Approaching the king, let us

bite him, so that our object will be accomplished. By his death the root

of all evil will be torn up. This is the final deliberation of us all, O

thou who hearest with thy eyes! Then, do speedily what thou deemest

proper.’ Having said this, they looked intently at Vasuki, that best of

snakes. And Vasuki also, after reflecting, answered saying, ‘Ye snakes,

this final determination of you doth not seem worthy of adoption. The

advice of you all is not to my liking. What shall I say which would be

for your good? I think the grace of the illustrious Kasyapa (our father)

can alone do us good. Ye snakes, my heart doth not know which of all your

suggestions is to be adopted for the welfare of my race as also of me.

That must be done by me which would be to your weal. It is this that

makes me so anxious, for the credit or the discredit (of the measure) is

mine alone.’”

So ends the thirty-seventh section in the Astika Parva of the Adi Parva.

SECTION XXXVIII

(Astika Parva continued)

“Sauti said, ‘Hearing the respective speeches of all the snakes, and

hearing also the words of Vasuki, Elapatra began to address them, saying,

‘That sacrifice is not one that can be prevented. Nor is king Janamejaya

of the Pandava race from whom this fear proceedeth, such that he can be

hindered. The person, O king, who is afflicted by fate hath recourse to

fate alone; nothing else can be his refuge. Ye best of snakes, this fear

of ours hath fate for its root. Fate alone must be our refuge in this.

Listen to what I say. When that curse was uttered, ye best of snakes, in

fear I lay crouching on the lap of our mother. Ye best of snakes, and O

lord (Vasuki) of great splendour, from that place I heard the words the

sorrowing gods spake unto the Grandsire. The gods said, ‘O Grandsire,

thou god of gods who else than the cruel Kadru could thus, after getting

such dear children, curse them so, even in thy presence? And, O

Grandsire, by thee also hath been spoken, with reference to those words

of hers, ‘Be it so.’ We wish to know the reason why thou didst not

prevent her.’ Brahman replied, ‘The snakes have multiplied. They are

cruel, terrible in form and highly poisonous. From desire of the good of

my creatures, I did not prevent Kadru then. Those poisonous serpents and

others who are sinful, biting others for no faults, shall, indeed, be

destroyed, but not they who are harmless and virtuous. And hear also,

how, when the hour comes, the snakes may escape this dreadful calamity.

There shall be born in the race of the Yayavaras a great Rishi known by

the name of Jaratkaru, intelligent, with passions under complete control.

That Jaratkaru shall have a son of the name of Astika. He shall put a

stop to that sacrifice. And those snakes who shall be virtuous shall

escape therefrom. The gods said, ‘O thou truth-knowing one, on whom will

Jaratkaru, that foremost Muni, gifted with great energy and asceticism,

beget that illustrious son?’ Brahma answered, ‘Gifted with great energy,

that best Brahmana shall beget a son possessed of great energy on a wife

of the same name as his. Vasuki, the king of the snakes, hath a sister of

the name of Jaratkaru; the son, of whom I speak, shall be born of her,

and he shall liberate the snakes.’

“Elapatra continued, ‘The gods then said unto the Grandsire, ‘Be it so.’

And the lord Brahman, having said so unto the gods, went to heaven. O

Vasuki, I see before me that sister of thine known by the name of

Jaratkaru. For relieving us from fear, give her as alms unto him (i.e.,

the Rishi), Jaratkaru, of excellent vows, who shall roam abegging for a

bride. This means of release hath been heard of by me!’”

SECTION XXXIX

(Astika Parva continued)

“Sauti said, ‘O best of regenerate ones, hearing these words of Elapatra,

all the serpents, in great delight, exclaimed, ‘Well said, well said!’

And from that time Vasuki set about carefully bringing up that maiden,

viz., his sister Jaratkaru. And he took great delight in rearing her.

“And much time did not elapse from this, when the gods and the Asuras,

assembling together, churned the abode of Varuna. And Vasuki, the

foremost of all gifted with strength, became the churning-cord. And

directly the work was over, the king of the snakes presented himself

before the Grandsire. And the gods, accompanied by Vasuki, addressed the

Grandsire, saying, ‘O lord, Vasuki is suffering great affliction from

fear of (his mother’s curse). It behoveth thee to root out the sorrow,

begotten of the curse of his mother, that hath pierced the heart of

Vasuki desirous of the weal of his race. The king of the snakes is ever

our friend and benefactor. O Lord of the gods, be gracious unto him and

assuage his mind’s fever.’

“Brahman replied, ‘O ye immortals, I have thought, in my mind, of what ye

have said. Let the king of the snakes do that which hath been

communicated to him before by Elapatra. The time hath arrived. Those only

shall be destroyed that are wicked, not those that are virtuous.

Jaratkaru hath been born, and that Brahmana is engaged in hard ascetic

penances. Let Vasuki, at the proper time, bestow on him his sister. Ye

gods, what hath been spoken by the snake Elapatra for the weal of the

snakes is true and not otherwise.’

“Sauti continued, ‘Then the king of the snakes, Vasuki, afflicted with

the curse of his mother, hearing these words of the Grandsire, and

intending to bestow his sister of the Rishi Jaratkaru, commanded all the

serpents, a large numbers of whom were ever attentive to their duties, to

watch the Rishi Jaratkaru, saying, ‘When the lord Jaratkaru will ask for

a wife, come immediately and inform me of it. The weal of our race

depends upon it.’”

SECTION XL

(Astika Parva continued)

“Saunaka said, ‘O son of Suta, I desire to know the reason why the

illustrious Rishi whom thou hast named Jaratkaru came to be so called on

earth. It behoveth thee to tell us the etymology of the name Jaratkaru.’

“Sauti said, ‘Jara is said to mean waste, and Karu implies huge. This

Rishi’s body had been huge, and he gradually reduced it by severe ascetic

penances. For the same reason, O Brahmanas, the sister of Vasuki was

called Jaratkaru.’

The virtuous Saunaka, when he heard this, smiled and addressing

Ugrasravas said, ‘It is even so.’

Saunaka then said, ‘I have heard all that thou hast before recited. I

desire to know how Astika was born.’

Sauti, on hearing these words, began to relate according to what was

written in the Sastras.

“Sauti said, ‘Vasuki, desirous of bestowing his sister upon the Rishi

Jaratkaru, gave the snakes (necessary) orders. But days went on, yet that

wise Muni of rigid vows, deeply engaged in ascetic devotions, did not

seek for a wife. That high-souled Rishi, engaged in studies and deeply

devoted to asceticism, his vital seed under full control, fearlessly

wandered over the whole earth and had no wish for a wife.

“Afterwards, once upon a time, there was a king, O Brahmana, of the name

of Parikshit, born in the race of the Kauravas. And, like his

great-grandfather Pandu of old, he was of mighty arms, the first of all

bearers of bows in battle, and fond of hunting. And the monarch wandered

about, hunting deer, and wild boars, and wolves, and buffaloes and

various other kinds of wild animals. One day, having pierced a deer with

a sharp arrow and slung his bow on his back, he penetrated into the deep

forest, searching for the animal here and there, like the illustrious

Rudra himself of old pursuing in the heavens, bow in hand, the deer which

was Sacrifice, itself turned into that shape, after the piercing. No deer

that was pierced by Parikshit had ever escaped in the wood with life.

This deer, however wounded as before, fled with speed, as the (proximate)

cause of the king’s attainment to heaven. And the deer that

Parikshit--that king of men--had pierced was lost to his gaze and drew

the monarch far away into the forest. And fatigued and thirsty, he came

across a Muni, in the forest, seated in a cow-pen and drinking to his

fill the froth oozing out of the mouths of calves sucking the milk of

their dams. And approaching him hastily, the monarch, hungry and

fatigued, and raising his bow, asked that Muni of rigid vows, saying, ‘O

Brahmana, I am king Parikshit, the son of Abhimanyu. A deer pierced by me

hath been lost. Hast thou seen it?’ But that Muni observing then the vow

of silence, spoke not unto him a word. And the king in anger thereupon

placed upon his shoulder a dead snake, taking it up with the end of his

bow. The Muni suffered him to do it without protest. And he spoke not a

word, good or bad. And the king seeing him in that state, cast off his

anger and became sorry. And he returned to his capital but the Rishi

continued in the same state. The forgiving Muni, knowing that the monarch

who was a tiger amongst kings was true to the duties of his order, cursed

him not, though insulted. That tiger amongst monarchs, that foremost one

of Bharata’s race, also did not know that the person whom he had so

insulted was a virtuous Rishi. It was for this that he had so insulted

him.

“That Rishi had a son by name Sringin, of tender years, gifted with great

energy, deep in ascetic penances, severe in his vows, very wrathful, and

difficult to be appeased. At times, he worshipped with great attention

and respect his preceptor seated with ease on his seat and ever engaged

in the good of creatures.

“And commanded by his preceptor, he was coming home when, O best of

Brahmanas, a companion of his, a Rishi’s son named Krisa in a playful

mood laughingly spoke unto him. And Sringin, wrathful and like unto

poison itself, hearing these words in reference to his father, blazed up

in rage.’

“And Krisa said, ‘Be not proud, O Sringin, for ascetic as thou art and

possessed of energy, thy father bears on his shoulders a dead snake.

Henceforth speak not a word to sons of Rishis like ourselves who have

knowledge of the truth, are deep in ascetic penances, and have attained

success. Where is that manliness of thine, those high words of thine

begotten of pride, when thou must have to behold thy father bearing a

dead snake? O best of all the Munis, thy father too had done nothing to

deserve this treatment, and it is for this that I am particularly sorry

as if the punishment were mine.’”

SECTION XLI

(Astika Parva continued)

“Sauti said, ‘Being thus addressed, and hearing that his sire was bearing

a dead snake, the powerful Sringin burned with wrath. And looking at

Krisa, and speaking softly, he asked him, ‘Pray, why doth my father bear

today a dead snake?’ And Krisa replied, ‘Even as king Parikshit was

roving, for purpose of hunting, O dear one, he placed the dead snake on

the shoulder of thy sire.’

“And Sringin asked, ‘What wrong was done to that wicked monarch by my

father? O Krisa, tell me this, and witness the power of my asceticism.’

“And Krisa answered, ‘King Parikshit, the son of Abhimanyu, while

hunting, had wounded a fleet stag with an arrow and chased it alone. And

the king lost sight of the animal in that extensive wilderness. Seeing

then thy sire, he immediately accosted him. Thy sire was then observing

the vow of silence. Oppressed by hunger, thirst and labour, the prince

again and again asked thy sire sitting motionless, about the missing

deer. The sage, being under the vow of silence, returned no reply. The

king thereupon placed the snake on thy sire’s shoulder with the end of

his bow. O Sringin, thy sire engaged in devotion is in the same posture

still. And the king also hath gone to his capital which is named after

the elephant!’

“Sauti continued, ‘Having heard of a dead snake placed upon his

(father’s) shoulders, the son of the Rishi, his eyes reddened with anger,

blazed up with rage. And possessed by anger, the puissant Rishi then

cursed the king, touching water and overcome with wrath.’

“And Sringin said, ‘That sinful wretch of a monarch who hath placed a

dead snake on the shoulders of my lean and old parent, that insulter of

Brahmanas and tarnisher of the fame of the Kurus, shall be taken within

seven nights hence to the regions of Yama (Death) by the snake Takshaka,

the powerful king of serpents, stimulated thereto by the strength of my

words!’

“Sauti continued, ‘And having thus cursed (the king) from anger, Sringin

went to his father, and saw the sage sitting in the cow-pen, bearing the

dead snake. And seeing his parent in that plight, he was again inflamed

with ire. And he shed tears of grief, and addressed his sire, saying,

‘Father, having been informed of this thy disgrace at the hands of that

wicked wretch, king Parikshit, I have from anger even cursed him; and

that worst of Kurus hath richly deserved my potent curse. Seven days

hence, Takshaka, the lord of snakes, shall take the sinful king to the

horrible abode of Death.’ And the father said to the enraged son, ‘Child,

I am not pleased with thee. Ascetics should not act thus. We live in the

domains of that great king. We are protected by him righteously. In all

he does, the reigning king should by the like of us forgiven. If thou

destroy Dharma, verily Dharma will destroy thee. If the king do not

properly protect us, we fare very ill; we cannot perform our religious

rites according to our desire. But protected by righteous sovereigns, we

attain immense merit, and they are entitled to a share thereof.

Therefore, reigning royalty is by all means to be forgiven. And Parikshit

like unto his great-grandsire, protecteth us as a king should protect his

subjects. That penance-practising monarch was fatigued and oppressed with

hunger. Ignorant of my vow (of silence) he did this. A kingless country

always suffereth from evils. The king punisheth offenders, and fear of

punishments conducteth to peace; and people do their duties and perform

their rites undisturbed. The king establisheth religion--establisheth the

kingdom of heaven. The king protecteth sacrifices from disturbance, and

sacrifices to please the gods. The gods cause rain, and rain produceth

grains and herbs, which are always useful to man. Manu sayeth, a ruler of

the destinies of men is equal (in dignity) to ten Veda-studying priests.

Fatigued and oppressed with hunger, that penance-practising prince hath

done this through ignorance of my vow. Why then hast thou rashly done

this unrighteous action through childishness? O son, in no way doth the

king deserve a curse from us.’”

SECTION XLII

(Astika Parva continued)

“Sauti said, ‘And Sringin then replied to his father, saying, ‘Whether

this be an act of rashness, O father, or an improper act that I have

done, whether thou likest it or dislikest it, the words spoken by me

shall never be in vain. O father, I tell thee (a curse) can never be

otherwise. I have never spoken a lie even in jest.’

“And Samika said, ‘Dear child, I know that thou art of great prowess, and

truthful in speech. Thou hast never spoken falsehood before, so that thy

curse shall never be falsified. The son, even when he attaineth to age,

should yet be always counselled by the father, so that crowned with good

qualities he may acquire great renown. A child as thou art, how much more

dost thou stand in need of counsel? Thou art ever engaged in ascetic

penances. The wrath of even the illustrious ones possessing the six

attributes increaseth greatly. O thou foremost of ordinance-observing

persons, seeing that thou art my son and a minor too, and beholding also

thy rashness, I see that I must counsel thee. Live thou, O son, inclined

to peace and eating fruits and roots of the forest. Kill this thy anger

and destroy not the fruit of thy ascetic acts in this way. Wrath surely

decreaseth the virtue that ascetics acquire with great pains. And then

for those deprived of virtue, the blessed state existeth not.

Peacefulness ever giveth success to forgiving ascetics. Therefore,

becoming forgiving in thy temper and conquering thy passions, shouldst

thou always live. By forgiveness shalt thou obtain worlds that are beyond

the reach of Brahman himself. Having adopted peacefulness myself, and

with a desire also for doing good as much as lies in my power, I must do

something; even must I send to that king, telling him, ‘O monarch, thou

hast been cursed by my son of tender years and undeveloped intellect, in

wrath, at seeing thy act of disrespect towards myself.’

“Sauti continued, ‘And that great ascetic, observer of vows, moved by

kindness, sent with proper instructions a disciple of his to king

Parikshit. And he sent his disciple Gaurmukha of good manners and engaged

also in ascetic penances, instructing him to first enquire about the

welfare of the king and then to communicate the real message. And that

disciple soon approached that monarch, the head of the Kuru race. And he

entered the king’s palace having first sent notice of his arrival through

the servant in attendance at the gate.

“And the twice-born Gaurmukha was duly worshipped by the monarch. And

after resting for a while, he detailed fully to the king, in the presence

of his ministers, the words of Samika, of cruel import, exactly as he had

been instructed.’

“And Gaurmukha said, ‘O king of kings, there is a Rishi, Samika, by name,

of virtuous soul, his passions under control, peaceful, and given up to

hard ascetic devotions, living in thy dominions! By thee, O tiger among

men, was placed on the shoulders of that Rishi observing at present the

vow of silence, a dead snake, with the end of thy bow! He himself forgave

thee that act. But his son could not. And by the latter hast thou today

been cursed, O king of kings, without the knowledge of his father, to the

effect that within seven nights hence, shall (the snake) Takshaka cause

thy death. And Samika repeatedly asked his son to save thee, but there is

none to falsify his son’s curse. And because he hath been unable to

pacify his son possessed by anger, therefore have I been sent to thee, O

king, for thy good!’

“And that king of the Kuru race, himself engaged in ascetic practices,

having heard these cruel words and recollecting his own sinful act,

became exceedingly sorry. And the king, learning that foremost of Rishis

in the forest had been observing the vow of silence, was doubly afflicted

with sorrow and seeing the kindness of the Rishi Samika, and considering

his own sinful act towards him, the king became very repentant. And the

king looking like a very god, did not grieve so much for hearing of his

death as for having done that act to the Rishi.’

“And then the king sent away Gaurmukha, saying, ‘Let the worshipful one

(Samika) be gracious to me!’ And when Gaurmukha had gone away, the king,

in great anxiety, without loss of time, consulted his ministers. And

having consulted them, the king, himself wise in counsels, caused a

mansion to be erected upon one solitary column. It was well-guarded day

and night. And for its protection were placed there physicians and

medicines, and Brahmanas skilled in mantras all around. And the monarch,

protected on all sides, discharged his kingly duties from that place

surrounded by his virtuous ministers. And no one could approach that best

of kings there. The air even could not go there, being prevented from

entering.

“And when the seventh day had arrived, that best of Brahmanas, the

learned Kasyapa was coming (towards the king’s residence), desirous of

treating the king (after the snake-bite). He had heard all that had taken

place, viz., that Takshaka, that first of snakes, would send that best of

monarchs to the presence of Yama (Death). And he thought, I would cure

the monarch after he is bit by that first of snakes. By that I may have

wealth and may acquire virtue also.’ But that prince of snakes, Takshaka,

in the form of an old Brahmana, saw Kasyapa approaching on his way, his

heart set upon curing the king. And the prince of snakes then spake unto

that bull among Munis, Kasyapa, saying, ‘Whither dost thou go with such

speed? What, besides, is the business upon which thou art intent?’

“And Kasyapa, thus addressed, replied, ‘Takshaka, by his poison, will

today burn king Parikshit of the Kuru race, that oppressor of all

enemies. I go with speed, O amiable one, to cure, without loss of time,

the king of immeasurable prowess, the sole representative of the Pandava

race, after he is bit by the same Takshaka like to Agni himself in

energy.’ And Takshaka answered, ‘I am that Takshaka, O Brahmana, who

shall burn that lord of the earth. Stop, for thou art unable to cure one

bit by me.’ And Kasyapa rejoined, ‘I am sure that, possessed (that I am)

of the power of learning, going thither I shall cure that monarch bit by

thee.’”

SECTION XLIII

(Astika Parva continued)

“Sauti said, ‘And Takshaka, after this, answered, ‘If, indeed, thou art

able to cure any creature bitten by me, then, O Kasyapa, revive thou this

tree bit by me. O best of Brahmanas, I burn this banian in thy sight. Try

thy best and show me that skill in mantras of which thou hast spoken.’

“And Kasyapa said, If thou art so minded, bite thou then, O king of

snakes, this tree. O snake, I shall revive it, though bit by thee.

“Sauti continued, ‘That king of snakes, thus addressed by the illustrious

Kasyapa, bit then that banian tree. And that tree, bit by the illustrious

snake, and penetrated by the poison of the serpent, blazed up all around.

And having burnt the banian so, the snake then spake again unto Kasyapa,

saying, ‘O first of Brahmanas, try thy best and revive this lord of the

forest.’

“Sauti continued, ‘The tree was reduced to ashes by the poison of that

king of snakes. But taking up those ashes, Kasyapa spoke these words. ‘O

king of snakes, behold the power of my knowledge as applied to this lord

of the forest! O snake, under thy very nose I shall revive it.’ And then

that best of Brahmanas, the illustrious and learned Kasyapa, revived, by

his vidya, that tree which had been reduced to a heap of ashes. And first

he created the sprout, then he furnished it with two leaves, and then he

made the stem, and then the branches, and then the full-grown tree with

leaves and all. And Takshaka, seeing the tree revived by the illustrious

Kasyapa, said unto him, ‘It is not wonderful in thee that thou shouldst

destroy my poison or that of any one else like myself. O thou whose

wealth is asceticism, desirous of what wealth, goest thou thither? The

reward thou hopest to have from that best of monarchs, even I will give

thee, however difficult it may be to obtain it. Decked with fame as thou

art, thy success may be doubtful on that king affected by a Brahmana’s

curse and whose span of life itself hath been shortened. In that case,

this blazing fame of thine that hath overspread the three worlds will

disappear like the Sun when deprived of his splendour (on the occasion of

the eclipse).’

“Kasyapa said, ‘I go there for wealth, give it unto me, O snake, so that

taking thy gold. I may return.’ Takshaka replied, ‘O best of regenerate

ones, even I will give thee more than what thou expectest from that king.

Therefore do not go.’

“Sauti continued, ‘That best of Brahmanas, Kasyapa, of great prowess and

intelligence, hearing those words of Takshaka, sat in yoga meditation

over the king. And that foremost of Munis, viz., Kasyapa, of great

prowess and gifted with spiritual knowledge, ascertaining that the period

of life of that king of the Pandava race had really run out, returned,

receiving from Takshaka as much wealth as he desired.

“And upon the illustrious Kasyapa’s retracing his steps, Takshaka at the

proper time speedily entered the city of Hastinapura. And on his way he

heard that the king was living very cautiously, protected by means of

poison-neutralising mantras and medicines.’

“Sauti continued, ‘The snake thereupon reflected thus, ‘The monarch must

be deceived by me with power of illusion. But what must be the means?’

Then Takshaka sent to the king some snakes in the guise of ascetics

taking with them fruits, kusa grass, and water (as presents). And

Takshaka, addressing them, said, ‘Go ye all to the king, on the pretext

of pressing business, without any sign of impatience, as if to make the

monarch only accept the fruits and flowers and water (that ye shall carry

as presents unto him).’

“Sauti continued, ‘Those snakes, thus commanded by Takshaka, acted

accordingly. And they took to the king, Kusa grass and water, and fruits.

And that foremost of kings, of great prowess, accepted those offerings.

And after their business was finished, he said upto them, ‘Retire.’ Then

after those snakes disguised as ascetics had gone away, the king

addressed his ministers and friends, saying, ‘Eat ye, with me, all these

fruits of excellent taste brought by the ascetics.’ Impelled by Fate and

the words of the Rishi, the king, with his ministers, felt the desire of

eating those fruits. The particular fruit, within which Takshaka had

entered, was taken by the king himself for eating. And when he was eating

it, there appeared, O Saunaka, an ugly insect out of it, of shape

scarcely discernible, of eyes black, and of coppery colour. And that

foremost of kings, taking that insect, addressed his councillors, saying,

‘The sun is setting; today I have no more tear from poison. Therefore,

let this insect become Takshaka and bite me, so that my sinful act may be

expiated and the words of the ascetic rendered true.’ And those

councillors also, impelled by Fate, approved of that speech. And then the

monarch smiled, losing his senses, his hour having come. And he quickly

placed that insect on his neck. And as the king was smiling, Takshaka,

who had (in the form of that insect) come out of the fruit that had been

offered to the king, coiled himself round the neck of the monarch. And

quickly coiling round the king’s neck and uttering a tremendous roar,

Takshaka, that lord of snakes, bit that protector of the earth.’”

SECTION XLIV

(Astika Parva continued)

“Sauti said, ‘Then the councillors beholding the king in the coils of

Takshaka, became pale with fear and wept in exceeding grief. And hearing

the roar of Takshaka, the ministers all fled. And as they were flying

away in great grief, they saw Takshaka, the king of snakes, that

wonderful serpent, coursing through the blue sky like a streak of the hue

of the lotus, and looking very much like the vermilion-coloured line on a

woman’s crown dividing the dark masses of her hair in the middle.

“And the mansion in which the king was living blazed up with Takshaka’s

poison. And the king’s councillors, on beholding it, fled away in all

directions. And the king himself fell down, as if struck by lightning.

“And when the king was laid low by Takshaka’s poison, his councillors

with the royal priest--a holy Brahmana--performed all his last rites. All

the citizens, assembling together, made the minor son of the deceased

monarch their king. And the people called their new king, that slayer of

all enemies, that hero of the Kuru race, by the name of Janamejaya. And

that best of monarchs, Janamejaya, though a child, was wise in mind. And

with his councillors and priest, the eldest son Parikshita, that bull

amongst the Kurus, ruled the kingdom like his heroic great-grand-father

(Yudhishthira). And the ministers of the youthful monarch, beholding that

he could now keep his enemies in check, went to Suvarnavarman, the king

of Kasi, and asked him his daughter Vapushtama for a bride. And the king

of Kasi, after due inquiries, bestowed with ordained rites, his daughter

Vapushtama on that mighty hero of Kuru race. And the latter, receiving

his bride, became exceedingly glad. And he gave not his heart at any time

to any other woman. And gifted with great energy, he wandered in pursuit

of pleasure, with a cheerful heart, on expanses of water and amid woods

and flowery fields. And that first of monarchs passed his time in

pleasure as Pururavas of old did, on receiving the celestial damsel

Urvasi. Herself fairest of the fair, the damsel Vapushtama too, devoted

to her lord and celebrated for her beauty having gained a desirable

husband, pleased him by the excess of her affection during the period he

spent in the pursuit of pleasure.’”

SECTION XLV

(Astika Parva continued)

“Meanwhile the great ascetic Jaratkaru wandered over the whole earth

making the place where evening fell his home for the night. And gifted

with ascetic power, he roamed, practising various vows difficult to be

practised by the immature, and bathing also in various sacred waters. And

the Muni had air alone for his food and was free from desire of worldly

enjoyment. And he became daily emaciated and grew lean-fleshed. And one

day he saw the spirits of his ancestors, heads down, in a hole, by a cord

of virana roots having only one thread entire. And that even single

thread was being gradually eaten away by a large rat dwelling in that

hole. And the Pitris in that hole were without food, emaciated, pitiable,

and eagerly desirous of salvation. And Jaratkaru, approaching the

pitiable one, himself in humble guise, asked them, ‘Who are ye hanging by

this cord of virana roots? The single weak root that is still left in

this cord of virana roots already eaten away by the rat, dwelling in this

hole, is itself being gradually eaten away by the same rat with his sharp

teeth. The little that remains of that single thread will soon be cut

away. It is clear ye shall then have to fall down into this pit with

faces downwards. Seeing you with faces downwards, and overtaken by this

great calamity, my pity hath been excited. What good can I do to you.

Tell me quickly whether this calamity can be averted by a fourth, a

third, or even by the sacrifice of a half of this my asceticism, O,

relieve yourselves even with the whole of my asceticism. I consent to all

this. Do ye as ye please.’

“The Pitris said, ‘Venerable Brahmacharin, thou desirest to relieve us.

But, O foremost of Brahmanas, thou canst not dispel our affliction by thy

asceticism. O child, O first of speakers, we too have the fruits of our

asceticism. But, O Brahmana, it is for the loss of children that we are

falling down into this unholy hell. The grandsire himself hath said that

a son is a great merit. As we are about to be cast in this hole, our

ideas are no longer clear. Therefore, O child, we know thee not, although

thy manhood is well-known on earth. Venerable thou art and of good

fortune, thou who thus from kindness grievest for us worthy of pity and

greatly afflicted. O Brahmana, listen, who we are. We are Rishis of the

Yayavara sect, of rigid vows. And, O Muni, from loss of children, we have

fallen down from a sacred region. Our severe penances have not been

destroyed; we have a thread yet. But we have only one thread now. It

matters little, however, whether he is or is not. Unfortunate as we are,

we have a thread in one, known as Jaratkaru. The unfortunate one has gone

through the Vedas and their branches and is practising asceticism alone.

He being one with soul under complete control, desires set high,

observant of vows, deeply engaged in ascetic penances, and free from

greed for the merits or asceticism, we have been reduced to this

deplorable state. He hath no wife, no son, no relatives. Therefore, do we

hang in this hole, our consciousness lost, like men having none to take

care of them. If thou meetest him, O, tell him, from thy kindness to

ourselves, Thy Pitris, in sorrow, are hanging with faces downwards in a

hole. Holy one, take a wife and beget children. O thou of ascetic wealth,

thou art, O amiable one, the only thread that remaineth in the line of

thy ancestors. O Brahmana, the cord of virana roots that thou seest we

are hanging by, is the cord representing our multiplied race. And, O

Brahmana, these threads of the cord of virana roots that thou seest as

eaten away, are ourselves who have been eaten up by Time. This root thou

seest hath been half-eaten and by which we are hanging in this hole is he

that hath adopted asceticism alone. The rat that thou beholdest is Time

of infinite strength. And he (Time) is gradually weakening the wretch

Jaratkaru engaged in ascetic penances tempted by the merits thereof, but

wanting in prudence and heart. O excellent one, his asceticism cannot

save us. Behold, our roots being torn, cast down from higher regions,

deprived of consciousness by Time, we are going downwards like sinful

wretches. And upon our going down into this hole with all our relatives,

eaten up by Time, even he shall sink with us into hell. O child, whether

it is asceticism, or sacrifice, or whatever else there be of very holy

acts, everything is inferior. These cannot count with a son. O child,

having seen all, speak unto that Jaratkaru of ascetic wealth. Thou

shouldst tell him in detail everything that thou hast beheld. And, O

Brahmana, from thy kindness towards us, thou shouldst tell him all that

would induce him to take a wife and beget children. Amongst his friends,

or of our own race, who art thou, O excellent one, that thus grievest for

us all like a friend? We wish to hear who thou art that stayest here.’”

SECTION XLVI

(Astika Parva continued)

“Sauti said. ‘Jaratkaru, hearing all this, became excessively dejected.

And from sorrow he spoke unto those Pitris in words obstructed by tears.’

And Jaratkaru said, ‘Ye are even my fathers and grand-fathers gone

before. Therefore, tell me what I must do for your welfare. I am that

sinful son of yours, Jaratkaru! Punish me for my sinful deeds, a wretch

that I am.’

“The Pitris replied, saying, ‘O son, by good luck hast thou arrived at

this spot in course of thy rambles. O Brahmana, why hast thou not taken a

wife?’

“Jaratkaru said. ‘Ye Pitris, this desire hath always existed in my heart

that I would, with vital seed drawn up, carry this body to the other

world. My mind hath been possessed with the idea that I would not take a

wife. But ye grandsires, having seen you hanging like birds, I have

diverted my mind from the Brahmacharya mode of life. I will truly do what

you like. I will certainly marry, if ever I meet with a maiden of my own

name. I shall accept her who, bestowing herself of her own accord, will

be as aims unto me, and whom I shall not have to maintain. I shall marry

if I get such a one; otherwise, I shall not. This is the truth, ye

grandsires! And the offspring that will be begot upon her shall be your

salvation. And ye Pitris of mine, ye shall live for ever in blessedness

and without fear.’

‘Sauti continued, ‘The Muni, having said so unto the Pitris, wandered

over the earth again. And, O Saunaka, being old, he obtained no wife. And

he grieved much that he was not successful. But directed (as before) by

his ancestors, he continued the search. And going into the forest, he

wept loudly in great grief. And having gone into the forest, the wise

one, moved by the desire of doing good to his ancestors, said, ‘I will

ask for a bride,’ distinctly repeating these words thrice. And he said,

‘Whatever creatures are here, mobile and immobile, so whoever there be

that are invisible, O, hear my words! My ancestors, afflicted with grief,

have directed me that am engaged in the most severe penances, saying,

‘Marry thou for (the acquisition of) a son.’ ‘O ye, being directed by my

ancestors, I am roaming in poverty and sorrow, over the wide world for

wedding a maiden that I may obtain as alms. Let that creature, amongst

those I have addressed, who hath a daughter, bestow on me that am roaming

far and near. Such a bride as is of same name with me, to be bestowed on

me as alms, and whom, besides, I shall not maintain, O bestow on me!’

Then those snakes that had been set upon Jaratkaru track, ascertaining

his inclination, gave information to Vasuki. And the king of the snakes,

hearing their words, took with him that maiden decked with ornaments, and

went into the forest unto that Rishi. And, O Brahmana, Vasuki, the king

of the snakes, having gone there, offered that maiden as alms unto that

high-souled Rishi. But the Rishi did not at once accept her. And the

Rishi, thinking her not to be of the same name with himself, and seeing

that the question of her maintenance also was unsettled, reflected for a

few moments, hesitating to accept her. And then, O son of Bhrigu, he

asked Vasuki the maiden’s name, and also said unto him, ‘I shall not

maintain her.’”

SECTION XLVII

(Astika Parva continued)

“Sauti said, ‘Then Vasuki spake unto the Rishi Jaratkaru these words, ‘O

best of Brahmanas, this maiden is of the same name with thee. She is my

sister and hath ascetic merit. I will maintain thy wife; accept her. O

thou of ascetic wealth, I shall protect her with all my ability. And, O

foremost of the great Munis, she hath been reared by me for thee.’ And

the Rishi replied, ‘This is agreed between us that I shall not maintain

her; and she shall not do aught that I do not like. If she do, I leave

her!’

“Sauti continued, ‘When the snake had promised, saying, ‘I shall maintain

my sister,’ Jaratkaru then went to the snake’s house. Then that first of

mantra-knowing Brahmanas, observing rigid vows, that virtuous and veteran

ascetic, took her hand presented to him according to shastric rites. And

taking his bride with him, adored by the great Rishi, he entered the

delightful chamber set apart for him by the king of the snakes. And in

that chamber was a bed-stead covered with very valuable coverlets. And

Jaratkaru lived there with his wife. And the excellent Rishi made an

agreement with his wife, saying, ‘Nothing must ever be done or said by

thee that is against my liking. And in case of thy doing any such thing,

I will leave thee and no longer continue to stay in thy house. Bear in

mind these words that have been spoken by me.’

“And then the sister of the king of the snakes in great anxiety and

grieving exceedingly, spoke unto him, saying, ‘Be it so.’ And moved by

the desire of doing good to her relatives, that damsel, of unsullied

reputation, began to attend upon her lord with the wakefulness of a dog,

the timidity of a deer, and knowledge of signs possessed by the crow. And

one day, after the menstrual period, the sister of Vasuki, having

purified herself by a bath according to custom, approached her lord the

great Muni; And thereupon she conceived. And the embryo was like unto a

flame of fire, possessed of great energy, and resplendent as fire itself.

And it grew like the moon in the bright fortnight.

“And one day, within a short time, Jaratkaru of great fame, placing his

head on the lap of his wife, slept, looking like one fatigued. And as he

was sleeping, the sun entered his chambers in the Western mountain and

was about to set. And, O Brahmana, as the day was fading, she, the

excellent sister of Vasuki, became thoughtful, fearing the loss of her

husband’s virtue. And she thought, ‘What should I now do? Shall I wake my

husband or not? He is exacting and punctilious in his religious duties.

How can I act as not to offend him? The alternatives are his anger and

the loss of virtue of a virtuous man. The loss of virtue, I ween, is the

greater of the two evils. Again, if I wake him, he will be angry. But if

twilight passeth away without his prayers being said, he shall certainly

sustain loss of virtue.’

‘And having resolved at last, the sweet-speeched Jaratkaru, the sister of

Vasuki, spake softly unto that Rishi resplendent with ascetic penances,

and lying prostrate like a flame of fire, ‘O thou of great good fortune,

awake, the sun is setting. O thou of rigid vows, O illustrious one, do

your evening prayer after purifying yourself with water and uttering the

name of Vishnu. The time for the evening sacrifice hath come. Twilight, O

lord, is even now gently covering the western side.’

“The illustrious Jaratkaru of great ascetic merit, thus addressed, spake

unto his wife these words, his upper lip quivering in anger, ‘O amiable

one of the Naga race, thou hast insulted me. I shall no longer abide with

thee, but shall go where I came from. O thou of beautiful thighs, I

believe in my heart that the sun hath no power to set in the usual time,

if I am asleep. An insulted person should never live where he hath met

with the insult, far less should I, a virtuous person, or those that are

like me.’ Jaratkaru, the sister of Vasuki, thus addressed by her lord,

began to quake with terror, and she spake unto him, saying, ‘O Brahmana,

I have not waked thee from desire of insult; but I have done it so that

thy virtue may not sustain any loss.’

“The Rishi Jaratkaru, great in ascetic merit, possessed with anger and

desirous of forsaking his spouse, thus addressed, spake unto his wife,

saying, O thou fair one, never have I spoken a falsehood. Therefore, go I

shall. This was also settled between ourselves. O amiable one, I have

passed the time happily with thee. And, O fair one, tell thy brother,

when I am gone, that I have left thee. And upon my going away, it

behoveth thee not to grieve for me.’

“Thus addressed Jaratkaru, the fair sister of Vasuki, of faultless

features, filled with anxiety and sorrow, having mustered sufficient

courage and patience, though her heart was still quaking, then spake unto

Rishi Jaratkaru. Her words were obstructed with tears and her face was

pale with fear. And the palms of her hands were joined together, and her

eyes were bathed in tears. And she said, ‘It behoveth thee not to leave

me without a fault. Thou treadest over the path of virtue. I too have

been in the same path, with heart fixed on the good of my relatives. O

best of Brahmanas, the object for which I was bestowed on thee hath not

been accomplished yet. Unfortunate that I am, what shall Vasuki say unto

me? O excellent one, the offspring desired of by my relatives afflicted

by a mother’s curse, do not yet appear! The welfare of my relatives

dependeth on the acquisition of offspring from thee. And in order that my

connection with thee may not be fruitless, O illustrious Brahmana, moved

by the desire of doing good to my race do I entreat thee. O excellent

one, high-souled thou art; so why shall thou leave me who am faultless?

This is what is not just clear to me.’

“Thus addressed, the Muni of great ascetic merit spake unto his wife

Jaratkaru these words that were proper and suitable to the occasion. And

he said, ‘O fortunate one, the being thou hast conceived, even like unto

Agni himself is a Rishi of soul highly virtuous, and a master of the

Vedas and their branches.’

“Having said so, the great Rishi, Jaratkaru of virtuous soul, went away,

his heart firmly fixed on practising again the severest penances.’”

SECTION XLVIII

(Astika Parva continued)

“Sauti said, ‘O thou of ascetic wealth, soon after her lord had left her,

Jaratkaru went to her brother. And she told him everything that had

happened. And the prince of snakes, hearing the calamitous news, spake

unto his miserable sister, himself more miserable still.’

“And he said, ‘Thou knowest, ‘O amiable one, the purpose of thy bestowal,

the reason thereof. If, from that union, for the welfare of the snakes, a

son be born, then he, possessed of energy, will save us all from the

snake-sacrifice. The Grandsire had said so, of old, in the midst of the

gods. O fortunate one, hast thou conceived from thy union with that best

of Rishis? My heart’s desire is that my bestowal of thee on that wise one

may not be fruitless. Truly, it is not proper for me to ask thee about

this. But from the gravity of the interests I ask thee this. Knowing also

the obstinacy of thy lord, ever engaged in severe penances, I shall not

follow him, for he may curse me. Tell me in detail all that thy lord, O

amiable one, hath done, and extract that terribly afflicting dart that

lies implanted for a long time past in my heart.’

“Jaratkaru, thus addressed, consoling Vasuki, the king of the snakes, at

length replied, saying, ‘Asked by me about offspring, the high-souled and

mighty ascetic said, ‘There is,’--and then he went away. I do not

remember him to have ever before speak even in jest aught that is false.

Why should he, O king, speak a falsehood on such a serious occasion? He

said, ‘Thou shouldst not grieve, O daughter of the snake race, about the

intended result of our union. A son shall be born to thee, resplendent as

the blazing sun.’ O brother, having said this to me, my husband of

ascetic wealth went away--Therefore, let the deep sorrow cherished in thy

heart disappear.’

“Sauti continued, ‘Thus addressed, Vasuki, the king of the snakes,

accepted those words of his sister, and in great joy said, ‘Be it so!’

And the chief of the snakes then adored his sister with his best regards,

gift of wealth, and fitting eulogies. Then, O best of Brahmanas, the

embryo endued with great splendour, began to develop, like the moon in

the heavens in the bright fortnight.

And in due time, the sister of the snakes, O Brahmana, gave birth to a

son of the splendour of a celestial child, who became the reliever of the

fears of his ancestors and maternal relatives. The child grew up there in

the house of the king of the snakes. He studied the Vedas and their

branches with the ascetic Chyavana, the son of Bhrigu. And though but a

boy, his vows were rigid. And he was gifted with great intelligence, and

with the several attributes of virtue, knowledge, freedom from the

world’s indulgences, and saintliness. And the name by which he was known

to the world was Astika. And he was known by the name of Astika (whoever

is) because his father had gone to the woods, saying. ‘There is’, when he

was in the womb. Though but a boy, he had great gravity and intelligence.

And he was reared with great care in the palace of the snakes. And he was

like the illustrious lord of the celestials, Mahadeva of the golden form,

the wielder of the trident. And he grew up day by day, the delight of all

the snakes.’”

SECTION XLIX

(Astika Parva continued)

“Saunaka said, ‘Tell me again, in detail,--all that king Janamejaya had

asked his ministers about his father’s ascension to heaven.’

‘Sauti said, ‘O Brahmana, hear all that the king asked his ministers, and

all that they said about the death of Parikshit.’

“Janamejaya asked, ‘Know ye all that befell my father. How did that

famous king, in time, meet with his death? Hearing from you the incidents

of my father’s life in detail, I shall ordain something, if it be for the

benefit of the world. Otherwise, I shall do nothing.’

‘The minister replied, ‘Hear, O monarch, what thou hast asked, viz., an

account of thy illustrious father’s life, and how also that king of kings

left this world. Thy father was virtuous and high-souled, and always

protected his people. O, hear, how that high-souled one conducted himself

on earth. Like unto an impersonation of virtue and justice, the monarch,

cognisant of virtue, virtuously protected the four orders, each engaged

in the discharge of their specified duties. Of incomparable prowess, and

blessed with fortune, he protected the goddess Earth. There was none who

hated him and he himself hated none. Like unto Prajapati (Brahma) he was

equally disposed towards all creatures. O monarch, Brahmanas and

Kshatriyas and Vaisyas and Sudras, all engaged contentedly in the

practice of their respective duties, were impartially protected by that

king. Widows and orphans, the maimed and the poor, he maintained. Of

handsome features, he was unto all creatures like a second Soma.

Cherishing his subjects and keeping them contented, blessed with good

fortune, truth-telling, of immense prowess, he was the disciple of

Saradwat in the science of arms. And, O Janamejaya, thy father was dear

unto Govinda. Of great fame, he was loved by all men. And he was born in

the womb of Uttara when the Kuru race was almost extinct. And, therefore,

the mighty son of Abhimanyu came to be called Parikshit (born in an

extinct line). Well-versed in the interpretation of treatises on the

duties of kings, he was gifted with every virtue. With passions under

complete control, intelligent, possessing a retentive memory, the

practiser of all virtues, the conqueror of his six passions of powerful

mind, surpassing all, and fully acquainted with the science of morality

and political science, the father had ruled over these subjects for sixty

years. And he then died, mourned by all his subjects. And, after him, O

first of men, thou hast acquired this hereditary kingdom of the Kurus for

the last thousand years. Thou wast installed while a child, and art thus

protecting every creature.’

“Janamejaya said, ‘There hath not been born in our race a king who hath

not sought the good of his subjects or been loved by them. Behold

especially the conduct of my grandsires ever engaged in great

achievements. How did my father, blessed with many virtues, meet with his

death? Describe everything to me as it happened. I am desirous of hearing

it from you!’

“Sauti continued, ‘Thus directed by the monarch, those councillors, ever

solicitous of the good of the king, told him everything exactly as it had

occurred.’

‘And the councillors said, ‘O king, that father of thine, that protector

of the whole earth, that foremost of all persons obedient to the

scriptures, became addicted to the sports of the field, even as Pandu of

mighty arms, that foremost of all bearers of the bow in battle. He made

over to us all the affairs of state from the most trivial to the most

important. One day, going into the forest, he pierced a deer with an

arrow. And having pierced it he followed it quickly on foot into the deep

woods, armed with sword and quiver. He could not, however, come upon the

lost deer. Sixty years of age and decrepit, he was soon fatigued and

became hungry. He then saw in the deep woods a high-souled Rishi. The

Rishi was then observing the vow of silence. The king asked him about the

deer, but, though asked, he made no reply. At last the king, already

tired with exertion and hunger, suddenly became angry with that Rishi

sitting motionless like a piece of wood in observance of his vow of

silence. Indeed, the king knew not that he was a Muni observing the vow

of silence. Swayed by anger, thy father insulted him. O excellent one of

the Bharata race, the king, thy father taking up from the ground with the

end of his bow a dead snake placed it on the shoulders of that Muni of

pure soul. But the Muni spake not a word good or bad and was without

anger. He continued in the same posture, bearing the dead snake.’”

SECTION L

(Astika Parva continued)

‘Sauti continued, ‘The ministers said, ‘That king of kings then, spent

with hunger and exertion, and having placed the snake upon the shoulders

of that Muni, came back to his capital. The Muni had a son, born of a

cow, of the name of Sringin. He was widely known, possessed of great

prowess and energy, and very wrathful. Going (every day) to his preceptor

he was in the habit of worshipping him. Commanded by him, Sringin was

returning home, when he heard from a friend of his about the insult of

his father by thy parent. And, O tiger among kings, he heard that his

father, without having committed any fault, was bearing, motionless like

a statue, upon his shoulders a dead snake placed thereon. O king, the

Rishi insulted by thy father was severe in ascetic penances, the foremost

of Munis, the controller of passions, pure, and ever engaged in wonderful

acts. His soul was enlightened with ascetic penances, and his organs and

their functions were under complete control. His practices and his speech

were both very nice. He was contented and without avarice. He was without

meanness of any kind and without envy. He was old and used to observe the

vow of silence. And he was the refuge whom all creatures might seek in

distress.

“Such was the Rishi insulted by thy father. The son, however, of that

Rishi, in wrath, cursed thy father. Though young in years, the powerful

one was old in ascetic splendour. Speedily touching water, he spake,

burning as it were with spiritual energy and rage, these words in

allusion to thy father, ‘Behold the power of my asceticism! Directed by

my words, the snake Takshaka of powerful energy and virulent poison,

shall, within seven nights hence, burn, with his poison the wretch that

hath placed the dead snake upon my un-offending father.’ And having said

this, he went to where his father was. And seeing his father he told him

of his curse. The tiger among Rishis thereupon sent to thy father a

disciple of his, named Gaurmukha, of amiable manners and possessed of

every virtue. And having rested a while (after arrival at court) he told

the king everything, saying in the words of his master, ‘Thou hast been

cursed, O king, by my son. Takshaka shall burn thee with his poison!

Therefore, O king, be careful.’ O Janamejaya, hearing those terrible

words, thy father took every precaution against the powerful snake

Takshaka.

“And when the seventh day had arrived, a Brahmana Rishi, named Kasyapa,

desired to come to the monarch. But the snake Takshaka saw Kasyapa. And

the prince of snakes spake unto Kasyapa without loss of time, saying,

‘Where dost thou go so quickly, and what is the business on which thou

goest?’ Kasyapa replied, saying, ‘O Brahmana, I am going whither king

Parikshit, that best of the Kurus, is. He shall today be burnt by the

poison of the snake Takshaka. I go there quickly in order to cure him, in

fact, in order that, protected by me, the snake may not bite him to

death.’ Takshaka answered, saying, ‘Why dost thou seek to revive the king

to be bitten by me? I am that Takshaka. O Brahmana, behold the wonderful

power of my poison. Thou art incapable of reviving that monarch when bit

by me.’ So saying, Takshaka, then and there, bit a lord of the forest (a

banian tree). And the banian, as soon as it was bit by the snake, was

converted into ashes. But Kasyapa, O king, revived it. Takshaka thereupon

tempted him, saying, ‘Tell me thy desire.’ And Kasyapa, too, thus

addressed, spake again unto Takshaka, saying, ‘I go there from desire of

wealth.’ And Takshaka, thus addressed, then spake unto the high-souled

Kasyapa in these soft words, ‘O sinless one, take from me more wealth

than what thou expectest from that monarch, and go back!’ And Kasyapa,

that foremost of men, thus addressed by the snake, and receiving from him

as much wealth as he desired, wended his way back.

“And Kasyapa going back, Takshaka, approaching in disguise, blasted, with

the fire of his poison, thy virtuous father, the first of kings, then

staying in his mansion with all precautions. And after that, thou wast, O

tiger among men, been installed (on the throne). And, O best of monarchs,

we have thus told thee all that we have seen and heard, cruel though the

account is. And hearing all about the discomfiture of thy royal father,

and of the insult to the Rishi Utanka, decide thou that which should

follow!

‘Sauti continued, ‘King Janamejaya, that chastiser of enemies, then spake

upto all his ministers. And he said, ‘When did ye learn all that happened

upon that, banian reduced to ashes by Takshaka, and which, wonderful as

it is, was afterwards revived by Kasyapa? Assuredly, my father could not

have died, for the poison could have been neutralised by Kasyapa with his

mantras. That worst of snakes, of sinful soul, thought within his mind

that if Kasyapa resuscitated the king bit by him, he, Takshaka, would be

an object of ridicule in the world owing to the neutralisation of his

poison. Assuredly, having thought so, he pacified the Brahmana. I have

devised a way, however, of inflicting punishment upon him. I like to

know, however, what ye saw or heard, what happened in the deep solitude

of the forest,--viz., the words of Takshaka and the speeches of Kasyapa.

Having known it, I shall devise the means of exterminating the snake

race.’

“The ministers said, ‘Hear, O monarch of him who told us before of the

meeting between that foremost Brahmana and that prince of snakes in the

woods. A certain person, O monarch, had climbed up that tree containing

some dry branches with the object of breaking them for sacrificial fuel.

He was not perceived either by the snake or by the Brahmana. And, O king,

that man was reduced to ashes along with the tree itself. And, O king of

kings, he was revived with the tree by the power of the Brahmana. That

man, a Brahmana’s menial, having come to us, represented fully everything

as it happened between Takshaka and the Brahmana. Thus have we told thee,

O king, all that we have seen and heard. And having heard it, O tiger

among kings, ordain that which should follow.’

“Sauti continued, ‘King Janamejaya, having listened to the words of his

ministers, was sorely afflicted with grief, and began to weep. And the

monarch began to squeeze his hands. And the lotus-eyed king began to

breathe a long and hot breath, shed tears, and shrieked aloud. And

possessed with grief and sorrow, and shedding copious tears, and touching

water according to the form, the monarch spake. And reflecting for a

moment, as if settling something in his mind, the angry monarch,

addressing all ministers, said these words.

‘I have heard your account of my father’s ascension to heaven. Know ye

now what my fixed resolve is. I think no time must be lost in avenging

this injury upon the wretch Takshaka that killed my father. He burnt my

father making Sringin only a secondary cause. From malignity alone he

made Kasyapa return. If that Brahmana had arrived, my father assuredly

would have lived. What would he have lost if the king had revived by the

grace of Kasyapa and the precautionary measures of his ministers? From

ignorance of the effects of my wrath, he prevented Kasyapa--that

excellent of Brahmanas--whom he could not defeat, from coming to my

father with the desire of reviving him. The act of aggression is great on

the part of the wretch Takshaka who gave wealth unto that Brahmana in

order that he might not revive the king. I must now avenge myself on my

father’s enemy to please myself, the Rishi Utanka and you all.’”

SECTION LI

(Astika Parva continued)

‘Sauti said, ‘King Janamejaya having said so, his ministers expressed

their approbation. And the monarch then expressed his determination to

perform a snake-sacrifice. And that lord of the Earth--that tiger of the

Bharata race--the son of Parikshit, then called his priest and Ritwiks.

And accomplished in speech, he spake unto them these words relating to

the accomplishment of his great task. ‘I must avenge myself on the wretch

Takshaka who killed my father. Tell me what I must do. Do you know any

act by which I may cast into the blazing fire the snake Takshaka with his

relatives? I desire to burn that wretch even as he burnt, of yore, by the

fire of his poison, my father.’

‘The chief priest answered, ‘There is, O king, a great sacrifice for thee

devised by the gods themselves. It is known as the snake-sacrifice, and

is read of in the Puranas. O king, thou alone canst accomplish it, and no

one else. Men versed in the Puranas have told us, there is such a

sacrifice.’

“Sauti continued, ‘Thus addressed, the king, O excellent one, thought

Takshaka to be already burnt and thrown into the blazing mouth of Agni,

the eater of the sacrificial butter. The king then said unto those

Brahmanas versed in mantras, ‘I shall make preparations for that

sacrifice. Tell me the things that are necessary.’ And the king’s

Ritwiks, O excellent Brahmana, versed in the Vedas and acquainted with

the rites of that sacrifice measured, according to the scriptures, the

land for the sacrificial platform. And the platform was decked with

valuable articles and with Brahmanas. And it was full of precious things

and paddy. And the Ritwika sat upon it at ease. And after the sacrificial

platform had been thus constructed according to rule and as desired, they

installed the king at the snake-sacrifice for the attainment of its

object. And before the commencement of the snake-Sacrifice that was to

come, there occurred this very important incident foreboding obstruction

to the sacrifice. For when the sacrificial platform was being

constructed, a professional builder of great intelligence and well-versed

in the knowledge of laying foundations, a Suta by caste, well-acquainted

with the Puranas, said, ‘The soil upon which and the time at which the

measurement for the sacrificial platform has been made, indicate that

this sacrifice will not be completed, a Brahmana becoming the reason

thereof.’ Hearing this, the king, before his installation, gave orders to

his gate-keepers not to admit anybody without his knowledge.”

SECTION LII

(Astika Parva continued)

“Sauti said, ‘The snake-sacrifice then commenced according to due form.

And the sacrificial priests, competent in their respective duties

according to the ordinance, clad in black garments and their eyes red

from contact with smoke, poured clarified butter into the blazing fire,

uttering the appropriate mantras. And causing the hearts of all the

snakes to tremble with fear, they poured clarified butter into the mouth

of Agni uttering the names of the snakes. And the snakes thereupon began

to fall into the blazing fire, benumbed and piteously calling upon one

another. And swollen and breathing hard, and twining each other with

their heads and tails, they came in large numbers and fell into the fire.

The white, the black, the blue, the old and the young--all fell alike

into the fire, uttering various cries. Those measuring a krosa, and those

measuring a yojana, and those of the measure of a gokarna, fell

continuously with great violence into that first of all fires. And

hundreds and thousands and tens of thousands of snakes, deprived of all

control over their limbs, perished on that occasion. And amongst those

that perished, there were some that were like horses, other like trunks

of elephants, and others of huge bodies and strength like maddened

elephants Of various colours and virulent poison, terrible and looking

like maces furnished with iron-spikes, of great strength, ever inclined

to bite, the snakes, afflicted with their mother’s curse, fell into the

fire.’”

SECTION LIII

(Astika Parva continued)

“Saunaka asked, ‘What great Rishis became the Ritwiks at the

snake-sacrifice of the wise king Janamejaya of the Pandava line? Who also

became the Sadasyas in that terrible snake-sacrifice, so frightful to the

snakes, and begetting such sorrow in them? It behoveth thee to describe

all these in detail, so that, O son of Suta, we may know who were

acquainted with the rituals of the snake-sacrifice.’

“Sauti replied, ‘I will recite the names of those wise ones who became

the monarch’s Ritwiks and Sadasyas. The Brahmana Chandabhargava became

the Hotri in that sacrifice. He was of great reputation, and was born in

the race of Chyavana and was the foremost of those acquainted with the

Vedas. The learned old Brahmana, Kautsa, became the Udgatri, the chanter

of the Vedic hymns. Jaimini became the Brahmana, and Sarngarva and

Pingala the Adhvaryus, Vyasa with his son and disciples, and Uddalaka,

Pramataka, Swetaketu, Pingala, Asita, Devala, Narada, Parvata, Atreya,

Kundajathara, the Brahmana Kalaghata, Vatsya, old Srutasravas ever

engaged in japa and the study of the Vedas. Kohala Devasarman, Maudgalya,

Samasaurava, and many other Brahmanas who had got through the Vedas

became the Sadasyas at that sacrifice of the son of Parikshit.

“When the Ritwiks in that snake-sacrifice began to pour clarified butter

into the fire, terrible snakes, striking fear into every creature, began

to fall into it. And the fat and the marrow of the snakes thus falling

into the fire began to flow in rivers. And the atmosphere was filled with

an insufferable stench owing to the incessant burning of the snakes. And

incessant also were the cries of the snakes fallen into the fire and

those in the air about to fall into it.

‘Meanwhile, Takshaka, that prince of snakes, as soon as he heard that

king Janamejaya was engaged in the sacrifice, went to the palace of

Purandara (Indra). And that best of snakes, having represented all that

had taken place, sought in terror the protection of Indra after having

acknowledged his fault. And Indra, gratified, told him, ‘O prince of

snakes, O Takshaka, here thou hast no fear from that snake-sacrifice. The

Grandsire was pacified by me for thy sake. Therefore, thou hast no fear.

Let this fear of thy heart be allayed.’

Sauti continued, ‘Thus encouraged by him, that best of snakes began to

dwell in Indra’s abode in joy and happiness. But Vasuki, seeing that the

snakes were incessantly falling into the fire and that his family was

reduced to only a few, became exceedingly sorry. And the king of the

snakes was afflicted with great grief, and his heart was about to break.

And summoning his sister, he spake unto her, saying, ‘O amiable one, my

limbs are burning and I no longer see the points of the heavens. I am

about to fall down from loss of consciousness. My mind is turning, my

sight is falling and my heart is breaking. Benumbed, I may fall today

into that blazing fire! This sacrifice of the son of Parikshit is for the

extermination of our race. It is evident I also shall have to go to the

abode of the king of the dead. The time is come, O my sister, on account

of which thou wert bestowed by me on Jaratkaru to protect us with our

relatives. O best of the women of the snake race, Astika will put an end

to the sacrifice that is going on. The Grandsire told me this of old.

Therefore, O child, solicit thy dear son who is fully conversant with the

Vedas and regarded even by the old, for the protection of myself and also

of those dependent on me.”’

SECTION LIV

(Astika Parva continued)

“Sauti said, ‘Then the snake-dame Jaratkaru, calling her own son, told

him the following words according to the directions of Vasuki, the king

of the snakes. ‘O son, the time is come for the accomplishment of that

object for which I was bestowed on thy father by my brother. Therefore,

do thou that which should be done.’

“Astika asked, ‘Why wert thou, O mother, bestowed on my father by my

uncle? Tell me all truly so that on hearing it, I may do what is proper.’

“Then Jaratkaru, the sister of the king of the snakes, herself unmoved by

the general distress, and even desirous of the welfare of her relatives,

said unto him, ‘O son, it is said that the mother of all the snakes is

Kadru. Know thou why she cursed in anger her sons.’ Addressing the snakes

she said, ‘As ye have refused to falsely represent Uchchaihsravas, the

prince of horses, for bringing about Vinata’s bondage according to the

wager, therefore, shall he whose charioteer is Vayu burn you all in

Janamejaya’s sacrifice. And perishing in that sacrifice, ye shall go to

the region of the unredeemed spirits.’ The Grandsire of all the worlds

spake unto her while uttering this curse, ‘Be it so,’ and thus approved

of her speech. Vasuki, having heard that curse and then the words of the

Grandsire, sought the protection of the gods, O child, on the occasion

when the amrita was being churned for. And the gods, their object

fulfilled, for they had obtained the excellent amrita, with Vasuki ahead,

approached the Grandsire. And all the gods, with king Vasuki, sought to

incline Him who was born of the lotus to be propitious, so that the curse

might be made abortive.’

“And the gods said, ‘O Lord, Vasuki, the king of the snakes, is sorry on

account of his relatives. How may his mother’s curse prove abortive?’

“Brahman thereupon replied, saying, ‘Jaratkaru will take unto himself a

wife of the name of Jaratkaru; the Brahmana born of her will relieve the

snakes.’

“Vasuki, the best of snakes, hearing those words, bestowed me, O thou of

godlike looks, on thy high-souled father some time before the

commencement of the sacrifice. And from that marriage thou art born of

me. That time has come. It behoveth thee to protect us from this danger.

It behoveth thee to protect my brother and myself from the fire, so that

the object, viz., our relief, for which I was bestowed on thy wise

father, may not be unfulfilled. What dost thou think, O son?’

“Sauti continued, ‘Thus addressed, Astika said unto his mother, ‘Yes, I

will.’ And he then addressed the afflicted Vasuki, and as if infusing

life into him, said, ‘O Vasuki, thou best of snakes, thou great being,

truly do I say, I shall relieve thee from that curse. Be easy, O snake!

There is no fear any longer. I shall strive earnestly so that good may

come! Nobody hath ever said that my speech, even in jest, hath proved

false. Hence on serious occasions like this, I need not say anything

more, O uncle, going thither today I shall gratify, with words mixed with

blessings, the monarch Janamejaya installed at the sacrifice, so that, O

excellent one, the sacrifice may stop. O highminded one, O king of the

snakes, believe all that I say. Believe me, my resolve can never be

unfulfilled.’

“And Vasuki then said, ‘O Astika, my head swims and my heart breaks. I

cannot discern the points of the earth, as I am afflicted with a mother’s

curse.’

“And Astika said, ‘Thou best of snakes, it behoveth thee not to grieve

any longer. I shall dispel this fear of thine from the blazing fire. This

terrible punishment, capable of burning like the fire at the end of the

Yuga, I shall extinguish. Nurse not thy fear any longer.’

“Sauti continued, ‘Then that best of Brahmanas, Astika, quelling the

terrible fear of the Vasuki’s heart, and taking it, as it were, on

himself, wended, for the relief of the king of the snakes, with speed to

Janamejaya’s sacrifice blessed with every merit. And Astika having gone

thither, beheld the excellent sacrificial compound with numerous Sadasyas

on it whose splendour was like unto that of the Sun or Agni. But that

best of Brahmanas was refused admittance by the door-keepers. And the

mighty ascetic gratified them, being desirous of entering the sacrificial

compound. And that best of Brahmanas, that foremost of all virtuous men,

having entered the excellent sacrificial compound, began to adore the

king of infinite achievements, Ritwiks, the Sadasyas, and also the sacred

fire.’”

SECTION LV

(Astika Parva continued)

“Astika said, ‘Soma and Varuna and Prajapati performed sacrifices of old

in Prayaga. But thy sacrifice, O foremost one of Bharata’s race, O son of

Parikshit, is not inferior to any of those. Let those dear unto us be

blessed! Sakra performed a hundred sacrifices. But this sacrifice of

thine, O foremost one of Bharata’s race, O son of Parikshit, is fully

equal to ten thousand sacrifices of Sakra. Let those dear unto us be

blessed! Like the sacrifice of Yama, of Harimedha, or of king Rantideva,

is the sacrifice of thine, O foremost one of Bharata’s race, O son of

Parikshit. Let those dear unto us be blessed! Like the sacrifice of Maya,

of king Sasavindu, or of king Vaisravana, is this sacrifice of thine, O

foremost one of Bharata’s race, O son of Satyavati, in which he himself

was the chief priest, is this sacrifice of Nriga, of Ajamida, of the son

of Dasaratha, is this sacrifice of thine, O foremost one of Bharata’s

race, O son of Parikshit. Let those dear unto us be blessed! Like the

sacrifice of king Yudhishthira, the son of a god and belonging to Ajamida

race, heard of (even) in the heavens, is this sacrifice of thine. O

foremost one of Bharata’s race, O son of Parikshit, let those dear unto

us be blessed! Like the sacrifice of Krishna (Dwaipayana), the son of

Satyavati, in which he himself was the chief priest, is this sacrifice of

thine, O foremost one of Bharata’s race, O son of Parikshit Let those

dear unto us be blessed! These (Ritwiks and Sadasyas) that are here

engaged in making thy sacrifice, like unto that of the slayer of Vritra,

are of splendour equal to that of the sun. There now remains nothing for

them to know, and gifts made to them become inexhaustible (in merit). It

is my conviction that there is no Ritwik in all the worlds who is equal

to thy Ritwik, Dwaipayana. His disciples, becoming Ritwiks, competent for

their duties, travel over the earth. The high-souled bearer of libation

(viz., Agni), called also Vibhavasu and Chitrabhanu, having gold for his

vital seed and having his path, marked by black smoke, blazing up with

flames inclined to the right, beareth these thy libations of clarified

butter to the gods. In this world of men there is no other monarch equal

to thee in the protection of subjects. I am ever well-pleased with thy

abstinence. Indeed, thou art either Varuna, or Yama, the god of Justice.

Like Sakra himself, thunderbolt in hand, thou art, in this world, the

protector of all creatures. In this earth there is no man so great as

thou and no monarch who is thy equal in sacrifice. Thou art like

Khatwanga, Nabhaga, and Dilipa. In prowess thou art like Yayati and

Mandhatri. In splendour equal to the sun, and of excellent vows, thou art

O monarch, like Bhishma! Like Valmiki thou art of energy concealed. Like

Vasishtha thou hast controlled thy wrath. Like Indra is thy lordship. Thy

splendour also shines like that of Narayana. Like Yama art thou

conversant with the dispensation of justice. Thou art like Krishna

adorned with every virtue. Thou art the home of the good fortune that

belongs to the Vasus. Thou art also the refuge of the sacrifices. In

strength thou art equal to Damvodbhava. Like Rama (the son of Jamadagni)

thou art conversant with the scriptures and arms. In energy thou art

equal to Aurva and Trita. Thou inspirest terror by thy looks like

Bhagiratha.’

“Sauti said, ‘Astika, having thus adored them, gratified them all, viz.,

the king, the Sadasyas, the Ritwiks and the sacrificial fire. And king

Janamejaya beholding the signs and indications manifested all around,

addressed them as follows.’”

SECTION LVI

(Astika Parva continued)

Janamejaya said, ‘Though this one is but a boy, he speaks yet like a wise

old man. He is not a boy but one wise and old. I think, I desire to

bestow on him a boon. Therefore, ye Brahmanas, give me the necessary

permission.’

“The Sadasyas said, ‘A Brahmana, though a boy, deserves the respect of

kings. The learned ones do more so. This boy deserves every desire of his

being fulfilled by thee, but not before Takshaka comes with speed.’

“Sauti continued, ‘The king, being inclined to grant the Brahmana a boon,

said ‘Ask thou a boon.’ The Hotri, however, being rather displeased,

said, ‘Takshaka hath not come as yet into this sacrifice.’

“Janamejaya replied, ‘Exert ye to the best of your might, so that this

sacrifice of mine may attain completion, and Takshaka also may soon come

here. He is my enemy.’

“The Ritwiks replied, ‘As the scriptures declare unto us, and as the fire

also saith, O monarch, (it seems that) Takshaka is now staying in the

abode of Indra, afflicted with fear.’

“Sauti continued, ‘The illustrious Suta named Lohitaksha also, conversant

with the Puranas, had said so before.

“Asked by the king on the present occasion he again told the monarch,

‘Sire, it is even so as the Brahmanas have said--Knowing the Puranas, I

say, O monarch, that Indra hath granted him this boon, saying, ‘Dwell

with me in concealment, and Agni shall not burn thee.’

‘Sauti continued, ‘Hearing this, the king installed in the sacrifice

became very sorry and urged the Hotri to do his duty. And as the Hotri,

with mantras, began to pour clarified butter into the fire Indra himself

appeared on the scene. And the illustrious one came in his car, adorned

by all the gods standing around, followed by masses of clouds, celestial

singers, and the several bevies of celestial dancing girls. And Takshaka

anxious with fear, hid himself in the upper garment of Indra and was not

visible. Then the king in his anger again said unto his mantra-knowing

Brahmanas these words, bent upon the destruction of Takshaka, ‘If the

snake Takshaka be in the abode of Indra, cast him into the fire with

Indra himself.’

‘Sauti continued, ‘Urged thus by the king Janamejaya about Takshaka, the

Hotri poured libations, naming that snake then staying there. And even as

the libations were poured, Takshaka, with Purandara himself, anxious and

afflicted, became visible in a moment in the skies. Then Purandara,

seeing that sacrifice, became much alarmed, and quickly casting Takshaka

off, went back to his own abode. After Indra had gone away, Takshaka, the

prince of snakes, insensible with fear, was by virtue of the mantras,

brought near enough the flames of the sacrificial fire.’

“The Ritwiks then said, ‘O king of kings, the sacrifice of thine is being

performed duly. It behoveth thee, O Lord, to grant a boon now to this

first of Brahmanas.’

“Janamejaya then said, ‘Thou immeasurable one of such handsome and

child-like features, I desire to grant thee a worthy boon. Therefore, ask

thou that which thou desirest in thy heart. I promise thee, that I will

grant it even if it be ungrantable.’

‘The Ritwiks said, ‘O monarch, behold, Takshaka is soon coming under thy

control! His terrible cries, and loud roar is being heard. Assuredly, the

snake hath been forsaken by the wielder of thunder. His body being

disabled by your mantras, he is falling from heaven. Even now, rolling in

the skies, and deprived of consciousness, the prince of snakes cometh,

breathing loudly.’

‘Sauti continued, ‘While Takshaka, the prince of snakes was about to fall

into the sacrificial fire, during those few moments Astika spoke as

follows, ‘O Janamejaya, if thou wouldst grant me a boon, let this

sacrifice of thine come to an end and let no more snakes fall into the

fire.’

‘O Brahmana, the son of Parikshit, being thus addressed by Astika, became

exceedingly sorry and replied unto Astika thus, ‘O illustrious one, gold,

silver, kine, whatever other possessions thou desirest I shall give unto

thee. But let not my sacrifice come to an end.’

“Astika thereupon replied, ‘Gold, silver or kine, I do not ask of thee, O

monarch! But let thy sacrifice be ended so that my maternal relations be

relieved.’

“Sauti continued, ‘The son of Parikshit, being thus addressed by Astika,

repeatedly said this unto that foremost of speakers, ‘Best of the

Brahmanas, ask some other boon. O, blessed be thou!’ But, O thou of

Bhrigu’s race, he did not beg any other boon. Then all the Sadasyas

conversant with the Vedas told the king in one voice, ‘Let the Brahmana

receive his boon!’”

SECTION LVII

(Astika Parva continued)

“Saunaka said, ‘O son of a Suta, I desire to hear the names of all those

snakes that fell into the fire of this snake-sacrifice!’

“Sauti replied, ‘Many thousands and tens of thousands and billions of

snakes fell into the fire. O most excellent Brahmana, so great is the

number that I am unable to count them all. So far, however, as I

remember, hear the names I mention of the principal snakes cast into the

fire. Hear first the names of the principal ones of Vasuki’s race alone,

of colour blue, red and white of terrible form and huge body and deadly

poison. Helpless and miserable and afflicted with their mother’s curse,

they fell into the sacrificial fire like libations of butter.

“Kotisa, Manasa, Purna, Cala, Pala Halmaka, Pichchala, Kaunapa, Cakra,

Kalavega, Prakalana, Hiranyavahu, Carana, Kakshaka, Kaladantaka--these

snakes born of Vasuki, fell into the fire. And, O Brahmana, numerous

other snakes well-born, and of terrible form and great strength, were

burnt in the blazing fire. I shall now mention those born in the race of

Takshaka. Hear thou their names. Puchchandaka, Mandalaka, Pindasektri,

Ravenaka; Uchochikha, Carava, Bhangas, Vilwatejas, Virohana; Sili,

Salakara, Muka, Sukumara, Pravepana, Mudgara and Sisuroman, Suroman and

Mahahanu. These snakes born of Takshaka fell into the fire. And Paravata,

Parijata, Pandara, Harina, Krisa, Vihanga, Sarabha, Meda, Pramoda,

Sauhatapana--these born in the race of Airavata fell into the fire. Now

hear, O best of Brahmanas, the names of the snakes I mention born in the

race of Kauravya: Eraka, Kundala Veni, Veniskandha, Kumaraka, Vahuka,

Sringavera, Dhurtaka, Pratara and Astaka. There born in the race of

Kauravya fell into the fire. Now hear the names I mention, in order, of

those snakes endued with the speed of the wind and with virulent poison,

born in the race of Dhritarashtra: Sankukarna, Pitharaka, Kuthara,

Sukhana, and Shechaka; Purnangada, Purnamukha, Prahasa, Sakuni, Dari,

Amahatha, Kumathaka, Sushena, Vyaya, Bhairava, Mundavedanga, Pisanga,

Udraparaka, Rishabha, Vegavat, Pindaraka; Raktanga, Sarvasaranga,

Samriddha, Patha and Vasaka; Varahaka, Viranaka, Suchitra, Chitravegika,

Parasara, Tarunaka, Maniskandha and Aruni.

“O Brahmana, thus I have recited the names of the principal snakes known

widely for their achievements--I have not been able to name all, the

number being countless. The sons of these snakes, the sons of those sons,

that were burnt having fallen into the fire, I am unable to mention. They

are so many! Some of three heads, some of seven, others of ten, of poison

like unto the fire at the end of the yuga and terrible in form,--they

were burnt by thousands!

“Many others, of huge bodies, of great speed, tall as mountain summits,

of the length of a yama, of a yojana, and of two yojanas, capable of

assuming at will any form and of mastering at will any degree of

strength, of poison like unto blazing fire, afflicted by the curse of a

mother, were burnt in that great ‘sacrifice.’”

SECTION LVIII

(Astika Parva, continued)

“Sauti said, ‘Listen now to another very wonderful incident in connection

with Astika. When king Janamejaya was about to gratify Astika by granting

the boon, the snake (Takshaka), thrown off Indra’s hands, remained in mid

air without actually falling. King Janamejaya thereupon became curious,

for Takshaka, afflicted with fear, did not at once fall into the fire

although libations were poured in proper form into the blazing

sacrificial Agni in his name.’

“Saunaka said, ‘Was it, O Suta, that the mantras of those wise Brahmanas

were not potent; since Takshaka did not fall into the fire?’

“Sauti replied, ‘Unto the unconscious Takshaka, that best of snakes,

after he had been cast off Indra’s hands, Astika had thrice said, ‘Stay,’

‘Stay,’ ‘Stay.’ And he succeeded in staying in the skies, with afflicted

heart, like a person somehow staying between the welkin and the earth.

“The king then, on being repeatedly urged by his Sadasyas, said, ‘Let it

be done as Astika hath said. Let the sacrifice be ended, let the snakes

be safe, let this Astika also be gratified, O Suta, thy words also be

true.’ When the boon was granted to Astika, plaudits expressive of joy

rang through the air. Thus the sacrifice of the son of Parikshit--that

king of the Pandava race--came to an end. The king Janamejaya of the

Bharata race was himself pleased, and on the Ritwiks with the Sadasyas,

and on all who had come there, the king, bestowed money by hundreds and

thousands. And unto Suta Lohitaksha--conversant with the rules of

building and foundations--who had at the commencement said that a

Brahmana would be the cause of the interruption of the snake-sacrifice,

the king gave much wealth. The king, of uncommon kindness, also gave him

various things, with food and wearing apparel, according to his desire,

and became very much pleased. Then he concluded his sacrifice according

to the prescribed rites, and after treating him with every respect, the

king in joy sent home the wise Astika exceedingly gratified, for he had

attained his object. And the king said unto him, ‘Thou must come again to

become a Sadasya in my great Horse-sacrifice.’ And Astika said, ‘yes’ and

then returned home in great joy, having achieved his great end after

gratifying the monarch. And returning in joy to his uncle and mother and

touching their feet, he recounted to them everything as it had happened.’

“Sauti continued, ‘Hearing all he had said, the snakes that had come

thither became very much delighted, and their fears were allayed. They

were much pleased with Astika and asked him to solicit a boon, saying, ‘O

learned one, what good shall we do unto thee? We have been very much

gratified, having been all saved by thee. What shall we accomplish for

thee, O child!’

“Astika said, ‘Let those Brahmanas, and other men, who shall, in the

morning or in the evening, cheerfully and with attention, read the sacred

account of this my act, have no fear from any of you.’ And the snakes in

joy thereupon said, ‘O nephew, in the nature of thy boon, let it be

exactly as thou sayest. That which thou askest we all shall cheerfully

do, O nephew! And those also that call to mind Astika, Artiman and

Sunitha, in the day or in the night, shall have no fear of snakes. He

again shall have no fear of snakes who will say, ‘I call to mind the

famous Astika born of Jaratkaru, that Astika who saved the snakes from

the snake-sacrifice. Therefore, ye snakes of great good fortune, it

behoveth you not to bite me. But go ye away, blessed be ye, or go away

thou snake of virulent poison, and remember the words of Astika after the

snake sacrifice of Janamejaya. That snake who does not cease from biting

after hearing such mention of Astika, shall have his hood divided a

hundredfold like the fruit of Sinsa tree.’

“Sauti continued, ‘That first of Brahmanas, thus addressed by the

foremost of the chief snakes assembled together, was very much gratified.

And the high-souled one then set his heart upon going away.

“And that best of Brahmanas, having saved the snakes from the

snake-sacrifice, ascended to heaven when his time came, leaving sons and

grandsons behind him.

‘Thus have I recited to thee this history of Astika exactly as it

happened. Indeed, the recitation of this history dispelleth all fear of

snakes’

‘Sauti continued, ‘O Brahmanas, O foremost one of Bhrigu’s race, as thy

ancestor Pramati had cheerfully narrated unto his inquiring son Ruru, and

as I had heard it, thus have I recited this blessed history, from the

beginning, of the learned Astika. And, O Brahmana, O oppressor of all

enemies, having heard this holy history of Astika that increaseth virtue,

and which thou hadst asked me about after hearing the story of the

Dundubha, let thy ardent curiosity be satisfied.’”

SECTION LIX

(Adivansavatarana Parva)

“Saunaka said, ‘O son, thou hast narrated to me this extensive and great

history commencing from the progeny of Bhrigu. O son of Suta, I have been

much gratified with thee. I ask thee again, to recite to me, O son of a

Suta, the history composed by Vyasa. The varied and wonderful narrations

that were recited amongst those illustrious Sadasyas assembled at the

sacrifice, in the intervals of their duties of that long-extending

ceremony, and the objects also of those narrations, I desire to hear from

thee, O son of a Suta! Recite therefore, all those to me fully.’

‘Sauti said, ‘The Brahmanas, in the intervals of the duties, spoke of

many things founded upon the Vedas. But Vyasa recited the wonderful and

great history called the Bharata.’

“Saunaka said, ‘That sacred history called the Mahabharata, spreading the

fame of the Pandavas, which Krishna-Dwaipayana, asked by Janamejaya,

caused to be duly recited after the completion of the sacrifice. I desire

to hear duly. That history hath been born of the ocean-like mind of the

great Rishi of soul purified by yoga. Thou foremost of good men, recite

it unto me, for, O son of a Suta, my thirst hath not been appeased by all

thou hast said.’

‘Sauti said, ‘I shall recite to thee from the beginning of that great and

excellent history called the Mahabharata composed by Vyasa. O Brahmana,

listen to it in full, as I recite it. I myself feel a great pleasure in

reciting it.’”

SECTION LX

(Adivansavatarana Parva continued)

‘Sauti said, ‘Hearing that Janamejaya was installed in the

snake-sacrifice, the learned Rishi Krishna-Dwaipayana went thither on the

occasion. And he, the grand-father of the Pandavas, was born in an island

of the Yamuna, of the virgin Kali by Sakti’s son, Parasara. And the

illustrious one developed by his will alone his body as soon as he was

born, and mastered the Vedas with their branches, and all the histories.

And he readily obtained that which no one could obtain by asceticism, by

the study of the Vedas, by vows, by fasts, by progeny, and by sacrifice.

And the first of Veda-knowing ones, he divided the Vedas into four parts.

And the Brahmana Rishi had knowledge of the supreme Brahma, knew the past

by intuition, was holy, and cherished truth. Of sacred deeds and great

fame, he begot Pandu and Dhritarashtra and Vidura in order to continue

the line of Santanu.

“And the high-souled Rishi, with his disciples all conversant with the

Vedas and their branches, entered the sacrificial pavilion of the royal

sage, Janamejaya. And he saw that the king Janamejaya was seated in the

sacrificial region like the god Indra, surrounded by numerous Sadasyas,

by kings of various countries whose coronal locks had undergone the

sacred bath, and by competent Ritwiks like unto Brahman himself. And that

foremost one of Bharata’s race, the royal sage Janamejaya, beholding the

Rishi come, advanced quickly with his followers and relatives in great

joy. And the king with the approval of his Sadasyas, gave the Rishi a

golden seat as Indra did to Vrihaspati. And when the Rishi, capable of

granting boons and adored by the celestial Rishis themselves, had been

seated, the king of kings worshipped him according to the rites of the

scriptures. And the king then offered him--his grandfather Krishna--who

fully deserved them, water to wash his feet and mouth, and the Arghya,

and kine. And accepting those offerings from the Pandava Janamejaya and

ordering the kine also not to be slain, Vyasa became much gratified. And

the king, after those adorations bowed to his great-grandfather, and

sitting in joy asked him about his welfare. And the illustrious Rishi

also, casting his eyes upon him and asking him about his welfare,

worshipped the Sadasyas, having been before worshipped by them all. And

after all this, Janamejaya with all his Sadasyas, questioned that first

of Brahmanas, with joined palms as follows:

‘O Brahmana, thou hast seen with thy own eyes the acts of the Kurus and

the Pandavas. I am desirous of hearing thee recite their history. What

was the cause of the disunion amongst them that was fruitful of such

extraordinary deeds? Why also did that great battle, which caused the

death of countless creatures occur between all my grandfathers--their

clear sense over-clouded by fate? O excellent Brahmana, tell me all this

in full as everything had happened.’

“Hearing those words of Janamejaya, Krishna-Dwaipayana directed his

disciple Vaisampayana seated by his side, saying, ‘The discord that

happened between the Kurus and the Pandavas of old, narrate all to the

king even as thou hast heard from me.’

“Then that blessed Brahmana, at the command of his preceptor recited the

whole of that history unto the king, the Sadasyas, and all the chieftains

there assembled. And he told them all about the hostility and the utter

extinction of the Kurus and the Pandavas.’”

SECTION LXI

(Adivansavatarana Parva continued)

“Vaisampayana said, ‘Bowing down in the first place to my preceptor with

the eight parts of my body touching the ground, with devotion and

reverence, and with all my heart, worshipping the whole assembly of

Brahmanas and other learned persons, I shall recite in full what I have

heard from the high-souled and great Rishi Vyasa, the first of

intelligent men in the three worlds. And having got it within thy reach,

O monarch, thou also art a fit person to hear the composition called

Bharata. Encouraged by the command of my preceptor my heart feeleth no

fear.

“Hear, O monarch, why that disunion occurred between the Kurus and the

Pandavas, and why also that exile into the woods immediately proceeding

from the game at dice prompted by the desire (of the Kurus) for rule. I

shall relate all to thee who askest it thou best of the Bharata race!

“On the death of their father those heroes (the Pandavas) came to their

own home. And within a short time they became well-versed in archery. And

the Kurus beholding the Pandavas gifted with physical strength, energy,

and power of mind, popular also with the citizens, and blessed with good

fortune, became very jealous. Then the crookedminded Duryodhana, and

Karna, with (the former’s uncle) the son of Suvala began to persecute

them and devise means for their exile. Then the wicked Duryodhana, guided

by the counsels of Sakuni (his maternal uncle), persecuted the Pandavas

in various ways for the acquirement of undisputed sovereignty. The wicked

son of Dhritarashtra gave poison to Bhima, but Bhima of the stomach of

the wolf digested the poison with the food. Then the wretch again tied

the sleeping Bhima on the margin of the Ganges and, casting him into the

water, went away. But when Bhimasena of strong arms, the son of Kunti

woke, he tore the strings with which he had been tied and came up, his

pains all gone. And while asleep and in the water black snakes of

virulent poison bit him in every part of his body. But that slayer of

foes did not still perish. And in all those persecutions of the Pandavas

by their cousins, the Kurus, the high-minded Vidura attentively engaged

himself neutralising those evil designs and rescuing the persecuted ones.

And as Sakra from the heavens keeps in happiness the world of men, so did

Vidura always keep the Pandavas from evil.

“When Duryodhana, with various means, both secret and open, found himself

incapable of destroying the Pandavas who were protected by the fates and

kept alive for grave future purposes (such as the extermination of the

Kuru race), then called together his counsellors consisting of Vrisha

(Karna), Duhsasana and others, and with the knowledge of Dhritarashtra

caused a house of lac to be constructed. And king Dhritarashtra, from

affection for his children, and prompted by the desire of sovereignty,

sent the Pandavas tactfully into Varanavata. And the Pandavas then went

away with their mother from Hastinapura. And when they were leaving the

city, Vidura gave them some idea of impending danger and how they could

come out of it.

‘The sons of Kunti reached the town of Varanavata and lived there with

their mother. And, agreeably to the command of Dhritarashtra, those

illustrious slayers of all enemies lived in the palace of lac, while in

that town. And they lived in that place for one year, protecting

themselves from Purochana very wakefully. And causing a subterranean

passage to be constructed, acting according to the directions of Vidura,

they set fire to that house of lac and burnt Purochana (their enemy and

the spy of Duryodhana) to death. Those slayers of all enemies, anxious

with fear, then fled with their mother. In the woods beside a fountain

they saw a Rakshasa. But, alarmed at the risk they ran of exposure by

such an act the Pandavas fled in the darkness, out of fear from the sons

of Dhritarashtra. It was here that Bhima gained Hidimva (the sister of

the Rakshasa he slew) for a wife, and it was of her that Ghatotkacha was

born. Then the Pandavas, of rigid vows, and conversant with the Vedas

wended to a town of the name of Ekachakra and dwelt there in the guise of

Brahmacharins. And those bulls among men dwelt in that town in the house

of a Brahmana for some time, with temperance and abstinence. And it was

here that Bhima of mighty arms came upon a hungry and mighty and

man-eating Rakshasa of the name of Vaka. And Bhima, the son of Pandu,

that tiger among men, slew him speedily with the strength of his arms and

made the citizens safe and free from fear. Then they heard of Krishna

(the princess of Panchala) having become disposed to select a husband

from among the assembled princes. And, hearing of it, they went to

Panchala, and there they obtained the maiden. And having obtained

Draupadi (as their common wife) they then dwelt there for a year. And

after they became known, those chastisers of all enemies went back to

Hastinapura. And they were then told by king Dhritarashtra and the son of

Santanu (Bhishma) as follows: ‘In order, O dear ones, dissensions may not

take place between you and your cousins, we have settled that

Khandavaprastha should be your abode. Therefore, go ye, casting off all

jealousy, to Khandavaprastha which contains many towns served by many

broad roads, for dwelling there.’ And accordingly the Pandavas went, with

all their friends and followers, to Khandavaprastha taking with them many

jewels and precious stones. And the sons of Pritha dwelt there for many

years. And they brought, by force of arms, many a prince under their

subjection. And thus, setting their hearts on virtue and firmly adhering

to truth, unruffled by affluence, calm in deportment, and putting down

numerous evils, the Pandavas gradually rose to power. And Bhima of great

reputation subjugated the East, the heroic Arjuna, the North, Nakula, the

West; Sahadeva that slayer of all hostile heroes, the South. And this

having been done, their domination was spread over the whole world. And

with the five Pandavas, each like unto the Sun, the Earth looked as if

she had six Suns.

“Then, for some reason, Yudhishthira the just, gifted with great energy

and prowess, sent his brother Arjuna who was capable of drawing the bow

with the left hand, dearer unto him than life itself, into the woods. And

Arjuna, that tiger among men, of firm soul, and gifted with every virtue,

lived in the woods for eleven years and months. And during this period,

on a certain occasion, Arjuna went to Krishna in Dwaravati. And Vibhatsu

(Arjuna) there obtained for a wife the lotus-eyed and sweet-speeched

younger sister of Vasudeva, Subhadra by name. And she became united, in

gladness, with Arjuna, the son of Pandu, like Sachi with the great Indra,

or Sri with Krishna himself. And then, O best of monarchs, Arjuna, the

son of Kunti, with Vasudeva, gratified Agni; the carrier of the

sacrificial butter, in the forest of Khandava (by burning the medicinal

plants in that woods to cure Agni of his indigestion). And to Arjuna,

assisted as he was by Kesava, the task did not at all appear heavy even

as nothing is heavy to Vishnu with immense design and resources in the

matter of destroying his enemies. And Agni gave unto the son of Pritha

the excellent bow Gandiva and a quiver that was inexhaustible, and a

war-chariot bearing the figure of Garuda on its standard. And it was on

this occasion that Arjuna relieved the great Asura (Maya) from fear (of

being consumed in the fire). And Maya, in gratitude, built (for the

Pandavas) a celestial palace decked with every sort of jewels and

precious stones. And the wicked Duryodhana, beholding that building, was

tempted with the desire of possessing it. And deceiving Yudhishthira by

means of the dice played through the hands of the son of Suvala,

Duryodhana sent the Pandavas into the woods for twelve years and one

additional year to be passed in concealment, thus making the period full

thirteen.

“And the fourteenth year, O monarch, when the Pandavas returned and

claimed their property, they did not obtain it. And thereupon war was

declared, and the Pandavas, after exterminating the whole race of

Kshatriyas and slaying king Duryodhana, obtained back their devastated

kingdom.

“This is the history of the Pandavas who never acted under the influence

of evil passions; and this the account, O first of victorious monarchs of

the disunion that ended in the loss of their kingdom by the Kurus and the

victory of the Pandavas.’”

SECTION LXII

(Adivansavatarana Parva continued)

“Janamejaya said, ‘O excellent Brahmana, thou hast, indeed, told me, in

brief, the history, called Mahabharata, of the great acts of the Kurus.

But, O thou of ascetic wealth, recite now that wonderful narration fully.

I feel a great curiosity to hear it. It behoveth thee to recite it,

therefore, in full. I am not satisfied with hearing in a nutshell the

great history. That could never have been a trifling cause for which the

virtuous ones could slay those whom they should not have slain, and for

which they are yet applauded by men. Why also did those tigers among men,

innocent and capable of avenging themselves upon their enemies, calmly

suffer the persecution of the wicked Kurus? Why also, O best of

Brahmanas, did Bhima of mighty arms and of the strength of ten thousand

elephants, control his anger, though wronged? Why also did the chaste

Krishna, the daughter of Drupada, wronged by those wretches and able to

burn them, not burn the sons of Dhritarashtra with her wrathful eyes? Why

also did the two other sons of Pritha (Bhima and Arjuna) and the two sons

of Madri (Nakula and Sahadeva), themselves injured by the wretched Kurus,

follow Yudhishthira who was greatly addicted to the evil habit of

gambling? Why also did Yudhishthira, that foremost of all virtuous men,

the son of Dharma himself, fully acquainted with all duties, suffer that

excess of affliction? Why also did the Pandava Dhananjaya, having Krishna

for his charioteer, who by his arrows sent to the other world that

dauntless host of fighting men (suffer such persecution)? O thou of

ascetic wealth, speak to me of all these as they took place, and

everything that those mighty charioteers achieved.’

“Vaisampayana said, ‘O monarch, appoint thou a time for hearing it. This

history told by Krishna-Dwaipayana is very extensive. This is but the

beginning. I shall recite it. I shall repeat the whole of the composition

in full, of the illustrious and great Rishi Vyasa of immeasurable mental

power, and worshipped in all the worlds. This Bharata consists of a

hundred thousand sacred slokas composed by the son of Satyavati, of

immeasurable mental power. He that reads it to others, and they that hear

it read, attain to the world of Brahman and become equal to the very

gods. This Bharata is equal unto the Vedas, is holy and excellent; is the

worthiest of all to be listened to, and is a Purana worshipped by the

Rishis. It contains much useful instruction on Artha and Kama (profit and

pleasure). This sacred history maketh the heart desire for salvation.

Learned persons by reciting this Veda of Krishna-Dwaipayana to those that

are liberal, truthful and believing, earn much wealth. Sins, such as

killing the embryo in the womb, are destroyed assuredly by this. A

person, however cruel and sinful, by hearing this history, escapes from

all his sins like the Sun from Rahu (after the eclipse is over). This

history is called Jaya. It should be heard by those desirous of victory.

A king by hearing it may bring the whole world under subjection and

conquer all his foes. This history in itself is a mighty act of

propitiation, a mighty sacrifice productive of blessed fruit. It should

always be heard by a young monarch with his queen, for then they beget a

heroic son or a daughter to occupy a throne. This history is the high and

sacred science of Dharma, Artha, and also of Moksha; it hath been so said

by Vyasa himself of mind that is immeasurable. This history is recited in

the present age and will be recited in the future. They that hear it,

read, have sons and servants always obedient to them and doing their

behests. All sins that are committed by body, word, or mind, immediately

leave them that hear this history. They who hear, without the spirit of

fault finding, the story of the birth of the Bharata princes, can have no

fear of maladies, let alone the fear of the other world.

“For extending the fame of the high-souled Pandavas and of other

Kshatriyas versed in all branches of knowledge, high spirited, and

already known in the world for their achievements, Krishna-Dwaipayana,

guided also by the desire of doing good to the world, hath composed this

work. It is excellent, productive of fame, grants length of life, is

sacred and heavenly. He who, from desire of acquiring religious merit,

causeth this history to be heard by sacred Brahmanas, acquireth great

merit and virtue that is inexhaustible. He that reciteth the famous

generation of the Kurus becometh immediately purified and acquireth a

large family himself, and becometh respected in the world. That Brahmana

who regularly studies this sacred Bharata for the four months of the

rainy season, is cleansed from all his sins. He that has read the Bharata

may be regarded as one acquainted with the Vedas.

“This work presents an account of the gods and royal sages and sacred

regenerate Rishis, the sinless Kesava; the god of gods, Mahadeva and the

goddess Parvati; the birth of Kartikeya who sprang from union of Parvati

with Mahadeva and was reared by many mothers; the greatness of Brahmanas

and of kine. This Bharata is a collection of all the Srutis, and is fit

to be heard by every virtuous person. That learned man who reciteth it to

Brahmanas during the sacred lunations, becometh cleansed of all sins,

and, not caring for heaven as it were, attaineth to a union with Brahma.

He that causeth even a single foot of this poem to be heard by Brahmanas

during the performance of a Sraddha, maketh that Sraddha inexhaustible,

the Pitris becoming ever gratified with the articles once presented to

them. The sins that are committed daily by our senses or the mind, those

that are committed knowingly or unknowingly by any man, are all destroyed

by hearing the Mahabharata. The history of the exalted birth of the

Bharata princes is called the Mahabharata. He who knoweth this etymology

of the name is cleansed of all his sins. And as this history of the

Bharata race is so wonderful, that, when recited, it assuredly purifieth

mortals from all sins. The sage Krishna-Dwaipayana completed his work in

three years. Rising daily and purifying himself and performing his

ascetic devotions, he composed this Mahabharata. Therefore, this should

be heard by Brahmanas with the formality of a vow. He who reciteth this

holy narration composed by Krishna (Vyasa) for the hearing of others, and

they who hear it, in whatever state he or they may be, can never be

affected by the fruit of deeds, good or bad. The man desirous of

acquiring virtue should hear it all. This is equivalent to all histories,

and he that heareth it always attaineth to purity of heart. The

gratification that one deriveth from attaining to heaven is scarcely

equal to that which one deriveth from hearing this holy history. The

virtuous man who with reverence heareth it or causeth it to be heard,

obtaineth the fruit of the Rajasuya and the horse-sacrifice. The Bharata

is said to be as much a mine of gems as the vast Ocean or the great

mountain Meru. This history is sacred and excellent, and is equivalent to

the Vedas, worthy of being heard, pleasing to the ear, sin-cleansing, and

virtue-increasing. O monarch, he that giveth a copy of the Bharata to one

that asketh for it doth indeed make a present of the whole earth with her

belt of seas. O son of Parikshit, this pleasant narration that giveth

virtue and victory I am about to recite in its entirety: listen to it.

The sage Krishna-Dwaipayana regularly rising for three years, composed

this wonderful history called Mahabharata. O bull amongst the Bharata

monarchs, whatever is spoken about virtue, wealth, pleasure, and

salvation may be seen elsewhere; but whatever is not contained in this is

not to be found anywhere.’”

SECTION LXIII

(Adivansavatarana Parva continued)

“Vaisampayana said, ‘There was a king of the name of Uparichara. That

monarch was devoted to virtue. He was very much addicted also to hunting.

That king of the Paurava race, called also Vasu, conquered the excellent

and delightful kingdom of Chedi under instructions from Indra. Some time

after, the king gave up the use of arms and, dwelling in a secluded

retreat, practised the most severe austerities. The gods with Indra at

their head once approached the monarch during this period, believing that

he sought the headship of the gods, by those severe austerities of his.

The celestials, becoming objects of his sight, by soft speeches succeeded

in winning him away from his ascetic austerities.’

“The gods said, ‘O lord of the earth, thou shouldst take care so that

virtue may not sustain a diminution on earth! Protected by thee, virtue

itself will in return protect the universe.’ And Indra said, ‘O king,

protect virtue on earth attentively and rigidly. Being virtuous, thou

shalt, for all time, behold (in after life) many sacred regions. And

though I am of Heaven, and thou art of earth, yet art thou my friend and

dear to me. And, O king of men, dwell thou in that region on earth which

is delightful, and aboundeth in animals, is sacred, full of wealth and

corn, is well-protected like heaven, which is of agreeable climate,

graced with every object of enjoyment, and blessed with fertility. And, O

monarch of Chedi, this thy dominion is full of riches, of gems and

precious stones, and containeth, besides, much mineral wealth. The cities

and towns of this region are all devoted to virtue; the people are honest

and contented; they never lie even in jest. Sons never divide their

wealth with their fathers and are ever mindful of the welfare of their

parents. Lean cattle are never yoked to the plough or the cart or engaged

in carrying merchandise; on the other hand, they are well-fed and

fattened. In Chedi the four orders are always engaged in their respective

vocations. Let nothing be unknown to thee that happens in the three

worlds. I shall give thee a crystal car such as the celestials alone are

capable of carrying the car through mid air. Thou alone, of all mortals

on earth, riding on that best of cars, shall course through mid-air like

a celestial endued with a physical frame. I shall also give thee a

triumphal garland of unfading lotuses, with which on, in battle, thou

shall not be wounded by weapons. And, O king, this blessed and

incomparable garland, widely known on earth as Indra’s garland, shall be

thy distinctive badge.

“The slayer of Vritra (Indra) also gave the king, for his gratification,

a bamboo pole for protecting the honest and the peaceful. After the

expiry of a year, the king planted it in the ground for the purpose of

worshipping the giver thereof, viz., Sakra. From that time forth, O

monarch, all kings, following Vasu’s example, began to plant a pole for

the celebration of Indra’s worship. After erecting the pole they decked

it with golden cloth and scents and garlands and various ornaments. And

the god Vasava is worshipped in due form with such garlands and

ornaments. And the god, for the gratification of the illustrious Vasu,

assuming the form of a swan, came himself to accept the worship thus

offered. And the god, beholding the auspicious worship thus made by Vasu,

that first of monarchs, was delighted, and said unto him, ‘Those men, and

kings also, who will worship me and joyously observe this festival of

mine like the king of Chedi, shall have glory and victory for their

countries and kingdom. Their cities also shall expand and be ever in

joy.’

“King Vasu was thus blessed by the gratified Maghavat, the high-souled

chief of the gods. Indeed, those men who cause this festivity of Sakra to

be observed with gifts of land, of gems and precious stones, become the

respected of the world. And king Vasu, the lord of Chedis bestowing boons

and performing great sacrifices and observing the festivity of Sakra, was

much respected by Indra. And from Chedi he ruled the whole world

virtuously. And for the gratification of Indra, Vasu, the lord of the

Chedis, observed the festivity of Indra.

“And Vasu had five sons of great energy and immeasurable prowess. And the

emperor installed his sons as governors of various provinces.

“And his son Vrihadratha was installed in Magadha and was known by the

name of Maharatha. Another son of his was Pratyagraha; and another,

Kusamva, who was also called Manivahana. And the two others were Mavella,

and Yadu of great prowess and invincible in battle.

“These, O monarch, were the sons of that royal sage of mighty energy. And

the five sons of Vasu planted kingdoms and towns after their own names

and founded separate dynasties that lasted for long ages.

“And when king Vasu took his seat in that crystal car, with the gift of

Indra, and coursed through the sky, he was approached by Gandharvas and

Apsaras (the celestial singers and dancers). And as he coursed through

the upper regions, he was called Uparichara. And by his capital flowed a

river called Suktimati. And that river was once attacked by a life-endued

mountain called Kolahala maddened by lust. And Vasu, beholding the foul

attempt, struck the mountain with his foot. And by the indentation caused

by Vasu’s stamp, the river came out (of the embraces of Kolahala). But

the mountain begat on the river two children that were twins. And the

river, grateful to Vasu for his having set her free from Kolahala’s

embraces, gave them both to Vasu. And the son was made the generalissimo

to his forces by Vasu, that best of royal sages and giver of wealth and

punisher of enemies. And the daughter called Girika, was wedded by Vasu.

‘And Girika, the wife of Vasu, after her menstrual course, purifying

herself by a bath, represented her state unto her lord. But that very day

the Pitris of Vasu came unto that best of monarchs and foremost of wise

men, and asked him to slay deer (for their Sraddha). And the king,

thinking that the command of the Pitris should not be disobeyed, went

a-hunting thinking of Girika alone who was gifted with great beauty and

like unto another Sri herself. And the season being the spring, the woods

within which the king was roaming, had become delightful like unto the

gardens of the king of the Gandharvas himself. There were Asokas and

Champakas and Chutas and Atimuktas in abundance: and there were Punnagas

and Karnikaras and Vakulas and Divya Patalas and Patalas and Narikelas

and Chandanas and Arjunas and similar other beautiful and sacred trees

resplendent with fragrant flowers and sweet fruits. And the whole forest

was maddened by the sweet notes of the kokila and echoed with the hum of

maddened bees. And the king became possessed with desire, and he saw not

his wife before him. Maddened by desire he was roaming hither and

thither, when he saw a beautiful Asoka decked with dense foliage, its

branches covered with flowers. And the king sat at his ease in the shade

of that tree. And excited by the fragrance of the season and the charming

odours of the flowers around, and excited also by the delicious breeze,

the king could not keep his mind away from the thought of the beautiful

Girika. And beholding that a swift hawk was resting very near to him, the

king, acquainted with the subtle truths of Dharma and Artha, went unto

him and said, ‘Amiable one, carry thou this seed (semen) for my wife

Girika and give it unto her. Her season hath arrived.’

“The hawk, swift of speed, took it from the king and rapidly coursed

through the air. While thus passing, the hawk was seen by another of his

species. Thinking that the first one was carrying meat, the second one

flew at him. The two fought with each other in the sky with their beaks.

While they were fighting, the seed fell into the waters of the Yamuna.

And in those waters dwelt an Apsara of the higher rank, known by the name

of Adrika, transformed by a Brahmana’s curse into a fish. As soon as

Vasu’s seed fell into the water from the claws of the hawk, Adrika

rapidly approached and swallowed it at once. That fish was, some time

after, caught by the fishermen. And it was the tenth month of the fish’s

having swallowed the seed. From the stomach of that fish came out a male

and a female child of human form. The fishermen wondered much, and

wending unto king Uparichara (for they were his subjects) told him all.

They said, ‘O king, these two beings of human shape have been found in

the body of a fish!’ The male child amongst the two was taken by

Uparichara. That child afterwards became the virtuous and truthful

monarch Matsya.

“After the birth of the twins, the Apsara herself became freed from her

curse. For she had been told before by the illustrious one (who had

cursed her) that she would, while living in her piscatorial form, give

birth to two children of human shape and then would be freed from the

curse. Then, according to these words, having given birth to the two

children, and been killed by the fishermen, she left her fish-form and

assumed her own celestial shape. The Apsara then rose up on the path

trodden by the Siddhas, the Rishis and the Charanas.

“The fish-smelling daughter of the Apsara in her piscatorial form was

then given by the king unto the fishermen, saying, ‘Let this one be thy

daughter.’ That girl was known by the name of Satyavati. And gifted with

great beauty and possessed of every virtue, she of agreeable smiles,

owing to contact with fishermen, was for some time of the fishy smell.

Wishing to serve her (foster) father she plied a boat on the waters of

the Yamuna.

“While engaged in this vocation, Satyavati was seen one day by the great

Rishi Parasara, in course of his wanderings. As she was gifted with great

beauty, an object of desire even with an anchorite, and of graceful

smiles, the wise sage, as soon as he beheld her, desired to have her. And

that bull amongst Munis addressed the daughter of Vasu of celestial

beauty and tapering thighs, saying, ‘Accept my embraces, O blessed one!’

Satyavati replied, ‘O holy one, behold the Rishis standing on either bank

of the river. Seen by them, how can I grant thy wish?’

“Thus addressed by her, the ascetic thereupon created a fog (which

existed not before and) which enveloped the whole region in darkness. And

the maiden, beholding the fog that was created by the great Rishi

wondered much. And the helpless one became suffused with the blushes of

bashfulness. And she said, ‘O holy one, note that I am a maiden under the

control of my father. O sinless one, by accepting your embraces my

virginity will be sullied. O best of Brahmanas, my virginity being

sullied, how shall I, O Rishi, be able to return home? Indeed, I shall

not then be able to bear life. Reflecting upon all this, O illustrious

one, do that which should be done.’ That best of Rishis, gratified with

all she said, replied, “Thou shall remain a virgin even if thou grantest

my wish. And, O timid one, O beauteous lady, solicit the boon that thou

desirest. O thou of fair smiles, my grace hath never before proved

fruitless.’ Thus addressed, the maiden asked for the boon that her body

might emit a sweet scent (instead of the fish-odour that it had). And the

illustrious Rishi thereupon granted that wish of her heart.

“Having obtained her boon, she became highly pleased, and her season

immediately came. And she accepted the embraces of that Rishi of

wonderful deeds. And she thenceforth became known among men by the name

of Gandhavati (the sweet-scented one). And men could perceive her scent

from the distance of a yojana. And for this she was known by another name

which was Yojanagandha (one who scatters her scent for a yojana all

around). And the illustrious Parasara, after this, went to his own asylum.

“And Satyavati gratified with having obtained the excellent boon in

consequence of which she became sweet-scented and her virginity remained

unsullied conceived through Parasara’s embraces. And she brought forth

the very day, on an island in the Yamuna, the child begot upon her by

Parasara and gifted with great energy. And the child, with the permission

of his mother, set his mind on asceticism. And he went away saying, ‘As

soon as thou rememberest me when occasion comes, I shall appear unto

thee.’

“And it was thus that Vyasa was born of Satyavati through Parasara. And

because he was born in an island, he was called Dwaipayana (Dwaipa or

islandborn). And the learned Dwaipayana, beholding that virtue is

destined to become lame by one leg each yuga (she having four legs in

all) and that the period of life and the strength of men followed the

yugas, and moved by the desire of obtaining the favour of Brahman and the

Brahmanas, arranged the Vedas. And for this he came to be called Vyasa

(the arranger or compiler). The boon-giving great one then taught

Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, the Vedas having

the Mahabharata for their fifth. And the compilation of the Bharata was

published by him through them separately.

“Then Bhishma, of great energy and fame and of immeasurable splendour,

and sprung from the component parts of the Vasus, was born in the womb of

Ganga through king Santanu. And there was a Rishi of the name of

Animandavya of great fame. And he was conversant with the interpretations

of the Vedas, was illustrious, gifted with great energy, and of great

reputation. And, accused of theft, though innocent, the old Rishi was

impaled. He thereupon summoned Dharma and told him these words, ‘In my

childhood I had pierced a little fly on a blade of grass, O Dharma! I

recollect that one sin: but I cannot call to mind any other. I have,

however, since practised penances a thousandfold. Hath not that one sin

been conquered by this my asceticism? And because the killing of a

Brahmana is more heinous than that of any other living thing, therefore,

hast thou, O Dharma, been sinful. Thou shalt, therefore, be born on earth

in the Sudra order.’ And for that curse Dharma was born a Sudra in the

form of the learned Vidura of pure body who was perfectly sinless. And

the Suta was born of Kunti in her maidenhood through Surya. And he came

out of his mother’s womb with a natural coat of mail and face brightened

by ear-rings. And Vishnu himself, of world-wide fame, and worshipped of

all the worlds, was born of Devaki through Vasudeva, for the benefit of

the three worlds. He is without birth and death, of radiant splendour,

the Creator of the universe and the Lord of all! Indeed, he who is the

invisible cause of all, who knoweth no deterioration, who is the

all-pervading soul, the centre round which everything moveth, the

substance in which the three attributes of Sattwa, Rajas and Tamas

co-inhere, the universal soul, the immutable, the material out of which

hath been created this universe, the Creator himself, the controlling

lord, the invisible dweller in every object, progenitor of this universe

of five elements, who is united with the six high attributes, is the

Pranava or Om of the Vedas, is infinite, incapable of being moved by any

force save his own will, illustrious, the embodiment of the mode of life

called Sannyasa, who floated on the waters before the creation, who is

the source whence hath sprung this mighty frame, who is the great

combiner, the uncreate, the invisible essence of all, the great

immutable, bereft of those attributes that are knowable by the senses,

who is the universe itself, without beginning, birth, and decay,--is

possessed of infinite wealth, that Grandsire of all creatures, became

incarnate in the race of the Andhaka-Vrishnis for the increase of virtue.

“And Satyaki and Kritavarma, conversant with (the use of) weapons

possessed of mighty energy, well-versed in all branches of knowledge, and

obedient to Narayana in everything and competent in the use of weapons,

had their births from Satyaka and Hridika. And the seed of the great

Rishi Bharadwaja of severe penances, kept in a pot, began to develop. And

from that seed came Drona (the pot-born). And from the seed of Gautama,

fallen upon a clump of reeds, were born two that were twins, the mother

of Aswatthaman (called Kripi), and Kripa of great strength. Then was born

Dhrishtadyumna, of the splendour of Agni himself, from the sacrificial

fire. And the mighty hero was born with bow in hand for the destruction

of Drona. And from the sacrificial altar was born Krishna (Draupadi)

resplendent and handsome, of bright features and excellent beauty. Then

was born the disciple of Prahlada, viz., Nagnajit, and also Suvala. And

from Suvala was born a son, Sakuni, who from the curse of the gods became

the slayer of creatures and the foe of virtue. And unto him was also born

a daughter (Gandhari), the mother of Duryodhana. And both were

well-versed in the arts of acquiring worldly profits. And from Krishna

was born, in the soil of Vichitravirya, Dhritarashtra, the lord of men,

and Pandu of great strength. And from Dwaipayana also born, in the Sudra

caste, the wise and intelligent Vidura, conversant with both religion and

profit, and free from all sins. And unto Pandu by his two wives were born

five sons like the celestials. The eldest of them was Yudhishthira. And

Yudhishthira was born (of the seed) of Dharma (Yama, the god of justice);

and Bhima of the wolf’s stomach was born of Marut (the god of wind), and

Dhananjaya, blessed with good fortune and the first of all wielders of

weapons, was born of Indra; and Nakula and Sahadeva, of handsome features

and ever engaged in the service of their superiors, were born of the twin

Aswins. And unto the wise Dhritarashtra were born a hundred sons, viz.,

Duryodhana and others, and another, named Yuyutsu, who was born of a

vaisya woman. And amongst those hundred and one, eleven, viz., Duhsasana,

Duhsaha, Durmarshana, Vikarna, Chitrasena, Vivinsati, Jaya, Satyavrata,

Purumitra, and Yuyutsu by a Vaisya wife, were all Maharathas (great

car-warriors). And Abhimanyu was born of Subhadra, the sister of Vasudeva

through Arjuna, and was, therefore, the grandson of the illustrious

Pandu. And unto the five Pandavas were born five sons by (their common

wife) Panchali. And these princes were all very handsome and conversant

with all branches of knowledge. From Yudhishthira was born Pritivindhya;

from Vrikodara, Sutasoma; from Arjuna, Srutakirti; from Nakula, Satanika;

and from Sahadeva, Srutasena of great prowess; and Bhima, in the forest

begot on Hidimva a son named Ghatotkacha. And from Drupada was born a

daughter Sikhandin who was afterwards transformed into a male child.

Sikhandini was so transformed into a male by Yaksha named Sthuna from the

desire of doing her good.

“In that great battle of the Kurus came hundreds of thousands of monarchs

for fighting against one another. The names of the innumerable host I am

unable to recount even in ten thousand years. I have named, however, the

principal ones who have been mentioned in this history.’”

SECTION LXIV

(Adivansavatarana Parva continued)

“Janamejaya said, ‘O Brahmana, those thou hast named and those thou hast

not named, I wish to hear of them in detail, as also of other kings by

thousands. And, O thou of great good fortune, it behoveth thee to tell me

in full the object for which those Maharathas, equal unto the celestials

themselves, were born on earth.’

“Vaisampayana said, ‘It hath been heard by us, O monarch, that what thou

askest is a mystery even to the gods. I shall, however, speak of it unto

thee, after bowing down (to the self-born). The son of Jamadagni

(Parasurama), after twenty-one times making the earth bereft of

Kshatriyas wended to that best of mountains Mahendra and there began his

ascetic penances. And at that time when the earth was bereft of

Kshatriyas, the Kshatriya ladies, desirous of offspring, used to come, O

monarch, to the Brahmanas and Brahmanas of rigid vows had connection with

them during the womanly season alone, but never, O king, lustfully and

out of season. And Kshatriya ladies by thousands conceived from such

connection with Brahmanas. Then, O monarch, were born many Kshatriyas of

greater energy, boys and girls, so that the Kshatriya race, might thrive.

And thus sprang the Kshatriya race from Kshatriya ladies by Brahmanas of

ascetic penances. And the new generation, blessed with long life, began

to thrive in virtue. And thus were the four orders having Brahmanas at

their head re-established. And every man at that time went in unto his

wife during her season and never from lust and out of season. And, O bull

of the Bharata race, in the same way, other creatures also, even those

born in the race of birds went in unto their wives during the season

alone. And, O protector of the earth, hundreds of thousands of creatures

were born, and all were virtuous and began to multiply in virtue, all

being free from sorrow and disease. And, O thou of the elephant’s tread,

this wide earth having the ocean for her boundaries, with her mountains

and woods and towns, was once more governed by the Kshatriyas. And when

the earth began to be again governed virtuously by the Kshatriyas, the

other orders having Brahmanas for their first were filled with great joy.

And the kings giving up all vices born of lust and anger and justly

awarding punishments to those that deserved them protected the earth. And

he of a hundred sacrifices, possessed also of a thousand eyes, beholding

that the Kshatriya monarchs ruled so virtuously, poured down vivifying

showers at proper times and places and blessed all creatures. Then, O

king, no one of immature years died, and none knew a woman before

attaining to age. And thus, O bull of the Bharata race, the earth, to the

very coasts of the ocean, became filled with men that were all

long-lived. The Kshatriyas performed great sacrifices bestowing much

wealth. And the Brahmanas also all studied the Vedas with their branches

and the Upanishads. And, O king, no Brahmana in those days ever sold the

Vedas (i.e., taught for money) or ever read aloud the Vedas in the

presence of a Sudra. The Vaisyas, with the help of bullocks, caused the

earth to be tilled. And they never yoked the cattle themselves. And they

fed with care all cattle that were lean. And men never milked kine as

long as the calves drank only the milk of their dams (without having

taken to grass or any other food). And no merchant in those days ever

sold his articles by false scales. And, O tiger among men, all persons,

holding to the ways of virtue, did everything with eyes set upon virtue.

And, O monarch, all the orders were mindful of their own respective

duties. Thus, O tiger among men, virtue in those days never sustained any

diminution. And, O bull of the Bharata race, both kine and women gave

birth to their offspring at the proper time. And trees bore flowers and

fruit duly according to the seasons. And thus, O king, the krita age

having then duly set in, the whole earth was filled with numerous

creatures.

“And, O bull of the Bharata race, when such was the blessed state of the

terrestrial world, the Asuras, O lord of men, began to be born in kingly

lines. And the sons of Diti (Daityas) being repeatedly defeated in war by

the sons of Aditi (celestials) and deprived also of sovereignty and

heaven, began to be incarnated on the earth. And, O king, the Asuras

being possessed of great powers, and desirous of sovereignty began to be

born on earth amongst various creatures, such as kine, horses, asses,

camels, buffaloes, among creatures such as Rakshasas and others, and

among elephants and deer. And, O protector of the earth, owing to those

already born and to those that were being born, the earth became

incapable of supporting herself. And amongst the sons of Diti and of

Danu, cast out of heaven, some were born on the earth as kings of great

pride and insolence. Possessed of great energy, they covered the earth in

various shapes. Capable of oppressing all foes, they filled the earth

having the ocean for its boundaries. And by their strength they began to

oppress Brahmanas and Kshatriyas and Vaisyas and Sudras and all other

creatures also. Terrifying and killing all creatures, they traversed the

earth, O king, in bands of hundreds and thousands. Devoid of truth and

virtue, proud of their strength, and intoxicated with (the wine of)

insolence, they even insulted the great Rishis in their hermitages.

“And the earth, thus oppressed by the mighty Asuras endued with great

strength and energy and possessed of abundant means, began to think of

waiting on Brahman. The united strength of the creatures (such as Sesha,

the Tortoise, and the huge Elephant), and of many Seshas too, became

capable of supporting the earth with her mountains, burdened as she was

with the weight of the Danavas. And then, O king, the earth, oppressed

with weight and afflicted with fear, sought the protection of the

Grandsire of all creatures. And she beheld the divine Brahman--the

Creator of the worlds who knoweth no deterioration--surrounded by the

gods, Brahmanas, and great Rishis, of exceeding good fortune, and adored

by delighted Gandharvas and Apsaras always engaged in the service of the

celestials. And the Earth, desirous of protection, then represented

everything to him, in the presence, O Bharata, of all the Regents of the

worlds. But, O king, the Earth’s object had been known beforehand to the

Omniscient, Self-create, and Supreme Lord. And, O Bharata, Creator as he

is of the universe, why should he not know fully what is in the minds of

his creatures including the very gods and the Asuras? O king, the Lord of

the Earth, the Creator of all creatures, also called Isa, Sambhu,

Prajapati, then spake unto her. And Brahman said, ‘O holder of wealth,

for the accomplishment of the object for which thou hast approached me, I

shall appoint all the dwellers in the heavens.’

“Vaisampayana continued, ‘Having said so unto the Earth, O king, the

divine Brahman bade her farewell. And the Creator then commanded all the

gods saying, ‘To ease the Earth of her burden, go ye and have your births

in her according to your respective parts and seek ye strife (with the

Asuras already born there)’. And the Creator of all, summoning also all

the tribes of the Gandharvas and the Apsaras, spake unto them these words

of deep import, ‘Go ye and be born amongst men according to your

respective parts in forms that ye like.’

“And all the gods with Indra, on hearing these words of the Lord of the

celestials--words that were true, desirable under the circumstances, and

fraught with benefit,--accepted them. And they all having resolved to

come down on earth in their respected parts, then went to Narayana, the

slayer of all foes, at Vaikunth--the one who has the discus and the mace

in his hands, who is clad in purple, who is of great splendour, who hath

the lotus on his navel, who is the slayer of the foes of the gods, who is

of eyes looking down upon his wide chest (in yoga attitude), who is the

lord of the Prajapati himself, the sovereign of all the gods, of mighty

strength, who hath the mark of the auspicious whirl on his breast, who is

the mover of every one’s faculties and who is adored by all the gods.

Him, Indra the most exalted of persons, addressed, saying, “Be

incarnate.” And Hari replied,--‘Let it be.’”

SECTION LXV

(Sambhava Parva)

“Vaisampayana said, ‘Then Indra had a consultation with Narayana about

the latter’s descent on the earth from heaven with all the gods according

to their respective parts. And, having commanded all the dwellers in

heaven, Indra returned from the abode of Narayana. And the dwellers in

heaven gradually became incarnate on earth for the destruction of the

Asuras and for the welfare of the three worlds. And then, O tiger among

kings, the celestials had their births, according as they pleased, in the

races of Brahmarshis and royal sages. And they slew the Danavas,

Rakshasas, Gandharvas and Snakes, other man-eaters, and many other

creatures. And, O bull in the Bharata race, the Danavas, Rakshasas and

Gandharvas and Snakes, could not slay the incarnate celestials even in

their infancy, so strong they were.’

“Janamejaya said, ‘I desire to hear from the beginning of the births of

the gods, the Danavas, the Gandharvas, the Apsaras, men, Yakshas and

Rakshasas. Therefore, it behoveth thee to tell me about the births of all

creatures.’

“Vaisampayana said, ‘Indeed, I shall, having bowed down to the

Self-create, tell thee in detail the origin of the celestials and other

creatures. It is known that Brahman hath six spiritual sons, viz.,

Marichi, Atri, Angiras, Pulastya, Pulaha and Kratu. And Marichi’s son is

Kasyapa, and from Kasyapa have sprung these creatures. Unto Daksha (one

of the Prajapatis) were born thirteen daughters of great good fortune.

The daughters of Daksha are, O tiger among men and prince of the Bharata

race, Aditi, Diti, Danu, Kala, Danayu, Sinhika, Krodha, Pradha, Viswa,

Vinata, Kapila, Muni, and Kadru. The sons and grandsons of these, gifted

with great energy, are countless. From Aditi have sprung the twelve

Adityas who are the lords of the universe. And, O Bharata, as they are

according to their names, I shall recount them to thee. They are Dhatri,

Mitra, Aryaman, Sakra, Varuna, Ansa, Vaga, Vivaswat, Usha, Savitri,

Tvashtri, and Vishnu. The youngest, however, is superior to them all in

merit. Diti had one son called Hiranyakasipu. And the illustrious

Hiranyakasipu had five sons, all famous throughout the world. The eldest

of them all was Prahlada, the next was Sahradha; the third was Anuhrada;

and after him were Sivi and Vashkala. And, O Bharata, it is known

everywhere that Prahlada had three sons. They were Virochana, Kumbha, and

Nikumbha. And unto Virochana was born a son, Vali, of great prowess. And

the son of Vali is known to be the great Asura, Vana. And blessed with

good fortune, Vana was a follower of Rudra, and was known also by the

name of Mahakala. And Danu had forty sons, O Bharata! The eldest of them

all was Viprachitti of great fame Samvara, and Namuchi and Pauloman;

Asiloman, and Kesi and Durjaya; Ayahsiras, Aswasiras, and the powerful

Aswasanku; also Gaganamardhan, and Vegavat, and he called Ketumat;

Swarbhanu, Aswa, Aswapati, Vrishaparvan, and then Ajaka; and Aswagriva,

and Sukshama, and Tuhunda of great strength, Ekapada, and Ekachakra,

Virupaksha, Mahodara, and Nichandra, and Nikumbha, Kupata, and then

Kapata; Sarabha, and Sulabha, Surya, and then Chandramas; these in the

race of Danu are stated to be well-known. The Surya and Chandramas (the

Sun and the Moon) of the celestials are other persons, and not the sons

of Danu as mentioned above. The following ten, gifted with great strength

and vigour, were also, O king, born in the race of Danu;--Ekaksha,

Amritapa of heroic courage, Pralamva and Naraka, Vatrapi, Satrutapana,

and Satha, the great Asura; Gavishtha, and Vanayu, and the Danava called

Dirghajiva. And, O Bharata, the sons and the grandsons of these were

known to be countless. And Sinhika gave birth to Rahu, the persecutor of

the Sun and the Moon, and to three others, Suchandra, Chandrahantri, and

Chandrapramardana. And the countless progeny of Krura (krodha) were as

crooked and wicked as herself. And the tribe was wrathful, of crooked

deeds, and persecutors of their foes. And Danayu also had four sons who

were bulls among the Asuras. They were Vikshara, Vala, Vira, and Vritra

the great Asura. And the sons of Kala were all like Yama himself and

smiter of all foes. And they were of great energy, and oppressors of all

foes. And the sons of Kala were Vinasana and Krodha, and then

Krodhahantri, and Krodhasatru. And there were many others among the sons

of Kala. And Sukra, the son of a Rishi, was the chief priest of the

Asuras. And the celebrated Sukra had four sons who were priests of the

Asuras. And they were Tashtadhara and Atri, and two others of fierce

deeds. They were like the Sun himself in energy, and set their hearts on

acquiring the regions of Brahman.

“Thus hath been recited by me, as heard in the Purana, of progeny of the

gods and the Asuras, both of great strength and energy. I am incapable, O

king, of counting the descendants of these, countless as they are, are

not much known to fame.

“And the sons of Vinata were Tarkhya and Arishtanemi, and Garuda and

Aruna, and Aruni and Varuni. And Sesha or Ananta, Vasuki, Takshaka,

Kumara, and Kulika are known to be the sons of Kadru; and Bhimasena,

Ugrasena, Suparna, Varuna, Gopati, and Dhritarashtra, and Suryavarchas

the seventh, Satyavachas, Arkaparna, Prayuta, Bhima, and Chitraratha

known to fame, of great learning, and a controller of his passions, and

then Kalisiras, and, O king, Parjanya, the fourteenth in the list, Kali,

the fifteenth, and Narada, the sixteenth--these Devas and Gandharvas are

known to be the sons of Muni (Daksha’s daughter as mentioned before). I

shall recount many others, O Bharata! Anavadya Manu, Vansa, Asura,

Marganapria, Anupa, Subhaga, Vasi, were the daughters brought forth by

Pradha, Siddha, and Purna, and Varhin, and Purnayus of great fame,

Brahmacharin, Ratiguna, and Suparna who was the seventh; Viswavasu,

Bhanu, and Suchandra who was the tenth, were also the sons of Pradha. All

these were celestial Gandharvas. And it is also known that this Pradha of

great fortune, through the celestial Rishi (Kasyapa, her husband),

brought forth the sacred of the Apsaras, Alamvusha, Misrakesi,

Vidyutparna, Tilottama, Aruna, Rakshita, Rambha, Manorama, Kesini,

Suvahu, Surata, Suraja, and Supria were the daughters, and Ativahu and

the celebrated Haha and Huhu, and Tumvuru were the sons--the best of

Gandharvas--of Pradha and Amrita. The Brahmanas, kine, Gandharvas, and

Apsaras, were born of Kapila as stated in the Purana.

“Thus hath been recited to thee by me the birth of all creatures duly--of

Gandharvas and Apsaras, of Snakes, Suparnas, Rudras, and Maruts; of kine

and of Brahmanas blessed with great good fortune, and of sacred deeds.

And this account (if read) extendeth the span of life, is sacred, worthy

of all praise, and giveth pleasure to the ear. It should be always heard

and recited to others, in a proper frame of mind.

“He who duly readeth this account of the birth of all high-souled

creatures in the presence of the gods and Brahmanas, obtaineth large

progeny, good fortune, and fame, and attaineth also to excellent worlds

hereafter.’”

SECTION LXVI

(Sambhava Parva continued)

“Vaisampayana said, ‘It is known that the spiritual sons of Brahman were

the six great Rishis (already mentioned). There was another of the name

of Sthanu. And the sons of Sthanu, gifted with great energy, were, it is

known, eleven. They were Mrigavayadha, Sarpa, Niriti of great fame:

Ajaikapat, Ahivradhna, and Pinaki, the oppressor of foes; Dahana and

Iswara, and Kapali of great splendour; and Sthanu, and the illustrious

Bharga. These are called the eleven Rudras. It hath been already said,

that Marichi, Angiras. Atri, Pulastya, Pulaha, and Kratu--these six great

Rishis of great energy--are the sons of Brahman. It is well-known in the

world that Angiras’s sons are three,--Vrihaspati, Utathya, and Samvarta,

all of rigid vows. And, O king, it is said that the sons of Atri are

numerous. And, being great Rishis, they are all conversant with the

Vedas, crowned with ascetic success, and of souls in perfect peace. And,

O tiger among kings, the sons of Pulastya of great wisdom are Rakshasas,

Monkeys, Kinnaras (half-men and half-horses), and Yakshas. And, O king,

the son of Pulaha were, it is said, the Salabhas (the winged insects),

the lions, the Kimpurushas (half-lions and half-men), the tigers, bears,

and wolves. And the sons of Kratu, sacred as sacrifices, are the

companions of Surya, (the Valikhilyas), known in three worlds and devoted

to truth and vows. And, O protector of the Earth, the illustrious Rishi

Daksha, of soul in complete peace, and of great asceticism, sprung from

the right toe of Brahman. And from the left toe of Brahman sprang the

wife of the high-souled Daksha. And the Muni begat upon her fifty

daughters; and all those daughters were of faultless features and limbs

and of eyes like lotus-petals. And the lord Daksha, not having any sons,

made those daughters his Putrikas (so that their sons might belong both

to himself and to their husbands). And Daksha bestowed, according to the

sacred ordinance, ten of his daughters on Dharma, twenty-seven on Chandra

(the Moon), and thirteen on Kasyapa. Listen as I recount the wives of

Dharma according to their names. They are ten in all--Kirti, Lakshmi,

Dhriti, Medha, Pushti, Sraddha, Kria, Buddhi, Lajja, and Mali. These are

the wives of Dharma as appointed by the Self-create. It is known also

throughout the world that the wives of Soma (Moon) are twenty-seven. And

the wives of Soma, all of sacred vows, are employed in indicating time;

and they are the Nakshatras and the Yoginis and they became so for

assisting the courses of the worlds.

“And Brahman had another son named Manu. And Manu had a son of the name

of Prajapati. And the sons of Prajapati were eight and were called Vasus

whom I shall name in detail. They were Dhara, Dhruva, Soma, Aha, Anila,

Anala, Pratyusha, and Prabhasa. These eight are known as the Vasus. Of

these, Dhara and the truth-knowing Dhruva were born of Dhumra; Chandramas

(Soma) and Swasana (Anila) were born of the intelligent Swasa; Aha was

the son of Rata: and Hutasana (Anala) of Sandilya; and Pratyusha and

Prabhasa were the sons of Prabhata. And Dhara had two sons, Dravina and

Huta-havya-vaha. And the son of Dhruva is the illustrious Kala (Time),

the destroyer of the worlds. And Soma’s son is the resplendent Varchas.

And Varchas begot upon his wife Manohara three sons--Sisira, and Ramana.

And the son of Aha were Jyotih, Sama, Santa, and also Muni. And the son

of Agni is the handsome Kumara born in a forest of reeds. And, he is also

called Kartikeya because he was reared by Krittika and others. And, after

Kartikeya, there were born his three brothers Sakha, Visakha, Naigameya.

And the wife of Anila is Siva, and Siva’s son were Manojava and

Avijnataagati. These two were the sons of Anila. The son of Pratyusha,

you must know, is the Rishi named Devala; and Devala had two sons who

were both exceedingly forgiving and of great mental power. And the sister

of Vrihaspati, the first of women, uttering the sacred truth, engaged in

ascetic penances, roamed over the whole earth; and she became the wife of

Prabhasa, the eighth Vasu. And she brought forth the illustrious

Viswakarman, the founder of all arts. And he was the originator of a

thousand arts, the engineer of the immortals, the maker of all kinds of

ornaments, and the first of artists. And he it was who constructed the

celestial cars of the gods, and mankind are enabled to live in

consequence of the inventions of that illustrious one. And he is

worshipped, for that reason, by men. And he is eternal and immutable,

this Viswakarman.

“And the illustrious Dharma, the dispenser of all happiness, assuming a

human countenance, came out through the right breast of Brahman. And

Ahasta (Dharma) hath three excellent sons capable of charming every

creature. And they are Sama, Kama, Harsha (Peace, Desire, and Joy). And

by their energy they are supporting the worlds. And the wife of Kama is

Rati, of Sama is Prapti; and the wife of Harsha is Nanda. And upon them,

indeed, are the worlds made to depend.

“And the son of Marichi is Kasyapa. And Kasyapa’s offspring are the gods

and the Asuras. And, therefore, is Kasyapa, the Father of the worlds. And

Tvashtri, of the form of Vadava (a mare), became the wife of Savitri. And

she gave birth, in the skies, to two greatly fortunate twins, the Aswins.

And, O king, the sons of Aditi are twelve with Indra heading them all.

And the youngest of them all was Vishnu upon whom the worlds depend.

“These are the thirty-three gods (the eight Vasus, the eleven Rudras, the

twelve Adityas, Prajapati, and Vashatkara). I shall now recount their

progeny according to their Pakshas, Kulas, and Ganas. The Rudras, the

Saddhyas, the Maruts, the Vasus, the Bhargavas, and the Viswedevas are

each reckoned as a Paksha. Garuda the son of Vinata and the mighty Aruna

also, and the illustrious Vrihaspati are reckoned among the Adityas. The

twin Aswins, all annual plants, and all inferior animals, are reckoned

among the Guhyakas.

“These are the Ganas of the gods recited to thee, O king! This recitation

washes men of all sins.

“The illustrious Bhrigu came out, ripping open the breast of Brahman. The

learned Sukra is Bhrigu’s son. And the learned Sukra becoming a planet

and engaged according to the command of the Self-existent in pouring and

withholding rain, and in dispensing and remitting calamities, traverses,

for sustaining the lives of all the creatures in the three worlds,

through the skies. And the learned Sukra, of great intelligence and

wisdom, of rigid vows, leading the life of a Brahmacharin, divided

himself in twain by power of asceticism, and became the spiritual guide

of both the Daityas and the gods. And after Sukra was thus employed by

Brahman in seeking the welfare (of the gods and the Asuras), Bhrigu begot

another excellent son. This was Chyavana who was like the blazing sun, of

virtuous soul, and of great fame. And he came out of his mother’s womb in

anger and became the cause of his mother’s release, O king (from the

hands of the Rakshasas). And Arushi, the daughter of Manu, became the

wife of the wise Chyavana. And, on her was begotten Aurva of great

reputation. And he came out, ripping open the thigh of Arushi. And Aurva

begot Richika. And Richika even in his boyhood became possessed of great

power and energy, and of every virtue. And Richika begot Jamadagni. And

the high-souled Jamadagni had four sons. And the youngest of them all was

Rama (Parasurama). And Rama was superior to all his brothers in the

possession of good qualities. And he was skilful in all weapons, and

became the slayer of the Kshatriyas. And he had his passions under

complete control. And Aurva had a hundred sons with Jamadagni the eldest.

And these hundred sons had offspring by thousands spread over this earth.

“And Brahman had two other sons, viz., Dhatri and Vidhatri who stayed

with Manu. Their sister is the auspicious Lakshmi having her abode amid

lotuses. And the spiritual sons of Lakshmi are the sky-ranging horses.

And the daughter born of Sukra, named Divi, became the eldest wife of

Varuna. Of her were born a son named Vala and a daughter named Sura

(wine), to the joy of the gods. And Adharma (Sin) was born when creatures

(from want of food) began to devour one another. And Adharma always

destroys every creature. And Adharma hath Niriti for his wife, whence the

Rakshasas who are called Nairitas (offspring of Niriti). And she hath

also three other cruel sons always engaged in sinful deeds. They are

Bhaya (fear), Mahabhaya (terror), and Mrityu (Death) who is always

engaged in slaying every created thing. And, as he is all-destroying, he

hath no wife, and no son. And Tamra brought forth five daughters known

throughout the worlds. They are Kaki (crow), Syeni (hawk), Phasi (hen),

Dhritarashtri (goose), and Suki (parrot). And Kaki brought forth the

crows; Syeni, the hawks, the cocks and vultures, Dhritarashtri, all ducks

and swans; and she also brought forth all Chakravakas; and the fair Suki,

of amiable qualities, and possessing all auspicious signs brought forth

all the parrots. And Krodha gave birth to nine daughters, all of wrathful

disposition. And their names were Mrigi, Mrigamanda, Hari, Bhadramana,

Matangi, Sarduli, Sweta, Surabhi, and the agreeable Surasa blessed with

every virtue. And, O foremost of men, the offspring of Mrigi are all

animals of the deer species. And the offspring of Mrigamanda are all

animals of the bear species and those called Srimara (sweet-footed). And

Bhadramana begot the celestial elephants, Airavata. And the offspring of

Hari are all animals of the simian species endued with great activity, so

also all the horses. And those animals also, that are called Go-langula

(the cow-tailed), are said to be the offspring of Hari. And Sarduli begot

lions and tigers in numbers, and also leopards and all other strong

animals. And, O king, the offspring of Matangi are all the elephants. And

Sweta begat the large elephant known by the name of Sweta, endued with

great speed. And, O king, Surabhi gave birth to two daughters, the

amiable Rohini and the far-famed Gandharvi. And, O Bharata, she had also

two other daughters named Vimala and Anala. From Rohini have sprung all

kine, and from Gandharvi all animals of the horse species. And Anala

begat the seven kinds of trees yielding pulpy fruits. (They are the date,

the palm, the hintala, the tali, the little date, the nut, and the

cocoanut.) And she had also another daughter called Suki (the mother of

the parrot species). And Surasa bore a son called Kanka (a species of

long-feathered birds). And Syeni, the wife of Aruna, gave birth to two

sons of great energy and strength, named Sampati and the mighty Jatayu.

Surasa also bore the Nagas, and Kadru, the Punnagas (snakes). And Vinata

had two sons Garuda and Aruna, known far and wide. And, O king of men, O

foremost of intelligent persons, thus hath the genealogy of all the

principal creatures been fully described by me. By listening to this, a

man is fully cleansed of all his sins, and acquireth great knowledge, and

finally attaineth to the first of states in after-life!’”

SECTION LXVII

(Sambhava Parva continued)

“Janamejaya said, ‘O worshipful one, I wish to hear from thee in detail

about the birth, among men, of the gods, the Danavas, the Gandharvas, the

Rakshasas, the lions, the tigers, and the other animals, the snakes, the

birds, and in fact, of all creatures. I wish also to hear about the acts

and achievements of those, in due order, after they became incarnate in

human forms.’

“Vaisampayana said, ‘O king of men, I shall first tell thee all about

those celestials and Danavas that were born among men--The first of

Danavas, who was known by the name of Viprachitti, became that bull among

men, noted as Jarasandha. And, O king, that son of Diti, who was known as

Hiranyakasipu, was known in this world among men as the powerful

Sisupala. He who had been known as Samhlada, the younger brother of

Prahlada, became among men the famous Salya, that bull amongst Valhikas.

The spirited Anuhlada who had been the youngest became noted in the world

as Dhrishtaketu. And, O king, that son of Diti who had been known as Sivi

became on earth the famous monarch Druma. And he who was known as the

great Asura Vashkala became on earth the great Bhagadatta. The five great

Asuras gifted with great energy, Ayahsira, Aswasira, the spirited

Aysanku, Gaganamurdhan, and Vegavat, were all born in the royal line of

Kekaya and all became great monarchs. That other Asura of mighty energy

who was known by the name of Ketumat became on earth the monarch

Amitaujas of terrible deeds. That great Asura who was known as Swarbhanu

became on earth the monarch Ugrasena of fierce deeds. That great Asura

who was known as Aswa became on earth the monarch Asoka of exceeding

energy and invincible in battle. And, O king, the younger brother of Aswa

who was known as Aswapati, a son of Diti, became on earth the mighty

monarch Hardikya. The great and fortunate Asura who was known as

Vrishaparvan became noted on earth as king Dirghaprajna. And, O king, the

younger brother of Vrishaparvan who was known by the name of Ajaka became

noted on earth as king Salwa. The powerful and mighty Asura who was known

as Aswagriva became noted on earth as king Rochamana. And, O king, the

Asura who was known as Sukshma, endued with great intelligence and whose

achievements also were great, became on earth the famous king

Vrihadratha. And that first of Asuras who was known by the name of

Tuhunda, became noted on earth as the monarch, Senavindu. That Asura of

great strength who was known as Ishupa became the monarch Nagnajita of

famous prowess. The great Asura who was known as Ekachakra became noted

on earth as Pritivindhya. The great Asura Virupaksha capable of

displaying various modes of fight became noted on earth as king

Chitravarman. The first of Danavas, the heroic Hara, who humbled the

pride of all foes became on earth the famous and fortunate Suvahu. The

Asura Suhtra of great energy and the destroyer of foemen, became noted on

earth as the fortunate monarch, Munjakesa. That Asura of great

intelligence called Nikumbha, who was never vanquished in battle was born

on earth as king Devadhipa, the first among monarchs. That great Asura

known amongst the sons of Diti by the name of Sarabha became on earth the

royal sage called Paurava. And, O king, the great Asura of exceeding

energy, the fortunate Kupatha, was born on earth as the famous monarch

Suparswa. The great Asura, O king, who was called Kratha, was born on

earth as the royal sage Parvateya of form resplendent like a golden

mountain. He amongst the Asura who was known as Salabha the second,

became on earth the monarch Prahlada in the country of the Valhikas. The

foremost, among the sons of Diti known by the name of Chandra and

handsome as the lord of the stars himself, became on earth noted as

Chandravarman, the king of the Kamvojas. That bull amongst the Danavas

who was known by the name of Arka became on earth, O king, the royal sage

Rishika. That best of Asuras who was known as Mritapa became on earth, O

best of kings, the monarch, Pascimanupaka. That great Asura of surpassing

energy known as Garishtha became noted on earth as king Drumasena. The

great Asura who was known as Mayura became noted on earth as the monarch

Viswa. He who was the younger brother of Mayura and called Suparna became

noted on earth as the monarch, Kalakirti. The mighty Asura who was known

as Chandrahantri became on earth the royal sage Sunaka. The great Asura

who was called Chandravinasana became noted on earth as the monarch,

Janaki. That bull amongst the Danavas, O prince of the Kuru race, who was

called Dhirghajihva, became noted on earth as Kasiraja. The Graha who was

brought forth by Sinhika and who persecuted the Sun and the Moon became

noted on earth as the monarch Kratha. The eldest of the four sons of

Danayu, who was known by the name of Vikshara, became known on earth the

spirited monarch, Vasumitra. The second brother of Vikshara, the great

Asura, was born on earth as the king of the country, called Pandya. That

best of Asuras who was known by the name of Valina became on earth the

monarch Paundramatsyaka. And, O king, that great Asura who was known as

Vritra became on earth the royal sage known by the name of Manimat. That

Asura who was the younger brother of Vritra and known as Krodhahantri

became noted on earth as king Danda. That other Asura who was known by

the name Krodhavardhana became noted on earth as the monarch, Dandadhara.

The eight sons of the Kaleyas that were born on earth all became great

kings endued with the prowess of tigers. The eldest of them all became

king Jayatsena in Magadha. The second of them, in prowess, like Indra,

became noted on earth as Aparajita. The third of them, endued with great

energy and power of producing deception, was born on earth as the king of

the Nishadas gifted with great prowess. That other amongst them who was

known as the fourth was noted on earth as Srenimat, that best of royal

sages. That great Asura amongst them who was the fifth, became noted on

earth as king Mahanjas, the oppressor of enemies. That great Asura

possessing great intelligence who was the sixth of them became noted on

earth as Abhiru, that best of royal sages. The seventh of them became

known throughout earth, from the centre to the sea, as king Samudrasena

well acquainted with the truths of the scriptures. The eighth of the

Kaleyas known as Vrihat became on earth a virtuous king ever engaged in

the good of all creatures. The mighty Danava known by the name of Kukshi

became on earth as Parvatiya from his brightness as of a golden mountain.

The mighty Asura Krathana gifted with great energy became noted on earth

as the monarch Suryaksha. The great Asura of handsome features known by

the name of Surya, became on earth the monarch of the Valhikas by name

Darada, that foremost of all kings. And, O king, from the tribe of Asuras

called Krodhavasa, of whom I have already spoken to thee, were born many

heroic kings on earth. Madraka, and Karnaveshta, Siddhartha, and also

Kitaka; Suvira, and Suvahu, and Mahavira, and also Valhika, Kratha,

Vichitra, Suratha, and the handsome king Nila; and Chiravasa, and

Bhumipala; and Dantavakra, and he who was called Durjaya; that tiger

amongst kings named Rukmi; and king Janamejaya, Ashada, and Vayuvega, and

also Bhuritejas; Ekalavya, and Sumitra, Vatadhana, and also Gomukha; the

tribe of kings called the Karushakas, and also Khemadhurti; Srutayu, and

Udvaha, and also Vrihatsena; Kshema, Ugratirtha, the king of the

Kalingas; and Matimat, and he was known as king Iswara; these first of

kings were all born of the Asura class called Krodhavasa.

“There was also born on earth a mighty Asura known amongst the Danavas by

the name of Kalanemi, endued with great strength, of grand achievements,

and blessed with a large share of prosperity. He became the mighty son of

Ugrasena and was known on earth by the name of Kansa. And he who was

known among the Asuras by the name of Devaka and was besides in splendour

like unto Indra himself, was born on earth as the foremost king of the

Gandharvas. And, O monarch, know thou that Drona, the son of Bharadwaja,

not born of any woman, sprung from a portion of the celestial Rishi

Vrihaspati of grand achievements. And he was the prince of all bowmen,

conversant with all weapons, of mighty achievements, of great energy.

Thou shouldst know he was also well-acquainted with the Vedas and the

science of arms. And he was of wonderful deeds and the pride of his race.

And, O king, his son the heroic Aswatthaman, of eyes like the

lotus-petals, gifted with surpassing energy, and the terror of all foes,

the great oppressor of all enemies, was born on earth, of the united

portions of Mahadeva, Yama, Kama, and Krodha. And from the curse of

Vasishtha and the command also of Indra, the eight Vasus were born of

Ganga by her husband Santanu. The youngest of them was Bhishma, the

dispeller of the fears of the Kurus, gifted with great intelligence,

conversant with the Vedas, the first speakers, and the thinner of the

enemy’s ranks. And possessed of mighty energy and the first of all

persons acquainted with weapons, he encountered the illustrious Rama

himself, the son of Jamadagni of the Bhrigu race. And, O king, that

Brahman sage who, on earth, was known by the name of Kripa and was the

embodiment of all manliness was born of the tribe of the Rudras. And the

mighty chariot-fighter and king who on earth was known by the name of

Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara

himself (the third yuga). And he who was Satyaki of sure aim, that

upholder of the pride of Vrishni race, that oppressor of foes, begotten

of the portion of gods called the Maruts. And that royal sage Drupada who

on earth was a monarch, the first among all persons bearing arms, was

also born of the same tribe of the celestials. And, O king, thou shouldst

also know that Kritavarman, that prince among men, of deeds unsurpassed

by any one, and the foremost of all bulls amongst Kshatriyas, was born of

the portion of the same celestials. And that royal sage also, Virata by

name, the scorcher of the kingdoms of others, and the great oppressor of

all foes, was born of the portion of the same gods. That son of Arishta

who was known by the name of Hansa, was born in the Kuru race and became

the monarch of the Gandharvas. He who was known as Dhritarashtra born of

the seed of Krishna-Dwaipayana, and gifted with long arms and great

energy, also a monarch, of the prophetic eye, became blind in consequence

of the fault of his mother and the wrath of the Rishi. His younger

brother who was possessed of great strength and was really a great being

known as Pandu, devoted to truth and virtue, was Purity’s self. And, O

king, thou shouldst know that he who was known on earth as Vidura, who

was the first of all virtuous men, who was the god of Justice himself,

was the excellent and greatly fortunate son of the Rishi Atri. The

evil-minded and wicked king Duryodhana, the destroyer of the fair fame of

the Kurus, was born of a portion of Kali on earth. He it was who caused

all creatures to be slain and the earth to be wasted; and he it was who

fanned the flame of hostility that ultimately consumed all. They who had

been the sons of Pulastya (the Rakshasas) were born on earth among men of

Duryodhana’s brothers, that century of wicked individuals commencing with

Duhasasana as their first. And, O bull among the Bharata princes,

Durmukha, Duhsaha, and others whose names I do not mention, who always

supported Duryodhana (in all his schemes), were, indeed, the sons of

Pulastya. And over and above these hundred, Dhritarashtra had one son

named Yuyutsu born of a Vaisya wife.’

“Janamejaya said, ‘O illustrious one, tell me the names of

Dhritarashtra’s sons according to the order of their birth beginning from

the eldest.’

“Vaisampayana said, ‘O king, they are as follows: Duryodhana, and

Yuyutsu, and also Duhsasana; Duhsaha and Duhshala, and then Durmukha;

Vivinsati, and Vikarna, Jalasandha, Sulochna, Vinda and Anuvinda,

Durdharsha, Suvahu, Dushpradharshana; Durmarshana, and Dushkarna, and

Karna; Chitra and Vipachitra, Chitraksha, Charuchitra, and Angada,

Durmada, and Dushpradharsha, Vivitsu, Vikata, Sama; Urananabha, and

Padmanabha, Nanda and Upanandaka; Sanapati, Sushena, Kundodara; Mahodara;

Chitravahu, and Chitravarman, Suvarman, Durvirochana; Ayovahu, Mahavahu,

Chitrachapa and Sukundala, Bhimavega, Bhimavala, Valaki, Bhimavikrama,

Ugrayudha, Bhimaeara, Kanakayu, Dridhayudha, Dridhavarman, Dridhakshatra

Somakirti, Anadara; Jarasandha, Dridhasandha, Satyasandha, Sahasravaeh;

Ugrasravas, Ugrasena, and Kshemamurti; Aprajita, Panditaka, Visalaksha,

Duradhara, Dridhahasta, and Suhasta, Vatavega, and Suvarchasa;

Adityaketu, Vahvasin, Nagadatta and Anuyaina; Nishangi, Kuvachi, Dandi,

Dandadhara, Dhanugraha; Ugra, Bhimaratha, Vira, Viravahu, Alolupa;

Abhaya, and Raudrakarman, also he who was Dridharatha; Anadhrishya,

Kundaveda, Viravi, Dhirghalochana; Dirghavahu; Mahavahu; Vyudhoru,

Kanakangana; Kundaja and Chitraka. There was also a daughter named

Duhsala who was over and above the hundred. And Yuyutsu who was

Dhritarashtra’s son by a Vaisya wife, was also over and above the

hundred. Thus, O king, have I recited the names of the hundred sons and

also that of the daughter (of Dhritarashtra). Thou hast now known their

names according to the order of their births. All of them were heroes and

great car-warriors, and skilled in the art of warfare. Besides, all of

them were versed in the Vedas, and, O king, all of them had got through

the scriptures. All of them were mighty in attack and defence, and all

were graced with learning. And, O monarch, all of them had wives suitable

to them in grace and accomplishments. And, O king, when the time came,

the Kaurava monarch bestowed his daughter Duhsala on Jayadratha, the king

of the Sindhus, agreeably to the counsels of Sakuni.

“And, O monarch, learn that king Yudhishthira was a portion of Dharma;

that Bhimasena was of the deity of wind; that Arjuna was of Indra, the

chief of the celestials; and that Nakula and Sahadeva, the handsomest

beings among all creatures, and unrivalled for beauty on earth, were

similarly portions of the twin Aswins. And he who was known as the mighty

Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of

Arjuna. And before his incarnation, O king, the god Soma had said these

words to the celestials, ‘I cannot give (part with) my son. He is dearer

to me than life itself. Let this be the compact and let it be not

transgressed. The destruction of the Asuras on earth is the work of the

celestials, and, therefore, it is our work as well. Let this Varchas,

therefore, go thither, but let him not stay there long. Nara, whose

companion is Narayana, will be born as Indra’s son and indeed, will be

known as Arjuna, the mighty son of Pandu. This boy of mine shall be his

son and become a mighty car-warrior in his boyhood. And let him, ye best

of immortals, stay on earth for sixteen years. And when he attaineth to

his sixteenth year, the battle shall take place in which all who are born

of your portions shall achieve the destruction of mighty warriors. But a

certain encounter shall take place without both Nara and Narayana (taking

any part in it). And, indeed, your portions, ye celestials, shall fight,

having made that disposition of the forces which is known by the name of

the Chakra-vyuha. And my son shall compel all foes to retreat before him.

The boy of mighty arms having penetrated the impenetrable array, shall

range within it fearlessly and send a fourth part of the hostile force,

in course of half a day, unto the regions of the king of the dead. Then

when numberless heroes and mighty car-warriors will return to the charge

towards the close of the day, my boy of mighty arms, shall reappear

before me. And he shall beget one heroic son in his line, who shall

continue the almost extinct Bharata race.’ Hearing these words of Soma,

the dwellers in heaven replied, ‘So be it.’ And then all together

applauded and worshipped (Soma) the king of stars. Thus, O king, have I

recited to thee the (particulars of the) birth of thy father’s father.

“Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a

portion of Agni. And know also that Sikhandin, who was at first a female,

was (the incarnation of) a Rakshasa. And, O bull in Bharata’s race, they

who became the five sons of Draupadi, those bulls amongst the Bharata

princes, were the celestials known as the Viswas. Their names were

Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena,

endued with mighty energy.

“Sura, the foremost of the Yadus, was the father of Vasudeva. He had a

daughter called Pritha, who for her beauty, was unrivalled on earth. And

Sura, having promised in the presence of fire that he would give his

firstborn child to Kuntibhoja, the son of his paternal aunt, who was

without offspring, gave his daughter unto the monarch in expectation of

his favours. Kuntibhoja thereupon made her his daughter. And she became,

thenceforth, in the house of her (adoptive) father, engaged in attending

upon Brahmanas and guests. One day she had to wait upon the wrathful

ascetic of rigid vows, Durvasa by name, acquainted with truth and fully

conversant with the mysteries of religion. And Pritha with all possible

care gratified the wrathful Rishi with soul under complete control. The

holy one, gratified with the attentions bestowed on him by the maiden,

told her, ‘I am satisfied, O fortunate one, with thee! By this mantra

(that I am about to give thee), thou shall be able to summon (to thy

side) whatever celestials thou likest. And, by their grace, shall thou

also obtain children.’ Thus addressed, the girl (a little while after),

seized with curiosity, summoned, during the period of her maiden-hood,

the god Surya. And the lord of light thereupon made her conceive and

begot on her a son who became the first of all wielders of weapons. From

fear of relatives she brought forth in secrecy that child who had come

out with ear-rings and coat of mail. And he was gifted with the beauty of

a celestial infant, and in splendour was like unto the maker of day

himself. And every part of his body was symmetrical and well-adorned. And

Kunti cast the handsome child into the water. But the child thus thrown

into the water was taken up by the excellent husband of Radha and given

by him to his wife to be adopted by her as their son. And the couple gave

him the name of Vasusena, by which appellation the child soon became

known all over the land. And, as he grew up, he became very strong and

excelled in all weapons. The first of all successful persons, he soon

mastered the sciences. And when the intelligent one having truth for his

strength recited the Vedas, there was nothing he would not then give to

the Brahmanas. At that time Indra, the originator of all things, moved by

the desire of benefiting his own son Arjuna, assumed the guise of a

Brahmana, came to him, and begged of the hero his ear-rings and natural

armour. And the hero taking off his ear-rings and armour gave them unto

the Brahmana. And Sakra (accepting the gift) presented to the giver a

dart, surprised (at his open handedness), and addressed him in these

words, ‘O invincible one, amongst the celestials, Asuras, men,

Gandharvas, Nagas, and Rakshasas, he at whom thou hurlest (this weapon),

that one shall certainly be slain.’ And the son of Surya was at first

known in the world by the name of Vasusena. But, for his deeds, he

subsequently came to be called Karna. And because that hero of great fame

had taken off his natural armour, therefore was he--the first son of

Pritha--called Kama. And, O best of kings, the hero began to grow up in

the Suta caste. And, O king, know thou that Kama--the first of all

exalted men--the foremost of all wielders of weapons--the slayer of

foes--and the best portion of the maker of day--was the friend and

counsellor of Duryodhana. And he, called Vasudeva, endued with great

valour, was among men a portion of him called Narayana--the god of

gods--eternal. And Valadeva of exceeding strength was a portion of the

Naga, Sesha. And, O monarch, know that Pradyumna of great energy was

Sanatkumara. And in this way the portion of various other dwellers in

heaven became exalted men in the race of Vasudeva, increasing the glory

thereof. And, O king, the portions of the tribe of Apsaras which I have

mentioned already, also became incarnate on earth according to Indra’s

commands--And sixteen thousand portions of those goddesses became, O

king, in this world of men, the wives of Vasudeva. And a portion of Sri

herself became incarnate on earth, for the gratification of Narayana, in

the line of Bhishmaka. And she was by name the chaste Rukmini. And the

faultless Draupadi, slender-waisted like the wasp, was born of a portion

of Sachi (the queen of the celestials), in the line of Drupada. And she

was neither low nor tall in stature. And she was of the fragrance of the

blue lotus, of eyes large as lotus-petals, of thighs fair and round, of

dense masses of black curly hair. And endued with every auspicious

feature and of complexion like that of the emerald, she became the

charmer of the hearts of five foremost of men. And the two goddesses

Siddhi and Dhriti became the mothers of those five, and were called Kunti

and Madri. And she who was Mati became the daughter (Gandhari) of Suvala.

“Thus, O king, have I recited to thee all about the incarnation,

according to their respective portions, of the gods, the Asuras, the

Gandharvas, the Apsaras, and of the Rakshasas. They who were born on

earth as monarchs invincible in battle, those high-souled ones who were

born in the wide extended line of the Yadus, they who were born as mighty

monarchs in other lines, they who were born as Brahmanas and Kshatriyas

and Vaisyas, have all been recited by me duly. And this account of the

incarnation (of superior beings according to their respective portions)

capable of bestowing wealth, fame, offspring, long life, and success,

should always be listened to in a proper frame of mind. And having

listened to this account of incarnation, according to their portions, of

gods, Gandharvas, and Rakshasas, the hearer becoming acquainted with the

creation, preservation, and destruction of the universe and acquiring

wisdom, is never cast down even under the most engrossing sorrows.’”

SECTION LXVIII

(Sambhava Parva continued)

“Janamejaya said, ‘O Brahmana, I have, indeed, heard from thee this

account of the incarnation, according to their portions, of the gods, the

Danavas, the Rakshasas, and also of the Gandharvas and the Apsaras. I

however, again desire to hear of the dynasty of the Kurus from the very

beginning. Therefore, O Brahmana, speak of this in the presence of all

these regenerate Rishis.’

“Vaisampayana said, ‘O exalted one of Bharata’s race, the founder of the

Paurava line was Dushmanta gifted with great energy. And he was the

protector of the earth bounded by the four seas. And that king had full

sway over four quarters of this world. And he was the lord also of

various regions in the midst of the sea. And that great oppressor of all

foes had sway over the countries even of the Mlechchhas.

“And during his rule there were no men of mixed castes, no tillers of the

soil (for the land, of itself, yielded produce), no workers of mines (for

the surface of the earth yielded in abundance), and no sinful men. All

were virtuous, and did everything from virtuous motives, O tiger among

men. There was no fear of thieves, O dear one, no fear of famine, no fear

off disease. And all four orders took pleasure in doing their respective

duties and never performed religious acts for obtaining fruition of

desires. And his subjects, depending upon him, never entertained any

fear. And Parjanya (Indra) poured showers at the proper time, and the

produce of the fields was always pulpy and juicy. And the earth was full

of all kinds of wealth and all kinds of animals. And the Brahmanas were

always engaged in their duties and they were always truthful. And the

youthful monarch was endued with wonderful prowess and a physical frame

hard as the thunderbolt, so that he could, taking up the mountain Mandara

with its forests and bushes, support it on his arms. And he was

well-skilled in four kinds of encounters with the mace (hurling it at

foes at a distance, striking at those that are near, whirling it in the

midst of many, and driving the foe before). And he was skilled also in

the use of all kinds of weapons and in riding elephants and horses. And

in strength he was like unto Vishnu, in splendour like unto the maker of

day, in gravity like unto the ocean, and in patience, like unto the

earth. And the monarch was loved by all his subjects, and he ruled his

contented people virtuously.’”

SECTION LXIX

(Sambhava Parva continued)

“Janamejaya said, ‘I desire to hear from thee about the birth and life of

the high-souled Bharata and of the origin of Sakuntala. And, O holy one,

I also desire to hear all about Dushmanta--that lion among men--and how

the hero obtained Sakuntala. It behoveth thee, O knower of truth and the

first of all intelligent men, to tell me everything.’

“Vaisampayana said, ‘Once on a time (king Dushmanta) of mighty arms,

accompanied by a large force, went into the forest. And he took with him

hundreds of horses and elephants. And the force that accompanied the

monarch was of four kinds (foot-soldiers, car-warriors, cavalry, and

elephants)--heroes armed with swords and darts and bearing in their hands

maces and stout clubs. And surrounded by hundreds of warriors with lances

and spears in their hands, the monarch set out on his journey. And with

the leonine roars of the warriors and the notes of conchs and sound of

drums, with the rattle of the car-wheels and shrieks of huge elephants,

all mingling with the neighing of horses and the clash of weapons of the

variously armed attendants in diverse dresses, there arose a deafening

tumult while the king was on his march. And ladies gifted with great

beauty beheld from the terraces of goodly mansions that heroic monarch,

the achiever of his own fame. And the ladies saw that he was like unto

Sakra, the slayer of his enemies, capable of repulsing the elephants of

foes--And they believed that he was the wielder of the thunderbolt

himself. And they said, ‘This is that tiger among men who in battle is

equal unto the Vasus in prowess, and in consequence of the might of whose

arms no foes are left.’ And saying this, the ladies from affection

gratified the monarch by showering flowers on his head. And followed by

foremost of Brahmanas uttering blessings all the way, the king in great

gladness of heart went towards the forest, eager for slaying the deer.

And many Brahmanas, Kshatriyas, Vaisyas, and Sudras, followed the monarch

who was like unto the king of the celestials seated on the back of a

proud elephant. The citizens and other classes followed the monarch for

some distance. And they at last refrained from going farther at the

command of the king. And the king, then, ascending his chariot of winged

speed, filled the whole earth and even the heavens, with the rattle of

his chariot wheels. And, as he went, he saw around him a forest like unto

Nandana itself (the celestial garden). And it was full of Vilwa, Arka,

Khadira (catechu), Kapittha (wood-apple) and Dhava trees. And he saw that

the soil was uneven and scattered over with blocks of stone loosened from

the neighbouring cliffs. And he saw that it was without water and without

human beings and lay extended for many Yojanas around. And it was full of

deer, and lions, and other terrible beasts of prey.

“And king Dushmanta, that tiger among men, assisted by his followers and

the warriors in his train, agitated that forest, killing numerous

animals. And Dushmanta, piercing them with his arrows, felled numerous

tigers that were within shooting range. And the king wounded many that

were too distant, and killed many that were too near with his heavy

sword. And that foremost of all wielders of darts killed many by hurling

his darts at them. And well-conversant with the art of whirling the mace,

the king of immeasurable prowess fearlessly wandered over the forest. And

the king roamed about, killing the denizens of the wilderness sometimes

with his sword and sometimes by fast-descending blows of his mace and

heavy club.

“And when the forest was so disturbed by the king possessed of wonderful

energy and by the warriors in his train delighting in warlike sports, the

lions began to desert it in numbers. And herds of animals deprived of

their leaders, from fear and anxiety began to utter loud cries as they

fled in all directions. And fatigued with running, they began to fall

down on all sides, unable to slake their thirst, having reached

river-beds that were perfectly dry. And many so falling were eaten up by

the hungry warriors. While others were eaten up after having been duly

quartered and roasted in fires lit up by them. And many strong elephants,

maddened with the wounds they received and alarmed beyond measure, fled

with trunks raised on high. And those wild elephants, betraying the usual

symptoms of alarm by urinating and ejecting the contents of their

stomachs and vomiting blood in large quantities, trampled, as they ran,

many warriors to death. And that forest which had been full of animals,

was by the king with his bands of followers and with sharp weapons soon

made bereft of lions and tigers and other monarchs of the wilderness.’”

SECTION LXX

(Sambhava Parva continued)

“Vaisampayana said, ‘Then the king with his followers, having killed

thousands of animals, entered another forest with a view to hunting. And

attended by a single follower and fatigued with hunger and thirst, he

came upon a large desert on the frontiers of the forest. And having

crossed this herbless plain, the king came upon another forest full of

the retreats of ascetics, beautiful to look at, delightful to the heart

and of cool agreeable breezes. And it was full of trees covered with

blossoms, the soil overgrown with the softest and greenest grass,

extending for many miles around, and echoing with the sweet notes of

winged warblers. And it resounded with the notes of the male Kokila and

of the shrill cicala. And it was full of magnificent trees with

outstretched branches forming a shady canopy overhead. And the bees

hovered over flowery creepers all around. And there were beautiful bowers

in every place. And there was no tree without fruits, none that had

prickles on it, none that had no bees swarming around it. And the whole

forest resounded with the melody of winged choristers. And it was decked

with the flowers of every season. And there were refreshing shades of

blossoming trees.

“Such was the delicious and excellent forest that the great bowman

entered. And trees with branches beautified with clusters began to wave

gently at the soft breeze and rain their flowers over the monarch’s head.

And the trees, clad in their flowery attires of all colours, with

sweet-throated warblers perched on them, stood there in rows with heads

touching the very heavens. And around their branches hanging down with

the weight of flowers the bees tempted by the honey hummed in sweet

chorus. And the king, endued with great energy, beholding innumerable

spots covered with bowers of creepers decked with clusters of flowers,

from excess of gladness, became very much charmed. And the forest was

exceedingly beautiful in consequence of those trees ranged around with

flowery branches twining with each other and looking like so many

rainbows for gaudiness and variety of colour. And it was the resort of

bands of Siddhas, of the Charanas, of tribes of Gandharvas, and Apsaras,

of monkeys and Kinnaras drunk with delight. Delicious cool, and fragrant

breezes, conveying the fragrance from fresh flowers, blew in all

directions as if they had come there to sport with the trees. And the

king saw that charming forest gifted with such beauties. And it was

situated in a delta of the river, and the cluster of high trees standing

together lent the place the look of a gaudy pole erected to Indra’s

honour.

“And in that forest which was the resort of ever cheerful birds, the

monarch saw a delightful and charming retreat of ascetics. And there were

many trees around it. And the sacred fire was burning within it. And the

king worshipped that unrivalled retreat. And he saw seated in it numerous

Yotis, Valakhilyas and other Munis. And it was adorned with many chambers

containing sacrificial fire. And the flowers dropping from the trees had

formed a thick carpet spread over the ground. And the spot looked

exceedingly beautiful with those tall trees of large trunks. And by it

flowed, O king, the sacred and transparent Malini with every species of

water-fowl playing on its bosom. And that stream infused gladness into

the hearts of the ascetics who resorted to it for purposes of ablutions.

And the king beheld on its banks many innocent animals of the deer

species and was exceedingly delighted with all that he saw.

“And the monarch, the course of whose chariot no foe could obstruct, then

entered that asylum which was like unto the region of the celestials,

being exceedingly beautiful all over. And the king saw that it stood on

the margin of the sacred stream which was like the mother of all the

living creatures residing in its vicinage. And on its bank sported the

Chakravaka, and waves of milkwhite foam. And there stood also the

habitations of Kinnaras. And monkeys and bears too disported themselves

in numbers. And there lived also holy ascetics engaged in studies and

meditation. And there could be seen also elephants and tigers and snakes.

And it was on the banks of that stream that the excellent asylum of the

illustrious Kasyapa stood, offering a home to numerous Rishis of great

ascetic merit. And beholding that river, and also the asylum washed by

that river which was studded with many islands and which possessed banks

of so much beauty,--an asylum like unto that of Nara and Narayana laved

by the water of the Ganga--the king resolved to enter into that sacred

abode. And that bull among men, desirous of beholding the great Rishi of

ascetic wealth, the illustrious Kanwa of the race of Kasyapa, one who

possessed every virtue and who, for his splendour, could be gazed at with

difficulty, approached that forest resounding with the notes of maddened

peacocks and like unto the gardens of the great Gandharva, Chitraratha,

himself. And halting his army consisting of flags, cavalry, infantry, and

elephants at the entrance of the forest, the monarch spoke as follows, ‘I

shall go to behold the mighty ascetic of Kasyapa’s race, one who is

without darkness. Stay ye here until my return!’

“And the king having entered that forest which was like unto Indra’s

garden, soon forgot his hunger and thirst. And he was pleased beyond

measure. And the monarch, laying aside all signs of royalty, entered that

excellent asylum with but his minister and his priest, desirous of

beholding that Rishi who was an indestructible mass of ascetic merit. And

the king saw that the asylum was like unto the region of Brahman. Here

were bees sweetly humming and there were winged warblers of various

species pouring forth their melodies. At particular places that tiger

among men heard the chanting of Rik hymns by first-rate Brahmanas

according to the just rules of intonation. Other places again were graced

with Brahmanas acquainted with ordinances of sacrifice, of the Angas and

of the hymns of the Yajurveda. Other places again were filled with the

harmonious strains of Saman hymns sung by vow-observing Rishis. At other

places the asylum was decked with Brahmanas learned in the Atharvan Veda.

At other places again Brahmanas learned in the Atharvan Veda and those

capable of chanting the sacrificial hymns of the Saman were reciting the

Samhitas according to the just rules of voice. And at other places again,

other Brahmanas well-acquainted with the science of orthoepy were

reciting mantras of other kinds. In fact, that sacred retreat resounding

with these holy notes was like unto a second region of Brahman himself.

And there were many Brahmanas skilled in the art of making sacrificial

platforms and in the rules of Krama in sacrifices, conversant with logic

and the mental sciences, and possessing a complete knowledge of the

Vedas. There were those also who were fully acquainted with the meanings

of all kinds of expressions; those that were conversant with all special

rites, those also that were followers of Moksha-Dharma; those again that

were well-skilled in establishing propositions; rejecting superfluous

causes, and drawing right conclusions. There were those having a

knowledge of the science of words (grammar), of prosody, of Nirukta;

those again that were conversant with astrology and learned in the

properties of matter and the fruits of sacrificial rites, possessing a

knowledge of causes and effects, capable of understanding the cries of

birds and monkeys, well-read in large treatises, and skilled in various

sciences. And the king, as he proceeded, heard their voices. And the

retreat resounded also with voice of men capable of charming human

hearts. And the slayer of hostile heroes also saw around him learned

Brahmanas of rigid vows engaged in Japa (the repeated muttering of the

names of gods) and Homa (burnt-offering). And the king wondered much on

beholding the beautiful carpets which those Brahmanas offered to him

respectfully. And that best of monarchs, at the sight of the rites with

which those Brahmanas worshipped the gods and the great Rishis, thought

within himself that he was in the region of Brahman. And the more the

king saw that auspicious and sacred asylum of Kasyapa protected by that

Rishi’s ascetic virtues and possessing all the requisites of a holy

retreat, the more he desired to see it. In fact, he was not satisfied

with his short survey. And the slayer of heroes at last, accompanied by

his minister and his priest, entered that charming and sacred retreat of

Kasyapa inhabited all around by Rishis of ascetic wealth and exalted

vows.’”

SECTION LXXI

(Sambhava Parva continued)

“Vaisampayana said, ‘The monarch then, as he proceeded, left even his

reduced retinue at the entrance of the hermitage. And entering quite

alone he saw not the Rishi (Kanwa) of rigid vows. And not seeing the

Rishi and finding that the abode was empty, he called loudly, saying,

‘What ho, who is here?’ And the sound of his voice was echoed back. And

hearing the sound of his voice, there came out of the Rishi’s abode a

maiden beautiful as Sri herself but dressed as an ascetic’s daughter. And

the black-eyed fair one, as she saw king Dushmanta, bade him welcome and

received him duly. And, showing him due respect by the offer of a seat,

water to wash his feet, and Arghya, she enquired about the monarch’s

health and peace. And having worshipped the king and asked him about his

health and peace, the maiden reverentially asked, ‘What must be done, O

king! I await your commands.’ The king, duly worshipped by her, said unto

that maiden of faultless features and sweet speech, ‘I have come to

worship the highly-blessed Rishi Kanwa. Tell me, O amiable and beautiful

one, where has the illustrious Rishi gone?’

“Sakuntala then answered, ‘My illustrious father hath gone away from the

asylum to fetch fruit. Wait but a moment and thou wilt see him when he

arrives.’

“Vaisampayana continued, ‘The king not seeing the Rishi and addressed

thus by her, beheld that the maiden was exceedingly beautiful and endued

with perfect symmetry of shape. And he saw that she was of sweet smiles.

And she stood decked with the beauty of her faultless features, her

ascetic penances, and her humility. And he saw that she was in the bloom

of youth. He therefore asked her, ‘Who art thou? And whose daughter, O

beautiful one? Why hast thou come into the woods also? O handsome one,

gifted with so much beauty and such virtues, whence hast thou come? O

charming one, at the very first glance hast thou stolen my heart! I

desire to learn all about thee; therefore tell me all.’ And thus

addressed by the monarch, the maiden smilingly replied in these sweet

words, ‘O Dushmanta, I am the daughter of the virtuous, wise,

high-souled, and illustrious ascetic Kanwa.’

“Dushmanta, hearing this, replied, ‘The universally-worshipped and

highly-blessed Rishi is one whose seed hath been drawn up. Even Dharma

himself might fall off from his course but an ascetic of rigid vows can

never fall off so. Therefore, O thou of the fairest complexion, how hast

thou been born as his daughter? This great doubt of mine it behoveth thee

to dispel.’

“Sakuntala then replied, ‘Hear, O king, what I have learnt regarding all

that befell me of old and how I became the daughter of the Muni. Once on

a time, a Rishi came here and asked about my birth. All that the

illustrious one (Kanwa) told him, hear now from me, O king!

“My father Kanwa, in answer to that Rishi’s enquiries, said, ‘Viswamitra,

of old, having been engaged in the austerest penances alarmed Indra, the

chief of the celestials, who thought that the mighty ascetic of blazing

energy would, by his penances, hurl him down from his high seat in

heaven.’ Indra, thus alarmed, summoned Menaka and told her, ‘Thou, O

Menaka, art the first of celestial Apsaras. Therefore, O amiable one, do

me this service. Hear what I say. This great ascetic Viswamitra like unto

the Sun in splendour, is engaged in the most severe of penances. My heart

is trembling with fear. Indeed, O slender-waisted Menaka, this is thy

business. Thou must see that Viswamitra of soul rapt in contemplation and

engaged in the austerest penances, who might hurl me down from my seat.

Go and tempt him and frustrating his continued austerities accomplish my

good. Win him away from his penances, O beautiful one, by tempting him

with thy beauty, youth, agreeableness, arts, smiles and speech.’ Hearing

all this, Menaka replied, ‘The illustrious Viswamitra is endued with

great energy and is a mighty ascetic. He is very short-tempered too, as

is known to thee. The energy, penances, and wrath of the high-souled one

have made even thee anxious. Why should I not also be anxious? He it was

who made even the illustrious Vasishtha bear the pangs of witnessing the

premature death of his children. He it was who, though at first born as

Kshatriya, subsequently became a Brahmana by virtue of his ascetic

penances. He it was who, for purposes of his ablutions, created a deep

river that can with difficulty be forded, and which sacred stream is

known by the name of the Kausiki. It was Viswamitra whose wife, in a

season of distress, was maintained by the royal sage Matanga (Trisanku)

who was then living under a father’s curse as a hunter. It was Viswamitra

who, on returning after the famine was over, changed the name of the

stream having his asylum from Kausik into Para. It was Viswamitra who in

return for the services of Matanga, himself became the latter’s priest

for purposes of a sacrifice. The lord of the celestials himself went

through fear to drink the Soma juice. It was Viswamitra who in anger

created a second world and numerous stars beginning with Sravana. He it

was who granted protection to Trisanku smarting under a superior’s curse.

I am frightened to approach him of such deeds. Tell me, O Indra, the

means that should be adopted so that I may not be burnt by his wrath. He

can burn the three worlds by his splendour, can, by a stamp (of his

foot), cause the earth to quake. He can sever the great Meru from the

earth and hurl it to any distance. He can go round the ten points of the

earth in a moment. How can a woman like me even touch such a one full of

ascetic virtues, like unto a blazing fire, and having his passions under

complete control? His mouth is like unto a blazing fire; the pupils of

his eyes are like the Sun and the Moon; his tongue is like unto Yama

himself. How shall, O chief of the celestials, a woman like me even touch

him? At the thought of his prowess Yama, Soma, the great Rishis, the

Saddhyas, the Viswas, Valakhilyas, are terrified! How can a woman like me

gaze at him without alarm? Commanded, however, by thee, O king of the

celestials, I shall somehow approach that Rishi. But, O chief of the

gods, devise thou some plan whereby protected by thee, I may safely move

about that Rishi. I think that when I begin to play before the Rishi,

Marut (the god of wind) had better go there and rob me of my dress, and

Manmatha (the god of love) had also, at thy command, better help me then.

Let also Marut on that occasion bear thither fragrance from the woods to

tempt the Rishi.’ Saying this and seeing that all she had spoken about

had been duly provided, Menaka went to the retreat of the great Kausika.’”

SECTION LXXII

(Sambhava Parva continued)

Kanwa continued, ‘And Sakra, thus addressed by her, then commanded him

who could approach every place (viz., the god of the wind) to be present

with Menaka at the time she would be before the Rishi. And the timid and

beautiful Menaka then entered the retreat and saw there Viswamitra who

had burnt, by his penances, all his sins, and was engaged still in

ascetic penances. And saluting the Rishi, she then began to sport before

him. And just at that time Marut robbed her of her garments that were

white as the Moon. And she thereupon ran, as if in great bashfulness, to

catch hold of her attire, and as if she was exceedingly annoyed with

Marut. And she did all this before the very eyes of Viswamitra who was

endued with energy like that of fire. And Viswamitra saw her in that

attitude. And beholding her divested of her robes, he saw that she was of

faultless feature. And that best of Munis saw that she was exceedingly

handsome, with no marks of age on her person. And beholding her beauty

and accomplishments that bull amongst Rishis was possessed with lust and

made a sign that he desired her companionship. And he invited her

accordingly, and she also of faultless features expressed her acceptance

of the invitation. And they then passed a long time there in each other’s

company. And sporting with each other, just as they pleased, for a long

time as if it were only a single day, the Rishi begat on Menaka a

daughter named Sakuntala. And Menaka (as her conception advanced) went to

the banks of the river Malini coursing along a valley of the charming

mountains of Himavat. And there she gave birth to that daughter. And she

left the new-born infant on the bank of that river and went away. And

beholding the new-born infant lying in that forest destitute of human

beings but abounding with lions and tigers, a number of vultures sat

around to protect it from harm. No Rakshasas or carnivorous animals took

its life. Those vultures protected the daughter of Menaka. I went there

to perform my ablution and beheld the infant lying in the solitude of the

wilderness surrounded by vultures. Bringing her hither I have made her my

daughter. Indeed, the maker of the body, the protector of life, the giver

of food, are all three, fathers in their order, according to the

scriptures. And because she was surrounded in the solitude of the

wilderness, by Sakuntas (birds), therefore, hath she been named by me

Sakuntala (bird-protected). O Brahman, learn that it is thus that

Sakuntala hath become my daughter. And the faultless Sakuntala also

regards me as her father.’

“This is what my father had said unto the Rishi, having been asked by

him. O king of men, it is thus that thou must know I am the daughter of

Kanwa. And not knowing my real father, I regard Kanwa as my father. Thus

have I told thee, O king, all that hath been heard by me regarding my

birth!’”

SECTION LXXIII

(Sambhava Parva continued)

“Vaisampayana continued, ‘King Dushmanta, hearing all this, said,

‘Well-spoken, O princess, this that thou hast said! Be my wife, O

beautiful one! What shall I do for thee? Golden garlands, robes,

ear-rings of gold, white and handsome pearls, from various countries,

golden coins, finest carpets, I shall present thee this very day. Let the

whole of my kingdom be thine today, O beautiful one! Come to me, O timid

one, wedding me, O beautiful one, according to the Gandharva form. O thou

of tapering thighs, of all forms of marriage, the Gandharva one is

regarded as the first.’

“Sakuntala, hearing this, said, ‘O king, my father hath gone away from

this asylum to bring fruit. Wait but a moment; he will bestow me on thee.’

“Dushmanta replied, ‘O beautiful and faultless one, I desire that thou

shouldst be my life’s companion. Know thou that I exist for thee, and my

heart is in thee. One is certainly one’s own friend, and one certainly

may depend upon one’s own self. Therefore, according to the ordinance,

thou canst certainly bestow thyself. There are, in all, eight kinds of

marriages. These are Brahma, Daiva, Arsha, Prajapatya, Asura, Gandharva,

Rakshasa, and Paisacha, the eighth. Manu, the son of the self-create,

hath spoken of the appropriateness of all these forms according to their

order. Know, O faultless one, that the first four of these are fit for

Brahmanas, and the first six for Kshatriyas. As regards kings, even the

Rakshasa form is permissible. The Asura form is permitted to Vaisyas and

Sudras. Of the first five the three are proper, the other two being

improper. The Paisacha and the Asura forms should never be practised.

These are the institutes of religion, and one should act according to

them. The Gandharva and the Rakshasa form are consistent with the

practices of Kshatriyas. Thou needst not entertain the least fear. There

is not the least doubt that either according to any one of these

last-mentioned forms, or according to a union of both of them, our

wedding may take place. O thou of the fairest complexion, full of desire

I am, thou also in a similar mood mayst become my wife according to the

Gandharva form.’

“Sakuntala, having listened to all this, answered, ‘If this be the course

sanctioned by religion, if, indeed, I am my own disposer, hear, O thou

foremost one of Puru’s race, what my terms are. Promise truly to give me

what I ask thee. The son that shall be begotten on me shall become thy

heir-apparent. This, O king, is my fixed resolve. O Dushmanta, if thou

grant this, then let our union take place.’

“Vaisampayana continued, ‘The monarch, without taking time to consider at

once told her, ‘Let it be so. I will even take thee, O thou of agreeable

smiles, with me to my capital. I tell thee truly. O beautiful one, thou

deservest all this.’ And so saying, that first of kings wedded the

handsome Sakuntala of graceful gait, and knew her as a husband. And

assuring her duly, he went away, telling her repeatedly, ‘I shall send

thee, for thy escort, my troops of four classes. Indeed, it is even thus

that I shall take thee to my capital, O thou of sweet smiles!”

“Vaisampayana continued, ‘O Janamejaya, having promised so unto her, the

king went away. And as he retraced his way homewards, he began to think

of Kasyapa. And he asked himself, ‘What will the illustrious ascetic say,

after he has known all?’ Thinking of this, he entered his capital.

“The moment the king had left, Kanwa arrived at his abode. But Sakuntala,

from a sense of shame, did not go out to receive her father. That great

ascetic, however, possessed of spiritual knowledge, knew all. Indeed

beholding everything with his spiritual eye, the illustrious one was

pleased, and addressing her, said, ‘Amiable one, what hath been done by

thee today in secret, without, having waited for me--viz., intercourse

with a man--hath not been destructive of thy virtue. Indeed, union

according to the Gandharva form, of a wishful woman with a man of sensual

desire, without mantras of any kind, it is said, is the best for

Kshatriyas. That best of men, Dushmanta, is also high-souled and

virtuous. Thou hast, O Sakuntala, accepted him for thy husband. The son

that shall be born of thee shall be mighty and illustrious in this world.

And he shall have sway over the sea. And the forces of that illustrious

king of kings, while he goeth out against his foes shall be irresistible.’

“Sakuntala then approached her fatigued father and washed his feet. And

taking down the load he had with him and placing the fruits in proper

order, she told him, ‘It behoveth thee to give thy grace to that

Dushmanta whom I have accepted for my husband, as well as his ministers!’

“Kanwa replied, ‘O thou of the fairest complexion, for thy sake I am

inclined to bless him. But receive from me, O blessed one, the boon that

thou desirest.’

“Vaisampayana continued, ‘Sakuntala, thereupon, moved by desire of

benefiting Dushmanta, asked the boon that the Paurava monarchs might ever

be virtuous and never deprived of their thrones.’”

SECTION LXXIV

(Sambhava Parva continued)

“Vaisampayana said, ‘After Dushmanta had left the asylum having made

those promises unto Sakuntala, the latter of tapering thighs brought

forth a boy of immeasurable energy. And when the child was three years

old, he became in splendour like the blazing fire. And, O Janamejaya, he

was possessed of beauty and magnanimity and every accomplishment. And

that first of virtuous men, Kanwa, caused all the rites of religion to be

performed in respect of that intelligent child thriving day by day. And

the boy gifted with pearly teeth and shining locks, capable of slaying

lions even then, with all auspicious signs on his palm, and broad

expansive forehead, grew up in beauty and strength. And like unto a

celestial child in splendour, he began to grow up rapidly. And when he

was only six years of age, endued with great strength he used to seize

and bind to the trees that stood around that asylum, lions and tigers and

bears and buffaloes and elephants. And he rode on some animals, and

pursued others in sportive mood. The dwellers at Kanwa’s asylum thereupon

bestowed on him a name. And they said, because he seizes and restrains an

animals however strong, let him, be called Sarvadamana (the subduer of

all). And it was thus that the boy came to be named Sarvadamana, endued

as he was with prowess, and energy and strength. And the Rishi seeing the

boy and marking also his extraordinary acts, told Sakuntala that the time

had come for his installation as the heir-apparent. And beholding the

strength of the boy, Kanwa commanded his disciples, saying, ‘Bear ye

without delay this Sakuntala with her son from this abode to that of her

husband, blessed with every auspicious sign. Women should not live long

in the houses of their paternal or maternal relations. Such residence is

destructive of their reputation, their good conduct, their virtue.

Therefore, delay not in bearing her hence.’ These disciples of the Rishi

thereupon, saying ‘So be it,’ went towards the city named after an

elephant (Hastinapura) with Sakuntala and her son ahead of them. And then

she of fair eye-brows, taking with her that boy of celestial beauty,

endued with eyes like lotus petals, left the woods where she had been

first known by Dushmanta. And having approached the king, she with her

boy resembling in splendour the rising sun was introduced to him. And the

disciples of the Rishi having introduced her, returned to the asylum. And

Sakuntala having worshipped the king according to proper form, told him,

‘This is thy son, O king! Let him be installed as thy heir-apparent. O

king, this child, like unto a celestial, hath been begotten by thee upon

me. Therefore, O best of men, fulfil now the promise thou gavest me. Call

to mind, O thou of great good fortune, the agreement thou hadst made on

the occasion of thy union with me in the asylum of Kanwa.’

“The king, hearing these her words, and remembering everything said, ‘I

do not remember anything. Who art thou, O wicked woman in ascetic guise?

I do not remember having any connection with thee in respect of Dharma,

Kama and Arthas. Go or stay or do as thou pleasest.’ Thus addressed by

him, the fair-coloured innocent one became abashed. Grief deprived her of

consciousness and she stood for a time like an wooden post. Soon,

however, her eyes became red like copper and her lips began to quiver.

And the glances she now and then cast upon the king seemed to burn the

latter. Her rising wrath however, and the fire of her asceticism, she

extinguished within herself by an extraordinary effort. Collecting her

thoughts in a moment, her heart possessed with sorrow and rage, she thus

addressed her lord in anger, looking at him, ‘Knowing everything, O

monarch, how canst thou, like an inferior person, thus say that thou

knowest it not? Thy heart is a witness to the truth or falsehood of this

matter. Therefore, speak truly without degrading thyself. He who being

one thing representeth himself as another thing to others, is like a

thief and a robber of his own self. Of what sin is he not capable? Thou

thinkest that thou alone hast knowledge of thy deed. But knowest thou not

that the Ancient, Omniscient one (Narayana) liveth in thy heart? He

knoweth all thy sins, and thou sinnest in His presence. He that sins

thinks that none observes him. But he is observed by the gods and by Him

also who is in every heart. The Sun, the Moon, the Air, the Fire, the

Earth, the Sky, Water, the heart, Yama, the day, the night, both

twilights, and Dharma, all witness the acts of man. Yama, the son of

Surya, takes no account of the sins of him with whom Narayana the witness

of all acts, is gratified. But he with whom Narayana is not gratified is

tortured for his sins by Yama. Him who degradeth himself by representing

his self falsely, the gods never bless. Even his own soul blesseth him

not. I am a wife devoted to my husband. I have come of my own accord, it

is true. But do not, on that account, treat me with disrespect. I am thy

wife and, therefore, deserve to be treated respectfully. Wilt thou not

treat me so, because I have come hither of my own accord? In the presence

of so many, why dost thou treat me like an ordinary woman? I am not

certainly crying in the wilderness. Dost thou not hear me? But if thou

refuse to do what I supplicate thee for, O Dushmanta, thy head this

moment shall burst into a hundred pieces! The husband entering the womb

of the wife cometh out himself in the form of the son. Therefore is the

wife called by those cognisant of the Vedas as Jaya (she of whom one is

born). And the son that is so born unto persons cognisant of the Vedic

Mantras rescueth the spirits of deceased ancestors. And because the son

rescueth ancestors from the hell call Put, therefore, hath he been called

by the Self-create himself as Puttra (the rescuer from Put). By a son one

conquereth the three worlds. By a son’s son, one enjoyeth eternity. And

by a grandson’s son great-grand-fathers enjoy everlasting happiness. She

is a true wife who is skilful in household affairs. She is a true wife

who hath borne a son. She is a true wife whose heart is devoted to her

lord. She is a true wife who knoweth none but her lord. The wife is a

man’s half. The wife is the first of friends. The wife is the root of

religion, profit, and desire. The wife is the root of salvation. They

that have wives can perform religious acts. They that have wives can lead

domestic lives. They that have wives have the means to be cheerful. They

that have wives can achieve good fortune. Sweet-speeched wives are

friends on occasions of joy. They are as fathers on occasions of

religious acts. They are mothers in sickness and woe. Even in the deep

woods to a traveller a wife is his refreshment and solace. He that hath a

wife is trusted by all. A wife, therefore, is one’s most valuable

possession. Even when the husband leaving this world goeth into the

region of Yama, it is the devoted wife that accompanies him thither. A

wife going before waits for the husband. But if the husband goeth before,

the chaste wife followeth close. For these reasons, O king, doth marriage

exist. The husband enjoyth the companionship of the wife both in this and

in the other worlds. It hath been said by learned persons that one is

himself born as one’s son. Therefore, a man whose wife hath borne a son

should look upon her as his mother. Beholding the face of the son one

hath begotten upon his wife, like his own face in a mirror, one feeleth

as happy as a virtuous man, on attaining to heaven. Men scorched by

mental grief, or suffering under bodily pain, feel as much refreshed in

the companionship of their wives as a perspiring person in a cool bath.

No man, even in anger, should ever do anything that is disagreeable to

his wife, seeing that happiness, joy, and virtue,--everything dependeth

on the wife. A wife is the sacred field in which the husband is born

himself. Even Rishis cannot create creatures without women. What

happiness is greater than what the father feeleth when the son running

towards him, even though his body be covered with dust, claspeth his

limbs? Why then dost thou treat with indifference such a son, who hath

approached thee himself and who casteth wistful glances towards thee for

climbing thy knees? Even ants support their own eggs without destroying

them; then why shouldst not thou, a virtuous man that thou art, support

thy own child? The touch of soft sandal paste, of women, of (cool) water

is not so agreeable as the touch of one’s own infant son locked in one’s

embrace. As a Brahmana is the foremost of all bipeds, a cow, the foremost

of all quadrupeds, a protector, the foremost of all superiors, so is the

son the foremost of all objects, agreeable to the touch. Let, therefore,

this handsome child touch thee in embrace. There is nothing in the world

more agreeable to the touch than the embrace of one’s son. O chastiser of

foes, I have brought forth this child, O monarch, capable of dispelling

all thy sorrows after bearing him in my womb for full three years. O

monarch of Puru’s race, ‘He shall perform a hundred

horse-sacrifices’--these were the words uttered from the sky when I was

in the lying-in room. Indeed, men going into places remote from their

homes take up there others’ children on their laps and smelling their

heads feel great happiness. Thou knowest that Brahmanas repeat these

Vedic mantras on the occasion of the consecrating rites of infancy.--Thou

art born, O son, of my body! Thou art sprung from my heart. Thou art

myself in the form of a son. Live thou to a hundred years! My life

dependeth on thee, and the continuation of my race also, on thee.

Therefore, O son, live thou in great happiness to a hundred years. He

hath sprung from thy body, this second being from thee! Behold thyself in

thy son, as thou beholdest thy image in the clear lake. As the

sacrificial fire is kindled from the domestic one, so hath this one

sprung from thee. Though one, thou hast divided thyself. In course of

hunting while engaged in pursuit of the deer, I was approached by thee, O

king, I who was then a virgin in the asylum of my father. Urvasi,

Purvachitti, Sahajanya, Menaka, Viswachi and Ghritachi, these are the six

foremost of Apsaras. Amongst them again, Menaka, born of Brahman, is the

first. Descending from heaven on Earth, after intercourse with

Viswamitra, she gave birth to me. That celebrated Apsara, Menaka, brought

me forth in a valley of Himavat. Bereft of all affection, she went away,

cast me there as if I were the child of somebody else. What sinful act

did I do, of old, in some other life that I was in infancy cast away by

my parents and at present am cast away by thee! Put away by thee, I am

ready to return to the refuge of my father. But it behoveth thee not to

cast off this child who is thy own.’

“Hearing all this, Dushmanta said, ‘O Sakuntala, I do not know having

begot upon thee this son. Women generally speak untruths. Who shall

believe in thy words? Destitute of all affection, the lewd Menaka is thy

mother, and she cast thee off on the surface of the Himavat as one throws

away, after the worship is over, the flowery offering made to his gods.

Thy father too of the Kshatriya race, the lustful Viswamitra, who was

tempted to become a Brahmana, is destitute of all affection. However,

Menaka is the first of Apsaras, and thy father also is the first of

Rishis. Being their daughter, why dost thou speak like a lewd woman? Thy

words deserve no credit. Art thou not ashamed to speak them, especially

before me? Go hence, O wicked woman in ascetic guise. Where is that

foremost of great Rishis, where also is that Apsara Menaka? And why art

thou, low as thou art, in the guise of an ascetic? Thy child too is grown

up. Thou sayest he is a boy, but he is very strong. How hath he soon

grown like a Sala sprout? Thy birth is low. Thou speakest like a lewd

woman. Lustfully hast thou been begotten by Menaka. O woman of ascetic

guise, all that thou sayest is quite unknown to me. I don’t know thee. Go

withersoever thou choosest.’

“Sakuntala replied, ‘Thou seest, O king, the fault of others, even though

they be as small as a mustard seed. But seeing, thou noticest not thy own

faults even though they be as large as the Vilwa fruit. Menaka is one of

the celestials. Indeed, Menaka is reckoned as the first of celestials. My

birth, therefore, O Dushmanta, is far higher than thine. Thou walkest

upon the Earth, O king, but I roam in the skies! Behold, the difference

between ourselves is as that between (the mountain) Meru and a mustard

seed! Behold my power, O king! I can repair to the abodes of Indra,

Kuvera, Yama, and Varuna! The saying is true which I shall refer to

before thee, O sinless one! I refer to it for example’s sake and not from

evil motives. Therefore, it behoveth thee to pardon me after thou hast

heard it. An ugly person considereth himself handsomer than others until

he sees his own face in the mirror. But when he sees his own ugly face in

the mirror, it is then that he perceiveth the difference between himself

and others. He that is really handsome never taunts anybody. And he that

always talketh evil becometh a reviler. And as the swine always look for

dirt and filth even when in the midst of a flower-garden, so the wicked

always choose the evil out of both evil and good that others speak.

Those, however, that are wise, on hearing the speeches of others that are

intermixed with both good and evil, accept only what is good, like geese

that always extract the milk only, though it be mixed with water. As the

honest are always pained at speaking ill of others, so do the wicked

always rejoice in doing the same thing. As the honest always feel

pleasure in showing regard for the old, so do the wicked always take

delight in aspersing the good. The honest are happy in not seeking for

faults. The wicked are happy in seeking for them. The wicked ever speak

ill of the honest. But the latter never injure the former, even if

injured by them. What can be more ridiculous in the world than that those

that are themselves wicked should represent the really honest as wicked?

When even atheists are annoyed with those that have fallen off from truth

and virtue and who are really like angry snakes of virulent poison, what

shall I say of myself who am nurtured in faith? He that having begotten a

son who is his own image, regardeth him not, never attaineth to the

worlds he coveteth, and verily the gods destroy his good fortune and

possessions. The Pitris have said that the son continueth the race and

the line and is, therefore, the best of all religious acts. Therefore,

none should abandon a son. Manu hath said that there are five kinds of

sons; those begotten by one’s self upon his own wife, those obtained (as

gift) from others, those purchased for a consideration, those reared with

affection and those begotten upon other women than upon wedded wives.

Sons support the religion and achievements of men, enhance their joys,

and rescue deceased ancestors from hell. It behoveth thee not, therefore,

O tiger among kings, to abandon a son who is such. Therefore, O lord of

Earth, cherish thy own self, truth, and virtue by cherishing thy son. O

lion among monarchs, it behoveth thee not to support this deceitfulness.

The dedication of a tank is more meritorious than that of a hundred

wells. A sacrifice again is more meritorious than the dedication of a

tank. A son is more meritorious than a sacrifice. Truth is more

meritorious than a hundred sons. A hundred horse-sacrifices had once been

weighed against Truth, and Truth was found heavier than a hundred

horse-sacrifices. O king, Truth, I ween, may be equal to the study of,

the entire Vedas and ablutions in all holy places. There is no virtue

equal to Truth: there is nothing superior to Truth. O king, Truth is God

himself; Truth is the highest vow. Therefore, violate not thy pledge, O

monarch! Let Truth and thee be even united. If thou placest no credit in

my words, I shall of my own accord go hence. Indeed, thy companionship

should be avoided. But thou, O Dushmanta, that when thou art gone, this

son of mine shall rule the whole Earth surrounded by the four seas and

adorned with the king of the mountains.”

“Vaisampayana continued, ‘Sakuntala having spoken to the monarch in this

wise, left his presence. But as soon as she had left, a voice from the

skies, emanating from no visible shape, thus spoke unto Dushmanta as he

was sitting surrounded by his occasional and household priests, his

preceptors, and ministers. And the voice said, ‘The mother is but the

sheath of flesh; the son sprung from the father is the father himself.

Therefore, O Dushmanta, cherish thy son, and insult not Sakuntala. O best

of men, the son, who is but a form of one’s own seed, rescueth

(ancestors) from the region of Yama. Thou art the progenitor of this boy.

Sakuntala hath spoken the truth. The husband, dividing his body in twain,

is born of his wife in the form of son. Therefore, O Dushmanta, cherish,

O monarch, thy son born of Sakuntala. To live by forsaking one’s living

son is a great, misfortune. Therefore, O thou of Puru’s race, cherish thy

high-souled son born of Sakuntala--And because this child is to be

cherished by thee even at our word, therefore shall this thy son be known

by the name of Bharata (the cherished).’ Hearing these words uttered by

the dwellers in heaven, the monarch of Puru’s race became overjoyed and

spoke as follows unto his priests and ministers, ‘Hear ye these words

uttered by the celestial messenger? I myself know this one to be my son.

If I had taken him as my son on the strength of Sakuntala’s words alone,

my people would have been suspicious and my son also would not have been

regarded as pure.’

“Vaisampayana continued, ‘The monarch, then, O thou of Bharata’s race,

seeing the purity of his son established by the celestial messenger,

became exceedingly glad. And he took unto him that son with joy. And the

king with a joyous heart then performed all those rites upon his son that

a father should perform. And the king smelt his child’s head and hugged

him with affection. And the Brahmanas began to utter blessings upon him

and the bards began to applaud him. And the monarch then experienced the

great delight that one feeleth at the touch of one’s son. And Dushmanta

also received mat wife of his with affection. And he told her these

words, pacifying her affectionately, ‘O goddess, my union with the? took

place privately Therefore, I was thinking of how best to establish thy

purity. My people might think that we were only lustfully united and not

as husband and wife, and therefore, this son that I would have installed

as my heir apparent would only have been regarded as one of impure birth.

And dearest, every hard word thou hast uttered in thy anger, have I, O

large-eyed one, forgiven thee. Thou art my dearest!’ And the royal sage

Dushmanta, having spoken thus unto his dear wife, O Bharata, received her

with offerings of perfume, food, and drink. And king Dushmanta, then,

bestowed the name of Bharata upon his child, and formally installed him

as the heir apparent. And the famous and bright wheels of Bharata’s car,

invincible and like unto the wheels of the cars owned by the gods,

traversed every region, filling the whole Earth with their rattle. And

the son of Dushmanta reduced to subjection all kings of the Earth. And he

ruled virtuously and earned great fame. And that monarch of great prowess

was known by the titles of Chakravarti and Sarvabhauma. And he performed

many sacrifices like Sakra, the lord of the Maruts. And Kanwa was the

chief priest at those sacrifices, in which the offerings to Brahmanas

were great. And the blessed monarch performed both the cow and the

horse-sacrifices. And Bharata gave unto Kanwa a thousand gold coins as

the sacerdotal fee. It is that Bharata from whom have emanated so many

mighty achievements. It is from him that the great race called after him

in his race are called after him. And in the Bharata race there have been

born many godlike monarchs gifted with great energy, and like unto

Brahman himself. Their number cannot be counted. But, O thou of Bharata’s

race, I shall name the principal ones that were blessed with great good

fortune, like unto the gods, and devoted to truth and honesty.’”

SECTION LXXV

(Sambhava Parva continued)

“Vaisampayana said, ‘Hear now, as I recite the recorded genealogy, that

is sacred and subservient to religion, profit and pleasure, of these

royal sages--Daksha, the lord of creation, Manu, the son of Surya,

Bharata, Ruru, Puru, and Ajamidha. I shall also recite to thee, O sinless

one, the genealogies of the Yadavas and of the Kurus and of the king of

the Bharata line. These genealogies are sacred and their recitation is a

great act of propitiation. That recitation conferreth wealth, fame and

long life. And, O sinless one, all these I have named shone in their

splendour and were equal unto the great Rishis in energy.

“Prachetas had ten sons who were all devoted to asceticism and possessed

of every virtue. They burnt, of old, by the fire emanating from their

mouths, several plants of poisonous and innumerable large trees that had

covered the Earth and became a source of great discomfort to man. After

these ten, was born another named Daksha. It is from Daksha that all

creatures have sprung. Therefore is he, O tiger among men, called the

Grandfather. Born of Prachetas the Muni Daksha, uniting himself with

Virini, begat a thousand sons of rigid vows, all like himself. And Narada

taught these thousand sons of Daksha the excellent philosophy of Sankhya

as a means of salvation. And, O Janamejaya, the lord of creation, Daksha,

then, from the desire of making creatures, begat fifty daughters. And he

made all of them his appointed daughters (so that their sons might be his

sons also for the performance of all religious acts). And he bestowed ten

of his daughters on Dharma, and thirteen on Kasyapa. And he gave

twenty-seven to Chandra, who are all engaged in indicating time. And

Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives,

the Adityas, the celestials endued with great energy and having Indra as

their head and also Vivaswat (the Sun). And of Vivaswat was born the lord

Yama. And Martanda (Vivaswat) also begat another son after Yama, gifted

with great intelligence and named Manu. And Manu was endued with great

wisdom and devoted to virtue. And he became the progenitor of a line. And

in Manu’s race have been born all human beings, who have, therefore, been

called Manavas. And it is of Manu that all men including Brahmanas,

Kshatriyas, and others have been descended, and are, therefore, all

called Manavas. Subsequently, O monarch, the Brahmanas became united with

the Kshatriyas. And those sons of Manu that were Brahmanas devoted

themselves to the study of the Vedas. And Manu begat ten other children

named Vena, Dhrishnu, Narishyan, Nabhaga, Ikshvaku, Karusha, Saryati, the

eighth, a daughter named Ila, Prishadhru the ninth, and Nabhagarishta,

the tenth. They all betook themselves to the practices of Kshatriyas.

Besides these, Manu had fifty other sons on Earth. But we heard that they

all perished, quarrelling with one another. The learned Pururavas was

born of Ila. It hath been heard by us that Ila was both his mother and

father. And the great Pururavas had sway over thirteen islands of the

sea. And, though a human being, he was always surrounded by companions

that were superhuman. And Pururavas intoxicated with power quarrelled

with the Brahmanas and little caring for their anger robbed them of their

wealth. Beholding all this Sanatkumara came from the region of Brahman

and gave him good counsel, which was, however, rejected by Pururavas.

Then the wrath of the great Rishis was excited, and the avaricious

monarch, who intoxicated with power, had lost his reason, was immediately

destroyed by their curse.

“It was Pururavas who first brought from the region of the Gandharvas the

three kinds of fire (for sacrificial purpose). And he brought thence, the

Apsara Urvasi also. And the son of Ila begat upon Urvasi six sons who

were called Ayus, Dhimat, Amavasu and Dhridhayus, and Vanayus, and

Satayus. And it is said that Ayus begat four sons named Nahusha,

Vriddhasarman, Rajingaya, and Anenas, on the daughter of Swarbhanu. And,

O monarch, Nahusha, of all the sons of Ayus, being gifted with great

intelligence and prowess ruled his extensive kingdom virtuously. And king

Nahusha supported evenly the Pitris, the celestials, the Rishis, the

Brahmanas, the Gandharvas, the Nagas, the Rakshasas, the Kshatriyas, and

the Vaisyas. And he suppressed all robber-gangs with a mighty hand. But

he made the Rishis pay tribute and carry him on their backs like bests of

burden. And, conquering the very gods by the beauty of his person, his

asceticism, prowess, and energy, he ruled as if he were Indra himself.

And Nahusha begat six sons, all of sweet speech, named Yati, Yayati,

Sanyati, Ayati, and Dhruva. Yati betaking himself to asceticism became a

Muni like unto Brahman himself. Yayati became a monarch of great prowess

and virtue. He ruled the whole Earth, performed numerous sacrifices,

worshipped the Pitris with great reverence, and always respected the

gods. And he brought the whole world under his sway and was never

vanquished by any foe. And the sons of Yayati were all great bowmen and

resplendent with every virtue. And, O king, they were begotten upon (his

two wives) Devayani and Sarmishtha. And of Devayani were born Yadu and

Turvasu, and of Sarmishtha were born Drahyu, Anu, and Puru. And, O king,

having virtuously ruled his subjects for a long time, Yayati was attacked

with a hideous decrepitude destroying his personal beauty. And attacked

by decrepitude, the monarch then spoke, O Bharata, unto his sons Yadu and

Puru and Turvasu and Drahyu and Anu these words, ‘Ye dear sons, I wish to

be a young man and to gratify my appetites in the company of young women.

Do you help me therein.’ To him his eldest son born of Devayani then

said, ‘What needest thou, O king? Dost thou want to have your youth?’

Yayati then told him, ‘Accept thou my decrepitude, O son! With thy youth

I would enjoy myself. During the time of a great sacrifice I have been

cursed by the Muni Usanas (Sukra). O son, I would enjoy myself with your

youth. Take any of you this my decrepitude and with my body rule ye my

kingdom. I would enjoy myself with a renovated body. Therefore, ye my

sons, take ye my decrepitude.’ But none of his sons accepted his

decrepitude. Then his youngest son Puru said unto him, ‘O king, enjoy

thyself thou once again with a renovated body and returned youth! I shall

take thy decrepitude and at thy command rule thy kingdom.’ Thus

addressed, the royal sage, by virtue of his ascetic power then

transferred his own decrepitude unto that high-souled son of his and with

the youth of Puru became a youth; while with the monarch’s age Puru ruled

his kingdom.

“Then, after a thousand years had passed away, Yayati, that tiger among

kings, remained as strong and powerful as a tiger. And he enjoyed for a

long time the companionship of his two wives. And in the gardens of

Chitraratha (the king of Gandharvas), the king also enjoyed the company

of the Apsara Viswachi. But even after all this, the great king found his

appetites unsatiated. The king, then recollected the following truths

contained in the Puranas, ‘Truly, one’s appetites are never satiated by

enjoyment. On the other hand, like sacrificial butter poured into the

fire, they flame up with indulgence. Even if one enjoyed the whole Earth

with its wealth, diamonds and gold, animals and women, one may not yet be

satiated. It is only when man doth not commit any sin in respect of any

living thing, in thought, deed, or speech, it is then that he attaineth

to purity as that of Brahman. When one feareth nothing, when one is not

feared by anything, when one wisheth for nothing, when one injureth

nothing, it is then that one attaineth to the purity of Brahman.’ The

wise monarch seeing this and satisfied that one’s appetites are never

satiated, set his mind at rest by meditation, and took back from his son

his own decrepitude. And giving him back his youth, though his own

appetites were unsatiated, and installing him on the throne, he spoke

unto Puru thus, ‘Thou art my true heir, thou art my true son by whom my

race is to be continued. In the world shall my race be known by thy name.’

“Vaisampayana continued, ‘Then that tiger among kings, having installed

his son Puru on the throne, went away to the mount of Bhrigu for devoting

himself to asceticism. And, having acquired great ascetic merit, after

long years, he succumbed to the inevitable influence of Time. He left his

human body by observing the vow of fasting, and ascended to heaven with

his wives.’”

SECTION LXXVI

(Sambhava Parva continued)

“Janamejaya said, ‘O thou of the wealth of asceticism, tell me how our

ancestor Yayati, who is the tenth from Prajapati, obtained for a wife the

unobtainable daughter of Sukra. I desire to hear of it in detail. Tell me

also, one after another, of those monarchs separately who were the

founders of dynasties.’

“Vaisampayana said, ‘The monarch Yayati was in splendour like unto Indra

himself. I will tell thee, in reply to thy question, O Janamejaya, how

both Sukra and Vrishaparvan bestowed upon him, with due rites, their

daughters, and how his union took place with Devayani in special.

“Between the celestials and the Asuras, there happened, of yore, frequent

encounters for the sovereignty of the three worlds with everything in

them. The gods, then, from desire of victory, installed the son of

Angiras (Vrihaspati) as their priest to conduct their sacrifices; while

their opponents installed the learned Usanas as their priest for the same

purpose. And between those two Brahmanas there are always much boastful

rivalry. Those Danavas assembled for encounter that were slain by the

gods were all revived by the seer Sukra by the power of his knowledge.

And then starting again, into life,--these fought with the gods. The

Asuras also slew on the field of battle many of the celestials. But the

open-minded Vrihaspati could not revive them, because he knew not the

science called Sanjivani (re-vivification) which Kavya endued with great

energy knew so well. And the gods were, therefore, in great sorrow. And

the gods, in great anxiety of heart and entertaining a fear of the

learned Usanas, then went to Kacha, the eldest son of Vrihaspati, and

spoke unto him, saying, ‘We pay court to thee, be kind to us and do us a

service that we regard as very great. That knowledge which resides in

Sukra, that Brahmana of immeasurable prowess, make thy own as soon as

thou canst. Thou shalt find the Brahmana in the court of Vrishaparvan. He

always protects the Danavas but never us, their opponents. Thou art his

junior in age, and, therefore, capable of adoring him with reverence.

Thou canst also adore Devayani, the favourite daughter of that

high-souled Brahmana. Indeed, thou alone art capable of propitiating them

both by worship. There is none else that can do so. By gratifying

Devayani with thy conduct, liberality, sweetness, and general behaviour,

thou canst certainly obtain that knowledge.’ The son of Vrihaspati, thus

solicited by the gods, said ‘So be it, and went to where Vrishaparvan

was. Kacha, thus sent by the gods, soon went to the capital of the chief

of the Asuras, and beheld Sukra there. And beholding him, he thus spoke

unto him, ‘Accept me as thy disciple. I am the grandson of the Rishi

Angiras and son of Vrihaspati. By name I am known as Kacha. Thyself

becoming my preceptor, I shall practise the Brahmacharya mode of life for

a thousand years. Command me, then, O Brahmana!’

“Sukra (hearing this) said, ‘Welcome art thou, O Kacha! I accept thy

speech. I will treat thee with regard; for by so doing, it is Vrihaspati

who will be regarded.’

“Vaisampayana continued, ‘Kacha commanded by Kavya or Usanas himself,

called also Sukra, then said, ‘So be it,’ and took the vow he had spoken

of. And, O Bharata, accepting the vow of which he had spoken, at the

proper time, Kacha began to conciliate regardfully both his preceptor and

(his daughter) Devayani. Indeed, he began to conciliate both. And as he

was young, by singing and dancing and playing on different kinds of

instruments, he soon gratified Devayani who was herself in her youth.

And, O Bharata, with his whole heart set upon it, he soon gratified the

maiden Devayani who was then a young lady, by presents of flowers and

fruits and services rendered with alacrity. And Devayani also with her

songs and sweetness of manners used, while they were alone, to attend

upon that youth carrying out his vow. And when five hundred years had

thus passed of Kacha’s vow, the Danavas came to learn his intention. And

having no compunctions about slaying a Brahmana, they became very angry

with him. And one day they saw Kacha in a solitary part of the woods

engaged in tending (his preceptor’s) kine. They then slew Kacha from

their hatred of Vrihaspati and also from their desire of protecting the

knowledge of reviving the dead from being conveyed by him. And having

slain him, they hacked his body into pieces and gave them to be devoured

by jackals and wolves. And (when twilight came) the kine returned to the

fold without him who tended them. And Devayani, seeing the kine returned

from the woods without Kacha, spoke, O Bharata, unto her father thus:

‘Thy evening-fire hath been kindled. The Sun also hath set, O father! The

kine have returned without him who tendeth them. Kacha is, indeed, not to

be seen. It is plain that Kacha hath been lost, or is dead. Truly do I

say, O father, that without him I will not live.’

“Sukra hearing this said, I will revive him by saying, ‘Let this one

come.’ Then having recourse to the science of reviving the dead, Sukra

summoned Kacha. And summoned by his preceptor, Kacha appeared before him

in the gladness of heart tearing by virtue of his preceptor’s science the

bodies of the wolves (that had devoured him). And asked about the cause

of his delay, he thus spoke unto Bhargava’s daughter. Indeed, asked by

that Brahman’s daughter, he told her, ‘I was dead. O thou of pure

manners, burdened with sacrificial fuel, Kusa grass, and logs of wood, I

was coming towards our abode. I sat under a banian tree. The kine also,

having been brought together, were staying under the shade of that same

banian tree. The Asuras, beholding me, asked ‘Who art thou?’ They heard

me answer, ‘I am the son of Vrihaspati.’ As soon as I said this, the

Danavas slew me, and hacking my body into pieces gave my remains to

jackals and wolves. And they then went home in the gladness of heart. O

amiable one, summoned by the high-souled Bhargava, I after all come

before thee fully revived.’

“On another occasion, asked by Devayani, the Brahmana Kacha went into the

woods. And as he was roving about for gathering flowers, the Danavas

beheld him. They again slew him, and pounding him into a paste they mixed

it with the water of the ocean. Finding him long still (in coming), the

maiden again represented the matter unto her father. And summoned again

by the Brahmana with the aid of his science, Kacha appearing before his

preceptor and his daughter told everything as it had happened. Then

slaying him for the third time and burning him and reducing him to ashes,

the Asuras gave those ashes to the preceptor himself, mixing them with

his wine. And Devayani again spoke unto her father, saying, ‘O father,

Kacha was sent to gather flowers. But he is not to be seen. It is plain

he hath been lost, or has died. I tell thee truly, I would not live

without him.’

“Sukra hearing this said, ‘O daughter, the son of Vrihaspati hath gone to

the region of the dead. Though revived by my science, he is thus slain

frequently. What, indeed, am I to do? O Devayani, do not grieve, do not

cry. One like thee should not grieve for one that is mortal. Thou art

indeed, O daughter, in consequence of my prowess, worshipped thrice a day

during the ordained hours of prayer, by Brahmanas, the gods with Indra,

the Vasus, the Aswins, the Asuras, in fact, by the whole universe. It is

impossible to keep him alive, for revived by me he is often killed.’ To

all this Devayani replied, ‘Why shall I, O father, not grieve for him

whose grandfather is old Angiras himself, whose father is Vrihaspati who

is an ocean of ascetic merit, who is the grandson of a Rishi and the son

also of a Rishi? He himself too was a Brahmacharin and an ascetic; always

wakeful and skilled in everything. I will starve and follow the way Kacha

has gone. The handsome Kacha is, O father, dear unto me.’

“Vaisampayana continued, ‘The great Rishi Kavya, then, afflicted by what

Devayani said, cried in anger, ‘Certainly, the Asuras seek to injure me,

for they slay my disciple that stayeth with me. These followers of Rudra

desire to divest me of my character as a Brahmana by making me

participate in their crime. Truly, this crime hath a terrible end. The

crime of slaying a Brahmana would even burn Indra himself.’ Having said

this, the Brahmana Sukra, urged by Devayani, began to summon Kacha who

had entered the jaws of Death. But Kacha, summoned with the aid of

science, and afraid of the consequence to his preceptor, feebly replied

from within the stomach of his preceptor, saying, ‘Be graceful unto me, O

lord! I am Kacha that worshippeth thee. Behave unto me as to thy own

dearly-loved son.’

“Vaisampayana continued, ‘Sukra then said, ‘By what path, O Brahmana,

hast thou entered my stomach, where thou stayest now? Leaving the Asuras

this very moment, I shall go over to the gods.” Kacha replied, ‘By thy

grace, memory hath not failed me. Indeed, I do recollect everything as it

hath happened. My ascetic virtues have not been destroyed. It is,

therefore, that I am able to bear this almost insufferable pain. O Kavya,

slain by the Asuras and burnt and reduced to powder, I have been given to

thee with thy wine. When thou art present, O Brahmana, the art of the

Asuras will never be able to vanquish, the science of the Brahmana.’

“Hearing this, Sukra said, ‘O daughter, what good can I do to thee? It is

with my death that Kacha can get his life back. O Devayani, Kacha is even

within me. There is no other way of his coming out except by ripping open

my stomach.’ Devayani replied, ‘Both evils shall, like fire, burn me! The

death of Kacha and thy own death are to me the same! The death of Kacha

would deprive me of life. If thou also diest, I shall not be able to bear

my life.’ Then Sukra said, ‘O son of Vrihaspati, thou art, indeed, one

already crowned with success, because Devayani regards thee so well.

Accept the science that I will today impart to thee, if, indeed, thou be

not Indra in the form of Kacha. None can come out of my stomach with

life. A Brahmana, however, must not be slain, therefore, accept thou the

science I impart to thee. Start thou into life as my son. And possessed

of the knowledge received from me, and revived by me, take care that, on

coming out of my body, thou dost act gracefully.’

“Vaisampayana continued, ‘Receiving the science imparted to him by his

preceptor the handsome Kacha, ripped open his stomach, came out like the

moon at evening on the fifteenth day of the bright fort-night. And

beholding the remains of his preceptor lying like a heap of penances,

Kacha revived him, aided by the science he had learned. Worshipping him

with regard, Kacha said unto his preceptor, ‘Him who poureth the nectar

of knowledge into one’s ears, even as thou hast done into those of myself

who was void of knowledge, him do I regard both as my father and mother.

And remembering the immense service done by him, who is there so

ungrateful as to injure him? They that, having acquired knowledge, injure

their preceptor who is always an object of worship, who is the giver of

knowledge, who is the most precious of all precious objects on Earth,

come to be hated on Earth and finally go to the regions of the sinful.’

“Vaisampayana continued, ‘The learned Sukra, having been deceived while

under the influence of wine, and remembering the total loss of

consciousness that is one of the terrible consequences of drink, and

beholding too before him the handsome Kacha whom he had, in a state of

unconsciousness, drunk with his wine, then thought of effecting a reform

in the manners of Brahmanas. The high-souled Usanas rising up from the

ground in anger, then spoke as follows: “The wretched Brahmana who from

this day, unable to resist the temptation, will drink wine shall be

regarded as having lost his virtue, shall be reckoned to have committed

the sin of slaying a Brahmana, shall be hated both in this and the other

worlds. I set this limit to the conduct and dignity of Brahmanas

everywhere. Let the honest, let Brahmanas, let those with regard for

their superiors, let the gods, let the three worlds, listen!’ Having said

these words that high-souled one, that ascetic of ascetics, then

summoning the Danavas who had been deprived by fate of the good sense,

told them these words, Ye foolish Danavas, know ye that Kacha hath

obtained his wishes. He will henceforth dwell with me. Having obtained

the valuable knowledge of reviving the dead, that Brahmana hath, indeed,

become in prowess even as Brahman himself!’

“Vaisampayana continued, ‘Bhargava having said so much cut short his

speech. The Danavas were surprised and went away to their homes. Kacha,

too, having stayed with his preceptor for a full thousand years, then

prepared to return to the abode of the celestials, after having obtained

his preceptor’s permission.’”

SECTION LXXVII

(Sambhava Parva continued)

“Vaisampayana said, ‘After the expiry of the period of his vow, Kacha,

having obtained his preceptor’s leave, was about to return to the abode

of the celestials, when Devayani, addressing him, said, ‘O grandson of

the Rishi Angiras, in conduct and birth, in learning, asceticism and

humility, thou shinest most brightly. As the celebrated Rishi Angiras is

honoured and regarded by my father, so is thy father regarded and

worshipped by me. O thou of ascetic wealth, knowing this, listen to what

I say. Recollect my conduct towards thee during the period of thy vow

(Brahmacharya). Thy vow hath now been over. It behoveth thee to fix thy

affections on me. O accept my hand duly with ordained mantras.’

“Kacha replied, ‘Thou art to me an object of regard and worship even as

thy father! O thou of faultless features, thou art, indeed, even an

object of greater reverence! Thou art dearer than life to the high-souled

Bhargava, O amiable one! As the daughter of my preceptor, thou art ever

worthy of my worship! As my preceptor Sukra, thy father, is ever

deserving of my regards, so art thou, O Devayani! Therefore, it behoveth

thee not to say so.’ Hearing this, Devayani replied, ‘Thou, too, art the

son of my father’s preceptor’s son. Therefore, O best of Brahmanas, thou

art deserving of my regards and worship. O Kacha, when thou wert slain so

many times by the Asuras, recollect today the affection I showed for

thee. Remembering my friendship and affection for thee, and, indeed, my

devoted regard also, O virtuous one, it behoveth thee not to abandon me

without any fault. I am truly devoted to thee.’

“Hearing all this, Kacha said, ‘O thou of virtuous vows, do not urge me

into such a sinful course. O thou of fair eye-brows, be gracious unto me.

Beautiful one, thou art to me an object of greater regard than my

preceptor. Full of virtuous resolves, O large-eyed one, of face as

handsome, as moon, the place where thou hadst resided, viz., the body of

Kavya, hath also been my abode. Thou art truly my sister. Amiable one,

happily have we passed the days that we have been together. There is

perfect good understanding between us. I ask thy leave to return to my

abode. Therefore, bless me so that my journey may be safe. I must be

remembered by thee, when thou recallest me in connection with topics of

conversation, as one that hath not transgressed virtue. Always attend

upon my preceptor with readiness and singleness of heart.’ To all this,

Devaniya answered, ‘Solicited, by me, if, indeed, thou truly refusest to

make me thy wife, then, O Kacha, this thy knowledge shall not bear fruit.’

“Hearing this, Kacha said, ‘I have refused thy request only because thou

art the daughter of my preceptor, and not because thou hast any fault.

Nor hath my preceptor in this respect issued any command. Curse me if it

please thee. I have told thee what the behaviour should be of a Rishi. I

do not deserve thy curse, O Devayani. But yet thou hast cursed me! Thou

hast acted under the influence of passion and not from a sense of duty.

Therefore, thy desire will not be fulfilled. No Rishi’s son shall ever

accept thy hand in marriage. Thou hast said that my knowledge shall not

bear fruit. Let it be so. But in respect of him it shall bear fruit to

whom I may impart it.’

“Vaisampayana continued, ‘That first of Brahmanas, Kacha, having said so

unto Devayani speedily wended his way unto the abode of the chief of the

celestials. Beholding him arrived, the celestials with Indra ahead,

having first worshipped him, spoke unto him as follows, ‘Thou hast

indeed, performed an act of great benefit for us. Wonderful hath been thy

achievement! Thy fame shall never die! Thou shall be a sharer with us in

sacrificial offerings.’”

SECTION LXXVIII

(Sambhava Parva continued)

“Vaisampayana said, ‘The dwellers in heaven became exceedingly glad in

welcoming Kacha who had mastered the wonderful science. And, O bull of

Bharata’s race, the celestials then learnt that science from Kacha and

considered their object already achieved. And assembling together, they

spoke unto him of a hundred sacrifices, saying, ‘The time hath come for

showing prowess. Slay thy foes, O Purandara!’ And thus addressed,

Maghavat, then accompanied by the celestials, set out, saying, ‘So be

it.’ But on his way he saw a number of damsels. These maidens were

sporting in a lake in the gardens of the Gandharva Chitraratha. Changing

himself into wind, he soon mixed up the garments of those maidens which

they had laid on the bank. A little while after, the maidens, getting up

from the water, approached their garments that had, indeed, got mixed up

with one another. And it so happened that from the intermingled heap, the

garments of Devayani were appropriated by Sarmishtha, the daughter of

Vrishaparvan, from ignorance that it was not hers. And, O king,

thereupon, between them, Devayani and Sarmishtha, then ensued a dispute.

And Devayani said, ‘O daughter of the Asura (chief), why dost thou take

my attire, being, as thou art, my disciple? As thou art destitute of good

behaviour, nothing good can happen to thee!’ Sarmishtha, however, quickly

replied, ‘Thy father occupying a lower seat, always adoreth with downcast

looks, like a hired chanter of praises, my father, whether he sitteth at

his ease or reclineth at full length! Thou art the daughter of one that

chanteth the praises of others, of one that accepteth alms. I am the

daughter of one who is adored, of one who bestoweth alms instead of ever

accepting them! Beggar-woman as thou art, thou art free to strike thy

breast, to use ill words, to vow enmity to me, to give way to thy wrath.

Acceptress of alms, thou weepest tears of anger in vain! If so minded, I

can harm thee, but thou canst not. Thou desirest to quarrel. But know

thou that I do not reckon thee as my equal!’

“Vaisampayana continued, ‘Hearing these words, Devayani became

exceedingly angry and began to pull at her clothes. Sarmishtha thereupon

threw her into a well and went home. Indeed, the wicked Sarmishtha

believing that Devayani was dead, bent her steps home-wards in a wrathful

mood.

“After Sarmishtha had left, Yayati the son of Nahusha soon came to that

spot. The king had been out a-hunting. The couple of horses harnessed to

his car and the other single horse with him were all fatigued. And the

king himself was thirsty. And the son of Nahusha saw a well that was by.

And he saw that it was dry. But in looking down into it, he saw a maiden

who in splendour was like a blazing fire. And beholding her within it,

the blessed king addressed that girl of the complexion of the celestials,

soothing her with sweet words. And he said, ‘Who art thou, O fair one, of

nails bright as burnished copper, and with ear-rings decked with

celestial gems? Thou seemest to be greatly perturbed. Why dost thou weep

in affliction? How, indeed, hast thou fallen into this well covered with

creepers and long grass? And, O slender-waisted girl, answer me truly

whose daughter thou art.

“Devayani then replied, ‘I am the daughter of Sukra who brings back into

life the Asuras slain by the gods. He doth not know what hath befallen

me. This is my right hand, O king, with nails bright as burnished copper.

Thou art well-born; I ask thee, to take and raise me up! I know thou art

of good behaviour, of great prowess, and of wide fame! It behoveth thee,

therefore, to raise me from this well.’

“Vaisampayana continued, ‘King Yayati, learning that she was a Brahmana’s

daughter, raised her from that well by catching hold of her right hand.

And the monarch promptly raising her from the pit and squinting to her

tapering thighs, sweetly and courteously returned to his capital.

“When the son of Nahusha had gone away, Devayani of faultless features,

afflicted with grief, then spoke unto her maid, Ghurnika by name, who met

her then. And she said, ‘O Ghurnika, go thou quickly and speak to my

father without loss of time of everything as it hath happened. I shall

not now enter the city of Vrishaparvan.’

“Vaisampayana continued, ‘Ghurnika, thus commanded, repaired quickly to

the mansion, of the Asura chief, where she saw Kavya and spoke unto him

with her perception dimmed by anger. And she said, ‘I tell thee, O great

Brahmana, that Devayani hath been ill-used, O fortunate one, in the

forest by Sarmishtha, the daughter of Vrishaparvan.’ And Kavya, hearing

that his daughter had been ill-used by Sarmishtha speedily went out with

a heavy heart, seeking her in the woods. And when he found her in the

woods, he clasped her with affection and spoke unto her with voice choked

with grief, ‘O daughter, the weal or woe that befalleth people is always

due to their own faults. Thou hast therefore some fault, I ween, which

hath been expiated thus.’ Hearing this Devayani replied, ‘Be it a penalty

or not, listen to me with attention. O, hear that all Sarmishtha, the

daughter of Vrishaparvan, hath said unto me. Really hath she said that

thou art only the hired chanter of the praises of the Asura king! Even

thus hath she--that Sarmishtha, Vrishaparvan’s daughter,--spoken to me,

with reddened eyes, these piercing and cruel words, ‘Thou art the

daughter of one that ever chanteth for hire the praises of others, of one

that asketh for charities, of one that accepteth alms; whereas I am the

daughter of one that receiveth adorations, of one that giveth, of one

that never accepteth anything as gift!’ These have been the words

repeatedly spoken unto me by the proud Sarmishtha, the daughter of

Vrishaparvan, with eyes red with anger. If, O father, I am really the

daughter of a hired chanter of praises, of one that accepteth gifts, I

must offer my adorations in the hope of obtaining her grace! Oh, of this

I have already told her!’

“Sukra replied, ‘Thou art, O Devayani, no daughter of a hired adorer, of

one that asketh for alms and accepteth gifts. Thou art the daughter of

one that adores none, but of one that is adored by all! Vrishaparvan

himself knoweth it, and Indra, and king Yayati too. That inconceivable

Brahma, that unopposable Godhead, is my strength! The self-create,

himself, gratified by me, hath said that I am for aye the lord of that

which is in all things on Earth or in Heaven! I tell thee truly that it

is I who pour rain for the good of creatures and who nourish the annual

plants that sustain all living things!’

“Vaisampayana continued, ‘It was by such sweet words of excellent import

that the father endeavoured to pacify his daughter afflicted with woe and

oppressed by anger.’”

SECTION LXXIX

(Sambhava Parva continued)

“Sukra continued, ‘Know, then, O Devayani, that he that mindeth not the

evil speeches of others, conquereth everything! The wise say that he is a

true charioteer who without slackening holdeth tightly the reins of his

horses. He, therefore, is the true man that subdueth, without indulging

in his rising wrath. Know thou, O Devayani, that by him is everything

conquered, who calmly subdueth his rising anger. He is regarded as a man

who by having recourse to forgiveness, shaketh off his rising anger like

a snake casting off its slough He that suppresseth his anger, he that

regardeth not the evil speeches of others, he that becometh not angry,

though there be cause, certainly acquireth the four objects for which we

live (viz., virtue, profit, desire, and salvation) Between him that

performeth without fatigue sacrifices every month for a hundred years,

and him that never feeleth angry at anything, he that feeleth not wrath

is certainly the higher. Boys and girls, unable to distinguish between

right and wrong, quarrel with each other. The wise never imitate them.’

Devayani, on hearing this speech of her father, said, ‘O father, I know,

also what the difference is between anger and forgiveness as regards the

power of each. But when a disciple behaveth disrespectfully, he should

never be forgiven by the preceptor if the latter is really desirous of

benefiting the former. Therefore, I do not desire to live any longer in a

country where evil behaviour is at a premium. The wise man desirous of

good, should not dwell among those sinfully inclined men who always speak

ill of good behaviour and high birth. But there should one live,--indeed,

that hath been said to be the best of dwelling places,--where good

behaviour and purity of birth are known and respected. The cruel words

uttered by Vrishaparvan’s daughter burn my heart even as men, desirous of

kindling a fire, burn the dry fuel. I do not think anything more

miserable for a man in the three worlds than to adore one’s enemies

blessed with good fortune, himself possessing none. It hath been indeed

said by the learned that for such a man even death would be better.’”

SECTION LXXX

(Sambhava Parva continued)

“Vaisampayana said, ‘Then Kavya, the foremost of Bhrigu’s line, became

angry himself. And approaching Vrishaparvan where the latter was seated,

began to address him without weighing his words, ‘O king,’ he said,

‘sinful acts do not, like the Earth, bear fruit immediately! But

gradually and secretly do they extirpate their doers. Such fruit visiteth

either in one’s own self, one’s son, or one’s grandson. Sins must bear

their fruit. Like rich food they can never be digested. And because ye

slew the Brahmana Kacha, the grandson of Angiras, who was virtuous,

acquainted with the precepts of religion, and attentive to his duties,

while residing in my abode, even for this act of slaughter--and for the

mal-treatment of my daughter too, know, O Vrishaparvan, I shall leave

thee and thy relatives! Indeed, O king, for this, I can no longer stay

with thee! Dost thou, O Asura chief, think that I am a raving liar? Thou

makest light of thy offence without seeking to correct it!’.

“Vrishaparvan then said, ‘O son of Bhrigu, never have I attributed want

of virtue, of falsehood, to thee. Indeed, virtue and truth ever dwell in

thee. Be kind to me! O Bhargava, if, leaving us, thou really goest hence,

we shall then go into the depths of the ocean. Indeed, there is nothing

else for us to do.’

“Sukra then replied, ‘Ye Asuras, whether ye go into the depths of the

ocean or fly away to all directions. I care little. I am unable to bear

my daughter’s grief. My daughter is ever dear to me. My life dependeth on

her. Seek ye to please her. As Vrihaspati ever seeketh the good of Indra,

so do I always seek thine by my ascetic merits.’

“Vrishaparvan then said, ‘O Bhargava, thou art the absolute master of

whatever is possessed by the Asura chiefs in this world-their elephants,

kine and horses, and even my humble self!’

“Sukra then answered, ‘If it is true, O great Asura, that I am the lord

of all the wealth of the Asuras, then go and gratify Devayani.’

“Vaisampayana continued, ‘when the great Kavya was so addressed by

Vrishaparvan, he then went to Devayani and told her all. Devayani,

however, quickly replied, ‘O Bhargava, if thou art truly the lord of the

Asura king himself and of all his wealth, then let the king himself come

to me and say so in my presence.’ Vrishaparvan then approached Devayani

and told her, ‘O Devayani of sweet smiles, whatever thou desirest I am

willing to give thee, however difficult it may be to grant the same.’

Devayani answered, ‘I desire Sarmishtha with a thousand maids to wait on

me! She must also follow me to where my father may give me away.’

“Vrishaparvan then commanded a maid-servant in attendance on him, saying,

‘Go and quickly bring Sarmishtha hither. Let her also accomplish what

Devayani wisheth.’

“Vaisampayana continued, ‘The maid-servant then repaired to Sarmishtha

and told her, ‘O amiable Sarmishtha, rise and follow me. Accomplish the

good of thy relatives. Urged by Devayani, the Brahmana (Sukra) is on the

point of leaving his disciples (the Asuras). O sinless one, thou must do

what Devayani wisheth.’ Sarmishtha replied, ‘I shall cheerfully do what

Devayani wisheth. Urged by Devayani Sukra is calling me. Both Sukra and

Devayani must not leave the Asuras through my fault.’

“Vaisampayana continued, ‘Commanded by her father, then, Sarmishtha,

accompanied by a thousand maidens, soon came, in a palanquin, out of her

father’s excellent mansion. And approaching Devayani she said, ‘With my

thousand maids, I am thy waiting-maid! And I shall follow thee where thy

father may give thee away.’ Devayani replied, ‘I am the daughter of one

who chanteth the praises of thy father, and who beggeth and accepteth

alms; thou, on the other hand, art the daughter of one who is adored. How

canst thou be my waiting-maid?’

“Sarmishtha answered, ‘One must by all means contribute to the happiness

of one’s afflicted relatives. Therefore shall I follow thee wherever thy

father may give thee away.’

“Vaisampayana continued, ‘When Sarmishtha thus promised to be Devayani’s

waiting-maid the latter, O king, then spoke unto her father thus, ‘O best

of all excellent Brahmanas, I am gratified. I shall now enter the Asura

capital! I now know that thy science and power of knowledge are not

futile!’

“Vaisampayana continued, ‘That best of Brahmanas, of great reputation,

thus addressed by his daughter, then, entered the Asura capital in the

gladness of his heart. And the Danavas worshipped him with great

reverence.’”

SECTION LXXXI

(Sambhava Parva continued)

Vaisampayana said, ‘After some length of time, O best of monarchs,

Devayani of the fairest complexion went into the same woods for purposes

of pleasure. And accompanied by Sarmishtha with her thousand maids she

reached the same spot and began to wander freely. And waited upon by all

those companions she felt supremely happy. And sporting with light

hearts, they began drinking the honey in flowers, eating various kinds of

fruit and biting some. And just at that time, king Yayati, the son of

Nahusha, again came there tired and thirsty, in course of his wanderings,

in search of deer. And the king saw Devayani and Sarmishtha, and those

other maidens also, all decked with celestial ornaments and full of

voluptuous languor in consequence of the flower-honey they drank. And

Devayani of sweet smiles, unrivalled for beauty and possessed of the

fairest complexion amongst them all, was reclining at her ease. And she

was waited upon by Sarmishtha who was gently kneading her feet.

“And Yayati seeing all this, said, ‘O amiable ones, I would ask you both

your names and parentage. It seems that these two thousand maids wait on

you two.’ ‘Hearing the monarch, Devayani then answered, ‘Listen to me, O

best of men. Know that I am the daughter of Sukra, the spiritual guide of

the Asuras. This my companion is my waiting-maid. She attendeth on me

wherever I go. She is Sarmishtha, the daughter of the Asura king

Vrishaparvan.’

“Yayati then asked, ‘I am curious to know why is this thy companion of

fair eye-brows, this maiden of the fairest complexion, the daughter of

the Asura chief thy waiting-maid!’ Devayani replied, ‘O best of king,

everything resulteth from Fate. Knowing this also to be the result of

Fate, wonder not at it. Thy feature and attire are both like a king’s.

Thy speech also is fair and correct as that of the Vedas. Tell me thy

name, whence thou art and whose son also.’

“The monarch replied, ‘During my vow of Brahmacharya, the whole Vedas

entered my ears. I am known as Yayati, a king’s son and myself a king.’

Devayani then enquired, ‘O king, what hast thou come here for? Is it to

gather lotuses or to angle or to hunt?’ Yayati said, ‘O amiable one,

thirsty from the pursuit of deer, I have come hither in search of water.

I am very much fatigued. I await but your commands to leave this spot.’

“Devayani answered, ‘With my two thousand damsels and my waiting-maid

Sarmishtha, I wait but your commands. Prosperity to thee. Be thou my

friend and lord.’

“Yayati, thereupon, replied, ‘Beautiful one, I do not deserve thee. Thou

art the daughter of Sukra far superior to me. Thy father cannot bestow

thee even on a great king.’ To this Devayani replied, ‘Brahmanas had

before this been united with the Kshatriyas, and Kshatriyas with

Brahmanas. Thou art the son of a Rishi and thyself a Rishi. Therefore, O

son of Nahusha, marry me.’ Yayati, however, replied, ‘O thou of the

handsomest features, the four orders have, indeed, sprung from one body.

But their duties and purity are not the same, the Brahmana being truly

superior to all.’ Devayani answered, ‘This hand of mine hath never been

touched before by any man save thee. Therefore, do I accept thee for my

lord. How, indeed, shall any other man touch my hand which had before

been touched by thyself who art a Rishi? Yayati then said, ‘The wise know

that a Brahmana is more to be avoided than an angry snake of virulent

poison, or a blazing fire of spreading flames.’ Devayani then told the

monarch, ‘O bull amongst men, why dost thou, indeed, say that Brahmana

should be more avoided than an angry snake of virulent poison or a

blazing fire of spreading flames?’ The monarch answered, ‘The snake

killeth only one. The sharpest weapon slayeth but a single person. The

Brahmana, when angry destroyeth whole cities and kingdoms! Therefore, O

timid one, do I deem a Brahmana as more to be avoided than either. I

cannot hence wed thee, O amiable one, unless thy father bestoweth thee on

me. Devayani then said, ‘Thou art, indeed, chosen by me. And, O king, it

is understood that thou wilt accept me if my father bestoweth me on thee.

Thou needst not fear to accept my poor self bestowed on thee. Thou dost

not, indeed, ask for me.’

“Vaisampayana continued, ‘After this, Devayani quickly sent a maidservant

to her father. The maid represented to Sukra everything as it had

happened. And as soon as he had heard all, Bhargava came and saw Yayati.

And beholding Bhargava come, Yayati worshipped and adored that Brahmana,

and stood with joined palms in expectation of his commands.’

“And Devayani then said, ‘This O father, is the son of Nahusha. He took

hold of my hand, when I was in distress. I bow to thee. Bestow me upon

him. I shall not wed any other person in the world.’ Sukra exclaimed, ‘O

thou of splendid courage, thou hast, indeed, been accepted as her lord by

this my dear daughter. I bestow her on thee. Therefore, O son of Nahusha,

accept her as thy wife.’

“Yayati then said, ‘I solicit the boon, O Brahmana, that by so doing, the

sin of begetting a half-breed might not touch me.’ Sukra, however,

assured him by saying, ‘I shall absolve thee from the sin. Ask thou the

boon that thou desirest. Fear not to wed her. I grant thee absolution.

Maintain virtuously thy wife--the slender-waisted Devayani. Transports of

happiness be thine in her company. This other maiden, Vrishaparvan’s

daughter, Sarmishtha should ever be regarded by thee. But thou shall not

summon her to thy bed.’

“Vaisampayana continued, ‘Thus addressed by Sukra, Yayati then walked

round the Brahmana. And the king then went through the auspicious

ceremony of marriage according to the rites of the scriptures. And having

received from Sukra this rich treasure of the excellent Devayani with

Sarmishtha and those two thousand maidens, and duly honoured also by

Sukra himself and the Asuras, the best of monarchs, then, commanded by

the high-souled Bhargava, returned to his capital with a joyous heart.’”

SECTION LXXXII

(Sambhava Parva continued)

“Vaisampayana said, ‘Yayati then, on returning to his capital which was

like unto the city of Indra, entered his inner apartments and established

there his bride Devayani. And the monarch, directed by Devayani,

established Vrishaparvan’s daughter Sarmishtha in a mansion especially

erected near the artificial woods of Asokas in his gardens. And the king

surrounded Vrishaparvan’s daughter Sarmishtha with a thousand maids and

honoured her by making every arrangement for her food and garments. But

it was with Devayani that the royal son of Nahusha sported like a

celestial for many years in joy and bliss. And when her season came, the

fair Devayani conceived. And she brought forth as her first child a fine

boy. And when a thousand years had passed away, Vrishaparvan’s daughter

Sarmishtha having attained to puberty saw that her season had come. She

became anxious and said to herself, ‘My season hath arrived. But I have

not yet chosen a husband. O, what hath happened, what should I do? How am

I to obtain the fruition of my wishes? Devayani hath become mother. My

youth is doomed to pass away in vain. Shall I choose him also for my

husband whom Devayani hath chosen? This is, indeed, my resolve: that

monarch should give me a son. Will not the virtuous one grant me a

private interview?’

“Vaisampayana continued, ‘While Sarmishtha was thus busy with her

thoughts, the king wandering listlessly came to that very wood of Asokas,

and beholding Sarmishtha before him, stood there in silence. Then

Sarmishtha of sweet smiles seeing the monarch before her with nobody to

witness what might pass, approached him and said with joined palms, ‘O

son of Nahusha, no one can behold the ladies that dwell in the inner

apartments of Soma, of Indra, of Vishnu, of Yama, of Varuna, and of thee!

Thou knowest, O king, that I am both handsome and well-born. I solicit

thee, O king! My season hath arrived. See that it goeth not in vain.’

“Yayati answered, ‘Well do I know that honour of birth is thine, born as

thou art in the proud race of the Danavas. Thou art also gifted with

beauty. I do not, indeed, see even the speck of a fault in thy feature.

But Usanas commanded me, while I was united with Devayani, that never

should Vrishaparvan’s daughter he summoned to my bed.’

“Sarmishtha then said, ‘It hath been said, O king, that it is not sinful

to lie on the occasion of a joke, in respect of women sought to be

enjoyed, on occasions of marriage, in peril of immediate death and of the

loss of one’s whole fortune. Lying is excusable on these five occasions.

O king, it is not true that he is fallen who speaks not the truth when

asked. Both Devayani and myself have been called hither as companions to

serve the same purpose. When, therefore, thou hadst said that you wouldst

confine thyself to one only amongst as, that was a lie thou hadst

spoken.’ Yayati replied, ‘A king should ever be a model in the eyes of

his people. That monarch certainly meets with destruction who speaks an

untruth. As for myself, I dare not speak an untruth even if the greatest

loss threatens me!’ Sarmishtha answered, ‘O monarch, one may look upon

her friend’s husband as her own. One’s friend’s marriage is the same as

one’s own. Thou hast been chosen by my friend as her husband. Thou art as

much my husband, therefore.’ Yayati then said, ‘It is, indeed my vow

always to grant what one asketh. As thou askest me, tell me then what I

am to do.’ Sarmishtha then said, ‘Absolve me, O king, from sin. Protect

my virtue. Becoming a mother by thee, let me practise the highest virtue

in this world. It is said, O king, that a wife, a slave, and a son can

never earn wealth for themselves. What they earn always belongeth to him

who owneth them. I am, indeed, the slave of Devayani. Thou art Devayani’s

master and lord. Thou art, therefore, O king, my master and lord as much

as Devayani’s! I solicit thee! O, fulfil my wishes!’

“Vaisampayana continued, ‘Thus addressed by Sarmishtha, the monarch was

persuaded into the truth of all she spoke. He therefore, honoured

Sarmishtha by protecting her virtue. And they passed some time together.

And taking affectionate farewell of each other, they then parted, each

returning to whence he or she had come.

“And it came to pass that Sarmishtha of sweet smiles and fair eyebrows

conceived in consequence of that connection of hers with that best of

monarchs. And, O king, that lotus-eyed lady then in due course of time

brought forth a son of the splendour of a celestial child and of eyes

like-lotus-petals.’”

SECTION LXXXIII

(Sambhava Parva continued)

“Vaisampayana said, ‘When Devayani of sweet smiles heard of the birth of

this child, she became jealous, and O Bharata, Sarmishtha became an

object of her unpleasant reflections. And Devayani, repairing to her,

addressed her thus, ‘O thou of fair eye-brows, what sin is this thou hast

committed by yielding to the influence of lust?’ Sarmishtha replied, ‘A

certain Rishi of virtuous soul and fully conversant with the Vedas came

to me. Capable of granting boons he was solicited by me to grant my

wishes that were based on considerations of virtue. O thou of sweet

smiles, I would not seek the sinful fulfilment of my desires. I tell thee

truly that this child of mine is by that Rishi!’ Devayani answered, ‘It

is all right if that be the case, O timid one! But if the lineage, name,

and family of that Brahmana be known to thee, I should like to hear

them.’ Sarmishtha replied, ‘O thou of sweet smiles, in asceticism and

energy, that Rishi is resplendent like the Sun himself. Beholding him, I

had not, any need to make these enquiries--’ Devayani then said, ‘If this

is true, if indeed, thou hast obtained thy child from such a superior

Brahmana, then, O Sarmishtha, I have no cause of anger.’

“Vaisampayana continued, ‘Having thus talked and laughed with each other,

they separated, Devayani returning to the palace with the knowledge

imparted to her by Sarmishtha. And, O king, Yayati also begot on Devayani

two sons called Yadu and Turvasu, who were like Indra and Vishnu. And

Sarmishtha, the daughter of Vrishaparvan, became through the royal sage

the mother of three sons in all, named Drahyu, Anu, and Puru.

“And, O king, it so came to pass that one day Devayani of sweet smiles,

accompanied by Yayati, went into a solitary part of the woods, (in the

king’s extensive park). And there she saw three children of celestial

beauty playing with perfect trustfulness. And Devayani asked in surprise,

‘Whose children are they, O king, who are so handsome and so like unto

the children of the celestials? In splendour and beauty they are like

thee, I should think.’

“Vaisampayana continued, ‘And Devayani without waiting for a reply from

the king, asked the children themselves, ‘Ye children, what is your

lineage? Who is your father? Answer me truly. I desire to know all.’

Those children then pointed at the king (with their forefingers) and

spoke of Sarmishtha as their mother.

“And having so said, the children approached the king to clasp his knees.

But the king dared not caress them in the presence of Devayani. The boys

then left the place, and made towards their mother, weeping in grief. And

the king, at this conduct of the boys, became very much abashed. But

Devayani, marking the affection of the children for the king learnt the

secret and addressing Sarmishtha, said, ‘How hast thou dared to do me an

injury, being, as thou art, dependent on me? Dost thou not fear to have

recourse once more to that Asura custom of thine?’

“Sarmishtha said, ‘O thou of sweet smiles, all that I told thee of a

Rishi is perfectly true. I have acted rightly and according to the

precepts of virtue, and therefore, do I not fear thee. When thou hadst

chosen the king for thy husband, I, too, chose him as mine. O beautiful

one, a friend’s husband is, according to usage, one’s own husband as

well. Thou art the daughter of a Brahmana and, therefore, deservest my

worship and regard. But dost thou not know that this royal sage is held

by me in greater esteem still?’

“Vaisampayana said, ‘Devayani then, hearing those words of hers,

exclaimed, O king, thus, ‘Thou hast wronged me, O monarch! I shall not

live here any longer.’ And saying this, she quickly rose, with tearful

eyes, to go to her father. And the king was grieved to see her thus, and

alarmed greatly, followed in her foot-steps, endeavouring to appease her

wrath. But Devayani, with eyes red with anger, would not desist. Speaking

not a word to the king, with eyes bathed in tears, she soon reached the

side of her father Usanas, the son of Kavi. And beholding her father, she

stood before him, after due salutations. And Yayati also, immediately

after, saluted and worshipped Bhargava.’

“And Devayani said, ‘O father, virtue hath been vanquished by vice. The

low have risen, and the high have fallen. I have been offended again by

Sarmishtha, the daughter of Vrishaparvan. Three sons have been begotten

upon her by this king Yayati. But, O father, being luckless I have got

only two sons! O son of Bhrigu, this king is renowned for his knowledge

of the precepts of religion. But, O Kavya, I tell thee that he hath

deviated from the path of rectitude.’

“Sukra, hearing all this, said, ‘O monarch, since thou hast made vice thy

beloved pursuit, though fully acquainted with the precepts of religion,